ANNOTATIONS Upon all the BOOKS OF THE OLD and NEW TESTAMENT; WHEREIN The Text is Explained, Doubts Resolved, Scriptures Parallelled, and Various Readings observed.  
By the Joynt-Labour of certain Learned Divines, thereunto appointed, and therein employed, As is expressed in the PREFACE.  JOHN 5. 39. Search the Scriptures. NEHEM. 8. 8. They red in the Book, in the Law of God distinctly, and gave the sense, and caused them to understand the reading. LUKE 24. 27. Beginning at Moses, and all the Prophets, he expounded unto them in all the Scripture. 
LONDON, Printed by John Legatt and John Raworth, 1645.   

THE PREFACE, WHEREIN THE authors OF THESE ANNOTATIONS ENSVING, PRESENT SOME IMPORTANT considerations of the happy progress of the Gospel in this kingdom; together with an account of their undertaking and performance of this Service for the clearing of the Sacred Text to the understanding of the Christian READER.  
WE cannot but observe and take it to be our duties to aclowledge( if we make any good use of our reason,( as men) or of our Religion,( as Christians) that for the best means of holy information of our mindes, and the salvation of our souls, and for the most free and frequent use of such means( besides many comfortable Accommodations for our bodily welfare) no people of the world hath had more cause, to set up memorials of gratitude, for the goodness of God unto them, then we of this island, who have( for a long time) been as the Inhabitants of the mountain of the Lord of Hosts, where he hath made unto his people, a feast of fat things, a feast of wine 
Or drawn from the Lees.  on the Lees, of fat things full of marrow, of wine* on the Lees well refined: as the Prophet Isaiah 25. vers. 6. elegantly setteth forth the fullness and delicacy of his spiritual provision.  
For since the reformation of Religion, almost miraculously wrought,( though we profess to believe Gods word, without the pawn of a miracle to make it good) for it prevailed against mighty Engines( all the power and policy of the Popish party) by weak instruments,( a child and a woman) and being begun by him and( after a read parenthesis of persecution) by her brought onwards toward perfection; toward it we may say, not to it, for God reserved further advances and nearer approaches, to that faire mark for after-times, we have since then,( we say) enjoyed, a superabundant measure of Sacred and secular blessings, above other Nations, and have had our greatest share of the best of both.  
For what( for the one sort) more excellent then the Gospel of peace, the power and purity of the means of grace? And what better for the other, then such and so long tranquillitie of Church and State( though not equally either pure or quiet in 
Est Ecclesiae Scoticanae privilegium rarum prae mullis, in quo ejus nomen apud cateros fuit celebre, quod circiter annos plus minus 54. sine Schismate, nedum haeresi, unitatem cum puritate doctrinae retinucrit. Sic in Elogi● praefatorio de confession. in principio Syntag. confess p. 6. 〈◇〉. Genevae, 1612.  both Kingdoms of great britain) and plenty withall, as( until of late) have been continued to us; which if we have not duly valued in their fruition( while we had them) God may most justly( as he hath begun to do) make us to know their price by their loss; and so upon our forfeiture of so great favours, the saying of the Wiseman may be woefully verified on our part, He that increaseth knowledge increaseth sorrow, Eccles. 1. 18.  
That such infelicity may not befall us, or fallen upon us, that it may neither increase nor continue, until it quiter overwhelm us, it will much concern us, by a serious and considerate review of the times past, to note by what steps, and degrees, the good providence of God hath called and conducted us, out of darkness into the marvell●● light, 1 Pet. 2. 19. which our eyes have seen, and to the happy state( for spiritual proficiency) which we have had, above that which any of our forefathers have known in his former times. For though God being omnipotent, could do all things as perfectly at once, as in the duration and succession of many Ages: he is pleased, for the most part, by gradual accesses, to promote his own operations, to the period of their perfect accomplishment.  
We see this in the work of the visible world, which he could have furnished and finished, so soon as he began it, the first minute of the first day, as well as the last of the sixth; but he first made a gross dark and confused mass of general matter, out of which day by day, he drew the several parts of the ensuing dayes works. He could have made both Light and Firmament, and sun and moon and stars and all the rest in one instant, but( that we might not with too quick and transient Cogitations pass over his works) he took one day for the Light without the sun, and another for the Firmament, and another for the garnishing of it, with those glorious lamps, which shine unto the world by day or by night; and man the best of his creatures( discernible by sense) he reserved for the last day, and for the last work of that day; and then( when man was made) what he had called but good before, he called( in conclusion) very good, Gen. 1. 31. and there setting up his rest, he made no more.  
Answerable hereunto, hath been the progress of his handmaid, Natures working, from that day to this; as we may trace her in her footsteps, from the seed time of conception of all her children( of what kind soever) to the harvest of their ripe and perfect growth; and we may observe the like gradual proceeding towards spiritual perfection( to which what we have now said, serveth but by way of manuduction:) for evidence whereof, many particulars of moment might be proposed, but we will single out a few such, as are most proper and pertinent to the matter in hand, and those we will reduce to these several heads.  
The first concerning Preachers, and preaching of the Word, and the administration of the Sacrament of the Lords Supper.  
The second the Translation of the Scriptures into a tongue understood by vulgar people.  
The third of the necessity and utility of Annotations, for exposition of difficult places.  
The fourth, especial considerations upon some Notes and Annotations in particular.  
For the first, in the beginning of the reign of that renowned queen( whose zeal and constancy to true Religion, hath embalmed her name to perpetual memory) when the abomination of the mass was banished out of the Church, and Idols were demolished rather by general Decree then by general execution of what was decreed;( for through the doting of superstitious indulgence, or through the negligence and unfaithfulness of inferior Officers some of them were reprieved from ruin, and( as it now appeareth) reserved for a time of more exact reformation, and Idoll-Shepheards removed from the Sheepfold of Christ, and others to be chosen for the oversight of their pastoral charges: there were then so few able and orthodox Divines to be found( in the Land) that there was a necessity of admitting many such into the ministry, as was neither Preachers,( by profession) nor Schollers,( by education) but mere reading Protestants sincerely affencted to the truth of Religion.  
Then were there not so many well qualified Pastours in all the Counties in the kingdom, as now may be numbered in this one city of LONDON. It was then as rare a thing to find a Pulpit with a clapper( to use the phrase of* Father Latimers Sermons) as a Bell without one. For the Pulpit( in many places) was as seldom used, by the unpreaching clergy of those 
a Latimer his sixth Sermon before King Edward. fol. 73.  times, as the Sanctum Sanctorum, by the high Priests of old; and they might be called high Priests in conformity to them, by reason of their local exaltation of themselves( about once a year) above the heads of the People.  
In respect of whose famine of the word; some thought themselves provided for( in a competent measure) if after many weekes fasting they might be sure of a Sermon once a Quarter. After that, their provision was amended, and an augmentation of Sermons made,( from four to twelve a year) by an Order from the higher powers, which more commended the care of the Governours, then th observation of it, did the zeal of the Ministers, who failed of performance,( for that constitution notwithstanding) the people in many places were not so constantly supplied, with one Sermon every month, as in most they are now, with two Sermons every Sabbath throughout the whole year: Besides divers settled Lectures, Exercises, and other occasional preachings in the week dayes.  
So that in our dayes we see God hath spoken the word, and 
That of the reading Psalwes in the Service book.  great is the company of Preachers,( as one Translation rendereth it,) Psal. 68. 11. and Preachers speak the word, and great is the multitude of Sermons: which have so much more abounded in number and excelled in goodness in our Church, as we have been further removed from the Tyrannicall reign of that Arch-hypocrite, who usurping the title of principal Bishop, Pastor, and Doctor of the Church, doth seldom or never perform the principal Office of a Bishop, Pastor, and Doctor of the Church: which is( as the Pseudo-Synod of 
council. Trident. Sess. 24. c. 4.  Trent is forced to confess) to preach the word of God unto the people.  
And if ever those Masters of the mystery of iniquity( having a long since, set on foot, their design, to make this kingdom retrograde in Religion, in turning toward the Tenets of Doctrine, and form of worship of the Romish Church) have any cause to hope to mount it on horseback, it must be by putting down the most sound, sincere and zealous preaching of the Word, as by some experimental preparations we have seen of late, and our reason may fore-see, and fore-cast for the time to come; for this hath been, and it is like may be hereafter, their manner; who labour to extinguish( at least to eclipse) the light of Evangelicall Doctrine: First by picking a quarrel, with the most sufficient, diligent and conscionable Preachers, to stop their mouths, imprison their persons, or to drive them from their Countries.  
Then by restraining of Sermons to sundays, Sunday Sermons first to once a day, then to once a month, to go backward by a gradual apostasy, from less to less, till weekly preaching be turned into weekly reading of an homily, not of an homily against the peril of Idolatry, but for it, and of Legendary fables, which was the ordinary diet, provided for the souls of our forefathers in former times: A miserable Ordinary, where the meat is either as bad as poison, or no better then husks.  
In this respect how our stock of spiritual treasure is increased, the Word of God dwelling so richly, as the Apostle requireth, Colos. 3. 16.( both in us, and among us) how much our portion is bettered, by plenty of the sincere milk of the Word for the Babes of Christ, and of strong meat for such as are of more maturity of age, and Judgement; How much more comfortable our English Communion is then their latin mass, and our Lords Table better furnished then their Altar,( though gorgeously set out with gilded or golden pictures) with Bread being solid, substantial, not merely superficial, as their leafe-like wafer; our Wine pure and generous( not embased as theirs) with mixture of water, and copiously powred out to all the people,( according to the Lords liberal allowance to the communion of Saints) not sacrilegiously with-held;( as an especial privilege of the Priests) how much our condition is amended by such particulars, we may clearly perceive, and should never forget, with thankful hearts, and affectionate expressions to aclowledge.  
Our second consideration may be set on the Translation of the Scripture into a Language understood by unlearned people, that they might search the Scriptures, and by searching of them might find in them, what is most to be desired, eternal life; for they are books not for the clergy onely,( though for them especially) for which cause some councils have decreed, 
Episcopus Gentilium libros non legate, council. earth. 4. Can. 16.  That Bishops should have them so much in their eyes as not to look besides them in any books of gentle learning: And that they and the 
In omni Sa●●rdotali convivio, lectio divinarum Scripturarum misceatur, per hoc enim ainae aedificantur ad bonum,& fabulae non necessariae prohibentur. council. Tolet. 3. Can. 7.  Guests at their Tables should have then at their ears, some reading to them while they sate at meate to prevent idle tales, and to minister occasion of godly discourse;( as 
Per omne convivium de scriptures aliquid proponebat. Hieron. ad Heliodor. Tom. 1. Epist p. 2.  Nepotian was wont to do) but for the common people likewise, yea for women as well as men: otherwise Saint John would not have written one of his 
a Epist. of John.  Epistles to one of that Sex under the title of an elect Lady.  
By his example, did that zealous and learned Doctor jerome writ many Epistles unto women, wherein he exhorted some of them to such a settled and serious reading of those Sacred writings, as not to lay them down out of their hands 
Tenenti codicem somnus obrepat,& cadentem faciem, pagina sanctae suscipiat. Hieron. ad Eustach. de custod. virg. Tom. 1 p. 139.  until being overcome with sleep, and not able any longer to hold up their heads, they bowed them down as it were to salute the leaves, below them, with a kiss: and he gave advice to mothers( 
De Scriptutis sacris aliquid interroga, interroga public●, audiant Pedissequae. Idem Epist. ad Gaudentiam de instit. fill. ibid. pag. 110.  before their maides) to Catechize their daughters, out of the Scriptures, and to set them to learn by heart a 
Reddat tibi pensum quotidi● de Scripturaerum floribus carptum. Idem Epist. ad Latam. de Instit. fill. ibid. pag. 56.  portion of them for a daily task.  
In this Sacred exercise they that with devotion and diligence bestow themselves( besides many other spiritual advantages) may find a perfect direction, to their consciences, for all duties, and infallible resolution of all doubts in cases which concern them; yea an unspeakable consolation in all crosses, that befall them: whereof Luther( doubtless) had a most intensive sense and apprehension, when he said he would not live in Paradise without the Word, but with that 
At cum verbo etiam in inferno facile est vivere. Luther. Tom. 4. operum Lat. pag. 424.  it would be easy for a man to live even in hell itself.  
Which words though they import an hyperbolical emphasis, or a strong impression of his vehement and vigorous spirit, yet without either figure of rhetoric or passion of mind, it may well be said of every book of the Divine Oracles severally taken( how much more of the whole Bible which contains them all?) that it is a jewel of an inestimable price, in their account, to whom it is proposed, not locked up in the Cabinet of a strange Tongue, but laid open to evident view, in a true and intelligible Translation thereof.  
Not without great cause then hath it been held so great an happiness to the Church of God, for children to red their Fathers mind, and good will towards them in their Mother Tongue; that a solemn Feast hath been set up, and celebrated for it; such an one was that of the german Protestants, which they made for a grateful remembrance of the Dutch Translation of the Bible among them: for which, though some of their Popish opposites 
Gretser in Commentar. in orat. Hunnian. p. 14.  derided them, yet the wiser sort of that seducing Sect did not disdain( in part) to follow them, when( not without some contradiction to their own received principles, and former practise) they translated, first the New Testament at rheims, and since the Old at douai in the English Tongue.  
It was no doubt their new deliverance from the blindness and bondage of the Romish Religion that made those pious Protestants so much to take to heart that Light and liberty. And if our longer enjoyment, of a greater light, have not dazzled our eyes, and our greater liberty have not made us Libertines, and loosened the bond of gratitude to God,( our most gracious Benefactor) we will hold it our parts, to entertain the apprehension of the like favour, with the like thankful affections, though our expresses proceed not to such a public solemnity. And we must consider it not onely in kind, but in respect of 
The continuance of this Blessing moved the Protestants of Heidelberg, Wittenberg, Lipsig, Argentine, Tubing, and other places to solemnize an Evangelicall ●ubile in the year 1617. because 100. yeers before, the light of the Gospel broke through the cloud of Popish darkness. Bucol●er. Ind. chron. pag. 792.  continuance, and degree of excellency for the Blessing is so much more precious as it draweth nearer to perfection in our dayes: whereof we shall present the Reader with a brief Advertisement, observing the order of the time, and degree of increase of supernatural light, shining more and more,( through the several Translations of the Word of God, into the Language of our country) unto the perfect day, of the present Age wherein we live.  
The first good news of this kind, which came to the notice of the Inhabitants of this iceland, was in the year 700. or as some writ, 709 when 
Baleus Cem. Script. 1. p. 83.  Adelme Bishop of 
Sherburn was afterward united to the See of Winton. Fox Martyr. Vol. 1. p. 162. col. 1.  Sherborne( for 
Anno 700. or 709.  both bishoprics and archbishoprics were 
See Goodwyns Cat. of Bish. pag. 181. 182.  anciently otherwise divided and entitled then now they are) translated the psalms of David, into the Saxon Language, which is thought to have suffered shipwreck by the Tempest of the 
Ecclesiae in quibus numerosae bibliothecae continebantur cum libris à Danis incensae sunt Wiliel. Malmesde gestis Reg. Angl. l 2 c 4.  Danish warres, wherein the Churches( which were the learned Treasuries or public Libraries of those times) were 
Foxi Hist. Mar. vol. 1. p. 186. col. 1. Anno 730.  burned.  
About twenty, or at the most thirty yeeres after, Beda translated the whole Bible into the same Tongue, as Master Fox observeth in his Epistle Dedicatory, to queen Elizabeth, set before his Translation of the Gospels out of the Saxon Tongue, Printed Anno 1571. Yet 
Fox Martyr. vol. 1. p. 165. Pitsaeus Relat. Histor. Tom. 1. pag 152.  elsewhere he maketh mention onely of the Translation of St. Iohns Gospel as the last labour of his life.  
After Beda about two hundred yeeres, King 
Will. Malmes. de gestis Reg. Angl. l. 2. c. 4.  Alfred undertook the Translation of the Psalter, happily either to supply the loss of that of Adelme, or to better that of Bedaes: for 
Fox Martyr. vol. 1. p. 165. col. 1.  Bedaes Translation was simplo without any curiosity of style; and of Alfred, it is said of him that 
Nullus Anglorum fuit vel intelligendo acutior, vel interpretando eleganitor: Mr. Fox Marty. vol 1. p. 186. col. 1. ex Histor. vetust.  none of the English was more acute in conceit, or more elegant in expression then he was: which was the more to be marveled at, 
Fox, ibid  because he was twelve year old, before he knew a letter on the book; but he 
Alfredi Psalterium transfer aggressus, vix prima parte explicata finem vivendi fecit: Will. Malmes. ubi supr. 1370.  ended his life well-near the beginning of his work, having scarce finished the first part of it.  
The Translation of the Bible of most note after these,( and whether any came between we do not find) is that of John wickliff, which was best liked and most used, by the better sort of Christians in the reign of King Richard the Second, but so much maligned by the Popish party, that it was condemned in a provincial Synod at Oxford, held under 
Lindwood Constit: Provintitulo de Magistro, cap. periculosa res est fol. 206. edit. 1525.  Archbishop Arundel, Anno 1406. and after he was dead and butted, by a Decree of the 
council. Constanti. S●ss. 88. p. 860. col. 2. Sum. Council. edit. Franc. Long.  council of Constance about the year 1412. his bones were to be unburied, and his books to be burned: And so they were, not onely where the Decree was made, but in Bohemia, where 
Fox Martyr. vol. 1. p. 583. col. 2.  Subincus( Archbishop of Prague) making diligent inquisition after them found to the number of two hundred Volumes of his composing,( most excellently written, and richly adorned with bosses of gold, and rich coverings) and burnt them all. And in 
Idem vol 2. p. 387. cel. 2.  England there was a strict Proclamation for abolishing of them by King Henry the Eight, Anno 1546.  
And though the Papists had an especial spite at his Translation of the Bible, both because it was a Translation into the Vulgar Tongue, and such a Translation, as they accounted most heretical, yet( by Gods providence) some Manuscript Copies of it( as well as of other of his books) were preserved, which are extant to this day, in divers 
In Bibliothec. Reg ad D. jacobi& in Bibl. Colleg. novi Oxon. vol. 1●.& Coll. Reg. vol. 1. et Aedis Chri. vol. 1.& Cantabr. Colleg Bened. vol. 156. et Coll. Eman. 2.  Libraries of this kingdom, particularly mentioned in the margin; which is attested by a very 
Mr. I. S.  learned author, much versed in the most authentic Records and Copies of ancient Writers.  
Next unto Wickliffes Translation, was that of John 
johan. Trevisa genere et patria Cornuhiensis vicarius de Berkley in Anglicum Idioma transtulit totum Bibliorum opus. Anno 1397.  Trevisa, who undertook and finished the Translation of the whole Bible in English at the entreaty of his patron the Lord Barkley, Anno 1397. in the reign of Richard the Second, as 
Baleus Cent. 7. pag. 518. 1527.  Balaeus writeth, though some say it was in the year 1400. and in the reign of Edward the Fourth.  
In the year 1527. 
Fox Martyrol, vol. 2. in Hen. 8. pag. 363. col. 1.  Tyndall first translated the New Testament; after that, he took in hand the Translation of the Old, finishing the five books of Moses, with sundry most learned and godly Prologues; the like also he did upon the New Testament. When he translated the fifth book of Moses called Deuteron: minding to print the Translation at Hamburg, he sailed thitherward, but by the way( upon the cost of Holland) 
Ibid.  he suffered shipwreck, whereby he lost all his books and Copies, and so was compelled to begin all again anew; when( in another Ship) he was by the Divine providence safely conveyed whither he first intended: and 
Mr. Fox ibid. pag. 364. col. 1.  where Master Coverdale being there before him, tarried for him, who helped him in the Translation of the five books of Moses, from Easter till December: and 'tis like he made use of his help, if not to compose, at least, to revise his Translation of the New Testament; which society in the same service, may be the reason, that the Translation is sometimes called Tyndals, sometimes Coverdales.  
But what name soever it had, it had an ill name among the Popish Prelates chiefly for Tyndals sake, those 
Idem.  spiritual Fathers cried out upon it; bearing men in hand that there were a thousand heresies in it; and some said it was not possible to translate the Scriptures into English; some, that it was not lawful for Lay people to have it in their Mother Tongue; some, that it would make them all heretics.  
For prevention whereof a 
Fox ibid. pag. 387.  Proclamation was published by King Henry the Eight, bearing date, july 8. 1546. prohibiting after the first of August, all persons to receive, take, or keep in his or their possession, the Text of the New Testament, of Tyndals or Coverdales Translation in English, or any books in the English Tongue, under the names of Frith, Tyndall, wickliff, Ioy, Roy, Barill, Bale, barns, Coverdale, Turner, Tracy. But above all the name of Tyndall and his Translation were most traduced, which were exposed to more hate and contempt by means of Sir Thomas More, who used his wit( which was as sharp as his Spleen) to cavil at his Writings, and his power, which was as great as both( being Lord chancellor of England) to suppress them, especially his Translation of the Scripture: which that it might the more undoubtedly be done,( besides the Proclamation forementioned) there was an 
34, 35. of K. H. 8. c. 1. 4. Pollons Collect. p. 746 Edit. 1640. 1551.  Act of Parliament passed, to abolish Tyndals Translation by name, with divers other English books, yet with allowance of other Translations, for private use, and with limitation and exception of several sorts of persons to whom they were forbidden.  
Notwithstanding Tyndals Translation was not smothered, but came to light, and was more acceptable for the correction of it by Thomas Matthewes, which was published as his Translation with Annotations, and printed by special privilege of King Edward the sixth, An. 1551. and so was that of Coverdales allowed by public authority, which bore his name, because he made some corrections of Tyndals.  
And from 
Mr. I. S. observe. on the Edition of the Bible in vulgar tongues, P. 9 MS.  the beginning of Edward the sixth, Anno 1549. towards the twentieth of queen Elizabeth, Anno 1577. the Bibles of the English Translation used in Churches, were either Tyndals or Coverdales; but that Tyndals was the chief and most warranted may thence be collected, for that the reading of psalms are in the Service books to this day, according to his Translations,( as some have observed) the Epistles and Gospels are also conformable to the same Translation. In the year 1560. were the Geneva Interpretations, and Annotations set forth. And Ann. 1577. there was an English Edition of the Bible published by divers Bishops in a large Volume, yet that from Geneva was generally more used, and more esteemed then any of those that went before it, until the year 1612. when the last Translation procured by King james was first imprinted, which for the Text thereof, may give better satisfaction to such as have ability, to compare the original of both Testaments and their Translations together.  
There were other English Translations of the Bible, some of them very ancient( 
A little sour dowe aperieth the whole gobet, 1 Cor. 5. 6. and wershippers of Mawmetts, vos 11.  as the phrase of them sheweth) though the time of their publication be not mentioned: as those two in the Kings Library at St. james, and some later: but these sufficiently show, what for this particular we have cause to observe( with thanksgiving to God) viz. how much our holy portion is improved to the benefit of common Readers.  
At the first only some parcels of the Bible were Translated, we have it all, we have it immediately Translated out of the Original by learned men in both Languages; the first Translations into English were for the most part taken out of the vulgar latin, which was so false that Isido. Clarius a famous Papist,( first a friar, afterward a Bishop) professeth in the Preface of his first Edition of that at Venice, An. 1542.( which in the following Editions is left out) that he found no fewer then 
Loca ad ecto millia annv●●. atque ●mendat. à nobis sunt Isid. Clarius in P●●fBibl. Sacrosanct. proposuerit. Praefat. 〈◇〉 1541. Venetiis.  8000. places to be amended.  
In former times though the Bible were Translated into English, yet was it not to be red in 
The Bible shall not be red in English in any Church, Stat. 34. 35. of H. 8. c. 1.  Churches, but only by particular persons at home, nor by all generally, for 
Ibid.  no woman, Artificers, Apprentices, journeymen, Servingmen, none of the degrees of Yeomen, or Husbandmen, nor Labourers, were permitted so much as a private reading thereof. We have generally a free use of them both in private and in public; There hath been a prohibition of Annotations to be Printed with the English Bibles by 
Ibid.  Act of Parliament, our liberty in that respect is much enlarged, which is that, which we are more especially to note, and that is the next thing in order, and the third in number we are now to speak of.  
The third thing which improveth the price of our portion in Religion, is the necessary use and great benefit of Expositions and Annotations upon the Bible, to render the right meaning of the words of the Translation, as the Translation doth of the words of the original; for though the Scriptures may have their use, and force upon the affections of ignorant Readers, at first sight, without any serious search into their hidden sense, and may have a work upon the Will to incline it to good, or withdraw it from evil,( as it was with 
Codicem Apostoli arripui& legi in s●●entio capitul. quo primum conjecti sunt ●culi mei, non in comissationibus: nec ultra volui legere, nec opus erat statim, quip &c. Aug. Confess●lib. 8. cap 12.  Austin, in his casual and sudden reading of the Apostle, Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying, Rom. 13. 13.) yet what Peter saith of his beloved brother Pauls Epistles, there be some things which are hard to be understood, 2 Pet. 3. 15, 16. may be truly said of many other parts of holy Scripture, especially in the books of Genesis, job, Canticles, Ezekiel, Daniel, and the Revelation.  
To which he that seriously reads them may apply the pathetic Admiration of Austin. 
Mi●● profunditas Eloquiorum tuerum m●ra prosunditas, Deus ●●eus, mira prosunditas. Terror est intendere in ca, horror 〈◇〉 is& tremor amoris. ibid. lib. 12. cap. 14.  There is a wonderful profoundness in thy words, a wonderful profoundness ●b my God, a wonderful profoundness: it is a matter of horror to pierce towards the depth of them, an horror of honour, and terror of Love; So that if the Question were put to most of those( who are daily conversant in the reading of the Bible, and red it by course, from the one end to the other) which Philip put unto the Eunuch, understandest thou what thou readest? their Answer( for divers Texts) might be the same with his; How can I except some one should guide me? Act. 8. vers. 30, 31.  
The Question implieth, that he that readeth should( if it may be) understand what he readeth; and our Saviour his precept enjoineth an endeavour to that purpose, where he saith, Who so readeth let him understand, Matth. 24. 15.  
And the Answer directeth to the Reader to desire and to seek for a guide, and though now there be none to be found whose guidance is unfallible( for the best guide may be sometimes to seek, and seeking may be at a loss, for the proper sense of some obscure places of the Scripture) yet may he make such a probable interpretation of them, as may prevent a dangerous misconstruction of an imprudent inconsiderate Reader.  
It is conceived( by some of eminent note) that if Origen had met with a sound Comment or marginal Note upon Matth. 19. 12. it might have prevented his 
Euseb. Eccles. Hist lib. 6. cap. 7.& Hieron. ad Pammach.& Oceanum de erroribus Origen. Tom. 2. p. 193.  Castration of himself, whereto he was induced, by taking( and thereby mistaking) the words in the extremest rigour of the literal sense.  
But in expounding of Scripture, he was a 
Prius imperitorum Magistri quam Doctorum Discipuli. ●●er. ad D●m●●adem. Tom. 1. pag. 70.  Doctor to others, almost before he was a Disciple to any, and was so indeliberate in his Dictates and over indulgent to his wit, that as Erasmus said of him, he would make a Book, while a man might stand on one foot, which made the Books of his making to be numbered to no less then 
Origen. 6. millia librorum scripsisse, resert Hieran. apol advers. Russi Tom. 2. pag. 193.  six thousand.  
Nor had those ridiculous heresies of 
Aug. Tom. 6. Heres. 27.  Peputians, 
Ibi. Haeres. 59.  Seleucians, and 
Ibid. H●er. 63.  Ascites, and such like haply ever been hatched, if the places of Scripture, on which they founded their erroneous opinions, had been fenced with an Orthodox exposition, against misconstruction.  
Nor had( it may be) such groundless and fond fantasies, as some have set abroach, and spread abroad, been the fruit of their familiar reading of the Word of God, if some Expositors or Annotationers, had been ready at hand, to show them the sense of difficult sayings; In which respect( by the goodness of God) the modern times are more happy, then many Centuries of anciently precedent ages.  
Which leads us to our fourth consideration; And it is concerning some Annotations in particular, and( among them) principally to the marginal notes of the Geneva Bibles, and of our own, which now we present to public view, occasioned by them.  
The Annotations of the Bible of most note until of late, were those of Liranus, Strabus, Vatablus, Iunius and Tremelius, and since them Piscators and the Italian and Dutch Annotations( which we shall have occasion to mention again) have been much approved by the learned, in whom we may observe an advantageous proficiency by Succession of time; The later( they that came after, for the most part, making use of those that went before) advancing in clearness, and soundness of Interpretation, above the former.  
In English those that have been best known, and most used amongst us, have been the Geneva Annotations, made by our zealous and laborious countrymen, who in queen Maries dayes, betook themselves to that city( as to a city of Refuge from the reach of that persecution, which raged as hot as fire, while she reigned over this realm, and the Pope over her.) In the time of their exile there( as they profess in their Presatory Epistle to their Brethren of England) they were for the space of two yeers and more, day and night, with fear and tremling, occupied in the Labour of their English translation with notes upon it: which when they had finished, in the year, 1560. they presented it, with an especial Dedication( bearing Date the same year) to the incomparable princess queen Elizabeth; which was received with such acceptation of Her majesty, and general liking of Her people, that from that time, until the edition of the last translation of the Bible, it was Printed by Hers, and Her rightful and royal successors Printers, above thirty times over.  
Though it was their mishap( without any merit) to be noted with a black coal, as guilty of mis-interpretation, touching the divinity of Christ and his Messiah-ship, and as Symbolizing with Arrians and jews, against them both: and this was publicly charged upon them by an academical Doctor 
and 1612.  in a solemn Assembly of the university of Oxford; But 
Dr. H.  of this crime they were more then absolved by* Sir Thomas bodily( the famous Founder and Furnisher of the public Library) his Letter written in their defence and praise, which was red by the 
Dr. R. Abbot.  Doctor of the chair in St. Maries Pulpit, and by his and the Orthodox Governors of the university silencing of the Doctor 
Propter Conciones publicas minus Orthodoxas& offensionis plenas, Those were the words of the schedule of his Suspension, hung up upon the Church door of Christ. Church and St. Maries.  for his Vnorthodox and Scandalous Sermons: whereby the Church and State were involved in an high and heinous degree of guilt,( if the Notes were so unsound as he had suggested) for allowing them to be passable, and public by so many Impressions: and lastly by 
Mr. I. L. of B.  one of our Associates, who( about that time) wrote a Vindication of them from such infamous imputations, producing so many clear attestations to Christs divinity, and Messiah-ship, against both Arrians and jews, out of their Annotations on the Prophet Esay only, as if they had been forewarned of, and meant to be forearmed against, the assault of such satanical slanders.  
Yet were not the Notes( for all that) admitted to the margin of the Reformed and Refined Edition of the Bible, so that though that by correction of the errors of precedent Translators, the light was snuffed, and so burued clearer then before, the people complained, that they could not see into the sense of the Scripture, so well as formerly they did, by the Geneva Bibles, because their spectacles of Annotations were not fitted to the understanding of the new Text, nor any other supplied in their stead.  
Hence were divers of the Stationers and Printers of London, induced to Petition the Committee of the Honourable House of Commons, for Licence to Print the Geneva Notes upon the Bible, or that some Notes might be fitted to the new Translation: which was accordingly granted, with an Order for review and correction of those of the Geneva edition, by leaving out such of them, as there was cause to dislike, by clearing those that were doubtful, and by supplying such as were defective.  
For which purpose Letters were directed to some of Us from the chair of the Committee for Religion, and personal invitations to others, to undertake and divide the task among Us, and so cometh in our part, whereof we shall give the World a true and just account in that which followeth.  
First, as we had no thoughts of such a service, until by authority we were so called unto it, so since we have accepted of it, we have thought of nothing so much, as how we might discharge it, with best advantage to the glory of God, and the instruction of his people, and therefore we have put ourselves to much more pains( for many moneths) in consulting with many more Authors, in several Languages, then at first we thought of, that( for the propriety of the original Text, for pertinent and profitable variety of versions, for consonancy of parallel Scriptures, and for perspicuity in clearing of the darkest places) we might bring in such Observations, as might not only serve to edify the ordinary Reader, but might likewise gratify our Brethren of the ministry, at least such among them, as have not the means to purchase, or leisure to peruse, so many books, as( by Order of the Committee) we were furnished withall, for the finishing of the work, committed to our hands.  
Among which( as we were directed, by those who gave us our charge) we have made speciciall use of the Italian Annotations of Deodat, and of the Dutch Bibles, the one lately again set forth at Geneva, the other in Holland, by Order of the States; Yet so, that if we have borrowed ought of either, as they have done of those, who did precede them, in the like Observations, we shall desire but to take it to usury, and to make our return of what we receive, far above the rate of ordinary interest: And in this holy business we have none other ambition then to give better satisfaction to an apprehensive Reader, for the sense of the whole Bible, then( in this kind) we have met withall, in any one work of of what Authors soever.  
And therefore though we hold the Geneva Annotations, to be in the main points of Religion, Sound and Orthodox in Doctrine, and guilty of no error, which may not be incident to Learned, Godly, and Well-meaning men,( and taking them for such as for those times wherein they were made, were very worthy of praise for their profitable use, for then they were the best that were extant in English) we conceive for ourselves, that we shall better discharge the trust reposed in us, and do more answerably to the intention of those who set us on work, and better satisfy the expectation of such others, as set observant Eyes upon our assiduous and sociable pursuance of the service imposed on us, if( being as repayrers of buildings to ripp into an old house) we rather took it quiter down, and built a new one, then patched it up, with here and there a new piece of our own putting in, which would not be decently suitable to the other parts, nor any way answerable, either in measure or manner of Structure, to such a model( as considering the advantage of the present age, for helps and means to exceed the precedent) some apprehensive men have already prefigured to our performance.  
Whereof though we fail( as what ability or industry can reach to the extent of an active fancy?) not only in falling short of their conceits, or of our own desires of what we would, and should do, but of acceptance of what we could, and have done, we shall have recourse( for our comfort) to the sincerity of our hearts( whereto we may attest the Divine Omniscience, and with warrant from both, may be allowed to profess( with the blessed Apostle Paul) that we are not of those that corrupt the word of God, 2 Cor. 2. 17. or who handle it deceitfully, Chap. 4. 2. nor who wrest any part of it, to the patronage of any error, of what denomination soever. Nor have we added to it any of our own preconceived opinions, to imprint a partiality on our Expositions; Nor taken from it or smothered the least tittle of Sacred truth contained in it; Nor yet have we either slightly, or subtly passed over any difficult place with silence, as if it had no need of an Annotation to clear it.  
But believing that to belong to all Scripture of Divine inspiration, 2 Tim. 3. which is spoken of under the title of prophesy, viz. that none of it is of private interpretation, 2 Pet. 1. 20. we have not( notwithstanding our most intentive inquiries after the true and genuine meaning of it) restend in any single conceit or construction of our own, nor in any at all, as merely human; but( according to that of the Apostle, The Spirits of the Prophets are subject to the Prophets, 1 Cor. 14. 32.) have submitted our private Dictates to the censure and correction of our Colleagues in this Service daily assembled together, for the perusal of every ones part.  
And what doubts we met withall, which we thought( for the present) too hard to be easily resolved, we put into a particular Catalogue, and adjourned their resolution to a Day of more deliberate Discussion, when our readings were done, which could not without inconvenience be interrupted, by any long debate of difficulties coming in our way. And because we well knew it was Gods proper work, to reveal the secrets of his own words, not only in our single and several Studies, and Meditations upon it, but in our joint examinations of each particular portion,( besides our severed Devotions) we jointly, when we came together, implored the presence and assistance of Gods Holy Spirit, so to guide our mindes, and tongues, and hands in the prosecution of this Sacred employment, that Gods word being our rule, we might not swerve from it by any crooked lines of erroneous digression; much more, that we might beware of making any foul blots of heretical pravity, upon so faire and glorious a groundwork, and of piling up upon that golden foundation, either wood, or hay, or stubble, fitter for burning then for such a building.  
Whereof as we are not conscious to ourselves in the least point, so are we confident in the candour of all truly Religious Readers,( of Learned Divines especially) that( apprehending the imperfection of all human knowledge, in this life, which the Apostle( notwithstanding the abundance of his revelations, 2 Cor. 12.) confesseth for himself, as well as others, 1 Cor. 13. together with the difficulty of some passages of the Divine Oracles,( as we touched before) that they will look upon our aberrations, where they find them, with pity and pardon, and where they show us, that we have erred( as men) they shall see that as Christians, it was not our want of love to the truth, but want of light to discover it, that hath misled us from it.  
And for the censures of such as would seem, 
Scioli tantum ad detrabendum, qui in eo se doctos ostentare volunt, si omnium dicta lacerent, Hieron. Tom. 2. apolog. pro lib. advers. Iovin. pag. 109.  learned, by captious exception at other mens Dictates, and contrary to the charitable Caveat, and counsel of Hierom) are 
Nulli unquam detrahas, nec aliorum vituperatione te laudabilem videri malis. Id. Tom. 1. Epist. ad Celanti. de instit. Matrissamil pag. 111.  desirous to raise a reputation to themselves, out of the reproach of others performances,( which for the most part are passed upon absent parties, and so are secrets to them, which should most know them) we shall desire no better security from them, then this wherein he restend, 
Non eadem est sententia Tribunalis Dei& anguli susurronum. Idem Epist. ad virgines Hermone●s. Tom. 1. pag. 212.  the Sentence of the tribunal of God, and of the chair or stool of Whisperers in Corners, is not the same.  
And to that tribunal, we may( with more confidence) make our appeal, while with good conscience, as in the presence of an omniscient Judge, we dare profess as 
Ego omnia quod bona fide coram Deo dixerim, sine ullo contentionis study, sine aliquo praejudicio diligentioris tractatus, exposui. Aug. lib. 2. de Genes. cap. 29.  Saint Augustine once did, that what we have done, we have done with good fidelity, without any disposition, either to contend with any, who have written before us, or to prejudice the more elaborate pains of any that shall come after us, in this kind.  
Now the Father of Lights, the Author of truth, the Giver of grace, enlighten the mind of the Reader, that he may distinguish the truth of God, from all the errors and mistakings of men, to incline his heart to embrace it, as a beam streaming from the Sun of righteousness, wheresoever it shineth;( whether in the Divine Text, or human Annotations) and having such a light and guide, the Lord grant, that he may walk, as a child of light, in a constant course of holinesse, until it bring him to the happiness, which God the Father, for the Merits of his Son, by the Sanctification of the Holy Ghost, hath prepared for those, who truly know him, and sincerely serve him to their lives end. To that God, ever to be worshipped in unity of Essence and trinity of persons, all honour and glory, might and majesty, be ascribed both now and for evermore, Amen.   

AN ADVERTISEMENT TOUCHING The Annotation on Phil. 1. 1. and on 1 Tim. 3. 1.& 5. 17. and the Argument of the same Epistle, on the Epistle to the Hebrews, Chap. 6. 2. Wherein the Author may be thought to assert Episcopacy with some prejudice to the Truth, and to the Reformation of Church-Government now in hand: With a touch at some other particulars, for prevention of offence to the RELIGIOUS READER.  
IT was the Authors own Note concerning the Tenet 
Master Nicholas Byfield his Book on the Creed, Artic. 4. pag. 445. in Marg.  of a worthy Divine,( now deceased) an erroneous Tenet( as he took it) that being dead, he thought it not sit to alter any thing he delivered therein; Therefore permitting it to pass, he directed the Reader to a Book( set out by public Authority) for an Antidote against it. We shall do him the like favour, in forbearing to set a deleatur on his Dictates in the places forecited, and the like right to the Reader( the like in his intention, though in effect it would not prove so 
For he directed to a Book of another, not of a better opinion. ) rectifying his judgement, Lest he should be misled( by his Annotations) to conceive, that such an Episcopacy is founded on the Scriptures; and so of Divine Right, as by the Solemn Covenant of the three Kingdoms hath been disavowed: And upon such a supposition, some have inferred, That where there is no such Episcopal Government, there are no Presbyters; and where there are no Presbyters, there are no Sacraments; so Francise▪ a Sanct. Clarâ Apolog. Episcop. p. 151. And the next link of the Sorites will be, That where these are wanting, there is no Church: So far did the late Archbishop carry the consequence upon the defect of a Bishop( superior to Presbyters) in his conference with Fisher, p. 176. where he mis-interpreteth a saying of Jerom, to make it sound to his own sense.  
[ But the truth is, The foundation of such a Prelacy is rotten, and the building upon it must needs be ruinous; for in Evangelical antiquity,( we mean the most ancient, even that of the Apostles times) the words Bishop and Presbyter are used in a promiscuous manner, as Phil. 1. 1. 1 Tim. 3. 1. the Apostle passing from them to the Deacons, verse 8. without any express mention of Presbyters, because they were included in the word Bishop; and Acts 20 28. and 1 Pet. 5. 2. the original word is {αβγδ}, that is, Superintendents, there applied to the office of Presbyters or Pastors over their Flocks. This community of Titles is observed and acknowledged not onely by Jerom a Presbyter, but by ancient Bishops, as Chrysostom and Augustine,( as Duarenus a Papist hath noted, de Minister▪ cap. 7. fol. 8.) and by some Bishops also of the present age, and Protestant Church; as by Doctor Downham Bishop of Dery, in his Defence of his Consecration-Sermon, Lib. 1. cap. 3. p. 64. and Doctor Hall, Bishop of Exeter, in his Book of Episcopacy, Par. 2. p. 10, 11, 20.  
For this Titular agreement, Chrysosrom rendereth a real reason: Because( saith he) there is in a manner no difference betwixt a Bishop and a Presbyter. Chrysost. in 1 Tim. 3. Homil. 11. Tom. 4. operum; and Jerom saith, A Presbyter and a Bishop were the same, until by the devils instinct, some turned Religion into Faction, Jerom Annot. in Tit. 1. Panormitan the great Canonist, with Jerom, denieth the distinction betwixt Bishops and Presbyters by Divine right; for which he is taxed by that parasite of Prelates, Francise. a Sanct. Clarâ, Apol. Episc. p. 64. And one of the later and most learned Bishops in the English Church, ingenuously confesseth, That the office of a Bishop is above the office of a Priest,( a title of contraction of the word Presbyter or {αβγδ}) not by authority of Scriptures( by Scripture then a Bishop hath none authority over a Presbyter, as the Note on 1 Tim. 3. 1. importeth) but after the names of honour, which the custom of the Church hath now obtained. Bishop Jewels Defence of his Apolog. part. 2. cap. 3. p. 101. A custom which though very ancient and near the Apostles times, as Chamier truly acknowledgeth, Lib. 10. c. 6. de O●cumenico Pontifice, Tom. 2. pag. 353. hath for a long time far departed from the Golden Rule, the Word of God, and hath contracted much of the dross and rust of human corruption, and much troubled the peace of the Church: and though it were taken up as a remedy of Schism, it hath been found by experience a principal occasion, both of Schism and of heresy also, for they mutually beget and produce one another: heresy is the cause of Schism; for where heresy is, it is commonly conceived a just ground of Separation; and where it is but in conceit, it many times produceth the same effect; for upon that ground( in part) that the Church of England was Popish, and Antichristian, in a conformity of Government and Ceremonies to the Church of Rome( how far mistaken, or rightly understood, we are not now to examine) the Brownists, with some other Sects, made a Separation from it; and the Archiepiscopal Patriarks( who were set up to prevent Schism among Bishops, as Bishops for the like end were set up above Presbyters) were all of them heretics, saith Bellarm. de not is Ecclesiae, l. 4. not. 5 cap. 8. Tom. 2. p. 232. He excepteth the Roman Church, which we know to be guilty of a mass of Heresies; and more Heretical then any, in that they hold it a perpetual privilege of their Popes,( when they dictate ●x Cathedra matter of saith to the whole Church) to be infallible, and free from all Her●sie and error. Bellarm. de Rom. pontiff. l. 4 c. 2. Tom. 1. p 984. &c. 3. princip.  
And when heresy is set on high, it causeth Schism many ways, especially two: First, By ambitious competition for the dignity whereto it is advanced, as in the Rivalship for the Roman Mitre there have been manifold Schisms; Bellarmine himself reckoneth no fewer then twenty six, from the Schism between Cornelius and Novatianus, Anno 254. and that betwixt Engenius the fourth, and Felix his Antipope, Anno 1439. in the later part of his Chronology, from p. 492. to p. 561. And secondly, By tyrannical domination, and that sometimes by rash and inconsiderate excommunications, by which Victor the patriarch of Rome, would have cut off from Ecclesiastical Union all the Churches of Asia, and neighbouring diocese, as Christians of another Faith, not truly Christian, because they kept not the Feast of Easter at the same time with the Roman Church; Euseb. Eccles. Hist. l. 5. c. 24. And sometimes men are induced( though not so violently enforced) to withdraw themselves from the Communion of Churches, by reason of the rigour of such Governours, and Prelatical Potentates, as take upon them to impose what they please, and urge what they have imposed, though either erroneous, or doubtful, or frivolous, with more severity then they do the known Laws and Commandments of God.  
And as heresy is often the cause of Schism, so is Schism also the cause of heresy; for when Religion, either by choice or force is propagated in corners, many Heretical Doctrines are hatched and Preached, and afterward it may be Printed also, which had not been conceived nor divulged, if the Authors of them had continued in the society of public Assemblies: And it is not to be doubted, but divers of those Heresies were privately brewed under the predominance of the Prelates, which are now publicly broached betwixt the pulling down of the Prelacy, and setting up of the Presbytery, as in an Interregnum.  
But Chrysostom( where he maketh a Bishop and a Presbyter in a manner all one) maketh exception of the power of Ordination, wherein he giveth a pre-eminence unto a Bishop above a Presbyter, in the place forealleadged.  
By that, 1. We must not understand a sole power of Ordination, no not in Chrysostomes dayes( though in his time Episcopacy was advanced to an higher elevation then at the first,( which at the most was but a priority in order, without majority of power, and that priority to prevent disorder and confusion in the managing of the action) for he flourished about the year 398. and the same year was the fourth council of Carthage, in the third Canon whereof it is decreed, That in Ordination, all the Presbyters that are present, should lay their hands on the Ordained, as well as the Bishop; been. Tom. 1. council. p. 728. col. 1.& p. 751. col. 1.( which perhaps was the pattern to the thirty fifth Canon of our English Prelates, in the year 1603.) for the Presbyters were joint Governours of the Church with him, Jerom in Tit. 1. 5. Cyprian Epist. 6. Edit. Pamel. p. 12, 13. and op. 24. Presbyt. and Diac. which is acknowledged by Baronius( for the Papists) ad An. 58. ●u. 10 11. Tom. 1. fol. 572. and by Bishop Downham for the English Prelates defence, Serm. Consecrat. l. 1. c. 7. p. 142, 143. and c. 8. p. 178. of such necessity to be joined with him, that in the twenty third Canon of the forecited council, The Bishop ought not to hear any cause without the presence of the Presbyters; and if he did, and gave sentence in it, that sentence by their absence was made voided, p. 728. col. 2.  
Secondly, Nor must we conceive that without a Bishop Ordination is not valid: For first, There is no necessity of having a Bishop superior to Presbyters( no not in the conceit of those who have been such Bishops themselves) as is plain by the general vote of the Bishops of the second council of Carthage in the fifth Canon, which is, That the diocese which never had Bishop, should have none still; been. Tom 1. council. p. 703. col. 2. Secondly, There is less cause to conceive a necessity of Ordination by a Bishop, since the faculty of Ordination is in the Presbyters, or Society of Presbyters, as Presbyters, 1 Tim. 4. 14. and therefore though the Ordination of Ministers by Presbyters, without Prelatical Bishops, be looked on as a novelty with us, it is no new thing in itself; but the old Ordination of the purest times renewed, by which a succession of Pastors may be continued, and Churches constituted, and the Ordinances of God sufficiently and effectually administered unto salvation: And so it is approved( as practised in other Churches) by such as profess a good opinion of, and great affection to Prelatical Episcopacy;[ for in the Divinity School in Oxford, July 9. An. 1608. The Ordination of Ministers in the reformed Churches( where they have no such Bishops as our Covenant disclaimeth) was publicly maintained to be lawful: And King James, lest the sharp language which he used against some under the name of Puritans, should be interpnted to the prejudice or reproach of foreign Churches( whose Ecclesiastical Government is Presbyterial) he professeth( in a Monitory Preface Printed in latin in Octavo, in the year 1609.) That he had no aim at those Churches, nor at their Government, but left them to the liberty of the Reformed Religion; whose constitution or standing is so plain without Prelacy, and their salvation so assured, that he wants his sight( saith Bishop Andrews) who perceiveth not the one, and is of an iron heart if he consent not to the other; Resp. ad 2. Epist. Petr. Moulin. opusc. p. 176. And he that screwed up the Episcopal power to the highest pegg( whereupon it broke) in his plea for Episcopacy by Divine Right, when he wrote against the Brownists, was so far a friend to the Reformed Churches, and their Government, as to express his mind towards them in this manner: I reverence from my soul( so doth our Church their dear Sister) those worthy foreign Churches, which have chosen and followed those Forms of outward Government that are every way fittest for their own condition. It is enough for you to censure them, I touch nothing common to them with you. So Bishop Hall in his Apology against the Brownists, Sect. 19. p. 588.  
But the Episcopal Government over Pastors, as well as over the people, may be proved apostolical, say some; For in the subscription of the second Epistle of Paul to Timothy, Timothy is called the first Bishop of the Church of Ephesus; and in the conclusion of his Epistle to Titus, Titus is called the first Bishop of the Church of the Cretians; in both which places there were many Pastors.  
First, Timothy and Titus were not Bishops, nor could be; for to be a Bishop in their sense who stand for Prelacy, is to be a fixed President over divers Churches; but Timothy and Titus were Evangelists, such as were to pass and spread the Gospel from place to place, either as accompanying the Apostles, or as sent by them, where they might be of most use for the planting or establishing of Churches, 1 Tim. 4. 5. 2 Cor. 2. 13. and 8 23. and 12. 17, 18.  
Secondly, These Postscripts are not acknowledged to be any integral parts of the caconical Scripture, not onely by Protestants( who do both deny them and disprove them, see altar Damascen. p. 176, 177. D. Dixon, fol. ult. explan. Ep. ad Hebr.) but by Papists, who either pass them by without taking notice of them,( as Aquinas in his Comment, Menoch. in his Annot. on the Epp. of Paul) or expressly mention them, and censure them; so doth Estius, who saith of that in the second to Timothy. That it is an addition of an uncertain Author, and of no great authority; And of the Subscription or Postscript( as some call it) of the Epistle to the Hebrews( saith he) It deserves no credit, and sheweth it to be contrary to the truth of Story; and so do others.  
Lastly, Whereas in the Annotation on Phil. 1. 1. there is alleged the Synod of Nice, Forbidding two or more Bishops to have their seats in one City, and before that, Cornelius Bishop of Rome upbraided Novatus with ignorance( as Eusebius writeth in his sixth Book of Ecclesiastical story) for that he knew not that there ought to be but one Bishop in that Church, in which he could not be ignorant that there were forty six Presbyters; and Oecumenius and Chrysostom affirm as much of Philippi, it being but one City, it cannot be supposed that there should be at the same time more Bishops. To all this it may be answered:  
1. Concerning the Synod of Nice, it is not said which of the two Synods of Nice it was,( for there were two, and no more) whether the first, which was held about the year since Christ 314. Bellarm. Chron. part. alt. p. 494, 495. or the second, of the year 787. Bellar. Ibid. p. 520, 521. If he mean the later, it is of little credit in the Orthodox Church, since it was a Synod of Idolatrous Prelates, who met together for the erecting and establishing of Images in Churches, and of a Religious Reverence to be exhibited to them. If the former, he citeth no Canon of that Synod, nor is there any such Canon among the twenty, which are most received as the just number of the Canons of that council( see been. Tom. 1. Concila p. 340. ad p. 345. and Chanier▪ Tom. 2. l. 13. c. 8. p. 490.) nor among those twenty four that were set out by Alph. Pisamus, which he laboureth( but in vain) to prove genuine Canons of that council, l. 3. de council. Nicen. apud been. Tom. 1. p. 405, 406, &c. or if there were an express Canon to that purpose, it is so much younger then the Antiquity alleged for the parity, or rather the identity of Bishops or Presbyters, that as to the point in question rightly stated, as before, it makes nothing for the Prelatical pre-eminence.  
And secondly, That of Cornelius and Novatus will make as little for that purpose, as the former allegation; for which, in the Annotation is cited the sixth Book of Eusebius, but no Chapter; but the passage the Author meaneth, is in the thirty fifth Chapter, according to the Greek( the latin Eitions count the Chapters in a different number) but not altogether as it is here cited; and it is probable the name is mistaken, Novatus for Novatianus( wherein divers, both ancient and modern Writers are deceived) for Novatus was a Presbyter of Carthage, Novatianus a Presbyter of Rome, and Antipope to Cornelius in the first Schism of the roman Prelacy, Bell. Chronol. part. alt. p. 491. besides, the words are not rightly cited in the Note in this respect; for that Cornelius imputeth ignorance to Novatianus, in that he knew not there ought to be but one Bishop in the catholic Church, yet the meaning must needs be in that catholic Church; for which, he and Novatianus were then in competition, for the words following are, He was not ignorant that in that Church there were forty six Presbyters, seven Deacons, seven Subdeacons, &c.  
And if Cornelius( though a better man then his ambitious and fraudulet Antagonist( for Novatianus was both) spake big words to uphold the Prelacy he stood for( it being in his own case, and in so hot a contestation) it is no matter either of marvel or of moment, to maintain the Prelacy of Bishops, either as agreeable to the Word of God, or to most pure and primitive Antiquity, since Cornelius was contemporary with Cyprian in the third Century, Bellarmine notes him upon the year 254, Bell. Chronol. part. alt. p. 450. which was betwixt the seventh and eighth persecution, when Presbyters were as ready to give for their own ease and safety as Bishops, to receive any part of Ecclesiastical Authority, which was( as the conditions of Christians then stood) an undertaking of danger, as well as of honour; and that danger was a means of managing the power with more moderation and integrity; which when it was removed, and peace brought ease and plenty, the same men( if not in person, yet in office) which in bad times were good, in good ●imess proved very bad; prosperity being commonly accompanied with pride and security, which makes( many times) a more dangerous shipwreck of the manners of many, then tyranny doth in mens persons and estates.  
With this Animadversion of the usurped power of the Prelates, is virtually involved an avoidance of the Episcopal Confirmation, undeservedly honoured with the Title of an Apostolical Constitution by him who made the Annotations on the Epistle to the Hebrews, ch. 6. 2. who was not the same with the Expositor upon all the precedent Epistles: And for him( excepting what hath been noted already in his part of the work, and some other Notions of conformity thereto, as his Note on Gal. 6. 18. touching the English Liturgy, and the Note on Ephes. 3. 18. concerning the cross, and such like,( whereof we find not many) he hath taken very commendable pains in his part, and employed his good parts( which have enabled him to be very serviceable for defence of the truth in many public Contestations, with Popish and Arminian adversaries) to the profit of the Christian Reader:[ And for his errors, and what others, a judicious peruser shall observe, either in his part, or in the portion of his Colleagues, we beseech him seriously to consider, what we have professed in the Preface, at the beginning of the Book; but towards the end of the Preface, viz. That wherein any shall show that we have erred( as men) they shall see that( as Christians) it was not want of love to the Truth, but want of light to discern it, that hath misled us from it. And so we hope, what is amiss but in part, shall not redound to the disparagement of the whole; and what is faulty in one, shall not be imputed to the prejudice of another,( though a Fellow-labourer in the same Vineyard) if he be not conscious of, or consenting to any erroneous opinion; which we resolved carefully to decline in all our Dictates, and cordially to disavow, if by better eyes then our own, any such be discovered unto us. And howsoever our service fall short of others expectations, and of our own desires, we believe, that he who shall diligently inquire after what others have done in this kind, in what language soever, he shall not meet with any one Book upon the whole Bible, wherein more hath been endeavoured; and if our interest in it could be secured from suspicion of partiality to it, we would say performed also, for the full, clear, and true Exposition of all the canonical Scriptures.   

A Review and further Explication of the Annotations on Exod. 25. 16. and on Deut. 31. 26. For the better clearing of the seeming contradiction betwixt those places; as also of 1 Kings 8. 9. 2 Chro. 5. 10. compared with Heb. 9. 4.  
WHen the Ark was made, commandement was given, that the Testimony should be put into it, Exod. 25. 26. By the testimony is meant the two Tables of ston, written with the finger of God, Exod. 31. 18. called the Testimony, because by them was testified Gods will concerning their duty. Before the Ark,( wherein was the Testimony) and near unto it, Aarons rod was laid and kept, Num. 17. 10. And the Book of Deuteron●my was to be put in the side of the Ark, Deut. 31. 26. that is, by the side of the Ark; for the proposition Hhjin there used, may be rendered by a, ab, de, e, and ex, which may note a difference from it, but withall a near situation to it. Some Hebrew Writers say it was put into a case, or repository, placed close by it; for it is expressly said, Nothing was in it, save the two Tables of ston which Moses put there at Horeb, 1 Kings 8 9. and the same is repeated, 2 Chron. 5. 10.  
On the contrary( in appearance, the contrary not indeed) the Author to the Hebrews saith, After the second veil was the Tabernacle, which is called the holiest of all, Heb. 9. 3. which had the Golden Censer, and the Ark of the Covenant overlaid round about with Gold, wherein was the Golden Pot that had Manna, and Aarons Rod that budded, and the Tables of the Covenant.  
That which seems to be the difference( for the matter of it, as, Whether any thing but the Tables of the Law onely were in the Ark, or Aarons Rod, and the Golden Pot of Manna also) is of no great moment in itself; yet some piously affencted towards the Honourable estimation of the Law, think it advanceth the honour of it, that nothing should be thought worthy to be placed with it in the Ark; and therefore they cleave close to the negative Testimonies, forenoted out of 1 Kings 8. 9. 2 Chron. 5. 10. And some conceive it an impeachment of the Authority of the Epistle to the Hebrews, if the words thence cited, be not taken to be literally true, as they seem to carry the sense at the first sight; and Cajetane( besides the Servatians and Anabaptists, sixth. S●nens. Biblioth. Sanct. l. 7. p. 491.) took occasion to deny the authority of that Epistle, because( as he thought) it contradicted the two Testimonies forementioned, as some of his own side have observed of him, namely Bellarm. de Verbo Dei, l. 1. c. 17. Jacob Gordonius on the 1 Kings 8. 9.  
Hence Commentators are divided, some resolving, that nothing was in the Ark but the two Tables of the Law; some, that Aarons Rod, and the Golden Pot of Manna, were there also. The reconciliation is made two ways. 1. By Historical Narration. 2. By Grammatical Construction.  
By Historical Narration, distinguishing the times, thus: While the Tabernacle stood, they were placed all in the Ark; but afterward, when the Temple was built, onely the Tables of the Law were placed in the Ark,( and therefore it was so punctually noted as a new thing in those two forecited Testimonies) and the Rod and Pot of Manna were kept in some other part of the Temple; and they might be safer in the Temple without the Ark, then without it in the Tabernacle, &c. And yet some are of opinion, that they were not in the Ark, neither during the time of the Tabernacle, nor in the dayes of Solomon, but afterwards in the time of Jeremy; when by reason of the hostility of the chaldeans, Jerem. 49. the Jews, fearing the loss of such precious things, put them all together in the Ark, and that Ark into an hole or cave of the Earth to be hide; and afterwards, when the Temple was repaired, the Ark was digged up, and placed in it again, and those three things in it before mentioned: And as Adrichom Delphus reports, when Jerusalem was taken by Titus, he had that, the Ark, and Pot, and Rod, and the Golden Table, and showbread, and the Golden Candlestick, and other U●nsils of the Temple, as a part of the spoils of that glorious fabric; Adrichom in Descrip. Jerus. p. 159. 〈◇〉. 77. And some hold that Paul might have the relation from Gamaliel, or by a Jewish Tradition, or by revelation from God, as he had the names of the chief enchanters of the Egyptians, Jannes and Jambres, 2 Tim. 3. 8.  
Against this, viz. the placing of those other two things, besides the Law, in the Ark, Estius on Heb. 9. 4. objects, That Aarons Rod was too long to be lodged in the Ark, for that( saith he) was but two Cubits and an half long, Exod. 25. 10. And the Rod was a long Pastoral Staff, such a one as Moses used when he kept the Sheep of Jethro his Father in law. But that is but his fancy, which hath no ground; and two Cubits and a foot, being above a yard and a quarter, might be long enough for the Rod in respect of any use we find that was made of it in the Scripture. And for the negative in the 1 Kings 8. 9. and 2 Chro. 5. 10. which saith, That there was nothing in the Ark but the Tables: The answer which some learned men give unto it, is, That there was nothing of that kind, viz. Nothing of the whole Law in it, but the two Tables, wherein the Ten Commandments were written.  
This Historical resolution reconciles the Epistle to the Hebrews, without varying a letter from the Text, or from the sense, which at the first blench the words import. The other Resolution is Grammatical, and that is twofold: 1. That, whereas it is said wherein, or in which, the original may be rendered with which; for in that sense we find the proposition {αβγδ} often used; As there was a man with an unclean spirit, in the Greek it is, {αβγδ}, In an unclean spirit, Matth. 1. 23. His Word was with power, Luke 4 32. in Greek {αβγδ} in power; The first Commandement with promise, Eph. 6. 2. in Greek {αβγδ}, in Promise; That I may come unto you with joy, Rom. 15. 32. in Greek {αβγδ}, in joy. Secondly, If we take the words to be in which, and with which, as these examples show, then the words {αβγδ} may be in construction referred not to the next Antecedent, which is {αβγδ}, the Ark, though that be of the Feminine gender; but to {αβγδ}, the Tabernacle, which is Feminine also; and so the sense is, wherein, or in which Tabernacle was the Manna, Aarons Rod, and the Tables of the Covenant( taking all three together) though the Tables of the Covenant were not onely in the Tabernacle, but also in the Ark; and this construction hath warrant both by Rule, whereof see sixth. Amama, Hebr. Gram. l. 2. c. 2. p. 152. and by many examples of the Scriptures, as Gen. 10. 12. 2 Sam. 21. 14. Psal. 99. 7. Mark 2. 3. 2 Thes. 2. 9. In this variety of Reconciliations, the judicious Reader may make his choice; but none can be so simplo, as against so many probable Resolutions, to impute contradiction to the forealleadged Scriptures.  
FINIS.   

ANNOTATIONS ON THE PENTATEUCH OR FIVE BOOKS OF MOSES, AND PARTICVLARLY on the first of them called GENESIS.  

THE ARGUMENT.  
THE five Books of Moses are sometimes contained under one Title, and so from the most observable matter delivered in them, and dispersed through them, they are called Thorah the Law; and from their number, and Iuncture, the Title given them by the Greeks is the Pentateuch, or fivefold Volume; for all five anciently made but one Book, as did the twelve smaller Prophets; and thence it is that the Books of Exodus, Leviticus, and Numbers, begin with words of Coherence, which carry on the subsequent matter as by way of orderly contexture, and connexion with what was said before.  
Of these the first Book in particular is called by the Hebrews Bereshith, from the initial words of it; after which manner they gave names to divers other Books: the Greekes call it Genesis, because it delivereth the Story of the Worlds original, the Creation of Adam and Eve, their lapse, and off-spring in their degenerated condition, the multiplying of sin in their multiplied posterity, whereupon followed the universal flood that over whelmed all living creatures of the air and Earth, except a very few of each sort, which were reserved as a Stock● for a new Plantation in the next Age; with other memorable matters of the patriarches, especially of Noah, Abraham, Isaac, jacob, and joseph, with whose death Genesis endeth; which was in the year of the world 23 68. as they bring in the account, who have made it upon diligent perusal, and comparing of particulars.  
Object. All this time and about thirteen yeares more were expired before Moses was born, how then had he the knowledge of things done and past so many Centuries preceding his birth?  
Answ. He might hear much by Tradition from the sons or nephews of joseph, as they from jacob, he from Isaac, Isaac from Abraham, Abraham from Sem, Sem from Noah, Noah from Methuselah, and he from Adam● but the way of tradition was subject to corruption, and at long running the stream of that channel carrieth with it many dregs of erroneous additions; wherefore, though Moses might receive some historical reports from some eminent persons of the precedent ages, his pen was guided by the unerring Spirit of God, while he wrote this and the four books following: whereof though Eusebius lib. 7. cap. 2. de praepar. Evang. supposed the book of Genesis was composed while he kept the slocke of his father in law in the land of Midian, yet it is rather to be believed, that that as well as the rest was indicted by him not when he was a private but a public person, inspired and instructed by God for that purpose: but whether he received revelations from God for the contents of this and the rest of the Pentateuch, when he called him into the Mount, Exod. 24. 12. Or, whether writing many things in the manner of a Diary( in all but the first) he had his informations daily communicated to him by the Spirit of God, it is not to be determined by any resolution of man: yet this is most certain, whereon we may rest, that the Spirit of God, which to other Prophets revealed things to come, inspired him with the Revelation for things already done, which is equally infallible in the knowledge of forepast, and future persons, matters, words, acts, or events, at what distance soever.   

CHAP. I.  
Vers. 1. IN the beginning] That is, when God began to give being to the world, it was made in the manner and order following. Moses in this beginning of his Story, shutteth out the conceit of the eternity of the world,( which the Chaldaean and Egyptian Astronomers and some other natural Philosophers,( as Plin. not. hist. lib. 1. cap. 1.) at least for the first matter of it, have conceived to be coeternal with the Creator: an error repugnant both to true Religion, and right reason; though we take the truth( which is contradictory to it) rather for an Article of faith[ Hebr. 11. 3.] then for a maxim in Philosophy, and do aclowledge God had from all eternity the same power of Creation, which now first of all he put into act and execution.  
God] Of and by himself, without any either sociable or subordinate agent, Isa. 44. 24. made the world, wherein consisteth the chief difference betwixt Creation and Providence; in that, God onely worketh; in this, the creatures are subservient to his power and pleasure, be they never so glorious, as Gen. 32. 1, 2. never so contemptible, as Exod. 8. 17. 21.  
God created] In the Hebrew the word for God is Elohim of the plural number; which signifieth strong, potent, mighty:( See Annot. on Exod. 32. 4.) and for[ created] the Hebrew word is Bara of the singular number; Whence some learned and pious Expositors have deduced the Doctrine of the trinity of Persons in the Unitie of the Divine Essence. Others( among whom are divers, who are likewise learned and religious,( to say nothing of the Jewish, Photinian, Arrian, and Socinian heretics, who denying the faith of that mysterious truth, deny all proof produced for it out of Scripture) conceive the words will not warrant any such deduction; not, because this plurality may be understood of Angels,( as some heretics suggest) for they were not Creators with God, but creatures of God; nor, according to the style royal, when Kings say Wee and Us in a word of plurality, not meaning any communication of their prerogatives to others; for that Courtly phrase is so much younger then the beginning of all things, that it was not taken up until the tyranny of one person becoming odious to the people, succeeding Kings, to gaiue the good will of their Subjects, made show of moderating their sovereign authority by ruling rather by others counsel then by their own self-wils; nor, because the word Elohim hath no singular number( as some have said) for it hath one, viz. Eloah; and if it had not, there be other names of God which are in their signification singular; But the proof of the trinity from this place is denied by them, because, first, the phrase of joining words of different numbers is an Hebraism, or manner of speech used by the Hebrews, not onely in construction of a verb in the singular number with a noun of the plural number, but of a noun of the singular number with a verb of the plural number, and of an adjective singular with a noun or participle plural. Secondly, the words, though indefinitely they may import a plurality, they do not precisely and determinately note or design a trinity. Thirdly, the word Elohim with a verb of the singular number is ascribed to strange Gods, Exod. 20. 3. according to the Hebrew, though that numerical difference in English be not observed; nor can be expressed, as in the Latin, non erit tibi Elohim alieni. Fourthly, the word Elohim is used sometimes of a particular person in the trinity, as of the holy Ghost, vers. 2. of this Chapter, and Psal. 45. 6. it is used of the son, and yet there is but one Son, one holy Ghost. Fifthly, those ancient Fathers, who were most skilful in the Hebrew tongue, make no mysterious Exposition of the words Elohim Bara. For these reasons this place is no good proof of the trinity against the Anti-trinitarians; especially, if it be taken alone, or set in the forefront of any conflict with them. Notwithstanding, it may be probably conceived to be the meaning of Moses to insinuate the trinity by this expression of the noun and the verb in a different number; Because, 1. He was not ignorant of the Doctrine of the trinity. 2. He well knew that God the Father made the world, as it is, 1 Cor. 8. 6. 3. That God the son also made the world, as it is, Prov. 8. 24. 27, 28. Joh. 1. 3. Coloss. 1. 16. and he expressly nameth the Spirit or third person( vers. 2.) as concurrent in the work of Creation, as also Psal. 104. 30. Job 33. 4. It being true then that Moses believed a trinity of Persons in the Unitie of the Godhead, it is most like that by this phrase he meant here to mind the Jews( for whose information he first intended and penned this holy History) of this high point of Doctrine. And though the word Elohim be sometimes given to creatures& false Gods in the holy Scripture, yet when it is applied to the true God, it is usually joined with a verb, noun, or pronoun of the singular number; usually, I say, not always: for Gen. 20. 13.& Chap. 35. 7.& 2 Sam. 7. 23. we find it otherwise; when to the creatures, or false Gods, it is commonly joined with words of the plural number; or, if with a word of the singular number, as Exod. 20. 3. it is to be taken figuratively by a Syllepsis, as, there shall not be unto thee any of the strange Gods; whereas applied to the true God it hath a proper construction, as joining one God and three Persons together: so in this place; yet so also, that it must not be unseasonably or indiscreetly urged against an Anti-Trinitarian adversary, nor made an occasion of uncharitable contestation among such learned and godly men as are sound in the Doctrine of the trinity, though of different opinions about the phrase in this Text. See more on vers. 26. of this Chapter.  
created] The Hebrew word Bara, translated Created, is a word in its proper sense proper and peculiar to God, and therefore should not be attributed to men, how great soever; yet it is a familiar phrase in the style of the Court to say, Such a one was Created earl, or marquis, or Duke of, &c. wherein as the parasites of secular Princes make them like God in power and greatness, so their Preachers and chaplains should do their endeavour that they may resemble their Maker in justice and goodness. See Annot. on vers. 21.  
heaven and the earth] These words may be a summary proposition comprising briefly the whole Creation, as Exod. 20. 11. distributed into several dayes works afterwards: for all of it had its original from God alone without any concurring power, or fore-going matter, but that which himself made the first day as the common stock, out of which were deduced the ensuing dayes works.  
heaven] Thereby may be meant all the higher part of the world from the earth upward. But the heaven,( as perfectly distinguished from the nether world,) was not made until the second day, vers. 7, 8. Some take heaven here, for the highest heaven the place of Gods greatest glory and of the Angels habitation, with which it is thought by divers learned Divines that they were made, and were a part of the first dayes work: for proof of which opinion as probable( not as certain) they allege the 38. of Job vers. 6, 7.  
V. 2. earth] That is, that great material mass made up of the two heaviest elements, earth and water, with all the creatures on, or in them both: but the earth, as distinctly severed from other parts of the world, was not made until the third day, vers. 10.  
without form and voided] Without any proper and particular form; and voided and empty of that distinct nature, virtue, and vigour; and of that comely order which afterward God gave unto it, when he separated the earth from the waters, distinguished it into hills and plains, furnished it with fruits, clothed it with grass, and garnished it with flowers.  
darkness] The light not yet being made, darkness( which is nothing but the absence or want of light) covered that confused heap which was of an exceeding great compass and depth in waters, and other materials contained in it: and it was so confused, not out of any defect of wisdom, or power in God to make the world distinctly and perfectly complete at the first; for he could have done that in a moment: but he was pleased to do his work by degrees, and gradually to proceed from less perfect to more perfect works, and to be doing that in several dayes which he could have finished in a minute; to give the rational creature occasion more deliberately to meditate on the parts and passages of the Creation.  
the Spirit of God] The works of the trinity which are external upon the creatures are undivided, so that where one Person onely is name as Creator, all three must be conceived to work together in the production of the creature. The first Person is called the Father, not onely in relation to the son the second Person; but to the creatures, who are all produced from his power and virtue; in which respect in the genealogy laid down by Luke, and proceeding by way of ascent to the beginning of all▪ things, Adam as created by God, is called his son, Luk. 3. last: and in this respect the son may be called a Father, as Isa. 9. 6. for he also made the world, Joh. 1. 3. Colos. 1. 16. and here the Holy Ghost is especially mentioned as an Agent in the first original of all things. Whence he is concluded to be God, comparing this place with other Scriptures, as the 1 Joh. 5. 7. Matth. 28. 19. Job 26. 13. Act. 5. 3, 4. 1 Cor. 12. 4. 2 Cor. 13. 14.  
moved] The word Merahhepheth in the original, rendered here moved, properly signifieth the hovering of a bide over her young to cherish and preserve them, according to that of the Eagle in the 32. of Deut. she stirreth up her nest, fluttereth over her young, spreadeth abroad her wings: vers. 11. and it importeth the effectual quickening power of the Holy Ghost, which upheld, sustained and gave virtue to that great and general heap, which thereby was formed into particular works in the manner and order set down in the rest of the Chapter.  
face of] That is, that outward part, which, if there had been light to discern it, had been most visible, as the face of a man is eminently conspicuous above his other parts; so the open sky, which is obvious to the eye, is called in the Hebrew phrase, the face of the firmament, vers. 20. And the showbread( which was set upon the table to open view of such as come where it stood) is according to the Hebrew, the bread of faces, Exod. 25. 30.  
the waters] Which were in great depth spread over the other materials, or common stock of the first creation, whereby they were covered as with a garment, Psal. 104. 6. as all earthly creatures of the nether-world were covered by the flood in Noahs time, and the waters were uppermost, as being most fit and ready for the future generation: for the thicker part was most meet to concur to the making of solid creatures below, and the thinner most easily rarefied into air, which was to be above, and to fill up the space from the earth upward to the place of the lowest Planet; and( as some think) to that also of the fixed stars; for they hold that the Planets move in the air as fishes in the water.  
V. 3. God said] God is said by his word to make not onely the light, but the whole world, Heb. 11. 3. not that he did use any articulate or audible speech, as we do; for so he said not: because he is a pure Spirit, and not a bodily substance, as we are: but to note, first, the facility of the work to him, who could make it without any toil at all; as easily, as quickly, as a word may be spoken, Psal. 33. vers. 9. Secondly, the authority of the Work-master over the creature, Psal. 105. 34. as a King over his subject, according to that of Solomon, Where the word of a King is, there is power, Eccles. 8. 4. and to that of the Centurion, Matth. 8. 9. but with a supereminent degree of vigour above all created Agents; for he calleth the things that be not as though they were, Rom. 4. 17. and by this call he giveth them a being, which before had none, and can restore the being which before they had, and for the present have not, as Joh. 11. 43. Thirdly, the words God said, import a potent efficacy, or an efficacious decree for the present existence of the work. Fourthly, they intimate the liberty of the Creator( for they that are endowed with the faculty of speech do exercise it without constraint, or natural necessity) who made the world by his own free-will, and not by a necessary emanation of Power from his Divine nature,( as some Naturalists have thought, and thence have inferred the eternity of the World against the truth of Scripture and the light of reason).  
light] This light was not any shining upon the nether world from the Heaven, called Empyreum,( the highest& most glorious Place of the blessed) which many have conceived to be made first of all the creatures,& to be understood by heaven in the first verse of this Chapter; for( besides that▪ that interpretation is not so probable as the interpretation upon the first verse) that heaven in their conceit( who understand this light to be derived from it) was made before the dark lump of the first matter. Secondly, neither was it the element of fire,( for if there be such an element, which some confidently deny, and some affirm to be placed under the orb of the moon) it is more like it was made not the first, but the second day with the Firmament. Thirdly, neither was it the light of the sun, or the moon or stars: for this light was made the first day, vers. 5. and they had not any distinct being or appearing until the fourth day, vers. 19. Fourthly, but it was a bright quality immediately created by God, and( not as the Papists pretend, an accident without a subject) but inherent in some meet subject, as the light of the Pillar of fire, Exod. 13. 21. and of the bright Cloud, Matth. 17. 5. Fifthly, or it might be some extraordinary brightness on the upper part of the waters receiving and reflecting light like a looking-glasse, for which purpose that element hath a fitness above any other.  
V. 4. God saw] This is often after mentioned, as vers. 10. 18. 21. 25. 31. and is always to be understood as a condescending in phrase and expression to the manner of men, who when they have effected, or obtained, or observed any good thing, upon sight or experience approve the profit of it, which God knew well enough without sight; for that is properly a sensitive and corporal faculty, which is not in God, being a pure Spirit; and before the creature was made he knew the goodness of it as well as afterward, therefore God using this dialect( formally human) when he speaketh of himself, meant to show us how useful and acceptable light and other creatures are; and hereby also he ratified their usefulness to the good of others, especially of man.  
divided] The light is divided or separated from the darkness, not in Name onely, as Abenezra thinks, but by a natural repugnancy between them, so that they have no communion together, 2 Cor. 6. 14. but where the one is, the other cannot be,( at least in an eminent degree; in a remiss they may be for a while at least, as in the morning and evening twilight) for they drive out and succeed each other, and make night and day in several parts of the world by alternate turns; so it was by the motion of this new created light, which carried about by the vigour of that Spirit( which moved upon the face of the waters) from one part of the world to the other made the distinction and measure of the three first dayes, as the revolution of the sun hath done ever since. What became of it when the other lights, sun, moon, and stars were made, is uncertain. God might incorporate it into the body of some of those settled lights, or otherwise dispose of it, as his wisdom thought most meet; though how in particular Gods Word hath no where revealed, nor may human wit presume to resolve.  
V. 5. God called] Or, decreed it to be so called: for contrary things must be called by contrary names, Isa. 5. 20.  
the light, Day] The word Day, in the former part of the verse noteth the day artificial from morning till night, Exod. 16. 12, 13. which is the time of light measured out to twelve hours, Joh. 11. 9. Matth. 20. 3. 6. which were not more nor fewer, but longer or shorter according to the different proportion of the dayes in Summer and Winter: the first began with the wanting, and the last ended with the Sunne-setting; which division was in use not onely with the Jews, but with the romans, Cael. Rhodig. lib. 2. Antiq. Lection. cap. 9. but in the latter part the last word of the verse, the word Day is taken for the day natural consisting of twenty four hours, which is measured most usually from the Sun-rising to the Sun-rising; or, from the Sun-setting to the Sun-setting: for the use of the word day in this sense, compare Exod. 12. 29. with Numb. 3. 13.& 8. 17.  
the first day] In the Hebrew it is one day in number, not expressly the first in order; the like expression we find, Gen. 8. 5. Numb. 29. 1. and it is followed in the Greek, Matth. 28. 1. Joh. 20. 1. 1 Cor. 16. 2. This first day consisting of twenty four hours had( as some think) for the first half of it the precedent darkness, and for the other the light newly created: the night they take to be meant by evening, a part of it, and the day by the morning which is part of it also: and according to this the Sabbath( being as large a day as any of the rest, and so containing twenty four hours) is measured from even to even, Levit. 23. 32. the romans, and other western Nations reckon the twenty four hours from mid-night to mid-night; the Egyptians contrariwise from mid-day to mid-day. Yet it may be with good probability thought that at the first( according to the Chaldean account, which is quiter contrary to that of the Jews fore-cited, measuring the day from Sun-rising to Sun-rising) the day natural began with the light: for Even is the declining light of the fore-going day; and the morning may as well be called the end of the night past, as the beginning of the day following: and so divers of the learned by the evening understand the day, as the end thereof; and by morning the night, at which time it is at an end: for denominations are many times taken from the end, because thereby the thing is made complete: so the whole week is called by the name Sabbath, Levit. 23. 15.& Matth. 18. 12. because with it the week is wholly made up and fully finished.  
V. 6. firmament] The word in Hebrew is Rakiah, of the masculine gender without a plural number; and it signifieth a thing spread out or extended like a curtain, Isa. 40. 22. Psal. 104▪ 2. Or, like melted metals which( though with heat they become as like water in softness, moistness, and fluid motion, whereby they spread abroad( if they be not bounded by some other thing) as they are unlike water in its coldness do settle in a firm solidity, when the heat is spent: Or, like metals that are beaten out into breadth and length by the hammer, in that sense the word firmament may be attributed to the Orbs of the Stars and Planets, which may therefore be called the firmament, if not for such a solid firmness as is in metals, yet in regard of their durable natures, not subject to corruption,( as inferior bodies are) until the final dissolution of the world, 2 Pet. 3. 12. But the word Rakiah, signifieth properly and immediately an expansion, or spreading out: and the word firmament is answerable to the Greek word Stercoma, which importeth firmness, rather then to the Hebrew word Rakiah, which signifieth expansion, extension, or spreading out: and therefore though the earth in regard of its firmness and stability might be called firmament; the word Rakiah is applied unto it, not in respect of its firmness or stability, but in respect of its extension or spreading out: Isa. 42. 5.& 44. 24. for which cause it may be also applied to the Region of the air, as in this place; though elsewhere such an acceptation or application of it be not very obvious in the Scriptures.  
V. 7. which were] In the Hebrew there is neither were nor are, but thus,[ the waters which under the firmament from the waters which above the firmament] but if a word be put in for the supplement to the sense, it should be rather are then were: for to say, were above, presupposeth the division made already, whereas this out-spread thing called firmament was made that they might be divided; and by it was the division made: So that according to the sense of the place( though the original will bear both readings alike) the words should be red thus, the waters which are under the firmament, from the waters which are above the firmament, meaning by the firmament, the out-spread air from the earth to the clouds; and by the waters above it, the rain bound up in clouds, Job 26. 8. Psal. 18. 11.  
V. 8. Heaven] That is, the region of the air, and all that is above us which is called by the name of Heaven; as first, the fowles of heaven, vers. 30. of this Chapter, and Psal. 79. 2. Secondly, the clouds of heaven, Psal. 147. 8. Matth. 24. 30. to which properly belongeth the word Shamajim in this verse, signifying there waters, for the clouds poure out waters, Psal. 77. 17. Thirdly, and the stars of heaven, Gen. 22. 7. And fourthly, that which is above all these, the place of eternal happiness, called Paradise, and the third Heaven, 2 Cor. 12. 2.( reckoning the whole region of the air to the moon for the first heaven, and from thence to the highest stars inclusively for the second) called by Solomon the heaven of heavens, 1 King. 8. 27. and by a greater then Solomon, our blessed Saviour, his Fathers house, Joh. 14. 2.  
V. 9. gathered] Or, flow together; the Hebrew word Jikkav●, derived from Kavah, importing▪ expectation, notes a fit place for their reception, as if it were so ready for them, as to expect their coming thither, and( according to its affinity with the conjugate word Kau, which signifieth a line) it noteth the natural disposition of the waters to run to it( as by a streight line) the next way: See Psal. 33. 7.  
one place] Their place may be called one in respect of their principal gathering together in the Sea, which is as a main body( in comparison whereof other waters are but as arms or limbs) whence they run, and whither they have their recourse again, Eccles. 1. 7. as God directeth their motion, and setteth their bounds, Job 38. 8. 10, 11. Psal. 104. 8, 9, 10. Prov. 8. 29. Jer. 5. 22.  
dry land appear] For before it was for the most part covered with waters: is is like the earth at this time was, as in the second of Peter, Chap. 3. vers. 5. standing out of the water, and in the water: part out of it, and the greatest part under it, yet some part out of it, and above it; for there was a distance and division betwixt the upper waters in the clouds, and those below, which could not be at this time, if the whole earth were wholly covered; for there are some hills( as some say) higher then some rainy clouds, unless we say that hills had not their eminent existence until the earth was wholly uncovered, but so the saying of Peter is not so fairly cleared. See Ann. on c. 7. v. 20.  
V. 10. Earth] Though the Earth be firm and stable in itself, yet some derive the Hebrew word Erets from ruts, which signifieth to run, because being made dry, it was meet for living creatures to run upon it: some deriv● it from Ratson, signifying good pleasure▪ and so it importeth that not by any natural necessity or operation was this separation made, but by Gods free-will& good pleasure to make both elements more beneficial and pleasant to the creatures of several kinds.  
Seas] The word here first brought in in the plural number( as it is else-where) is used many times also in the singular; as Gen. 22. 7. Hos. 11. 10. Mic. 7. 12. Psal. 8. 10.( where also it is used in the plural number) and though in every place where there is water, if it be but a bason-full, there be a collection of waters, which is made up of many drops; as one ●oafe of many grains, yet it is applied onely, or for the most part, to a copio●s collection of waters. And it may well be used in the plural number because of the plurality of significations; natural, artificial, and figurative: natural, as for the several sorts of seas, the great Sea, Josh. 23. 4. or Mediterranean Sea, called also the occidental, or western Sea, because in respect of Jerusalem that Sea is West-ward; the read Sea, called mere Suph, or the Sedgie Sea, through which the Israelites passed, and in which the Egyptians were after drowned, Exod. 14. 22. 26, 27. the Salt Sea, Numb. 34. 3. 12. called by Josephus, the Lake Asphaltis, or Asphaltites, whereof he makes a memorable and admirable description in his story of the Warres of the Jews, l. 5. c. 5. the Sea of Chinnereth, Num. 34. 11. called usually the Lake of Gennesareth, Luk. 5. 1. and the Sea of galilee, and of Tiberias, Joh. 6. 1. which( as Pliny measureth it) is sixteen miles long, and six miles broad, Plin. not. Hist. lib. 5. cap. 15. And there is a plurality of Seas yet further varied according to the Countreys on which they border, as the Arabian, and Persian, the Spanish, and British Sea, &c.  
again, the word is applied to an artificial collection of waters; for that great brazen vessel, 1 King. 7. 26. was called a Sea, 2 Chron. 4. 6. for the hugeness thereof, Joseph. Antiq. l. 8. c. ●. It was made( saith he) after the manner of an Hemisphere, or halfe-globe; and it was ten cubits broad from the one brim to the other, 1 King. 7. 23. and an hand-bredth thick, and five cubits high, 2 Chron. 4. 2. wherein the Priests were to wash themselves, 2 Chron. 4. 6.  
Lastly, by a figure, a multitude of men meeting together as drops in the Sea, is called a Sea, Jer. 51. 42. and by waters according to the interpretation of the Spirit, are sometimes understood, multitudes, nations, and tongues, Revel. 17. 15. But that acceptation which is proper to this place is neither figurative, nor artificial, but natural; natural in respect of the condition of the creature since the Creation, but miraculous and Divine in respect of the first separation of the waters from the earth, and the collection of them into Seas.  
God saw] The separation of waters was but begun the second day, but perfected on this third day: wherefore the approbation is not mentioned in the conclusion of the second dayes work, but reserved till now, that it was perfectly made. So God made the out-spread thing called the firmament the second day, vers. 6. 8. but he adjourned or put off the approbation of the work till the fourth day when it was made perfect by addition of the sun, Moon and stars, from vers. 14. to v. 19.  
V. 12. brought forth] There was both a kindly Spring in the growing of grass, and herbs, and Trees, and a mature autumn in ripe and perfect fruits, as appears Chap. 3. 6. though yet the earth received neither warmth nor any other influence from sun, or moon, or stars; for yet they were not made: which sheweth that Gods power depends not upon any means, but all means upon it: so that the godly though they have no pawn of precedent provision, nor any surety of the assistance of the creatures for future increase, may confidently rely upon his promise for necessary supply, Psal. 37. 19.  
whose seed was in itself] That is, either in the root, or in the fruit, or in the leaf, or in the branch, or in the bud; so that it hath a virtue to bring forth its like for the conservation of the kind without borrowing of any help from conjunction with any creature, as in the mixture of male and female; which difference of sex, in propriety of speech is not in Plants, but in living creatures onely.  
God saw that] This sentence is often repeated, as vers. 4. 10. 18. 21. 25. 31. to make a deep impression in mens mindes of the goodness of the Maker, and of the creatures made for the glory of God, and the benefit of man; and to note that they prove bad onely by sin and unto sinners; yet by the goodness of God, and his mercy in Christ,( in whom the elect have a right restored to the things created, 1 Cor. 3. 21, 22, 23.) even the worst sort of them may be of good use, for poison may be so tempered as to be turned into medicine,( and to some creatures poisonous herbs and plants yield some nourishment) for recovery of health to man-kind whether good or bad, though not for the bad, but for the godlies sake.  
V. 14. Let there be lights] In the Hebrew the verb is of the singular number, the noun of the plural: So also Exod. 8. 17. So there were lice, in the Hebrew, there was lice, lat. fuit pediculi: the like Enallage of number elsewhere.  
to divide the day from the night] Heb. to divide between the day, and between the night. By day is meant the artificial day from the Sun-rising to the going down of it; though in the concluding approbation of each dayes work it be put for a day natural consisting of twenty four hours.  
signs] Of the weather▪ as the sun when it setteth with a read sky foreshoweth a faire day to follow, Matth. 16. 2. and the moon according to the variety of its colour and figure signifieth a difference of weather; and both of them by their Eclipses betoken the temper of the ensuing season, at least for some natural qualities and events; and stars shining clear in the winter signify frosts. Plin. not. Hist. lib. 18. cap. 35. By their natural and ordinary operation, and by an extraordinary and supernatural sometimes they import terrible Comminations to the nether-world, as Luke 21. vers. 25, 26. Act. 2. 19, 20. whereat the wicked throughout the world, Psal. 65. 8. not the godly, Jer. 10. 2. Luk. 21. 28. may be afraid; which yet giveth no warrant to the presumption of Prognosticators, or judiciary Astrologers to fore-tell the fortunes of men, or fates of Civill States by the stars; or to make any prediction of any other supernatural events from the face of the heavens, or the impression of the Planets, or from the temper, figure, colour, or postu●e of the celestial bodies; for such Arts of Divination are condemned by the Word of God, Deuteron. 18. 10. Isa. 47. 13.  
and for seasons] Chiefly those specified, Gen. 8. 22. but withall they conduce for distinction of times, when to work, and when to rest; when to sow, and when to plant, and prune, and reap; and when to do other affairs with best conveniency and advantage both for natural and Civill good; and they served also for the difference of sacred seasons; as for the Sabbath, the Feast of Pentecost, New moons, &c.  
V. 16. two great lights] To wit, the sun, and the moon; the sun the greater indeed, for it is one hundred and sixty six times greater then the Earth( as Astronomers resolve, though rather upon probable conjecture then certain demonstration). Amongst the celestial lights the moon in appearance seems the greatest next the sun, and is called a great light, as the sun is( without any difference) when it is thirty nine times less then the Earth, and is the least but one( that is Mercury) of all the Planets, and of far narrower compass then the fixed stars, for some of them as Astronomers affirm are an hundred and seven times greater then the earth, though they seem much less: nevertheless the moon being the lowest of these shining bodies, and so nearer to the earth, as it appeareth to be bigger in quantity, so it ministereth more light to mans use, then any of the single stars of the greatest magnitude, yea then all of them together, when it is at the full; yet this fullness of light, is for a great part of it but a borrowed brightness from the body of the sun, which the moon receiveth and reflecteth like a Looking-glasse.  
to rule] The sun, moon, and stars, by their motions, light and influences under God, Jer. 31. 35. serve much not onely for distinction of times, and for qualification of the creatures for natural operations,( whereof see Deut. 33. 14. Hos. 2. 21. Job 38. 31.) but for ordering of Civill and ecclesiastical matters with most conveniency, both for the doing and forbearing of them: In this rule their commission and power depends upon the Almighties pleasure; for when he will have it so, the moon shall not give her light, and the stars shall fall from heaven, Matth. 24. 29. See also Joel 2. 31. Act. 2. 20.  
V. 17. God set them] He did not first create them, and after place them there, as he made man out of Paradise, and afterwards put him into it, Chap. 2. vers. 15. but made and placed them both at once; as it is said of the soul, that it was at the same time created and infused, infused and created.  
V. 18. to divide] The time betwixt light and darkness, by their presence and withdrawment; and by alternate course or turns to make their distinction betwixt night, which without light is dark; and the day when the light banisheth darkness into the other Hemisphere, or part of the world.  
V. 20. moving creature] Heb. creeping thing. The fishes are called creeping things,( for so the original word Sh●rets importeth) because as creeping things on the earth move with their bellies close to the element they live on, so do fishes in the water. The difference betwixt creeping and going creatures is properly in the feet, though if they be such short feet as bring their breasts or bellies near the ground, they are said to creep,( as a Lizard, or Neu●; and so we say of some other creatures, whose legs do lift them up but a little way above the ground they go on;) now because commonly such things as creep do move but slowly, and fishes move very swiftly in the water, we commonly call their motion not creeping, but swimming, rather according to what we perceive by sense then what the original word doth signify. There are some swimming creatures called amphibia, that have their abode partly on the land, partly on the water, as the Crocodile, and the fish called the Sea-horse, but though they have feet, and use them on the land, yet in the water they move with their bellies on the water, and use their feet but as oars to swim withall, as do Swans and such like. There be many other kindes of creeping things, of which see Annot. on vers. 24.  
V. 21. and every winged fowle] According to our Translation and the Vulgar latin, the fowles and fishes seem to have had the same original, vers. 20.& 22. and indeed it is probable they were rather made the fifth day with the fishes, then the sixth with the beasts, because the fowles and fishes are thrice mentioned in the fifth dayes work together, and no mention of the making them on the sixth day among the beasts; and though they be brought in among the beasts, Chap. 2. 19. it is but occasionally, to wit, that they might bee name by Adam, as the fishes were not: But yet it may be they were made rather of the earth, then of the water, though they were made the fifth day, because it is said, Let fowle multiply in the earth, vers. 22. of this Chapter; and though some of them live much in the water, and of what they get out of the water, the most of them flying in the air, have their consistence upon the earth, or some solid body resting upon the earth. And yet there may be a third opinion as probable as either of the former, which is, that the fowles as they live, so they were formed in the air, and of it, other elements necessary to constitute mixed bodies( by Divine power) being tempered with it. Of which three Opinions there is none either demonstratively true, or dangerously false, if untrue.  
created] To create in property of speech( as is noted before in the Annot. on vers. 1.) is to make a thing out of mere nothing, as the word Bara is used, vers. 1. The same word is used of the making of Whales though they had their being from precedent matter, because that matter was originally nothing; and such as it was, so unapt for such a work, that without an infinite creating power it could never have been formed into a Whale.  
great whales] The Hebrew word Tanninim, rendered Whales, is taken in general for all great creatures, whether of the earth, or of the water, Plin. not. Hist. lib. 32. cap. 11. writes there are one hundred seventy six kinds that live in the watery region, and he setteth them down in an Alphebeticall order, among which the Whales are the greatest, being like moving mountaines in the Seas; for some of them( as he giveth in the measure in the same Chapter) are six hundred foot long, and three hundred sixty foot broad; they may then well be called great whales, as the sun and moon, great lights, v. 16. yet as great as they were, they could not make themselves, no more then the little Gnat, or Pismire could give a being to itself. Of this creature much is said in the Book of Job under the name of Leviathan, so is he called, Chap. 41. which name in the original is a compound of two words, Lavah which is to couple, and Thannin a Serpent, or Dragon; because by his bigness he seems not one single creature, but a coupling of divers together; or because his scales are closed, or straitly compacted together.  
fowle] See the first Annot. on vers. 20.  
V. 22. blessed] That is, by the virtue of his word he gave them power to engender, beget, and bring forth their like in kind: for that is a blessing, Gen. 8. 17.& 9. 1.& 24. 60. Psal. 127. 4, 5.& 128. vers. 3. and therefore,( as some observe) God is not said to bless the sun, or moon, or stars, or any other creature that hath not life, because they are not to increase and multiply like living creatures, which were made male and female for that purpose: This blessing of the fishes and fowles is not so expressly mentioned as conferred upon the beasts of the earth; nor omitted concerning them, because( as some Jews imagine) the Serpent is among them; but premised in the former blessing, or presupposed in the difference of sex, whereby they multiply, which is their blessing.  
V. 24. earth bring forth] This bringing forth was merely miraculous, and so extraordinary, that as the like was never af-this time; God having ever since set the creatures( which have difference of sex) in a regular way of multiplication of their kind by procreation. How many of each sort of fishes, fowles, or beasts were formed at the first, and whether in the like number wherein they were received and reserved in the ark, Gen. 7. 2. God hath not revealed in his Word, and what he is not pleased to teach in such Points we must not be curious to learn, much less peremptorily take upon us to resolve.  
living creature] The creatures now made in the general are living creatures, and are distinguished into two kinds, going and creeping things; the going again are of two sorts, cattle, and the beasts of the earth; the word for cattle in the original is Behemah, which in the general acceptation may signify any living creature, especially great, wild or tame; and in particular some take it for the greater sort of beasts, and therefore render it in the plural number by Pecora; and some for the lesser sort, and translate it by Pecudes: but the most understand by it such as are useful to man, either for his food or clothing, drawing, or burden-bearing, and therefore in latin have their name from help, for the word is Jumentum, as it were Juvamentum: and Hhajiah, which is rendered beast, when it is put in the same sentence with Behemah, it is taken( as for as learned Hebrewes observe) for a wild beast, such a one as Jacob thought had devoured Joseph, Ge●. 37. ●0.  
creeping things] Some creeping things had their original from the waters, vers. 20. some from the earth, as here; and though now some of them be generated by corruption, all of them had their first original by creation, at least the principal kinds of them; and for others they might since be multiplied several ways, yet by virtue of the principles of the first production or creation of all things▪ and though many of them may seem to be of little or no use, yet they serve by comparison to set forth the excellency of other creatures, and to show the power of God as well as the greatest: by them was God much glorified in the miraculous contestation betwixt Moses and the Enchanters of Egypt, Exod. 8. 19. and in his judgement upon the Egyptians and upon other wicked persons, who are sometimes devoured by crawling and contemptible vermin; so was Pherecydes. AElian. Var. Hist. lib. 5. cap. 28. See also Plutarch in the life of Sylla.  
V. 26. Let us make] This is spoken after the manner of men, as by way of deliberation and advice for a work of great weight and moment: but besides this word of plurality[ us] may intimate the trinity, distinctly noted in the first Epistle of John Chap. 5. vers. 7. In this manner( that is, plurally) God speaketh of himself four times in Scripture, as besides this place, of this book, Chap. 3. 22.& Chap. 11. 7.& Isa. 6. 8. and in divers of them not by way of deliberation or advice,( as here) but so, as to mind us of the mystery of the three Persons in one Godhead; and in this place God the Father seemeth to speak as communicating by way of consultation with God the son, and God the Holy Ghost, concerning the creation of man. See Annot. the second on vers. 1. of this Chapter.  
make man] Man is made on the last of Gods work-dayes, and the last work of that day; and as the last, so the best; that is expressly mentioned( as the angels are not): as the first dayes work was most imperfect, not that God increased in skill by continuance in working, nor that he could not have wrought up his handiwork to perfection the first moment of Creation; but he meant by his example to teach us both patience in the expectation of proficiency, and diligence and perseverance to bring it on by degrees, from good to better, and best of all; and withall he shewed his fatherly beneficence and providence to his eldest son Adam, Luke 3. last, in furnishing the world and making all things ready for his entertainment before he put him into it.  
man] The word Adam( put for man in the Hebrew, standing for the whole species of mankind, as Chap. 9. 6.) signifieth( as Josephus rendereth it). Ruddy; and he giveth this Reason of that name, because( saith he) he was made of earth tempered with read or yellow: for the earth which is elementary is of that colour; Joseph. Antiq. lib. 1. cap. 2. This name is given by God to man, Gen. 5. 2. rather then to other creatures though they were of earth also, because he was in danger of pride by his pre-eminence, and because he was capable( as they were not) of an humble and holy consideration of his mean original, being made of that element on which every creature may set his foot and lay his dung.  
Image] Chap. 5. 1.& Chap. 9. 6. 1 Cor. 11. 7. Coloss. 3. 10. The Image of God in man consisteth not in any bodily shape,( as some heretics have thought, and some simplo people too easily believe; which error is nourished by Popish pictures of God set forth in the resemblance of man, contrary to Deut. 4. vers. 15, 16.) but in the nature of the soul, as it is a spiritual and immortal substance, and endued with three faculties, understanding, will, and memory, as the deity hath three Persons, Father, Son, and holy Ghost; and in the now supernatural endowments of divine knowledge, righteousness, and true holinesse, Eccles. 7. 29. Eph. 4. vers. 24. and lastly, in authority and government of the creatures, in which respect are Governours chiefly called Gods, Exod. 22. 28.  
likeness] Image and likeness are not two divers things, but the same more fully and clearly expressed in two words then in one; and that after the Hebrew manner in two substantives, whereof the one is of an Adjective construction: So, Let Us make man after our own Image, after our likeness; is in effect thus much; Let us make man after our Image, very like unto us: the like hebraism may be observed, in Jer. 29. 11.  
let them] The word man, or, the Hebrew, Adam, taken not personally or individually for one single person, but collectively in this verse, comprehendeth both male and female of mankind: and so it may well be said, not let him, but let them have dominion: which if it be considered negatively, as not extended to the ruling of the air, Meteors, or Stars above him,( for he hath no power at all over them) it may admonish him of reverence and obedience to his Maker, to whose power and Government alone they are reserved, and so are not subject unto man, but are as fellow-subjects unto God.  
dominion] The Dominion which man had over all the creatures ( the fishes, even the great whales, and fowles, not excepted) was at first like that which the Centurion saith of his Military Command over his souldiers, Luk. 7. 8. For they were obedient to him with readiness, and reverence, ready to come, or go at his Command; but this obedience to man was forfeited by his disobedience to God; and mans rebellion against his Maker is punished with the creatures rebellion against him, even to his ruin, Ezek. 14. 21. Though here be no mention of Dominion among mankind over one another, but only over the other creatures, yet it is most like that Parents should have authority over their children, which as it would have been exercised without any rigour, so it would have been obeied without repining or grudging. Of the Dominion of man over the creature●, see further, Annot. on Gen. 9. 2.  
V. 27. male and female] Matth. 19. 4. Mark. 10. 6. Not at once, or in one person, but severally; that is, though he united them in participation of his image, he distinguished them into two sexes, male and female, for the increase of their kind: their conformity in participation of Gods Image is clearly manifest by many particulars, for in most of the respects fore-mentioned, Annotation 3. in vers. 26. the image of God is equally communicated to them both, and Eve was so like to Adam( except the difference of sex which is no part of the divine image) in the particulars fore-mentioned, that in them, as she was made after the image of Adam, she was also made after the image of God: as if one measure be made according to the standard, an hundred made according to that, agree with the standard as well as it.  
V. 28. be fruitful] These words were rather a benediction, as vers. 22. then an injunction for procreation; yet that also, so far as man was bound to do his part for multiplication of mankind: how far this agreeth to the condition of man since his fall into sin, may be gathered by the words of our Saviour, Matth. 19. 10, 11. and of the Apostle, 1 Cor. 8. 9. whereby all are allowed, and those necessary required to mary,( who have not the gift to continue in chastity without that remedy) whether they be Civil or ecclesiastical persons, since the difference of callings makes no difference of natural inclinations; and that marriage is honourable in all, Heb. 13. 4. without distinction or exception.  
subdue it] Not as by conquest▪ as if it were rebellious from its creation; but by subduing is meant a keeping of it in a state of subjection and service to man, as if he had gotten the mastery of it by force, as Jer. 34. 11.  
V. 29. bearing seed] See Annot. on vers. 12. Whether there were any flesh eaten by the fathers before the flood or no; See Annot. on Gen. c. 9. vers. 3.  
V. 30. and to every beast of the earth] Psal. 104. 14. Though now divers sorts both of beasts and birds do live on flesh, so as it seems natural to them, yet at the first it is probable there was no such antipathy betwixt the creatures, nor such an appetite to devour one another, as since the fall, which caused not only a falling out betwixt God and man, but betwixt man and man, man and the creatures, one creature and another; and the same creatures which now live upon flesh, are observed in want of it to feed on figs and chestnuts, as Aug. sheweth, de Civ. Dei lib. 15. Chap. last: and no doubt in the like defect they might and do make use of other things which grow out of the earth, which in the beginning, before sin had brought a curse upon the creatures, were both more nutritive, and more delightful to the appetite of every creature, so they needed not to desire any other diet.  
V. 31. very good] Every particular creature was good taken by itself; good as from God▪ for as from his mouth proceedeth not evil and good, Lam. 3. 38. so from his hand proceedeth no evil▪ at all, either of sin, or of pain, but good onely, though since the corruption the evil of pain be his work, Amos 3. 6. as the evil of sin was mans, Eccles. 7. 29. Secondly, good in their qualities and effects, without any either guilt or hurt: But now taken all together, they are very good; and very good, because their goodness is diffusive, and mutually communicated all over the world; and the more good, because man the most excellent of all Gods visible works was made, who onely among them knows the goodness of the other creatures, and how to make good use of them all; and without knowledge and use they could not be so good either in estimation or in dead, as with them both: and God might call them good and very good, because of his own complacency in the creatures, Psal. 104▪ 31.  
In all this History of the Creation, there is no mention of the creation of Angels, whence some have supposed them to be eternal; but against that may be alleged, Col. 1. 16, 17. Some, that though they had a beginning, yet it was long before the creation recorded in this Chapter; but in the same place of the Apostle, all things in heaven and in earth▪ visible and invisible, are wrapped up in one original, and that distinguished from the eternal duration of the Creator who was before all things, and by whom all things consist; and this according to the judgement of the soundest Divines in all ages. For the time of their making, this is certain, they were made before man fell, but on what day, whether the first day with the highest heavens,( as some conceive: See Annot. last on vers. 1. of this Chap.) or the second day( as others think) when the Firmament was made, by which they understand all the three Heavens, whereof one is the habitation of Angels▪ or the fourth day, when some hold, that as the visible heavens were garnished with stars, so the invisible were furnished with Angels; which might be the more probable, but that it seems the Angels were made before the stars; for the sons of God, by which are meant the Angels, are said to shout for joy at the first appearing of the morning stars, Job 38. 7. In this diversity of opinions for the time of the creation, we conceive that in the six dayes space and before the last day there is no error of danger which way soever we take it. If it be asked why their creation was not more punctually expressed, the answer may be, not as commonly it is, that the Jews were too dull to be informed of spiritual beings, for the mystery of the Trinity is divers times insinuated in this Book of Genesis, and Cherubims are mentioned, Chap. 3. 24. and afterwards we red of Angels, Gen. Chap. 19. 1. 15.& Chap. 28. 12.& Chap. 32. 1. but because this first History was purposely and principally for information concerning the visible world, the invisible, whereof we know but in part, being reserved for the knowledge of a better life, 1 Cor. 13. 9.   

CHAP. II.  
Vers 1. THus the heaven] This verse might more fitly have been made the close of the p●ecedent Chapter, then the beginning of the present; for it summarily containeth what is particularly set down in the first Chapter, as also that( all Gods specifical works finished on the sixth day) he restend on the seventh. The like inconvenient division of Chapters may be observed betwixt 1 Cor. 12.& Chap. 13. where the last vers. of the 12. Chapter might well have been made the first of the thirteenth▪ and the last verse of Act. 21. the first of Act. 22. Which incongruity is not to be charged upon the Word of God, which originally was not so divided into Chapters and verses as now it is, both in the Greek and Hebrew Text, and in the Translations out of them.  
all the host of them] Psal. 33. 6. All the creatures in heaven and on earth, in number, order, power, and service are unto God, and under God that made them, as a great host and army of souldiers under a general, Isa. 40. 26.& 45. vers. 12. and of this host the Angels are a chief part; as Gen. 32. 1, 2. Numb. 22. 31. Josh. 5. 13. 2 King. 19. 35. Matth. 26. 53. and the weakest kind of all his works( if mustered to war by his command) will make a puissant Army, and will prevail against the proudest Tyrant. See Exod. 8. And in such service the inanimate creatures( those which have no life) upon an impression of his power and pleasure will do the office of valiant warriors. See judge. 5. 20.  
V. 2. on the seventh] Not inclusively, or including the seventh day among the number of work▪ dayes; but exclusively, as ending, or having ended all his works on the six dayes, and then beginning his cessation on the seventh; which was not out of weariness to work any more, for he giveth power to the faint, and to them that have no might he increaseth strength, Isa. 40. 29. therefore he neither fainteth, nor is weary, vers. 28. not weary of his own works, which are all done without difficulty or pains to him, though he be said in a figurative sense to be weary of our works, Isa. 1. 14.& Chap. 7. 13.& Chap. 43. 24. Jer. 15. 6. Mal. 2. 17. After the Greek Translation of the seventy Interpreters it is on the sixth day for the seventh; but the original Text must not be mis-translated, but rightly interpnted: a like expression and meaning is in the book of Esther concerning the Jews slaughter of their enemies, and their resting from slaughter, Est. 9. vers. 15, 16, 17.  
ended his work] So that that day he wrought not, as before; or the words may be red, he had ended his work; for the Hebrews have but one pretertense, which comprehends the sense of the preterperfect and preterpluperfect tenses.  
restend] He restend from making any more kinds of creatures▪ for all kinds were either actually or virtually made already; but he restend not from concurring in operation for production or making of individuals or singular creatures; nor from creation of the souls of mankind, nor from the orderly government of the world( already made) by his continual providence, which never ceaseth, Joh. 5. 17. nor did he so stint himself by his six dayes work, but that when he pleased he would work new works of wonder, above or against the ordinary operations of nature.  
V. 3. blessed it] That is, ordained it for a day of thankful remembrance of his blessing in the abundance and variety of useful creatures made in the precedent six dayes; and for a day of blessing to the soul of man by the spiritual exercises of that day, which well observed bringeth with it a great portion of blessing, not onely in spiritual but in temporal things, Isa. 58. 14. as the profanation of it is the cause of a curse, Neh. 13. 17, 18. Jer. 17. 24, 25, 26, 27.  
sanctified it] That is, appointed it to be kept holy by holy meditation of God, and of his works, with reference to him, and holy intercourse with him in performance of all holy duties of devotion to him, in the acts of charity and mercy to man, which are as sacrifices presented to God, Heb. 13. 16.  
it] That is, not onely that seventh day wherein God restend after all his works in six days were finished, and which was the first Sabbath of the world, but a seventh day in weekly recourse, according to that which was 2544. yeares after written in the fourth Commandement.  
because] This sheweth that the Sabbath is not here mentioned by anticipation, as a thing not in being from the beginning, but destinated to be in time to come▪ for the creation of the world in six dayes, and Gods resting the seventh, being the cause of the Sabbaths institution, the observation of it was not to be put off until the time of the gathering of Manna, Exod. 16. where( after this place) it is first spoken of by Moses▪ for that were to cast the effect 2544. yeares behind the cause, and to begin the memorial that the world was made( which most concerned the people of the first ages of the world to remember and regard) not until 888. yeares( or thereabouts) after it was marred, for so many yeares after the Flood was the raining of Manna, and the strict charge concerning the keeping of the Sabbath occasioned thereby.  
V. 4. generations] Matth. 1. 1.) That is, the story of the generation, original, or beginning of the heavens and the earth, and of all the creatures contained in them both.  
in the day] The day is not here taken( as in the first Chapter and in the beginning of this) for a seventh part of the week, but with more latitude for a time in general wherein a thing is done, or to be done; as vers. 17.& Luk. 19. 42. 2 Cor. 6. 2. Ruth 4. 5.  
the Lord God] The Name God hath been mentioned from the beginning of Genesis to this verse thirty three times, or thereabouts; but he is not called Jehovah before now the creation was perfect; yet as if he were not so called now, it is said, Exod▪ 6. 3. by my Name Jehovah was I not known. See Annot. on that place.  
V. 5. before] The meaning is not that plants and herbs were first made, and then put into the earth,( as man was first made, and then placed in Paradise) but that God made the plants which before were not in the earth, nor could have been but by his fore-going and fore-given power to produce them. See Gen. 1. 12.  
rain] The fruitfulness of the earth came not by the ordinary concourse of second causes, as rain from heaven, nor by human labour on the ground.  
V. 6. but] Some for But a mist, red, Or a mist: some, nor a mist, continuing the negative of the precedent verse: and so the fruitfulness of the earth was by Gods immediate power, without any other means natural, or artificial, from above, or from below.  
But a mist] Which went up, and came down in a Jew whereby the earth was softened, and disposed to let out the seminal virtue, wherewith God hath endowed it, for putting forth plants, and fruits; and whereby those that were already brought forth were cherished; and if they were not produced and perfected in an instant,( which God might easily do) they might have a further degree of proceeding to perfection by means of this mist.  
V. 7. dust] This mean original of mans body, though it serve to exalt the Power and wisdom of the Creator, who out of such indisposed materials could make such a curious work, yet it serves to humble man in regard of the baseness of his beginning; and in regard of his now transitory condition, which is like to dust before the wind. Psal. 18. 42. not durable as marble, or the rocks against which the winds blowing and waves beating cannot prevail, Matth. 7. 25. See Gen. 3. 19.& Chap. 18. vers. 27.  
formed] The word Jatsar in Hebrew signifieth the act of a Potter when he formeth somewhat out of day: See Isa. 64. 8. Jer. 18. from the first to the sixth verse, and Rom. 9. 20, 21.  
breathed] The Lord animated, or inspired him with a living, and reasonable soul, or spirit, which presently appeared by breath at his nostrils; for the soul of man is not educed, derived, or fetched out of any power in the matter of the body, nor made of any matter at all, as the body is, but as it is a spirit, immaterial, and immortal, so it had its immediate original from the Father of Spirits, Heb. 12. 9. See Numb. 16. 22.& Chap. 27. 16. Job 27. 3. Chap. 33. 4. Eccles. 12. ●. Zach. 12. 1.  
breath of life]( Chap. 7. 22. Job 27. 3. Isa. ●. 22. Heb.) breath of lives. For man hath a vegetative life with trees and plants; a sensitive life with beasts; and above them both an intellectual, or reasonable life with Angels, though theirs be of a more excellent degree then his: there is also a life of grace and of glory to which Adam was created, and his posterity restored by faith in Christ.  
a living soul] That is, a living man, by a Synecdoche of the part( commonly the better part) put for the whole. See Annot. on Gen. 12. 5.  
V. 8. a garden] Though the whole earth was pleasant, and fruitful, and Garden-like, in respect of what it hath been since the fall; yet God was so good and kind to Adam, that he planted him a Paradise, choicely furnished with excellent Plants and fruits, wherein he might live in a condition of dignity and delight: See Gen. 13. 10. Ezek. 28. 13. in which respect it was a figure of Heaven, Luk. 23. 43. 2 Cor. 12. 4. and into this Paradise he put him, having formed him before in some other place. This Paradise, though mentioned after the seventh day, was made before, viz. the third day▪ as man was the sixth day, though his creation be particularly reported after the seventh day by a figure called Hysterologia, whereby that is set down after another thing, which in strictness of order should be mentioned before it. Or, it may be said, that the matter of the creation, or the material parts, or several kinds of creatures were delivered in the first Chapter, and the maner of some particular works( more eminent then the rest) recorded in the second Chapter, and so there is no inversion of order; or if there were, God is not tied to logical rules either for the course of his working, or for the discourse and history of his works.  
Eastward] From Canaan and Arabia-petrea, where Moses is though to have been when he wrote this story; so was Mesopotamia situate( whereof in the next note) See Numb. 23. 7. compared with Deut. 23. 4.& Gen. 28. from vers. 2. to vers. 8. inclusively, compared with Chap. 29. vers. 1.  
Eden] The Hebrew word Gh●eden signifieth pleasure, or delight; whence it is like the Greek word Hedone( which signifieth the same) is derived,& so it may be an appellative, not a prop●r name, and may be taken for a very pleasant Garden, or Orchard, without any particular designation of place, where i● was planted. But it is more congruous to the holy Text( and thereto the best Expositors agree) to take it here for a proper name of a place, as Gen. Chap. 4. 16. 2 King. 19. 12. Isa. 37. 12. Ezek. 27. 23.& Chap. 28. 13. There were two Edens of especial note, the one a Province in Syria called Celosyria; the other is that Region which first name Eden, was afterwards called Aram-fluviorum, or Aram Naharaim, Psal. 60. Tit. Or, Mesopotamia, Gen. 24. 10. In the lower part of this Eden,( as we may probably conceive) was the Orchard or Garden of pleasure here spoken of; probably, I say, for certainly none can tell: nor by reason of the great change of the world both for the earth, and water, the change of Rivers in their course, and names, was it haply known in Moses time, except by revelation from God.  
V. 9. three of life]( Prov. 3. 18. Revel. 2. 7.& Chap. 22. 2.) So called, either because it was of use, and had the force and virtue of supporting food, to nourish and cherish mans nature, and of preven●ing, physic to preserve it from diseases and decay; and consequently( if man had not sinned) to prolong his life also to many hundreds of yeares:( but whether Adam were to use it as his daily diet is uncertain) Or, because it Sacramentally signified, that if a man persisted in obedience to God, he should continue in perfect health and strength in that place, and state, until thence( without disease or death) he were taken up to the place and state of everlasting life in the Paradise above, as Enoch was, Gen. 5. 24. and Eliah, 2 King. 2. 11. and( God who gave it the name foreseing both mans misery, and his remedy by redemption of Christ,) it might be so called as a Type or figure of him, who brought life and immortality( to those whom sin had killed) by belief in his merits to obtain Gods mercy; whence he might( as he is) be name the three of life▪ Revel. 22. 2.  
in the midst] Not Mathematically, as if it were precisely and punctually in the midst, as in the center of Paradise,( for the three of knowledge of good and evil was there also) but[ in the midst] in the Hebrew phrase is among others, as Exod. 3. 20. Deut. 11. 3. 1 Sam. 16. 13.  
three of knowledge] Not so called in respect of God, as if thereby he should experimentally know somewhat of the disposition of Adam and Eve, which he did not foresee; but from the event in respect of them, who by tasting of it against the revealed will of God, would learn and know by woeful experience a vast difference betwixt the good of obedience, and the evil of disobedience, thereafter as they kept or broke the Commandement given unto them. By this prohibition God witnessed his own original right to dispose of his creatures, both for use and for forbearance; and put them to the practise of submission to their maker in indifferent things▪ so far is God from allowing man to live lawless in any state, that he would have him be under law in the state of innocency: what three this was for kind, whether a fig-tree( as some think( because fig-leaves were so ready to cover their nakedness, Chap. 3. 7.) which is not like, because a fig is not a fruit so pleasant to the eyes, as that is said to be, vers. 6. or an apple-tree, for which some allege, Cant. 8. 5. but with little ground of proof; or whether of this three, and the former, there were onely one or more of the same kind, we need not inquire, nor can we determine, since the Scripture is silent: the onely fruit we can reap of this three, is a lesson of Caution against too much desire of denied, or forbidden knowledge.  
V. 10. out of Eden] The Garden being in the lower part of the country of Eden, a River ran down out of Eden to water it.  
a river] Revel. 22. 1.  
four heads] From the garden the River was branched out into four streams; the original of these four streams or rivers, here meeting together, and afterward partend, vers. 11. is now not known nor found in any part of the earth: and no marvel, there having been so great mutation of things both by the flood, and since by earth-quakes, which have changed the course of waters, and the names of rivers; and divers of them, as the rivers Alpheus, Arethusa, Ana and s●●e others running a great way under ground, seem to have 〈◇〉 original in several places; whence if the descriptions o● places and rivers in later times agree not with this of Moses, we should not conceive there is any contradiction to the truth of this Story, since as it is most ancient, so it is most infallibly true, though in all points it appear not so to human reason, or experimental observation of the degenerated world. Josephus Antiq. lib. 1. cap. 2. makes these four heads to bee four famous rivers. First, Ganges the greatest river in India. Second, Nilus which runneth through Egypt. The third Tigris, a great river in armoniac the greater. Fourth, Euphrates, another renowned river of the same country. But these rivers; especially the three first, are so far distant, that there can be no such affinity in their streams, as here is implied; besides if all these four rivers should be supposed to be in Eden, it would make the portion of land much larger, then either out of Scripture or other Authors, whether Historians or Geographers, can be collected or supposed.  
V. 11. Pison] The main river being supposed to be Euphrates, the first channel here noted is Pison, or Pischon, which the Greeks call by the name of a kingly river; this falls into Tigris and gives the name of Pasitigris or Pisotigris to the concurrent streams.  
the land of Havilah] So called( as some think) from Havilah the son of Cush, of the posterity of Cham, Gen. 10. 7. but by observation of History, it is more probable that it was so called of Havilah of the posterity of Shem, Gen. 10. 29. This land of Havilah is thought to be in East India, the Geographers call it Susiana.  
V. 12. gold is good] Yet commonly where there is gold below, there is the barrenest soil above: the earth therein is no hypocrite with the best side outward: and yet,( as many use the matter) gold how good so ever in itself, is not good for them; for where as God hath placed it below their feet, they make it the Idol of their hearts, as Achan did, Josh. 7. 21. which they would not do, if they considered that for the most part those countries which are furnished with gold, are destitute of better provision both temporal and spiritual; and that the people who inhabit the places where it abounds, are slaves to the covetous, and as the Indians to the Spaniards, who are slaves to this yellow Idol, taking gold for their god; a weak and unworthy God, which in time of famine would not be so much set by as a morsel of bread, and a cup of water.  
Bdelium] Hebr. Bedolahh; is a clear gum sweet to smell to, but bitter in taste, issuing out of a three in colour black, and of the bigness of an Olive three, with leaves like an oak, and fruit resembling the wild fig. Plin. Hist. lib. 12. cap. 9. To the colour of this gum is Manna likened, Numb. 11. 7. and Manna,( though in figure it were like Coriander seed, which is black or of a dark colour) was in colour white, Exod. 16. 31. wherefore some take the word Bdelium not only for a yellow gum like Amber, but for a white gum, like crystal; yet the best kind of Bdelium was yellow, as Plinie affirmeth in the place fore-mentioned.  
Onyx ston] Of that see Exod. 28. 20.  
V. 13. Gihon or Gihhon] The second river or channel, which is described by the country which it watereth; whereof see the next Annot.  
Ethiopia] The land of Cush,( so it is in the Hebrew) and that land is a part of Arabia, near unto Mesopotamia, which fell to the inheritance of Cush the son of Cain: this is the western Ethiopia, so called, for distinction from another Ethiopia near unto Canaan.  
V. 14. Hiddekell] The third river or channel called( in Plin. hist.) with some conformity, though with too much deflection from the original, Diglito, Plin. lib. 6. cap. 27. for Hidclito,( as some think) hath its name from the swiftness of the stream.  
Euphrates] So called by a Synecdoche of the whole for a part; see the Hebrew name of Euphrates is Perath from Pera which signifieth to fructify or make fruitful, because( after the manner of the river Nilus) by overflowing its banks it waters the fields and meadows, Plin. not. hist. lib. 5. cap. 26. It is called the great river Euphrates, Deut. 1. 7.& Job 1. 4. not for that it was the greatest of those that were known to the Jews, but because of its broad spreading, when it overflowed the channels; wherein it exceeded the river Nilus; the springhead of it is said to be Niphale an hill in armoniac, whence it floweth through the midst of Babylon, and at last runneth into the read Sea.  
V. 15. to dress it] Notwithstanding the dignity of Adams excellent condition, the variety and plenty of provision he had without any cost or pains of his own, he was not to live an idle life, but to exercise his body in the work of a gardener, to prune and dress the trees, and herbs of the garden; and to keep it from the breaking in of beasts that were without it, and from the annoyance of those that were within: for it is like, that some beasts were constantly in it; or at least had sometimes admittance to it; for there they were when Adam gave names unto them, vers. 19, 20. and there was the Serpent that tempted Eve, Chap. 3. 1. and the presence of other creatures served both for addition to his delight, and for augmentation to his knowledge, and for exercise of his duty in honouring his Creator, and of his own dominion over the creature: for which it may be, the awfulness of his presence, but certainly a word or a beck was sufficient. Now though he were to work in the weeke-dayes, it was not with weariness, and sweat( which came upon him as a curse afterward, upon the commission of his sin, Chap. 3. 19▪) and yet on the Sabbath( by Gods example, if not by his command) he was to rest from that work, to give himself more intentively to the worship of God, and communion with God, which he could not so well do, if he did any thing else at the same time.  
V. 16. the Lord commanded] The words next following are a precept in form, but in effect a permission, or indulgence rather, as is that of the Apostle, 1 Cor. 10. vers. 25. 27. and yet in every intimation of the mind of God, there is a virtual command for man to be, and to do according to Gods revealed will therein, whether it be for duty or for liberty; and where he alloweth the use of any thing, there he forbiddeth a superstitious forbearance of it; as Colos. 2. 21.  
V. 17. thou shalt not] An Enallage of number, putting the singular number for the plural; for it appeareth, Chap. 3. vers. 1, 2. that the prohibition was given to Eve as well as to Adam; unless we distinguish of the manner of giving, and say, that it was given to Adam immediately, and to Eve mediately by Adam; as Christ is said to baptize, not immediately himself, but mediately by his Disciples, Joh. 4. vers. 1. 2.  
in the day that thou eatest thereof, thou shalt surely die] Which seemeth to be contradicted by the deferring of Adams death, and the reprieve of his life until he was nine hundred and thirty yeares old:( for he lived to that age, and then died, Gen. Chap. 5. vers. 5.) But the meaning of these words is, as if God had said unto him, So soon as thou takest and tastest of the forbidden fruit, thou shalt surely come down to a condition of mortality; thy body shall be subject to be seized on by such diseases and harms as will deliver thee up to death; and thy soul( stained and wounded by sin)( when thy body is dead, unless my mercy upon thy repentance pardon it) shall perish by a perpetual separation from the grace and glory of my presence, which is another death much worse then the former. Adam then was not absolutely immortal, and without all possibility of dying; for so to be immortal is peculiar to God alone, 1 Tim. 6. 16. because he onely is incorruptible, and man corruptible, Rom. 1. 23. For God is a most pure and simplo Essence, and man is compounded many ways. Secondly, Nor was he immortal by any freedom from death, flowing from the principles of his nature, as the Angels are, who are spiritual creatures not consisting of any material substance at all; and so the soul of man also is immortal, Matth. 10. 28. Thirdly, he was not immortal onely by singular or special grace and favour as Enoch, Gen. 5. 24. Heb. 11. 5. and Elijah, 2 King. 2. 11. Fourthly, nor was he immortal as those who are raised from the dead shall be; for they in their bodies, as well as in their souls become immortal by divine ordination, and support, so that they cannot die, having neither need nor use of meats, 1 Cor. 6. 13. though Christ to assure his Disciples of the certainty of his resurrection did eat, Luk. 24. 43. as the Angels did, Gen. 18. 8. that they might be known to have bodies indeed, and not in appearance onely, and might not yet appear to be others then men as their shape shewed them. Fifthly, but his immortality was a condition safe from sickness and death,( if he had not sinned, Rom. 5. 12.) until God saw it good to advance him from earth to heaven: so he had a power not to have died, but after the resurrection from the dead, death shall have no more power over the bodies of men, then over their souls; which in that respect, besides others, may be called spiritual bodies, as 1 Cor. 15. 44. this Commination of death was given by God( though not so taken by man) as a caveat against sin: for as in the state of innocency, there was use of a law for exercise of obedience, and for a tribute of duty unto the Creator; so was there cause and use for threats unto the creature,( though in his most holy and excellent condition) to keep him from sin: how much more needful are both in our degenerate state, for restraint of our corruptions, and the repulse of temptations, from which the grace of the Gospel doth not free us; for the members have no privilege which the head hath not. See Matth. 4. from vers. 1. to the tenth.  
V. 18. It is not good]( Ruth 3. 1.) That is, first, not so profitable for increase: secondly, not so comfortable for a mans self, Eccles. 4. 9, 10, 11, 12. thirdly, not so conformable to the community of living creatures, who as male and female sort together for the increase of their kind: fourthly, nor so honourable for the Creator, for his service will be more and more solemn by company, then by any one alone; yet in times of persecution it may be better to be single then to be yoked in marriage, as the Apostle resolveth, 1 Cor. 8. 26. 28. To this purpose see also Jer. 16. 2.  
meet for him] As graceful in his sight above other creatures, and grateful to him both as a companion in the comforts of life, and as a partner for the propagation and increase of mankind.  
V. 19. fowle of the air] See Annot. on Chap. 1. vers. 21.  
and brought] By moving them to come and present themselves to Adam, as their Lord to whom they were to be in subjection, Psal. 8. 6, 7, 8. So they came to Noah to be kept in the ark, Gen. 7. 9. by Gods appointment, Chap. 6. vers. 20.  
to see] Not that God was doubtful what prudence was in Adam, nor how he would make use of it in this particular; but after the manner of men God speaketh here, as Chap. 18. 21. whereby he putteth him to give evidence of his wisdom, in giving the creatures names according to their natures; or otherwise, as in discretion they might most fitly be distinguished.  
that was the name] The giving of names to the creatures is an act of authority over them, and the acceptation of those names is an acknowledgement of that authority. See Gen. 5. 2, 3.& Chap. 17. 5. 15. Luk. 1. 63.& Chap. 2. 21.  
V. 21. deep sleep] Gen. 15. 12. 1 Sam. 26. 7.  
one of his ribs] Not a bare bone, but a rib with flesh on it, vers. 23. It was not superfluous, nor monstrous, if he had one rib more then ordinary put into his side for such a purpose; and if it were one of the ordinary number, which goeth to the composition of mans body, God might soon make him another by his multiplying power, as Luk. 9. vers. 13, 14. Or he might harden the flesh to the strength of a bone▪ as the gums of such as have lost their teeth are sometimes so hardened, as to be able to chew the hardest meate: and it must needs be easy to him to uphold the strength of Adam, though he wanted the rib, who could put such vigour into the hairs of samson, judge. 16. 17.  
V. 22. the rib] Womans original was not so high as the head, nor so low as the foot, because she was to be neither her husbands mistress, nor his Slave, but betwixt both: and it was near unto the heart, that his authority might relish more of loving respect, then of rigorous power; and that her observance of him might be rather hearty then grudgingly performed: her making is mentioned now after the Sabbath though she were formed the sixth day, Gen. Chap. 1. vers. 27. as well as Adam, because in the first Chapter their creation in the general was noted with other creatures, but in regard of the excellency of mankind above them all, God is pleased to make a more particular relation of the manner of their making, first of the man, vers. 7. and here of the woman.  
made he] Heb. builded.  
woman] 1 Cor. 11. 8.  
brought her] God brought the woman to the man as a wife to her husband, and joined her to him as an helper, and thereby shewed the sanctity and dignity of marriage being ordained, and the first marriage made by God himself in the best and holiest estate that ever man enjoyed upon earth.  
V. 23. This now is] How knew Adam this, he being in a deep sleep while the rib was taken out of his side, vers. 21. of which she was made? It was an absurd, as well as a sinful compact of the Priests and Elders, that the souldiers should say the Disciples of our Saviour stolen him out of the grave while they slept, Matth. 28. 12, 13. for if they were asleep how could they tell he was stolen▪ but for Adam, though it be said he was asleep, until the rib was taken out, and the flesh closed up; it is not said he was asleep while the woman was made; or if he were, he might know her original by him that made her: Some hence infer that at the resurrection of the dead the knowledge and acquaintance of friends shall be renewed; which if it be true, cannot yet be concluded from this example.  
woman] Or Mannesse.( as in the Hebrew Ish is man, and Ishah woman) that is, so near of kin to man being bone of his bone, and flesh of his flesh, that he cannot contemn her; but he must dishonour himself.  
V. 24. leave] Psal. 45. 10. Whether these words be the words of God, or of Adam, or of Moses is somewhat doubtful; but it seems most probable that they are the words of Moses applying the duty of cohabitation, and bond of union betwixt man and wife, as fit to be preferred before the cohabitation and union of parents and children, whether the parents be kind or unkind unto them, as Gen. 31. 14. though the duties of these relations( so far as they may consist with the necessity of matrimonial interests) must not be omitted, nor slightly performed.  
one flesh]( Mat 19. 5. Mark. 10. 8. 1 Cor. 6. 16. Ephes. 5. 31. Matth. 14. 15.) The man is to be as chary of his wives body, as if it were his own, Ephes. 5. 28, 29. and the woman of his, as if it were her own; and both, so peculiarly and properly their yokefellows, as not to account their own bodies at their own disposal, 1 Cor. 7. 4. and in the production and procreation of children they be so one flesh that it cannot be distinguished in the children, which part is the mans and which the womans; and consequently in sundry respects they are as one person.  
V. 25. not ashamed] shamefastness is not properly a virtue, but a perturbation of the mind arising out of the apprehension of an ignominiou: or disgraceful evil, Arist. Eth. l. 4. c. 9. and out of fear of a just reprehension for it; Gell. Noct. Attic. l. 19. c. 16. yet they are commonly most vicious who are least apt to blushy, or to be ashamed of what is said or done amiss, as we may observe by the aggravation of sin set down by the Prophet Jeremiah, Chap. 6. 15.& 8. 12. Before sin all things were honest and comely, so that there was no cause of shane to Adam or Eve either before God, or betwixt themselves; their bodies as Gods handy▪ work were perfect and glorious pieces, to which before their fall, the bravest apparel would have been as a cloud spread over the sun; or as a black mask over a beautiful face; but having sinned they felt an inward guilt which made them ashamed; and yet when sin is utterly abolished the primitive naked beauty and boldness will be restored, and be glorious again in all those who by the second Adam have redemption and deliverance from all the evil that came upon them by the first Adam. See 1 Cor. 15. 43.   

CHAP. III.  
Vers. 1. SErpent] There is a great difference of Serpents noted in natural history, Plin. Hist. l. 8. c. 14. for some are very little, some exceeding great; some( according to the signification of the latin word) creep, and some fly: the flying Serpents are called Dragons; and the Devil having the malignity of both, is called both a Serpent and a Dragon, Rev. 12. 9.& 20. 2. and some are in the mixture of colours very specious and delightful to the eye; and such a Serpent it is like the Devil used when he tempted Eve to transgress Gods prohibition of the fruit of the three of knowledge of good and evil.  
subtle]( Gen. 49. 17.) The word Nahhash, here used, in the original importeth a searching, observing, and knowing by experience, Gen. 30. 27. in which kind of knowledge( so far as the sensible creature was capable) the Serpent excelled others, that were not endowed with reason, as man is: this subtlety is noted by our Saviour, Matth. 10. 16. and by the Apostle, 2 Cor. 11. 3. whereto natural Historians give witness, as Plin. Hist. l. 8. c. 27. By this creature the Devil tempted, and deceived Eve, as by an ass an Angel reproved Balaam, Numb. 22. 28. 2 Pet. 2. 16. For he was a murderer from the beginning, Joh. 8. 44. and he began his murder by subtle deceiving, thereby bringing Adam and Eve under the doom of death, Gen. 2. 17. And as a murderer desirous to wound deeply, that he may strike deadly, will look that his weapon be sharp; so the Devil chooseth the sharpest and subtlest wits for his instruments of mischief, that having seduced them, he may by them prevail the more for seducement of others.  
and he said unto the woman] In beginning with the woman he shewed hs subtlety, for by her he had a double advantage, the one was, in that she was of the weaker sex, and so the easier to be overcome; the other, in that she was alone, for where two are there is help, Eccles. 4. 10. yet Eve had been better alone then with the Serpent, and Adam better alone, then with tempting Eve; it is not company simply, but good company which is good for man or woman. Some inquire how it came to pass she was not with her husband; it might be that walking in the Garden, and gazing on the variety of plants, and fruits, and flowers, her eye and fanci● settled upon some pleasing object, which Adam passing by with less liking, or looking on, got so far before her, as left her behind, whereby she was overtaken by the Serpent.  
Yea, hath God] If this were the beginning of his speech to the woman it was very abrupt; and so might the more astonish her; especially putting her so strange a question on the sudden: but some think the words presuppose a precedent parley, wherein he made his entrance into the matter in a more rhetorical manner; and there is no doubt but he used all his art, both in the proposal and pursuit of his plot; and his aim was in this interrogation to weaken the authority of Gods Word, and to wrest the sword of the Spirit out of her hand, or to blunt the edge of it; which, if it had been held, and wielded as it should have been, would have put Satan to flight, as he was by the same weapon by our Saviour, Matth. 4. 10.  
V. 2. And the woman] The knowledge of Eve was very great the first day of her being, much more of Adam, which appeareth by his giving of meet names unto the creatures, Chap. 2. 19, 20. yet in some things it was to increase by experience; and it may be this was one thing wherein Eve was ignorant, viz. whether the Serpent could naturally speak or no: for she confesseth she was beguiled by the Serpent, vers. 13. which might be by making her believe that speech was natural to that Creature; or if not, that it was no evil spirit that spake by him;( for it is not like she knew any thing yet of the fall of Angels, though what good thing it was that made use of him she could not tell) otherwise it would have astonished her( and it may be it did so at the first, for a while at least) to hear such discourse from such a creature; against which she should have done as the Psalmist saith of the deaf Adder, which is, that he stoppeth his ear, and will not harken to the voice of the charmer charm he never so wisely, Psal. 58. 4. or if she would give him the hearing, she should have made him none answer, at least have given no consent before she had consulted with Adam▪ and if they both had been of one mind, she should against both have pleaded the prohibition of God, and grounding herself on that, should have resolutely persisted in refusal of the motion which was subtly first made unto her, 2 Cor. 11. 3. as being more weak to resist the temptation then Adam was, and yet strong enough to blow the sparks which were kindled in her heart to inflame his affections to the same offence. It is not safe for any man, much less for any of the weaker sex to lend an ear to a seducing tongue.  
V. 3. touch it] This seems to be an addition to the Divine prohibition, for onely eating of it is forbidden, Chap. 2. vers. 17. as lest ye die in this third verse, a diminution from the word of God; for the commination was peremptory, beyond peradventure, thou shalt surely die, Chap. 2. vers. 17. This adding to, and taking from the word of God is that sin which is doomed to a fearful curse, Revel. 22. 18, 19. Some think she made this addition with a good intention; and if that were good, the addition for all that was nought: it is not lawful to do evil that good may come thereof, Rom. 3. 8.  
V. 4. not surely die] Heb. not dying die. That is, certainly ye shall not die; or ye shall not die at all. The woman diminished the Divine Commination making that danger doubtful, vers. 3. which God denounced in words of certainty and assurance, Chap. 2. vers. 17. the Devil wholly denied it, and was as confident in his slighting the sentence of death, as God was serious and severe in threatening it before; setting Eve free from fear, that she might be free to sin.  
V. 5. For God] As if God had put this prohibition upon them out of envy,( his own proper sin) or fear lest by eating thereof man should become as wise as himself;( so abusing the name of the three of Knowledge, for he would make the woman believe it would give intelligence of all things) he makes the three much better then it was, or could be, that God might be thought as bad, and they might become as miserable as himself by ambitious affectation of a deity, which was not possible to be obtained any way; or if it could be at all, it was most improbable it should be that way.  
as gods]( Not as Angels, as the Chald. Paraph. hath it). We have a trinity of Persons in one Godhead( as before hath been noted) but no plurality of Gods, till the Devil taught it: and here is his first broaching of that Idolatrous Doctrine, which since this time hath multiplied to an innumerable rabble of false gods; for in China there are no fewer then an hundred thousand Idols.  
V. 6. saw] Her curious gazing on this goodly fruit made her liquorish to taste of it; her pride, upon her hope to be a goddesse, incited her to a present satisfaction of her desires; wherein concurred the three grand causes of sin mentioned by Saint John, 1 Joh. 2. 16. her ears before were as open doors to let in lying detraction against God; now her eyes are as glasse-windowes to convey the species of a lovely object to the concupiscence of the palate: sin is a speedy graduate, quickly passing from one sense to another, from one faculty to another; and the Devil drives it on like J●hu with a furious place, 2 King. 9. 20. It were well we had shuts for all our senses as we have to our eyes, and that we would make a covenant with them against enticing objects, as Job did, Job 31. 1. and that we would keep aloof from the occasions of sin, wherein Satan sets his bait: It is not safe to be at his mess, though our spoon be never so long.  
V. 7. the eyes of] The Devil promised the opening of their eyes, as an addition of Divine knowledge, which yet they had not, vers. 5. but yet he spake ambiguously, and deceitfully, meaning to make them know by experience both sin and misery, of both which their state of innocency was happily ignorant: and whereas God saith, vers. 22. Behold, the man is become as one of us, it is no attestation to Satans promise, but an ironincall derision of mans miserable condition for his ambitious presumption.  
of them both] What distance there was betwixt Eves eating and Adams, or whether Adam came in while Eve was tasting, is uncertain: it appears that until he had eaten, she was not apprehensive either of her sin, or of her shane, and sorrow that belonged to it; haply because her sin was not complete, until( by seducing her husband to society in it) it had begotten, or brought forth another in its own image or likeness.  
were opened] The opening of the eyes in Scripture signifieth either first a cure or recovery of blindness, as Joh. 9. 10. 2 King. 6. 20. Or secondly, the discovery of an object not yet discerned, as Luk. 24. 31. Gen. 21. 19. Nunb. 22. 31. Or thirdly, an intentive looking on, marking, or minding, of a thing; and so it is applied sometimes to God, Dan. 9. 18. The opening here spoken of was different from all these; for here was not onely a new act of discerning, but a new object to be discerned, which before had no being: they were naked before, and they knew that they were so, yet until they had sinned, they apprehended no corruption in their natures, no sense of concupiscence, no rebellion in their flesh against the Law of their mind, no indecorum or uncomeliness in any of the parts, though naked; which now on the sudden, upon commission of sin had both existence, and appearance.  
knew that]( Rev. 3. 17.) They now apprehended their nakedness with the guilt of sin as a ground of shane; and knew also by woeful experience, that Gods words were true, and the tempters false.  
sewed] That is, fastened t●em together with thorns, or stalks of flowers, or fruits, for there was no artificial sewing, nor instruments to sew withall at that time.  
fig-leaves] Which were broad, and haply nigh at hand▪ to such poor shifts they betook themselves to cover their shane, when they should have confessed and craved pardon for their sin, Job 31. 33. but we red not a word either of confession of a fault, or deprecation of punishment; yet before God left them it is like he brought them to both; and hereupon to comfort them he made the gracious promise, vers. 15.  
aprons] Some Translations say breeches; aprons are now most used by women, and breeches by men; but the original signifieth properly neither the one nor the other, but things to gird or bind about.  
V. 8. voice] Walking and local motion, and voice here ascribed to God, and heard by Adam and Eve, have occasioned some to conceive, that our Saviour at this time appeared to them in an human form; which may be so, though there be no proof in Scripture that it was so: and both speech and motion might be heard without any such corporal or personal apparition unto them; for God could easily form articulate words in the air, and make a sound as if some body walked near unto them.  
cool of the day] Heb. wind of the day. That is, toward the evening, when the air useth to move with a refreshing gale of wind, especially where there is any vicinity or nearness of trees, and waters, as in Paradise there was: then when lust had conceived and brought forth sin, and sin was finished and brought forth death, James 1. 15. at least in desert, God came as a just Judge to a solemn trial and doom against all the offenders: his ear and eye were open to hear and see all the passages of this wicked conspiracy against himself; but his silence and patience were no dispensation for sin, but rather a preparation for punishment, that sin going before, he may pursue it with sorrow and shane afterwards; and so by his own justice he may make himself amends for mans disobedience.  
hide themselves] The sinful conscience seeketh to shun Gods presence, with as much folly as faultiness; for he that formed the eye shall he not see? Psal. 94. 9. See also, Psal. 139. 7. Besides, unless they could run away from themselves they could have little comfort; for the guilt of their souls will go along with them whither so ever they go; and if so, they are but as the fish which swimmeth to the length of the line with an hook in the mouth.  
V. 9. Where art thou?] God asked this question not needing Adams answer for his information; for there is not any creature that is not manifest in his sight, Heb. 4. 13. See 2 Chron. 16. 9. Psal. 139 1, 2, 4. but because he meant judicially to proceed against him, he would not condemn him before he heard him.  
V. 10. naked] His hypocrisy here appeareth, imputing his hiding to his nakedness; for before sin they were both naked and were not ashamed, Chap. 2. 25. whereas he should have said, I have sinned, and therefore as a guilty person am ashamed and afraid to appear in the presence of a powerful and righteous Judge. See Annot. on Exod. 32. 25.  
V. 11. Who  told thee— Hast thou, &c.] By these questions he should have been guided to a free, and unfeigned confession of his sin, and to a deprecation of Gods displeasure; but he sought to hid his iniquity, Job 31. 33. and when that could not be, he sought to shift off his fault from himself to his fellow, or associate in sin.  
V. 12. The woman which thou gavest] By this he makes as if it were Gods fault in giving him the woman, rather then his own in taking from her hand the forbidden fruit, and eating of it against the express prohibition received from God; as if he were more just then God, more pure then his Maker, Job 4. 17. A great aggravation of his precedent sin, and a just ground of the severity of the punishment which God brought upon him afterwards: yet the Apostle seems to acquit him from fault, where he saith, Adam was not deceived, but the woman being deceived was in the transgression, 1 Tim. 2. 14. but though Eve did not deceitfully seduce him, as herself was deceived, 2 Cor. 11. 3. and therefore he saith not( by way of excuse) the woman deceived me, yet it was his great fault so to take up the sin at the second hand, as he did, when he should rather have rebuked her boldness, then followed her in it.  
V. 13. The serpent]( Revel. 12. 9.) She confesseth the fact, saying, she did eat; but denieth the fault, imputing that to the Serpents deceit, rather then to her own ambitious mind, and rebellious appetite. Thus Adam and Eve make woeful work for themselves and their unhappy posterity; she tempteth him to disobey God; he teacheth her by his example to delude God by shifting evasions, which were but like their figleaves, too narrow to cover their sin, too thin to ward off the stroke of Gods justice.  
V. 14. Because] God questioneth and conferreth with Adam and Eve because he meant to bring them to repentance; but he putteth no question to the Serpent, or rather to the Devil in the Serpent, because he would show him no mercy; for that he sinned of himself, without any to seduce him, and against a greater measure of light, and stronger obligation of love, and with hatred to God, with blasphemou● slanders of his goodness, and out of desperate envy that mans condition was better then his, and that he was to possess the happiness which to him was unrecoverably lost; hence is his misery left without all help or hope of remedy.  
thou art cursed] This curse was denounced against the Serpent not as guilty of sin,( for the law was given to man, not to him, and where there is no law, there is no transgression, Rom. 4. 15▪) but to show Gods hatred, and to stir up detestation of sin, by Divine severity shewed against the instruments of it, as Exod. 32. 20. Levit. 20. 15, 16.  
upon thy belly] The Serpents posture though before his curse it was not upright, like unto mans, yet it might be lifted up by legs some distance above the ground, as in goose, and other fowle; such serpents are mentioned by Plin. not. Hist. l. 11. c. 46. or by the artifice of Satan who possessed him, he might be erected so, that he might with more decorum confer and converse with the woman; and this seems the more probable, because Chap. 3. 1. he is forted to the beasts of the field which are distinguished in kind from creeping things, Chap. 1. 25. But upon his service to Satan in this seducement to pride of the spirit, and concupiscence of the palate, he might be brought down to creep and crawl upon the earth; or if he crept on the earth before, that motion might from henceforth be a pain to him, though before it were not; as Adams labour before sin was enjoined as an exercise, Chap. 2. 15. but after it was imposed as a penalty, Chap. 3. vers. 19.  
dust shalt thou eat] That is said of the Serpent, Isa. 65. last.& Mic. 7. 17. Deut. 32. 24. which, if it be not his ordinary diet according to the letter, yet his moving and crawling in the dust raiseth dust up to his mouth; and having his food where every foot doth tread, it cannot but have much dust or other filth upon it, or sticking to it. In this curse of the Serpent the Devil hath his share, and in a figurative sense the worst part; for he is much more debased then the Serpent; for the Serpents place is the superficies or surface of the earth, the Devils a great way below it, even in the nethermost hell: and as the Serpents food is vile and filthy, so is the Devils much worse; for if there be any thing which is to him as meat is to the hungry, it is the Impiety of blasphemers, the impurity and pollution of such sinners as are like filthy dogges licking up their own vomit, and as swine wallowing in the mire, 2 Pet. 2. 22. which is much more vile then any dust or dirt, whereby either man or beast may be defiled.  
V. 15. enmity]( Matth. 23. 33. Joh. 8. 44. Act. 13. 10. Prov. 29. 27 1 Epist. Joh. 3. 8.) The brood of Serpents and the generation of Mankind are irreconcilable enemies to each other: See Plin. lib. 2. cap. 20.& lib. 2. cap. 63. but the greatest and sharpest hostility is betwixt the godly seed of the woman and the wicked seed of the spiritual Serpent Satan; who, so far as he is discovered to be what he is indeed, is hated and abhorred of mankind in general, as he hates all mankind without exception, though he be so crafty( in concealing his cruel wrath, and putting on appearances of good-will to man▪ as here to Eve) that over a great part of the world by the power of his Impostures he ruleth as a God, 2 Cor. 4. 4. This enmity had here its beginning, but it is never to have an end, neither in this world, nor in the world to come.  
it shall bruise] The word in the Hebrew Hu, and in our Bible translated[ it] is of the masculine gender; that is, he( if applied to a person) not[ Hi] which is she in the feminine; and Zera, which is seed in Hebrew of the masculine gender also: So is the Verb Jeshuphecha( shall break): all concurring to confine the promise to Christ the promised Seed; and confuting the Translation which putteth shee for it or he, and giveth the glory of our Saviour to her who was saved by his virtue and victory as well as others, Luk. 1. 47. Yet in a secondary sense not onely she, but all the members of Christs mystical body shall partake of his triumph, for by him shall Satan be trodden under their feet, Rom 6. 20. and so shall all those that are of Satan( as the godly are of Christ) be trodden down with him.  
thy head] The life of a Serpent rests most in his head, and his head by creeping on the ground is near the feet of his enemies, and so ready to be trodden on and crushed in pieces: the devil the most dangerous Serpent is in the like danger from Christ, and true Christians, as it is in the fore-cited place, Rom. 16. 20.  
his heel] The Serpent hath but one head, but the Seed of the woman hath two heels; so that the one may be some help while the other is hurt, as is wittily observed by ● late learned Divine. Besides, an hurt in the heel is far from the head and heart; and though it may be painful, it is not mortal: such are the afflictions and persecutions of the godly by the Devil and his agents, from whom whatsoever harm they receive in their bodies, goods, or good names, is in comparison of their better part( which they whether men or devils cannot reach) but as a bruise in the heel, which cannot endanger the spiritual life of their souls, Matth. 10. 28. and the safety of them will by consequence bring in the recovery of the body from any wound or hurt, yea from death and the closest prison of the grave or coffin.  
V. 16. and thy conception] The multiplying of Conception soundeth like a comfort, but the meaning may be,( as is before noted of the Hebrew phrase, using two Substantives for a Substantive and an Adjective, as Chap. 1. vers. 26. Annot. 5.) that he will multiply her sorrowful conceptions, which shall be many by often abortions, or untimely births; whereas but for sin she might by one conception have been a happy mother of many together, as we see by experience in other kinds( and sometimes in women-kind) and that without pain, whereas now a womans child-breeding, and child-bearing, is more grievous then to the females of any other kind, Arist. hist. de any. l. 7. c. 9. which( though it proceed of a natural cause) God would have so ordered and overruled, as to have made it not onely safe, but easy also, but for precedent sin, without which death had neither way-laid the child nor mother in the passage into the world, nor sent any out of the world afterward, nor had there been any pain either at the first appearing in it, or final parting from it.  
thy desire shall be to thy husband] Or, subject to thy husband.  
rule over thee] The subjection of the woman to her husband was not repugnant to the state of Innocenc●e; but then as the authority of the man would have been used with justice and kindness, so the obedience of the woman would have been pleasant and cheerful; whereas now for holding a conspiracy with Satan, and abusing her familiarity with her husband, she was like to find less comfort in her communion with him; for by sin conjugal kindness is turned to austerity, justice to injury, willing obedience to reluctancy and frowardness; and so the yoke which would always have been sweet and easy, becometh many times( especially if any be unequally yoked in respect of their conditions) hard and bitter to be born, yet born it must be▪ 1 Cor. 14. 34. Tit. 2. 5. 1 Pet. 3. 6.  
V. 17. cursed] The earth was deprived of its former fruitfulness, yielding neither so much fruit, nor so good fruit, nor with so much ease as before it did: since which there was need of the help of husbandry with toil to till it, though of itself without tillage it abounded with hurtful increase. Of the curse on the creature. See Isaiah 24. 5, 6. Rom. 8. 20, 22.  
V. 18. thorns] If thorns were the natural fruits of the earth before the fall, which some affirm, some deny( saying the rose was before, the thorny hedge only since): yet by sin they were sharpened, and converted to a curse in their superabundance, and growing where they should not, and tearing mans flesh sometimes casually, and sometimes instrumentally and purposely,( as Gideon threatened the men of Succoth, judge. 8. 7.) which but for sin should never have been.  
herb] Under this word is comprehended corn of several kinds, as well as such things as growing out of the earth are usually called herbs, by way of distinction from corn; of such he must now take his diet, which were neither so pleasant, nor so wholesome, nor so easy to be had, as his provision in Paradise, out of which God purposed to expel him, and to put him to a larger pasture, but to so much poorer commons as the common field is worse furnished in provision then a pleasant garden.  
V. 19. sweat] By the sweat of the face is understood all manner of labour whether of the body, or brain, Eccles. 1. 13. as also whatsoever is grievous to man in this life either to do, or to suffer; yet the Priests in their ministrations were to take heed of sweat, and therefore they might not so gird them, either up to the arm pits, or below towards the loins, as might occasion it, Ezek. 44. 18. which was a part of their ceremonial purity, figuring that which was moral and spiritual, Psal. 103. vers. 14. Job 34. 15.  
to dust return] Not by any necessity of his created nature, but because he had sinned God threateneth to make his end as base as his beginning; whereas otherwise decay, or sickness, casual mishap, or violence, should not by death have brought down his dignity, who had rule over the birds of the air, Gen. 1. 28. to be subject to be devoured by the worms of the earth. sin is the wicket that let death into the world, Rom. 5. 12. and hath given it so much advantage and victory over human nature, that the kernel of a raisin, yea an hair in milk hath choked and killed a man, Plln. not. Hist. lib. 7. cap. 7. and laid him lower then the beasts of the earth, for they lie upon the ground while he is laid under it.  
V. 20. Eve] Hebr. Hhavah from the word Hhajah, which signifieth, hath lived.  
because she was] Adam gave her her name, but Moses gave the reason of it; for when she was so name by Adam▪ she was not a mother at all; but she was the mother of all both before and since Moses his time; and if Adam gave the reason, it was a prophesy what she should be, signified( for more assurance) in the Preter tense, which is usual in prophetic speeches; yet because she was the cause of a natural death to all that live, some take the words in a spiritual sense, as implying the birth of him,( among her Posterity) who should be the author of a better life, both to her and them.  
V. 21. did the LORD God make] Immediately by himself, or by the ministry of Angels, or gave them knowledge how to make them.  
coats of skins] What skins they were is not set down; it may be they were sheep and goat skins, Hebr. 11. 37. their first covering was by their own provision, of leaves, which would do them little service, and but for a while: God provides better for their security against the offence of heat and could, and is( notwithstanding their sin) so respective of their welfare, as to kill or permit other creatures to be killed that they may be clothed: when God put this livery upon their backs, it is like he gave them instruction to serve him by sacrifice of slain beasts; for their children learned that from them which they practised, Chap. 4. 4. and they from God; and the sacrifice foretokening the death of Christ, the skin might( as some of the Ancients note) signify their covering in the rob of his righteousness, and might also mind them not only of Gods benignity, but also of their own mortality, since they could not be covered with the skin of any beast that was not killed. But the original of raiment, though so long ago, should never be forgotten by the sons of Adam, but be remembered as a check to the vanity and pride of apparel; which, whatsoever it is, it carrieth with it a character of reproach to him that wears it, and an implicit confession of guilt and shane; whereof we have no more cause to be proud then of a plaster of mastic worn to stay the rheum from annoying the eyes or teeth, or of a scarf about the arm when it is put out of joint, or a pair of spectacles to help the dimness of the sight.  
V. 22. as one of us] That is, one of the trinity, God the Father, God the son, and God the Holy Ghost. See the first Annot. on Chap. 1. vers. 26. Which is spoken in the sense of that flowering figure called an irony, or a Sarcasmus, like that of Elijah, 1 King. 18. 27. and of the Preacher, Eccl. 11. 9. whereby God declareth his high indignation and disdain of their impious presumption, and affectation of an impossible pre-eminence.  
three of life] See Annot. on Chap. 2. vers. 9.  
live for ever] Having sinned it is not like that by such a means his happiness should be recovered, or that he thereby should be made immortal;( though haply he might think so) this speech therefore may well be thought another ironical taunt, as that in the precedent part of this verse; yet he might seriously be debarred of the use of that sacramental three, having by his sin crossed the end of it, defrauded himself of the hope of that benefit he might have had by it: See the forenoted Annot. on Chap. 2. vers. 9.  
V. 24. driven out] In the precedent verse it is said; God sen● him forth; Here, he driven him forth. It is like at first God bade him go, and then showing himself unwilling, and begging that he might abide there still, God with some evidence of wrath denying him, drove him out: on what day this was done, whether the same day of his Creation, or the next day after, or that day seven-night in which he was made, or on the thirteenth day,( as many Popish Chronologers hold) or forty dayes after,( as some have imagined) is not revealed by God, nor can it be safely resolved by man: though of these several conceits that which sets his fall upon the Sabbath day, and that which adjourneth it until the fortieth day, are most improbable▪ and of them all that which seems the likeliest in the judgement of many learned and sound Divines is, that man fell the first day of his Creation, for which they city, Psal. 49. 12. 20. where they take the Hebrew word Adam, for the particular name of the first man, not for the name of man in common; which is the more probable, because if Adam and Eve had lodged in Paradise one night, his first child had not been begotten in his own likeness( that is, in the state of corruption into which he fell) as he was, Chap. 5. 3. Object. Against this is objected that man was made the last of all the creatures, on the last day of the week, and that there were too many particulars betwixt his creation and exclusion out of Paradise, to have their passage in a piece of a day, as all that we red, from Chap. 2. 15. to the end of the third Chapter. Answ. But first, excepting the giving of names to the creatures, which was done before the woman was made, Chap. 2. 20. and done so much the sooner, as Adam was the wiser,( and his wisdom and knowledge of the creatures was very great at the first) all the other things mentioned had an orderly connexion one with another, and would easily follow one another; and considering that the devil was watchful to take the first and fittest opportunity to tempt, which was when Eve had least experience of the world; and that concupiscence of a deity kindled, would be very quick& active to obtain it; and that God for his part could make as much hast with his justice, as the tempter or tempted with their sin; it might be probable enough that all might be done to their casting out of Paradise the first day, of which eight or nine houres might be allowed for all the occurrences betwixt their beginning and banishment. Some are very punctual, both for the day of the month, and of the week, and for the hour of the day, affirming that it was on Friday the twenty seventh of March the ninth hour of the day; so in the Manuscript annals of Eutychius Patriarch of Alexandria, cited by m. J. S. Chap. 8. pag. 44, 45. of his book Of the civill year and calendar of the Jewish Church; but no man is bound to believe that which no man can prove by any Record that is competent testimony in such a case.  
Cherubims] Angels, so called( as some conceive) of knowledge; the fitter to bee designed to that service under that name, because the sin of Adam and Eve was an ambitious desire and endeavour to equal God in Omniscience, and universal knowledge. Of their figure or shape, see Annot. on Exod. 25. vers. 18.  
a flaming sword] Or, swords; For the word Cherubim is of the plural number, and if there were more then one Cherub, it is like there was more then one sword: it is called a fl●ming sword, because it was bright and clear, shining like a flamme of fire; or, because it was fire, in the form and fashion of a sword; for Angels are Gods Ministers, and his Ministers come sometimes with flames of fire, Heb. 1. 7. and with the sword, Numb. 22▪ 23. Josh. 5. 13. 1 Chron. 21. 16. Either fire or sword coming single is terrible, both together much more, and most of all by motion every way, which might make them more penitently apprehensive of their heinous sin against the majesty of God, and of their notorious folly against the felicity of man, who so soon, and for so small a matter lost so happy an estate, which once lost, could never be recovered.  
turning every way] Or, two-edged; To terrify Adam( and, as some conceive, the devils also) from returning to the place from which he was driven; which some mystically apply to the exclusion of the wicked from Christ the three of life, Revel. 22. 2. and from the celestial paradise, or garden of that three, the kingdom of heaven, Revel. 2. 7.   

CHAP. IIII.  
Vers. 1. KNew] A modest expression: the like whereof is, Numb. 31. 17. mat. 1. 25. Luk. 1. 34. According to this phrase, the Hebrewes call a virgin Halma, or Ghnalma, that is, unknown, or hidden: and so were virgins usually veiled, that they might not be easily seen, as Rebekah, Gen. 24. 65.  
I have gotten] Obtained, or possessed a man: for Kana,( whence the name Cain or Kain is derived) signifieth a possession.  
from the Lord] That is, as his gift, by ratifying his blessing of multiplication, Chap. 1. 28. to her in particular. See Gen. Chap. 33. vers. 5.& Psal. 127. 3. And not onely blessing her conception of a child, but her child-birth also without the assistance of a Midwife, or of any such helps as necessity sought, and ingenuity found out in after-times.  
V. 2. again bare] Because her bearing again is mentioned, but not her conceiving before it, as vers. 1. it might be thought that Cain and Abel were twins; save that the name Abel( signifying vanity) may imply, that upon some sad experience of the vanity of the world betwixt the birth of her two sons, she called the later of them by that name: yet might it be that at the beginning births might be double, both in number and in sex, for the more speedy and copious increase of mankind.  
Abel] Hebr. Hebel. There is a double writing of this name: the one with Aleph,( as Josephus writes it) signifying mourning, as he expounds it. Antiq. lib. 1. cap. 2. The other with He, Hebel, signifying vanity, Eccles. 1. 2. Wherein, as it carried a memorandum of History,( as in the precedent note) so it might point by way of prophecy to the untimely end which afterward befell him.  
V. 3. in proc●sse of time] Hebr. at the end of dayes. The like phrase we find, Gen. 41. 1. at the end of two full yeares: and, Ezek. 3. 16. At the end of seven dayes. By[ at the end of dayes] here, may be meant the Sabbath; for that is the end of the dayes of the week; and being a day especially sanctified from the beginning, Chap. 2. vers. 2. for the honour of the Creator, it might be seasonable on it to offer sacrifice of the creatures as a tribute due to the Lord of all: but usually the words are taken for a distance of time of greater extent then the compass of a week; yet might it be a certain time either by constitution or custom, which now being complete and run up to the period of the account, they both made their Oblations to God, as followeth.  
Cain brought] It is not said to whom or what; whether to Adam as the Priest of the Family, or to the place( which, it is like, was certain) where the Sacrifices were to be offered up unto God; for though in after-time the Father of the Family was the Priest to the Church in his house, and in his stead the first-born had the Priest-hood as a part of his birth-right; yet it may be at this time indifferently supposed, either that both brought their sacrifice to their Father on earth to be offered to their Father in heaven, or that each of them did by himself offer up his own oblation.  
fruit of the ground] Cain was an husbandman, and his employment was to till the ground; yet he must not so mind the earth, as to forget his duty of devotion to his Maker in heaven.  
V. 4. firstlings of the flock] Which were first killed, and then offered up unto God by fire; the flamme whereof ascended up towards heaven, while the offerer by the elevation of his soul towards God either did, or ought to do the like: and thereby he made an implicit confession of his sin as deserving death,( a severe and painful death by burning) and a profession of his faith in Christ as a Redeemer from death: by this faith Abel offered a more acceptable sacrifice then Cain, Heb. 11. 4. and it was of the firstlings of the flock which he offered,( whether of sheep or goats, the Hebrew Text distinguisheth not, for the words will serve for either) because it was fit that God should have the first fruits of his own increase: what was here in practise,( and it may be by precept also, though not here expressed) was afterwards prescribed by an express Law, Exod. 13. 2. Numb. 3. 13.  
and of the fat thereof] Here again is the practise of that for which we may in some sort or other presuppose a precept,( for sacrifice is worship, and without a precept it is will-worship condemned by God) which in Moses time was expressly delivered, Exod. 29. 13. 22. Levit. 3. 3. but withall the meaning may be ●hat Abel did not sacrifice like those profane niggards, who thought any thing good enough for God, Mal. 1. 13. but he gave him of the best and fairest of his flock: for that which is best in any kind is commended under the title of fatness, as Gen. 45. 18.& Chap. 49. 20. Nehem. 8. 10. They that suppose there was no feeding on the living creatures until the flood, conceive here was offered onely the wool of the Sheep, and the milk of the Cow, the best of the milk, which they call the fattest,( though that fat of the milk be properly the butter) but that supposition will hardly be made good if turned to a position, for it is more probable that the eating of flesh was allowed and in use before the flood, then the contrary. See Annot. on Chap. 9. vers. 3.  
had respect unto Abel] And first to Abel justified by faith, Heb. 11. 4. and then to his sacrifice as a fruit of that faith: this respect appeared by some visible sign from heaven, especially by fire falling upon the sacrifice to burn it, as Lev. 9. 24. judge 6. 21. 1 King. 18. 38. 1 Chron. 21. 26. 2 Chron. 7. vers. 1. 3.  
V. 5. not respect] Not such to Cain as to Abel, and to his sacrifice, through his want of faith and sincerity in Gods service: or no respect at all; for he would have a naughty or vile person contemptible in the eyes of such as are good, Psal. 15. 4. See 2 Kings. 3. 14.  
very wrath] At God and Abel both: at God, as Matth. 20. vers. 15. his eye was evil, because Gods was good; and at Abel, because, being his younger brother, he got the blessing of his heavenly Father from him: and if( as some Divines conceive) this sacrifice were tendered for election and consecration of one of the two upon divine choice and acceptance to be head of the holy race, by whom Gods Church was to be extended to after ages, it was the more displeasing to Cain to bee refused, by how much more honour it had been to be received.  
countenance fell] From a cheerful to a churlish look; from an upright to a down-cast aspect; which bewrayed the malignity of his mind: for the countenance, which( in propriety of speech) is onely in man,( as the orator well saith, lib. de legibus, p. 325.) is formed and varied according to the mind, from whence it hath its mould, Tusc. q. lib. 3. p. 353. and therefore though it alone be obvious to the eye, it makes discovery of that which is out of sight; so that it is a good witness against the wicked, Isa. 3. 9. for that bewrayeth sometimes their pride, Psal. 10. 4. sometimes their fear, Dan. 5. 6. sometimes their envy and grudge against the good, as Gen. 31. 2, 5. and as in this place.  
V. 7. do well] In the outward act of offering unto God they both might do well, and much alike; yet there was this difference of their oblations, Cains sacrifice seemed rather gratulatory, as looking back to Gods beneficence for the year before, then propitiatory, as looking forward to reconciliation to be made by Christ in time to come, which was better typified by the bloody sacrifice of Abel, then by the unbloody sacrifice of Cain, which might be of ears of corn, as Levit. 2. 14. But there was more difference betwixt them for inward acts of faith and love, then for outward acts of sacrifice: the former sort is meant by doing well in this place.  
shalt thou not be accepted?] Or, is there not forgiveness? Or, shalt thou not receive? Or, shalt thou not have the excellency? Or, a lifting up? So many ways are the words rendered, because of the ambiguity of the Hebrew word Seeth, and of Nasa, from whence it is deduced: according to this variety the sense is various. 1. Shalt thou not be accepted? the words are interrogative, but vehemently assertive or affirmative in sense; and their meaning is this; thou shalt surely be accepted, if thou dost well, both thou, and thy sacrifice. 2. Is there not forgiveness? Yes, if yet thou wilt repent and amend. 3. Shalt thou not receive? Yes, thou shalt receive an evidence of mine acceptance as thy brother did; I will not be partial; if thou offer with as good a mind as Abel did, my favour shall come upon thy sacrifice in a celestial flamme, and it shall ascend unto me in a sweet smelling fume as his did. 4. Shalt thou not have the excellency, or lifting up? Yes, the right of primogeniture, and the pre-eminence of the Priesthood shall be thine, and thou shalt lift up thy countenance with cheerfulness in the affiance and fruition of my favour.  
sin lieth at] Some take these words for a commination either of the revealing of his secret sin, so, as that it should not still lurk and lie hide in the bosom, closet or chamber, but be made so manifest as if it were laid at the door for every eye to look upon it; or of the punishment of his sin by inward vexation of spirit, and pangs of conscience, which( though for a time it lye asleep like a Mastive-dogge at the door) will not rest long: for at the door, where there is much passing, often knocking, opening and shutting, the dog will soon be awakened; so will the conscience; and when it is awake, it will bark most clamorously, and bite most furiously, so that none can bear it, Prov. 18. 14. Or, by outward vengeance; which will( as it were) lye in wait for him at the door, when he steppeth either in or out, to set upon him.  
unto thee shall be his desire] Or, its desire. That is,( as some take it) the desire of sin, to enter into thee to possess thee, and prevail with thee, and rule over thee; but thou contrariwise must strive to suppress it, and bring it under thy subjection; and by grace( not by the power of free-will) thou mayst so far overcome the dominion of it, that it shall not tyramnize over thee; but at last by mine assistance thou shalt have the mastery and perfect victory over it: and in special in this sense of the words he is admonished of his duty to keep under, and to bear down the indignation and envy he had raised up against God and his brother. But in our last Translation answerable to the original, it is personal, unto thee shall be his desire, and thou shalt rule over him, as Gen. 3. 16. wherein from arguments of pacification of his incensed spirit in general, God cometh down to a removal of the cause of his indignation in particular, which, by the words here used, may seem to be a conceit that his younger brother so much in Gods favour would be like to deprive him of the dignity of his birth-right, and God taketh off that conceit by speaking to him to this effect; Though thou hast forfeited the pre-eminence of thy primogeniture by thine evil heart towards me and thy brother, yet upon thy repentance and amendment thou mayest still enjoy it; and thy brother, against whom thou art so much incensed, shall have a desire to please thee, and to be ruled by thee, if thou rule and govern thine affections by Religion and reason, as thou oughtest to do.  
thou shalt rule over, &c.] See the latter part of the precedent Annotation.  
V. 8. And Cain talked] What talk passed between them, whether it were chiding with Abel, because for his sake he was chidden by God; or whether by some simulation of favour and love he alured him to walk with him into the field, it is uncertain.  
when they were in the field] Whither cain had drawn Abel for fitter opportunity to effect his wicked design; for there he might act it out of sight and noise, and so none was like to rescue his godly brother out of his bloody hands. Whether there( though not before he walked out) he picked a quarrel with him or no, or whether there were any words of offence at all betwixt them, it doth not appear in the sacred story; much less what words passed betwixt them before his malice came to blows: and it may be he was as crafty as cruel, and so gave Abel no warning by words of what mischief he meditated to commit with his hands.  
rose up] Not as having taken a fall by Abels striving with him before,( as some have supposed) for the phrase imports but the beginning, preparing, or present addressing of a mans self to any act or business, as Deut. 13. 1. judge. 4. 9. and in many other places.  
and slay him] Had God rejected his sacrifice, because it was not bloody, vers. 3. as Abels was, vers. 4. he could have was no worse, if he meant both to mock and anger him for the choice and refusal of their oblations. How he slay him, it appears not in the Text; but negatively that it was not by strangling, because his blood was  shed, vers. 11. Popish Painters setting out this story to the eye, fain the instrument of murder to be the jaw-bone of some brute creature; but it might be rather some instrument of husbandry wherewith Cain was accustomend to walk, or a ston which might be taken up without suspicion on Abels part, and so suddenly thrown, or driven at him, that he could not avoid it.  
V. 9. Where] God questioneth with Cain here, and vers. 6. as with Adam, Chap. 3. vers. 9. 11. and he putteth the like interrogatories to his creatures elsewhere; not as needing any information from them, for he knoweth more of any man, then his own heart can tell him, 1 Joh. 3. 20. but to convince them by their own answers, and to set a pattern for human justice, which should not condemn any before they be called in question, and have liberty to answer for themselves. See Act. 25. 16.  
I know not: Am I] By this answer he sheweth himself not onely to and of that wicked one, 1 Joh. 3. 12. who was a murderer from the beginning, but as ancient a liar as a murderer, Joh. 8. 44. for he murdered by lying, Gen. 3. 4. and he adds to these sins high contempt against God, making as if he had asked him an impertinent question; or had put upon him an office not belonging to him; he thought it was not his duty to be his brothers keeper; but thinks not it was against all duty to God and man to be his executioner, without any desert of death, or any precedent sentence from an authorized judge; and this with as much madness as malice,( for the Devil, the god of this world, 2 Cor. 4. 4. had blinded his eyes as well as hardened his heart) he thinks he can blind the eyes of the God of truth with his lies, and escape his conviction with his frivolous evasions.  
V. 10. What hast thou done?] God not onely makes inquisition for blood, Psal. 9. 12. but pursueth it, and will require it to requited it, 2 Chron. 24. 22.  
blood] Heb. bloods. Because it issueth out by many drops; or when it is  shed by violence and malice, it is let out by many wounds, which make so many several streams of blood: thence a cruel man is called a man of bloods, Psal. 5. 6. according to the Hebrew; and David prayeth to be delivered from bloudguiltinesse: Heb. from bloods. Psal. 51. 14.  
crieth] It is crying blood here, and speaking blood Heb. 12. 24. A voice and crying is ascribed to blood as to the ston out of the wall, and beam out of the timber, Hab. 2. 11, 12. and as the valleys are said to shout for joy and to sing, Psal. 65. 13. all by a figurative speech; and the meaning here is, that blood-guiltiness cannot be concealed, but that God will take notice of it, though no man see it, or say any thing of it; as though the ground that had received the blood that was  shed uttered a voice, and put up a clamorous accusation, and petition for vengeance against the murderer, as Revel. 6. 10.  
V. 11. cursed from] From the earth( whither thy brothers blood sunk being sucked in by the pores thereof, and so as it were, butted in a grave) shall a curse to thee for thy cruel act; whereof in the next verse.  
V. 12. When thou tillest] This was a second curse, whereby the earth became worse for Cains sin, then it was for Adams; which if it were not general, might be a particular curse upon Cains portion wheresoever he was; so that when he tilled it as an husbandman, it might upbraid him as a murderer.  
a fugitive] Cast out from communion with his kindred and former friends and acquaintance; excommunicated from the Church, the society of the faithful professors and sincere sacrificers, and through guilt of conscience having his heart moved as the trees of the wood with the wind, Isa. 7. 2.  
V. 13. my punishment] Heb. mine iniquity: as Gen. 19. 15. Psal. 69. 27. Prov. 12. 21. in which places sin, or iniquity is put for the punishment of sin, by a metonymy of the efficient for the effect; for sin is the natural parent of punishment. In saying his punishment is greater then he can bear, he bewrayeth the wrathfulnesse of his spirit, which before made him a murmurer against God, and a murderer of his brother: he could not then forbear to sin, and now he cannot bear what is due to him for his sin. If we take the words after the other reading[ mine iniquity is greater then can be forgiven] they show his desperate distrust of pardon for his sin, and therein he becometh as injurious to Gods mercy by his diffidence, as to his justice by his impatience.  
V. 14. from the face of the earth] he seemeth by this speech out of fear to speak now( as out of wrath and envy he acted his part before) like a distracted man: for how was he to be driven from the face of the earth when he was to be a vagabond upon it? vers. 12. and how could he be hide from the face of God who saw into the secret corruptions of his heart? But if his words have any sound sense in them, it is this: from the face of the earth, that is, from the place of my birth and abode hitherto; or from the face of that earth( as the word Haadhamah will bear) on which I have dwelled until now: Or, from the face of the earth, that is, from society with the inhabitants of the earth, as Psal. 33. 8. who will abhor my company, and I shall be afraid and ashamed to come in their sight, or to look them in the face.  
and from thy face] That is, from thy favourable countenance: so that thou wilt not vouchsafe a gracious glance towards me, nor accept of any oblation from me. Some think there is an Hypallage in the words, that is, a kind of mistake, as if he would or should have said, I shall hid my face from God, as not daring to come before him to offer up any sacrifice or service unto him; for otherwise there is indeed no hiding from God, nor flying from him, Psal. 94. 9.& 139. 7.  
every one that] Though hitherto we have red but of four persons in the world, Adam and Eve, Cain and Abel, this being about one hundred and thirty yeares from the Creation( as Chronologers account it) there might be now many, of whom he might stand in bodily fear; or, if there had been none of his own kind to avenge the blood of his innocent brother, his guilty conscience might raise fearful apprehensions of death from the beasts of the earth.  
slay me] Being more carnally then spiritually minded, he feareth more for his body then for his soul; and his own wickedness makes him imagine he should meet with a murderer in every place; self-guiltiness in some is the chief motive to suspicion of others, Psal. 50. 21.  
V. 15. seven-fold] That is,( as the Chaldee Paraphrase hath it) unto the seventh generation; or, he shall have manifold punishments: a certain number used for an uncertain: as Levit. 26. 28. Job 5. 19. Psal. 79. 12. Prov. 24. 16.& Chap. 26. 25. Jer. 15. 9. and this God saith not for any love he bare to Cain, to whom life with the guilt of such a sin, and sense of the Divine wrath was worse then a temporal death; but because he would have him live to be a living memento, or warning against murder, which with the death of the malefactor is commonly butted in oblivion, as Psal. 59. 11. Eccles. 9. 5.  
mark] There are many, and some foolish conjectures of this mark: It is most like that it was a trembling not onely of his heart, but of his head and other parts, with a ghastly countenance importing guilt and terror in him, and imprinting it so far in others that they durst not do by him as he did by his brother.  
V. 16. from the presence] Some think these words are sitted to Cains conceit, who now Atheist-like thought he could get out of the reach of Gods revenging hand; but it is more probable that by his going from the presence of the Lord is meant his going from the place where God gave evidence of his presence in his conference with him: See Jonah 1. 3. Or, from his presence: that is, from that part or quarter of the world where God had his Church, which is the place of his special presence: and so the phrase intimates Cains banishment from his native habitation, and his excommunication from the house of God: for the place of his especial presence may be called an house, though it be not made with walls and windows, and roof, as ours are, See Annot. on Chap. 28. 17.  
Nod] So called here by the figure Prolepsis, or anticipation in respect of the order of things: for it was called the land of Nod, not before, but after; and that by occasion of Cains coming thither, and dwelling there upon his fugitive and vagabond condition: Nod is derived from an Hebrew root signifying to wander, or to be a vagabond: as vers. 12. God doometh him.  
V. 17. builded a city] After he had wandered about from place to place such a time as God thought meet, for the punishment he imposed on him, he suffered him to set up his rest in a city which he built; and he built the city( as some compute the time) in the one hundred and fifth,( as others) in the three hundred, or four hundred year of his age, by which time his posterity might become so populous, as not onely to build, but to people a city with inhabitants: and he built this city for society and security to himself and his progeny, and( as Josephus conjectures) that he might be more able to exercise rapine and tyranny upon others.  
after the name of his son, Enoch] Rather after his sons name then his own, because his own was odious and infamous; and rather in his son Enochs name then any other of his children, because by this it appears, he loved him better then the rest; haply because he was worse then his brethren, in being liker in manners and disposition to his father then any of them all; yet for all this earthly glory swelling up to the magnitude of a city, the name of the other Enoch of the Line of Seth who walked with God, vers. 24. and had no city, is more honourable then the name of this Enoch of the race of Cain with his city, though the structure of it were never so magnificent.  
V. 19. two wives] This is the first man that had more wives then one at once; a Cainite by descent, and a man as fleshly as cain was bloody; sinning by lust, as he did by hate: by this dualitie of women he broken loose from the first institution, which was that two and no more should by marriage be made one, Gen. 2. 24. Mal. 2. 15.  
V. 20. of such] Or, of them that dwell. Heb. of him that dwelleth. By an Enallage of number; for by this him, not one alone, but many are meant.  
V. 21. organ] That is, the inventor of musical Instruments. By Organ is not meant such an instrument as in our age hath been most commonly noted by that name; for that was not found out, or made up until some thousands of yeares afterwards: the same word, here rendered Organ, is found in the book of Job Chap. 21. 12.& Chap. 30. 31.& Psal. 150. vers. 4. in this sense: whatsoever the form of it was, the word importeth loveliness and delight, for naturally men love and delight in music: See Psal. 8. 12. where we see that for such things as conduce to the comfort of an human life, as ordering of cattle, manual Arts, building of Cities, the wicked by Divine providence were made serviceable to the good.  
V. 22. Tubal-Cain] From this name( as sundry Commentators observe) might the name Vulcan the heathen God of Smiths be taken; as the name Jove from Jehovah; and as Adonis from Adonai,[ Lord] often used in the Old Testament,( as some learned men conceive, though others derive it from the Greek word Acido, which signifieth to sing: or, from Hedone, in the same Language, signifying pleasure).  
instructor] Heb. whetter. Which may imply a sharpness of wit, piercing into the minds of those that receive instruction from him; and withall an incitement, or whetting of the affections to put such Arts into practise.  
V. 23. I have slain a man] The words are very difficult both to translate, and to expound: they are rendered two ways: first, as in the Text; secondly, as in the margin of our last Translation: the former reading is either affirmative, or interrogative: according to the first the sense is two-fold; the one, that Lamech makes boast of his valour in that he had slain a man; yea, a young man in the prime of his strength and youth; or it may be,( as the words will also bear) two men, whereof the one was eminently younger then the other. to my wounding: that is, by an Hebraism,( as some take it) by my wounding or hurting of him; or, though I have been fighting to my wounding, or my hurt, I have gotten the better of it; for I have slain those that fought with me. The second is, that he speaks of these slaughters as fore-dooming himself to a worse condition then Cain, and so deserving far greater punishment then he did, because Cains was but a single slaughter, Lamechs a double one: Taking the words interrogatively they seem in effect an emphatical answer to some suspicion his wives had of him, with a mind to depart from him, as thinking God would curse the family and posterity of such a wicked man as he was; against which he pleads his own innocency and Cains impunity: Have I slain a man to the wounding or hurt of my conscience as Cain did? If I had, yet you see Cain, though he had killed his brother, and stubbornly stood out against his Maker, had yet a mark of protection set upon him that no man might kill him; and if he that should kill Cain was to be punished seven fold, he that shall kill Lamech( who hath committed no such crimes) shall be punished much more. The other reading( which some think fitter to be placed in the Text, then in the margin) is, I would slay a man in my wound, and a young man in my hurt: according unto this, the meaning may be, that his wives fearing lest being hated for his cruelty some would take heart to kill him, he meaning to overawe them, both to keep them observant of himself, and quiet among themselves, tells them in a bragging manner, that he had so much might and manhood in him that he durst undertake any enemy, yea to slay a man, a young and lusty man, though he had received a wound or hurt before;( for the words( as the marginal reading hath it) may be rendered in my wound, in my hurt) This exposition is most received by many of the most learned expositors; yet some rather think that these words of Lamech are a passionate and penitent confession of his cruel rashness; as if he had said, that I have slain a man in my wrath, it is to the wounding of my heart, and to my great hurt, for the grief of that fact is a sad affliction to my soul; and thereupon the next words threaten a greater punishment to him that should kill Lamech then to the killer of Cain.  
V. 24. seventy and seven fold] Some take the words for seventy times seven, which make up fonre hundred and ninety times; but it is seventy times and seven times, as Gen. 7. 2. According to the Hebrew the words are, of every clean beast thou shalt take thee seven seven, that is, not seven times seven, nor two sevens, though the word be doubled; but it is,( as it is well rendered in our Translation) by sevens: so in the sixth of mark, vers. 7. when our Saviour sent out the twelve by two and two, he sent them not out by fours, but by several twoos. The meaning of Lamechs words may seem to be this, that Cains impunity might be his security, since though he had had his hand in blood, it was not in the blood of his natural brother, nor with contumacy against God after the manner of Cain; and therefore if any one should kill him, he should be punished much more, seventy and seven fold; a certain number put for an uncertain: as vers. 15. See the Annot. there. Thus a wicked man turns the Divine patience into human presumption.  
V. 26. then men began to call, &c.] Some Hebrew rabbins translate the words then men profaned, or profanely called upon the name of the Lord, as if in the time of Enosh Idolatry were taken up; but there is an error in the grammatical construction of the word Huhhal, which in the conjugation Kal,( besides other acceptions) signifieth to profane: but in the conjugation Hophal as here it signifieth they began, or men began: besides for grammatical construction, when the word is followed with a noun it signifieth to profane, as Numb. 30. 3. Ezek. 39. 7. but when it is followed with a verb of the infinitive Mood( as here) it signifieth to begin, as Gen. Chap. 6. 1.& Chap. 41. 54.& 2 Chron. 3. 1. and so the sense is, then began men, that is, in the time of Enosh men began, not to set up the profession of a monastical life( as some Papists would have it) or some special Sect of professions called Enoshei, or by contraction Essen● or Essaei( as some others); or that then men first began to call upon God by the Name Jehovah;( whereas before they called upon him by the Name Elohim, or Adonai) but then God moved mens hearts more sincerely to separate from the profane society of the wicked,( such as were the posterity of Cain) to serve God, not as before in private families onely, but in more public societies, and that in a more solemn manner, and with more zeal and boldness then in former times; and so to entitle themselves unto the Lord with especial relation and devotion, as Chap. 6. 4. And these for the most part who did this were the posterity of Seth who was born in stead of Abel, not onely as a son to his parents, but as a Priest to Gods Church.   

CHAP. V.  
Vers. 1. THe book] The Hebrew word Sepher, a book, is derived from the word Saphar, importing number; and it noteth here a catalogue or number of persons descended by generation one from another; and therefore it is called the Book of the Generations: So Matth. 1. vers. 1.  
likeness of God] See the Annot. on Chap. 1. vers. 26.  
V. 2. their name Adam] Adam is sometimes taken for the first man, as Chap. 2. vers. 23. Sometimes collectively for the species of mankind, male and female, as Chap. 3. 24. Sometimes indefinitely for any man, Gen. 9. 6. Psal. 49. 20. And by this communion of name is shewed not onely the union of both sexes in nature, but their communion both in duties and privileges, Gal. 3. 28. here Adam is taken in the second acception.  
V. 3. in his own likeness] Here seemeth to be an opposition betwixt Gods Image and mans: God by creation made man in his Image, but man by procreation begets one not in Gods, but in his own Image; that is, not onely like him in condition as a man, but in his corruption as a sinner, Job 14. 4. for generation in the flesh and regeneration in the spirit proceed from different principles, that being human, this divine; nor so in his own likeness as that his soul was begotten by Adam as well as his body; for as at first the soul had a different original from that of the body which was not deduced out of the matter of which it consisted, but infused into the body afterwards; so hath it been in the generation of man ever since: wherefore the fathers of our flesh, and the fathers of our spirit are expressly distinguished, Heb. 12. 9. See Numb. 16. 22.  
V. 4. sons and daughters] Some take upon them to tell how many, as Philo the Jew, and Epiphanius a Christian; the first assigns him twelve sons, the second thirty, and as many daughters, but how could either of them make proof of their number, for there were no Registers in Adams dayes?  
V. 6. Seth lived] Though Cain were elder then Seth, Moses draweth the descent from Atlam by the Line of Seth, and so sheweth the progress of the Church, rather then the race of a mere carnal generation; for the true Church had its succession in the posterity of Seth, though in an unequal degree both of piety, and of appearance or visibility.  
V. 24. walked with God] This expression imports a brief description of a truly religious man, who is not idle, stands not still, but makes a progress forward as they that walk: and he walks not inordinately, but by a rule, Gal. 6. 16. And his walking with God sheweth his sincerity, in ordering his life not so much for applause and approbation of men, as for acceptation with God.  
and he was not] Not dead,( as is said of the end of all the rest that are mentioned in this Chapter) or, Heb. and Not he, that is, not he died, or it was not with him as with others, by the common course of mortality; or he appeared not in the sight and society of men. So Heb. 11. 5. the like phrase you may see Gen. 42. 36.& Jer. 31. 15.  
for God took him] God translated him body and soul from this life to a better, from earth to heaven, that he might not see death, Heb. 11. 5. that is, not come under the expectation of death by sickness or decay, or under the power of it by parting his soul from his body.  
V. 27. dayes of Methuselah] We find no register of any one who out-lived Methuselah since the creation of the world, or who lived nine hundred sixty nine yeares, as he did; yet some would make Adam of a longer life then he by equivalence, adding so many days to his age as passed in Methuselahs before he came to the ripeness and perfection of his growth and strength; which from his birth they account to be about sixty years; these added to Adams age will make him twenty one yeares elder then Methuselahs: but that is a conceit of much curiosity and little certainty. It is more considerable, that neither of them, nor any other by their long lives could make any prescription of time against the doom of dissolution into dust; Chap. 3. v. 19. and their death is so often remembered in this Chapter, to put the Reader in mind how God made good his commination of mortality, Chap. 2. 17.& 3. 19. whereof we( who in comparison of the long-lived patriarches are but dwarves in years) should be mindful every moment, since we are nearer our graves at our births then they when they had measured our seventy yeares( allotted to our lives, Psal. 90. 10.) seven times over.  
V. 29. And he called] That is, Lamech: not he of the posterity of Cain, of whom see Gen. 4. 23. but another Lamech descended of Seth.  
shall comfort us] The name Noah if it be derived from Nahham, signifieth comfort: if from Nuahh, it importeth rest; and so it may note comfort derived from rest; or rest derived from comfort: but what manner of comfort is here meant, see the note following.  
toil of our hands] Lamech here uttereth an hopeful presage concerning Noah, by whom he foretelleth some comfort to come to man-kind, wherein if he were guided by the Spirit of prophecy,( as the most learned conceive he was) he might fore-see not onely that Noah would prove a good man, for whose sake God would be good to others, as Gen. 18. vers. 26, &c. But secondly, that by Noah would be found out some more ready and easy way of tilling the ground; and it might be that before his time the earth was broken up, and tillage made with mans handy labour, using Spades or other such like Instruments: and Noah might invent the Plough and Harrow, and the drawing of them by Oxen or other beasts.  
V. 32. five hundred yeares old] Heb. a son of five hundred yeares. Not complete but current, that is, now living on towards the end of the five hundreth year since he was first a son to his father; as when a Levite entred upon his service of the Tabernacle, being a son of thirty yeares, Numb. 4. 3. the meaning is, that his age passeth on towards the end of thirty yeares.  
Noah begot] That is, began to beget: For he had not all three in one year; nor now first of all: for it is not like he continued five hundred yeares single, but that he was a father before this time, though his former children( it is like) were dead before the Flood.   

CHAP. VI.  
Vers. 1. MEn began] Heb. man began. Enallage of number. began to multiply] To a very great number: for they multiplied from the beginning ever since the first benediction be fruitful and multiply, was pronounced upon them, Gen. Chap. 1. 28. but now the increase of man-kind began to be very great, haply by Lamechs practise of polygamy or having many wives together, Gen. 4. 19. which from the Cainites might become a custom among the sons of Seth.  
daughters were born] The mentioning of daughters doth not exclude or deny the generation of sons, any more then the mentioning only of sons of Adam excludeth or denieth the generation of daughters; but here the children of that sex are particularly spoken of, the other being presupposed or implied, because they were the occasion both of the corruption and calamity set forth in the ensuing story.  
V. 2. That the sons of God] The most received sense of the words is, that by sons of God is meant not any of the angelical nature( though Angels be sometimes called the sons of God, as Job 1. 6. and though the suppositious prophesy of Enoch expound this place of them,) but rational creatures of human kind; yet in this place distinguished from the daughters of men, not onely by their sex, but by their qualities, or by their relations; by their qualities, as persons of some eminent endowments, or estimation above others( as what is excellent is in the Scripture phrase especially entitled unto God, as the garden of God, Ezek. 28. 13.& Chap. 31. vers. 8, 9. the hill of God, Psal. 68. 15. Or by their relations, as such as descending from Seth and Enosh professed the true worship of the true God, and so became capable of the title of the sons of God, Deut. 14. 1. 2 Cor. 6. 18. As on the contrary the wicked are called the children of a strange god, these being such as descended from Seth and Enos, but more remiss in Religion then their godly Ancestors, fell from their zeal for God, and against sin, and sinful persons, and so they were not onely willing to converse with them, but so far fell in love with them, as to take their daughters to be their wives.  
daughters of men] Heb. of man; by Enallage of number see the Note on vers. 1. By daughters of men are meant those that are come of the corrupt race of wicked and accursed Cain; who are called the daughters of men, as having little of the Image of God in their minds, or manners; and though there be mention onely of daughters, it is like they made mongrel marriages of the daughters of God with the sons of men, the women choosing as wicked husbands as the men did wives.  
that they were faire] They had no respect to spiritual either beauty or deformity; but a fond and fleshly affection to outward comeliness of person.  
which they choose] They choose them for wives whom their affections had chosen to be their bed-fellows, without any respect to that fitness which is requisite in marriage; whereof see 2 Cor. 6. 14. or any care or fear of being corrupted by unequal and wicked slows; Exod. 34. 16. 1 King. 11. 2, 3. or any regard of scandal to their profession, or grief to the godly. See Gen. 26. last.  
V. 3. My Spirit] That is, the Spirit of God, or of Christ in those few good men who lived in that corrupt and incorrigible age; by which Spirit they opposed the evil minds and manners of the wicked; and the same Spirit suggested good motions to the souls and consciences of sinful men, which they resisted and rejected.  
not always strive] As before by Noahs preaching, admonishing, reproving, protesting against the wickedness of the times, and striving with the stubborness of the world, 1 Pet. 3. 18, 19. and by the inward operations of Gods Spirit urging the conscience to repentance for sin, and reformation of life: thus for God not to strive is a judgement, as not to chastise and correct for amendment, Isa. 1. vers. 5. and this he here threateneth being weary of their rebellious obstinacy, which moves him to make a final resolution for their utter ruin, yet sometimes he professeth he will not strive in mercy to man-kind, Isa. 57. 16.  
he also] If the word also be not completive,( as some words are also in the Greek and latin) it may imply a diversity of person, with a conformity of offence; as if not onely the wicked stock of Cain were here accused of corruption, but that he also, that is, the posterity of Sem did partake in their prevarication.  
is flesh] That is,( for the most part, if not altogether) fleshly, and relishing little or nothing of the spirit, but with dislike and resistance. See Gal. 5. 17.  
an hundred and twenty yeares] By this God makes not the limits of man● life, as appears by many examples of men living much longer, Gen. 11. and a good while after the flood Abraham lived one hundred seventy five yeares, Gen. 25. 7. Isaac, one hundred eighty, Chap. 35. 28. and Jacob, one hundred forty seven yeares, Gen. 47. 28. and Jehojada, whose time was one thousand five hundred yeares after this, lived to one hundred thirty yeares, 2 Chron. 24. 15. but by these words God giveth an hundred and twenty yeares space of repentance to the world, Noah the while preaching and preparing the Ark, and thereby warning the wicked of their approaching peril, if they did not by repentance prevent it. See 1 Pet. 3. 20.  
V. 4. Giants] Our English word Giant, cometh of the greek word Gigas, and that signifieth one born of the earth: so fabulous antiquity reporteth of a sort of mighty men, monstrous in their manners, and making war against heaven. Macrob. Saturn. lib. 1. cap. 20. For particular Giants by name we red of goliath and his greatness, 1 Sam. 17. vers. 1, 4, 5. Of Og of the race of ancient Giants, Deut. 3. 11. who is said to remain of the remnant of the Giants before the flood,( a● the Jews fain) that what with his own height and the height of an hill was saved from drowning in the Deluge: but he was a mighty Tyrant of a later rise and race, as of wicked Cham; and he is said to be left as a remnant in that country where all but himself were destroyed, or driven out, of Ishbibe●ob, 2 Sam. 21. 16. who is said to be the son of the Giant, or Rapha, as in the margin▪( whence are the Lephaims, Gen. 14. 5.) which signifieth to cure; as some render it, who will have a Giant to be so called by the contrary, as in latin mons a non movendo, a mountain; lucus a non lucendo, a grove; bellum quasi minime bellum, war; but it signifieth sound, also strong, potent, boisterous: the word here used is nephilim, which some take in a good sense, and make the nephilim to be men of honourable note and renown: it is derived of the radix ●aphal, which signifieth he hath fallen: and so we may take them for men of stature, mighty in power, fierce of nature, Apostates from God, fallen from true Religion, and falling upon such as were weaker then themselves with Tyrannicall violence and oppression. See Job 16. 14.  
of renown] To be renowned is to be name again; so that men of renown are those whose names are iterated, who are often mentioned, or much spoken of: so are such persons who are either notable or notorious for any eminent difference from ordinary men.  
V. 5. every imagination] So also, Chap. 8. 21. imagination of the thoughts; or, every figment; or, all the cogitations,( as some render the original). The figment of the thought is what the mind fashioneth or frameth by thinking within itself: the Hebrew word Jetser, signifieth not onely, the imagination, but also the purpose and desire of man: and hereby is meant that internal taint of corrupt nature, which makes a mint of evil imaginations in the head, a sink of inordinate affections in the heart, useth the memory as a closet or store-house of sinful fancies and impure impressions.  
V. 6. it repenteth] This is spoken of God by a figure called Anthropopathia, whereby human passions for mans better apprehension are ascribed to God;& whereby we are to understand that as man, when he repenteth changeth his act, so God when he changeth his act is said to repent, the cause by a metonymy being put for the effect: for repentance being properly a trouble of mind or conscience for some fault, over-sight or impotence to effect what one would, cannot consist with the infinite goodness, and wisdom, or power of God, who is not as man that he should repent in a proper sense, 1 Sam. 15. 29. in whom there is no variableness nor shadow of change, Jam. 1. 17. since there is no frailty or fickleness in him; no error in his counsels, no deceiving of his expectations, no disappointment of his purpose; and though there be in him a will many times to change his own act, yet is there not at any time in him a change of his will.  
grieved him at the heart] In property of speech God hath neither heart, nor grief; for he is a most pure and uncompounded Spirit, impossible to suffer any thing that can afflict: this therefore is a continuation of the former figure. See the precedent Annotation.  
V. 7. both man and beast] Heb. from man unto beast. The punishment beginneth at man, who did deserve it, and goeth on to beasts, which for his sake are punished, as well as for his sake they were created. See Annot. on vers. 17.  
V. 9. just and perfect] Noah was just and perfect, not simply, but in his generation: that is, compared with those of his time: or, he was just and perfect; that is, sincere in his profession of Religion without hypocrisy; but not perfect; that is, free from all sin; so that it was of grace, not of right, that God accepted him, vers. 8. and he was justified not by works, but by faith before God, Heb. 11. 7.  
V. 10. Sem] See Annot. on Chap. 5. last.  
V. 11. The earth was corrupt] That is, all People or Nations of the earth were corrupted with sin, as an infected body with putrefied sores, Isa. 1. 6. with all sorts of sin, especially with lust, violence, and idolatry; though God by his absolute power might mar all creatures that he had made, for he may do with his own as he listeth, as the Potter may do with his vessel, yet he that made man without his help, will not destroy man without his fault: So that his wickedness makes apology for Gods Justice, though nothing in man be meritorious of mercy, and he hath none to charge with his calamity but himself, Hos. 13. 9. Isa. 1. 19.  
V. 12. all flesh] That is, of all the living creatures that live not in the waters, especially man, so called chiefly in regard of the opposition in man of the flesh to the spirit, against which it lusteth. See Annot on vers. 5.& Psal. 14. vers. 1, 2. 3.& Rom. 3. from the 10. vers. to the 18. and this corruption being general in all flesh, is a ready preparation and provocation on mans part for a general perdition from the Justice of God.  
V. 13. before me] I have resolved upon the ruin of all flesh, it is so before me, or in my view, that I will not look besides it until my Decree of destruction be put in execution.  
through them] That is, the sons of men, or the people of the earth called before by the name of flesh.  
I will destroy] Or, am corrupting, or, ready to destroy or corrupt.  
with the earth] Or, from the earth; The substance of the earth was not destroyed by water, as it shall be by fire, 2 Pet. 3. 10. and it may be many of the strongest buildings( and perhaps some plants also) might remain unruined or not wholly demolished; but the richest fruits were so overwhelmed that they were for the most part utterly destroyed.  
an ark] Though it were to do the office of a ship it had the form of an ark or Chest, plain below, on each side, and almost above also, save that towards the top, it had a little rising up like the cover of a coffin; and this rising was about the measure of a cubit, vers. 16. which was made ridge-wise as the slooped roof of an house, that rain might rather slide down from it then rest upon it; this cubit was above the measure of thirty cubits which was the altitude or height of the ark.  
Gopher wood] This word is used but once in the Scripture, some take it to be a Pine three, some a fir three, some a Cedar three; the fir three would serve for boards and planks, Cedars for Masts, Ezek. 27. 5. and it may be any of them; or in general any three that yields gum or Rosin, and so it is of near sound and signification with the word Gopher which signifieth bituminous or rosinous, that is, of brimstone or rosin; and such wood is both of good sent and of long continuance.  
rooms] Hebr. nests.  
pitched it] Not onely for closeness but for better and wholesomer sent.  
V. 15. three hundred cubits] The length is ten times the height of it, for ten times thirty is three hundred, and fix times the breadth of it, for six times fifty is three hundred, which some conceive to be in proportion of mans body rightly framed, measured from head to foot for the length, from the right side to the left for the breadth, and from the outside of the breast to the outside of the back for the depth of it. The ark may seem greater or lesser according to the difference of cubits, which was of three degrees: 1. The common cubit containing five palms of four fingers breadth: 2. The cubit of the Sanctuary, which is one palm more, Ezek. 40. 5. and the third is the geometrical cubit, six times as great as the common cubit. If the first or second sort of cubit be too little for capacity for all the creatures with their provision, which were to be lodged in it from the beginning until the ceasing of the flood, the last will be sufficient and to spare.  
V. 16. A window] This was some especial window towards the top of the ark by which light might be derived into the rooms, which it is like had other windows besides this( though as some think) the lowest room had none at all for that they suppose most of it was sunk into the waters; which yet might be otherwise, for the ark being flat below, not ridged as a ship, it might float upon the surface of the water, for which purpose it had that figure; however God might easily keep it up for the better use of the creatures within it. The windows might have some transparent cover to keep out wind or rain, as of glass or horn or some other thing, by which light might be let in; for either the Ancient patriarches might by the experience of their long lives find out many excellent helps to any purpose; or to such a one as this revelation might make out what observation or invention could not device to do.  
finish it above] The ark, not the window;( for that measure would be too little) which shall be raised in the roof of it a cubit. See 1. note on vers. 14.  
a door] Which was wide enough, and high enough to receive an Elephant or a Camel: of the capacity of the ark most doubt, many dispute, and some deny that it could contain so many creatures with necessary provision for them all for so long a time as the flood prevailed; but if there were more in the matter then is consonant to common reason, there was so much miraculous in this destructive judgement, and preservative prudence of God, that faith may go on where reason is at a stand; yet reason may reach it so far as to evict it not onely possible but probable; but the word of God doth make the truth of it infallible.  
V. 17. I, even I] An emphatical doubling of the person importing both the propriety of the Author and certainty of the act, as Gen. 9. 9. Exod. 14. 17. Levit. 26. 28. Numb. 3. 12. Ezek. 5. 8.& Chap. 6. 3. &c. 34. 11.& Hos. 5. 14. in these places God useth the repetition of himself: the like is used sometimes by men, as by Eliah, 1 King. 18. 22. by Artaxerxes, Ezra 7. 21. by Daniel, Dan. 8. 15.  
do bring] The commination of judgement to come is set down in the present tense, to express assurance of event; as being as sure to be done, as if it were now in doing: for the same end prophesies are many times set down in the preter tense, as if they were already come to pass, because they shall assuredly be fulfilled, Revel. 18. 2. and many other places.  
every thing shall die.] Death is the reward of sin, Gen. 2. 17. Rom. 6. 23. and this a proportionable reward; for as sin was general, ver. 12. so is death in this place; yet here the punishment goeth further then the guilt, for those must die that never sinned, because they that sinned deserved the curse not onely in their own persons, but their appurtenances, Gen. Chap. 3. 19. and 6. 7.& 8. 21. Psal. 107. 34. Mic. 3. 12.  
V. 18. my covenant] Because Noah was now not onely by word, but by a strange work, to forewarn a whole world of wicked ones of imminent destruction, and therefore was like from men to receive much discouragement by derision, both of his commination of danger, and preparation against it; God, to confirm him in that great enterprise, maketh a covenant with him, that his faith might not fail, and so he might be assured both that he who made the world, could mar it if he pleased, and that he who was able both to make and mar it, could save whom he pleased from perdition.  
and thy sons] Ham as well as Shem and japhet: Bad children, if they have good parents, are partakers of some temporal favours for their parents sake, 1 King. Chap. 11. 12, 13. None besides these; no, not the Carpenters that made the Ark, had any entertainment in the Ark: They wrought, it seems, as Noah's workmen for their hire, not apprehending their work as a service to Gods providence, in preservation of a seed-plot for a second world: It may be so with some Preachers, who preach others into the Church, and live themselves out of it; so it falleth out with them, as Paul feared of himself, 1 Cor. 9. 27.  
V. 19. of every living thing] That lived in the air and earth; for fishes and such other creatures, as lived in their element, would be as safe in the water, as those that were reserved in the ark.  
V. 20. Of fowles] In probability the fowles first entred and were placed highest, next below them were the beasts, and lowest of all, according to their natural habitation, were the creeping creatures; all which came in to Noah by a divine instinct, or by the ministry of Angels, as they came before Adam to receive their names, Ghap. 21. 19. so that he needed neither to go on hunting for the beasts, nor on hawking for the birds.  
V. 21. all food] Such as was suitable to the nature of every living creature; therefore flesh for the Lion, who feeds most on it; wherein( as there was need) God instructed Noah both in the quality and quantity, which was proportioned to their continuance in the ark,( the time whereof was known by God onely) and to the time of the earths barrenness afterward; for after Noah's return to land, and his sowing of the ground, there must be time to ripen the corn before reaping in harvest. In all this, God serves his own providence by human means, without which he could have easily saved man either from the water, on the water, or in the water.  
V. 22. according to all] So also Chap. 7. vers. 5. he obeied Gods command in all the particulars prescribed, without adding or diminishing; yea, without doubting or disputing: and though many things were very strange, and full of difficulty to be done,( the attempt whereof was like to be entertained with opposition and derision of the whole world) yet by his faith he overcame them all, Heb. 11. 7. for faith is a victorious grace, victorious over the world, 1 Joh. 5. 4.   

CHAP. VII.  
Vers. 1. COme thou] When the Ark was ready, and the provision for those that were to be received into it brought in, and the hundred and twenty yeers run out, Chap. 6. vers. 3. and Gods patience abused, and Noah's preaching of repentance, and forewarning the world of approaching peril by preparing the Ark for safety contemned, then was Noah to enter into the Ark.  
and all thy house] Thy family, all the persons of thy house specified vers. 13. to wit, himself, his wife, his three sons, and their three wives: he had divers servants no doubt, but they were neither within the Ark, nor within the Covenant, which is made, as the promise is, to the faithful and to their children, Gen. 6. 18. Acts 2. 39. Though saving grace descend not by generation, from the parents to their children, many temporal blessings are bestowed on them for their sakes, Gen. 17. 20. and Chap. 19. 12.  
into the Ark;] Though God could have saved Noah and his family, either upon the water, or in it, as well as the fishes, yet he is pleased to prescribe a likely means of safety; and the means prescribed must be used, though he could save without it, as well as with it.  
righteous] In respect of the rest of the world. See the Annot. Chap. 6. vers. 9.  
before me,] His service to God was not an eye-service, to be seen of men, or applauded by them; what he did, was so done, that it might be accepted and approved by God, who likes that goodness most which is least in sight; and that others may do the like, they may observe in this example how happily sincerity and safety meet together. See Prov. 10. 9.  
in this generation.] The race of man in Noah's time, called by S. Peter, the world of the ungodly, 2 Pet. 2. 5. was generally so degenerated from God, so wide out of the way of Enoch's holy walking with him, that Noah was among them as a lily among the thorns, Cant. 2. 2. which rarity doth not onely ●et forth his sincerity, but whets the edge of his zeal, to be so much more faithful, and serviceable unto God, as to make some supply for others failing.  
V. 2. Of every clean beast] The distinction of clean and unclean creatures, before the stood, was principally observed in respect of Sacrifices to God, yet in respect of sustenance of man there was difference also; for some of them were of wholesome nourishment, some not; but of those that were wholesome in themselves, some kinds were after the flood forbidden to the Jews, Levit. 11. which upon the union of converts of the Jews and Gentiles into one Church, were allowed as a part of Christian liberty, Acts 10. 12, 13. 1 Tim. 4. 4. Tit. 1. 15. and of Gods liberality, which was more to man then to himself in this respect, that he would be served but with a few kinds of creatures; as of beasts, onely with Kine, Oxen, Sheep, and Goats; and of birds, with Doves, or Pigeons, Turtles, Sparrows. See Levit. Chap. 1. vers. 3. and Chap. 14. 4. and Chap. 22. 19. whereas he allowed man more variety of good creatures, not onely for his necessity, but for his delight, and gave him the greatest store of those which are of most use; and to make them more useful, he made them familiar to him, and sociable among themselves; the contrary disposition in savage creatures, is of the merciful dispensation of God, for both their averseness from cohabitation with man, and their dis-union among themselves,( ranging rather alone, like single thieves or spoilers, then in great herds like armies) make much for the safety both of mankind, and of the creatures most serviceable to him.  
by sevens,] Hebr. seven seven. The Hebrews express distribution by duplication of the same word, so Chap. 32. vers. 16. Numb. 7. 11. and Chap. 29. 10. so do the Greeks,( though not so frequently) as Mark, Chap. 6. vers. 7, 39, 40.  
by sevens,] That is, one for sacrifice, as Chap. 8. 20. and the rest, partly for food, and partly for breed to preserve the kind; therefore they were fewer of the unclean, because they were taken into the Ark onely for increase, that the kind might not perish: and whereas it is said, Chap. 6. 20. that two of every sort must be taken into the Ark, the meaning is, that they should be taken by couples, one of each sex; but here besides the difference of sex, the distinct number is set down, which is more of the clean, then of the unclean, that there might be most increase of those which were of most use and comfort to mankind; and therefore God hath so ordered their number, and habitation, that the wild and less profitable creatures do not so abound, as the tame and more profitable; or God so disposeth of the abode of such as are savage and cruel, that they desire to live apart from the society of man, and to keep as much as may be out of his walk and sight. See Job Chap. 37. vers. 7. 8. Psal. 104. 20.  
the male and his female] Hebr. Isch, Veischeta, that is, the man and his wife; the distinction made in terms belonging to noblest kind, and by a figure called catachresis, applied to the several sexes of other kindes; so are they said to have families. See Annot. on Chap. 8. 19.  
V. 3. Of fowles also] As the beasts that were to be taken in by sevens were clean beasts, so are the fowles that are of clean kinds to be taken in, by sevens also.  
V. 4. yet seven dayes] God yet shewed mercy when he executed judgement, in that he sent it down by a gradual increase that it might warn them of the danger, and work upon them for repentance, whereby some might be saved from the fire of hell, though none escaped the flood of water that were not in the ark: and it is not unlike, that some reserved in the ark were damned, as well as some saved that were overwhelmed in the flood.  
yet seven dayes] Hebr. to yet seven dayes. That is, the seventh day from hence or after this; so vers. 10. compare Text and marg: the like expression is of the same construction, 2 Chron. 10. 5. which Gen. 40. 13. is rendered within, as within three dayes shall Pharaoh lift up thine head.  
I will cause it to rain] To sand or withhold rain, whether in mercy or judgement, is an act of power peculiar to God, Gen. 2. 5. Job 28. 25, 26, 28. Esa. 5. 6. Amos 4. 7. and therefore though Elijah said there should be neither due nor rain but according to his word, 1 King. 17. 1. and according to his word it was restrained for three yeares and six moneths, and afterwards according to his word restored; yet that was not by a word of command, but a word of prayer, Jam. 5. 17. he prevailed with God by a petition, else he could not have either kept back or sent down one drop upon the earth.  
V. 5. according to all] All Gods commands are just in themselves, and justly commanded unto men; nothing so great which he bids, but we are bound to do it; nothing so small, that we may be allowed to slight it, when the stamp of divine authority is upon it; then what ever it is, there is weight and worth in it to make it regarded; and he that obeys not God in all things, as Noah here, and David, Psal. 119. 6. Act. 13. 22. but with choice and exception, obeys him not at all, Jam. 2. 10, 11. See Annot. on Chap. 6. vers. last.  
V. 6. six hundred yeares old] Hebr. a son of six hundred yeares: as Chap. 5. 32. six hundred yeares were past since the time he was first a son, and born into the world.  
V. 7. and his sons, &c.] None but they; which confutes the account of the seventy Interpreters, which extend the age of Methuselah beyond the flood, which cannot be true, because he was none of those that were preserved in the ark; and it is not like he perished in the flood, therefore it is most probable, he dyed before it came upon all flesh.  
because of tho waters] Hebr. from the face of the waters.  
V. 9. there went in two and two] They came in not by any pains or compulsion of Noah, nor by any skill or art of hunting or hawking, for that would not serve to bring together so many sorts in so short a time; but by such an inward motive or instinct from God, as brought the creatures before Adam to receive their names, Chap. 2. 19.  
as God commanded Noah] The Lord signified his command to Noah, when he  told him they should come unto him, Chap. 6. 19. 20. and when they offered themselves unto him, Gods command was that he should take them in, and dispose of them fitly in their cells and cabins.  
V. 10. And it came to pass] Gods promises, how faire so ever, his threatenings, how fierce so ever, never fail of an answerable effect, because he is immutable in his counsel and purpose, Heb. 6. 17. and unresistible in his power, Job 9. from vers. 4. to the tenth: But they who are lead more by sense, then by faith or reason, will not believe it until they feel it; and when they are foretold it, with confidence and rage they reject the premonition, Prov. 14. 16. and pass on to their punishment Prov. 22. 3.  
V. 11. second month] The moneths before the captivity of Babylon had their distinction( as some think) only by number and order, as the first, second, &c. after the return from Babylon they had more particular appellations. Carol. Sig. de Rep. Hebr. lib. 3. cap. 2. But that they had them much sooner, is manifest( at least for some of them) by Scripture, as  

March. 1 Abib, Exod. 13. 4.& 23. 15.& 34. 18. Deut. 16. 1.  
2 Zif, 1 King. 6. 1. 37. April.  
7 Ethanim, 1 King. 8. 2. September.  
8 Bul, 1 King 6. 38. October.   
Although in exact correspondence Nisan or Abib, the first month, answereth rather to part of March and part of April; and Iiar or Zif, the second month, answereth to part of April and part of May, &c. This reckoning of Moneths was ecclesiastical, observed for the ordering and celebrating of the Feasts; see Exod. 12. 1. but there was another account of the year for Civill affairs, and that began at the month Tisri or Ethanim, which was part of September and part of October; and so the second month was part of October and part of November. This second month some take according to the Civill account; for till after the dayes of Noah the ecclesiastical account was not observed: some take it rather according to the ecclesiastical account, because Moses( by anticipation in respect of the contexture of story) writes according to what was in use in his own age; and so the second month may be the month Iiar, which contained part of April, and part of May, the pleasantest time in the whole year; a time( no doubt) of most security to the world, and of much hope of an happy year to ensue. How they differed in their order,( both agreeing in the number of twelve) and what correspondence is betwixt their account and ours, may be represented in this Figure.  

The eclesiastical order of the months beginning at the pasouer Exod. 12.   diagram  
fountains of the great deep] Both the waters of the earth and under it did overflow, swelling up, and finding issue out by a miraculous operation of divine power; and also the clouds made return of showers for vapours received in the air, and there formed into water; so that sinful man is betwixt them both, the one above, the other below, as Pharaoh and his host betwixt the waves of the read Sea, which stood severed to receive them, and met again to drown them, Exod. 14. 28.  
windows of heaven] Or, the flood-gates of heaven. We find the like phrase, Chap. 8. 2.& 2 King. 7. 2. 19. Psal. 78. 23. Esa. 24. 18. Malachi 3. 10. though in propriety of speech there be neither windows nor flood-gates in heaven: the meaning is, that the waters bound up in the clouds, which now were extraordinary big and black, were let loose into continual rain in such an extraordinary manner and measure, that it might appear to men to be a judgement from God; which( as some conceive) came not down in drops, but as from spouts in streams; or that the clouds did not distil down water as sweat through the pores of the skin, but as it were vomited out a great measure of waters at once; howsoever, the rain came down so fast, and in such abundance, as brought the deluge to the highest cubit within the space prefixed: to this height or depth of waters some conceive there was no need of any new creation, but of a condensation of air, which from waters returned to air again by rarefaction of the wind sent for that purpose, Chap. 8. vers. 1.  
V. 12. forty dayes, and forty nights] The pity and patience of God appear in this soft and slow place of his judgements compared with the work of his goodness and power in making the world, which in six dayes space he perfectly finished, but he took forty dayes space when he meant to destroy it, after he had given an hundred and twenty years warning, Gen. 6. 3. And when he threatened the Ninevites, he premonished them of their peril forty dayes before it was to fall upon them, Jonah 3. 4: who took warning by words, and so Gods displeasure against them went not on unto deeds, Jonah 3. 10.  
V. 13. in the self same day] Viz. When the rain began to fall; Hebr. In the bone, body, substance, or strength of the day. So Gen. 17. 23. Levit. 23. 14. Josh. 10. 27. when it was clear day, and while the day was in its strength, so that it was certainly else selfsame day, and not a morning, or evening twilight, which might seem to belong to the day before, or the day following.  
V. 14. every sort] The Hebrew phrase, of every wing, imports a difference of fowles by their wings; and so there is, for most have wings of feathers, yet some have skinny or gristly wings without feathers, so have bats.  
V. 15. two of all flesh] That is, of either sex one of all kinds, not only of the tame creatures, but of the wild, even those which were at greatest antipathy or hostility to each other, were( out of a natural desire to escape danger) content to lay all quarrels aside, and quietly to come and continue together( as Esa. 11. 6, 7. &c.& Chap. 65. 25.) where they might be preserved from destruction: wherein the wisdom of brute and savage beasts may upbraid the madness of men, whom no apprehension of outward peril will keep in peace, or bring to a truce among themselves.  
V. 16. shut him in] Not so much to confine him, as to secure him; for when he shut him in, he shut out the waters that they might not follow him: herein how doth God favour and honour his servants, who( though he be the high and lofty one who inhabiteth eternity) will come down to dwell with the humble, Esa. 57. 15. and do such mean offices for them, as to shut their doors, as here, to make their bed, as Psal. 41. 3. and( which was a condescending of the same deity in the form of a servant, Phil. 2. 7.) to wash his servants feet, Joh. 13. vers. 5. What office or service of God then, whether to be a doorekeeper in his house, as David desired, Psal. 84. 10. or any other how low so ever, can be too base for the worthiest of the sons of men?  
V. 17. the flood was forty dayes upon the earth] That is, the waters by the forty dayes rain swelled up to the height of the flood, but they prevailed over the earth one hundred and fifty dayes, vers. 24.  
V. 18. waters prevailed] When they daily increased, those that more feared drowning then their damnation before, used no doubt many means for their safety▪ removing from the lower rooms to the higher, from the floors to the tops of houses, and from houses to trees, from the valleys to the hills, and some swimming towards the ark desired that refuge which before they derided; but the waters so prevailed against all their preservatives that none of them would serve either to save them altogether, or to reprieve their lives while the rain powred down; and so the water floods did overflow them, and the deep swallowed them up, though( as David prayed, Psal. 69. 15.) Noah and his family were preserved from them.  
V. 20. Fifteen cubits] There was no refuge then for Giants, or the greatest land-creatures upon the highest hills, or any resting place for Enoch upon the Earth( as the Papists saign his preservation in some high place of the earthly Paradise.) Some will have it that some hills are in their tops above the middle region of the air, and so above clouds and rain, and winds; in so much that Solinus writeth that on Olympus, letters written in ashes will remain a whole year, as legible at the yeares end as when they were made; which appeareth to be fabulous both by reason and experience; by reason, because that vapours which cause both rain and wind do ascend fifty two, or at least forty five miles in height, as Clavius sheweth in his book de Crepusculis: but the hill Olympus ascendeth not in a perpendicular line above a mile and a quarter, as the dimension was taken by Anaxagoras, and reported by Plutarch in the life of Paulus Aemilius; so that if the mountaines Athos, Atlas, Caucasus, Casius, Pelion, Ossa, Tencriffa, and divers others had been set one upon another, and all upon Olympus, it would not have afforded a safe repose for Enoch, or any else, the flood swelling up fifteen cubits above the highest mountaines: and for experience, Francisc. Philelphus a learned Knight of Italy ascended the hill Olympus to try the truth of that of Solinus, and found the relation to be false, as Ludov. Vives hath reported on August. de civ. Dei. l. 15. cap. the last: yet( how high soever the flood swelled) the Papists will have it that Enoch was secured from drowning in some part of Paradise; and for that purpose the waters( say some of the learnedst of that side) stood above the hill, and about the place where Enoch was, as Exod. 14. 22.  
mountaines] See Psal. 104. 6.  
V. 22. the breath of life] Heb. the breath of spirit. By this it is thought that fishes are expected, because they breath not; and they are said not to breath because they have no lungs, and live in the water where air cannot come; yet Pliny saith that fishes breath: not. Hist. l. 10. c. 65.  
died] There is no doubt of the death of those that were drowned, but a great question whether all that were drowned were also damned; some are for the affirmative: 1. Because they were generally corrupt and cruel, Gen. 6. 11. 2. Because the preaching of Noah, and preparing the ark for one hundred& twenty years together wrought no repentance in them. 3. Because the ark was a figure of the Church, 1 Pet. 3. 20, 21. out of which there is no salvation. 4. For that they that were drowned were called the world of the ungodly, 2 Pet. 2. 5. Notwithstanding as all were not saved that were in the ark, so it is probable that all were not damned that were out of it; for there were millions of infants, of whom some might belong to God by his Decree of Election; and though most were so hardened in their sin as to die in it, and be damned for it; yet the danger coming upon them by degrees, might work upon some of them to salvation of their souls, though they miscarried by the drowning of their bodies; as Eli though he brak his neck, 1 Sam. 4. 18. did not lose his soul, as judicious and godly Divines have judged of him.  
V. 23. every living substance] Except the fishes, which perished not; for the judgement being inflicted for the sin of man, those creatures were destroyed, who lived on and in the same element with him; that is, those of the earth and air, and with which he had most to do, and not the fishes who lived out of all communion with him in that element out of which they could not, and in which man could not live: unless then the flood had been made up of such rain as fell upon sodom and Gomorrah( as some Jews fain somewhat like it, viz. that it was a rain of scalding water) they might survive the destruction of other creatures. And of those that were destroyed, the first were men, women, and children; then beasts, and birds last of all, who might fly above that danger when they could neither by going( though it were climbing) nor by swimming defer their drowning any longer. This general and deep inundation may serve to make sin abominable, and the Justice of God terrible to all man-kind; if the creatures( besides man) who are alive were apprehensive of the destruction of those which the flood hath swallowed up, they would be very fearful to provoke his iudignation any more; the more should man beware of incurring his displeasure, since his sin involveth the unreasonable and insensible creatures under a curse as well as himself, Exod. 9. 19. Josh. 7. 24, 25. Jonah 4. 11.  
Noah onely remained, &c.] 2 Pet. 2. 5. Now it was evident to the surviving part of the world( and that they that were overtaken with the waters before they were overwhelmed with them might see it and aclowledge it) that it was safer to go against the stream with a few godly persons, then with a multitude of ungodly ones to be carried along with it, and overwhelmed by it.  
V. 24. an hundred and fifty dayes] Which are to be reckoned not from the end of the forty dayes rain, but from the first day of the falling of it, which was the seventeenth day of the second month, vers. 11. from which day to the seventeenth day of the seventeenth month( on which by the assuaging and decreasing of the flood, the Ark restend on Mount Ararat, Chap. 8. vers. 3, 4.) are just one hundred and fifty dayes.   

CHAP. VIII.  
Vers. remembered] Remembrance in propriety of speech is applied to such onely as may forget; yet by a figure of conformity betwixt God and man,( whereby God is spoken of after the manner of men) he is said not onely to remember, Gen. Chap. 9. 15. Exod. 32. 13. Ezek. 16. 60. but to forget also, as Psal. 13. 1. Isa. 49. 14. and both these with a various respect to the godly, and to the wicked; though indeed he apprehends all things past, present, and to come at one act, and so doth not properly remember, much less forget any thing: but by his remembrance as applied to the godly, is meant some act of Divine favour, Heb. 6. 10. as the granting of their requests, Gen. 30. 22. Job 14. 13. Psal. 132. 1. the performing of his promises made unto them, Gen. Chap. 19. vers. 29. Exod. 32. 13. Deut 9. 27. Ezek. 16. 60. and the rewarding of their works, Neh. 13. vers. 14. 22. not for their merit, but for his own mercy: Lastly, his remembering of them is his relieving them in distress, when in the opinion of men they are thought to be neglected, as if they were quiter forgotten by him; and he is said not to remember the sins of such, Jer. 31. 34. Heb. 10. 17. when he doth so freely and fully forgive them, as if he did altogether forget them: and he is said to forget them, when he with holds his favour from them, or deferreth to sand succour to them in their necessity, Psal. 13. 1. and with reference to the wicked his remembrance is a recompensing them after their misdoings, Psal. 137. 7. and his forgetting a forbearing of punishment, as if they were both out of sight and out of mind with him, Psal. 10. 11. and now it was seasonable for God to manifest his remembrance of Noah, who had been many moneths in a state of sadness, though of safety, and might well by this time be weary of his close prison, his unsteady dwelling, and of his cohabitation with brute creatures, unfit( save in case of great necessity) to lodge with him under the same roof.  
and all the cattle] Gods benignity extendeth to man and beast, Psal. 36. vers. 6.& 147. v. 9. Jonah 4. 11.  
a wind to pass] The wind, as God pleaseth to employ it, either driveth away rain or bringeth it; see Prov. 25. 23. Text and margin; so it sometimes maketh a flood to swell bigger, Psal. 107. 25. Jonah 1. 4. and sometimes( and that most usually) it drieth up small waters, and less●n●th or abateth the depth of great ones, though it ruffle them up into boisterous waves: but in the slacking and assuaging of this great flood, there was( besides the natural operation of the wind) a supernatural and miraculous power to make this high Tide to fall to an ebb; as in the drying up of the sea by the East-wind, Exod. 14. vers. 21.  
V. 2 fountains of the deep] To make the flood there was as it were a secret conspiracy and concurrence of waters under ground with the Rivers and Seas above; betwixt these there is such commerce and communion that from the Sea the Rivers run, and to it they make their return again, Eccles. 1. 7. yet whether the Sea made any augmentation of the waters on the earth, it is uncertain; and though some affirm it, others deny it upon this reason, for that the Sea was to swell higher as well as the waters on the Land; but now with the passage of this wind, and Gods powerful cooperation with it, that passage of secret confluence of and intercourse betwixt the waters was stopped to make the flood to assuage, which before was opened to make it swell. See Annot. on Chap. 7. vers. 11.  
windows of heaven] See Annot. on Chap. 7. vers. 11.  
restrained] The rain was of Gods sending, Chap. 6. vers. 17. Chap. 7. vers. 4. and the restraint of it was of his making; second causes are so stinted and confined in their operations, that they cause not contraries, unless by accident; as the fire burns the hotter when the air about it is the colder, and the middle Region of the air is so much the colder, as that on both sides it is the hotter; but the first cause equally produceth the most repugnant effects; as in the general good and evil, Job 2. 10. good without exception, evil with distinction; for the evil of sin is from man or Satan, the evil of pain or punishment from God; of this evil the words of Job are to be understood, and of Amos, Chap. 3. 6. and in particular in the creatures that bring forth he causeth fruitfulness, Gen. 1. 28. Mal. 3. 10, 11. and barrenness, Deut. 28. 38, 39, 40. Joel 1. 10, 11, 12. in living creatures, health and sickness, Exod. 9. 9, 10, 11. life and death, 1 Sam. 2. 6. to men he dispenseth as he pleaseth riches and poverty, advancement and debas●ment, 1 Sam. 2. 7. peace and war, Isa. 45. 7. in the air he maketh light and darkness, Gen. 1. 2, 3. Isa. 45. 7. in the water calm and tempest by his word, Matth. 8. 26. Jon. 1. 4. and he hath them all so subject unto him, that, as the Centurion said of his souldiers, mat. 8. 9. they go at his command, and come at his call; if then we desire any good thing let us address our devotions to him from whom is every good and perfect gift, Jam. 1. 17.  
V. 3. returned continually] Heb. going and returning. That is, with all speed, running and recoiling to their proper places and channels from whence they were gathered to make up the flood; which sheweth their readiness to obey the command of the Creator; an obedience observable throughout the whole creation from the winged Seraphims, Isa. 6. 2. the flying Angel, Revel. 8. 13. to the crawling vermin, Exod. 8. 17, 18. Act. 12. 23. Psal. 148. 10. Onely men betwixt both, and contrary unto both, are disobedient and rebellious to their Maker, who should follow the example of the one sort, as expecting hereafter to be their partners in glory, and go beyond the other, as much as they are behind him, or below him in faculties and favours from God both to enable them for, and encourage them in his service.  
after the end of the hundred and fifty dayes] That is, from the beginning of the flood( so long the waters prevailed, Chap. 7. vers. 24.) and after that time they began to be abated.  
V. 4. seventh month] Not from the beginning of the flood, but from the beginning of the year, 1656. wherein the flood was sent upon the world; and this not according to the Ecclesiastical account which was not in use before Moses time,( for so the seventh month was Tisri, September) but according to the civill account which began at September, and from thence the seventh month was Nisan( as the Chald. call it) Esth. 3. 7. Abib,( as the Hebr.) Exod. 13. 4. that month answering to part of March, and part of april.  
mountaines of Ararat] Upon one of those Mountaines called Ararat, the highest sort of hills, over which the flood prevailed, Gen. Chap. 7. vers. 19. There is a kingdom called Ararat, Jer. 51. 27.( whither the sons of Senacharib fled when they had slain their father, 2 King. 19. 37.) Isa. 37. 38. where the word in the Hebrew Text is Ararat, but in the English Translation armoniac in both places: and by armoniac is meant armoniac the greater, situate near unto the Caspian Sea: some take it to be the same with Aram, and that Hebrew word the Vulgar latin renders Mesopotamia which borders upon armoniac. These Mountaines of Ararat are called by Curtius, and by Berosus the Chaldean, Cordian mountaines, Epiphan. haeres. 66. which ptolemy placeth in that part of armoniac the greater that looketh toward Assyria. Nicholaus Damascenus cited by Josep. Antiq. lib. 1. cap. 4. calls the mountain Baris; but howsoever there be di●●erence in the name, the most agree of the place that these hills are an hilly tract of ground in the country of armoniac the greater.  
V. 5. decreased continually until the tenth month] The ark restend on the mountain of Ararat while the waters covered it; for at the first the Mount was felt, but not seen, yet the waters then were so much abated, and did day by day so abate, that, wherereas before they stood above the Mountains, Psal. 104. vers. 6. yea fifteen cubits above all high hills, Chap. 7. vers. 19, 20. within seventy three dayes space( from the first repose the ark had upon Ararat) not onely that, but the tops of other lower hills were seen, the waters partly being sunk down and swallowed up by the hollow places of the earth, and partly drawn up and rarefied into air: this God could have done in a moment, but he works by degrees that we may not too suddenly pass over the acts of his power, justice, or goodness, but may exercise our faith in a deliberate waiting on his will without precipitation, or too much hast, Isa. 28. 16. There be some who precisely set down the gradual abatement of the waters; and they say, that while they were above the mountaines they abated but one cubit in four dayes, but that afterwards they assuaged more swiftly: if it were certain how deep the ark descended into the waters, whether( according to the phrase of ship-men) it drew water eleven,( as some say) or thirteen cubits,( as others) we might better resolve the doubt at the first dayes decrease; for the seventeenth day of the seventh month was the first day of the waters abatement; for from the beginning of the flood till this seventeenth day are but one hundred fifty one dayes; and of them for one hundred fifty dayes the waters prevailed, Chap. 7. vers. 24. whence it will follow that the ark drew water thirteen cubits, that the waters abated two cubits in one day; for that seventeenth day it touched and restend on Mount Ararat, and when at the highest it was above it but fifteen cubits; but if it drew water but eleven cubits, it fell four cubits the first day: these conjectures are both doubtful, neither dangerous.  
V. 6. at the end of forty dayes] Making the account from the first appearance of the dry land upon the mountain tops, which was on the first day of the tenth month, the end of these forty dayes was the eleventh day of the eleventh month called Sebat, the same which we call January.  
V. 7. to and fro] Heb. going forth and returning. Not into the ark, but fluttering about the ark, and resting on the top of the ark; for the Raven accustomend to live at large was weary of the straightness of her cage, and finding many bodies dead, but not devoured by the fishes, she was ravenous after such prey, and would no more be confined to the ark neither for diet nor lodging. until] This doth not signify that she returned when the waters were dried up, but that she returned not before they were dried up, so the sense is negative to the term particularly mentioned, not positive for the time afterwards; as 2 Sam. 6. last. Psal. 110. vrse. 1. Matth. 1. 25.  
V. 8. dove] The Dove was sent out the seventh day after the Raven, as vers. 10. sheweth; Noah was very desirous, and hopeful also to receive some good news by such messengers, though they were mute; and he hoped the failing of the Raven would be recompensed by the faithfulness of the Dove, who by the manner of her flight lower and longer then that of the Raven would make a better discovery of the state of the the earth; and being more wo●ed to human habitation, and society( but especially out of love to her mate left behind) would return again, and bring with her some token of good tidings, if there were any.  
to see] See Note second, on vers. 5.  
V. 9. found no rest] For though the mountain tops were bare, it may be they were muddy, or far off, and not within the compass of the course she took; besides Doves( as was noted before, Annot. on vers. 8.) fly low, and therefore may be called the Doves of the valleys, Ezek. 7. 16. as the Ravens are called the Ravens of the valley, Prov. 30. 17. because they feed on the carcases which are most frequently found on the lower grounds, for in such especially are battels pitched, and the greatest slaughters made.  
pulled her to him] Heb. caused her to come by opening a window: And it may be, showing her mate, and so inviting her to the place where she had been before, and where she might be with more comfort, until the world were better; and when she came within the reach, he took her in his hand, to try whether her wings or legs were besmeered with dirt or mud, which might fignifie the assuaging of the flood.  
V. 10. other seven dayes] That is, fourteen dayes after the sending forth of the Raven; for he waited so many dayes in expectation of her return, and when seven of them were expired, and the Raven not returned, he sent forth the Dove the first time, and after she came back, he stayed other seven dayes, and sent her fourth again.  
V. 11, in the evening] Having solaced herself in flying abroad, and resting upon trees, the tops whereof did now appear, she returned to the place of her rest and repast, for there was better diet and lodging for her then yet she could find any where abroad.  
olive leaf plucked off] Not a loose leaf floating on the water, but a little tender sprig, such as a Dove with her bill might break off, which now was the easier to be done, because it was softened and weakened by being long in the water; and the Olive branch was the more likely to remain, because it is green all the year, Plin. not. Hist. lib. 16. cap. 20. yet it was an especial providence also in preserving it together with the seminal virtue of other Plants, and herbs for the replenishing of the world with these kinds of creatures, whereof we do not red there was any seed reserved in the ark.  
V. 12. yet other seven dayes] Some make a mystical observation of the number of seven with reference to the Sabbath, and suppose that Noah on that day performed his most solemn devotion to God with prayers for good news to be brought him concerning the ceasing of the flood; and by this third sending, and his intermission between, we may observe not onely his great desire of removal of the curse from the earth, but his patient waiting on Gods time for obtainment of the thing desired. See James 5. 7.  
returned not] Which might be by going so far as to lose her way back again, but it was rather by finding( that which before she did not, vers. 9.) a resting-place for the sole of her foot, and food for her sustenance, which together with a more free air and liberty then before she could have, made her neglect both her mate and her Master yet prisoners in the ark.  
V. 13. first month] See Annot. on Chap. 7. vers. 11.  
first month] Heb. in the first, the first of the month. Where after the former first the word month is understood, after the latter the word day; the month and day are expressly mentioned before, vers. 4. and after, vers. 14. yet sometimes the substantive of time is omitted, and virtually comprehended under the adjective of number and order, as Matth. 26. 17. in the Greek, the first of the feast, the word day is left out; but Mark. 14. 12. it is supplied, and the speech made full thus, the first day of the feast. This was the first month according to the sacred account, to wit, the month Nisan answering to March; see the Annotation on Chapter. 7. vers. 11. and the first day of that month.  
the face of the ground] The ground is said to have a face as the waters, Chap. 1, 2. and the firmament, a face, vers. 20. of that Chapter, by which is meant the open and most visible part called the supersicies, or surface, which is most obvious to the view, as the face of a man is more visible then his other parts, which are commonly covered, when the face is commonly bare.  
was day] That is, the ground which before was quiter covered with waters( except the hilly part) was now generally bare, so that it appeared all earth; yet was it not so dry but that it was soft and muddy; and so not firm enough to afford a solid subsistence to hard and heavy bodies, as in the twenty seventh day of the next month it did, vers. 14. until which Noah kept in the ark notwithstanding the dryness of the earth in the sense fore-mentioned.  
removed the covering] That is, took up a board or two in the top or roof of the ark, to look round about him; for through the window he could not see so far every way.  
V. 14. in the second month] The month Jiar, that is, the month which answereth to part of april, and part of May.  
seven and twentieth day] Hence we may make the complete account of the continuance of the flood; which, if the moneths and dayes were reckoned according to the course of the sun, make up a whole Solar year and ten dayes: whereof the rain continued forty dayes; the flood in its full height one hundred and fifty dayes; in its diminution or decrease one hundred twenty nine dayes; in the end whereof the earth was bare all over, but muddy, so that Noah continued after that fifty six dayes; which cast up into a total sum, make up the number of three hundred seventy five dayes; that is, ten dayes above, the Solar year consisting of three hundred sixty five dayes. For this account compare, Gen. 7. vers. 11. 13. with the first and fourth of that Chapter, and the first of this. But it is to be noted, that according to an account usual among the Hebrews, six of the moneths of the year had thirty dayes, and the other six had twenty nine dayes apiece, which put into one sumine make three hundred fifty four dayes, to which adding the eleven dayes( viz. from the seventeenth till the twenty seventh of the second month inclusively) the whole will be a Solar year, after our ordinary reckoning, to wit, three hundred sixty five dayes.  
V. 15. God spake unto Noah] Whether by a dream, or vision, or secret motion of his spirit, or by assumption of an human shape, it is not said here, nor Chap. 6. 13. nor Cha. 7. 1. but which way soever it it was, it was evident to Noah not onely what it was he was to do, but who it was that made it known unto him; so that he did not mistake the author of the revelation, as young Samuel did, 1 Sam. 3. 5, 6, 7, 8.  
V. 16. go forth of the ark] At Gods command he came into the ark, Gen. Chap. 7. vers. 1. and by his command he is to go forth again; in time of danger he shut him up like a prisoner, but it was to preserve him; Gods restraints are mercies not in this case alone; see Isa. 26. 20. and now the danger is past, and liberty safe, he is set free to go abroad; he continued his confinement until the Lord enlarged him: It is good to have his warrant for our movings to and fro; our coming in, and going out, and walking in such ways as we may comfortably expect to have Angels to attend our steps, Psal. 91. vers. 11. And if we take the ark for a type or figure of the Church,( as Divines use to do, and may well agree with Saint Peters comparison, 1 Pet. 3. 20. 21.) it may point us to a duty of importance in our Christian practise, viz. that none must be admitted into the Church, or excommunicated out of it, but for causes, and in a manner warrantable by the Word of God.  
V. 17. breed abundautly in the earth] In the ark was the stock and store both man-kind, and of other creatures, for replenishing the whole earth; not that all places should breed all kind of creatures, for in America there are yet( as some writ) no Lions, bears, nor tigers; and though some parts of the earth be separated from others by great waters, and by the main Sea, such creatures as could not by swimming pass from one to another, might by Navigation be transported; for from Noahs ark the use of Ships might be occasioned; and that they were ancient may be collected from Gen. 49. 13. Deut. 28. 68.  
V. 19. after their kinds] That is, they went out not confusedly, but in order,( as they came in) and sorted themselves together according to their kinds; that is, men and their wives together, vers. 16. the male and his female, the clean beasts, and birds by themselves, the unclean by themselves, as they were sorted, Gen. 7. vers. 2, 3. The Hebrew( rendered after their kinds) is, after their families: whereof see the last Note on Chap. 7. vers. 2.  
V. 20. builded an Altar] We find no mention of an alter until now, yet it is not unlike but that the sacrifices of Cain and Abel, Gen. 4. were offered on an Altar. This is the first thing Noah did after his deliverance from danger, and enlargement from his long restraint; religious gratitude must be performed upon the first opportunity that may be taken; God would have the thankful memorial of the worlds creation in six dayes solenmly observed the next day after, Gen. 2. 2. by whose exemplary direction the faithful have been very forward to make remembrances of of his mercies, and to testify their thankfulness by their offering in tribute to him some part of his own; as to the Lord of all; This was Abrahams practise, Gen. 12. 7, 8.& Chap. 13. 18.& Chap. 22. and Isaacs, Gen. c. 26. v. 25. and Jacobs, Chap. 35. 7. of Moses, Exod. 17. 15. and of others; and in such services they professed their faith in Christ, and expressed it by works in their grateful oblations to God.  
burnt-offerings] Those offerings were usually called burnt offerings, which were wholly burnt, no part reserved for food to any; and those being of every kind of clean creature, it sheweth Noahs religious and liberal heart to God, who of so small store was willing to offer unto him so great a sacrifice.  
V. 21. smelled] This is a sigurative sp●ech, whereby that is applied unto God, which in propriety of phrase is not found in him, but in man, and the other creatures; for this smelling is the exercise of a sense which requires a material organ or instrument, which cannot be in God who is a pure spirit; yet for mans instruction the expressions of God are thus brought down to his capacity. See Annot. on Chap. 6. vers. 6.  
sweet savour] So Exod. 29. 18. The savour of broiled or burned flesh and fat is not very sweet in itself; and so this seemeth to be as the Commination of the Prophet, Esa. 3. 24. a stink for a perfume; but the ordinances of God are not to be censured by carnal sense, for so circumcision would be rather a contemptible then an honourable seal of mans Covenant with God; nor would the Sacraments of the New Testament be much set by, if we should value them by what our senses discern of them; for, for the one, what is more common or more weak then water? for the other, how little worth is a bit of bread or a sip of wine, if our sight or taste be Judges of them? but yet as the ordinances of God, and the representations of the grace and virtue of Christ, and our reconciliation with God thereby, they are sweet and savoury not only to men, but to God himself, for in him he is well pleased, Matth. 3. 17. Isa. 42. 1. and in him, and for his sake is the sacrifice of a very sweet savour, Ephes. 5. 2. though in itself it were never so unsavoury to human sense: in Hebrew, it is a savour of rest, for that which affecteth with much delight stayeth and settleth the mind and heart upon it, and if there were any offensive agitations before, it quiets them and makes them to rest and cease.  
said in his heart] This is also spoken siguratively, as before: see Annot. on the word smelled. The meaning is, that God had decreed and resolved with himself that he will not again curse the ground, &c. and this he said hearty and sincerely, for all the sayings of God are hearty, none feigned or hypocritical, for such are abominable to God in men, and so impossi●le to be in God towards men, 1 Sam. 15. 29. Or, the words may be rendered God said to his heart, that is, God spake this comfort to the heart of Noah by his spirit, to encourage him in his godly course.  
curse the ground no more] He doth not here cancel the general curse inflicted for the sin of man, Gen. 3. 17. nor give security against burning of the world, whereof Saint Peter prophesieth, 2 Pet. 3. 10, 11. nor promise that particular places shall not be drowned, but that there shall be no such general flood as this was any more.  
for the imagination] The like reason is rendered why God will bring a flood upon the earth, Gen. 6. vers. 5, 6. here why he will not: if we red the words, though the imagination( as the original will bear) &c. there is no appearance of repugnancy that is not easily answered; and if we red for the imagination, there is so much difference betwixt the reason, as it is rendered there, and here, as excludeth contradiction; for there he is moved to wrath by a general aggravation of sin in all persons, parts, and faculties, vers. 5. 12. and by some heinous sins of particular kinds, as apostasy in the families of the godly, lustful affecting of marriages with the wicked, Chap. 6. vers. 2. and horrible cruelty wherewith the earth was filled, vers. 11. and all this with a Giantlike and sturdy contempt of God, which was a just ground for a general Judgement, there being so many who did evil with both hands earnestly, Micah. 7. 3. but here God moveth himself to mercy by consideration of mans native corruption even from his childhood, as Psal. 103. v. 13. Like as a father pitieth his children, so the Lord pitieth them that fear him; and in his next words, he knoweth our frame and remembreth that we are but dust, vers. 14. So he knoweth that even the best are shapen in iniquity an● conceived in sin, Psal. 51. 5. And hence he will take occasion to show mercy to mankind; for if he should sand general Judgements whensoever there is a generality of sin, he should do nothing but mar what he hath made; and yet as the wicked shall deserve, and his wisdom think meet, he will have ways enough to be meet with them: Besides, now his justice being glorified in the destruction of the old world, his mercy in regard of mans nature and unavoidable corruption was seasonably promised especially being now reconciled to the new world by the sacrifice of Noah, which moves him to bring in that as a motive of mercy, which in Justice he might aggravate to severity: see the like pleading, Isa. 48. 8, 9.  
while the earth remaineth] Heb. all the dayes of the earth. It is a question whether the substance of the earth shall not remain when the use of seed-time and harvest is ceased, which will be at the end of the world when Saint Peters fiery prophecy is come to pass, 2 Pet. 3. 10. yet God makes it certain by his Decree, that while he is pleased to continue man-kind and earth together, there shall be such difference of seasons as are after mentioned.  
seed-time and harvest] God maketh this Decree for the general, but not so but that he may curse some places in particular; so that there be neither seed-time nor harvest in their season; as in 1 King. 17. 1.  
day, and night] The meaning is not that there was not day and night during the flood, for it appeareth there was, by Noahs numbering of the dayes, vers. 10. but that both in the preparation of the flood by dark black clouds, as 1 King. 18. 45. Joel 2. 2. Zeph. 1. 15. and stormy weather, Act. 27. 20. and by continual rain the day was darkened, and Noah shut up, and suspended from the works both appertaining to the unreasonable creatures, and to human commerce was as it were benighted; for when night cometh no man can work, Joh. 9. 4. such and so long darkness, and cessation from their labours of the day by such a restraint by black clouds, long rain, and a deep and general flood for so long a time shall be no more.   

CHAP. IX.  
Vers. 1. BE fruitf●ll and multiply]( As Chap. 1. vers. 28.& Chap. 8. vers. 17.& vers. 7. of this Chap.) Though we red not that Noah had any children after the flood, the blessing of fruitfulness in his issue was a blessing to him, Psal. 128. 6. for grandchidren are children in whom the grand-father lives, and whom he loves as well as those that are his by immediate descent, Gen. 31. 28.& Chap. 48. vers. 15, 16.  
replenish the earth] These words as the former are in form a command, in effect a blessing, wherein Gods word and his work go together, as Gen. 1. v. 3. 7. 11. and though it be spoken expressly of man-kind alone, yet herein is implied also Gods blessing upon other creatures; for not onely mankind, but beasts and birds were to increase, and by their fruitfulness● to replenish the earth and the air. It is much doubted how all kind of creatures could be brought from the place where Noah landed his carriage in the ark, all over the earth to overspread it,( as vers. 19.) especially into the remote parts, as America? Answ. 1. It is not necessary that all kind of creatures should breed in all parts of the earth, as in the islands, Cuba, Margarita& Dominica there be no Lions, bears, nor tigers, as many Countreys have no breed of Elephants or Camels. Secondly, they might go very far by land, and from one Land to another by some narrow passage of water which they might swim over; or they might be carried in Ships from one country to another, and by that time they were multiplied so as to be too many for that Continent on which they were first landed from Noahs ark, the art of making Ships and of Navigation might be invented; for though we find no mention of Ships until the benediction of dying Jacob, Gen. 49. 13. which was six hundred years after this general flood; yet there might be use of them long before: for it is not necessary nor usual in the Scripture that all things be mentioned that are done, much less that their original should be precisely noted; for in six short Chapters( the first six of the Book of Genesis) we have the compendium of the story of the world from the Creation to the flood containing the term of one thousand six hundred fifty six yeares, wherein it must needs be that many more matters are omitted then are mentioned.  
V. 2. the fear of you]( Gen. 35. 5.) The dominion of man since sin is not like that of Adam over the creatures at th● first,( for their obedience to him was in proportion such as his to his God, free and unforced, and rather out of love then out of fear) but by prevailing of force and art, as now it is, yet neither can he subdue the nature of the wilder sort, for as it is in the thirty ninth of Job, Will the Unicorne be willing to serve thee, or abi●e by thy crib? vers. 9. Canst thou bind the Unicorne with his band in the furrow? or will he harrow the valleys for thee? vers. 10. which words though they be an interrogation in form, are in effect a vehement negation: But Noah and his sons( with whom the unreasonable creatures were In-mates in the ark, and by whom they were governed and succoured as a part of their family) might have more power over them, and more obedience from them then his posterity in after-times; for it is like they were more at command whilst they were afraid of the flood, and confined in the ark then afterward; and yet man( especially the elect, as in Christ) hath a general dominion over the unreasonable creatures, compare Psal. 8. 6. with 1 Cor. 15. 27. even to the taming or ensuring of the wildest of what sort soever, James 3. 7. as of Lions, Leopards, tigers, and Elephants, as we may see in Plin. not. Hist. lib. 8. cap. 16, 17, 18. whereof the Elephant is the greatest, Ibid. lib. 8. cap. 1. which have been brought so far under the yoke as to be yoked together to draw a Chariot, Ibid. cap. 2. and in some places to draw the Plough, Ibid. cap. 1. 2. and to the taking of the doest; and for those that are not tamed nor taken, the dread of man is upon them, so that they shun his presence as much as they can, Psal. 104. vers. 20. 21, 22, 23. And this is true as well of the birds of the air( as experience proveth) whereof see Plin. lib. 9. cap. 8.) as of the beasts of the earth; yea and of the fishes of the water, for in the fish-pooles of Caesar some fishes were so tamed that they would come at the calling of their name, Plin. not. Hist. lib. 10. cap. 70. and the greatest of them the Whales God hath subjected to the power and prudence of man in great measure, though sometimes for his rebellion against his God they be in rebellion against him to his ruin; as God threateneth, Levit. 26. 22. and hath sometimes executed, as 1 King. 13. 24. 2 King. 2. 24. and he can take as great revenge by the least and weakest creatures, as by frogs, and flies, and lice, Exod. 8. 5. 17. 24. and by worms, Act. 12. 23.  
V. 3. Every moving thing] Or, creeping thing. That which creepeth moveth, but not contrariwise all that moveth creepeth; for man, and beasts, and birds do move but do not creep, therefore the original word is well rendered moveth which is a word of a larger extent then the word creepeth, and so more meet to express the beneficence of God in this concession of sustenance to man.  
that liveth] That is, that death not of itself, Levit. 22. 8. but being alive is killed by your hand, and not found dead already, as that which is torn by beasts in the field, which is to be cast to dogs, Exod. 22. 31. for many of the ceremonial laws given to Moses from God, and by him to the Jews, were in use long before: See the Annot. on Gen. 7. 2. Object. But many living things are not mans meate, as Lions, bears, tigers; and many birds, as hawks, or Kites; and many fishes, as the Whale, and others; but for creeping things many of them are not onely loathsome to man, but very unwholesome, and some of them no better then plain poison; as Toads, Scorpions, Spiders: for answer hereto see the next Note.  
shall be meat] As by bread in the Lords Prayer is meant not onely bread itself, but all necessary food and physic which is of use to preserve or recover the health of man, and to prolong his life; so here many of the creatures by way of ordinary diet, and some of them by a physical virtue shall serve to sustain the life of man, even Vipers, and Scorpions, and Lice, and the excrements both of men and beasts have their use in physic for mans good, whereof see abundant instance in the Preface to the Sanctuary of a troubled soul:: Here is the first mention of mans feeding upon the living creatures, and the first grant of that liberty as divers learned Commentators conceive, which yet might be in use before, as corn, and bread, and drink, though they be not spoken of before; and as the rainbow was from the beginning, though not mentioned until after the flood. And here was especial cause to mention the allowance of eating the living creatures, both because herbs and fruits were spoiled with the flood, and for that God would by this grant the more oblige them to forbearance of blood, vers. 4. as he did the more bind Adam to abstinence from the fruit of one three by his liberal beneficence and allowance to eat freely of all other fruits that grew in the Garden of Eden: and this not by command, for though it be given in a term of command, Gen. 2. 16. is in effect but a concession or permission, as Levit. 11. 3. See also and compare Matth. 19. 7. with Mark. 10. 4. where what is called a command●ment in the former Evangelist, is said to be a suffering or tolerating in the other; and of this permission the godly it is like made use as well as the wicked; for it is not probable that Abel being a keeper of sheep kept them onely for the wool, or milk, and left their flesh being as pleasant and as wholesome then as since, to be devoured of wild beasts, or to rot either above or under ground; and it is very probable that generally before the flood there was rather an excess in the use of lawful meats, because our Saviour, Matth. 24. 38. noteth the old world for their eating and drinking, that is, for being too much addicted to delicacy, variety, and plenty of provision for the flesh at the time when the overflowing scourge came upon them; yet a moderate use was then allowed and taken into practise, which might be put into an express permission or concession now, not onely with respect to the refreshing of man, but withall for a religious consideration referring to the glory of God, viz. for restraint of Idolatry, or worshipping, or honouring the creature more then the Creator, against which the killing and eating of them for ordinary diet was a practical preservative; and it was not without need in respect of mans proneness to Idolatry; whereof see Psal. 106. 19, 20. Rom. 1. 23. nor without fruit; for though some did so abuse themselves and other creatures also as to make gods of such things as they did eat, yet to those who made use of their reason it was a great conviction of the vanity of such Idols that they might be so devoured, and turned as well to excrement as to nourishment; and therefore did Moses enjoin the drinking of the water wherein the powder of the golden calf was put as a potion for the peoples cure of that brutish Idolatry, Exod. 32. 20.  
as the green herb] That is, as freely as the green herb, Chap. 1. vers. 29.  
V. 4. But flesh with the life] That is, living flesh with the blood in the veins; or, the blood let out of the veins, wherewith the life and soul of the creature is powred out; for the soul of a beast, or fish, or fowle hath no existence without the body( as the soul of man hath) being rather a vital faculty then a substance; and the life is called the blood and the blood the life, because the spirits which are the liveliest parts of the creature are produced of the purest part of the blood, and with it diffused throughout the whole body, by the operation and activity whereof the m●mb●rs are lively,& active, and without which there is no bodily life in man or beast, though the blood continue in the body, as in cre●tures strangled. By this in Gods intention is, first, morally forbidden all cruelty, not onely to man, but to other creatures. Secondly, the eating of flesh and blood together, or either of them raw, whereby men might become( by degrees) to feed upon mans flesh, as those who for such a barbarous manner are called Anthropophagi, that is, men-eaters, Plin. not. Hist. lib. 6. cap. 30. Thirdly, afterwards the eating of all manner of blood was expressly forbidden, Levit. 7. 2.& Chap. 17. vers. 10. and that not onely because the blood is the life of the flesh; as here, and Levit. 17. 14. or the life of the flesh is in the blood, as the reason is expressed, Levit 17. 11 but there is a reason mystical against the eating of blood in the same verse, and that is, because in sacrifices the blood was to be let out and sprinkled, to signify that the life of man by sin is forfeited to God, and to be offered to him, as the author from whom at first it was derived, and to whom at last it is to be presented, and for that mans life was to be redeemed by the blood of Christ; To these two some add a third, viz. a physical cause of forbearance of blood, which may serve for all times, and it is because the blood of beasts is somewhat gross, and yeeldeth not very wholesome nourishment to the body of man, and therefore the beasts which were to serve for food were not to be strangled, but to be killed, that the blood might be let out and partend from the flesh. And from this prohibition of blood in this Chapter, before the ceremonial law was ordained, and the decree of the Apostles for forbearance of things strangled and of blood, Act. 15. 20. after the obligation of it was expired, some infer a perpetuity of prohibition of all such meats, especially since in the Apostles decree pollution of Idols, so vers. 20. or, meats offered to Idols, vers. 29. and fornication are forbidden and all in one tenor, as necessary things to be forborn, vers. 28. so that to this day they hold it unlawful to eat any thing made of blood, though mingled with other materials, and broiled and dressed as other meats are: and therefore the Christian Greeks find fault with the latins for using their Christian liberty herein, as Theod. Balsamon on the 63. Can. of those supposititious Canons which are entitled to the Apostles.  
But first for answer to the Position, it may be alleged that all meats which are wholesome( though some be more wholesome and nutritive then others, and to some stomachs and constitutions grosser meats may be more suitable then fine) are by Evangelicall liberty lawful to be eaten; for that see the fifteenth of Matth. vers. 11. Act. 10. from v. 10. to the 16. 1 Cor. 8. 1. 8.& Chap. 10. 25. Tit. 1. 15.  
Secondly, this prohibition of the Apostles touching the eating of meats strangled, and blood, was occasional, and in case of scandal, that the converted Gentiles should not be offended with the converted Jews for their forbearance of such meats, nor offend them by their use.  
Thirdly, for the forbidding of blood, besides the present reason concerning the state of the Church, and the antiquity of the abstinency prescribed soon after the flood, there might be a reason of it from the future, viz. a slander of the Christians for bloody and unhuman banquets of human flesh, such as are reported of the Tyrant Phalaris, Arist. Eth. lib. 7. cap. 6. and are sometimes threatened and inflicted by God as a curse; whereof see Deut. 28. 56, 57. 2 King. 6. 28, 29. Lam. 2. 20.& Chap. 4. 10. which the holy Ghost fore-saw would be charged upon them, and meant to meet with it by this decree, and the observation of it for a time, out of which the Primitive Christians made their apology, convincing their accusers of falsehood, and acquitting themselves from all just suspicion of such a crime by their forbearance of all use of blood in what kind soever, as we find their defence set down in the writings of Minutius Foelix Euseb. Eccles. Hist. lib. 5. cap. 1. tart. Apologet. cap. 9.  
Fourthly, for the sorting of this prohibition of blood and things strangled with forbearance of meats sacrificed to Idols and fornication, it followeth not that they should be alike lawful or unlawful; for the same punishment, much more the same prohibition, may be set upon things of a very different nature; as death is the penalty of murder, Gen. 9. vers. 6. and of having leavened bread, Exod. 12. vers. 15. 19. yet the one is forbidden by a moral, the other by a ceremonial precept; yet for the sin of fornication, divers of the Gentiles held it but for a thing indifferent.  
Fifthly, for calling of them necessary things, they were so, and always will be, so far as the obligation is from a moral precept, as the caution against Idolatry and Fornication; and for those things which are in their own nature indifferent, as the abstinence from things strangled and from blood, the forbearance of them was necessary for a time, in case of scandal to any believing Christian, 1 Cor. 8. 13.  
V. 5. I will require] That is, the Magistrate my deputy shall require blood for blood; or if he do not know or punish homicide or manslaughter, some hand of violence like that of the manslayer shall repay him like for like; or mine eye shall discover it, and mine own immediate hand avenge it: See Exod. 21. 12. Levit. 24. 17. Numb. 35. from vers. 16. to the 19. Deut. 19. 21. Ezek. 35. 6. Matth. 26. 52. Revel. 13. 10. See also Joseph. Antiq. lib. 1. cap. 4. but especially Philip Lonicerus Theat. Hist. a pag. 392. ad pag. 513.  
at the hand of every beast] A man commonly when he killeth another useth his hand to that wicked work, so that which other creatures use in stead of an hand is figuratively called by that name; so the Spider is said to take hold with her hands, Pro. 30. 28. And the beast must be put to death to put a fear of murder upon man, as the Dog beaten before the Lion to make him afraid: See Exod. 21. 28.  
every mans brother] The former prohibition is a preparative to this, the moderation towards beasts that were to be killed by abstinence from their blood prescribed by God, Levit. 17. 14. was to be restraint of cruelty towards man, whose life was more precious, since he was made after the Image of God; see vers. 6. and this an universal Law enforced with an impartial penalty, death for death, blood for blood, whosoever he be that sheddeth it without just cause and lawful warrant.  
V. 6. by man] Murder or killing is to be punished with death, like for like, Exod. 21. 12. Levit. 24. 17. Mat. 26. 57. Which is to be understood of witting and wilful murder, Numb. 35. 31. for if one had killed another at unawares, there was a city of refuge for the slayer, to save him from the hand of the pursuer, vers. 11. otherwise, he that sheddeth mans blood, by man shall his blood be sped. Some red the words, whosoever sheddeth the blood of man in man; and the original Text dam haadam baadam, will allow it, which may be rendered, the blood of man in man, and so the sense may be, Whoso letteth that blood out of man which is and should remain in man, his blood shall be  shed. But the first letter Beth in the latter word signifieth variously according to the sense of the place, either in, or with, or for, or by, and that instrumentally, as in this place both the construction of the words, and the Hebrew accent Zakoph-Katon do import; so that we may red the word, as our last Translation doth, by man, that is, ordinarily by the Magistrate to whom is committed the sword of justice for that purpose especially, Rom. 13. 4. and extraordinarily God in his justice useth the hand of one murderer to do execution upon another, when human justice( as either blind or lame, either wanting eyes to see it, or hands to punish it) doth pass it over with impunity; or some way or other he shortens the life of the bloody man, so that he liveth not out half his dayes, Psal. 55. 23. It is questioned by some whether murder or any other crime were punished otherwise then by oxcommunication,( or casting out of the society of men,) whether sacred or civil, before the flood; but especially whether death were inflicted on any offendor before Noah his return to Land again. The chief cause of the doubt is, the reprieve of the first murderer by God himself, though guilty of the greatest cruelty against man, and of the stoutest contumacy against God of any professing service to him( as he did by sacrifice) in the Scripture, on whom God set an especial mark that man might not meddle with him, Chap. 4. 15. But his case of reservation was extraordinary,( as was his crime) too high and heinous to be rewarded with the sword of justice, somewhat worse then death, a wretched life( which for his greater punishment was prolonged) was a more meet recompense for such a transcendent malefactor; yet many times it might be otherwise. If it be said, we find neither any ordinance or example of the inflicting of capital punishment on any offender before that of this Chapter: It may be answered, that many things might be in use before the flood, though not recorded in the fore-going Chapters; whereof see the second Annot. on vers. 1. of this Chapter: and though there were no such political power as was exercised after the flood, when Nimrod had raised himself to the height of Monarchy, whose ambition and tyranny hath been followed ever since in many parts of the world, yet it seems there was an oeconomicall or domestical power of life and death in particular families by the story of Judah and Thamar, Gen. 38. 24. The Anabaptists( who deny the legal and military use of the sword, yet sometimes use it against those who favour not their fancies; see Philip Lonicer. Theat. Hist. pag. 107, 108.) will have the Texts for punishing offenders to be taken not preceptively but prophetically, because they are phrased in the future tense, and so they shall imply not a command, but a bare commination; whereas, if so, being general they would contain an untruth, for many bloody malefactors often do escape the sword they have deserved: besides, it is usual in the Hebrew to put the Future tense for the Imperative mood, as Exod. 20. 13. and elsewhere: and this and such like Texts do not onely justify the use of the Magistrates sword as lawful, but require it as a duty; and in such a case mercy to a bloody man may become cruelty to many innocent persons; as where pardons for murders are easily granted, there murders are exceedingly multiplied; as in France in ten yeares space no fewer then six thousand Gent: have been slaughtered, and the bloud-guilty sheltered from suffering justice by the Kings indulgence, as appeareth by the Court Roll of the Kings pardons: against which merciful cruelty( for there be cruel mercies, Prov. 12. 10.) the chaplains of Kings should often remember them of the story of Ahab and Ben●adad, and the Prophets commination against Ahabs remissness, 1 King. 20. 42. and of the Law, Deut. 21 from vers. 1. to the ninth.  
for in the image] Therefore to commit murder or manslaughter is not onely an injury and cruelty to man, but an impiety against God; and though it be greater sin to kill a good man, as Cain did, Gen. 4. 8. then a bad man, as the servants of Absolom by his command did when they killed incestuous Amnon, 2 Sam. 13, 29. yet since a bad man hath some remainders of the Image of God in him, God is dishonoured if he be killed any other way then is warrantable by his authority. And by adding this reason, for in the Image of God, he meant to put a greater awe upon the minds of men, against the sin of murder; as if he had said, If common humanity will not work upon you, to with-hold your hands from shedding of blood, let my majesty, the reverence of mine Image in man, make you a●raid to lay violent hands on any, for the contempt of mine Image I shall take as a contempt to myself, and shall accordingly punish it. By this argument did Macedonius dissuade the Emperour Theodosius from a slaughter of the Antiochians which he intended against them, pulling down an image of the Empresse Placillaes, and draging it contumeliously about the streets: Theodor. lib. 5. Hist. Eccles. cap. 9. for the living Image of God was of much more estimation, then the lively image of the Empresse.  
V. 7. be fruitful] See Chap. 1. vers. 28. Chap. 8. 17. v. 1. of this Chapter.  
V. 9. my Covenant] Mine, that is Gods, not mans; for man neither brought that flood, nor can keep off such another, if he please to sand it. By this Covenant as by an Oath God giveth assurance unto man, that the world shall no more be destroyed by an universal deluge as of late it was, Isa. 54. 9.  
your seed after you] This Covenant is not like that Chap. 6. 18. for that was but for a few: this is general both for the present age and for posterity; but this is but for a temporal blessing: the spiritual Covenant likewise, if the conditions be kept, is hereditary, made to believers and to their children, Acts 2. 39.  
V. 10. every living creature, of the fowle] Though they were not capable of the Covenant for their part, yet God for his part maketh the promise for their preservation for mans sake, for whom they were made at the first, and afterwards upon his provocation of God for his sake destroyed: and this Covenant is the more comfortable, because it is general for the kinds and individuals or particular creatures, and perpetual for time, comprehending both the present stock and future increase throughout all generations, Some allege this place against the Anabaptists, and thus it may serve to refute their fancy, viz. that the Covenant of God may be made with, and the seal of the Covenant applied to creatures that have not the use of reason, which they deny in denying the Administration of baptism to Infants.  
V. 13. my bow] The rain-bow was now first made, as some affirm; others( and that more commonly and more probably) conceive, that from the beginning it was in its causes, which are clouds and the shining of the sun; and those causes did sometimes produce that effect before this time, and so it is like the rain-bow was often seen before the flood; but now God made choice of it for a sign of his covenant with the world, that there should be no more an universal flood as before there was: this was no natural but an instituted sign, and therefore it may seal the assurance of the promise, though there were no correspondency betwixt it and the thing signified; and yet it was the fitter to be a sign of security from a future flood, First, because of the place, which is in the clouds of heaven, whence came the rain that drowned the world before. S●condly, because the bow is bended upward towards God, not towards the creature below; as when it is taken in hand to shoot at a mark; nor is there in the bow any arrow which is said to be made ready upon the string when hurt is intended, Psal. 11. 2. Thirdly, because the Rain-bow appeareth commonly with rain, and so where men might begin to fear the Judgement, there they may take comfort against it in that it is a sign of his Covenant for safety. Fourthly, because the Rain-bow appears not but when there is a clearness and brightness in some part of the sky, but at the general flood it was all black with rain: see the Annot. on Chap. 8. vers. 22. To which some add a fift reason, which is, that in the Rain-bow consisting of divers colours( to the admiration of some of the wisest Heathens) by the water colour is represented the overwhelming rain past and not to return, and by the fiery colour is prefigured the destruction of the world by the element of fire, as it is foretold by Saint Peter, 2 Pet. 3. 10. And some by these colours make a mystical intimation of the two Sacraments of the New Testament, with reference to that of, 1 Joh. 5. 6. And, lastly, a sixth reason, because the Rain-bow where it toucheth upon any sh●ubs leaveth a very sweet and fragrant smell behind, Plin. not. Hist. lib. 12. cap. 24. which answereth to that pleasant acceptation of God observed before. See Annot. on Chap. 4. v. 21. Lastly, though this Rain-bow here be a sign of a temporal covenant, in the general extent of it to all creatures, yet the godly may look upon it with reference to Christ in whom all promises of what sort soever are yea and amen, and who is represented sitting in his Throne compassed with a Rain-bow in sight like unto an emerald, Revel. 4. vers. 3. see also Revel. 10. vers. 1.  
V. 14. when I bring a cloud] Not whensoever I bring a clould; for it may suffice that it is seen at sometimes to make it remembered at all times.  
V. 16. that I may see it and remember] God needeth not any tokens or marks of remembrance for performance of his promise, because he cannot possibly forget any thing of how small moment, or how long date soever it be; this therefore is spoken after the manner of men for their better apprehension of the firmness and steadfastness of God in his Covenant; for this remembrance imports a real and assured ratification of his promise; and hereby may men call to mind what he hath covenanted, and with undoubted confidence rely upon it, for his faithfulness will make good what his favour hath said. See Exod. 28. 12. 29.& Annot. on Chap. 8. vers. 21.  
V. 17. This is the sign of the Covenant] Gods often repeating of his Covenant is for further confirmation of faith, and for intimation of mans dulness duly to remember and consider of his justice and mercy to man, and of mans both disobedience and duty towards God.  
V. 19. the whole earth overspread] The habitable part of it was peopled by Noahs posterity, a very plentiful increase of a very poore-stocke; this manifold multiplication of mankind from so few as eight persons, is a manifest evidence of the virtue of the Divine benediction, Gen. 1. 28.& vers. 1. and 7. of this Chapter.  
V. 20. began to be an husbandman] It is not unlike but he used husbandry before as a son of Adam, Gen. 3. 19. but all that was at an end, his husbandry was drowned in the flood; now in the new world he was as a new beginner, and so of those vines which( preserved by the Divine providence) he could meet with dispersed here and there,( as the earth brought them forth) with diligence and industry he planted a vineyard, and pressed the grapes to make drink of them, which before( as some hold) were eaten only as they grew in clusters.  
V. 21. was drunken] Whether through ignorance of the strength of the juice of the grape, or through weakness being accustomend to drink water before the flood, or whether through intemperance of appetite, or weakness of brain, or to cheer up his heart against the sadness whereto by the desolate condition of the world he was disposed; what ever the cause was, we are sure of the effect, he was drunk, he who in the midst of a most wicked world was a just and upright man, and walked with God, Chap. 6. 9.( and therefore escaped the flood) is laid along, drowned with wine, and shamefully uncovered; the report hereof is committed to Record not for contempt of Noah, but for Caution to his posterity, that by his example those that stand may take heed lest they fall, 1 Cor. 10. 12. and for the comfort of those that fall into gross sins, that they may rise again by repentance and find acceptance with God,( as Noah did) notwithstanding their fall; and to teach us that the righteousness of Noah was not a righteousness of works, but of faith; and lastly to note the impartiality of Scripture story which concealeth not the foulest faults of those it praiseth most, as we may observe in the story of Abraham, Gen. 12. 19.& 20. 2. of Moses, Exod. 4. 1. 10. 12. Numb. 20. 24.& Deut. 32. 51. of David, 1 Sam. 11. 2 Sam. 24. 10. of Job, Chap. 3. 3, &c. of Jeremy, Chap. 20. 14. of Peter, Matth. 26. 70, 72, 74. and others, which may be warrant for a friendly freedom in reproof of the faults of the best, and may dispose the best patiently to hear the worst that truly may be objected to them.  
uncovered] The manner of these times and people haply was, as in after ages, when men as well as women wore long and loose garments without breeches; and so by wind, or careless composure of the body, the covering might light besides the place it was to hid; thence might Michal take occasion to deride David when he danced before the ark, more cordially and zealously, then curiously or artificially, for so his loose garment by the various and vehement agitation of his body, might leave some places bare which usually were covered, 2 Sam. 6. 20. Against the like inconvenience it was ordered by God himself, that the Priests when they were to minister were to put on linen breeches, Exod. 28. 42. Ezek. 44. 18, 19. so observant is the Lord of modesty and decency; whereof Noah being not now apprehensive, as at other times, somewhat was undecently discovered, which both piety and prudence,( had they been awake) would have charily concealed; now though Noah were no drunkard( for one action is not enough to give a denomination to the actor, and he was drunk but once) we may hence be warned against trusting a drunkard with a secret, for a drunkard is as like to tell all when he is awake, as to show all when he is asleep.  
V. 22. the father of Canaan] See Annot. on vers. 25.  
 told his two brethren] Ham was now by computation about one hundred yeers old,& therefore his miscarriage towards his father was no childish error: by his sin Noah( when he was awake) might take notice of a part of Gods justice or( as to the good) of his paternal correction in chastising one sinner with his own, or with anothers sin, as 2 Sam. 12. 11, 12. yet though God here were just towards his servant, Ham was most injurious towards his father, whose fault should have affencted him with pity and shane, which would rather have fetched a mantle to cover him, then call for company to note his nakedness, and to scoff at him, as it seemeth he did: such sons are they who uncover the nakedness of those that in age and gifts they should account their fathers; especially, when they are asleep, and asleep as Lazarus was, Joh. 11. vers. 11. and so shut up in silence that they cannot answer for themselves.  
V. 23. and went backward] Shem and Japh●t not willing to see their fathers shane, by their modesty condemn( as by a legal testimony of two witnesses) the impudence of Ham; here was some comfort to Noah at his awaking out of sleep, to see he had two good sons for one bad one, and in them we have an excellent pattern of shamefastness and reverence in children towards their natural parents, fit for imitation also towards parents spiritual, yea for brethren also when any such a one is overtaken with a fault, Gal. 6. 1. yet in this there is a difference betwixt private and public persons, those may conceal what these may not; and therefore it may be doubted whether Constantines resolution to cast his rob over an adulterous Bishop, if he took him in the evil act, as Theodoret writes of him, Eccles. Hist. Lib. 1. cap. 11. did not fail in justice as well as abound in mercy.  
V. 24. knew what his younger son] That is, Ham or Canaan( for some think he was called the younger son, as Othniel is called Calebs brother, being the son of his brother, judge. Chap. 1. 13.) had done unto him; Noah finding the garment upon him which before he had not, he might inquire, and did find out what was done both by his bad son Ham, and by his two good sons Shem and Japhet: Good offices are not lost though they be not always observed while they are acted; and many times when they are offensive in the act, they produce a good effect afterward: For this, see Prov. 28. 23.  
V. 25. Cursed be Canaan] Canaan was the son of Ham, vers. 18. and shall the son bear the iniquity of the father, contrary to that of the Lord by the Prophet, Ezek. Chap. 18. v. 20. especially, if( as some think) he was yet unborn; for he was none of the eight persons that were preserved in the ark. Answ. It is more probable that he was now born and of a competent age both to know his duty to his grand-father, and to deserve a curse for his contempt; and the rather, if he first saw the uncomely nakedness of Noah, and deriding him alone called his father to bear him company in that contempt, which made him more worthy of the curse by Noah pronounced against him. But why was not Ham rather cursed then Canaan, since his sin is evident; and his duty obliged him more to honour his father, as more near in relation, and more mature in discretion? Answ. By naming of Canaan, Ham is not passed over with patience and impunity, but his curse both presupposed and aggravated; presupposed, because he was the principal offender; and aggravated, in that parents wish well to their children, especially, if they be like them, and they are more tender and chary of them many times then of themselves; as then Joseph is said to be blessed in Jacobs blessing of his children, Gen. 48. vers. 15, 16. so is Ham cursed in his son Canaan, and the curse entailed to his posterity; and the rather is his name and person mentioned, and the curse entitled to it( though Ham have four sons name in the next Chapter, of which, as he is ranked, he seemeth to be the youngest, Chap. 10. vers. 6.) because God intended to make the curse hereditary to the name and Nation of the Canaanites; And he may justly punish the iniquity of the fathers upon the children, not only to the third and fourth generation of them that hate him, as Exod. 20. 5. but to a thousand generations, if they continue in the same sin; and if they be partners in the same sins, he may make them partakers in the same plagues, not only temporally but eternally; but in respect of human Justice God hath given another rule( which man is bound unto, though God be free to do with his creatures as he pleaseth) and that is, that the parents shall not be put to death for the children▪ nor the children for the parents, Deut. 24. 16. see 2 King 14. 6. Jer. 31. 29, 30. But should not Noah rather have prayed for his son and grandchild, then have cursed them both? It was not with Noah as we red in Just. Martyr. Dialog. cum Tryph. that inflamed with wine and wrath he was too hasty with his curse; for his sleep no doubt had settled his brain in a right temper; and now awakened out of it, he uttered but that which the spirit of God suggested unto him; for both his curse and blessing were prophetical, and ratified by God himself, so that here is no warrant for parents to be so bitter to their children, as passionately to power out curses against them, especially, without or upon a very small cause; and though in such a case the causeless curse do not often come to pass, Prov. 26. 2. sometimes notwithstanding it may have a temporal ratification of God for their punishment who rashly utter it; whereof there are many examples in human stories, and therefore it is the childrens part to take heed they provoke not their parents, especially as Ham and Canaan by deriding of them, for against such there is a particular curse upon record, Prov. 30. 17. and the parents duty, to take heed of such precipitation of spirit as makes them ready to denounce a curse when they should pronounce a blessing.  
a servant of servants] That is, a most vile slave; for the Hebrew phrase expresseth the superlative degree by such a duplication: as Eccles. 1. 2. Hos. 10. 15. The condition of servitude fals upon some by poverty of estate, weakness of reason, or the prevailing power of war, but upon some it cometh as a particular curse, as in this case, where the Canaanites are foredoomed to a most slavish estate. Object. This prediction in part took place in the Gibeonites who were Canaanites; see Josh. 9. but it may seem to fail of effect because it took not place in Ham nor Canaan, nor in the descendants from Ham or Canaan to the third and fourth generation, according to the commination of God, Exod. 20. 5. for the posterity of Ham were Kings, and the first Monarch Nimrod was of his race; nor came the Canaanites under subjection to the Israelites until four hundreth and thirty yeares after the promise made to Abraham. Resp. But first, the principal part of the curse upon Ham and Canaan and their issue was spiritual, which made them slaves to sin, and so justly excommunicate from God, and contemptible as the vilest slaves unto the godly. Secondly, though God profess himself more prove to mercy then to revenge,( when he mentioneth the third and fourth generation in visiting the iniquity of the fathers upon the children,) he doth not thereby bind himself either to begin his punishment so soon, or to end it there: and whereas in this prediction there is no set time chosen for accomplishment, the curse may come at what age or time,& begin with what person he pleaseth; as in the time of Joshua wtih the Gibeonites, Josh. 9. 21. Gods forbearance of the Canaanites was not in favour, but that they might fill up the measure of their iniquity to the full; see Gen. 15. 16. and so receive a full and final reward according to their wickedness, wherein the delay was recompensed with a degree of vengeance so much the more severe, as it was more slow and long in coming; yet was not this curse so entailed upon the Canaanites but that some of them might become proselytes and converts to the covenant of Israel, as Araunah the Jebusite, 2 Sam. 24. 18.  
unto his brethren] They are called brethren as united in the brother-hood of Shem, Ham, and Japhet.  
V. 26. Blessed be the Lord God of Shem] Though God be name, Shem is blessed; for blessed are the people whose God is Jehovah, Psal. 144. 15. and so Shem is blessed, in that God is styled his God, and that before any other in particular; and though Japhet be joined with him in that modest succour to his fathers credit, yet he rather then Japhet may be mentioned, as he is usually name before him, as being first in the course taken to cover their fathers shane, and as the progenitor of Abraham, and of Christ, who came from his Line, and not from Japhets; and yet God is blessed also; that is, praised( for modesty and piety of Shem) as the author of every good thing whether in parents or in children.  
his servant] Or, servant to them. That is, to Shem and Japhet; the posterity of Canaan was servant to Shem, when those that descended from him had dominion over them as over the Gibeonites, Josh. 9. And they were servants to Japhet, when the Christian Emperours of Europe had the sovereignty over the Nations among whom were the remnant of the Canaanites; and yet the prophecy might take effect before this time▪ when Alexander the Great of the posterity of Japhet overcame the Tyrians and Sidonians, who by their parentage were Canaani●es.  
V. 27. God enlarge Japhet] Or, persuade Japhet.( for so the original may be rendered) Wherein is a pleasant Paranomasia, or a verbal allusion, Japht Elohim Lejepheth, that is, God enlarge the enlarged, or, persuade the farthel. After the former reading the word enlarge imports a temporal blessing upon Japhet, for the increase of his posterity, and an enlargement of their territories; for the European Gentiles, especially the romans of the posterity of Japhet extended their temporal Empire so far as to account themselves Lords of the world. According to the latter reading, God persuade Japhet, the meaning of the blessing, prayer, or prophecy,( for it is all) is, that the Gentiles who came of Japhet, and were separated in Religion from the Church, should by conversion be joined to it, Ephes. 2. 13. and that this conversion should be wrought by the powerful persuasion of the Word and Spirit of God, and not by human Oratory, though never so eloquent.  
tents of Shem] By the tents of Shem is meant the Church of Christ: But should it not rather be called the tents of Japhet( if those of his posterity were the most renowned Christians) then the tents of Shem? Answ. No, because first the Church was settled and most continued in the Line of Shem. Secondly, because Christ the head of the Christian Church descended from Shem according to the flesh. And the Church is called a Tent, or Tabernacle rather then a Palace, because of the movable condition of it; as when the members of it persecuted in one place are fain to fly to another: See Heb. 11. 9. 13. 37.& Heb. 13. 14.  
V. 29. All the dayes of Noah were nine hundred and fifty yeares] Whereof three hundred and fifty yeares were after the flood, which expired about the year of the world, 2006. twenty two yeares( as some reckon) but two yeares( as others) before the birth of Abraham, as may appear by the genealogy and computation in the 11. Chapter.  
and he died] Among the many observations of Noah, some make him parallel to Adam in many particulars, wherewith we may fitly conclude his story; they were alike in honour and dishonour; in honour, for they were both of them public and common fathers of two worlds, Adam of the old world before the flood, Noah of the new world after it; they both were absolute Monarchs of the whole Earth, none had a foot of land but under them, and by a derivative right from them; they both were honoured by the unreasonable creatures; to Adam they came to receive their names, to Noah they came to be received for safety: and they were alike in dishonour, in sin and in shane; both sinned by the palate, Adam by an unlawful act in tasting of the forbidden fruit, Noah by exceeding measure in that which was lawful: and for shane, they were both shamefully naked, and were charitably covered, Adam by God, Noah by his sons: to which may be added that both having slept, they both knew when they awaked what was done unto them.   

CHAP. X.  
Vers. 1. THese are the generations of the sons of Noah] Of all the sons of Noah now the fifth time name, and in number no more then three; Berosus& Nauclerus Gener. 11. make an augmentation of this number, supposing that the blessing of multiplication, Chap. 9. vers. 1. was actually and literally verified in Noah after the flood, as well as in his sons; but( as hath been noted on that verse) the parents are blessed in the fruitfulness of their children, and since the sons of Noah are so often name, and never numbered above three, we must not presume to father any more upon him, as those authors do, taking the boldness to name a fourth son of Noah whom they call Tuisco, and make him the founder of the German Nation.  
Unto them were sons born] To wit, those which are after name, but not those onely, but some more renowned then the rest, who gave denominations to divers Nations; at least they were the first Inhabitants of several▪ Countries, to whom the original of the people is referred: but particularly to reduce the Nations that now are to cognation or kindred with the names and persons here set down, is a matter of more difficulty, then use, depending upon mere conjecture, wherein many show more presumption then prudence; since for many of them the relation is brought in upon no better grounds then scarce probable conjecture, and sometimes upon a mere presumption and groundless fancy; wherefore what is here affirmed from the Nations as descendants from these patriarches must be taken for the most part not as undoubtedly, but as probably true, though every particular be not mentioned with such a qualifying addition.  
Shem, Ham, and Japhet] Of the order of their naming, see Annot▪ on vers. 2.& vers. 21. of this Chapter; and of their order of birth and age, see Annot, on Chap. 11. vers. 10. Josephus Antiq. lib. 1. cap. 7. divides the world among the three sons of Noah thus; Japhet with his progeny( saith he) possessed all Europe to the Gades, and in Asia( wherein was Egypt and a part of Syria) all from the mountains Taurus& Amamis to Tanais, to the arabic Sea, and even to Babylon, Euphrates, and tigris, and of him were the Medes who lived beyond those rivers toward the North; Shem and his posterity possessed Easterno Asia from the river Euphrates to the Indian Ocean; the sons of Cham possessed Syria and all the region that bordereth on the mountaines of Amanus and Libanus, extending their Territories toward the Sea. Some give in a shorter account, saying, Shem peopled the East, Cham the South, Japhet the North.  
V. 2. The sons of Japhet] The genealogy of Japhet is set down before that of Ham, because he was in himself and in his posterity better then Ham and his posterity: and Moses bringeth in Shem and his off-spring last, because he meant most to insist on them, drawing down the continuance of the Church, and the history of the patriarches by his Line; and therefore he proposed and dispatched the pedigree of Japhet and Ham, that having begun the story of Shem he might not be occasioned unseasonably to break it off to bring in theirs; and of Ham and Shem he saith the more, and bringeth their genealogy nearer together, because of Ham came the Canaanites, of Shem the Hebrews, of which two Nations Moses hath most to say, not onely in Genesis but in the other four books written by him.  
Gomer] Of him are said to be descended the Gomerites( called by some Cimmerians, by others Cimbrians, a northern Nation of Europe; see Ezek. 38. 6. which some make the same with the Danes) and that people of the West whose country the Gallograecians afterward inhabited.  
Magog] Of the land of Magog mention is made, Ezek. 38. 2. against which God threateneth a fire, Chap. 39. 6. those who are now called Getae, Messagetae, Scythians and Sarmatians, and Tartarians, are conceived to come from this Magog.  
Madai] After the dispersion of Babel Madai went into the country, which from him and his posterity was called Media, Isa. 21. 2. and the Inhabitants Medes, of whom mention is made, Isa. 13. 17. Jer. 51. 11. Dan. 5. 28.  
Javan] From him came the Grecians; see Isa. 66. 19. who with some little allusions to his name are called jonians, and Greece, Ionia.  
Tubal] From him came the Thobeli, otherwise called Iberi: of which there are two sorts of Nations, the one inhabiting Asia near the Euxine Sea, the other an European people most commonly known by the name Spaniards. See Ezek. 27. 13.& 32. 26.& 38. 2, 3.  
Meshech] To him by some is referred the original of the Cappadocians, or( which is more like by the neerneesse of the name, and their northern habitation) the Muscovites. See Ezek. 38. 2, 3.  
Tiras] The Tyrians may seem to be derived from him; but more generally the Thracians are taken for his off-spring. Of these by second derivations came other people, and sometimes by merchandise, Warres, and Colonies were people dispersed and distinguished by their kindred and country, which needed not be particularly mentioned; and haply cannot be truly set down: wherefore many of these that follow may be passed over in silence, onely giving a touch of such as are more considerable for their clearness and pertinencie to History or Doctrine.  
V. 3. Ashkenaz]( Jer. 51. 27.) The progenitor of the people of Pontus and Bithinia, Countries in Asia the less: the Jews confidently refer to him the original of the Germans.  
Riphath]( 1 Chron. 1. 6.) Of him the Paphlagonians a people of Asia the less are thought to be descended, their ancient names Riphatees, or Riphees import so much.  
Togarmah]( Ezek. 27. 14.) The Chaldee Paraphrase of Togarmah makes Germania, and taking away To, garmah soundeth somewhat nearer it; some take the descendants of Togarmah to be the people of armoniac the less; the Jews will have them to be the Turkes; all that is certain is, that they are a northern Nation, Ezek. 38. 6. though yet it be not known distinctly who they be.  
V. 4. Elisha]( Ezek▪ 27. 7.) Of him came the Eolians a people of Asia the less, called now Natolia.  
Tarshish]( Ezek. 27. 12. Jona. 1. 3.) The Cilicians are said to spring from his stock; Cilicia is situate upon the South part of Anatolia the chief city whereof was Tarsus, the birth-place of Paul, Act. 22. 3.  
Kittim]( Numb. 24. 24. Dan. 11. 30. Isa. 23. 1. Jer. 2. 10.) The conceits and conjectures of the progeny of Kittim are so various and uncertain, that it is better to say nothing then so many things without any proof of Scripture or reason.  
Dodanim]( 1 Chron. 1. 7.) Some red Rodanim, varying the word from the similitude of two Hebrew letters, Daleth and Res●: the descendants of these also are various and uncertain.  
V. 5. By these were the Iles] The Hebrewes call all those Countries Iles, to which out of their own country they cannot pass but by ships, whether they be properly Iles( that is surrounded with water) or not, Jer. 25. 22. In this name are comprehended all the Provinces of Europe compassed or divided by the Mediterranean Sea.  
divided] The posterity of Noah for divers yeares continued together, as the people of one kindred or country, and were of one Language, till many of them transplanted themselves into the plain of Shinar, Chap. 11. vers. 2. but upon the confusion at Babel whereby their Language was divided, the sons of Japhet were divided as several Colonies in the most Countries of Europe.  
after his tongue] As it fell out afterwards, in the division of Tongues, the story whereof is particularly related in the next Chapter.  
V. 6. Cush] His posterity in their own Language call themselves Cushians; their more usual name is Ethiopians, and their country Ethiopia; but in Scripture we find a two-fold Ethiopia, the one in the East near the Arabian Sea, inhabited by the Cushites; the other is in the West of Africa, which is vulgarly called Ethiopia, without any addition, or term of distinction. See the Note on vers. 7.  
Mizraim] Of him came the Egyptians; in the Old Testament Egypt and the Egyptians are usually called Mizraim; in the New the name Egypt is still used; the Arabians and Turkes call Egypt Mesra or Masra, which hath near cognation with this name of the second son of Ham.  
Phut] By this name was his posterity and country called, Ezek. 27. 10. and in the 38. of Ezek. vers. 5. our Translation turneth Phut in the original into Lybia( noting Phut in the margin) And that name Lybia is usual in human Writers, see Jer. 46. 9.  
Canaan] The infamous father of the odious Canaanites; from him descended eleven sons, and people which possessed the Land of Canaan, which are reckoned, vers. 15, &c.  
V. 7. Seba] In the same verse there is another of the sons of Cush, which in some versions of the Bible is called Seba also; but in the Hebrew there is this difference, the former is written with Samc●h, the latter with Schin; the former, Seba, and his issue inhabited a part of the African Ethiopia bending towards Egypt▪( whereof mention is made, Isa. 43. 3.) From this Seba the abyssines in Africa are thought to take their original, whose chief city and Court is Saba, whence it is supposed the queen took a journey unto Solomon, 1 King. 10. 1. 4. Ezek. 27. 22. Matth. 12. 42. Act. 8. 27. The other▪ Sh●ba, is thought by some to be the father of those arabic Sabeans whose country abounds with Frankincense; but some thinking it too much honour for one of Hams wicked race to be entitled to so good a country( and yet sodom was a very good land, and the Sodomites extreme bad people) ascribe that land rather to a son of Abraham by Keturah of that name, Gen. 25. 3.  
Raamah] Ezek. 27. 22.  
Dedan] Ezek. 27. 15.& Chap. 38. 13.  
V. 8. Cush begot Nimrod] Moses reserved the mention of Nimrod for the last place, among the sons of Cush, because he meant to speak more of him then of any of the rest.  
began to be a mighty one] The word Nimrod signifieth a Rebel, for such as are most stubborn toward their superiors, are most tyrannicall over their inferiors: this Nimrod is thought to be the same whom secular stories call Belus, and set him forth as the founder of the Babylonian monarchy, from whose name many Idolatries( as that of Belial, Baal-Peor, Beelzebub) are derived.  
V. 9. a mighty hunter] Both of beasts( though not for sacrifice, as divers Jewish Doctors make the gloss upon his title) and of men; for the one hunting many times is a praeludium or preparative to the other, as Aristotle observeth, l. 1. Polit. c. 8. But here his hunting of men is principally meant, he was the first that after the flood set up an absolute arbitrary and violent domination over men, pursuing them( who would not willingly come under his command) with no more respect or pity, then hunters show to beasts whom they hunt to death; and therefore is tyranny in Scripture set forth by hunting, Jer. 16. 16. Lam. 4. 18.  
before the Lord] That is, though he were sometimes crafty as well as cruel, God set his observant eye upon all his greedy and bloody plots and practices; so that none of them( how cunningly soever they were contrived) could escape his view. Or, he was a mighty hunter before the Lord, that is, he was so desperately bold in his boisterous and violent tyranny, that he was not afraid to act it before the Lord.  
wherefore it is said] His cruelty and tyranny was so notorious, that it became a proverb of reproach; as if one should say of another naughty man of his haughty spirit, He is a very Nimrod; such an hunter as he was.  
V. 10. And the beginning of his kingdom was Babel] The meaning is, either that Babylon was the Palace or royal seat of his power; or that from thence he got strength to invade and conquer other Potentates, to raise himself a monarchy out of their ruins.  
Babel] Or, Babylon. Rev. 17. 5. The City was called Babel from the confusion of tongues, whereof see Gen. 11. vers. 9. in which, and with which, the Assyrian Monarchy was first set up by Nimrod, though afterward the seat of that Monarchy was translated into Assyria; and Babel, or Babylon being the beginning of this kingdom, the report of profane authors whether Historians or Poets is not true, which makes Semiramis the wife of Ninus,( son to this Nimrod, or Belus) foundress of this City; she might repair it, enlarge it, and adorn it, but Nimrod first built it; and though after Nimrods time the seat of that Monarchy( which began with him) was changed from Babylon to Assyria, which might occasion the distinction betwixt the land of Nimrod, and the land of Assyria, Mic. 5. 6. yet many yeares after Babylon being by warres, or some other mishaps demolished or defaced, was re-edified by nabuchadnezzar( whereof he proudly boasteth, Dan. 4. 30.) so Josephus lib. 10. Antiq. cap. 11. out of Berosus, and Eusebius, lib. 9. cap. 4. de praeparatione Evangelica.  
land of Shinar▪] So is that whole circuit of land called which encompasseth Babylon; so that it comprehends Mesopotamia, a part of Arabia, Persia, and Syria; but some more strictly take it for that land which is situate betwixt two rivers, Euphrates and tigris, and therefore called in greek Mesopotamia. See Annot. on Gen. 11. 2.  
V. 11. Out of that land went forth Ashur] or, out of the land he, that is, Nimrod went forth into Ashur, or Assyria, a country lying near to Shinar, having the name of Ashur, whose ambition would not suffer him to abide at home, though never so well or commodiously seated, but made him to pass from place to place to enlarge his dominions. Some take the name of Ashur for a son of Shem, so name, vers. 22. but here spoken of by occasion of Nimrod; for Nimrod having seized on Chaldea which belonged unto Ashur, he, as neither by patience able to bear, nor by power to over-beare that usurping tyrant, went out of that land, the land of Shinar, and planted himself beyond the river tigris, where he founded the Monarchy of Assyria, and built the city of Nineveh. Some will have this Ashur not to be he who was son of Shem, but another Ashur of the race of Ham; and there might be one of that name, and of Hams progeny; but which so ever it was, he seems to have been so eminent as to give denomination both to the Assyrian Monarchy and country. Some conceive this Ashur to be Ninus the son of Belus, called Ashur by anticipation, because afterward he was Monarch of Assyria. This construction of the words having the last place, and the least ground, either of the former may have approbation before it.  
and the city Rehoboth] or, Rehhoboth; or, the streets of the city, so the word signifieth in an appellative sense; it cometh of Rahhab, which signifieth to enlarge, and so some take it as an explication of Nineveh, by the spatiousnesse or largeness of the streets; Some take it for the name of another city distinct from Nineveh, whereof mention is made, Gen. Chap. 36. ver. 37. 1 Chron. 1. 48. which yet might have its name from the length or breadth of the streets of it as well as Nineveh.  
V. 12. the same is a great city] That is( not Calah last spoken of, but) Nineveh, for there is an bysterosis in the words, which in sense must be made up thus▪ and he built Rezen between Calah and Nineveh, the same, that is, Nineveh is a great city, so called by God himself, Jonah 1. 2.& Chap. 3. 2.& Chap. 4. vers. last. But how great it was at this time it is hard to know; In the Prophet Jonah his dayes it was a city of three dayes journey, Jonah 3. 3. which would take up three dayes to go through the streets, or to compass the walls of it about; and the number of inhabitants was evidence of the greatness of it, for it had in it an hundred and twenty thousand infants which knew not the right hand from the left, Jonah 4. v. last. And it is probable that the dimensions of it varied with the ages through which it passed; for great cities, if warres or fire do not lessen them, commonly grow greater and greater.  
V. 13. Ludim]( lord, Isa. 66. 19. &c.) the off-spring of such as are here name, are for the most part unknown; yet some say the Lybians came of Ludim, but others refer them to Lehabim; some more suitably to the sound of the word say, Ludim was the father of the Lydians; if so, there must be other Lydians then those which inhabited Asia the less, for they are noted under another original.  
V. 14, Pathrusim] His posterity inhabited Egypt, especially that part where the city Pathros,( Isa. 11. 11.) was built.  
out of whom came Philisthim] Either as descended from the stock of Cas●uhim, or coming from dwelling among that people,( whereof he was progenitor) as a part of a promiscuous multitude,( such as went with the Israelites out of Egypt, Exod. 12. 38.) and changing their dwelling; for though the Philistines were not the off-spring of Canaan, they made themselves room, and an habitation in the land of the Canaanites, by driving out the ancient inhabitants  
V. 15. Canaan begot Sidon] Hebr. Tsidon, who built the city Sidon, or Zidon in Phoenicia, Josh. 11. 8.& 19. 28. whence it may be, that by the name of Canaanites the Sidonians should be understood, at least that they be principally comprehended in the name of Canaanites, which are diversified under several titles, sometimes more, and sometimes fewer; sometimes the general name is taken for a particular, and sometimes contrarily; sometimes the same under divers particular names, that it is very difficult to make a perfect distinction of their titles and portions; but the best is, the matter is of no great use.  
heath] From whom came the Hittites, Gen. Chap. 23. vers. 3, 5, 7, 10.  
V. 18. the Semarite] So 1 Chron. 1. 16. where the gen●alogie of this Chapter is repeated; some conceive that Samaria and the Samaritans had their name from hence, but the contrary is manifest, 1 King. 16. 24.  
V. 19. the border of the Canaanites] Which Moses more exactly setteth down, because the land of Canaan was promised to the posterity of Abraham, Gen. 15. 18, 19. which portion was afterward enlarged to the Israelites by the addition of two kingdoms beyond Jorda●.  
Gaza] Hebr. Ghnazza.  
V. 20. These are the sons of Ham] There are more in the number of descendants from him, then the issue either of Shem or of Japhet; and above twice so many as are reckoned of Japhets lineage, notwithstanding the blessing and promise of his enlargement, Chap. 9. 27. and that he had seven sons to begin his progeny withall, ver. 2. and Ham had but four, ver. 6. Fleshly fruitfulness is none of the best blessings of the Father of spirits, nor any good evidence of prelation either in mankind, or other creatures: for Sarah was a wi●e many yeares, and yet barren, when Hagar her handmaid and her husbands concubine conceived quickly after her admission to her mistresses bed: and among the increase of creatures, the most contemptible, as Mice, are most numerous, one bringing forth one hundred and twenty upon one generation, Plin. not. Hist. lib. 10. cap. 65. while the Elephant a more noble creature both in respect of his stature, and strength, as also in respect of his faculties, and docility, goeth two yeares at least, and as some conceive ten yeares with young, and hath but one bitth during life, though he live( as some writ of him) two or three hundred yeares. Plin. not. Hist. lib. 8. cap. 10.  
V. 21. unto Shem] Why Shem, though the best of the sons of Noah is with his issue brought in last, see Annot. on vers. 2.  
the father of all the children of Eber] He was great grandfather to Eber, yet he is called a father of Ebers children, to note the reference of posterity to progenitors, though at far distance, which may be matter of hope and fear to their issue for many descents, thereafter as their ancestors have been either in favour with God, as Isa. 45. 4. or under the offence and indignation of God, Jer. 15. 4.  
of Eber] He was the father of all the sons of Aram and his issue, as well as of Arphaxad and his posterity, whose grandchild was Eber. Why is he not called the father of some other of that line, as well as of Eber? Answ. Eber is mentioned for honour and favour to Shem and Eber both; as Canaan the son of Ham is name by way of displeasure to, and disgrace of his father and himself in the curse, Chap. 9. 25. For in the line of Eber continued the language spoken by Adam, the true Religion and worship of God, though Joktan one of his two sons name, Chap. 10. vers. 25.( Peleg was the other) made defection from it; and God in his good providence continued his life longer then any of those that were born after the flood. See Chap. 11. vers. 16, 17. From him therefore have the people of God been called Ebrewes. The word Eber signifieth beyond, whence some have thought Shem to be called the father of them who dwelled beyond the River tigris; but it is rather to be taken here for a proper name, which might yet be given unto Eber by his father, upon some occasion of removal of his family, or passage to another place: some conceive they are called Ebrewes or rather Ebrai, as it were Abrahaei, because they were the posterity of Abraham; but the former notation of the name is more natural, and by the more judicious Writers more generally received.  
the brother of japhet the elder] Hebr. the great. For the Hebrew language hath no comparative degree, but useth the preposition Min, or the article Ha for emphatical expression, as in the word Haggadhol, Gadhol signifying great not greater; and the Hebrews wanting such difference of termination in cases as the Greeks and latins have, the word here used and properly Englished great, and commonly greater, may be rendered either in the Genitive case, and so it maketh japhet the elder, or in the Ablative case, and so it maketh Shem the elder: and from this ambiguity in the original ariseth diversity of opinions concerning the seniority of these three sons; for some from hence rendering the adjective in the Ablative case, and so in construction agreeing with Shem, and from the ordinary rehearsal of them in the Scripture,( wherein Shem is placed the first in order) take him to be the eldest; others, because the original Text will also admit of the adjective to be taken in the Genitive case, and so joined with Japhet, make him the elder: and this exposition may have the prerogative of an elder brother to be preferred before the other, which may be proved thus. 1. Cham was not the eldest, for he is called, Noahs younger son, Chap. 9. 24. according to the Hebr. His little son. 2. Shem was not the eldest, for 1. Noah begot( that is, began to beget) his three sons, when he was five hundred yeares of age, Chap. 5. 32. 2. In the six hundreth year of Noah, the second month of that year, and the seventeenth day of that month came the flood, Chap. 7. 11. 3. Two yeares after the flood Shem( when he begot Arphaxad) was a hundred yeares old, Chap. 11. 10. therefore Shem was begotten in the five hundred and second year of Noah. 4. And if Noah began his fruitfulness in the year five hundred, and begot one of his three sons that year( as hath been noted out of Gen. Chap. 5. 32.) it must needs be Japhet, and so he must be elder then either Shem, or Cham; yet Shem might be usually name before them both, because he had the honour to be Patriarch of the national Church of the Hebrews, so much honoured and favoured by God himself, according to the precedent Annot. so that his precedency before Japhet, is by order of dignity, Chap. 9. 26, 27. not of nature; and so is Abraham set ●efore Nahor and Haran, Gen. Chap. 11. 26. and Jacob before Esau, Gen. 28. 5. and Ephraim before Manasseh, Gen. 48. 20. though neither Abraham, nor Jacob, nor Ephraim were elder then their brethren before whom they are name. See Annot. on Chap. 11. vers. 27.  
V. 22. Elam] From him came the Elamites or Persians mentioned, Act. 2. 9.  
Arphaxad] The Chaldeans are thought to be his off-spring; upon what ground it doth not appear.  
lord] From him some will have it that the Lydians are descended; others derive them from Ludim of the race of Ham: see vers. 13.  
Aram] To him the original of the Aramaeans, or Aramites is referred, which peopled divers Regions, especially armoniac; the Hebrewes commonly call Syria by the name of Aram, but with addition, and distinction of the several parts of that country, as Padan-Aram is the Syrian Mesopotamia, Chap. 25. 20. and elsewhere, Aram Naharaim, that is, Aram of two Rivers, or situate betwixt two Rivers, as Chap. 24. 10. 1 Chron. 19. 6. Psal. 60. Tit. Aram Dammeser, that is, Syria of Damascus, 2 Sam. 8. 5.  
V. 23. Vz]( Job 1. 1.) In the land of Uz dwelled the people of Edom, or the Idumeans, Lam. 4. 21. who in probability might be the progeny of this Uz.  
Mash] Or, Meshech. 1 Chron. 1. 17. Of him it may be the people of Mysia were descended.  
V. 25. unto Eber] 1 Chron. 1. 19.  
the name of one was Peleg] Which imports division; for Palag in Hebrew signifieth to divide, and in his dayes was the earth divided; and the division( as Josephus▪ Antiq. lib. 1. cap. 4. sheweth, and many authors hold with him) was two-fold, the one by Noah, as it were by will and testament assigning to his three sons the three parts of the world, Africa, Asia, and Europe; and this is thought to be about the birth of Peleg: afterwards upon the confusion of Babel there was a real division, or an actual occupation or possession of the several parts of the earth, whereto they were presently compelled by a kind of imperious necessity, since with such diversity of tongues( which some take upon them to reduce to a certain number, as they do the Nations of that dispersion) it was not convenient for them to live together: and this division also fell out in Pelegs time, and to him was that name given as a memento of that division, wherein concurred the high provoking pride of man, and the admirable justice and prudence of God; which may mind us of nominal, as here, and sometimes real memorials of Gods memorable acts, as Numb. 16. 38. 40. whether of favour or of anger; for we are naturally prove to oblivion of such works as should make a very deep and durable impression in our minds; whereof see Psal. 106. 13.¶ But for the name Peleg in particular, and for the reason of that name forementioned; how fitly may it be a pattern for our unhappy times! how great cause have we to call the children that are born in these dismal dayes by the name of Peleg! for how are we divided, not in tongues alone, as at Babel, but in heads, and hearts, and hands! what divisions are there, not onely of Reuben, as judge. 5. 15. but of all the Tribes of our Israel! and were we but divided, our case were less lamentable, but we are subdivided into many factions in the State, and snipped out into many schisms in the Church: and what hateful and horrid hostilities are reciprocated betwixt those who are brethren by Nature, Nation, and profession of Religion! How might we fill our Registers with the name of Peleg, if we should take to heart the woeful breaches that are made among us, as the parents of this Peleg did the division in their dayes! O when will it be that the noise of our most unnatural war shall be hushed, that the manifold ruptures of our sacred and civill peace shall be cemented up, that our condition be not still a cause of sighing to all good Christians, and true Patriots, and of insulting to the enemies both of our Church and State! O when will it be that the pathetique persuasion of the Apostle shall take place with us: Now I beseech you brethren by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind and in the same judgement! 1 Cor. 1. vers. 10. Give leave good Reader to the oppressed spirit of the Writer to give some vent unto his grief of heart. It may be a memorandum of our misery here, and of the sa● condition of three kingdoms at once all involved in most bloody and woeful confusion; and may mind a godly and prudent Christian of the danger of abuse of a long continued peace, and of the severe chastisement of God upon the Churches and States which rather profess the form then practise the power of Evangelicall piety; and it may preach and press the duty of repentance and real reformation with more precise caution against spiritual relapses; and may stir up the hearts of such as are pious and compassionate to betake themselves more frequently to private supplication, and to perform both that and the public with more sincerity and fervency of affection; that the God of peace may be pleased to put an end to our warres, such warres as may steep our victories as well in the tears of the victors, as in the blood of the vanquished, since whosoever gains, the kingdom loseth many loyal subjects, the Church many Christian Protestants, and divers of them no worse( as we may well hope) then such as have been redeemed by the precious blood of our Lord and Saviour: and lastly, it may be he may( by the mercy of God to his people, and his justice on their enemies) see the result of all this rage redound to the ruin of the Antichristian combination, who first kindled,& have ever since fomented these fearful combustions; and that Pererius his application of the prophecy concerning the adjourning of the judgement of God against the Amorites to the Protestant State in England( Tom. 3. in Gen. Disp. 8. pag. 576) may be made good upon the wicked of the Popish party: The words of the jesuit rendered in English are these: If any begin to wonder why God suffers the English Principality to execute such a cruel persecution on the catholics, and yet to flourish and prevail; he will leave off to wonder if he bethink himself of Gods toleration of the Amorites for this reason, because their iniquities were not yet made up to the full, Gen. 15. 16. but they will come at the length to their full growth and accomplishment; there will come a time of Divine vengeance, too late for us perhaps, but for the dispensation of the Divine prudence and providence seasonable and soon enough; which time( saith he) if any man think to be near at hand( since that Nation( he meaneth the English) hath now so far proceeded in raging persecution) he shall not much miss of the truth, as I suppose. So far this author; which prediction( upon the like grounds) may justly be retorted upon the Romish Church, and on the pretended( but mis called) catholics, whose rage hath been of late more rampant then ever, and therefore there is a great hope the time is drawing on that they may be made couchant under Christs Iron Mace who would not be brought to bow under the sway of his Golden S●●pter.  
Joktan] The division of the earth into different Languages and people is noted by the name of Peleg; but here some observe another division of the family of Heber, for Joktan( say they) divided himself from the true Religion of his fathers house; which cannot be proved by Scripture; for he is mentioned but in this Chapter, and in 1 Chron. 1. and in neither of these places is any such thing recorded of him. From him is supposed to descend the people of the East Indies, and of America also, where some say are remaining marks of that name, but in such particulars we cannot be certain, nor must we be either over-curious or peremptory.  
V. 29. Havilah] From whom it is thought the land of the Ismaelites and Amalekites was name Havilah, Gen. 25. 18. 1 Sam. 15. 7. There was another Havilah descended of Cham, vers. 7. See Annot. on Chap. 2. vers. 11.  
V. 30. Their dwelling was from Mesha] These names are not cleared by any other place of Scripture, and they are unknown to the ancient Geographers, much more to those of later times, and therefore we must leave this Text without any other Note but our ignorance of the terms contained in it.   

CHAP. XI.  
Vers. 1. THe earth] The earth for the Inhabitants of the earth in the usual phrase of Scripture, Gen. 6. 11. 1 Chron. 16. 23. Psal. 33. 8. and elsewhere.  
one language] Heb. one lip.  
one speech] Heb. one words, That is, one sort of words, as many think the tongue which Adam spake, and which was used in all the world about the space of one thousand seven hundred and fifty yeares, viz. until about an hundred and thirty yeares after the flood: this is thought to be the Hebrew tongue by the Etymologies of Adam, Eve, Cain, and others, though some fond men have given the seniority to other Languages many ages younger then the Hebrew.  
V. 2. they journeyed] To wit, Nimrod and his company.  
from the East] That is, not immediately from Ararat, or armoniac,( where the ark restend) which is not Eastward from Chaldea, but from some other place( which was East-ward in respect of the situation of Chaldea) whither they removed, either because the place wherein they were was not large enough, or not so commodious and comfortable for their habitation as they desired.  
plain of Shinar] Which was not the name of it at this time, for that was given to it afterward; it was a spacious and fertile plain since called Shinar, and now Mesopotamia; some say it was afterward called Chaldea, Assyria, and Babylon: Of Shinar, see Chap. 10. vers. 10.  
V. 3. they said] Heb. a man said to his neighbour.  
burn them] Heb. burn them to a burning.  
brick for ston] They would( if the place would have afforded it) have built their Tower of ston,( as if they had had good mortar they would not have used slime) but in that place they were not furnished with ston for such a purpose.  
V. 4. build us a city] They were moved with pride and ambition, preferring their own glory before Gods honour.  
whose top may reach up to heaven] An Hyperbole, that is, a speech used to express things in an high and incredible degree, as Deut. 1. v. 28.& 9. 1. Psal. 107. 26. mat. 11 23. wherein too much is said that enough may be believed. The height of this Tower( as ancient Writers have given the measure of it) was four thousand paces; by such a Tower some( as the prime promoters of the building, for it would not receive many at the top) might hope to save themselves from another flood, if another came, and might the better hold up a tyrannicall dominion; and by that they expected to be united, and to prevent their scattering and dispersion upon the earth, which they might apprehended from their increase, too populous for the place wherein they were, which might occasion their distribution into Colonies; and if it were so, they hoped to retain an honourable memorial of their former cohabitation, whereby they expected not to be cast into confusion, and so dispersed both sooner and in a worse way then they apprehended.  
make us a name] By erecting such an high and huge monument of their power and cost as should make them famous in after times.  
V. 5. came down] The Scripture cometh down to the capacity of men, speaking after the manner of great men in high place; who, when they mean to take a particular view of things below their state, come down for special notice of them, with a purpose to take such a course with them as shall be requisite; though in propriety of speech God neither ascends nor descends, for he is every where, Psal. 139. 7. and needeth not come nearer to any thing then he is to all things, to know it better then he doth, Psal. 139. 2.  
V. 6. Behold, the people is one] God speaketh this in derision( as Gen. 3. 22.) because of their foolish persuasion and presumption in their enterprise.  
V. 7. let us go down] He speaketh as if he took counsel of his own wisdom, and power, to wit, with the son and the Holy Ghost. See the Note on Gen. 1. 26.  
confounded their language] The city or Tower was to be built by their hands, and God hinders their work, not by maiming them in any of their limbs, but by confounding their speech so that they did not understand one anothers words, God having stricken them with oblivion of their former language, and put into their minds a new Dictionary of words; which though understood by the speaker, was altogether strange and unknown to the hearer: hence for one Tongue( as many collect from this Chapter) there were seventy two Languages according to the number of the Nations descended from Noahs three sons; some think there were as many Tongues as several kindreds or families; but the number of them cannot be certainly taken, but by this confusion God gave an illustrious evidence of his own wisdom and power, and exposed their folly and impotence to the more scorn.  
V. 8. scattered] Their intendment in their building was to prevent their dispersion or scattering, vers. 4. and God making their punishment answerable to their sin( which was to strengthen themselves in their proud project by keeping together) scattereth them asunder, by dividing their Languages; according to that of Solomon, The fear of the wicked shall come upon him, Prov. 10. 24.  
V. 9. Babel] That is, Confusion, because there God confounded their Language. Some think it was called Babel from Balbel, abating the letter l for better sound; Drus. obser. sacr. lib. 11. cap. 23. pag. 275. Balbel is according to the Chaldee Dialect, for Balal the Hebrew word signifying, he hath mingled or confounded. Schindl. Pentag. col. 201.  
V. 10. generations of Shem] He returneth to the genealogy of Shem to come to the history of Abraham; wherein the Church of God is described, which is Moses principal purpose. Of the seniority of Noahs sons, see Annot. on Chap. 10. vers. 21.  
V. 12. Arphaxad— begot Selah] Betwixt Selah and Arphaxad the seventy Interpreters interpose Cainan, and according to their Catalogue of names, doth Luke draw up the genealogy of Christ from Joseph to Adam; the reconciliation of which difference belongeth to the third of Luk. vers. 36. as to its proper place.  
V. 25. Nahor lived after] Nahor was the first of the patriarches that fell to Idolatry, by whose gods Laban swore,: The lives of men after the flood were far shorter then before, to keep them from excess of sin, whereof the long living before the flood was a great cause; and Nahor lived but an hundred forty and eight yeares, which is not much more then half the life of his predecessors. See Annot. on Gen. 31. 53.  
V. 26. begot Abram, &c.] That is, began to beget, for they were not all of a year; the like we have noted of the sons of Noah, Gen. 5. 32.  
V. 27. begot Abram] Though Abram be name first among the sons of Terah he was not the eldest,( no more then Shem the eldest son of Noah though usually first name) yet he is first mentioned, because he is the prime man, especially in respect of his spiritual prerogative in the Church, on whom and his posterity the principal part of the story of the book of Genesis is bestowed; for Abram, when he went out of Haran was seventy five yeares of age, Chap. 12. 4, 5. before which time Terah was dead, vers. 32. of this Chapter, whose age is summed up to two hundred and five yeares in the same place; out of which deduct the age of Abram at the time of his departing out of Haran, which presently followeth the death of his father, and the birth of Abram will fall out to be about the one hundredth and thirtieth year of Te●ahs age. And for the order of his sons, it is probable that Haran was the eldest though name last, Nahor the second, and Abram the youngest, though name first; for Sarai Abrams wife the daughter of Haran was but ten yeares younger then Abram, Chap. 17. vers. 17. and supposing her father was not less then twenty yeares elder then she( which is probable enough) he must be ten yeares elder then Abram. Others conceive Abram to have been the eldest, as born in the seventieth year of Terah, according to this Text, and that he departed out of Haran into Canaan while his father yet lived; but having there no settled possession of any part of that Land till after the decease of Terah, when he purchased a burying place of the sons of heath, Gen. 23. vers. 17, 18. which being done by the Divine disposition, Stephen speaketh of his dwelling there according to the date of that particular, Act. 7. 4. So by way of purchase he had a portion there, as any stranger might have, though not by way of inheritance, which is the meaning of Stephen, Act. 7. 5.  
V. 29. Iscah] Some think that this Iscah was Sarai mentioned in the next verse; for Haran the eldest son of Terah had two daughters, Milcah who married her Uncle Nahor, and Iscah, or Sarai( if the same woman had two names) who married her Uncle Abram, and therefore is called Terahs daughter in law, vers. 31. Such marriages were not yet forbidden, Exod. 6. vers. 20. though afterwards they were, Levit. 18. 14.  
V. 31. Terah took Abram] Albeit the Oracle of direction came to Abram, yet this honour of execution is given to Terah, to wit, to be name as the leader of the company, because he was Abrams father, who being admonished of Gods will by his son consented to it both in approbation and practise.  
* Ur of the Chaldees](* Nehem. 9. 7. Act. 7. 4.) Some red out of the fire of the Chaldees, for Ur in Hebrew signifieth a valley, light, or fire; see Isa. 24. 15. Text and margin; and according to that they find or fain a story that Abram was cast into the fire by the Chaldeans, because he would not worship the fire their idol, but was miraculously delivered from that danger: yet it is certain that the Chadeans were Idolatrous, and probable that fire was a chief idol among them, and that this City might have its name from that idol.  
Haran] Which was a city of Mesopotamia bordering upon Canaan. So in the Geneva Annot. and so Adricom. delft. Theatr. Terr. Sanc. in the Tribe of Manasseh, pag. 86. col. 2. & 96. col. 2. which seemeth to be contradicted by that of Stephen, Act. 7. 2, 3. where he saith, that God appeared to Abram while he was in Mesopotamia, before he dwelled in Charran, or Haran, so that when he went to Charran he went rather out of Mesopotamia, then to a city of Mesopotamia. To which doubt the answer is, that Mesopotamia is sometime taken in a general acception, and so Saint Luke takes it for a large compass of land( beyond Euphrates in respect of Canaan) comprehending both Mesopotamia properly so called, and Chaldea; which( as Topographers describe it) borders upon it on the East-side; and so Babylon the Metropolis of Chaldea is reckoned as in Mesopotamia by Pliny. lib. 6. cap. 26. Now Abram being called while he was in Ur of Chaldea, the eastern part of Mesopotamia taken in a general sense, went with his father into Charran a city of Mesopotamia properly so called, and distinct from Chaldea, though called sometimes( as here by Stephen) by the same name, vers. 2. 4.   

CHAP. XII.  
Vers. 1. THe LORD had said] This oraculous appointment of God came to Abram( as is probably conceived) while he was in Ur of the Chaldees( where he was born) while his father lived, and whereupon they departed from Ur to go towards the Land of Canaan, as is said, Chap. 11. vers. 31. and in the way thitherward they stayed a time at Charran or Haran where Terah dyed▪ after that by virtue of the same call he went onward to Canaan with Lot.  
out of the country] That is, Chaldea, where he had his call from God.  
from thy kindred] If they had rather remain behind thee, then remove with thee.  
into a land] In appointing no certain place, he proveth so much the more his faith, and obedience; for he went from his place of birth, and wonted abode, to go from place to place, he yet knew not whither. See Hebr. 11. 8.  
V. 2. shalt be a blessing] That is more then thou shalt have a blessing, for in this blessing is virtually comprised the happiness of both worlds, and of all that are truly blessed in all ages; whereof though God be the onely Author, Abraham is honoured to be a principal means under him to bring it to pass, in being the progenitor of the promised Seed, and setting such an example of belief as might qualify him to be styled Father of the faithful, Rom. 4. 11, 12. The world shall receive by thy seed which is Christ, the blessing which it lost in Adam. This Covenant in Christ was four hundred and thirty yeares before the Law, and therefore( as the Apostle argueth) cannot be disannulled by the Law, coming so long after it. Gal. 3. vers. 16, 17.  
V. 3.* And in thee shall]* Gen. 18. 18.& 22. 18. Act. 3. 26. Gal. 3. 8.  
V. 4. as the LORD spake] Some think Abram was now called the second time; first in Ur of Chaldea, his birth place, whereupon he went with his father Terah to Charran; and again in Charran, whereupon he departed thence towards Canaan; but neither here nor Acts 7. is there mentioned two callings of him, and it is like he went on in the virtue of his first call, though by degrees, resting at Charran till the death of his father Terah, and from thence taking his journey towards Canaan, Vers. 4, 5.  
V. 5. souls] souls are put for persons, because the soul is the better part; and so by an ordinary figure called Synecdoche, it is taken very oft in Scripture for the whole person, Exod. 1. 5. and elsewhere. See Chap. 14. vers. 21.  
which he had gotten] Not begotten as a father, but taken as a conqueror, or hired as a Master, or purchased as a Merchant upon a price, as slaves were bought and sold in ancient times out of many nations, but especially the Canaanites, who of all others were designed to that base condition, Gen. 9. vers. 25, 26, 27.  
Canaan] So called, because the posterity of Canaan, the son of Cham, possessed it.  
V. 6. Abraham passed] He wandered to and fro in the Land, before he could find a settling place▪ thus God exerciseth the faith of his children.  
Sichem] Hebr. Shechem, so called when Moses wrote; but in Abrahams time it had its name from an oak: some suppose it the same with Mamre, Chap. 13. 17. which others doubt of, and in our Saviours time it was called Sichar a city of Samaria, Joh. 4. 5. See Annot. on Chap. 13. 18. It was situate in the middle part of the land of Canaan in the mountainous part of the Tribe of Ephraim, Josh. 21. 21. judge. 8. 31. 1 Chron. 6. 67.  
the Canaanite] Properly so called for distinction from the Hivites, Jebusites, Perizzites, &c. which was a cruel and fierce nation, by whom God kept his people in continual exercise.  
in the land] That is, in the plain of Moreh next before spokenof.  
V. 7. builded an Altar] So did Noah, Chap. 8. 20. for though the principal part of mans devotion to God consist in his heart, yet there must be some evidence of it by external service, whereby it may appear to others that we account God worthy of open worship, and his mercies and favours worthy of monuments of remembrance.  
called he upon the name] See Annot. on Chap. 4. 26.  
V. 8. removed from thence] Because of the troubles he had among that wicked people, for that he served the true God, and renounced Idolatry, not changing his Religion with the place, but every where serving the same God in the same manner.  
Bethel] Called at this time Luz, not Bethel until afterwards, Gen. 28. 19.  
on the West] See Annot. on Gen. Chap. 1. vers. 10.& on Deut. 11. 24. See also Gen. 13. 14.& 28. 14. Numb. 3. 23.& Deut. 3. 27.  
Hai on the East] Called Ai, Josh. 7. 2. Jer. 49. 3.& Ajah, Isa. 10. 28. a faire city of Canaan situate on the mountainous part of the land, which fell to the lot of the Tribe of Benjamin.  
V. 9. journeyed going] Hebr. in going and journeying. The best of Gods children may be restless in their outward condition, and fain to shift from place to place: which may make them more desirous of heaven, where there is perpetuall●●pose without either toil or change, Heb. 11. 10.  
V. 10. a famine] This was a new trial of Abrahams saith, whereby we are taught to expect at the end of one affliction, to meet with another.  
V. 11. Egypt] By the Prophet usually called Mitsrajim from the son of ●ham of that name, Chap. 10. 6. on the East side is bounded with the read Sea and part of Arabia, on the West with Cyrene a part of afric, on the South with Ethiopia superior, called by some Habassia or Abasine.  
thou art faire] When Abram came with his family to Egypt, Sarai was about sixty yeares of age, yet then she was so beautiful, not onely in comparison of the Egyptians( who were not of a very lovely colour, or complexion) but absolutely, as Abram judged of her. And her beauty might hold out though threescore yeares old, both because it was not impaired by breedding, or bearing of children,( being barren) and for that God might preserve it in especial manner, as an occasion for the working and observing of his providence, which followed thereupon; yet here we see that beauty is a double snare, both to them that have it, and them that love it.  
V. 13. say thou art my sister] Wherein in some sense he spake truth; yet by the name of sister he intended to make them to believe a lie, to wit, that she was not his wife. An example not of imitation, but of caution, whereby the best may be warned against the using of ill means to good ends; and may learn not to put others in danger, to save themselves. Albeit it may be that Abram feared not so much death, as that if he should die without issue, Gods promise should not have taken place; wherein appeareth a frailty of faith, at this time, though for other things, and at other times, his faith was more firm. See Chap. 20. vers. 12.  
V. 15. into Pharaohs house] With a purpose to make her his wife or concubine, Vers. 19.  
V. 17. Pharaoh] Pharaoh was an usual name among the Kings of Egypt, until the Greekes prevailed over it, and then they were commonly called Ptolomees; haply for some very eminent King of that name; as the Emperors of Rome and Germany are called Caesars, from Julius, or Augustus Caesar. Or they might be called Pharaohs, because the word Pharaoh signifieth in Hebrew liberty from servitude; and Kings are servants to none but God, and in the Chaldean Dialect revenge, or punishment, as having a pre-eminence of power, for the punishment of the wicked, as well as for the protection of the good, Rom. 13. vers. 4.  
the LORD plagued Pharaoh] Though Kings have great power for doing, Eccles. 8. 4. and more protection from suffering then other men in the guard of their persons, yet they may not do what they will with whom they will; for some are such favourites of the King of kings as to be accepted as his anointed, and under that title to be secured from the tyranny of Kings, Psal. 105. 14, 15. 1 Chron. 16. 21, 22. which places have an especial application to this story of Abraham and Pharaoh, in whose example Kings must be admonished of their subordination to God, Eccles. 5. 8. and of Gods tender care of godly persons, whom he will not, though they be strangers and friendless, give up to the oppression of Potentates though never so great.  
and his house] Great mens sins are dangerous, not onely to themselves, but to others that belong unto them. It is not safe to dwell in the house with such as are wicked. See Psalm 101. vers. 6, 7.  
with great plagues] Great men when they offend are so much more plagued by God then others, as his benefits more oblige them to obedience, and their greatness frees them from human punishment when they deserve it by their disobedience.  
V. 18. Why didst thou not tell me?] Yet he knew her not to be his wife until by plagues he was made apprehensive of Divine displeasure, which might occasion an humble inquiry into the cause; whereupon God was pleased some way to reveal it unto him either by Sarai, or some other way; but he was punished before he was advertised of it; and therefore ignorance of sin is no privilege for impunity, nor protection against punishment; and it is not unlike that the King was too much swayed by his carnal appetite, that he made so much hast to take her for her beauty, and for that he might be punished the more.  
V. 20. commanded] Not only dismissed him without harm or damage, but for his security laid a charge upon his people to let him pass where he pleased without any harm.   

CHAP. XIII.  
Vers. 1. WEnt up] Canaan was higher then Egypt; and the situation of Egypt being lower, was the fitter to be made fruitful by the overflowing of Nilus.  
into the South] That is, the southern part of Canaan, Chap. 12. vers. 9.( from whence he went into Egypt) for otherwise the whole country of Canaan, in respect of Egypt, is situated Northward.  
V. 2. very rich] Great riches, and great goodness may meet together in one man, Job 1. 1. 3.  
V. 3. Bethel] The place is here called by that name, which it had long before Moses time, though not at this time, when Abram traveled towards it. See Annot. on Chap. 12. vers. 8.  
V. 4.* place of the Altar]* Chap. 12. 7.  
V. 6. to bear them] They wanted convenient space for distinction and pasture of their flocks; the Canaanites an harsh natured people having possession of the Land, so that they could not be well accommodated for their company and estates near together.  
not dwell together] Though men account that happiness consists in riches, there is this unhappiness in them, that they do not onely separate men from friendly society, but often times are occasions of contention between them.  
V. 7. a strife between] Good, and quiet masters may have contentious servants, therefore the one must not be condemned for the other.  
the Canaanite, and the Perizzite] For Canaanites and Perizzites, as Chap. 12. 6. and Angel for Angels, Psal. 34. 7. and ●o( as divers learned Divines expound) Revel. 2. vers. 8. 12. 18.& Chap. 3. vers. 1. 7. 14. and Inhabitant for Inhabitants, 2 Sam. 5. 6. quail for quails, Psal. 105. 40. Frog for Frogs, Psal. 78. 45. Tre● for Trees, Psal. 105. 33. And the Perrizzites dwelling in the Land of Canaan were Canaanites, but upon some especial reason, they had an especial name given them by which they were distinguished from the rest of the Canaanites▪ and among them that dwelled in the Land, some might have the name of Canaanites by an eminence and more ordinary use: See Annot. on Chap. 15. vers. 21. So names are sometimes of a more large, and sometimes of a more strict acception: See the Note on Chap. 11. vers. 31. Now their dwelling in the Land is brought in by occasion of the dissension betwixt the Herd-men of Abram and Lot, because the Land was so populous by the number of these Inhabitants, that there could not be allowed room sufficient for the increase of their cattle, which might be a cause of future contention more then at the present betwixt the emulous servants of their amicable masters; and quarrels betwixt two such worthy persons would be very scan●alous before such Infidel Idolaters as the Canaanites and Perizzites were.  
V. 8. Abram said to Lot] Abram the elder, and the worthier person, both in respect of Grace, and of Nature also,( for he was Uncle unto Lot) craves peace of his inferior. It is no disparagement to be the first in seeking reconcilement, for so was God in atonement with man, Isa. 65. 1. 2 Cor. 5. 20.  
brethren] That is, near kins-men, of the same flesh and blood, Rom. 9. 3. Or, brethren of the same belief, and profession of Religion; otherwise in propriety of speech, Abram was not his brother but his uncle, for Lot was his brothers son, Gen, 12. 5. See Annot. on Chap. 14. vers. 14.  
V. 9. If thou wilt take] Abram resigneth his own right to buy peace; yet he was not possessed of a foot of the Land of Canaan, Act. 7. 5. as his own right, and by virtue of promise; therefore what he enjoyed there, it was either by the presupposed, or purchased consent of the Canaanites, to whom he might make himself acceptable both by his great wisdom, goodness, riches, and beneficence. See his carriage toward, and acceptation with Ephron, and the children of heath; of whom he would not take so much as a burial place, but he would pay the worth of it, Gen. 23. vers. 11, 12, 13. And for Lot, Abram gave him no title to the Land, but such an use of it, as upon faire, and reasonable t●rm●s he might obtain and enjoy.  
left hand] By the left hand, some Expositors conceive he understood the North, and by the right, the South; and this according to the Chaldee; which presupposeth an usual phrase of local distinction among the Hebrews: the Philosophers since Aristotle make the East to be the right hand, and the We●t the left.  
V. 10. as the gard●n of the Lord] So are things called that are eminently great and goodly, as the Host of God, 1 Chron. 12. 22. the city of God, Psal. 46. 4. the Cedars of God, Psal. 80. 10. See Annot. on Chap. 23. 6.& Chap. 30. 8. and so it may be in this place. Or it may be a particular comparison with the Garden of Eden, Gen. 2. 10. See Isa. 51. 3. Ezek. 28. 13.& Chap. 31. 8.  
land of Egypt] Made fruitful by the overflowings of the River Nilus, especially that part of the Land, in the plain of Jordan, which is the way from Bethel to the little City, afterwards called Z●ar, but in former time, and at this time Bela, Chap. 14. 2. Adricom. delft. Theatr. terr. Sanct. in Trib. Judah. pag. 54.  
V. 11. journeyed East] Or, East-ward, as Gen. 2. 8. From the East, so the Genev: and Arias Montan. but Bethel( where Abram and Lot were when they concluded to separate) was West-ward in respect of sodom, whither Lot went, and going thither he went towards the East, not from the East, so it is better( as to the sense of the place) to red, Lot journeyed East, or, East-ward; which construction the original word here used will bear, as well as the other( from the East) and so it is taken, Gen. 2. 8. God planted a garden East-ward, in Eden.  
one from the other] Which was done by Gods especial providence, that onely Abram and his seed might dwell in the Land of Canaan.  
V. 13. the men of sodom were wicked] Lot thinking to get Paradise, found Hell; the Land was very good, the Inhabitants extremely bad: they are called sinners before the Lord exceedingly, because their sins were such as drew his eye especially to be upon them, with a purpose to punish them: See Chap. 10. 9.  
V. 14. Lift up now thine eyes] The Lord comforted him, lest he should have taken thought for the departure of his Nephew.  
look from the place]( Deut. 34. 1. Matth. 4. 8.) The promise was made for a larger compass then the eye of man could particularly view; but God might supply that defect either by discoursing of the places in each tract, East, West, North, and South, as Abram had his prospect; or by some other revelation, or repr●sentation, as himself thought fittest to make him apprehensive of his liberal promise. The Devil did something in this kind, Matth. 4. 8.& Luk. 4. 5. by Gods permission: but God doubtless had a better, and a clearer way to manifest the compass of his bounty unto Abram. Though Abram himself were not actually possessed of the Land of Canaan, as in his own right;( whereof see the Annot. on vers. 9.) yet is the promise made to him, because of Gods especial favour to him, for whose sake he was so graciously affencted to his posterity, in whom their progenitors are blessed in a joyful apprehension, that they shall be blessed, as in good-will to them, and for their sakes: See the Annot. on Chap. 9▪ 25.  
V. 15. and to thy seed]( Chap. 12. 7.& 26. 4. Deut. 34. 4) That is, to thy seed, and for thy sake.  
for ever] Upon presupposal of their obedience, and keeping covenant with God, otherwise not, Levit. 18. 28. Deut. 4. 25, 26. Isa. 48. 18, 19. and to such as should prove faithful in their adherence to God, here is a promise of an everlasting possession of the heavenly Canaan, whereof the earthly was a Type: And concerning temporal possession, the words for ever, reach to the coming of the Messiah, which is the period of such promises for the Old Testament, from thence begins a date of new blessings to the spiritual children of faithful Abram, which will hold out until they attain an everlasting happiness. Heb. 11. vers. 10.  
V. 16. number the dust of the earth] That is, by way of comparison; for as no man can number the dust of the earth, Gen. 32. 12. the grains of it are so many; so the seed of Abram whether by the flesh, or faith of Abram( for they that believe as he did are his children) shall be so many, as that to men they shall be innumerable. See Heb. 11. 12. Rev. 7. 9.  
V. 17. walk through] By this God doth not command Abram to make an exact survey of it, but offers unto his choice the satisfaction of himself by his own view of it.  
the length and breadth] See the Annot. on vers. 14.  
V. 18. plain of Mamre] Heb. plains. Or, the oak, or, gr●ve of oak of Memre: for the Hebrew word Elon, signifieth an oak: the plain it is like was set with oak trees, and it is called the plain of Memre, from the man who either planted or possessed it, who was an Amorite dwelling in Hebron, Chap. 14. vers. 13. 24.  
built an Altar] Abram is constant in his holy course of tru● Religion, still building an Altar, where he abode; not, as the Heathens, to many false gods, but to the one and only true God▪   

CHAP. XIIII.  
Vers. 1. IN the dayes] This was in the year of the world, 2092. four hundred thirty six yeares after the flood, in the eighty fourth year of Abrams age: this is the first war mentioned in any story, as some say, yet Josephus writes( and it may be true) that there was a precedent war before this, whereby Chedorlaomer brought these people of the five Cities under subjection, from which they revolted into rebellion.  
Amraphel] This is thought to be Nimrod King of Elam, or Persia, or Babylon.  
Shinar] Or, Sennaar.( as Josephus calls it, Antiq. lib. 1. cap. 5.) A spacious plain in the Region of Babylon, put here for Babylon where Nimrod laid the foundation of his Monarchy. Some hold that this Amraphel was King of Assyria, the seat of whose kingdom was not Babylon, but Nineveh; but because in the beginning one man( who some say was Ninus) had the dominion both of the Babylonians and Assyrians, the same King is often indifferently called King of Babylon and of Assyria.  
nations] The word Gojim in the original some take for a City, or country so called: but it signifieth Nations, and it may be this King had several Nations under his command, or was captain of a company of several Nations; or Ruler of some city of great merchandise, frequented by the people of divers Countreyes; as for the same reason Galilee was called Galilee of the Nations, or Gentiles, Isa. 9. 1. Matth. 4. 15. frequented by Arabians, Egyptians and other neighbour Nations, being of a fruitful soil, and commodious with Ports and Havens. Strabo: lib. 16.  
V. 2. King] By King here is meant the chief governor of a city.  
Zoar] Or, Zoghnar. So called upon Lots request, and refuge thither, for his safety, Gen. 19. 20. 22. but before it was name Bela, of the Land of Canaan; these five Cities, situate in the plain of Jordan, were( all but Zoar) about five yeares afterward consumed by fire and brimstone, Gen. 19. 20, &c. Deut. 29. 23.  
V. 3. Siddim] Hath its name of a plainness coming by beating of the clods, to lay the ground level: and so was this vale fitter for the conflict of the adverse armies: but after the destruction of the city of sodom, and her sinful sisters, it was turned into the Lake Asphaltites, or salt Sea. Josephus saith, it was near the Land of sodom, and Gomorrah.  
salt sea] Called also the Lake Asphaltites, near sodom and Gomorrah, which was not a salt sea, or lake at the time of the battle, for that had been no fit place for such a purpose, but( as some writ) it had formerly been a pleasant valley furnished with trees, until by Gods judgement for the sins of the Sodomites it was turned into that Lake of the accursed water powred out upon it, which is so filthy and gross, that no fishes can live in it, nor( as some writ) birds fly over it without taking deadly infection from the exhalations, which arise out of it, wherefore it is called also the dead sea, of which many strange things are reported by Plinie not. Hist. lib. 5. cap. 16. Justine the Histor. lib. 36. cap. 3. Josephus of the warres of the Jews, lib. 5. cap. 5. Adrichom. delft. in his theatre of the Holy Land, pag. 52. in the Tribe of Judah.  
V. 4. Chedorlaomer] Though Amraphel who is supposed to be the son of Ninus King of Assyria be name first, vers. 1. and others before Chedorlaomer might be more ancient Kings, or Kings of places of more honour and account; yet in this expedition he was chief, as appeareth by this, and the next verse; for the cause of the war was a defection from, or a rebellion against the government of Chedorlaomer, to whose assistance the other Kings joined themselves as for recovery of his right, with expectation, and it may be also with capitulation for the like aid, if it should be their lot to be so deserted or resisted by their subjects.  
rebelled] After twelve yeares subjection, especially if they submitted to Chedorlaomer upon covenant, and oath, their rebellion was unlawful, for they should have continued their obedience in lawful things. See Ezek. 17. 15.  
V. 5. Rephaims] The word Rephaim, Deut. 2. 11. is used for Giants, but here, as Chap. 15. vers. 20. it seems to be taken for a strong and fierce people dwelling in Canaan; as the Hittites, and Perizzites; the people mentioned in this and the two following verses, were set upon by the four Kings, perhaps as confederates with the Sodomites and the rest, or that they might not aid them, they were first assaulted. Of the Rephaims, see Annot. on Chap 6. vers 4.  
Emims] See Annot. on D●ut. 2. 10.  
V. 6. Horites] See Annot. on Gen. 36. 20.& on Deut. 2. 12.  
Elparan] Heb. the plain, or, oak of Paran. Of Paran, see Annot. on Numb. Chap. 10. vers. 12.& on Deut. 33. 2.  
V. 7. which is Kadesh] So called in Moses his time;( though more anciently it had the name of Enmishpat) it was situate in the desert of Zin, Numb. Chap. 20. vers. 1. 14. 16. 22. Of this Kadesh, see Annot. on Numb. 20. vers. 16.  
Amalekites] That was their name when Moses wrote this, but not at the time of the war; for Amalek was the grandchild of Esau, Gen. 36. 12. the son of Isaac, the son of Abram, but Abram at this time had no child, neither by Sarai nor by Hagar; here then is an anticipation in respect of the story,( for the Amalekites were not yet a people) though not in respect of the time of Moses his writing of it, for in his time, and before, they were a people, and possessed a particular country.  
V. 10. vale of Siddim] Which afterwards was overwhelmed with water, and so called the salt sea; See Annot. on vers. 3.  
slime pits] Heb. pits pits. The doubling of the word importeth plurality, because there were many pits there: so in the second of Kings, 3. 16. the words in English is make this valley full of ditches; but in the Hebrew, make this valley ditches ditches.  
fell there] Flying from their enemies they fell into the pits,( whereof there were many in that place) and there they found at once both their death and burial: the five Kings choose that place of purpose for the battle, because those pits were not so well known to their enemies as to themselves. Here the Kings of sodom and Gomorrah are said to fall, but that is to be understood rather of the ruin of their armies then of their persons; for the King of sodom met Abram coming from the victory afterwards, vers. 17. Some think those that fell there, fell not into the pits casually, but that purposely they cast themselves into the pits as choosing rather to be drowned, then to be mangled with the sword of their enemy, or to fall into their hands as captives and slaves.  
V. 12. took Lot] The godly are plagued many times with the wicked, therefore their company is dangerous, Num. 16. 26. Revel. 18. 4.  
V. 13. the Hebrew] Who was so called not from Eber,( as some think) because there were five progenitors of Abram which came between him and Eber; but rather from the Hebrew word Ghneber, signifying passage, because he passed over the River Euphrates, coming out of Chaldea into Canaan: yet others suppose Abram had his name of Eber, and he rather then any of his Ancestors of the posterity of Eber was called an hebrew, because those who descended from him kept the ancient Language, and true Religion of Eber.  
confederate] Heb. lords, or masters of the covenant. The word Baal, though most frequently used for an Idol, or false god, in the scripture,( in which acception it occurreth about fifty seven times) yet in the general and grammatical sense it signifieth a Lord, or Master; and many times also it imports emphatically a great affection or disposition to a thing, or a faculty, skill, or fitness for a thing; so Joseph, who in our English version is called a dreamer, Gen. 37. 19. in the Hebrew is called Lord, or master of dreams; and cunning and skilful Archers are called masters of arrows. See Annot. on Chap. 49. 23. and so Elijah addicted to the wearing of an hairy garment, or nourishing the hair of his head and beard, wearing it long, was called an hairy man, so in our English Bibles, 2 King. 1. 8. but according to the Hebrew it is Lord, or master of hair.  
confederate] God moved them to join with Abram, and preserved him from their Idolatry and Superstition; the prosperity of Gods people makes those that observe it desirous to be in league with them: upon that ground did Abimelech and Phichol desire to enter covenant with Abraham, Gen. 21. vers. 22, 23. and the like motion for the same reason was tendered to Isaac his son, Gen. 26. 27, 28, 29. and though afterward it were forbidden to make a covenant with the Canaanite, Exod. 34. 15. Deut. 7. 2. and Jehosaphat was reproved and threatened for his association in assistance of the wicked King of Israel, 2 Chron. 19. 2. yet without the case of especial prohibition it is not unlawful to make leagues of peace or war, or commerce with Infidels in case of necessity, with due care taken that there be no content in any thing that is sinful, or prejudicial to the truth of Religion, nor any appearance of approbation of what is unlawful, as either against the true faith, or good manners.  
V. 14. brother] Here and vers. 16. Lot is called Abrams brother( for so are they sometimes called in Scripture, who are of near kindred, or affinity) though the proper or particular relation of Abram and Lot, was of an Uncle and Nephew, for Lot was Abrams brothers son, vers. 12. See Annot. on Chap. 13. vers. 8. and compare 2 King. 10. 13. with 2 Chron. 22. 8. where is the like use and meaning of the word brother.  
trained] That is, bread and brought up, and disciplined in his family, and it may be also trained in a Military sense; that is, exercised in arms; for he knew he might meet with many and great enemies, and therefore his wisdom would dictate unto him the best way of due defence for himself and his friends.  
three hundred and eighteen] As he was a man of great estate, Chap. 13. vers. 2. so he had a great family, and in respect of both the children of heath called him a mighty Prince, Chap. 23. 6. An excellent pattern for such as are so rich and great as he was to be good and gracious like him.  
Dan] A place on the northern part of Canaan, anciently called Leshem, until it was won by the Danites, whereupon they called it Dan, Josh. 19. 47.  
V. 15. divided] A Military policy to make show of a great Army dispersed divers ways, and to prevent the escape of the enemy.  
V. 16. And he brought back, &c.] Religion is no impediment to military courage, and prudence. Abram had a better cause of quarrel then the rebel Kings, for( not being subject to Chadorlaomer, but in right, and by Gods promise King of Canaan) his charity, and piety to his Nephew unjustly spoyled, and taken captive was better warrant for the war, then they had; and no doubt he had Divine direction for what he attempted, as well as Divine assistance for what he effected, vers. 20.  
V. 17. Kings dale] That is, King Melchizedeks,( as some take it) or it might be so called for the pleasantness which might delight a King; as Chap. 49. 20. It was not so called when this story was in action, but afterwards: it is like it was the valley name, 2 Sam. 18. 18. where Absolom set up a pillar, in stead of a son to keep his name in remembrance.  
V. 18. Melchizedek] Most of the Jewish rabbins and many learned Christians take this Melchizedek to be Shem; and for the time of their living it is probable enough, for Melchizedek lived seventy five yeares after Abrahams coming into Canaan: but other learned, both Jewish and Christian Writers, conceive he was a Prince, and Priest of another kindred from that of Abraham, Heb. 7. 6. extraordinarily raised up by God of the Canaanites, and brought in without mention of parents, original, or end, without any predecessor, or successor in the Priesthood, as a Type of the royal, and eternal Priesthood of Christ, Heb. 7. vers. 17. 21. which cannot be said of Shem whose genealogy is set down in Scripture.  
King] Here, and Heb. 7. vers. 1. he is called, and was also both a King, and a Priest; two callings rarely, and by extraordinary instances concurring in one person.  
of Salem] Called also Jebus, and after Hicrusalem, and since that sometimes Salem, Psal. 76. 2. Some take it for that Salem mentioned, Joh. 3. 23. Of which( though there be no certainty for either) the first is more probable.  
brought forth] For Abrahams and his souldiers refection, and as a present of gratulation, and not to offer sacrifice: See Deut. 23. 4. judge. 8. 5. 6. 16.  
of the most high God] Though the posterity of Abram were Gods visible Church, there were some without it who were not without the knowledge and worship of the true God.  
V. 19. blessed him] In that Melchizedek was bountiful to Abraham, and his Army, he declared himself to represent a King: in that he blessed him, the high-Priest, Heb. 7. 6. and in both he was a type, or figure of Christ.  
V. 20. And blessed be the, &c.] This was a gratulatory sacrifice of praise; but no expiatory sacrifice did he offer at all, for that requireth bloodshed, Heb. 9. 22.  
which hath delivered] Man makes the adventure, but God gives the victory in battle.  
he gave him tithes of all] Abraham gave tithes to Melchizedek, Heb. 7. 2. The payment of tithes is ancienter then the levitical Law: See Chap. 28. 22. and being paid to Melchizedek a type of Christ, they are not abolished by the Gospel, but may be continued as an Evangelicall revenue for the maintenance of those, who exhibit sacramental bread, and wine( the materials of Melchizedeks beneficence) to the people, and bless them in the Name of God, as Melchizedek did Abraham.  
V 21. the persons] In Hebrew it is the souls; for the soul is both here, and in many other places, put for the whole man; to teach us to give the soul the prehenunence above the body, both in estimation of it, and care for it.  
V. 22. I have lifted up my band] An outward gesture used at the taking of an oath, Deut. 32. 40. Ezek. 20. 15. Dan. 12. 7. Revel. 10. 56. Signifying that God above knoweth the truth of what we swear, and invoking his justice, if we swear untruly. Abram it seemeth had made a vow to God, before he set forth, that he would have no part of the spoil.  
V. 23. That I will not take] In Hebrew it is If I take from, &c. A suspensive, and passionate speech, importing a strong denial above the utterance of words; as Psal. 95. 11. compared with Hebrews, Chap. 3. v. 11. 18. and withall intimating a curse, but forbearing the expression of the words either out of fear or unwillingness to mention it in particular, or as yielding to any curse in general if they do otherwise then they profess.  
from a thread] A thread, and show latchet are things of smallest value, importing( in a proverbial speech) a resolute, and universal refusal of gain, or advantage by the present business. See Annot. in Gen. 31. vers. 34.  
lest] Abraham withholdeth his hands from the spoil, as the Jews, Esth. 9. vers. 15. 16. that it might appear that his charity, not covetousness drew him to the war; and that having his riches from the especial blessing of God, he would not have it thought he was enriched by man, especially by any so wicked as the Sodomites were.  
V. 24. young men] That is, the souldiers, who for the most part were of the younger sort.  
portion of the men] He would not that his liberty should be hurtful to others.   

CHAP. XV.  
THese things] Or, words. Spoken by Abraham to the King of Sodom in the former Chapter: the original word signifieth first[ words], then things, celebrated or spoken of by words; Scaindl. penned. col. 358. as Levit. 5. 2. Deut. 17. 5. and in other places; for in good things, he that speaketh a word should make it good by his dead; and in evil, he that speaketh ill, hath a mind to do as ill, as he speaketh.  
a vision] Properly is a divine representation of things shewed to such as are awake; such were the visions of the Prophets in the Old, and of zachary, Peter, and Paul, and John in the New Testament, distinguished from revelation by dreams to men asleep.  
fear not] Visions at their first apprehension affect the party to whom they are presented with fear: So Dan. 10. 8. Luk. 2. 9. but before the vision, Abraham might haply fear a new assault of his enemies, or the envy of the wicked at his prosperity, and in respect of such fear, God calls himself his Buckler. Psal. 18. 30. Prov. 30. 5. 2 Sam. 22. 31.  
thy shield] To protect thee from hurt, Psal. 5. 12. and thy reward to bestow on thee good; yea I will bestow myself upon thee, and be thy portion, Psal. 15. 6.  
reward] A reward above all pretence of merit, a reward to such especially as do not respect the rewards of men, as Abraham did not when he refused the offer of the King of sodom; and they may be cheerful in their work, since they shall be sure of a reward, Psal. 58. 11. of an exceeding great reward, great beyond all measure, exceeding far above mans merit; for God is their reward, and he is infinite, and therefore such a reward as nothing in man can purchase upon equal price.  
V. 2. I go childless] Hebr. and I going: some render the words, since I go on, or persevere, or am going away; that is, since my age goeth on towards mine end, and I am yet not come to the possession of thy promise and mine expectation.  
childless] Abraham desired a son above any worldly thing, that God could give him: yet his fear was not onely lest he should not have children, but lest the promise of the blessed seed should not be accomplished in him; and he makes it his complaint to God, in whose power it was to make him a father, Psal. 127. 3. as well as to promise him a plenteous posterity, Chap. 13. vers. 16.  
Damascus] Whose name is Damascus the son of Eliezer, or whose Ancestors were of Damascus, though he were born in Abrahams house, who was the eldest servant of his family, Chap. 24. vers. 2. and from a servant( as some conceive) became so great a Lord, as to be the founder of the fairest city of Syria, called Damascus after his name.  
V. 3. heir] If he had no child of his own,( his Nephew Lot having none but daughters) it was in his thoughts to make his chief, and most faithful servant his heir; or if he were dead, having all under his charge, he might make himself heir of his Masters estate.  
V. 5. look now] The stars though it were day might be represented in a vision, or the intercourse betwixt God and Abraham might be continued until night, from the time when it began.  
number] Though some ancient Astronomers have taken upon them to number the stars to 1022, and some later Writers have increased the number to 1322. Alsted. Uranoscop. part. 1. cap. 13. Tom. 1. Eucycl. col. 2020. Yet as there hath been a difference of the earth in regard of discovery, in which respect one part hath been a long time called the Southern unknown part of the world, so the wiser sort of Christian Astrologers, especially, have distinguished the stars into numerable and innumerable, Magir. phies. lib. 2. cap. 5. which will be a true distinction to the worlds end, not only betwixt the stars, but betwixt God that made them and men that observe them; for while to men they are innumerable, to God they are exactly known both for their number and their names, Psal. 147. 4.  
so shall] The promise of multiplication of Abrahams seed is made by a comparison; sometimes to the dust of the earth, Chap. 13. 16. sometimes to the stars of heaven, as here in prophecy, and we have it in history, Deut. 1. 10. where neither by dust is their humiliation, nor by the stars is their exaltation intended, but their multiplication in both, and this is meant not onely of Abrahams children according to the flesh, but according also to the faith.  
V. 6. believed] He believed the Lord, not onely for the multiplication of his seed, but in particular for the principal seed, the promised Messiah, in whom all the nations of the world should be blessed, Chap. 12. 3.  
righteousness] righteousness by imputation, or justification by faith without works, is no new doctrine, but as old as Abraham. See Gal. 3. 8. Rom. 4. 3. The faith of a believer in Christ is like that of Abraham touching the seed; for as this was not grounded on any thing in nature,( for so both Abraham, and Sarah were too old to be parents) so hath the faith of a true believer nothing of nature, but mere grace to support it, Rom. 4. 17, 18.  
V. 8. whereby shall I know] This was a special motion of Gods Spirit● therfore it is not lawful for all to do the like in asking signs, but was permitted to some by a peculiar favour, as to Gedeon, and Hezekiah; which they did not so much out of incredulity, as out of a desire to be fortified against human infirmity. See judge. 6. 17. 37. 2 King. 20. 8. Luk. 1. 18. Or, he asked this question, not so much doubting of the thing promised, as desiring to know somewhat more particula●●y of the manner of performance.  
V. 9. Take me an heifer] God entering into especial Covenant with Abraham, will have it confirmed by sacrifice, as Psal. 50. 5. in sacrifice and oblations what is here required, was afterward by the levitical Law established, Levit. 1. vers. 2. 10. 14.  
V. 10. divided] The creatures were divided, and the parts so placed that the parties covenanting might pass betwixt them, Jer. 34. 18. the meaning whereof was, that as part answered to part( for they were so to be laid that the parts might be answerable to each other) so the minds of the Covenanters should be set in a mutual correspondence; and withall there was an implicit imprecation of the like dissection to the party that broke the Covenant; but in this place was also prefigured the distresses, and distraction of Abrahams seed, and withall, their joining together again, to which purpose the parts were so orderly disposed. See Ezek. 37. 7.  
the birds] were not divided because they appertained not to the confirmation of the Covenant, but were to serve for sacrifices, Levit. 1. 15, 17. Or, because they were little, and each laid whole against the other were answerable to the other parts, that were divided; and by these might be intimated the innocency, and simplicity of Gods people, especially in their making, and keeping of Covenant. For Doves and Pigeons mentioned in the precedent verse, and meant in this, are noted for their innocence, Matth. 10. 16. and the Turtle Dove is commended for an example of keeping the covenant of marriage.  
V. 11. the fowles] Ravenous birds resemble wicked men, who are ready to make a prey of Gods holy portion, and to disturb holy persons in their best actions. See Ezek. 17. 3.  
V. 12. darkness] The condition of Gods people in this life is very various, Abraham hath favourable visions, and frightful dreams: promises of a numerous issue, and of them predictions of grievous distresses, like dismal darkness, which put him into a distemper of horror, and this followed with presages of lightsome liberty to succeed it.  
V. 13. serve them] That is, the owners or Lords of the land wherein they are strangers.  
four hundred yeares] Or, four hundred and five, for in a great sum so small a number cometh under no particular account, as the Interpreters of the Old Testament out of Hebrew into greek were seventy two, but they are commonly called the seventy, not seventy two Interpreters; and this account is to begin at the birth of Isaac; but from the giving of the promise to Abram to the deliverance of the Israelites out of Egypt, and the giving of the Law were four hundred and thirty yeares, Exod. 12. 40. Gal. 3. 13. of which neither four hundred and five, nor four hundred, much less the whole of four hundred and thirty was spent under Egyptian persecution; for though the account end with their parting thence, it did not begin with their coming thither, as it is said of Terah that his dayes in Charran were two hundred and five yeares, Gen. 11. 32. where he spent not all that time( and it may be also not the most part of it) but ended it; but so much of the time was run up before Jacobs coming thither, and so much after that peaceably passed on until the death of Joseph, that some rate the time of their rigid servitude but to one hundred and forty yeares, and some but to one hundred twenty one at the most, which may appear from this computation following. The sum of four hundred and thirty yeares equally divided, the one half of them was spent before their going into Egypt, the other half in their abiding there. Two hundred and fifteen yeares passed before their passage into Egypt, which may be reckoned thus; from the promise given to Abram to the birth of Isaac twenty five yeares, compare, Gen. 12. 4. with Gen. 21. 5. from the birth of Isaac to the birth of Jacob threescore yeares, Gen. 25. 26. from thence to their coming into Egypt an hundred and thirty yeares, Gen. 47. vers. 9. which made up into one total sum amount to two hundred and fifteen yeares, the other two hundred and fifteen were taken up in their sojourning in Egypt, namely, ninety four before the death of Levi, who survived all the eleven patriarchs his brethren, and an hundred twenty one betwixt his death and their deliverance out of Egypt: For Levi and Joseph were both born in the seven yeares of Jacobs second service under his Uncle Laban, Gen. 29.& 30. Levi in the fourth, and Joseph in the seventh, so that there were about three yeares between them: Now Joseph when his father and brethren came down into Egypt was thirty nine yeares old, compare Gen. 41. 46. 51.& 45. 6. and then was Levi forty three or thereabout; and Levi lived one hundred thirty and seven yeares, Exod. 6. 16. out of which those forty three being deducted which he had spent before their coming into Egypt, it appeareth they were in Egypt ninety four yeares before his death, and those ninety four( in which they were well entreated for Josephs sake) being deducted out of the two hundred and fifteen( which they spent in that land) it remaineth that there were one hundred twenty one yeares from his death to their redemption out of bondage; the most of which time after there arose another Pharaoh that knew not Joseph, Exod. 1. 8. was spent in heavy servitude, which moved the Lord by a mighty and miraculous power to wrest his own people out of the hands of the proud and persecuting Tyrant. But that the words of the Text may not be thought to contradict this limitation of time for the afflicted state of the posterity of Jacob, they are to be red with a parenthesis, thus, Thy seed shall be a stranger in a land that is not theirs( and shall serve them, and they shall afflict them) four hundred yeares, so that their affliction shall fall out within those four hundred yeares, not hold out all the time of their sojourning.  
V. 15. to thy fathers] Not meaning the particular place where the souls of Terah and Nahor were, but to the general condition of the dead whereto his forefathers lead him the way.  
V. 16. fourth generation] That is, in the four hundreth year, or somewhat above, which for evenness of number is not reckoned, as of the Jewish Interpreters of the Bible hath been observed on the thirteenth verse: Or by generation is meant betwixt the geniture, or birth of the father, and the son, so the fourth generation is to be reckoned from the descent of the sons of Jacob into Egypt to their entrance into Canaan, as in the Tribe of Judah, from Judah to Phares, from Phares to Hesron, from Hesron to Caleb.  
hither] That is, into Canaan, where Abraham was when God made his Covenant with him.  
iniquity of the Amorites] And of the Canaanites, as appears by Levit. 18. Deut. 6.& 12. and their iniquities were chiefly of three kinds, all very heinous; one was Idolatry of a most execrable sort, sacrificing their sons and daughters unto Devils; another was grievous oppression of the poor and stranger; the third was prodigious lust, not onely by incestuous uncleanness with their nearest kindred, but even by sodomy and beastialitie.  
yet full] There is a fullness of sin, which groweth by degrees to a just measure of merit of extraordinary vengeance from above: See Jer. 51. 13. Dan. 8. 23. Matth. 23. 32. Dan. 11. 36. Which may be a preservative of patience, at the prosperity of the wicked, since the reward of their wickedness i● sure, though it be slow.  
V. 17. a smoking furnace] The smoking furnace, and burning lamp, or lamp of fire passing betwixt the parts, signified Gods assent to the covenant after the manner noted vers. 10. for God is compared to fire, Heb. 12. vers. last, and makes apparitions by fire, Exod. 3. 2.& 20. 18. And Christ, who is God, appeared to Daniel, and John with eyes like a flamme, Dan. 10. 6. Revel. 1. 14. and the smoking furnace, whose fire is not seen, may note that God himself is invisible, though he show a burning lamp as a glimpse of his glory. Besides, the smoking furnace may note the great affliction of the Israelites in Egypt, Exod. 1. vers. 11. 18. see Psal. 21. 9. Lam. 5. 10. Mal. 4. 1. but especially, Deut. 4. 20. Jer. 11. 4. and the burning lamp deliverance from it, or salvation out of it; as Isa. 62. 1. and that in this order, first the furnate of affliction, and then the lamp of salvation.  
V. 18. have I given] Gods promises for the future, are oft times set down, as already performed, by reason of his faithfulness, and infallibility.  
from the river] Which some expound to be from the fountain of Euphrates to the fall; most take it for the River Nilus, or for a branch of it running betwixt Pelusium and Rhinocotura, or Rhinocolura, so name from the severity of an Egyptian King, cutting off the noses of notorious thieves and malefactors, and banishing them to that place, Diodor. Sic. lib. 2. cap. 1. Some derive this River from the mountaines of Kedar, and some affirm it hath not its original and supply from the earth, but from heaven by rain, and therefore it is called by such a name in latin as signifieth a brook, which sometimes may be dry; howsoever, it bordereth on the South part of Palestine, or the Land of Canaan. The usual limits of the Land of Canaan are noted for the Longitude to be from Dan, a( northern city situate at the foot of Mount Lebanon) to Bersheba( a Southern city in the Tribe of Simeon) that is, about an hundred and sixty miles in length, and the latitude or breadth from Jordan in the East to the great Sea Westward which is about eighteen miles, Adrichom. delft. Epist. prefixed. Theatr. terr. Sanct. and in the 34. of Numbers where the parts of the Land of Canaan were most exactly described, it is confined far short of the extent here set down; but we are to conceive that this promise was not made personally to Abram, but for his posterity, and to be made good by degrees, for all that the Israelites possessed they had not at once; Exod. 23. 29. nor in the same manner and tenor, for they had the Land of Canaan in possession, afterwards the seed of Abram had the dominion of other Countreys, according to the amplitude of the promise in this place; as we see, 1 King. 4. 21. or if they had not, the cause was in their breach of covenant with God, not in Gods with them.  
great river]( Joh. 1. 4.) The River Euphrates was called the great river, not that of itself it was greater then any other, but for that by the falling of tigris into it it swelled beyond the breadth of other rivers.  
V. 19. The Kenites] Are thought to be the same with the Midianites, judge. 1. 16. compared with Exod. 3. 1. Here are reckoned t●nne sorts of people in Canaan, which by mixture, or diminution of some of them, afterwards were reduced to seven, as they are distinctly name, and definitely numbered, Deut. 7. 1.  
the Kenezites] These are thought to be the off-spring of Kenaz a Duke of Esaus race, Gen. 36. 15. 42. and more usually styled I●umeans: and though those that dwelled in Mount Sei● might not be meddled with,( God having made an express prohibition even to a foot of ground, Deut. 2. 4, 5.) yet this seemeth not to be general in regard of persons, nor of times, for the Edomites that descended from ●sau and bare his name( for one of his names was Edom) were all of them subdued by David, and brought under servitude, 2 Sam. 8. 14.  
V. 21. Canaanites] That name is sometime taken generally for any one of the Land of Canaan, and sometime specially, as here, and Deut. 7. 1. for a particular sort of Canaanites, who for something notable above the rest retained the name of the whole Nation. See Annot. on Chap. 13. vers. 7.   

CHAP. XVI.  
Vers. 1. SArai bare him no children] Those, whom God most favoureth, are not always most fruitful, though the fruit of the womb be his reward, Psal. 127. 3. see vers. 10.  
V. 2. restrained] She religiously acknowledgeth the restraint of her fruitfulness to be from God, but faileth in binding Gods power to the common order of nature, as though he could not give her children in her old age.  
V. her maid] Her bondwoman, Gal. 4. 22. whom she made choice of, rather then of a free-woman, because of such a one the issue should be as hers, as Rachel said of her hand-maid Bilhab, Gen. 30. 3. Of such adopted issue see 2 Sam. 21. 8. Esth. 2. 7.  
gave her] Abraham set no affection upon her as a bed-fellow, before Sarai offered her for a wife; it was not then unlawful lust, but a desire both of Abraham, and Sarai, that he might be the father, though she were not the mother of the promised seed; and this was practised by the patriarches in that time, though the first institution were otherwise, Gen. 2. 24. Mal. 2. 15.  
to be his wife] That is, in stead of a wife▪ as touching society in the bed, but otherwise she was inferior to a wife. See Annot. on Chap. 25. 1.  
V. 4. And he went] The first promise God made to him, was for multiplication of his progeny▪ but he  told him not how, and he seemed after long expectation to conceive that it must be fulfilled by an adopted heir, Chap. 15. 3. God tells him, vers. 4. that he should have an heir of his own loins, and having no such promise for Sarai, nor any hope by her contemned barrenness, to have issue by her, he takes her offer for her maid, wherein they both failed through infirmity of faith.  
despised] This punishment declareth what they gain, who attempt any thing against the word of God; evil counsel proveth worst to those that give it; and for Hagar we see in her a note of an il condition, which is to be proud, and scornful, when she should have been humble, and thankful. See Prov. 30. 21.  
V. 5. My wrong] I suffer wrong by the insolency of my handmaid, who hath ill requited my kindness to thee, and her, and I must lay the blame upon thee, who shouldst make her to be of better behaviour towards me; or her wrong of me will be a wrong upon thee, since being one flesh with thee by marriage, her contempt of one must needs turn to the disparagement of both. Some take the words not so much for a complaint, as for a commination, as if Sarai should threaten to be meet with him, and to recompense his wrong with some ill requital; howsoever herein she bewrays more passion then either religion, or judgement, as the Israelites, Exod. 5. 21. and the wife of Moses, Exod. 4. 26.  
V. 6. in thine hand] To correct her for her fault; though Sarai shewed too much wrath to her maid, and too little reverence to her husband, yet he gives her the respect of a wife, and the authority of a mistress, without any return of intemperance, or contumely towards her.  
hardly] Geneva, hardle. Heb. afflicted her. Correction given in anger hath usually more of rigour, then of right.  
V. 7. Angel] Which is Christ, as appeareth by vers. 10. 13. who is called an Angel, Exod. 14. 19.& Chap. 23. 20 21. 23. Isa. 63. 9. Mal. 3. 1. and who descendeth to the meanest in their miseries, to advis● and comfort them.  
to Shur] That was a city in the way from Canaan to Egypt, her native country, according to her name which signifieth flying, Schindl. Pentaglot. Col. 422. she played the fugitive from her mistesse, her pride, and impatience of correction made her set light by the best family in the world, and so in effect to excommunicate herself from it, and in likelihood from Religion, to her Egyptian Idolatry.  
V. 9. return] She should not have left her place for the displeasure of her mistress, Eccles. 10. 4. nor have run away with her masters child; but have submitted to the correction which she deserved, 1 Pet. 2. 18. and that is the counsel which the Angel giveth her.  
V. 11. Ishmael] His name was given him by an Angel, and it signifieth as some render it the Lord shall hear; as others, the Lord hath heard; which is more agreeable to the reason rendered by the Angel for it, viz. because the Lord hath heard thy affliction.  
V. 12. a wild man] Or according to the Hebrew, a wild ass man; That is, fierce and unruly, as a wild ass among men; see Job 39. 5 6, 7, 8. Jer. 2. 24. Hos. 8. 9. A contentious man is like a wild ass, without either wit, or manners; this is the condition of the Saracens the posterity of the Ishmaelites, who have their name from Saric, which in the Arabian Tongue signifieth a thief. Schindl: col. 423. Such especially have their hands against every one for booty, and every ones hand against them for safety.  
his hand shall be] He shall be a very quarrelsome man, showing himself an enemy to many, and provoking many to be his enemies.  
dwell in the presence] So did Ishmael, who is name with Isaac, as in a brotherly society coming to the funeral of his father, Gen. 25. 9. and died in the presence of all his brethren, Gen. Chap. 25. ver. 18. And for the Ishmaelites( his posterity) the meaning is, that they shall multiply, and enlarge their habitations about the borders of their brethren; who were some of them his brethren by the fathers side, as the sons of Ke●urah the Midianites, and others his near kinsmen, as the Idumeans, Ammonites, and Moabites.  
V. 13. here looked] To have a vision of God, or revelation from God in her holy masters family was no such great marvel, as that here in the wilderness God would vouchsafe so much grace to so unworthy an handmaid, so insolent a servant to so gracious a mistress, so transported first with pride of her favour, and then with impatience of deserved correction.  
Looked after] That is, have I( after a vision of God, who sees me, and hath talked with me) power to look, and live? for the appearance of God, or of an Angel was conceived to be a forerunner of death; therefore these be words of wonder, that after that intercourse betwixt God, and her, she yet liveth, which must arise by comparison of mans sinful frailty, with Gods omnipotent purity. See Gen. 32. 30. Exod. 24. 11.& 10. 1.& 33. 20. Deut. 4. 33. and Deut. 5. 24. judge. 6. 22. 23.& Chap. 13. 22. Esai. 6. 5. Luke 5. 8.  
V. 14. Beer-lahai-roy]( i.) the well of the living that seeth me: Either because the angel of the living God saw her; or because she saw the Angel of the Lord, and yet lived, but the former interpretation is rather to be received.   

CHAP. XVII.  
Vers. 1. ALmighty] The word is Shaddai signifying Almighty; for God can do any thing, Job. 42. 2. The Geneva renders it all-sufficient, and so must he needs be, who is Almighty; this is a good ground of Abrahams belief of all the promises of God, though in things above nature, or against it.  
Before me( Gen. 4●. 15. Psal. 116. 9. 1 Kings. 8. 25.) That is, whither soever thou goest have me still in thy thought to believe what I tell thee, and to do what I bid thee. See 1 Kings 2. 4. and Chap. 3. v. 6. 2 King. 20. 3.  
Be perfect] or upright and sincere. The way to perfection is so to live with men, as to consider God a looker on for all a man doth, and so to converse with God, as if men were spectators of his most private actions. See Annot. in Chap. 6. v. 9.  
V. 2. Make my Covenant] That is, renew it, or establish it being made, as vers. 7. Lev. 9. 24. Ezek. 3. 23. Dan. 8. 17.  
V. 3. Fell] Prostrate adoration is not unsuitable to gratulation, or rejoicing. See ver. 17.  
V. 4. many nations] Hebr. a multitude of nations.  
V. 5. thy name] Ab signifieth Father; ram, high; so that Abram signifieth high Father, and the letter[ he] inserted, maketh the name to end in ham, and Ham is the first syllable of Hamon signifying a multitude, and that multitude includeth many Nations, Rom. 4. 17. the Gentiles, as well as the Israelites, and those not onely his natural issue, as the Ishmaelites, Midianites, and Idumeans, but all true believers of what Nation soever, who are Abrahams children, Rom. 4. 11, 12. So his name now signifieth a high Father of a multitude: yet is not this name so given him, that it should be altogether unlawful to use the other, for we see the contrary, Nehem. 9. 7. but it rather noteth Gods especial favour, then prescribeth a necessary rule for that appellation. Some take the giving of a new name to note a sacramental renovation in the new sense of Circumcision which now was first added to the Covenant, and thence hath it been the practise of such as profess Religion, to give names to their children at their Circumcision. See Luk. 1. 59.& Chap. 2. v. 2.  
V. 7. God unto thee] I will exercise my perfections with especial respect to thy protection, and comfort; and for thy sake to thy seed after thee. See Heb. 8. 10. Revel. 21. 3.  
V. 8. unto thee] See Annot. in Chap. 35. vers. 12.  
stranger] Heb. of thy sojourning.  
everlasting possession] So Esa. 60. 21. yet this was but upon condition of the peoples part of the Covenant, which is faith, and obedience, which broken by them, they enjoyed the Land but a little while, Esa. 63. 18. but to the repentant believer the promise is made good by an eternal inheritance, Heb. 9. 15. 1 Pet. 1. 4.  
V. 10. Covenant] Circumcision is called the Covenant, because it is appointed by God as a seal of the Covenant, and hath the promise of grace joined unto it; which is common to all Sacraments. See Exod. 12. 11. Matth. 26. 18. Luk. 22. 20. Col. 2. 12. and as it is performed as a condition of the Covenant enjoined by God, it is a moral obedience; as exercised through faith in Gods promise, it is sacramental.  
V. 12. man-child] Male-children were onely circumcised, because the beginning of generation is from that sex, and so the original of corruption by generation was rather male then female; yet served it for a sign of that covenant to the female sex, because the woman is of the man, as the Apostle saith, 1 Cor. 11. 8. and the females were accounted( as to this Sacrament) with reference to their fathers, or to their husbands; so that to them( if they did believe and assent unto the Covenant, as God ordained it) may be applied the saying of the Apostle, 1 Cor. 7. 19. Gal. 6. 15.  
V. 11. foreskin] To wit, of the genital part, which so soon as sin appeared was for shane kept out of sight, and which is not onely corrupt in itself, but the means to convey corruption to another, which yet God can dignify with an holy use, in a sacramental sense, and hereby upon this dishonourable part he hath set so much honour, according to that of the Apostle, 1 Cor. 12. 23. that many nations have willingly taken up circumcision, as an honour to themselves; and the want of it hath been sometimes upbraided by way of contempt, as 1 Sam. 17. 36. The uses of circumcision were partly to distinguish Gods people from other nations, and to separate them from them; so that without they would yield to that, they were to have little communion with them, Gen. 34. 15. Partly to signify the cutting off of concupiscence, and the extirpation of sin, Deut. 10. 16.& 30. 6. Jer. 4. 4. Rom. 2. 29.& 4. 11. Phil. 3. 3. Col. 2. 11. which cometh by that part in propagation from man to man. And partly to betoken the purity of the promised seed, who was to have mans nature, but without any corruption, which in ordinary generation is derived from it; and withall, not onely to be a sign of Gods Covenant with Abraham, and his seed, especially the godly, but to a seal of the righteousness of faith, Rom. 4. 11. and remission of sins by the bloodshedding of the promised seed, Heb. 9. 22. Some add, that it is a type of baptism.  
V. 12. eight dayes old] Heb. a son of eight dayes. Yet if the child were too weak to bear circumcision, it might be forborn till it were stronger: see Josh. 5. vers. 5, 6. but sooner then the eighth day the child was not to be circumcised, lest it should be too weak to endure the pain; nor were young cattle to be offered until they had been nourished seven dayes  
with the damme, Levit. 22. 27. and it was better for the mother who by that time might be in better case to bear her part of the severity of that Sacrament( viz. her motherly compassion for the pain of her child.) Here is a ground for baptism of infants; for baptism succeedeth succeedeth in the place of Circumcision, as the Sacrament of admission, or entrance into the Church, Col. 2. 12.  
V. 13. He that is born] All the males of his family, whether natives or strangers, bond or free, must needs be circumcised, so are the words of this verse; which is to be understood of the children of strangers, for none of them, if of age to consent or dissent, was to be compelled to be circumcised; for Circumcision was to be used but as a token of the covenant, vers. 11. and he that was out of the covenant( as all those who were not of Abrahams seed by the free woman were, unless they were Proselytes, and willingly betook themselves to the profession of the Religion of Abraham, and then they were Abrahams spiritual, though not his carnal, posterity) was kept out from Circumcision also; upon this ground it is probably conceived that neither Ishmael nor Esau, if they had been out of the families of their fathers, had been bound to receive Circumcision.  
everlasting] The word Olam, or Ghnolam, in the original is sometimes referred to the time past, as remember the dayes of old, remove not the ancient land mark, Prov. 22. 28. The word rendered old, and ancient, is Olam, or Ghnolam in both places. Sometimes it is taken for the time to come, and that either for term of life, as Deut. 15. 17. or for some long duration, determined by some notable change, or alteration of things; as the doors of the Temple are called everlasting doors, Psal. 24. 9. by which the King of glory, that is, the ark, with Gods especial presence between the Cherubims, 1 Sam. 4. 4. was to enter; yet those doors were destroyed with the Temple, and in the ruin of it after the coming of Christ, was Circumcision, and other ordinances of the old Priesthood at an end; see Heb. 7. 12. Chap. 8. vers. 9, 10. and the Covenant may be said to be everlasting, in respect of the spiritual part, for which Circumcision was ordained; and in respect of the long continuance of the outward ceremony.  
V. 14. cut off] Which cutting off may be conceived to be of three kinds; 1. By capital punishment by the Magistrate on such as were bound unto it and did contemn it. 2. By excommunication of them as not appertaining to the people of God. 3. By Divine judgement where the former means were not or could not with conveniency be used. But howsoever it fell out with offenders of full age,( for it is doubtful how this cutting off should be understood) yet it cannot be meant of Infants; for though the Septuagint add to child[ eight dayes old] that is not in the Hebrew Text, nor can they be said to break the Covenant, who can do nothing that belongeth to the keeping of it; and the words from the original may be red thus, The male that doth not circumcise the foreskin of his flesh: that is, who could do it himself, or actually consent to the doing of it by another and would not: they then by whose default Circumcision is omitted here are threatened, and so we see that Moses, who should have circumcised his child, was in danger to be killed, not the child itself, Exod. 4. vers. 24, 25. Besides that the want of Circumcision( except in case of contempt or wilful neglect) was not so perilous, and penal,( as to be punished with cutting off) may appear by the omission of it for forty yeares in the wilderness, Josh. 5. 7. which is not yet reproved in the Scripture; and the Passeover prescribed to be kept the fourteenth day of the first month upon the same terms, as an Ordinance for ever, Exod. 12. 14. 16. and on the same penalty, vers. 15. might yet upon extraordinary occasion be put off until the fourteenth day of the second month, Num. 9. 10, 11. and was omitted for the most part during the Israelites journeying in the wilderness; for it was celebrated but once in forty yeares, nor was to be eaten by any that was not circumcised. There was then no such necessity to salvation either of the one, or the other, as that damnation should be the punishment of a mere omission, especially in Infants not capable either of the command, or contempt; yet if any not circumcised in his childhood should when he were come to ripeness of yeares refuse the Sacrament, he would become guilty of the contempt of God in it, and so would deserve to be cut off either by the hand of the Magistrate, or by excommunication out of the Church, or by the Justice of God, as in the case of Moses before mentioned; and if he continued in that contumacy, he deserved to be cut off from all communion of the Saints both on earth, and in heaven: The like commination is made for the breach of other temporary ordinances, as Exod. 12. 15.& Chap. 31. 14. Levit. 7. 20.& Chap. 10. 6, 7. 9.  
V. 15. but Sarah] That name Sarai( as some expound it) signifieth my Lady, or princess, or in the plural Number, my Princesses: they that gave her that name wished her much honour, and with her name at least in their affection prophesied of it; but that name having a term of restriction my is not so honourable as that which is given her by God: For now as her husbands name was changed to note the multiplicity of his seed, so is hers for the same reason, I changed into H, the first letter of Hamon signifying multitude, for she was to be a fruitful mother of much people, by the spreading of Isaacs posterity, her natural son; and by m ultiplying spiritual daughters, 1 Per. 3. 6. so that though she was but a Lady of a particular family now, she was to have a female pre-eminence of much larger extent and compass.  
V. 17. fell upon his face] See Annot. on vers. 3.  
laughed]( Psal. 126. 2.) This laughing is of admiration at Gods favour, not of distrust in his power, Rom 4. 19, 20. though he had hitherto found an indisposition in his body to beget a child, and having been so long without, he could not but entertain the promise by way of wonder and rejoicing; and in this rejoicing his faith might reach as far as the joy of the Messiah, Luk. 2. 10. for our Saviour saith, he saw his day and rejoiced in it, Joh. 8. 56. and it might be strange to him, that Sarah whose present condition was past hope of conception, should now bring forth; and that himself having so long been onely an husband, should now and not before begin to be a father, and that they both should be fruitful in age, who in youth had been barren.  
an hundred yeares old] His yeares at that age of the world seem not in themselves to be any great impediment to procreation of children; and we red long after this, that Cato the famous Censor was father of a child at eighty yeares of age; and King Massinissa at eighty six yeares. Plin. not. Hist. lib. 7. cap. 14. But there was somewhat more in Abrahams case then more age to make the promise more admired, and that was, that he found an indisposition of body to beget, as if( as to that purpose) it were dead, as the Apostle speaketh, Rom. 4. 19. If it be said, that thirty seven yeares after this, when Sarah was dead and butted his body was not so dead, but that he married again and had six children by Keturah, Gen. 25. 1, 2. It is true, and therein God might show his power in ren●ing his vigour as the youth of an Eagle Psal. 103. 5.  
And shall Sarah] The matter was more strange that Sarah now should be a mother, then that Abraham should be a father,( though the same reason be rendered for it, that is, the barrenness of both, Rom. 4. 19) for as females are marriageable sooner then males, and so may be mothers younger then the male kind are fathers, so the virtue and power of conception ceaseth sooner then in men, as when they are about fifty yeares old. Plin. not. Hist. lib. 7. cap. 14. whereas it is usual with men after that age to be fathers of children.  
V. 18. O that Ishmael] His affection to Ishmael whom he knew, makes him less glad of Isaac, whom yet he knew not. Ignorance of better makes many take up their content with the worse; so many embrace the present world with little longing after the future, though much more worthy both of desire and endeavour, because they have none acquaintance with it: yet Abraham sheweth h imselfe a pious and an indulgent father, wishing he might live in Gods sight; that is, in his favour, as in the light of his countenance, Psal. 4. 6. for favour is signified by sight, as displeasure by hiding of the eyes, Isa. 59. 2.  
V. 19. call his name Isaac] Which signifieth Laughter, from his laughing, not from hers, for yet she had not laughed at the promise: Or, he might have his name of laughter for the joy that both of them might have by the birth of so hopeful a ●onne.  
everlasting] See Annot. on vers. 13.  
V. 20. Twelve Princes] Gen. 25. 16.  
V. 21. But my covenant] He promiseth to Ishmael a numerous and noble progeny of twelve Princes, vers. 20. but his principal blessing which is spiritual, he will settle upon Isaac by solemn covenant.  
V. 22. went up] He withdrew the demonstrations of his especial presence, as Gen. 35. 13. judge. 13. 20.  
V. 23. the self same day] They were well instructed which so readily obeied to be circumcised without resistance; Which thing declareth that masters in their houses, ought to be as Preachers to their families, that from the highest to the lowest they may obey the will of God. And it declareth likewise that this Sacrament was at first esStablished by undoubted assurance of Divine Revelation; for if by any authority inferior to that it had been proposed, it would have been rejected with indignation, and disdain, as a thing both shameful, and painful, and, in respect of tender infants, sinful: no wise father, nor tender hearred mother, would ever have given consent to  shed the blood of their little infant but of eight dayes old; but the majesty of the Lord so appeared with the appointment, that Abraham and his family were soon persuaded to it.  
V. 24. ninety yeares old and nine] The age of Abraham is five several times exactly noted in the Scripture, Gen. 12. 4.& 16. 16. and in this place, and 25. 7. with the variations of increase; which sheweth Gods vigilant providence over the persons, and passages of the faithful, and the estimation he hath of them in preserving their memory, Psal. 1 12. 6. whereas the name of the wicked shall rot, Prov. 10. 7.  
V. 25. thirteen yeares old] Hence the Arabians as the posterity of Ishmael going rather by example then by rule, use Circumcision not the eighth day but at the thirteenth year, Josephus Antiq. lib. 1. at the end of Chap. 12. in some Editions, and at the beginning of the 13. in others.  
V. 26. was Abraham] The circumcision of Abraham, and Ishmael is especially noted, as the chief of that great family; to show, that those, who are first in honour and preminence, should be most forward in obedience to Gods Ordinance, how difficult, or distasteful soever it be.  
V. 27. circumcised with him] It is not said by whom, it is not like that Abraham alone did circumcise them all in one day, though( no doubt) he bore the principal part in that performance, both for the Sacrament itself,& the religious instruction, and prayer belonging to it. The modern Jews use chirurgeons in that service, and some are especially employed therein, as Midwives for child-birth, who are known by the long and sharpened nails of their thumbs. Of the whole manner of Circumcision, see Bux. Synag. Judaeor. c. 2. p. 71, &c.   

CHAP. XVIII.  
Vers. 1. plain of Mamre] See Annot. on Chap. 13. vers. 18. V. 2. three men] That is, three Angels in mens shape, so they seemed to him, and as such he entertained them; and so( though he knew it not) he had Angels for his guests, Heb. 13. 2. and among them Christ, for he assuming an human shape as the other two did, made one among them, and was the chief of them, as the title given to him, vers. 3.& 17. sheweth: and he is called an Angel also, Mal. 3.1.  
V. 2. towards the ground] He did them humble reverence after the manner of the eastern Countreys  
V. 3. Lord] Speaking to one of them, in whom appeared to be most majesty, he calleth him Lord, and that truly, for be is indeed the Lord not onely of men but of Angels, Heb. 1. 6.  
V. 4. wash your feet] For men used because eof the great heat to go barefooted in those parts, either altogether bare, or with sandals which had soles below, but were open above, and fastened to the foot with a buckle or lace; therefore it is noted by the Apostle for an act of charity to wash the Saints feet, 1 Tim. 5. 10.  
V. 5. a morsel of bread] He speaks sparing, but entertains bountifully, vers. 6, 7. It is good to have our deeds exceed our words.  
comfort] Heb. stay. Isa. 3. 1.  
therefore are ye come]( Chap. 19. 8.& 33. 10.) As directed to me by the special providence of God, to give me occasion and opportunity to express my respect, and to do offices of charitable observance unto you.  
V. 6. unto Sarah] Though Sarah were a great woman, so great as to be styled Lady or princess, having at least there hundred and eighteen servants under her, yet she is bidden to make ready meal, knead and bake cakes of it; and if she did it not with her own hands, she was( at least) to oversee the doing of it in due manner, and with good dispatch: A good example for great Ladies, that they do not think themselves too great or too good to play the good huswives. See Prov. 31. from vers. 10. to the 24.  
three measures] The least measure among the Hebrewes was of the quantity of an Hens egg, whereof twenty four make a Cab, and six Cabs are thought to be one of these measures.  
fine meal] Well and curiously sisted for the separation of brans, and all the grosser part of the corn when it cometh from the Mill.  
V. 7. ran] This hospitality of Abraham is v ery commendable, not onely for the plenty of provision, and choice of the best, but for the speedy preparation.  
V. 8. cate] As God gave them bodies for a time, so he gave them the faculties thereof to walk, to speak, to eat, and drink, and such lke; yet what was let into body in an extraordinary manner might afterwards be resolved into air; and what they did might not be so much by any natural faculties of those bodies they assumed, as by a supernatural application of those parts they had to what they did; and though our saviour say, Luke 24. 37, 38, 39. that a Spirit hath no such parts as man hath, and tehrefore gives them sensible satisfaction by handling that he was no spirit, yet spirits might, and sometimes did assume human shapes.  
V. 9. Where is Sarah] This question is moved not out of ignorance, but to take an occasion by it for what was after to be said, as Gen. 4. 9, 10.  
V. 10. return] Hebr. returning I will return. By a visitation of performance, as now of promise.  
time of life]( 2 King. 4. 16. Rom. 9. 9.) Some refer this to the Angel, as if he should say; If I live, &c. but then it must be taken after the manner of men, for Angels d●e not. Or, according to the time of life, may import as much assurance of the thing, as of the life of an Angel who is immortal; or, when the child shal come into this life by thy conception and delivery, wherein was an implicit promise both of the mothers and of the childs life also, this God could have effected presently, but he would not hasten the place of production before the ordinary time of bringing into life.  
behind him] It seems by this time he was nearer the Tent then Abraham was, and standing with his face towards Abraham without it, Sarah was at his back, being in the door of the Tent.  
V. 11. strike in age] Though Abraham being 99. yeares of age was past the prime of his strength, and so in a declining state of body, and in respect of fruit as a dead three in his own conceit, Rom. 4. 19.( especially, having continued childless until this time) yet living to the age of 175 yeares, he was not so far decayed, as to be altogether unapt for the begetting of a son. See Annot. on Chap. 17. vers. 17.  
manner of women] Who have helps to conception, which after that age do usually cease with that sex, though sometimes they may continue longer, and some now and then conceive without them. Arist. hist. animal. lib. 7. cap. 2. and it is reported by Pliny, of one that bare a child at sixty yeares of age, of another at eighty: Plin. N●t. Hist. lib. 7. cap. 14. Howsoever Sarah being of this age, and state of body, the prediction of her child bearing, must needs be of Divine revelation, and the accomplishment of it by a Divine virtue.  
V. 12. laughed] Not as Abraham did out of joy and admiration, Chap. 17. 7. nor as the wicked, by way of derision; but out of some diffidence mingled perhaps with some degree of irreverence, by reason of her own defect of faith, for she rather had respect to the order of nature, then believed the promise of God: but this was at the first apprehension of the news, which then seemed to be more strange, then true, but afterwards she recollected her religious thoughts of God, and believed that which at first she but admired, rather then believed. See Heb. 11. 11.  
within herself] Secretly, which gave her confidence to deny what she did, but that was soon turned into fear, when she saw she had to do with one that could discover what unto men was most concealed.  
my lord] Though she failed of faith in the promise, she was not wanting in her due respect to her husband, whom in her heart she honoured as her Lord, and not onely termed him so in outward speech, 1 Pet. 3. 6.  
V. 14. too hard] See the Annot. on Chap. 17. vers. 1.  
V. 15. she was afraid] To her weakness of faith, she addeth the telling of an untruth, and fearing to receive a rebuk, she is not afraid to deserve it by denying what she did; Such failings of the godly are noted not for imitation, but for caution.  
V. 16.* bring them on the way]* Act. 20. 38. Rom. 15. 24. 1 Cor. 16. 6. 11/ Tit. 3. 13.  
V. 17. Lord] Jehovah the Hebrew word sheweth, that this Angel was Christ; for this word is onely applied to God.  
hid] As it is a part of friendship to have the same friends and the same enemies, and to communicate in secret counsels, so God sheweth that he taketh Abraham for his friend, 2 Chro. 20. 7. in both; for the former, see Gen. Chap. 12. v. 3. and for the later this place is sufficient evidence, where it appeareth that God sheweth himself as a familiar friend to his faithful, and obedient servants, communicating unto them his secret counsels, Gen. 6. 13. Psal. 25. 14. Amos 3. 7. Joh. 15. 15. They then being so instructed of God may well be wiser then other men, Psal. 119. 98, 99. This Judgement was the more meet to be revealed unto Abraham, as to a chief member of the Church, and might and would thence give good documents, and instructions to his Church. Whereof God giveth him a very good testimony▪ vers. 19. and it was also to give him occasion to exercise his charity and devotion in praying for the Sodomites▪  
V. 18. a great Nation] By reason of his multiplied posterity.  
blessed in him] That is, by reason of Christ descended from his loins.  
V. 19. I know] God knoweth not only what a man is, but what he shall be; not only what he doth, but what he will do; therefore we must not m●●sure his dealing with men by mens rules or examples, who know no further then for the present.  
he will command]( Gen. 28. 1. Deut. 32. 46. Prov. 6. 20.) That which is here said of Abraham, should be done by every father of a family; who is so religiously to order his household, as to make it like unto a Church; so it is like Philemon did, vers. 2. Though the Church in his house might be also the Assembly of Christians in the Primitive and persecuting times of the Gospel.  
after him] The godly precepts of parents, and masters bind their children and servants to obedience when they are dead. See Jer. 35. from the sixteen to the end of the Chapter.  
that the LORD may bring] Mans obedience is no meritorious cause, though it be a condition of Gods beneficence; his love is the root, the goodness, and good things of his children the fruit of it, Deut. 4. 37.  
upon Abraham] The happy condition of posterity redounds to the honour, and to the comfort of their progenitors; and so on the contrary parents may be said to suffer in their children, Matth. 15. 22.  
V. 20. the cry] The notice that God takes of sin is figuratively set out by a great cry or noise that cannot but be heard; be the sin never so secret or silent, he knows it as well as that which is most open and clamorous.  
Sodom and Gomorrah] There were two cities more destroyed with fire and brimstone, but he nameth onely these two, as being more notable for estate and greatness, and more notorious for lewdness: they were guilty of other sins besides these expressed in this story. See Ezek. 16. 49.  
V. 21. I will go down]( Gen. 11. 5. Exod. 3. 8. Mic. 13.) God speaketh after the manner of men, to let them know, that he taketh especial notice of notorious sinners, and will take a course to punish them; and to set them an example to enter into Judgement with good advice, as Job saith of himself, The cause which I knew not, I preached out, Job 29. 16. But God knoweth all things presently, without searching, though never so secret; certainly, without erring, though never so doubtful, in respect of men. See Chap. 2. vers. 19.  
cry] Our sins cry for vengeance, though none accuse: it is a figurative phrase importing that God is much provoked before he punish, Jonah 1. 2. See Annot. on vers. 20.  
V. 22. stood yet before] Abraham by this time knew him, whom he talked with, to be God, to whom he sueth as to the Judge of all the world; and he taketh it upon him, and answereth as having the power of God to save, and to destroy; when the other two, that were with him, were gone before toward sodom.  
V. 23. the righteous]( Ezek. 9.& Chap. 21. 3.) That is, such as his Nephew Lot, or others who were not guilty either by act, or approbation of those heinous crimes, which called for vengeance upon that sinful city.  
V. 25. shall not the Judge] And in this negative question is emphatically implyed an affirmative position, which is, that God above all others must and will do right, because from his Judgement there is none appeal.  
V. 27. dust and ashes] Dust, by the baseness of his original, and end for his bodily part, Gen. 3. 19. and ashes, as deserving to be burned to ashes, if God should deal with him rather in justice then in mercy: of this he is the more apprehensive by his nearer approach unto God. See Isa. 6. 5. Luk. 5. 8.  
V. 32. this once] If God refused not the prayer for the wicked Sodomites even to the sixth request, how much more will he hear the prayers of the godly for the afflicted Church? In this intercession of Abraham, his charity, his humility, his modesty, his fervency and importunity, excellent qualifications for a petitioner to God, are worthy to be observed and used in prayer. It is to be noted, that he prayeth not for Lot in particular, not doubting but God would set him in safety from punishment, as well as he had kept him from society in sin, See vers. 23.  
ten] He speaks of sodom onely,( and in sodom( as some conceive) with especial respect to Lots family) which had most provoked God to wrath, and which for Lots sake he desired most to be spared. God declareth that his judgements were done in great mercy, for as much as all were so corrupt, that not only not fifty, but not ten righteous men could be found there, and also that the wicked are spared for the righteous sake. See Gen. 12. 3. Jer. 5. 1. Isa. 65. 8. Yet these be acts of especial grace, granted to great favourites, as Abraham was; but are not to be drawn into a general rule, Ezek. 14. 18.   

CHAP. XIX.  
Vers. 1. TWo Angels] Two of the three which were with Abraham, wherein we see Gods provident care in preserving his, albeit he reveal not himself to all alike; For Lot had but two Angels, Abraham three that appeared unto him, and were entertained by him; Gen. 18. vers. 2. of which three one was God or the son of God; Called an Angel, Mal. 3. 1. though in the resemblance of man; who stayed with Abraham while the other two went toward sodom, Chap. 18. vers. 22. to destroy it, vers. 13. of this Chapter.  
i● the gate] As Abraham at his Tent door, Chap. 18. v. 1. where he might best observe who were the meetest objects for charitable entertainment, especially strangers, who at this time of the day( that is, evening) were either to take up their lodgings, or to abide in the streets all night.  
V. 3. pressed upon them] That is prayed them instantly.  
turned in] In the precedent verse they said they would abide in the street all night, and they meant sincerely so to have done, if Lots importunity had not pressed them to turn in to him; for a slight invitation may be seriously refused, and that which is serious and urgent accepted afterwards, and that without either hypocrisy in the one, or levity in the other. See the like, Luk. 24. vers. 28, 29.  
eat] See the Annot. on Chap. 18. vers. 8.  
V. 4. old and young] All the people; nothing is more dangerous, then to dwell where sin reigneth, for it corrupteth all: see Exod. 16. 2. Jer. 9. 4.& 32. 32. Ezek. 14. 5. Nahum. 3. 1. therefore better to stay all night in the streets as the Angels spake, vers. 2. then to take up a lodging with such lewd hosts as the Sodomites were: And here we see that community in consent is no good argument of a good cause, for the whole city is assembled for a most wicked purpose against godly Lot, and his heavenly guests.  
V. 5. know them] The Scripture in this word knowing modestly intimateth a most immodest meaning, not fit to be mentioned in plain terms: see Gen. 4. 1. Numb. 31. 17. judge. 19. 22. This sin is from these men( men in shape though worse then beasts in their lusts, as the Angels in human appearance were better then men) called sodomy( as the buying of spiritual things from Simon Magus his offer, Act. 8. 18. is called simony) and it is an abuse of either sex against nature: see Levit. Chap. 18. 22, &c. 20. 13. Rom. 1. 23, 24. wherein the Sodomites were most impudent, Isa. 3. 9. and to their impudence was added violence, as 〈◇〉 those sons of Belial, judge. 19. 22.  
V. 7. brethren] Not by blood, or affinity, nor by profession of Religion; but by community of nature, and vicinity of dwelling. In this courteous compellation, and submissive supplication to those who were disposed to do the foulest deeds that could be, he shewed his patience and his prudence; when many are vehemently bent against one, smooth words must serve in stead of rough resistance; this is according to the Apostles counsel, 2 Tim. 2. 25.  
V. 8. daughters] He deserveth praise in defending his holy and honourable guests from dishonourable violence and violation of their purity; but he is to be blamed for seeking unlawful means; for we may not do evil, that good may come thereof, Rom. 3. 8. and it was the more evil because his daughters were betrothed, and in a manner married, vers. 14. though yet virgins, vers. 8. and howsoever it had been more shane in the Sodomites to offer that abuse to his guests, it was more sin in Lot to offer to prostitute his daughters to their brutish and▪ boundless lusts. Some think he made this motion, making account that such an offer would qualify them so, as to take them off from both; as if one should pacify an enraged man against a third person by offering a dagger to kill himself to spare the other; or as Reuben, Chap. 42. 37.  
for therefore] That I should preserve them from all injury; that was Lots intent in his invitation, and thereto they yielded their consent, as if they came of purpose to put themselves under his protection.  
V. 9. Judge] When the godly do but their duty, the wicked impute unto them usurpation above right, Exod. 2. 14. 2 Chron. 25. 16.  
worse] The wicked become worse by that which should make them better, and from shameless impudence, proceed to fearless violence.  
V. 11. with blindness] Which though it were universal as the sin was, yet it was not total, for it seems they could discern the house but not the door, as the Aramites, who had but a dim or confused sight when they followed the Prophet they knew not whither, 2 King. 6. 18. The same word that is here used for blindness,( or blindnesses in the plural number, because of the number of those that were blind, or the extraordinary manner of the blindness itself) is used but once more in the Scripture, that is, 2 King. 6. 18. for the blindness of the Aramites, who had such a glimmering of sight that they could follow the Prophet, though they did not distinctly discern who he was, or the way they went, or the city where they were: see Mar. 8. 24. Luk. 24. 16. And this blindness might be occasioned by the Angels representation of the door as a continued wall, or of another figure then appeared before, or by thickening and darkening the air that it could not clearly convey the species to the eye, or by weakening the eye-sight, or troubling the common sense that it could not plainly distinguish of the objects presented unto it, which sometimes we may discern in drunkards, who have their eyes open, and yet do not distinctly discern what is set before them. The Sodomites eyes being before( as Saint Peter speaketh) full of adultery, 2 Pet. 2. 14. that cannot cease from sin, but still lustfully gazing after beauty without distinction of male or female, were justly and ●utably punished in this sort.  
V. 12. sons in law, or sons] They mention these several ●itles to note how gracious Lot was, that for his sake those that pertained to him under what relation soever should be preserved, if they would be warned of the danger; but it seemeth Lot had no sons of his own, else he would have spoken to them as well as to his sons in law, vers. 14. whether he had other daughters then those two whom he offered to the Sodomites as pure virgins, vers. 8. may be doubted; if he had not, these sons in law were yet but espoused to them, because they we●e virgins▪ and the word[ married] vers. 14. may according to the original be rendered[ taking his daughters] that is, about to take, as well as had taken them to wife, or should mary( as some Translations vary the reading) See Deut. 22. vers. 23, 24.& Gen. 38. 11. 14.& Matth. 1. vers. 18, 19, 20.& 25▪ and these espousals were useful and commendable preparatives before the consummation of marriage.  
V. 15. which are here] Which phrase doth not necessary imply that Lot had other daughters elsewhere, for which are here, or found, is according to the Hebrew word no more then which.  
iniquity] Or, punishment. So near of kin are sin and punishment, that the one followeth the other as the effect doth the cause, and that one name may serve to signify both: see Gen. 4. 7. 13.  
V. 16. laid hold] The mercy of God striveth to overcome mans slowness in following his calling. See Joh. 6. 44.  
V. 17. he said] That is, neither of the other two Angels, but he who stayed behind with Abraham, Chap. 18. 22. while they went toward sodom, and now in their return met them, and made himself known to Lot, as the passage betwixt them in the ensuing verses shows.  
look not behind]( Luk. 9. 62. Matth. 24. 18.) The words though particularly spoken to Lot, were( as the event sheweth, vers. 26.) directed to the rest, who were so far to renounce the delights, and to detest the lewdness of sodom, and to make so much hast from it, as not to vouchsafe a look towards it.  
escape lest] human means is not to be contemned, though the deliverance be of Divine grace. See vers. 12.& Rev. 18. 4.  
V. 18. not so]( Act. 10. 14.) Lots infirmity of faith, and fearfulness here appears, which makes him speak as if he saw a better way of security to himself then God had shewed him.  
V. 19. I cannot escape] See Annot. on vers. 22.  
V. 20. a little one] A place for the smallness of it of no great importance, but to be made an example of vengeance. The name of the city, Zoar, or, Tsoar, vers. 22. signifieth little, and being so, it is like there was the less sin, and the more safety; and it was but a little way off, and so Lot might be sooner there, then at the mountain.  
V. 22. I cannot] Because Gods commandement was to destroy the city, and save Lot; it was thus decreed by God, and thus it needs must come to pass; wherein appears how much the wicked are beholding to the godly for their company, and how much the godly are bound to God for his benignity. See Isa. 65. 8.  
Zoar] Which before was call Bela, Chap. 14. 2.  
V. 24. sodom and Gomorrah] And the neighbour Cities, Jer. 49. 18. to wit, Admah, and Zeboim, mentioned as examples of Gods wrath, Hos. 11. 8. and all four are name together, as partners in the same punishment, Deut. 29. 23.  
brimstone and fire] A fit punishment for so horrible a sin; the stink of brimstone and the heat of fire answering to the noysomenesse and burning of such uncleanness; a sin so contrary to God and man, that nature seems to be inverted to punish it, and the pains of hell to come down from heaven, fire contrary to its nature descending, and rain contrary to its nature not quenching, but burning where it fell.  
from the Lord] That is, from himself, after the Hebrew phrase, putting the noun for the pronoun, as Gen. 1. 27.& 2 Chron. 7. 2. and this showing that this fierce vengeance came not from any inferior, but from the supreme cause, even God himself. They who understand this place so, that the Lord raining from the Lord, should be meant of God the son raining from God the Father, show an attentive mind to the doctrine of the trinity▪ but hence to argue for that point against the Jews, or Anti-Trinitarians is not so proper, since they may allege there is an hebraism in the phrase, whereby the noun is used for the pronoun,( as hath been said and shown out of Scripture:) therefore the Syrmian council which anathematizeth those that deny this place for a proof of the trinity, was rather rash then truly religious. See Caranz: Sum. council. fol. 9. p. b. in duodecimo.  
V. 25. and all the plain] Which had five Cities in it, sodom, and Gomorrah, Admah, and Zeboim, and Zoar, whereof all but the last and the least were consumed by the miraculous judgement, vers. 21. see Deut. 19. 23. which made the Lake Asphaltites, called the dead Sea, because no living creature is nourished in it, or the salt Sea; see Annot. on Chap. 14. 3. which in breadth is about five or six miles, in length about four or five dayes journey; of which memorable and horrible things are reported by Josephus de Bello Judaico lib. 5. cap. 5.& Adrich. delft. Theatr. ter. Sanct. in the Tribe of Judah, p. 52. nu. 186. p. 44. nu. 66. and in particular he reporteth that there are trees bearing fruit, faire without, and but with a touch falling into ashes; the like is testified by Solinus, c. 48. and by Josephus in the place forecited. So doth God turn a fruitful land into barrenness for the wickedness of them that dwell therein, Psal. 107. 34.  
V. 26. looked back] As too much minding the wicked City, or too little heeding the prohibition of God, who was to be obeied to a glance or look of the eye, though that glance would have saved those Cities.  
pillar of salt] That place is noted for Salt as well as for Brimstone, Gen. 14. 3.& Deut. 29. 23. This change was made as touching her body onely; some think she was strooke dead with lightning, and that her body was hardened and fixed in the place where it stood, and that it was of a salt and brackish smell,& therefore was called a pillar of salt. But Josephus according to the letter of the Text, saith, she was turned into a pillar of salt, Antiq. lib. 1. cap. 12. and that he hath seen it, and that it remained unto the day wherein he writ the report of it: and Plin. not. Hist. lib. 31. cap. 17. maketh mention of salt so hard as to serve for state for the building of houses, and to hold out against all means of melting. Howsoever, this change was a notable monument of Gods vengeance( to all that passed that way) for perpetual memory thereof; for salt preserveth things from perishing and putrefaction, therefore a perpetual Covenant is called a covenant of salt, Num. 18. 19. 2 Chron. 13. 5. and we must keep her judgement in memory, for a caveat against apostasy in the least degree, by virtue of our Saviours memorandum, Luk. 17. 32.  
V. 29. remembered Abraham] It is not unlike that Abraham made particular intercession for Lot, at least that he had him in his mind when he prayed for sodom; the prayer of one faithful person avails much for another, Philem. 22. And Lot had the more need of Abrahams prayer, because for his living among the wicked( when he might have done otherwise) he deserved to be made partaker of the temporal punishment.  
V. 30. mountain] He was bidden before, vers. 17. to fly to the mountain, but refused, and made choice of Zoar as more safe; now he is afraid of Zoar, and flieth for refuge to the mountain. Want of faith in God, and obedience to God, makes us fickle, and unstable, as Jam. 1. 8.  
feared to dwell in Zoar, and dwelled in a cave] His fear might be lest Zoar might be guilty of the same sins for which sodom was consumed; or, that he as a noted opposite to the Sodomites, should be accused as some cause of their calamity, for the wicked are very forward in criminal charges against the godly; witness the complaints of the Heathens against the ancient Christians, to whom was imputed whatsoever misery whether from the hand of God or man befell mankind. See c. 19. 9.  
V. 31. not a man] Meaning in the country which the Lord had now destroyed; being shut up in a cave, they expected no access of others unto them; else from the mountain they might discern Zoar remaining, and might,( but that their minds were troubled) have thought of their uncle Abraham, and his numerous family, who lived out of the compass of this terrible desolation, though not very far from the places that were destroyed: see vers. 28.  
V. 32. drink] For he would never have done that abominable act, if he had not been overcome with wine, which might make him forget what was become of his wife, and so cause him not to doubt but that she was in his bed.  
V. 33. perceived not] drunkenness drowns both the understanding, sense, and conscience: See vers. 35.  
V. 34. this night also] Lot offended against the chastity of both his daughters, in offering them up unto the Sodomites, and they now conspire against his chastity, so is he punished in the same kind, wherein he offended; which is just, as from God, though evil in them: see judge. 1. 7. 1 Sam. 15. 33. 1 Kin. 19. 21.  
V. 36. with child] Thus God permitteth him to fall most horribly in the solitary mountain, whom the wickedness of sodom could not overcome; God suffers such commixtions to take effect, while he makes more lawful conjunction fruitless, for the greater shane of the fact.  
V. 37. Moab] Signifieth of the father, or, according to the meaning, a son begotten by my father. See Annot. on vers. 38.  
Moabites] Who, as they were born of horrible incest, so were they and their posterity vile, and wicked: see Numb. 21. 29.& Chap. 25. vers. 1, 2, 3. yet of such came virtuous Ruth, Ruth 3. 11. and of her was our blessed Saviour lineally descended, Mat. 1. 5. So can God out of the corruptest stock produce the most pleasant, and wholesome fruit.  
V. 38. Ben-ammi] That is, son of my people: signifying by this, and the former name Moab, vers. 37. that they rather rejoiced in their sin then repented for it: Or, rather in their fruitfulness then in their offence; for they minded not carnal pleasure so much as the propagation of posterity, and to preserve seed of their religious father; in whose example we see many proofs of human infirmity, as in the inconsiderate offer of his daughters to the Sodomites, his feeble faith touching his safety; first in the mountain, then in Zoar; his drunkenness and incest, though without his knowledge, which are recorded for Caution against presumption; for in many things we sin all, saith Saint James, Jam. 8. 2. and against indiscreet imitation of the examples of the best, which we must take but with limitation, 1 Cor. 11. 1. and for consolation of those that offend of frailty; for notwithstanding his distrust, and in part disobedience, his svit was accepted, vers. 21. and after the worst of all this the holy Spirit maketh honourable mention of him by Saint Peter, God delivered just Lot vexed with the filthy conversation of the wicked, 2 Pet. 2. 7.   

CHAP. XX.  
Vers. 1. THence] That is, from the Plain of Mamre where he entertained the Angels, Chap. 18. 1. and where he had abode above fourteen yeares; he removed thence, haply, because the air was less wholesome, being near that noisome fulphurious Lake which was a memorial of Gods vengeance on those wicked Cities destroyed by fire and brimstone. The distance betwixt the two places is measured to six leagues.  
Kadesh and Shur] Two deserts.  
Gerar] The name both of a country and city of the Philistines, bordering upon the southern part of Canaan.  
V. 2. said of Sarah] That is, to those that asked of him.  
my sister] Abraham had now twice fallen into this fault; such is mans frailty that the best may fall into the same fault more then once. So Jehosaphat though reproved by Jehu for joining in league with wicked Ahab, 2 Chron. 19. 2. did again do the like in his confederacie with Ahaziah, and was again reproved by another Prophet, 2 Chron. 20. 37. See Annot. on Gen. Chap. 12. 13.  
Abimelech] A name usual among the Kings of Palestine, as Pharaoh with the Kings of Egypt; it is compounded of benignity and authority, signifying a Father and a King, for Rulers( and among them Kings are the chief) are Fathers to such as are subordinate to them, as 2 King. 5. 18. Job 29. 16. and under that title are they to be honoured by the fifth Commandement; and hereby is implied that they must rule with indulgence, as Fathers; and their subjects obey with benevolence, as children.  
V. 3. dream] dreams, for the most part, proceed of multitude of business, or thoughts of the day, Eccles. 5. 3. Or from the temperament of the body, or disposition of the mind; but sometimes they are sent of God, though very rarely; and when they are so, they are for the most part imparted to holy persons, and for holy and weighty reasons; and they bring their evidence and assurance with them, that they are no illusions of Satan, or of vain fancy, or siction, as those reproved by the Prophet Jeremiah, Chap. 23. vers. 25. 27. And hereby God hath a pre-eminence above all human teachers, for they can teach onely such as are awake, whereas he can instruct such as are asleep, in their dreams, and thereby he can work both the conviction, and conversion of a sinner. See Chap. 20. 3.  
dead] This was said to him when Gods hand was upon him in the plagues he sent upon him and his household, which were not deadly; but now to prevent the accomplishment of his purpose, and the further punishment due unto it, God cometh upon him with this commination; which sheweth how greatly God doth detest the breach of marriage: This death was deserved by that he had done already, and purposed to do; and had been certainly inflicted, if he had perfected his sin: See vers. 7. See also, Chap. 2. 17.& Joh. 3. vers. 18.  
V. 4. not come near] He was kept at a modest distance from her, by Gods restraining power, vers. 6.  
righteous nation] Here he confesseth that God would not punish but upon just cause; therefore wheresoever he punisheth, the cause is just, he conceiveth that the plague which his family felt, was for his sake inflicted upon his other subjects, as well as on his own family; for many times the subjects smart for the sins of the Rulers: whereof there is example not onely in the Scripture, as here, and Chap. 34. 24.& 2 Sam. 24. 17. but in human stories; and he accounts himself and his people righteous, because they knew not Sarah to be a wife.  
V. 5. integrity of my heart] As one falling by ignorance, and not doing evil of purpose, nor thinking to any one any harm; or not meaning to enjoy her otherwise then as his lawful wife, though he had one before, vers. 17. for Polygamy was not taken for a sin in those dayes.  
V. 6. I with-held thee] God maketh the restraint of sin, Gen. 31. 7.& 1 Sam. 25. 26. and the hearts of Kings are in his hand, Prov. 21. 1. and he doth it sometimes by secret instinct, sometimes by open instruction, and sometimes by Divine correction, as in this place.  
from sinning] If Abimelech had lain with Sarah, though he knew not that she had an husband, he had sinned; for ignorance though it be an excuse in part, doth not excuse from the whole, Luk. 12. 48.  
against me] Though the sin were immediately against Abrahams right, and Sarahs chastity, yet God having forbidden all unlawful actions, he cannot sin against man but he must sin against God. See Gen. 39 9.  
V. 7. restore] Restitution of that which is unlawfully taken must be made before sin be remitted or punishment removed. See Levit. 6. 4. 7.  
a Prophet] That is, one to whom God revealeth himself familiarly; and by the Spirit of prophecy he did foresee Christ many hundred yeares before he was born, Joh. 8. 56. and no doubt as a true Prophet did foretell and instruct others concerning his coming in the flesh, therefore do him no harm, Psal. 105. 15. He reproveth Kings for their sakes, saith the Psalmist, alluding to this of Abimelech and Abraham.  
and thou shalt live] A godly mans prayer is a sovereign cure of the Kings evil, 1 King. 13. 6. whereby the poorest Christian may gratify the greatest King.  
all that are thine] One sin of one man, especially of a public person, may raise Gods wrath to the ruin of many, 2 Sam. 24. 17. wherein( though as from God they may justly suffer for their own sins) their superiors are punished, in regard of their interest in them, and participation with them.  
V. 9. offended thee] To bring one to sin is rather an act of grudge, then of respect and love. See Revel. 2. 14.  
kingdom] See Annot. on vers. 7.  
V. 11. fear of God] He sheweth that no honesty can be hoped for where the fear of God is not. See Gen. 42. 18.& Prov. 16. 6.  
V. 12. my sister] By sister he meaneth his near kinswomans for so the Hebrewes use these words; see Gen. 13. 8. and she is thought to be the same with Iscah the daughter of Haran Abrahams brother, Gen. 11. 28. 29. Of such marriages see Annot. on Chap. 11. vers. 29.& on Levit. 18. 14.  
the daughter of, &c.] That is, my fathers grand-child( for grandchidren are reputed as sons and daughters, Chap. 31. vers. 28. Exod. 2. 18.) but not the grand-child of my mother, because it is like, his brother Haran and he had divers mothers, though the same father.  
V. 16. a covering of the eyes] Most Commentators complain of the difficulty of this place, which is covered or veiled over with ambiguity of the pronoun Hu, and of the noun Cheseph; the former word is rendered as referring to the gift of the King, or to the person of Abraham; and the word Cheseph is translated( by the best Ebricians) pieces of silver; and those pieces some will have to be very little pieces of silver, some half a shekel, some a whole shekel; hence the sense may be, referring Hu to the gift, that with that money( if it were a small piece like the Spanish Marevedines( whereof forty make up the price of a roman penny, Marian. de ponderibus& Mensuris, cap. 23. p. 119.) she might buy her a ve●le; if it were half a shekel, or a whole one, it might buy her many veils from time to time, as she should have occasion to use variety or new supply; and it is probable it might be shekels,( or some coin of value) both because he was a King that bestowed the gift, who was like to be more liberal then another man; and because the observation of some concerning the word Cheseph( which signifieth silver) is, that when it is name alone it stands for a shekel, as Numb. 7. 85. as where shekel is set down, and the metal not expressed, it is meant of silver, and not of any other metal, as Exod. 30. vers. 13. 15. compared with Chap. 28. 25, 26. and so this with the sheep, oxen, man-servants and maid-servants given to Abraham, with liberty to live where he liked in his Land, was as well a royal munificence as a reasonable recompense for the wrong done unto him. Of shekels, see Annot. on Chap. 23. vers. 15. And the use of the veil some conceive to be to con●cale her beauty,( that others might not be tempted by it;) others, that by wearing of a veil she should profess herself a married woman,( as Rebekah, Chap. 24. 65. See 1 Cor. 11. 10. and so might not be mistaken and solicited as a single woman, as now she was thought to be by Abimelech, vers. 5. and by Pharaoh before, Chap. 12. vers. 15.) others, shamefastly to cover herself, because her deceit was now detected; others, to make her so brave and glorious, as to cast a kind of awful fear on beholders, that they might not( at least any of the vulgar sort) presume to violate her chastity. Of these the two first Expositions are worthy of the first place for probability and appearance of truth and pertinency to the words of Abimelech; But if we refer the word Hu to the person, it importeth that by owning and acknowledging so worthy a man for her husband, the reverend regard of him should stand betwixt her and the eyes of wantons; so that shee should be thereby as veiled, or covered as with a veil, that they could not see her, at least they would not lustfully look upon her, with any hope to enjoy her.  
V. 16. unto all that are with thee and with all] There is no more in the Hebrew Text; therefore for supplement of the sense the word others or else-where is to be added; the meaning is, that she must make use of her veil in their company with whom she commonly converseth, that they may not have such a full view of her beauty as may invite their concupiscence to desire it; and when she goeth abroad where she is not known, she must put on her veil, where she may not only be lustfully looked on, but others deceived, as Abimelech was.  
reproved] God caused this heathen King to reprove her, because she dissembled, seeing God had given het an husband as a veil and defence; and shee was reproved not only by words, but by deeds, for his integrity compared with her deceitful and dangerous ensnaring of herself and him, makes her the worthier of rebuk; especially if he be considered as an heathen King, she as a professor of the right faith, and religion, and the wife of a Prophet.  
V. 18. closed up] So that( as many observe) such as were not with child could not conceive, and they were with child could not bring forth; but there was somewhat more in this plague then this; for if that were all, it could not so soon be observed as a common chastisement; and this was so both to male and female, for it was upon Abimelech as well as upon his wife, or other women, vers. 17. It is like then those passages of hature which appertain to generation and conception, were so shut up, that men and women could not but with pain and without hope of issue company together. Thus is barrenness sometimes the punishment of incontinency, whereof there is a memorable example in Solomon, whose 1000 female bed-fellowes left him but one son, Rehoboam, to reign in his stead, and him such a one as was nothing like his father, either in prudence or prosperity.   

CHAP. XXI.  
Vers. 1. VIsited] Visiting is sometimes taken for some actual evidence of Gods gracious promise, or providence to those he loveth; see Exod. 4. 31. Ruth 1. 6. as the Lord visited Hannah so that she conceived and bare three sons, 1 Sam. 2. 21. And as for production, so for preservation, Thou hast granted me life, and favour, and thy visitation hath preserved my spirit, Job 10. 12. And it is used not only of temporal, but of spiritual favours, as of that most gracious mission of the Messiah our blessed Saviour, of which it is said in the Song of Zachariah, He hath visited and redeemed his people, Luke 1. 68. And it is also used in a sense of severe justice, as in the second Commandement, Exod. 20. 5. and Deut. 2. 9. and in many more places: But here Gods visiting of Sarah is the just performance of his gracious promise for her fruitfulness at the time prefixed, vers. 2. foretold, Chap. 18. vers. 10. Promises being as a sending to some one that is absent by another, and performing being as the visiting of a friend by personal presence.  
V. 3. Isaac] God gave him that name when he prophesied of his birth, Gen. 17. 19. and it signifieth Laughter, because Abraham laughed at the news of their promised fruitfulness in their old age, Gen. 17. 17. though his laughter were of admiration, Sarahs was of suspicion or mistrust of the promise, for which she is reproved, chap. 18. 13, 14. wherein she was now reformed and laughed without offence, vers 6. and conceived that all that heard of his birth would laugh with her, as partakers and approvers of her joy: see Esay 54. 1.  
V. 4. eight dayes old] See Annot. on chap. 17. vers. 12.  
V. 6. made me to laugh] She laughed before and was blamed for it; see Annot. on chap. 18. 12. now shee will laugh for another cause, in another manner, not, as before, with doubt or irreverence, but with joyful assurance.  
V. 7. who would have said] It was more then nature could effect, or natural reason could conjecture; for women commonly give over child-bearing after fifty yeares of age, Plin. not. bist. lib. 7. cap. 14. And hence was the commendation of her faith, for though at first she doubted, soon after she believed, and thereupon conceived, Hebr. 11. 11.  
give children suck] Which may be meant by an Enallage of number, the plural for the singular, as Gen. 46. 23. or because though yet shee had but one, by the same power that made her the mother of one, she might be mother of more; or because of the abundance of her milk, which was enough for divers children; and so they that abound in milk give an alms of their superfluity, as nurses to those infants to whom they are no mothers.  
Suck] Sarahs practise may serve for a pattern to all women, whom God hath enabled to give suck, as well as to bring forth, that when God hath made them mothers they make themselves nurses; for the blessing of bearing, and nourishing in nature are joined together, Psal. 22. 9. as the miscarrying womb, and dry breasts are threatened together as a curse, Hos. 9. 14. a wilful curse to those that against the course of nature dry up their milk, and will not bestow it, as God and nature ordained it, for the bringing up of the child they have brought forth; their greatness will not excuse their neglect, for Sarah was wife to a very great man, reputed a mighty Prince, Gen. 23. 6. highly esteemed, and sought unto by Kings for favour, and confederacie, Gen. 20. 14, 15.& vers. 22.& 23. of this Chapter; and she was mistress of three hundred and eighteen man-servants, besides hand-maids in her family, the government whereof might require a great deal of attendance; besides, she was aged; but neither greatness, nor business, nor agednesse keeps her from this motherly duty; which is indeed to be preferred before the outward acts of public piety; and therefore Hannah became a mother, and resolved as a Nurse to tarry at home from the Temple, until the weening of her child; and that resolution was confirmed by the consent of her husband, 1 Sam. 1. 23.  
V. 8. weaned] It is not said at what age; nor is the weening of children to be stinted to a certain time,( as some do to two yeares, some to three, as in the second of Maccab. 7. 27. some to five, because when the life of man was longer, his infancy was proportionably longer, and so some conceive Isaacs weening to be the fifth year of his age) but according to the health, and strength of the child to digest stronger meat then milk, it is to be proportioned; this difference of diet, and growth is applied to spiritual proficiency, Heb. 5. 12, 13, 14.  
Feast] The making of a Feast at the birth is not so seasonable, for then the mother is weak, nor at the circumcision( as the Jews do, Buxtorf. c. 2. synagogue. Judaeor. misapplying this example of Abraham to their practise) but when the child hath escaped the greatest danger of his nursing, and groweth on to good hope of health, and strength, then it is convenient by a Feast of rejoicing among men, to profess thanksgiving to God, who hath given the occasion of such gratulation, and means, and liberty for a liberal enjoyment of the creatures with cheerfulness; for he hath given not onely bread for mans sustenance, but wine to make glad his heart, and oil to make him have a shining countenance, Psal. 104. 15. See 1 Sam. 1. 24, 25. And if it be true,( as some Hebrews observe) that all the while the child sucked, the husband and wife did forbear familiar society, then this rejoicing and solemnity might be as a Feast for a new marriage.  
V. 9. mocking] The word Metsahh●k is properly rendered laughing, but here and else-where it is taken for mocking, as Gen. 19. 14. Or, derision, or laughing to scorn, as Ezek. 23. 32. which may be so used, as to be counted a persecution, as this was, Gal. 4. 29. See Nehem. 2. 19.& Chap. 4. 1. What the manner was, whether in words or gestures, or both; and what the cause, whether because of his heirship, or by reason of some childish miscarriage, the Text saith nothing: some think that Ishmaels mocking was an inviting of him to Idolatry by way of sport and play, according to that in Exod. 32. 6. but Sarah who observed it, apprehended it as some bitter, and malignant scorn, which raised her wrath to a great height, as the next verse sheweth. With this mocking of the Egyptian womans son( as some conceive) began the four hundred yeares of Egyptian affliction; but for that see Annot. on Chap. 15. vers. 13.  
V. 10. cast out]( Gal. 4. 30.) Of this the Apostle Gal. 4. 24. maketh an Allegory; which( so far as concerneth conformity to this Text) a late godly Preacher now with God, in his Book of Prototypes, hath briefly noted thus. Here be two mothers, a bond-woman, and a free-woman; two Covenants, the Covenant of works, and of grace; two manners of begetting, by promise, or by faith; and after the flesh, or by nature; two kinds of children, bond-men, and free-men; and the bondmen persecuting the free: at this persecution Sarah( though otherwise a good woman) breaketh out into passion; cast out, &c. yet there might be reason why she desired their removal out of the family, both in respect of Hagar, and of her son; for now Sarah was a mother, she could not, as before, endure her partnership in her husbands bed; and his dear affection to Ishmael expressed, Gen. 17. 18. might make both the mother, and the son less respective both of Sarah, and Isaac; and by Ishmael as Isaac was mocked now, so he might be corrupted in his manners, because he was wicked; besides the honour of his holy pedigree would not be preserved so pure without mixture, and confusion, as if they had their dwellings at a distance: and therefore some conceive that Sarahs rejection of the son of the bond-woman was not onely passionate but prophetical, as foreseing and forespeaking the separation of the holy seed from the profane, whereof Abraham through his fond affection to Ishmael was not at that time so apprehensive as Sarah was; nor did either of them perhaps so understand or lay to heart as they should have done their corrupt choice of an evil course for accomplishment of the Divine promise, as if God would not keep his word unless they betook themselves to such a sinful supply by Hagar the Egyptian, a daughter or descendent of the race of Cham, who derided his own father; and this might justly occasion the disturbance of their household peace as before in the pride and contempt of a servant towards her mistress, so here of a brother toward his brother.  
V. 11. because of his son] Not because of Hagar, which sheweth that she was not his wife; for if so, he should have preferred her before his son; nor would he so far have given her over to the correction of Sarah as he did, Gen. 16. 6. had she been a wife; so that he had authority over her not as a wife, but onely as a servant.  
V. 12. harken unto her] Sometimes the superior must yield to the inferior, especially betwixt man and wife, who should never be angry both at once, but one bear with the others passion, and for a time give way unto it: there is also a discreet condescending sometimes of Kings to their Subjects, which maketh them afterwards more to be beloved, and better obeied: See 1 King. 12. 7. 2 Sam. 18. 4. Here though God biddeth Abraham harken unto Sarah in all that she hath said, he giveth not away the authority of the husband to the will of the wife; but for this particular case God ratifieth her words, whereto he yields, not as in obedience to her passionate appointment, but in his own discretion and duty to God.  
in Isaac]( Rom. 9. 7, 8. Heb, 11. 18.) The promised seed shall be counted from Isaac, and not from Ishmael; and the spiritual prerogative shall be entailed to him who by a supernatural blessing is born unto thee.  
V. 13. a nation]( Gen. 17. 20.& vers. 18. of this Chap.) The Ishmaelites shall come of him.  
V. 14. early] Before, while Sarah required the casting out of Hagar and Ishmael, it was grievous in his sight, because of his son, now having Gods command for it, he is very forward to perform it.  
bread] By bread may be understood other necessaries, for human sustenance, as in the Lords Prayer; and Mar. 6. 36. compared with Matth. 14. 15. yet being no more then Hagar could carry on her shoulder, it was strange that so rich, so good, and kind a man as Abraham, would sand them away so slenderly furnished with provision. It is not unlike that he meant to sand after them other supply; or that God so ordered their departure, to exercise his own providence in the particular passages that followed afterwards.  
and the child] Ishmael at this time was about eighteen years of age, which hath troubled many in the exposition of this Text, supposing the Text saith, that the bread, and bottle, and child were all said on Hagars shoulder; but the word child is to be construed with the verb took going before, not with the verb put; and the words are to be red with a parenthesis,( as our last Translation hath it) thus; And Abraham rose up early in the morning and took bread, and a bottle of water and gave it unto Hagar( putting it on her shoulder) and the child; and so the sense is clear, and the absurdity of such an importable burden shunned. The like speech is in Exod. ●9. 3. thou shalt bring them( that is, the unleavened cakes)( in a basket) with the bullock, and the two rams; where the words in a basket, must be put in a parenthesis, else they will run as if the bullock, &c. were put in the basket with the cakes.  
sent her away] True faith renounceth all natural affections, to obey Gods commandement: this is further manifested by Abrahams readiness to offer up Isaac in sacrifice, Chap. 22. 3.  
the wilderness of Beersheba] So called not when this story was acted, but afterwards, vers. 31.  
V. 15. cast the child] These words are not to be understood, as if the child had been laid on her shoulders, for she might do so if he were lead in her hand, being almost spent with drought and thirst in the wilderness, and unable to go any further; or fainting in the way she might sit down, and set him on her lap, and thence being hopeless of life, might in a pang of passion cast him from her; and this exposition is further cleared, vers. 18. where Hagar is bidden to lift up the lad, and hold him in her hand, not lay him on her shoulder, or bear him in her arms.  
V 17. God heard] God hath a merciful ear to the voice of ●isery: see Gen. 16. 11. Exod. 22. vers. 23. 27. 2 King. 13. 4. and that every where, in the wilderness,( as here) as well as in the City, and therefore every where men should lift up pure hands in prayer, without doubting, 1 Tim. 2. 8.  
where he is] Gods presence and providence are not fixed or confined to any place; wheresoever misery is, there is not onely his presence, but his power and pity to give relief.  
V. 19. opened her eyes] Except God open our eyes we can neither see, nor use the means before us: yet was she not blind before, but either her mind was passionately disturbed, that she did not mark what was before her, or her eye-sight, as touching that object, was miraculously restrained; as the eyes of the two Disciples going to Emmaus were withheld, so that they knew not our Saviour when they talked with him, Luk. 24 15. Or, her much weeping might for a time cause a dimness of her sight; but whatsoever was the impediment to her perceiving of the well it was now removed.  
V. 20. with the child] As touching outward things, God caused him to prosper, Gen. 17. 20.  
V. 21. the wilderness of Paran] A great wilderness by which the Israelites passed from Egypt to Canaan, of which Adrichom. delft. saith, it is such an horrid wilderness, so destitute both of meat and water, that neither man, nor beast, nor bide live in it. Adrich. delft. Theatr. Ter. Sanct. pag. 116, Object. How then could Ishmael dwell there? Answ. The Desert is said by that author to be eleven dayes journey over the length of it; and though the most part of it be extremely barren, all is not so; and Ishmael being a wild man, Gen. 16. 12. he was ●itter to live in the wilderness, then in any civill society; and there is a part of that wilderness called Kedar, from one of Ishmaels sons of that name, Chap. 25. 13. or the Region of the Ishmaelites or Hagarens, Psal. 8 3. 6. situate toward Egypt, where they lived in Tents, and maintained themselves by prey and pillage: the wilderness of Judea, Matth. 3. 1. likewise was partly desert, and partly inhabited.  
his mother took]( Gen. 24. 4.& 28. 2. judge. 14. 2.) It is the right of Parents to dispose of their children in marriage; for they are in Gods stead, and have as just a title to them, as to any goods they have; so that without wrong, they cannot( but by their consent, much less against their good will) be alienated from them, and transferred to another family.  
V. 22. at that time] Not at the time of Ishmaels marriage last mentioned, but the time of Isaacs weening, which was celebrated with a solemn Feast, vers. 8.  
Abimelech and Phicol] Abimelech a King, and Phicol a captain seek for friendship with Abraham: for God can easily make the godly gracious with the greatest men. Neh. 2. 6. Dan. 3. 30.& Chap. 6. 2. Gen. 41. 37, 38.  
V. 23. swear that thou( 1 Sam. 30. 15.) Heb. if thou shalt lie unto me. That is, that thou shalt not lie unto me; the speech is suspensive, or imperfect, concealing a curse, which is to be understood as imprecated against the party that takes the oath, and doth not keep it. See Annot. on Chap. 14. 23.  
V. 24. I will swear] It is a lawful thing to take an oath in matters of importance, to testify the truth and assure others of our sincerity, and to put an end to a controversy, Heb. 6. 16. Quest. But was it lawful for Abraham being by Gods freegift Lord of Canaan to aclowledge a King in that country, and to promise peace to him and his heires? Some rabbis say, it was Abrahams sin to make a covenant for enjoyment of any right in the Land of Canaan, and that God punished him for it many ways. Answ. First, though he had a right for the future, by virtue of the promise, he had yet no present possession of any part of it; for he lived there rather as a sojourner, then a rightful inhabitant. Secondly, he promised but for himself, not for his posterity, though to Abimelech, and his posterity. Thirdly, the oath was but against false dealing, which Abraham might keep without any prejudice to the right of himself, or his seed.  
V. 25. Abraham reproved Abimelech] Concerning a Well which Abimelechs servants had taken from his servants, as touching their propriety and use: before he entred covenant with him, he freely discovered the exception he had against him, that all occasion of grudge removed, their friendship might be surely grounded in sincerity of affection, without dissimulation.  
V. 26. neither heard I] Wicked servants do many evils unknown to their masters, though done in their masters names, as in their right, or for their use: so did Gehazi belie his good master Elisha, and abuse Naaman the Syrian, 2 King. 5. 22.  
V. 27. Abraham took sheep and oxen, and gave them] Abimelech gave Abraham sheep and oxen, man-servants, and maidservants, when he dismissed him, Chap. 20. 14. Now Abraham presents him with the like gifts for the cattle: some think they were a return of the same, lest Abimelech should say I have made Abraham rich, as he said when he refused the gifts of the King of sodom, Chap. 14. vers. 22, 23. which he did not so well think of when he received them, as upon a second consideration afterwards; but it is more probable that Abraham being rich in cattle, gave the King a present out of his own store, and Kings though they have no need receive such tokens of respect from their inferiors, and sometimes the omission of them is branded with reproach, as being a sig●● of contempt of royal majesty, 1 Sam. 10. 27. And he might give it him out of ingenuous gratitude for favours formerly received, or out of a generous disposition as a covenanter with the King at this time to be upon even terms with him, for in such a capitulation as this, the covenanters, as they are covenanters( whatsoever other disparities are betwixt them) are equal. Or Abraham might by such a testimony of transaction betwixt them, the, better preserve the memory of his interest to the well he had digged, and which by the violence of Abimelechs servants was taken from him; but for the formal ratification of his right, the seven ewe lambs were tendered, whereof in the next verse.  
V. 30. that they may be witness] That is, that they may be memorandums serving for tokens of attestation to the truth; so an heap of stones is made a witness betwixt Jacob and Laban, Gen. 31. 46. 48.  
V. 31. Beersheba] There were two places of that name, the one in the Tribe of Zabulon, situate betwixt upper and nether Galilee. Adrichom. delft. p. 137. which Josephus with other places fortified for repulse of the Romans. Joseph. of the warres of the Jews, lib. 2. cap. 25. The other place called Beersheba was in the southern part of the lot of the Tribe of Judah, Josh. 15. 21. 28. 1 King. 19. 3. though afterwards it was allowed to be a part of the inheritance of the Tribe of Simeon, Josh. 19. 2. and there was a well called Beersheba, and a city of the same name. The name is compounded of Beer a well, and Shebang, which with a point on the left hand of the letter Sin signifieth satiety and abundance; and so the meaning may be, that this well was a fountain yielding water in abundance; but with a point on the right hand of the letter Schin it signifieth an oath, and the number of seven, which in this story do well agree together, for at the covenant making for the well, Abraham gave to Abimelech seven Ewe lambs, vers. 30. and some Jewish Cabalists say, that an oath is called Shebang, seven, because they that swear did bind themselves by the oath to refuse seven things if they broke it: The same name was renewed,( which haply had been butted when the wells were stopped up, until Isaac opened them again, Chap. 26. vers. 18.) upon his renewing of the Covenant with Abimelech according to that which was made here by Abraham his father; though Isaacs oath was not confirmed with seven lambs as his fathers was, yet some will have it to have some reference to the number of seven, either because that number is a number of perfection, or, because it was the seventh well, that Isaac had digged: neither of which reasons have any ground in the Scripture, therefore in that place, as in this, it was called the well, rather of the oath or swearing, then of seven, yet in both respects it is a fit memorial of the Covenant betwixt them. See Annot. on Chap. 26. vers. 33.  
V. 32. Covenant] Thus we see that the godly, as touching outward things, may make peace with the wicked that know not God.  
V. 33. Grove] Abraham did dwell before in the plain of Mamre, under the shadow of trees, Gen. 18. 4. 8. and it may be he took an especial pleasure to be in the open air; and under the shade; but he used it to a religious purpose, for there he called upon the name of the Lord the everlasting God; which is thought to be a place by him set apart for performance of the exercises of piety, prayer, and sacrifice; and from thence he might have wood for sacrifice: and it seems there was some special choice to be made of that,( as there was a special fire for kindling of the sacrifices afterwards, see Annot. on Levit. 9. 24.) for when he was to sacrifice his son Isaac, he carried wood with him three dayes journey, Gen. Chap. 22. vers. 3, 4. though it is not like but in or near the place where the sacrifice was to be made, there was wood enough for that purpose: From his example it is like men took up the manner to exercise their Religion in Groves; and from thence the Devils took occasion to abuse it to serve Idols there, Deut. 12. 2. judge. 3. 7. 2 King. 17. 10. Isa. i. 29.& 57. 5. Jer. 17. 2. Amos 8. 14. which were therefore peremptorily prohibited as hateful unto God, Deut. 16. 21.   

CHAP. XXII.  
Vers. 1. AFter these things] How long after, it appears not by the Text, save onely that Isaac was then of sufficient age and strength to carry a burden of wood for sacrific●, vers. 6. which is probably conceived to be about the 25 year of his age. Joseph. Antiq. l. 1. c. 14.  
tempt Abraham] The word Nasah, necessary signifieth no more then to try, or to prove, but because that is usually done by the devil, and the wicked, to seduce unto sin, and that mans corruption works that way of itself, Jam. 1. 14. and is further wrought upon by the devil, and the world, to that evil, in the same way, the word Tempt is most commonly taken in an ill sense, for solicitation to sin; as Matth. 4. 1. and else-where; but so God tempteth no man, Jam. 1. 13. But his tempting is a proof, or trial of ● man for his discovery( not to God, who by his omniscience knows him so perfectly, that he needs none experience of him) but to himself, or others; and this as it is always good in him, so is it always done to a good end, as Deut. 8. 16. Chap. 13. 3. Jam. 1. 12. 1 Cor. 10. 13. The temptations of Abraham were many, some reckon them to ten, which are various in their kinds, as first concerning his habitations: secondly, concerning the persons that were dear unto him; and thirdly, concerning himself. First, for his habitations, he was thrice to change them, twice upon comma●d. See Act. 7. vers. 3. Gen. 12. 1. and once upon necessity, Gen. 12. 10. Secondly, concerning the persons that were dear unto him, and that either within his family or without; within his family, and so he was tempted four times; twice by occasion of Sarah her taking away, Gen. 12. 15.& Chap. 20. once by reason of the discord betwixt Sarah and Hagar when she was with child, Gen. 16. 5. lastly, at the ejection of Ishmael and his mother, Gen. 21. vers. 11. and without his family when he was to betake himself to war for the rescue of his kinsman Lot taken captive, Gen. 14. 14. Thirdly▪ concerning himself, first, when he apprehended an horror of great darkness, Gen. 15. 12. and secondly, when he received the Covenant of circumcision.  
V. 2. take thy son] This is( as some reckon) the tenth time, that Abraham was tried, and proved by occasions of discovery of what goodness, weakness, or wickedness was in him; when he was called to come forth of his country he knew not whither; his faith, and obedience were both tried, and shewed; when he was driven by famine to fly for succour to Egypt; his faith, and patience were proved in the strife betwixt Lots herdsmen, and his: and in the household jars betwixt Sarah and Hagar, his humility, patience, and benignity were tried, and made known divers times: by the taking away of his wife twice, his cowardice and weak faith were tried, and discovered; and by the captivity of Lot, and his rescue of him, his wisdom, his prudence, and courage were tried; when at ninety nine yeares old the Sacrament of Circumcision was imposed upon him, and after that his son Ishmael sent away from him; and now last, and most of all, his better son Isaac to be offered up by him, his faith and obedience even to self denial in the highest degree were tried as gold in the fire, and gloriously manifested.  
onely son] Thy onely son that is remaining in thy family; for Ishmael was gone; or thy legitimate son as opposed to a bastard, Heb. 12. vers. 8. as was Ishmael begotten of the bondwoman.  
whom thou lovest] With an especial dearness, as being the son of thine old age, and of thy wives miraculous conception, above the course, and force of nature, and a son worthy to be beloved, for his piety and obedience.  
Moriah] In this Land there were two eminent Mountaines, Sion, and Moriah, upon which the Temple was built by Solomon, 2 Chron. 3. 1. this is here meant from which the whole country had its name, though it had not that name until afterward. See vers. 14.  
burnt-offering] In this command all that was in Abraham, as a man, a father, an husband, a believer, a professor of Religion were put to trial. As a man it was against humanity, to slay the Innocent, though but a servant, or a stranger: As a father, it was unnatural to kill his own child, though he had never so many; but having but one, and that one so worthy of all fatherly affection, it was much more like to be abhorred: As an husband, how could he ever expect any peace, or comfort in his wife, if he should  shed his blood, against whom she could not endure either a scoff, or a flout? As a believer, or professor of Religion, he might be disposed to disobey, because Isaac was the son of promise, Gen. 21. 12. and to kill such a son would make Infidels blaspheme his God, and Religion for such a fact. There was yet more trial in this command, for if it might have been done suddenly, or secretly, or by some more easy kind of death, it would have stirred up the less reluctancy; but it must be advisedly done, upon three dayes deliberation, openly upon an high hill, cruelly by cutting his throat, ripping up his bowels, and burning of his quarters in the fire upon the Altar; and what if Isaac being a lusty young man upon his offer should resist, and by his example be tempted to return upon him with the like bloody violence? Against all these mighty objections his faith standeth up, and his pretty to God prevaileth so, that he readily setteth upon the service.  
V. 3. rose up early]( Gen. 21. 14.) It seems he had the command given by Divine revelation that night; and though it were so, yet he was well assured it came from God; for though sometimes men may think they have a Divine revelation when it is but an illusion,( as one may think he hears a Drum, or a Bell, when it is some humming of wind in his head, or some other sound without) yet when there is a Divine revelation indeed, it usually brings with it not onely the matter revealed, but certain evidence, and assurance that it is a Divine revelation, as a Bell rung, or Drum beaten close by the ear, whereof there can be no doubt at all; and as he knew the command was from God, so his faith  told him that God was all-sufficient, Gen. 17. 1. and able to secure him from all evil consequences of his command, and to restore Isaac to life again, though he were dead, Heb. 11. 19. his faith and obedience, both for the sacrifice itself, and for the expedition to perform it, are to be remembered for a singular example of self-denial.  
V. 4. the third day] From Gerar, not from the City Gerar but from the country, for he dwelled in Beersheba, as may be collected out of Chap. 21. vers. 31. and after the sacrifice he returned to Beersheba, vers. 19. of this Chap. Now Mount Moriah from that place was but one dayes journey with ordinary expedition; but he proceeded very leisurely, and with much deliberation, having a matter of the greatest moment in hand that ever was imposed on him, or any one else: yet Adricom. delft. saith, the distance was twenty leagues, each of them of an houres journey.  
saw the place] God having given him some sign whereby he might know it.  
V. 5. the lad] The original word Naghnar,( properly signifying one in his minority for age and growth, and therefore usually rendered lad, or boy,) is many times taken for one of maturity both for time and stature, as vers. 6. Chap. 34. 19.& 41. 12. Exod. 33. 11. 2 Sam. 18. 29.  
and come again] That Abraham might not be thought to lye, it is conceived, that for Isaacs return, he meant it by a Divine resurrection after sacrifice, as Heb. 11. 19. Or, that by the Spirit of prophecy( though he knew it not) he foretold his preservation from sacrifice.  
V. 8. God will provide] The onely way to overcome all temptations is to rest upon Gods providence.  
V. 9. bound Isaac] It is like his father had declared to him Gods commandement, whereunto he shewed himself obedient; and this obedience is as rare an example for a son, as that of Abraham for a father; and in this respect the more admirable, because Abraham had Gods word for his act, but Isaac onely his fathers word for his obedience: and herein, as he was the onely son of his father, a good son, obedient to bear the wood, and to submit unto death; he was a type of Christ, who was the onely son of God his Father, and was bound, Mar. 15. 1. and made to bear his cross, Joh. 19. 17. and was obedient unto death, Phil. 2. 8.  
V. 11. the Angel] The Angel of the Covenant, that is, Christ, as his own words show, vers. 12. 16.  
out of heaven] Gen. 21. 17.  
Abraham, Abraham] The word is doubled, and the doubling of it imports the greatness of the peril, and the urgent necessity of present prohibition.  
V. 12. Lay not thine hand] God, though he love obedience even unto death, delights not in sacrifices of mans blood; that is of too great a price to be offered as a type, because he is the Image of God; too cheap being but the Image, and now corrupted, to serve for a propitiatory sacrifice; therefore the Devil abused the Jews, and Gentiles to make sacrifices by this example; wherein they should observe as well Gods prohibition of the thing, accepting the will for the dead: see 2 Cor. 8. 12. as the promptness of Abraham to do it. Thus again was Isaac a type of Christ, viz. of his resurrection, rising up from the Altar, on which he was bound for a sacrifice.  
now I know] This is spoken after the manner of men; for God knows all things by one act of intelligence, without experience. Or, the meaning may be, that God now made his faith and forwardness known by this extraordinary act of selfedeniall and obedience; so what God already knew, Psal. 139. vers. 1, 2. David desireth him to know, to search, and to try, vers. 23. it may be to draw it out into some open evidence discernible by others.  
thou fearest God] His fear is mentioned rather then his love, though both concurred in his obedience, because in his service he especially requireth a filial fear, Psal. 2. 11.  
behind] That way it is like the voice of the Angel sounded, and by the voice behind him, Isa. 30. vers. 21. he was called to look back, and looking back he saw the Ram.  
V. 13. a ram] Vers. 7. Isaac asketh, where is the lamb, and vers. 8. Abraham answered, God will provide a lamb; and here it is said, that Abraham saw a Ram, and did offer him up in sacrifice; yet no contradiction, for a young he-lambe of a quarter old may have horns which may be entangled in a bush and may be called a Ram.  
caught in a thicket] The Ram was a Type of Christ, as in the thicket held by the head, for Christ was crwoned with a crown of thorns; but especially as sacrificed on the Altar. Some observe that as the Ram was equivalently Isaac, though he was not offered, because he was offered in his stead; so the offering of Christs humanity had the value and virtue of his Divinity in it( though that could not be sacrificed) because of the near relation of the one to the other.  
V. 14. called the name Jehovah Jireh] The same letters with variation of the pricks will make either an active sense, The Lord will see: or a passive sense, The Lord will be seen. The name is added to note that God doth both see, and provide secretly for his, and also evidently is seen coming to their succour in their greatest necessities; and this phrase became a proverbial saying among the Jews to that purpose.  
V. 16. by myself] Man when he sweareth must swear by a greater then himself, and God because there is no greater then himself sweareth by himself, Heb. 6. 13. and therefore himself is meant, when swearing by his Name, Jer. 44. 26. by his soul, Jer. 51. 14. Text and Marg. or, by his holinesse, Amos 4. 2. is mentioned.  
because] Abraham did not hereby merit the promise of a multiplied posterity, for God promised this before, Gen. 12. 2.& Chap. 13. 16. but it is again repeated, to encourage him, and others by his example to prompt obedience of the most difficult commands. See Rom. 4. 13, 14.  
V. 17. thy seed] The Apostle, Gal. 3. 16. applieth this to Christ in the singular number, in whom they who believe, of what Nation soever they be, shall be blessed as children raised up unto Abraham; for true believers be reckoned for his children, Gal. 3. 7.  
shall possess the gate] The gates of Cities were the places where the Wise men assembled for consultation, and the Magistrates for doing of justice, Deut. 21. 19.& 22. 15. Amos 5. 12. 15. Zach. 8. 16. Prov. 31. 23. and withall there were the strongest fortifications for defence, and the store of artillery for repulse of an enemy, judge. 5. 8. Psal. 147. 13. Esa. 22. 7. Ezek. 21. 22. So that the possession of the gate is the prevailing for the whole, for the gate is sometimes put for the whole city, Deut. 12. 15. and for all the cities of a Nation, Jer. 14. 2.  
V. 21. Huz and buzz] Of the former name there were two others of different parentage, whereof the one is mentioned, Chap. 10. 23. the other, Chap. 36. 28. For the other he is supposed to be the progenitor of Elihu the Buzite, Job 32. 2.  
V. 24. his concubine] A concubine differed from a wife, in that she was not solemnly betrothed, nor was partner with the husband in the government of the family, as the wife was, to whom the concubine was subject, Gen. 16. 6. 9. nor were her children to inherit, but to be put off with portions, Gen. 25. 5, 6. And from an whore she differed in that she was confined to one man, and being in that respect like unto a wife, the name is oftentimes taken in good part, and the concubine sometimes called by the name of a wife, Gen. 37. vers. 2. yet according to her Hebrew title Philegesh compounded of Palag, which signifieth to divide, and Ishah, Mannesse or woman, that is, a divided wife, or half a wife and half a servant, or a dividing woman, making division betwixt the husband and wife( properly so called) as Hagar did betwixt Abraham and Sarah, Gen. 16. 5.  
Maachah] Here is the name of a man, but 1 King. 15. 12. it is the name of a woman, so are divers other names of the common of two genders, as Philip, Frances, Timothy, &c.   

CHAP. XXIII.  
Vers. 1. THese were the yeares] Or so long lived she; it is noted as a special honour to Sarah, that her age is so exactly set down in the Scripture, as is not observed of any other woman.  
V. 2. Kiriath-arba] This city had three names, the ancientest was Mamre, Gen. 13. 18.& vers. 19. of this Chapter, after that Kiriath-arba in this place, so called from Arba, a great man among the Anakims, Josh. 14. 15. and last of all Hebron, which name Moses might give it by the Spirit of prophecy, for it was given after his time; or it might be added by him who penned a great part of, if not all, the last Chapter of Deuteronomy.  
came to mourn] That may be began or addressed himself to mourning for the death of Sarah; or the phrase may signify that he came from his own Tent into Sarahs, for they had their Tents apart, Gen. 24. 67. Besides, it may note great or solemn mourning as for a person much esteemed, 2 Sam. 1. 17. 2 Chron. 35. 24. Act. 8. 2. and this was lawful, if done without distrust in God, or too much affection or confidence in man. See Joh. 11. 35, 36. Some by Abraham his coming to mourn, understand that Sarah died from home( to wit, in Hebron) whither from Beersheba he went to bewail her death, and to take order for her burial, and therefore he contracts for a burial place, which in the place of his accustomend abode, he needed not to bargain for with any man.  
V. 3. stood up] After his mourning, which was usually done by the corps, or at the grave of the dead, Joh. 11. 31. and that in some lower posture then standing is: but the excess of mourning is to be reproved as hurtful to the living, or dishonourable to the dead; as if they were hopeless, 1 Thes. 4. 13. nor doth it argue more love, but less wit, or grace to be immoderate in mourning: for the Egyptians mourned for Jacob seventy dayes, but Joseph, who in wisdom, religion, and true love far exceeded them, mourned but twenty seven dayes, Gen. 50. 3. 10.  
V. 4. burying place]( Gen. 47. 30.) Separate from other Inhabitants of the Land, because they were Infidels without belief, or hope of the resurrection of the dead.  
V. 6. a mighty Prince] Heb. Prince of God. The Hebrews speak so of all things that are notable, Exod. 3. 1.& 4. 27. Psal. 46. 4. because all excellency cometh of God: but the sons of heath were Heathens, and they called him a Prince, not by an hebraism, but because of the greatness of his family, and estate; and if they called him a Prince of God, it was because they might observe that God was with him in all that he did, as Abimelech said, Gen. 21. 22.  
V. 7. stood up] That is, addressed himself, for the phrase( as the word came, vers. 2.) may be so taken; and it is said before, vers. 3. that he stood up, or having sate and treat●d with them before, now he stood up that he might bow down unto them who so kindly condescended unto him.  
V. 9. cave of Macpelah] That is, a double cave, either one for men, another for women, or one within another.  
for a possession] They offered him the free use of their burial places, vers. 6. saying, none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead; but he had rather pay for a propriety, then hold such a community with them; for he was desirous in burial to be separated from them, who did not believe the resurrection with him.  
V. 13. I will give] Ephron and Abraham strive to gratify one another; A good example of kindness, among friends, and of justice among bargainers; The like of contestation is betwixt David and Araunah, 2 Sam. 23. vers. 22, 23, 24.  
V. 15. shekels of silver] There are very different opinions concerning the shekel, some make three sorts; the royal shekel valued to fifteen pence, the shekel of the Sanctuary twice as much, and the common shekel betwixt them both, valued at five groats; yet the learned more generally resolve, that the shekel of the Sanctuary was the common shekel valued at two shillings six pence, Josephus Antiq. lib. 3. cap 9. but called the shekel of the Sanctuary, because the exact measure by which other shekels were to be examined, and to which as the standard the were to be reduced, was kept in the Sanctuary.  
V. 16. Abraham weighed] Money was paid in those times not by tale, but by weight: see Gen. 43. 21.& Jer. 32. 10. thence is this coin called shekel of Schakal to weigh.  
current money] Not onely just in quantity, but in quality, pure and not adulterate, such as Merchants who are cunning in coins, will receive and return in any country. In this bargain the seller doth not ask too much, nor the buyer bid too little, onely one price is pitched, and paid; and so Abraham as a purchaser had some Land in Canaan, but not as possessed of it by Gods gift; and so Saint Steven is to be understood, Act. 7. 5.  
V. 17. Macpelah] See the Annot. on Gen. 49 30.& on v. 9. of this Chapter.  
V. 20. made sure] By witnesses without any interchangeable Indentures, or writings betwixt them, for ought we red of; such was the simplicity, and sincerity of those times: afterwards men became more cunning to deceive, and more bold to deny the bargains they had made, and then there was need of writing: see Jer. 32. 12. Now in our age craft, and falsehood is so increased, that it requireth great skill and caution to make a sure bargain, though with writings; A great sin, and shane that in such light of the Gospel men should so addict themselves to deeds of darkness.  
for a possession] This Cave was the repository or resting place of the bodies of Sarah, vers. 19. and of Abraham afterwards, Gen. 25. 9. after them of Isaac, and Rebekah, Jacob, and Leah, Gen. 49. 31. and though Jacob died in Egypt, he gave order, and took an oath of his son Joseph for his burial in that place, Gen. 49. 29, 30.& 50. vers. 5. as professing their faith for the performance of Gods promise of Canaan to their posterity; and withall as desirous to sleep with those in the bed of dust, with whom they hope to awake to eternal rest.   

CHAP. XXIIII.  
Vers. 1. WEll strike in age] Heb. gone into dayes. When a man is in his declining age he must measure his life rather by the inch of dayes, then by the ell of yeares: about this time he was 140. yeares old, compare Chap. 21. 5. with Chap. 25. 20. which in comparison of the livers before the flood, was but young; for Sem the son of Noah lived 600. yeares, but of those that lived after the time of Abraham very few were so aged, and most ever since died younger; his son Isaac indeed lived five yeares longer, but his old age was not so vigorous as Abrahams was.  
in all things] For besides his spiritual welfare by his holy wisdom, and gracious acceptation with God, his length of dayes, and health of body, the long enjoyment of a good, and godly wife, and by her a towardly son, conceived by the peculiar, and miraculous blessing of Almighty God,( where there was no hope of issue by the course of nature) and besides his great estate, and happy victory in war, and his great reputation with those that knew him; his crosses were sanctified unto him, and converted unto blessings: A good encouragement to follow his steps in faithfulness, and obedience, whereby a man may be blessed in both worlds, as he was.  
V. 2. his eldest servant] It is like it was that Eliezer of Damascus mentioned Chap. 15. vers. 2. who by this history is shewed to be both wise, and religious, as well as grave, and ancient; he sends not Isaac though at this time forty yeares of age, that the choice of his wife might be made rather by religious discretion, then sensual affection; yet Isaac no doubt was acquainted with the business, and as a dutiful son gave consent to that his father had said; without whose liking, the marriage could not be consummate by a proxy, or deputy,( as some hence collect) for the servant could but make the espousals, and she became not a wife until Isaac accepted of her, vers. 67.  
under my thigh] Which ceremony declareth the servants obedience to his Master, and the Masters power over the servant; and so the subjection, and obedience of the son to the father may be signified; for Jacob required his son Joseph to take an oath with the same ceremony, Gen. 47. 29. see 1 Chron. 29. 24. Text and margin, with the Jews to this day( from that custom)[ he that requires an oath of another sits upon his hand. The ancients make a mystery of it, looking some of them backward to the precedent Covenant of Circumcision, and some forward to the faithful expectation of the promised Seed, Christ Jesus, to come by lineal descent from Abrahams loins, or thigh,( for so it is in the Heb. Gen. 46. 26. the souls, that is, the persons, which came out of Jacobs thigh) Which is the more probable, because the patriarches used this ceremony but to believers; nor did they use this onely,( and it may be not frequently) for Abraham makes mention of lifting up of his hand in taking an oath, against taking any thing of the King of sodom, Gen. 14. 22. and the Angel swearing, is said to lift up his hand toward heaven, Revel. 10. 5, 6. The custom of several Countries, and Religions is very various in this point; yet most agree in the adding of some outward attestation of action, or gesture to words in taking of an oath, to make it better remembered and more regarded, then bare words of asseveration promise, or imprecation.  
V. 3. swear] It seemeth that there was some precedent discourse before the proposal of this oath, as that having made him Ruler over all he had, vers. 2. he would have him to be an Over-seer to his son, with an especial care over him for the choice of a wife, he being now mature for the state of marriage; this was a matter of great weight, and in weighty matters onely is an oath to be taken; as for ratification of covenants and promises of importance, as here, and Gen. 32. 53. for removal of suspicion, Numb. 5. 21. Exod. 22. 11. for stinting of strife, Heb. 6. 16. security of life, 1 Sam. 30. 15.  
by the LORD] fear, and service, and swearing by the Name of God are set down, as sociable duties, Deut. 6. 13. and to swear by them that are no Gods is condemned as a detestable, and almost impardonable sin, Jer. 5. 7. And so it is in serious swearing, but in vain, and inconsiderate swearing it may be a less fault to abuse the name of the creature then of God.  
* daughters of the Canaanites](* Gen. 6. 2.& 27. 46.& 28. 2.) He would not communicate in burial with them, much less in marriages, because they descended from cursed Cham, whose posterity was extremely corrupted with Idolatry and other vices, and designed to destruction for their abominable wickedness; therefore were Gods people forbidden to make any covenant with them, or to show mercy unto them, Deut. 7. 2. It was not meet for Abrahams posterity to be mingled in blood with them; whose blood they must  shed without pity in persecuting of them; and this was especially forbidden, vers. 3. for fear of corruption, and Gods wrath and their ruin to follow upon it, vers. 4. See Gen. 28. 1.& Nehem. 13. from vers. 23. to 27.  
V. 4. to my country] Which his servant it seems was acquainted with in particular; and is name the city Nahor in Mesopotamia, vers. 10. Mesopotamia is sometimes taken largely for the Region beyond Euphrates( in respect of Canaan which was on the other side of it) and so it comprehendeth Chaldea, where is Ur in which Abraham was born, Gen. 11. 28. And the city of Nahor, that is Charran,( as it is called, Act. 7. 2.) or, Haran, Gen. 28. 10.& Chap. 29. vers. 45. where Nachor though now dead, had a long time lived: it was situate in the confines of Chaldea; here was the abode of Abrahams kindred, and the truest worship of the true God( though much corrupted) except in Abrahams family.  
and to my kindred] To Haran where Nahor dwelled, which was about seven or eight dayes journey distant from the dwelling of Abraham. Marriage within nearer degrees of kindred was allowed at this time, then afterwards by the Law given in Moses time; for Abraham married his niece; and Jacob two sisters; which after the Law might not be done: but if they were not too near of kin to mary, were they not too far off in Religion? For did not Terah Abrahams and Nahors father serve other Gods? Josh. 24. 2. and though Abraham renounced his place, and the Religion of his father, Nachor did not so. Laban also Rebekahs brother was an Idolater, Gen. 31. 30. and after Jacobs marriage, and departure from his father in laws house, there were Idolaters, and Idols of that race in his family, Gen. 35. 23. yet was not their progeny so impious, nor their Idolatry so gross, nor their destruction so decreed, as the Canaanites was; and it appears in this Chapter, there was some piety among them, vers. 31. 50, 51. and much humanity, vers. 18, 19, 20. 31. and from 53. to the 60. Besides it is not unlike, that Abraham, so dear a favourite of God, consulted with him about it, and had his warrant for it, yea and his promise for his guidance in it, vers. 7. 40. and so much was conceived by Laban and Bethuel, vers. 50.  
Beware] For fear of Idolatry and because Abraham took possession of the Land not for himself alone, but for his offspring also, Chap. 12. vers. 1. who were by faith and patience to possess it, and not by living out of it to seem either not to believe the promise or to slight it.  
V. 6. bring not my son] Isaac was now forty yeares old, and therefore though under the obedience of his father, not at the command of a servant to dispose of him at his pleasure; this is meant then in respect of persuasion, for an old, wise, and godly servant of so great credit with his Master, might by advice, and counsel prevail much with him in what he thought fit to propose unto him.  
thither again] The servant, vers. 5. forecasting a doubt of present consent concerning the motion of marrying, if Isaac were not with him, demandeth of his Master, that if the woman will not come with me, must I needs bring him thither again? Abraham in answer to that, forbiddeth this bringing thither again, in vers. 8. yet Isaac was never there before. Answ. That again may refer to the return of the servant, as that in his return again, he should not bring Isaac thither with him; or if it be applied to Isaac, it is to be understood of his being there before in the loins of Abraham his father, as the Israelites in the fourth generation are said to return to Canaan again, Gen. 15. 16. who had never been there before,( being born and kept in Egypt) but as virtually included in their progenitors; and Abraham is against Isaacs going thither, both because of the promise of the Land of Canaan entailed upon him, and his seed, and for fear lest his Idolatrous kindred there should more prevail to corrupt him, then strangers,( though worse) from whom he had especial directions to be estranged.  
V. 7. his Angel] Both for direction in doubts, and protection in dangers.  
V. 8.* clear from my oath]* Josh. 2. 17.  
V. 10. to Mesopotamia] See Annot. on vers. 4.  
ten Camels of the Camels] Abraham, it is like by this, had many more then ten, for though they be rare with us, some Countreys abound with such beasts: as the Israelites overcoming the Hagarens, took as a part of their prey from them, fifty thousand Camels, 1 Chron. 5. 21. Our Merchants( saith Scaliger) call them Dromodaries, and he commends them for such swiftness that they will travel an hundred miles a day, and for strength to bear seven hundred, or a thousand weight, and for enduring to be without drink fifteen dayes together: Jul. Scalig. Exercit. advers. Scalig. Exercit. 209. nu. 23. pag. 635. So many such beasts of burden with their lading and company to man them, argues the great estate of Abraham, and the trust and credit of his servant.  
all the goods] Vers. 2.& Chap. 39. 4.  
city of Nachor] See Annot. on vers. 4.  
V. 11. camels kneel down] As they do for ease, and rest, and to load and unloade: wherein he sheweth himself a faithful servant having care of his Masters cattle, though out of sight, and fear of him; and there is a compassion to be shewed to the dumb beast, Gen. 33. vers. 13, 14. Prov. 12. 10.  
V. 12. God of my master] He doth not deny him to be his own God, but entitles him to Abraham in respect of Gods greater familiarity and solemn Covenant with him, and more gracious promises to him, for whose sake he hopes for better success, then for his own.  
I pray thee] Marriage though it be not a Sacrament is not to be managed in a mere carnal or politic, but in a religious manner, 1 Tim. 4. 3, 4.  
I pray thee sand] He sheweth herein both his fidelity to his Master, in bearing a faithful, and affectionate heart to the affair he had in hand; and his piety to God, in begging a blessing upon it from above. Of the use and benefit of prayer, see Phil. 4. 6. 1 Thes. 3. 11, 12.  
V. 14. let it come to pass] The servant, moved by Gods Spirit, desired to be assured by a sign, whether God prospered his journey or no. It is like this godly man had some secret instinct of God for his request, or a prediction from his Master who foretold him that God would sand his Angel before him, vers. 7. if not, it was too much boldness to limit God to such a condition; howsoever it is a singular example, as that of Gideon, judge. 6. from the 36. vers. to the end of the Chapter, and not to be drawn into a rule of imitation.  
V. 15. before he had done speaking] God giveth good success to all things that are undertaken for the glory of his Name, and according to his will; and he is sometimes so gracious in granting the desires of sincere hearts, as to yield to their weakness; see Gen. 19. 21. yea to their curiosity, judge. 6. v. 36. and to be more speedy in giving, then they can be in craving, Isa. 65. 24. Dan. 9. 23. sweet allurements to draw us to his service.  
pitcher upon her shoulder] A rich mans daughter, and a Match for a Princes son( for so was Isaac, Gen. 23. 6.) faire to look upon, ver. 16. did not in those times of godly simplicity eat the bread of idleness, Prov. 31. 27. nor disdain honest, though vulgar services; Gen. Chap. 18. 6. vers. 19, 20. of this Chapter, and Chap. 29. 9.& Exod. 2. 16. Which may be a rebuk to the nice, and mincing daughters of Sion, Isa. 3. 16. who through pride and nicety live in the house, as idle as the lilies of the field that neither labour nor spin, Matth. 6. 28. they will be content to wear Rebekahs Jewels, vers. 22. but they will neither lay their hands, nor shoulders to her work.  
V. 21. wondering] He might wonder to see so much courtesy in a stranger, and so much humble, and laborious officiousness( in so beautiful a virgin) to a stranger, vers. 18, 19, 20. and it gave him occasion to consider, and to wonder at Gods providence giving such speed( as he might well hope) unto his prayer.  
V. 22. a golden earring] Having first asked her, whose daughter she was,( for so he saith, vers. 47. repeating the passages betwixt them) he put upon her an habiliment, or jewel of gold; the word sometimes signifieth an earring, Gen. 35. 4. sometimes a nose-jewel, as some render it in this place. In the wanton wardrobe of the daughters of Sion we find nose-jewels mentioned, Isa. 3. 21. which some people hang at their noses, though they may be called nose-jewels, because they hung down from the forehead to the nose; sometimes an ornament of the forehead, Ezek. 16. 12. Hence there is warrant for the godly to wear gold, and precious things, for being Gods goods, and gifts, his children have a good title to them as from him; but withall, first, they must have a good title to them in respect of men; by gift, inheritance, or purchase with their own pains, or cost: secondly, they must be ordered with suitableness to their calling, and condition in the civill State: thirdly, they must not be costly above their ability: fourthly, they must not always use them, especially if grave Matrons, as Sarah, 1 Pet. 3. 3. 6. fifthly, they must neither be fond of them, to buy them at dear rates; nor proud of them▪ nor think the better of themselves for them: sixthly, in cases of great necessity they must be willing to part with them: seventhly, while they use them they must have an especial care to be adorned inwardly with spiritual graces, with faith which is much more precious then gold, 1 Pet. 1. 7. and with a meek spirit, which in the sight of God is of high price, 1 Pet. 3. 4. and to set their minds upon the golden glory, and precious Jewels of the new Jerusalem, Revel. 21.  
half a shekel] The common shekel weighed 160. grains of Barley, the shekel of the Sanctuary was double to it;( as some conceive of it) some say it was not double to that but to the shekel called the royal shekel, which was in value about fifteen pence; but what was the just weight of it in Abrahams time is uncertain. See Annot. on Chap. 23. vers. 15.  
V. 24. son of Milcah] Which sheweth that Bethuel the father of Rebekah who was Nahors son had not a concubine but a lawful wife unto his mother. See Chap. 22. vers. 23, 24.  
V. 26. worshipped the Lord] He gave thankes to God for the kindness offered and further expected from the hand of man.  
V. 27. Lord who hath not left] He boasteth not of his good fortune, or good service, but acknowledgeth that God hath dealt mercifully with his Master, in performing the promise made unto him.  
V. 28. mothers house] The women had lodgings apart from the men, both in houses as here, and in Tents, as in vers. 67. of this Chapter.& Chap. 31. 33.  
he ungirded] To wit, Laban, whereby we see the gentle entertainment of strangers used by the better sort of people in those times; which example may serve either for imitation, or conviction of future ages.  
V. 32. to wash] See Annot. on Chap. 18. vers. 4.  
V. 33. not eat until] The fidelity that servants owe to their Masters, causeth them to prefer their Masters business before their own necessity, and this not in their Masters sight, but in his absence, and at great distance. See Ephes. 6. vers. 5, 6, 7, 8.  
V. 35. the Lord hath blessed] Gods blessing maketh man rich, Pro. 10. 22.  
and hath given him] Great godliness, and great riches may sometimes meet together in the same person. See Annot. on Chap. 13. 2.  
V. 37. Canaanites] See Annot. on vers. 3.  
V. 45. in mine heart] The devotion of the heart, though not set down in words, prevaileth with God; a comfort to those whose affections are better then their expressions; sighs, and groans that cannot be uttered, are the best oratory with Almighty God, Rom. 8. 26.  
V. 47. upon her face] Any jewel that might be worn in the ear was called an earring, though some such were sometimes worn on the forehead, Ezek. 16. 12. and hanged down toward the nose, therefore they were called nose-jewels, Isa. 3. 21. See Annot. on vers. 22.  
V. 49. deal kindly and truly] That is, if you will freely, and faithfully give your daughter to my Masters son.  
to the right hand or] That is, that I may provide else-where; A proverbial speech of doubting, or indifferency when it is affirmative; and of justice, and uprightness, when it is negative.  
V. 50. Loban and Bethuel] Laban Bethuels son is set before Bethuel his father; some think there was another Bethuel that was Labans younger brother; if it be Bethuel Rebekahs father mentioned, Gen. 22. 23. and in this Chapter vers. 15. 24. 47. then it is like that he being aged, committed the care of all to Laban, who having spoken first, what he said might be ratified by his father, and by the counsel and persuasion of his son who( it seemeth) with his mother had more to do in this matter then his father had; or meddled more in it then his father would: see vers. 55.  
bad or good]( Chap. 31. vers. 24. 29.) That is, we can say nothing at all against it; no evil against the motion, no good reason why she should not yield unto it, since it is of God; or we can use neither faire means, nor foul, to hinder the motion.  
V. 51. as the Lord hath spoken] That is, as he hath expressed his pleasure by giving a sign according to the prayer of the servant.  
V. 52. bowing himself]( Vers. 26. 48.) And in this his gesture of humility his devotion is noted, wherein it seems he had learned of his holy and humble Master, who though he were accepted by God as a friend, familiarity bread in him no contempt, Gen. 17. 3. but rather a deeper degree both of devotion, and dejection; a fit example to upbraid, and correct the surly, or stately religion of some, who will not bow when they beg for his beneficence, but sit at prayer as if they came to parley with God, as their fellow, upon even terms.  
V. 55. a few dayes] Heb. dayes, or a decade. That is, ten dayes, some say, ten moneths; a proportion of time sit to furnish the Bride for another family, and to take a solemn farewell of her fathers house.  
V. 57. at her mouth] That is, for her consent; this sheweth that parents have not authority to mary their children without the consent of the parties; as the children have no power, to dispose of themselves in marriage, without the consent of their parents: see Annot. on Gen. 21. 21.  
V. 59. her nurse] Her name, Deborah, and burial is noted, Gen. 35. 8. her she took with her as a second mother both in office and affection, as her condition was capable of them; for when mothers forsake the duty of mothers, and turn their children over to be nourished by other breasts, then their own, they turn over the affection of their children to them also: which breedeth a natural dearness, and tenderness betwixt them; the tenderness of a nursing father is noted, Numb. 11. 12. and of a nursing mother, 1 Thes. 2. 7. and the reciprocal respect of their nurse-children is experimentally manifest very often; but though in Bethuels family a mother, and a nurse were two persons, in Abrahams it was not so; there Sarahs example would be a better pattern for Rebekah, then her own mothers.  
V. 60. possess the gate] That is, let it be victorious over its enemies; which blessing is fully accomplished in Jesus Christ. See Annot. on Chap. 22. ver. 17.  
V. 62. the well Lahai-roi] The name of the Well that refreshed fainting Ishmael, see Gen. 16. 14. the word signifieth the well of him that liveth, that seeth me.  
he dwelled] Not apart from his father, but with him; and it is like it was now at Beersheba, whither Abrahams servant returned with the Bride, whence there might be some convenient walk towards the Well forementioned.  
V. 63. to meditate] Or, to pray. The word in the original signifieth both; and they sort well together, for meditation is a meet preparative to prayer, and prayer a good conclusion, or shutting up of meditation.  
at even-tide] The latter part of the day, is as fit for exercises of holinesse, as the former: why then should not the afternoon of the Sabbath be spent in religious duties as well as the forenoon?  
V. 65. a vail] The custom was for the Spouse to be brought to her Husband, her head being covered, in token of her shamefastness, and chastity. Some note a fourfold use of covering the head, and face. First, of grief, as in Davids mourning for Absolom. Secondly, of indignation, as Hamans head was covered, when the Kings anger was kindled against him, Esth. 7. vers. 8. Thirdly, of reverence, as Elias covered his face, when he talked with God in Horeb, 1 King. 19. 13. Fourthly, of shamefastness, and modesty, as this of Rebekah, wherein some have been so strict, as to allow but liberty for one eye to see withall, and so rigorous as to reject a wife for being seen abroad without a vail; to which we may add a fifth, the covering of subjection, 1 Cor. 11. 10. These two last are most observable by the female sex; which with some of late hath been so far out of use, as if they meant a great part to become Adamites, bearing their breasts, backs, and arms further then modesty will admit of.  
V. 67. Sarahs tent] It was the manner for women to have their tents apart from the men, especially in great families. See Annot. on Gen. 23. 2.& 31. 33. and this was a means to prevent trouble to the men, and to preserve modesty in the women; for cohabitation of different sexes( except they be such as are married together) may be dangerous on both sides. As we see in the example of Lot and his two daughters living in the Cave It seemeth Sarahs tent and furniture was reserved for Isaacs wife; for though Abraham meant to mary again, his mind was not that his second wife, but his sons wife( since he was his son by miracle, and his heir by promise) should succeed his holy and worthy mother in her propriety and privileges.  
loved her] The business of marriage beginneth with Isaac in filial obedience, but it goeth on with a conjugal or husbandly benevolence: see Ephes. 5. 25.  
comforted after his mothers death] Which was three yeares before; now though his sorrow for her were by this time well qualified, he had now and then sad thoughts of her, requiring a comforter, which shows a dear and durable affection towards her.   

CHAP. XXV.  
Vers. 1. WIfe Keturah] Whether she were taken in Sarahs life time( as some hold) is uncertain, she is called here a wife, but vers. 6. she is implicitly, and in the 1 Chron. 1. 32. expressly called a concubine, and Hagar is called a wife, Chap. 16. vers. 3. and it may be she being an handmaid of Abrahams family, and Sarah dead, and Hagar dismissed if not dead also, was taken to wife; and therein her condition was better then Hagars, for the wife( whether first or second) was taken with more solemnity of marriage, and might not be cast off as the concubine; but she was called a Concubine, because her issue could not inherit as the Concubines could not. See Annot. on Gen. 22. 24. and because if taken during the life of the first wife, she was not Lady or mistress of the family, as the husband was Master.  
Keturah] This Keturah is not the same woman with Hagar,( her name changed) for Hagars name is continued, vers. 12. nor is it likely that Abraham would make a bondwoman heir to her mistress( for the right of his person) whom he dearly loved, and honoured, who would not endure either her, or her son to dwell in his family; and though Sarah were now dead, and could not make any quarrel of the matter as before; yet he would not give such an occasion of discontent to Isaac; who could not but take the return of Hagar to his fathers bed with offence; nor is it like that Hagar being now about 80 yeares old, that he would take her for a wife, who married for the increase of his posterity; nor that she should( being so old) be the mother of six sons, as Keturah was, vers. 2. nor is it probable that Keturah was taken to wife while Sarah lived, since there is no mention of her at all till after her death; and it is probable not till three years after, for he was no doubt as mindful of his wife, as Isaac of his mother, and as mournful, and so would not mary before him; and( according to the order of the story) it is most like, that he married afterwards: and it was convenient that Isaac being a young man, and mature for marriage,( for he was now forty yeares of age, Gen. 25. 20.) should have one wife before his old father had two.  
V. 2. she bare him] It is no marvel that Keturah should bear six sons, for we red not she was old, and by her present fruitfulness, we may conceive she was young; but that Abraham, who forty yeares before( that is before Isaac▪ was born) was held too old to be the father of a child, his body( not Sarahs onely) being then as dead, Rom. 4. 19. in respect of impotence to procreate, should be the father of so many children, is very strange and in appearance improbable. Answ. It was not by virtue of Abrahams natural ability, which a good while before was dead, but by a new strength given him by God, who had promised him a multiplied posterity, Gen. 17. 5.( which had a ratification not only in Sarahs issue, but in Keturahs also) and was able to make his promise good, as well in old as in young Abraham, either by continuing or renewing the masculine vigour( restored to him at the begetting of Isaac) in his conjugal society with Keturah: and his blessing was the more apparent by how much, by the course of nature, he was more impotent.  
V. 4. the sons of M●●ian] Were five the founders of so many royal families, whence it is that five Kings of Midian are reckoned, Numb. 31. 18. of which five, four are mentioned, judge. 7. 25.& Chap. 8. 5.  
V. 5. all to Isaac] That is, all the estate he had at the time of his death; for before that he had given portions to the sons of his concubines and sent them away; and that was so little in respect of his main estate, that Isaac had( in a manner) all given to him, as it is said, Chap. 24. 36. before his marriage with Rebekah.  
V. 6. Concubines] See Annot. on vers. 1. and on Chap. 22. vers. 24.  
sent them away] Because Isaacs posterity was to inherit the Land of Canaan, and that would be too little for the numerous progeny of all Abrahams children.  
East country] That is, in respect of the Land of Canaan, as Arabia, Syria, and other places of like situation. See judge. 6. 3.& Chap. 7. vers. 12. Job 1. 3.  
V. 8. good old age]( Gen. 15. 15. judge. 8. 32.) when he was 175. yeares old. See the Annot. on▪ Chap. 24. vers. 1.  
full]( 1 Chron. 29. 28. Job 42. 17.) The original hath no more, for sometimes the word is left out in the Hebrew which by the sense is easily supplied; as Psal. 73. vers. 10. Waters of a full are wrung out unto them, that is, waters of a full cup, or vessel. So here Abraham was full, that is, of dayes, or yeares; or full in the fulfilling of his desires for this life, not much caring for any more of the world.  
gathered to his people] The like phrase is used of Ishmael, vers. 17. and hereby the ancients signified that man by death perished not wholly, but as the souls of the godly lived after in perpetual joy, so the souls of the wicked in perpetual pain; and though the godly soul departing hence, be separated from human society, it is not destitute of very good company. See Heb. 12. 23▪ 24.  
V. 9. Isaac and Ishmael] Ishmael was elder, but Isaac is set before him, as being a better man, and better born, for his mother was a free-woman, Ishmaels a bond-woman; and he was born in a better state, for he was born of a lawful wife, Ishmael of a concubine; and to a better estate, for he was heir of the principal promise of God made to Abraham.  
Ishmael] Ishmael, though he were not again received into Abrahams family, dwelled not at so great distance but that he might hear of his death, and so come to his burial.  
V. 11. Lahai-roi] See the Annot. on Chap. 24. vers. 62.  
blessed Isaac] As he was the seed rather of faithful belief then of fleshly ability, Rom. 4. 19. So the blessing was rather spiritual, then temporal; for Isaac was an husband twenty yeares before he was a father; whereas Ishmael was sooner, and was the progenitor of twelve Princes, vers. 16. according to the promise of God to Abraham, Chap. 17. 20.  
V. 13. generations] Or genealogy, as their pedigree hath been set down in Registers and Records.  
V. 14. Dumah] Of this Dumah the son of Ishmael, the Idumeans are thought by some to have descended; by others the Idumeans are held to be the posterity of Esau or Edom, called Idumeans for Edomeans.  
V. 15. Tema] Of whom was the country and city of Tema or Teman bordering upon the South of Idumea, of which country was Jobs friend Eliphaz, Job 2. 11. and some say King also.  
V. 16. towns and] By the places where they sorted together for cohabitation or dwelling, and their Castles or strong holds against their enemies, which haply bare the name of some eminent person of their family or kindred.  
V. 17. gathered to his people] From which place the Hebrews collect the repentance and salvation of Ishmael. See the Annot. on vers. 8.  
V. 18. Havilah] An ample Region of Arabia reaching from the Persian gulf to the read Sea, and to Egypt, whereof mention is made, Chap. 2. vers. 8. not that Havilah of India, or any Region in Africa.  
died in the presence of] His brethren all surviving him, and by their vicinity, if not present at his death yet taking notice of it; the Hebrew word Naphal signifying to fall is referred by some to a lot, that is, so they take the sense to be the allotting of his portion in the presence of his brethren, Chap. 16. vers. 2. See the Annot. on that verse.  
V. 20. Padan Aram] The name not of the city of Bethuel, for that was Charran or Haran, but of the country called also Syria, where that city stood; which Syria in Hebrew is called Aram, from Aram the son of Sem, Gen. 10. 22. whence some Translations have the words Aram, and Aramites, whereas others use the words Syria, and Syrians; and both names signify the same country, and people; and it is sometimes called Aram-Naharaim, Psal. 60. title. That is, Aram of two Rivers, for Naharaim is the dual number of Nahar a River; and it is called Padan Aram, Padan in the Chaldee and syriac tongue signifieth a couple; thence it is called Padan-Aram and Naharaim, because it is situate betwixt a couple of Rivers, tigris and Euphrates; and for the same reason it is called Mesopotamia in greek, which word signifieth in the midst of Rivers▪ Bethuel is here called a Syrian of Padan Aram for distinction from the other Syria, called Syria Zobah, or Aram-Zobah, Psal. 60. Tit. Adrich. delft. Theatr. Ter. Sanct. pag. 94, 95.  
V. 21. Isaac entreated the LORD] The Lord had promised to make good the promises made to Abraham in Isaac, Gen. 21. 12. yet he prayeth to God, and continued to pray unto him many yeares, and at last was heard in that he prayed for; of whom we are to learn neither to presume upon Gods promises, without doing our duties, nor to be weary of praying, if God be not speedy in granting what we pray for; For being without a child for twenty yeares after he was married( for he was forty yeares old when he was married, vers. 20. and sixty when these twins were born, vers. 26.) so soon as he conceived that Rebekah was barren, not seek●ng a more fruitful Bed-fellow, nor she offering any such unto his choice, he often, and a long time importuned God to make her the mother, as he hoped himself should be the father of many nations.  
for his wife] Heb. against his wife. Because( as some take it) she had no mind to be a mother, or, because of the pains of childbirth which were against her; but the meaning may be that they prayed in such a posture, as that one was placed over against the other. Or against his wife, that is, as David prayed against Achitophel, that is, not against his person, but against his policy, so Isaac prayed not against the person of Rebekah, but her barrenness.  
barren] It is noted of many worthy women, that their fruitfulness hath been restrained for a long time, as Sarah, Rebekah, Rachel, Hannah the mother of Samuel in the Old Testament, and Elizabeth the mother of John Baptist in the New; whose long waiting hath been recompensed( at last) with an happy birth of a worthy person. In such examples God sheweth his power over nature to make it fruitless, or fruitful, as he pleaseth; and thereby tempereth the affection, that it may not be too much set upon a beautiful person, as Rebekah was, Chap. 24. 16. and increaseth the devotion of prayer for the blessing.  
V. 22. Children struggled] It is not strange for a woman with child with twins, to feel some painful spruntings of them within her, especially towards the birth, where each striveth first to come forth, but this was more then ordinary, and therefore it was not onely a misery to her, which she could not bear without complaint, but a mystery also, figuring the conflict of two nations, vers. 23.  
to inquire of the LORD] She went apart to some private place by prayer to entreat the Lord to acquaint her with the cause of such extraordinary commotion within her.  
V. 23. two Nations] That is, two persons virtually including two nations, as in their root, and original, as all mankind was radically contained in Adam, because all proceeded from his loins; these two nations are those which in after time were called Israelites, and Edomites or Idumeans; of these the people descended from the younger brother shall prevail above the posterity of the elder; and the Israelites which are( if true Israelites) the true Church Militant, shall be the Triumphant Church above the malignant Idumeans.  
the ●lder shall serve] Upon this place the Apostle grounds the Doctrine of Free-Grace in the election of some, and reprobation of others before the doing of good, or evil, Rom. 9. 12, 13. Mal▪ 1. 2, 3. But for clearer explication of this place, we must note that the words may be taken in respect of the persons of these contending twins, or in respect of their posterities; in respect of their persons, the pre-eminence of Jacob the younger above Esau the elder, consisted in the prerogative of the birthright,( which gave him authority over his brethren and the rest of the household under his father) devolved from Esau to Jacob. 2. In the promise of the Land of Canaan. 3. In the holy Covenant of Religion with God, whereby his Church was propagated in Jacobs posterity, not in Esaus, and to that Church humble subjection is prophesied, Esa. 49. 23. see also Gal. 4. 25, 26. Revel. 3. 9. But otherwise in respect of temporal pre-eminence Jacob might be said to serve Esau, for he called himself his servant, Gen. 32. 18. 20. and Esau his Lord, Gen. 33. vers. 13, 14. and did him homage, bowing himself to the ground many times before him, Gen. 33. 3. yet did the posterity of Jacob subdue the posterity of Esau, when in Davids time the Idumeans or Edomites that came of Esau( who was called Edom) were subdued by the Israelites,( who descended of Jacob and bare his name, for he was also Israel, Gen. 32. 28.) and under their subjection were brought, 2 Sam. 8. 14. and though for their sins afterwards the Edomites broken their yoke, as Isaac prophesied, Gen. 27. 40. yet the Israelites never served the Idumeans, or Edomites. See the Annot. on Gen. 27. 40.  
V. 25. read like an hairy garment] With read hair all over his body, a strange and extraordinary birth, importing that Esau would prove a choleric, cruel, and brutish man, and of monstrous ill manners; in whose person God prefigured the bloody and barbarous disposition of such as persecute his Church, and children, Ezek. 3. 5. Obad. 10.  
Esau] The word signifieth either made, or perfect, by which was meant the strength of his constitution, as if he were already reared, or nursed, and rather like a man with a beard, then a new born babe without teeth: and that name might be given him, with a purpose to please the mother, who being a beautiful woman, would be apt to take discontent at a deformed, or unhandsome child, as Esau was, being very hairy, as Jacob said of him, my brother is an hairy man. See Genesis Chapter 27. vers. 11.  
V. 26. took hold] A Divine presage that Jacob should supplant him, and bring down his head as by tripping up his heels; which came to pass in his getting of the pre-eminence of the birth-right and in other matters, whereof see Annot. on vers. 23.  
Jacob] Hebr. Jaghnakob. His name bears the remembrance of the act, for it signifieth a supplanter, or taker up of the heel, from Ghnekeb, which in Hebrew signifieth the heel, or the sole of the foot; or from Ghnakab which signifieth to deceive by supplanting, or taking hold of the sole of the foot.  
V. 27. hunter] The different disposition of the godly and the wicked is figured in these two sons: the one like Nimrod, Gen. 10. 9. are of harsh, rough and fierce natures, and give themselves to exercises of violence, as Esau did; the other more disposed to civill society and benignity, as Jacob was.  
V. 28. Isaac loved Esau] Isaac loved Esau better then Jacob, as Rebekah loved Jacob better then Esau; and he loved him because he did eat of his venison; it was then a fleshly love, and so an infirmity in Isaac; but withall Esau being cunning not onely in hunting for the prey, vers. 27. but otherwise, might insinuate into the affections of his father; and by being very officious to please his palate might make himself as great a favourite with Isaac, as Jacob was with Rebekah.  
V. 29. Jacob sod pottage] Household services in those dayes were no● so distinguished as now they be, so that the sons might dress meat, as well as the daughters; and the daughters carry upon their shoulders as Rebekah did, Chap. 24. 15. as well as sons.  
V. 30. read pottage] Heb. with that read, with that read. read by some herbs, as lentils, whereof they were made▪ see vers. 34. or, by somewhat put into them which might give them that colour, as Safron. The word read is doubled because the portage was very read, as the good good, judge. 11. 25. emphatically signifieth very good, and nought nought, Prov. 20. 14. very nought.  
therefore was his name called Edom] For that signifieth read; and that name might be given him not onely because he was greedy of this read pottage, doubling the word read, as it appeared to his sense, and omitting the word pottage, vers. 30. but also because he was read in complexion and colour of his body, vers. 25. being overgrown with read hair. And it is to be noted that by the better sort he was more commonly called by his worse name Edom, then by his better name Esau,( which signifieth made, or perfect) and rather from the redness of the pottage whereabout he offended, then the redness of his body which was without his fault, as appeareth, vers. 25. He had( as some think) a third name, which was Seir, from his haitinesse; for Seir signifieth hairy; but in the Scripture it is not given him as a proper name, as Edom and Esau were, but as an appellative, or a common name, or title; for he was hairy Esau, as his father was blind Isaac, whose proper name was Isaac, and blind an appellative title added to it.  
V. 31. sell me thy birth-right] The birthright contained a fatherly pre-eminence over the brethren, the Office of the Priesthood, before the Law written, and a double portion of the fathers estate; Deut. 21. 17. but for the Priesthood it was otherwise before the Law of Moses then afterward, for before Moses time the Priesthood was not limited to the elder brother, for Abel offered sacrifice as well as cain, and the father of the family while he lived was ordinarily the Priest, and when he died his eldest son succeeded in that office, as well as in the government of the family; but in Moses time there was a law for the first-borne of man and beasts, the one as a Priest to offer, the other as a sacrifice to be offered, Exod. 13. 2. In denying Esau relief in his hunger except upon such hard terms, Jacob had shewed himself an uncharitable man, and a very unkind brother; but it is like his mother, who received the prophecy of his pre-eminence, vers. 23. directed her younger son( as by an especial providence of God) how to deal with the elder.  
V. 32. at the point to die] Heb. goint to die. No great danger of death, but this was an expression noting the greediness of his appetite, and greatness of his passion.  
V. 33. swear] An oath is more then a promise, and so much as may oblige the conscience of a profane person, who cares not to violate or break his word if he be no further bound.  
this day] It is probable that this was not the first time that Esau, and Jacob had parley about the primogeniture; Esau was not a man fitly qualified for it, because he had more mind to be among unreasonable creatures in the field, then reasonable men in the family: for the Priesthood he was too profane, and under that title he is taxed, Heb. 12. 16. and here it is said, that he despised it, vers. 34. and for the double portion the privilege of the first-borne, Deut. 21. 17. he had no need of it, for he could carve himself a competent maintenance with his sword, as his father foretold of him, Gen. 27. 40. therefore having often, as it is like, made light of it, and promised to give it up unto his brother, he now took advantage of his present hunger to make a firm, and final bargain for it to be ratified with an oath, wherein he did unkindly in denying relief to his brother in necessity, unjustly in requiring too great a price of that he sold, and impiously in tempting him to so profane a contempt, if he had not some secret instinct, or some revelation( by his mother consulting with God, or some other way) for the carriage of the contract in this sort; howsoever the great wisdom of God can order small occasions, as this was, to great purposes, and can convert the weakness, and wickedness of men to his own glory; yet this must not embolden any to do as Jacob did, unless upon such warrant as Jacob had.  
V. 34. despised] Neither before nor after the sale of his birthright die he think or care how bad his bargain was by selling so precious a thing for so poor a price, but did eat and drink and go away without any repentance for what he had done: See Heb. 12. 16. Yet he might have a purpose to recover that again by force which he conceived was gotten by fraud.   

CHAP. XXVI.  
Vers. 1. IN the land] That is, of Canaan; though it were a fruitful Land, Gods curse for mans sin made it unable to feed the Inhabitants.  
besides the first] Whereof Chap. 21. Deliverance from afflictions is no assurance that they shall not return; if men renew their sins, God may and will recall his plagues, and punish them again. See Levit. 26. vers. 15, &c. Psal. 78.  
Abimelech King] See Annot. on vers. 26.  
V. 2. not down into Egypt] Gods providence always watcheth to direct the ways of his children, and to see them provided for in the hardest times, Psal. 37. 19. Though Egypt were a very fruitful place, and Isaac might have a mind to sojourn there as did his father before him, yet he is especially forbidden so to do, because now God had revealed the captivity of Abrahams posterity in that Land, which then he had not done; and that he would have him guided rather by his own word, then by his fathers example, though that in many things was a good pattern for his practise, as it is proposed to him, vers. 5.  
V. 3. I will be with thee] As God made the promise of his free mercy; so doth the confirmation thereof proceed from the same fountain.  
unto thee] To thee as a sojourner, to thy posterity as owners by way of propriety, possession, and hereditary right.  
V. 5. Abraham obeied] He commendeth Abrahams obedience, because Isaac should be more ready to follow him in the like.  
because] God makes good his promise, and Covenant out of the same goodness that moves him to make it, and that is his own pure grace, not mans merit, Rom. 4. 4.& Chap. 3. 28. yet on mans part there are conditions required, and by the assistance of his grace performed, and graciously accepted, and mentioned as if there were some causality in them for Gods acceptance; not to make man confident in himself, but diligent in his duty to his Maker. So Chap. 22. 16.  
my voice] This variety of expression commends Abrahams promptness, in obeying God in what way soever he was pleased to reveal his will unto him.  
V. 7. she is my sister] In this Isaac followeth the example of his father, Gen. 12. 13. not unknown, though unseen, how needful it is for parents to take heed of setting an ill example before their children, how apt they are to follow them, rather in evil, then in good; for Abrahams obedience is commended vers. 5. and the first imitation of him that is noted, is in that wherein he should have shunned his example: yet by way, not of defence,( for there was untruth in their intent) but of extenuation; the phrase of the time may be alleged, which called even strangers by the name of brethren. See Gen. 29. 4.  
feared to say] Whereby we see that fear, and distrust is found in the best, not as a barren sin which begets not another, but as a parent of lying: so the terror of the wrack may be the shipwreck of truth, though used to extort a confession of the truth.  
faire] See Annot. on Gen. 12. 11.  
V. 8. looked out] This was not shortly, but a good while after they came to Gerar; and it was in the day time, haply in some Garden, where the King having high, and free prospect every way might see them, as David did Bathsheba when she was bathing of herself, 2 Sam. 11. 2.  
sporting] showing some familiar sign of love, whereby it might be known, or probably supposed she was his wife: the word here used for sporting in the original, is near of kin to the name of Isaac, signifying laughter, Gen. 21. 3. and the very same which is used of Ishmaels mocking of him, vers. 9. of the same Chapter; for the same act may( according to the disposition of the mind) be taken in a good or bad sense; and for the carriage of Isaac, it was some signification of pleasing familiarity, which might be allowed betwixt man and wife, Deut. 24. 5. Prov. 5. 18. but not betwixt a brother and a sister,( though it were not such as was proper for the bed, or for the night, for Isaac and Rebekah had both more grace and modesty then so to behave themselves in the day, where the King might see them) which made Abimelech so confident that she was his wife, and not his sister, as is shewed in the next verse.  
V. 10. What is this that] Abimelech passionately expostulateth with Isaac concerning the denial of his wife; which sheweth how adultery, and dissimulation were condemned even by heathen morality; and shameth the wantonness, and wickedness of such as professing true Religion, make no scruple or conscience to commit such sins.  
guiltiness upon us] The act of sin committed by one may bring a guilt upon others; a guilt with the punishment due unto it; see the Annot. on Chap. 20. vers. 9. In all ages men were persuaded that Gods vengeance should light upon wedlockbreakers.  
V. 11. he that toucheth]( Vers. 29.& Josh. 9. 19. Ruth. 2. 9.) That is, he that hurteth or wrongeth them, Psal. 105. 15. especially that wrongeth either of them by any immodest or unlawful touching of his wife. See Gen. 20. 6. Prov. 6. 29. 1 Cor. 7. 1.  
V. 12. sowed in that land] Not any as his own possession, but either hired for his use, or not used by others, because barren and wast.  
V. 12. an hundred fold] An hundred grains for one, or an hundred measures for one; the Septuagint specify the grain, saying, it was an hundred measures of Barley, haply mistaken by reason of the vicinity of the word Shegnarim, signifying measures, and Segnorim, signifying Barley, which differ little in the Hebrew letters: the greatest measure which our Saviour mentioneth in the Parable of the seed, Matth. 13. 8. is an hundred fold, and though in some extraordinary fruitful soils the return be noted to one hundred and fifty, three hundred, yea four hundred for one, Plin. lib 18. cap. 10. yet in such a soil as Isaac tilled, especially in a time of famine, it might be accounted a miraculous fruitfulness to receive an hundred for one.  
the Lord blessed him] See how, vers. 13, 14, 15. and therewithal, that of Solomon fulfilled, The blessing of the Lord maketh rich, Prov. 10. 22.  
V. 14. servants] Or, husbandry; as in the margin; that is, much ground for tillage, and many servants to manure it.  
envied at him] The prosperity of the godly is an affliction to the wicked, Psal. 112. 10. by their envy at it, for envy slayeth the filly one, Job 5. 2.  
V. 15. the Philistim● stopped] The hatred of the Religious, and breaking covenant with them by the wicked, is very ancient; yet to defend and pled for breach of faith with the faithful under the name of heretics is an heretical practise, both new, and nought.  
V. 17. the valley of Gerar] The Hebrew word signifieth a flood, or valley where water at any time runneth; but because by the confluence of waters in such low places, especially after rain, or snow, the waters run muddy, there was need of Wels whence it might be drawn more clear, and better for use, both of man and beast.  
V. 18. digged again] Because he was sure there was water there, and that he had a right unto it, and in renewing that right, he renewed the grateful memory of his gracious father.  
V. 20. ours] Because it was digged in their ground, yet not theirs in right, because it was digged with consent of the owners.  
V. 23. thence to Beersheba] The famine being ended, he returned to the place whence the famine had driven him.  
V. 24. God of Abraham] God assureth Isaac against all fear by rehearsing the promise made to Abraham, to whom with singular favour he entitles his Godhead, as if he were his God more then any ones; and in that he is called the God of Abraham after the burial of his body, it is an Argument that he liveth in soul, for God is not the God of the dead, but of the living, Matth. 22. 32.  
V. 25. Altar there]( Gen. 13. 18.) To signify that he would serve no other God but the God of his father Abraham.  
V. 26. Abimelech and Phicol] The same names we red of, Gen. 21. 22. but whether they be the same men, that there made the covenant with Abraham is uncertain, they might be the same supposing them to be about an hundred yeares of age. But then it is somewhat strange that in this intercourse there is no mention of the accord with Abraham in former times, and that a man so well minded as that Abimelech seemed to be( if he were the same) by his good dealing, first with Abraham, Chap. 20. and since with Isaac, ver. 10, 11. of this Chapter, should deal so injustly with him as to withhold the use of those Wels from his heir, which by a solemn Covenant were his; unless envy at his prosperity( which was such that he desired Isaacs departing from him, vers. 16. and which Isaac interprets as a testimony of hatred, vers. 27.) should make him become injurious to him; and unless wrong were done by his servants without his knowledge, as before is noted in the story of Abraham, Gen. 21. 26. it may therefore be another; Abimelech( signifying my father the King) might be an hereditary Title of the Kings of Gerar, as the name Pharaoh was of the Kings of Egypt; and the word Phicol compounded of two Hebrew words, Phi, or Phe, a mouth, or face; and Col, all, the mouth of all, might be a name of office, for a man of public power, and authority, who was as it were the mouth of all by his speaking in the public affairs, wherein all were concerned and concluded; or the face on whom every one cast his eyes, as expecting from him counsel, command, or conduct.  
went to him] Not out of love for they hated him, vers. 27. but in craft to set upon him if they saw him too feeble for them, and if not, to treat with him upon terms of friendship.  
V. 28. with thee] See Annot. on Vers. 3.  
V. 29. that thou wilt] Heb. if thou shalt, &c. The Hebrews in swearing begin commonly with If, and understand the rest, that is, that God shall punish him that breaks the Oath; as if he that sweareth should say, I swear to do thus, and thus, and if I falsify my oath, let the punishment, or judgement of God light upon me. See Annot on Gen. 14. 23.  
do us no hurt] Here the wicked show that they are afraid lest that come upon them which they would do to others.  
V. 31. betimes] Peace is to be embraced with cheerfulness and expedition, and oaths of agreement chiefly to be made fresh and fasting with all reverence and sobriety.  
V. 33. Beersheba] See Annot. on Chap. 21. 31.  
V. 34. Judith] Esaus wives, and their fathers had several names, Gen. 36. 2.( for he had no more wives of the Canaanites but two) as himself had; for he was called Esau, Edom, and Seir. See Annot. on Chap. 25. vers. 25.& 30.  
Hittite] Esau married, as his father did, at the age of forty; but he did not like him in following his fathers mind in the choice of a wife, for he took two for one, two Hittites the worst sort of Canaanites, Ezek. 16. 3. whereas his holy grandfather took a solemn oath of his servant to provide a wife for his son among his own kindred, without the Land of Canaan, Gen. 24. 3. so that his marriage was not onely without his parents consent, but against their mind, which is less respect to both then Ishmael shewed to one, and that one of the weaker sex; and in condition much more unworthy then either of them.  
V. 35. a grief] See Annot. on Chap. 27. vers. last.   

CHAP. XXVII.  
Vers. 1. OLd] Viz. One hundred thirty seven yeares of age, which some chronological Accountants by collation of several places of Scripture make up thus; Jacob was born in the sixtieth year of Isaac, Chap. 25. 26. and being now seventy seven yeares old, Isaac must be one hundred thirty seven; and that at his flight to his Uncle Laban( which presently followed the getting of the Blessing) he was seventy seven years of age, appears thus; from the time of his coming thither, he served Laban twenty yeares, Chap. 31. 38. and in the beginning of the fourteenth year of his servitude Joseph was born, Chap. 30. 25, 26. in the fortieth year of Josephs age Jacob went into Egypt; compare Chap. 41. 46. with 45. 6. and Jacob went thither in the one hundred and thirty year of his age, Chap. 47. 9. out of which deduct the forty yeares of Josephs age, and the thirteen yeares spent in service before he was born, and there will remain seventy seven.  
eyes dim]( Gen. 48. 10. 1 Sam. 32.) It is said of Moses when he was but seventeen yeares younger, viz. one hundred and twenty yeares old, that his sight was not dim, Deut. 34. 7. but that is noted of him as a thing extraordinary.  
V. 2. I knew not] This reason is not to be referred to the meat, but to the blessing, which was most seasonable when it was pronounced, as the last act of a fathers office with the farewell to the world.  
I know not the day of my death] uncertainty of the day of death should make us wise to order the time of life with a double providence; the one for others in this world, the other for ourselves in the next; and so to set ourselves in present expectation of our parting, or our Masters coming, Mar. 13. 5. but for such preparation no man shall die the sooner, for Isaac after this lived forty yeares, even to one hundred eighty yeares, Gen. 35. 28, 29.  
V. 4. meat] For such as are of full bodies, and good strength: fasting may be a good preparation to spiritual duties; but for such as are weak and in a declining state, as Isaac was, meat may cheer up their spirits, and make them more vigorous in devotion: so it may be better for some to receive the Sacrament of the Lords Supper fasting; for others, after some refreshing.  
my soul may bless] The carnal affection that he had to his son Esau, made him forget that which God spake to his wife, Chap. 25. vers. 23. See vers. 28. of that Chapter, and the Annot. upon it.  
My soul] That I may bless thee with all my heart.  
bless thee]( Chap. 28. 3, 4.& 48. vers. 15, 16, 20.& 49. 25, 26.) The Priests, Gen. 14. 19.& Numb. 6. from vers. 23. to the end of the Chapter, did( in the name of the Lord and by warrant from him) bless the people; so did the patriarches,( who were Priests in their families, and some of them Prophets) bless their children; wherein if they followed the guidance of Gods Spirit rather then their own affections it took effect, otherwise the blessing followed rather the faith of the receiver, then of the blesser; thence it was that some did bless, others were blessed better then others, Gen. 49. 26. Heb. 12. 17. Now for Isaac it seems, he either did not understand, or not remember the Oracle of God concerning the prelation of the younger brother before the elder, or else it went against his heart or soul to pronounce the blessing according to it.  
V. 7. before the LORD] That is, in his presence, and with his allowance, who by his gracious act will ratify my word, and intent.  
V. 9. two good kids] Two Kids seem too much for one dish of meat for an old man, but out of both he might take the choicest parts, to make it dainty, and the juice of the rest might serve for sauce, or for the rest of the family, which was not small.  
V. 11. Jacob said] His mother it seemeth( though it be not so expressed) had advised him not onely to bring his father a dish of meat, but to present it as in the name and person of his brother Esau.  
an hairy man] See Gen. 25. 25. and the Annot. upon it.  
seem to him as a deceiver] Jacob is said to be a plain man, Chap. 25. vers. 27. Yet now he must play the subtle person; and the more subtle, because he had more mind to seem so then to be so. The plain dealing of the godly is of their love to sincerity, not of simplicity, or silliness, for they could play the Politicians, as well as others, if their wits were not overruled in their working by their consciences: the like may be observed in Rebekahs carriage of the whole project.  
V. 12. bring a curse] deceit though used for advantage, or defence is dangerous; and it is especially both prohibited, and threatened if it be a deceit of the blind, Deut. 27. 18. And in matter of Religion, Jer. 48. 10. Mal. 1. 14. This was both, and therefore Jacobs fear was not without cause.  
V. 13. upon me be thy curse] Her confidence was great, and made up of vehement affection to her son, of a strange opinion of the success of her device, but especially of a belief that God would establish the blessing on Jacobs person, for which it is like she had a resolution from God upon her consultation with him, Gen. 25. vers. 22, 23. Though this deceitful way was her own devising, not of Gods direction.  
V. 15. goodly raiment] Hebr. desirable. A svit of Esaus laid up, not to be worn every day, but upon some extraordinary occasion, as this was; some think it was a holy rob made for the first born to use in holy ministrations, and therefore rather kept in the custody of Esaus mother then of his wives. But there is no ground for that in Scripture; it might be a better svit then ordinary kept by his mother for shift, when he came to his father.  
V. 16. skins upon his hands] To resemble Esau who was all over like an hairy garment, Gen. 25. 25. And his hands, and neck were thus disguised, not his face; for by this time Jacobs face might be rough with a beard, as well as Esaus,( though his hands and neck were smooth) for he was as old as Esau within a very little, being both twins at a birth; and Esau now was married, and he was not married, until he was forty yeares of age, Gen. 26. 34.  
V. 19. I am Esau] Though Jacob was assured of the Blessing by faith, yet he did evil to seek it by lies; and the more, because he abuseth Gods Name thereunto, vers. 20. Some say, it was not a lye, but a mystery; others, that it was a literal truth, for he was the first-borne by the right of purchase, but he was not Esau that sold it, but Jacob that bought it, and he calleth himself by the name of Esau, as our Saviour called John Baptist, Elias, Matth. 11. 14. but he called John Elias not in person, but in office; and they to whom he spake understood it not of Elias personal presence, but by way of allusion, or resemblance, whereas Jacob meant, and was understood of Esaus person, both in this verse, and vers. 24. Besides, he dissembled, and spake untruly in saying in this verse, he had done as his father bade him; and calling his meat Venison, and in answering the Lord had brought it to his hands, ver. 20. as if he had made his hunting successful sooner, then at other times.  
V. 22. the voice of Jacob] This( as also vers. 23.) declareth that he suspected something, yet God would not have his Decree altered.  
V. 23. he discerned him not] His eyes were dim, by them he could not judge; his hearing was better; but upon his touching finding him rough like Lsau, he gave as much credit to his hands as to his ears; the voice is Jacobs voice, but the hands are the hands of Esau, vers. 22. and being in doubt what to think, his other two senses, his tasting and smelling, vers. 25. 27. bare false witness according to Jacobs words, and so he resolved that Jacob was Esau, and gave him the blessing. The Spirit which assisted him in the benediction of Jacob and Esau, and the prediction of events concerning both, did not discover the deceit of his wife and son; for the illumination was by particular acts, not by way of habit imparted to him.  
V. 27. as the smell of a field] Those parts where Esau lived abounded with aromatic, or sweet smelling odours, or spices, wherewith it might be the manner to presume the clothes that were laid up, and not wonted to daily wearing; or the skin of the Kids might present a smell( by some artifice of Rebekah) which might be pleasing to the sent of Isaac; he compares it to the smell of a field which the Lord hath blessed, with flowers, and fruits, and vines, for saith Solomon, the vines with the tender grape give a good smell, Cant. 2. 13. and husbandmen say, that some grounds when they are broken up with the Plough yield a very pleasing smell to him that tilleth them.  
V. 28. due of heaven] Deut. 33. 28.  
fatness of the earth] By this may be understood the Land of cannon, called a fat Land, because it was plentifully furnished with all good things; as Wels digged, Vineyards, Olive-yards, and fruitful trees in abundance, Deut. 6. 10, 11.  
corn and wine]( Deut. 33. 28.) By these temporal particulars were shadowed out blessings of a better quality in spiritual matters: for this fruitful Land of Canaan was a type of heaven, and the plenty of spiritual graces is signified by a feast of fat things, Isa. 25. 6.  
V. 29. let people serve thee] From Jacob came Judah, and of him came the chief Rulers, 1 Chron. 5. 2. and the sceptre by Jacobs prophecy continued in his Line until the coming of Shiloh, Gen. 49. 10. that is, the messiah, Jesus Christ. See the Annot. on that place. And for this prophecy it was particularly fulfilled when the Idumeans, philistines, and Moabites, were brought under subjection of David, Solomon, and the Asmonean Governours.  
cursed be]( Chap. 9. 25.& 12. 3.) Cursed of God, who takes the injuries done unto his Church, as done to himself. See Act. 9. 4.  
V. 33. trembled] Heb. was astonished: at the strangeness of the act, and event contrary to his intention; the deceit, and disguise of Jacob so cunningly carried, and his purpose to Esau so strangely disappointed( by Gods over-ruling providence) put him for a time into wondering and trembling astonishment; and the rather, because now he might perceive that by his carnal affection to Esau he had run cross to Gods prediction, Gen. 25. 23.  
have blessed him] Though his intention was to have blessed Esau, the effect of his benediction God( by his promise, and Jacobs faith) settles upon him; quiter cross to the conceit of the Papists, who make the efficacy of the Sacrament to depend upon the intention of the Minister; so that it shall be fruitless, and in vain to the receiver if there want a good intention in the giver.  
he shall be blessed] Being convinced now of his erroneous intent touching the blessing of Esau, he ratifieth the Blessing upon Jacob, and now doth that of faith, which before he did with mis-guided fancy, and affection; and so his blessing is recorded by the Apostle, saying, By faith Isaac blessed Jacob, and Esau, touching things to come, Heb. 11. 20.  
V. 34. bitter cry] Because now his fathers solemn blessing upon Jacob had unrecoverably settled his birth-right upon him; in whose example we see that those that make no account of precious things while they have them, may be made bitterly to bewail the want of them, when they have lost them; though Esau were an hardy hunter, a man of the sword, vers. 40. of this Chapter, God can make him weep like a woman: See the 1 Sam. 30. 4.  
V. 35. thy blessing] That is, which appertained to Esau as the first born.  
V. 36. rightly called Jacob] That is, a supplanter. He was called Jacob from a word signifying the heel, because at the birth of Esau he held him by the heel: See Annot. on Gen. 25. 26. Schi●dl. Pentagl. col. 1373. But by a Metaphor it signifieth crafty, and deceitful, Ibid. Esau taketh it in that sense when he calleth him a supplanter, as if his name were given him for nought, for supplanting him two times, wherein there is a Paranomasia. This sheweth his tears were not tears of true repentance, for then he would rather have blamed himself, then his brother concerning his birth-right. took away my birth-right] He wrongeth Jacob in this charge, for he took it not from him, but Esau lightly esteeming it, or rather despising it, sold it to him. See Annot. on Gen. 25. vers. 34.  
my blessing] Not his then, when the birth-right was none of his.  
V. 37. thy Lord]( Vers. 29.) Isaac did this as he was the Minister and Prophet of God; and though Esau cry never so much, he cannot recover what he hath lost; there is no place for repentance though sought with tears, Heb. 12. 17. that is, Isaac will not repent, cannot retract what he hath done, though Esau lift up a bitter cry for the Blessing; because the prerogative of the blessed seed cannot be divided, nor imparted to a wicked progeny; the sons of the world are represented in Esau, as the faithful in Jacob.  
V. 39. the fatness] Isaacs blessing on Jacob was both spiritual and temporal; on Esau onely temporal: and in this Jacob had the pre-eminence; for though he name the fatness of the Earth, and dew of Heaven in both; and though some parts of Idumea Esaus country were very fruitful, yet generally it was not comparable to the Land of Canaan, assigned to the posterity of Jacob. Some make a difference betwixt Esaus having of temporal good things, and Gods giving of good things unto Isaac, as if having were but an interest of common providence, giving a title of especial favour; but that distinction may be confuted by Hos. 2. 8.& Chap. 13. vers. 11. and many other places.  
V. 40. by the sword] A trade of life professed for the most part by the worst sort of men; to whom may be well applied the words of Shimei( though ill applied to David, 2 Sam. 16. 7.) for they that are bloody men, are men of Belial, as Esau was.  
serve thy brother] This blessing, viz. the blessing in the dominion of Jacob( called afterwards Israel, Chap. 32. ver. 28.) is gloriously set out in the 33. of Deut. vers. 29. See the second Annot. on Gen. Chap. 25. vers. 23.  
when thou shalt have the dominion, thou shalt break his yoke from off thy neck] The word in the original is rendered by some learned Hebricians, When thou shalt have mourned: or, nearer to the sense of our Translation, When thou shalt get strength: and so the sentence will not sound like a tautology.  
thou shalt break his yoke] The Edomites after they had been subjects to the Israelites about one hundred and fifteen yeares, in the dayes of Ioram the son of Jehoshaphat revolted from under the hand of Judah, and made a King over themselves, 2 King. 8. 20. See Annot. on Chap. 25. 23. and as some reckon the time for eight hundred and ten yeares( viz. until the time of Hyrcanus) they continued in their freedom, at least from the dominion of Jacobs issue; and after that, Herod an Idumean put a yoke upon them, for he obtained to be King of the Jews, which sheweth that the Dominion of Jacobs posterity was to be understood chiefly in a spiritual sense, for the prevailing of Religion; and in a literal sense, though there were time enough to make good the promise according to the letter, yet it was but upon condition of their good behaviour.  
V. 41. The dayes of mourning] Not to him, for he would not be so tender hearted to his father, as to weep for him, who was so hard hearted to his brother, as to resolve to murder him at such a time.  
are at hand] In his desire( and it may be hope also) not in Gods determination, for he lived after this above 40. yeares. God disappointeth the expectation of the wicked, by prolonging the life of the godly; whereof as he onely maketh the measure, so he onely knoweth the end, as well as the beginning.  
V. 42. were  told Rebekah] Vers. 41. He said those words in his heart, but his heart was so full of hate and envy, that it thrust out some words, which came to Rebekahs ears, and discovered his deadly malice against his brother.  
comfort himself] He hath great hope to receive his birthright by killing of thee. A wicked heart that can make a comfort of such a mischievous act; yet there is a comfort for a time in taking revenge of a wrong, but that comfort is but like a draft of wine to one in a fever, which allayeth the disease for a while, but occasioneth a greater distemper afterwards; so in man, but in God taking comfort in his revenge of the wicked the case is far otherwise, Esa. 1. 24. Ezek. 5. 13.  
V. 44. a few dayes] It proved to be about twenty yeares: so was Rebekah mistaken in the time of Jacobs absence, as well as Esau, in the time of his fathers death.  
fury turn away] Prudent Rebekah feared the days of mourning would come upon her, by the death of Jacob, while Isaac lived, the spirit of Esau was so enraged against him, that she doubted he would not forbear him until his fathers death; yet she hoped that by time, and absence, it would be assuaged.  
V. 45. both in one day] Because by fighting they might kill each other; or if one were killed the other by the sentence of almighty God was to die for it by the hand of man, Gen. 9. 6. or if he should escape that, she might justly fear the Justice of  
God would not suffer such a murderer to live, as Act. 28. 4. or the guilt of so heinous a fact would make his own parents so to be estranged from him, as if he were not at all, or none of theirs.  
V. 46. said to Isaac] That Isaac might not be troubled with the deadly discord of his sons, nor Jacob endangered by keeping within the reach of Esaus wrath, like a prudent woman she presents to Isaacs care another cause of Jacobs journeying to Charrah, viz. A caution against such ungodly marriages, as Esau made with the daughters of the Canaanites.  
what good shall my life] Esaus marriage was a grief of mind both to Isaac and Rebekah, Gen. 26. 35. But now fear of a double danger makes her more passionate then her husband; for she fears lest Jacob should take a Canaanite to wife; and lest his marriage should be prevented by an untimely death, an unnatural murder; the example of Esau made her more apprehensive of the one, and the story of Cain and Abel might further her fear of the other: those that have no children are happily freed from such fears, and they that have, must forecast for the worst, and pray and hope.   

CHAP. XXVIII.  
Vers. 1. BLessed him] This second blessing is to confirm Jacobs faith, and to assure him that he was constant to his first benediction, Chap. 27. vers. 33. though when his tongue blessed him, his mind was upon Esau; and that though it were on his part procured by craft, yet God did now by his fatherly authority ratify it unto him.  
of the daughters of Canaan] See Annot. on Chap. 24. 3.  
V. 2. Arise, go] Though Isaac himself was not sent to fetch him a wife from his fathers kindred, yet Jacob is to go in his own person; for it was not safe for him, for fear of Esaus bloody threats to stay at home,( though this were a reason rather to Rebekah then to Isaac) and there was less doubt of his return then of Isaacs if he had gone, because there was more invitation to Jacob, his wife to accompany him back to his country, since there were some of her fathers family, and of nearer kindred there already, then when Rebekah was married.  
Padan Aram] See the Annot. on Chap. 25. 20.  
V. 3. God almighty] See the Annot. on Gen. 17. 1.  
V. 4. The blessing of Abraham] He had his fathers blessing already, and now he blesseth him in his grandfathers name, who had the original grant of especial grace to descend upon his seed; by this his faith might be further confirmed, and his courage, and comfort the better supported in his solitary journey.  
stranger] The godly fathers were put in mind continually that they were but strangers in this world, to the intent that they should lift up their eyes to the heavens, where they should have a sure dwelling, Heb. 11. 9. 10. Psal. 39. 12.  
gave to Abraham] By promise, for he had not the possession of it himself; yet it might be said to be given to him, because it was given to his posterity for his sake.  
V. 5. The Syrian] See the Annot. on Gen. 25. 20.  
V. 9. To Ishmael] That is, to the family of Ishmael; for he was now dead; whose age of 137. yeares, and his death is set down, Gen. 25. 17.  
Mahalath] Called also Bashemath. Gen. 36. 3.  
the daughter of Ishmael] His fathers brother; so now he had three wives, for he had two before, Gen. 26. 34. By this third marriage he thought to make amends for the two first, and to please his father better then before; but that choice made him a worse husband by miltiplication of wives, and not the better son, for being the son of a free-man, he should not have matched himself with the issue of a bond-woman, a stranger from the covenant. The changes of the wicked are not from evil to good, but from one evil to another.  
sister of Nebaioth] The eldest son of Ishmael, and now his father being dead the chief of his family.  
V. 10. towards Haran] Or, Charran, as it is called, Act. 7. 2. which is conceived by some to be situate from Beersheba( whence Jacob came) five hundred English miles; certainly it was very far off, for Jacob flying from Laban, would make as much hast as he could to get out of his reach, and Laban pursuing him as fast as he could to recover his stolen gods from him, overtooke him not until the seventh dayes journey, Gen. 31. 23. and after that he had a good way to go to the place of his abode.  
V. 11. stones— for pillows] The Sun being set he was put to take up his lodging in the field, taking the ground for a bed, and a ston for a pillow; the servant of his grandfather went out like a Lord into that country( and so he is slyled by Rebekah Jacobs mother, Gen. 24. 18.) having ten Camels for his service, and other things suitable; but Jacob the blessed heir both of Abraham, and Isaac, is sent that long journey alone on foot with a staff in his hand, Gen. 32. 10. which was partly for more privacy of his departure, lest Esau should way ●lay him in his going towards Haran, which he did in his coming thence with four hundred men, Gen. 32. 6. but especially to give an example of patience to the godly, and of confidence in God, whose providence was the more apparent towards him, by how much he had the less aid of human means; and withall to instruct us, that Gods children must expect their portion of blessing rather in spiritual, then temporal comforts.  
V. 12. dreamed] See Annot. on Gen. 20. 3.  
ladder] Christ is that Ladder by which God and man are joined together; and by whom the Angels minister unto us; all graces by him descend upon us, and we by him ascend into heaven. The upper part of this Ladder is taken by some to signify his Divinity, and the lower his humanity.  
Angels of God ascending and] To this representation made to Jacob our Saviour alludeth, and applieth the ascending, and descending of Angels unto himself, Joh. 1. 51. the words are descending upon him, but they may be red either descending above him; as those who wait on him when he cometh down from heaven to Judgement, for when he descendeth, the Angels that follow after him in place will bee above him, as some may be below him, some on each side of him: or, unto him, as having reference unto him in all their ministrations, whether from God unto men, or from men unto God: or, by descending upon him, may be meant the placing,& founding upon him of all the heavenly favours, which by the ministry of Angels God communicateth to his Church, and thereby also may particularly be understood the ministry of Angels which they exhibited to him after his temptation, Matth. 4. 11. in his passion, Luk. 22. vers. 43. at his resurrection, Joh. 20. 12. and aseension into heaven, Act. 1. 11.  
ascending and descending] They are stil● in motion, never idle, and as ready to descend, and to be humbled; as to ascend, and to be exalted: their diligence, and obedience is a pattern for us, Matth 6. 10. and their continual intercourse betwixt heaven, and earth, as spirits ministering for their sakes, who are heires of salvation, Heb. 1. 14. may be matter of confidence to Gods children, against the might, and malignity both of devils, and men: by this( though Angels may hear our prayers, and see our tears) they are not made mediators of intercession betwixt God and us, or to be served either with supplications, or vows; for notwithstanding this vision, Jacob did not so account of them, nor apply himself unto them.  
V. 13. to thee will I give] He enjoyed this promise onely by faith, concerning his seed, for all his life-time himself was a stranger in this Land: so then to thee and to thy seed, must thee and to thy seed, must be to thee in thy seed, for they had that in possession, and having the possession for his sake it was a gift in favour to him.  
V. 14. as dust of the earth] See Annot. on Chap. 13. 16. See also Chap. 32. 12.& Numb. 23. 10.  
thy seed] Chap. 22. vers. 18.  
families of the earth be blessed]( Gen. 12. 3.& 18. 18. Act. 3. 25. Gal. 3. 8.) By this is meant chiefly spiritual blessings flowing from the virtue of the promised seed Christ Jesus, and from him diffused to all the faithful, of what Family, Nation, or country soever.  
V. 15. I am with thee]* In this free and full expression of Gods favour, we see how good a master he is to a true, and faithful servant; if we would have him such a one to us, we must be such as Jacob was to him.* Jud. 6. 16. Isa. 43. 2. Jer. 1. 19.  
until] This until is an extensive, not an exclusive word, giving assurance of an especial time, wherein there is no doubt; but not excluding, or denying the time following, as Matth. 28. 20.  
V. 16. and I knew it not] God is present every where, but especially with the godly; and not onely then when they are apprehensive of him, but when they perceive no evidence of his presence, as Job confesseth, He goeth by me, and I see him not; he passeth on also, but I perceive him not, Job 9. 11. Or, it may be when he said, he knew not that God was there, he ment that such Apparitions were peculiar to the family of the faithful, and that he did not think, God would so have revealed himself in that place.  
V. 17. afraid] Any strange Apparition, though glorious, and gracious, affects mans frailty with fear, because of his sin: see Matth. 17. 6. Luk. 2. 9.& 8. 35. Rev. 1. 17. but besides he was touched with a godly fear and reverence; Gods professed favour, and familiarity did not breed contempt, but a reverend awe, and dread of his almighty majesty, which David professeth when he saith, I will come into thine house in the multitude of thy mercy; and in thy fear will I worship toward thine holy Temple, Psal. 5. 7.  
the house of God] He calls it Gods house where God, and his holy Angels, who are of his household, are especially present; and in regard of that presence, he thinks it a fit place for the building of God an House, Altar, or a place for especial worship, vers. 22.  
the gate of heaven] The Church Militant here below hath such near reference to heaven the Church Triumphant above, that he that is truly a member of the one, may come to knock at the gate of the other, and have it opened unto him, Matth. 7. 7.  
V. 18. a pillar]( Gen. 35. 14. 20. Isa. 19. 19. 2 Sam. 18. 18.) Or, Statue, which was neither any great thing( for it was no more then one man himself could rear,) nor any artificial thing,( for Jacob had no tools, and it is like no skill to use them, for such a work) but it was such a setting up of ston, or stones piled one upon another, as on the sudden he could make, for a thankful memorial of Gods gracious apparition to him in that place.  
and poured oil] Which he might the next day fetch from the city( being not far off) and might return to the place again; or take with him from home in a vial, or bottle to anoint or refresh himself, or to apply in way of medicine, if he had need, and he poured it out upon the pillar as an oblation unto the Lord:( as he did in his return, Gen. 35. 14.) Or, as David poured out the water of the well of Bethlehem unto the Lord, 2 Sam. 23. 16. And if this pouring out of oil were a consecration of that pillar, or place to an holy use, as Exod. 30. vers. 26.& 40. 9. it makes not for the popish practise in their superstitious consecration of Churches, and the utensils, or appurtenances belonging to them; for this oil was not itself first consecrated, nor poured out with holinesse, or superstitious benedictions; nor did Jacob any thing therein but by divine instinct& instruicton; nor did he conceive any inherent holiness in the place: O but whatsoever estimation or appropriation there was of religious places in the Old Testament, as the Temple of Jerusalem had the pre-eminence for holy use above all other places, in the New Testament that difference is taken aken away, Joh. 4. from vers. 20. to the 24. so that God may be served as acceptably in the Assemblies of the Saints, in Christian Churches, and chapels, as in the Temple at Jerusalem; and in times of persecution in private houses, mountaines, or dens, or caves of the earth, Heb. 11. 38. Yea wheresoever men lift up pure hands without wrath or doubting, 1 Tim. 2. 8. as well as in the fairest Temples.  
V. 19. Bethel] A city near the place of this apparition conceived to be about thirty English miles distant from Shechem. The word signifieth the house of God; which afterwards was turned by Jeroboam into a place of Idolatry, for there he set up one of his golden Calves, 1 King. 12. 28, 29. and for that abomination the name of it was after that changed into Bethaven, Hos. 4. 15.& Chap. 10. 5. that is, the house of iniquity, or vanity: so the House of God by course of time, and the corruption of men may be turned into the house of the Devil; true Religion is preserved in the persons of the godly, not in the places of godliness; so Rome once the Church of God( by apostasy from the truth) is of Gods Church become the devils chapel; of a Bethel, a Babel.  
Luz] Of this Apparition Jacob maketh mention by the name of Luz, which, as it was the more ancient name, so in Jacobs time it was yet in use, Gen. 35. 6. but whether called Bethel, or Luz, it was a city situate upon an high hill in that portion of the Land of Canaan, which by lot sell to the Tribe of Benjamin, Ardich. delft. Theat. p. 16. Quest. How is it then that Jacob lay in the field when Bethel where God appeared unto him was a city? Answ. It is not like that he lodged in a city, because he had but a ston for a pillow, but probable that being benighted he lay in some field, not far off, that might be a part of the Territories belonging to the city next unto it, and so might be called by the name of the City, at least by him who being a stranger there( for it was about fifty miles off the place of his dwelling) knew no other name of the place.  
V. 20. vowed a vow] To vow unto God( not to Saints) things lawful, and within our power to perform, and without opinion of merit, or casting a snare on our own souls, or laying a scandal before others,( when we are at liberty to do otherwise) thus to vow as it was the practise of the patriarches, as Abraham, Gen. 14. 22. and Jacob in this place, before the ceremonial Law, so( now ceremonial laws are vanished) it is lawful to vow under the state of the Gospel.  
If God will be with me] The word Im rendered if in this place, may be Englished when, and is here neither a word of doubting, nor of condition, in such sort as if Jacob meant either to bind God to give him bread to eat, and clothes to wear, or to give up his title to him; but it is a word of order, or inference to bind himself to some demonstration of his gratitude, thus: if God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come to my fathers house in peace, then shall the Lord be my God; but I am sure the Lord will do all this, for this and more a great deal I have his most free and express promise, vers. 14. 15. therefore as sure as God is true of his word, will I bind myself unto him by a solemn vow, to aclowledge, and serve him as my God, and to set up a memorial of his goodness to me, and my gratitude to him.  
V. 20. bread and raiment] Grace and nature are contented with a little. See 1 Tim. 6. 8.  
V. 22. This stove shall be Gods house] By Gods house, is meant a place of worship; that place in those times was chiefly an Altar; and of that ston with others, he meant to make an Altar, and thereon to offer his oblations. The word Beth here used for an house, may be taken for any place of repose, or for that which receives, or holds another thing, as( besides an house for the habitation of men) the forehead, Exod. 28. 38. is rendered in the Thargum( or exposition of the Bible in the Chaldean Tongue) the house of the eyes; and a vail, in Exod. 34. 35. the house of the face: and the Hebrewes of latter time call a glove, or mitten, Beth-etsbegnoth, that is, the house of the fingers: so the grave is called the house appointed for all living when they be dead, Job 30. 23. and all this with reference unto man, and with respect to other creatures, the sparrows nest in the Hebrew, is the sparrows house, Psal. 84. 3. and the fir-tree are said to be an house for the stork, Psal. 104. 17. and the holes in the Rocks the houses of the Conies, Prov. 30. 26. and the Spiders web is called the Spiders house, Job 8. 14. By Gods house then we are not to understand a Church,( for there were no such houses in those dayes) nor a place of any great capacity or receipt, but a place of worship; which place might be an Altar, that Altar made of that ston, as the principal part of it: for here did Jacob build an Altar, and offer an oblation upon it in his return, Gen. 35. 7. 14.  
tenth] See the Annot. on Chap. 14. 20.   

CHAP. XXIX.  
Vers. 1. OF the East] That was Mesopotamia, situate Eastward from the Land of Canaan.  
V. 2. And lo, there were] Thus he was directed by the onely providence of God to Labans house.  
a great ston] Both to keep the water pure, and the Well full, that it might suffice the flocks, for there were not many such Wels, or waters in those parts; therefore the greatness of the ston was a saving of the store.  
V. 3. And they rolled] That is, the Shepherds who kept the sheep, and came to water them.  
V. 4. my brethren] It seems in those dayes the custom was to call even strangers brethren, especially if they were of one profession, or course of life, as Jacob and these Shepherds were.  
V. 5. the son of Nahor] He was the immediate son of Bethuel his father, and Nahor was his grand-father; yet is he name the son rather of Nahor then of Bethuel, because Nahor was a man of more note: see Chap. 31. vers. 53. not onely in the family of Isaac, as being his fathers brother, but in the family of Laban, as appears, Chap. 31. vers. 53.  
V. 6. Is he well] Heb. is there peace to him: or, is be in peace? By which word the Hebrewes signify all prosperity: and they call war Milchamah, from eating, because it devoureth all things. Of this expression see Annot. on Chap. 37. v. 14.  
Lo, it is high day] Heb. the day is great. That is, the sun is yet high, and much day to come; and therefore too soon to gather the cattle from their meat; and for those sheep that are already gathered, water them and bring them back again to their pastures.  
V. 8. we cannot until] It seems the ston that covered the Well was so great, that until the Shepherds came together it could not be removed, and that none might be left without aid they agreed to tarry one for another: So some came sooner, some later, which gave Jacob occasion( having himself been accustomend to the keeping of cattle) to give them his advice out of his good will; and it is not better meant on Jacobs, then taken on the Shepherds part, who do not snap him up as an noughty stranger, as the Sodomites did Lot, for meddling in matters that belonged not to him; but fairly, and gently give an excuse why they cannot follow his advice: which may be an example of meekness, and humanity, and modesty in our intercourse with others, especially strangers.  
V. 9. And while he yet spake] See Gen. 24. 15.  
V. 9. Rachel] Not Leah whose tender eyes could not so well endure the light, and open air, vers. 17.  
with her fathers sheep] See Annot. on Gen. 24. 15.  
V. 10. rolled the ston] With the help of others, or of himself, for being about 77. Years of age, the time of full strength in those times, he might happily be able to do that alone, which required the assistance of many hands, especially if the Shepherds were young boyes, or weak women; and he would strain his strength the more, to be the more noted, and better accepted by Rachel.  
V. 11. kissed. Rachel] Having shewed first who he was, and how near of kin, he kissed her both according to the common fashion among kinsfolks, and out of especial affection as having mind to take her for a wife: in divers times and Countreys the use of kissing hath been various; it was sometimes used among men, as v. 13. of this Chapter, Gen. 45. 15. Exod. 4. 27.& Chap. 18. 7.& Luk. 7. 45. though most usually betwixt them of a different sex, as a sign of benevolence and love; hence it is applied to express the dear love betwixt Christ and his Church, Cant. 1. 2. and that the Apostle gave order to greet one another with an holy kiss, 2 Cor. 13. 12. an holy kiss, not a wanton one, as Prov. 7. 13. nor an hypocritical kiss, as that of Joab, 2 Sam. 29. and of Judas, Mat. 26. 49.  
lifted up his voice and wept] For joy, after upon mutual report, and speech of the state and condition of the several families of Isaac, and Laban, and their near kindred; and no doubt also upon the apprehension of Gods especial providence in bringing Rachel to the Well,( as Rebekah his mother when she was chosen for a wife for his father,) his heart melted into affections, that could not be kept in, but burst out into audible and visible expressions, such as might both be heard, and seen. See Gen. 45. vers. 14, 15, 16.  
V. 12. brother] That is, near kinsman, for he saith in this verse that he was Rebekahs son, who was Labans sister, so vers. 15. By which term brother, was professed an affection belonging to the nearest degree of kindred that can be; so Lot is called Abrahams brother, being the son of his brother, Gen. 13. 8.  
V. 13. all these things] That is, the story of his fathers family, and of his journey, the cause why he came from his fathers house, and what he had seen by the way.  
V. 14. my bone and my flesh] That is, of my kindred, Gen. 2. 23. judge. 9. 2. 2 Sam. 5. 1.& 19. 13.  
a month] Heb. a month of dayes. That is, whole month, not one day short.  
V. 18. I will serve thee seven yeares] It was the custom of many Countreys to buy wives, whereof there are some instances among the posterity of Jacob, as 1 Sam. 18. 25. 2 Sam. 3. 14. Hos. 3. 2. See also Gen. 34. 12. But because Jacob had nothing to give, coming an empty way-faring man, with a staff in his hand, he offereth seven years service for the younger sister.  
V. 19. it is better] Laban makes no direct answer to Jacobs motion, but gives him good words in the general, without any intent it seems to let him so soon be possessed of his choice in particular; Jacob was a plain man, Gen. 25. 27. of too honest an heart to suspect deceitful dealing in his Uncle; else he was wise enough( as his dealing with his brother Esau sheweth) to have made a surer bargain for himself.  
V. 20. But a few dayes] Heb. one dayes. Gen. 27. 44. If we loved God, our service of him, though it were for many yeares together, would not be tedious to us; the want of love to him makes men weary to serve him, Mal. 1. 13. though but for a few houres, one day in a week, Amos 8. 5. the day that should and would( if our affections were rightly tempered) yield us more delight then any of the rest: See Isa. 58. 14.  
V. 25. behold it was Leah] It was Leah before, but then he did behold her, and saw her without her vail; for virgins in modesty were veiled, or brought in the dark to the bride-chamber.  
beguiled me] The cause why Jacob was deceived was, for that in old time the wife was covered with a vail when she was brought to her husband in sign or token of chastity, and shamefastness. See Chap. 24. vers. 65. And whereas it is said, that Judah thought Thamar to be an harlot because she had covered her face, Gen. 38. 15. the meaning is, that because her face was covered he knew her not, and because he knew her not, he took her for an harlot; or if harlots did wear vailes, they were of another fashion, or worn at other times, and in another manner then Brides were wont to do; and though she might have been known to Jacob by her speech in the dark, as Jacobs voice was known to Isaac when he was blind; yet her vail might be a cover for her silence; for in that the modesty of women appeareth, as well as by hiding of their faces; or her speech being onely a low whispering it could not easily be discerned. In this deceit it is like that Leah acted her part after her fathers, as Jacob his, after his mothers direction, and therein she was faulty, though in an inferior degree, for he shewed himself a very unjust man, and an unkind Uncle; whereby yet Jacob might be remembered of his deceitful dealing with his brother Esau: See Matth. 7. 12. though God turned it to good, and might upon this occasion be disposed to repentance for what was past, and to patience under that condition which either his necessity, or his Uncles dishonesty put upon him.  
V. 26. not so done in our country] Or, it is not the custom of our country. If it had been so, he should have said so much to Jacob seven yeares sooner, when he offered his service upon condition to mary the younger daughter; this mental reservation of the custom all this while shewed it was not Labans custom to deal uprightly; besides if it were the custom, why did he against custom pretend a marriage, and call his neighbours to a marriage-feast betwixt Jacob and Rachel? this pretence of custom is often used against truth, and right, as in the prohibition of marriage to the Clergy, and the Communion cup to the laity, and other particulars of the Romish Religion; which indeed in respect of the antiquity of truth, are but Innovations though obtruded in the name of ancient customs.  
V. 27. fulfil her week] The word Shcbang in Hebrew is sometimes taken for seven yeares,( so the Geneva Translation hath it) sometimes for seven dayes or a week, so here; the meaning is, that, for as much as the manner was to celebrate a wedding with seven dayes feasting, as judge. 14. 12. he would accept of Leah for his wife, and celebrate the nuptials after the wonted manner, and that done he would presently give him Rachel, for whom he should serve the next seven yeares after, which he did; and that he stayed not for Rachel until a week of yeares, is evident by order of the story, for Jacob stayed in Mesopotamia with Laban twenty yeares, Chap. 31. vers. 38, 41. At the fourteenth year of Jacobs servitude was Joseph born, before which time Rachel had been some good while a barren wife, and therefore as out of hope of issue by herself she gave her maid Bilhah to her husband, who by her had two sons before herself had any, as the thirtieth of Genesis sheweth, whence it must necessary be concluded that Rachel was married before the second week of yeares, or seven yeares s●rvitude was expired, and so that she was married to Jacob after a we●ke of dayes, according to the phrase and custom already observed, not after the end of the second seven yeares service.  
V. 28. fulfilled her week] That is, he took Leah for his wife, and fulfilled her week of solemn feasting, for the wedding, as hath been said.  
Rachel his daughter to wife] Two wives at once if they had not been sisters, had been one too many for one man, as is implyed in the first institution of marriage; yet besides them he had both their handmaids to be his wives, Gen. 30. vers. 4. 9. The law against plurality of wives was not yet expressly declared, nor against the marriage of two sisters; as afterwards i● was, Levit. 18. 18. it is doubted therefore, whether at this time either the one or the other were a sin in the holy Patriarch; it seemeth not likely that they having such revelations from God should be ignorant whether it were a sin or no, or that being so godly, they should live so long in a sin against their knowledge; there was doubtless a disposition of the Divine providence in it, if not a dispensation by Divine authority for it. For that should not be hastily presumed, since the chief warrant that can be pretended for polygamy or marriage of many wives at once, is for increase of mankind, and at the first Creation in Adams time, and the renovation of the world in Noahs time, when there was most need of such means of multiplication, God allotted but one woman for one man; and for such like particulars as this of Jacob, though God have his hand in them ruling and overruling them at his pleasure, though Gods part be always pure, and perfect, on mans part there may be corruption, and infirmity, as in the matter of the benediction of Jacob, wherein concurred both God and Isaac, Rebekah, Jacob, and Esau: God being altogether just, and holy in his act, they in theirs were every one faulty, though in a different degree; yet for the marriage of Jacob( though unlawful, at least doubtful) it may in part be excused in that his mind was to have had but one, that though he loved that one so affectionately, that seven yeares service seemed to him but a few dayes for her sake, vers. 20. and lived with her continually, he modestly, and chastened conversed with her all the while: Now that Rachel, and Leah made offer of their hand-maids to his bed, as his grand-mother Sarah to his grand-father, and that he accepted of their society, not for pleasure but for propagation to increase mankind, especially, to beget children for Gods Church, such examples must be no patterns for our imitation; yet of polygamy, or having more wives then one, see Annot. on Deut. 17. vers. 17.  
V. 30. seven yeares] After one seven already spent, and so great wrong put upon him, he without murmuring submits his mind and body to seven yeares service more; A rare example of humility and patience.  
V. 31. The LORD saw] God seeth not onely the actions of men that appear, but their affections though they keep out of sight.  
that Leah was hated, he opened] That is, less loved, as Matth. 10. 37. compared with Luk. 14. 26.& Joh. 12. 25. Rachel had beauty to make her acceptable to Jacob; and to make Leah lovely in his sight, God makes her fruitful, while the other was barren: if Leah had been as faire as Rachel, or Rachel as fruitful as Leah, there would have been too great a prelation of one before the other. Now God who divideth and dispenseth his favours as he pleaseth, qualifieth them both in different kinds to be pleasing to their husband, and to moderate the affections of Jacob, that he may neither hate the one, nor dote upon the other: Favour, and fruitfulness, and every desirable thing is his free gift, who sheweth hereby that oft-times they who are despised of men are favoured of God.  
V. 33. LORD hath heard] Hereby it appeareth that she had recourse to God in her affliction by her complaint; wherein she did not instruct God in her estate,( as if he knew it not without her telling) but sue to him for removal of her affliction, by the obtainment of her husbands affection; and therein the Lord shewed that he heard her, by making her amiable as a mother, who was not beloved as a wife.  
Judah] In this and the precedent names she keeps a memorial of Gods mercies to her; and as he goeth on in grace to her, so doth she in gratitude towards him; no barren wife to Jacob her husband, nor barren daughter to God her father.   

CHAP. XXX.  
Vers. 1. ENvied] The word in the original is sometimes taken for a lawful emulation in a good cause, sometimes for an unlawful indignation at good; so is the word zeal diversly used in the New Testament; In this place it appeareth to be set down in a sinful sense, as Rachels fault, to be much offended at her sisters fruitfulness, herself being barren; she should have rejoiced in zeal to Gods glory in propagation of the promised seed, in the good of mankind by the multiplication of people, in the increase of Gods Church, she should have been glad of the blessing of her own flesh and blood, especially in the nearest degree, as Leah was to her, and in the contentment of her husband,( who had no doubt a great desire to be a father, as well as she to be a mother) in that her defect of fruitfulness was supplied by her sister; but self-love makes her sin against them all; Anger is a passion that is sometimes good, else the Apostle would not have said, Be angry and sin not; Eph. 4. 26. But envy at anothers good, Gen. 37. 11. Numb. 11. 29. Psal. 106. 16. is always bad, and so much worse then anger when it is bad, as it is of longer continuance; anger is said to be a short madness, and envy may be said to be a long one. See Prov. 27. 4. Gen. 37. 11. Wherein we may see the deformity, and foulness of envy, the infirmity of human nature, and of the female sex, even in the better sort of women; the disquietness of polygamy, or divers wives at once, even in the most holy, and best ordered family.  
said unto Jacob, give] envy is a sinful, and foolish passion, as well as wrath, Job 5. 2. which maketh Rachel mistake her husband for her God, as her husband did Leah for her, though God were not veiled as Leah was, but she blinded as Jacob was not. Thus doth natural corruption break out of one sin into another; she beginneth with envy at her sister, but proceedeth to injury against God, and her injury is no less then Idolatry; so though she gave over her fathers Idols she became an idolatress again. Jacobs question implieth a conviction of her for that sin.  
else I die] Not onely because she was not to live in her posterity, as her sister Leah in hers,( for the parents may be said to live in that their seed liveth in their children) nor that she meant to lay violent hands upon herself,( as some have conceived) but because if she continued childless she had no desire to live, or conceived the grief of her barrenness would break her heart, and she should die of discontent, for as Job saith, envy slayeth the silly one, Job 5. 2. and so it is both a sin, and a punishment of sin. The cause why she was so desirous of children might be, because fruitfulness was pronounced as a blessing, and to want it was conceived to be a curse, and so was taken for a reproach. So vers. 23.& Luk. 1. 23. 1 Sam. 1. 6. Esa. 4. 1. That Jacob might delight in her as fruitful, as well as faire, and that her sister might not have that, either as advantage above her, or matter of equality with her; for if she might not be his onely beloved, she would be at least his best beloved bed-fellow, which she had cause at least to doubt, for Leah brought him children while she was barren.  
V. 2. Jacobs anger] A good man may be angry, and it is a good anger when it is set against sin, especially, when it sheweth, that we prefer the honour of God before the favour of our dearest friend, as Jacob here doth. See Luk. 14. 26.  
am I in Gods stead] The godly take it ill that any honour is given to them, which is peculiar to God, Act. 14. 14, 15. doubtless the Saints and Angels above are not well pleased with the Idolatrous services of men below, Revel. 19. 10.& Chap. 22. vers. 9.  
who hath withheld] It is onely God that maketh barren and fruitful, therefore I am not in fault, Psal. 113. 9. 127. 3. Gen. 16. 2. 20. 18. Hos. 9. 14.  
V. 3. my maid Bilhah] Rachel deserved and had a reproof in the precedent words, which she took with patience, making no reply for her own defence; and seeking to make an amends for it, she makes offer of her maid in her stead to her husbands bed, whereby she might have the name of a mother in the right of her handmaid; for the children that were the handmaids by nature, were the dames by adoption, as Gen. 16. 2. or by right of participation with her husband, as wherein she had a secondary right, though they were her husbands in the first place, Exod. 21. 4. So she made account some part of her barrenness was put away, and some of her husbands good will swayed from her sister( whose envious rival she was) to her side.  
bear upon my knees] The meaning is not onely that Rachel would receive her children on her lap as though they were her own, as Gen. 50. 23. Esa. 66. 12. but that at the birth of them Rachel would do the office of an assistant to the mother, who is many times set upon the knees of another woman while the Midwife doth her office, and this assistance belonged especially to such as were to be adopting mothers to the children.  
V. 4. handmaid to wife] Though there be difference betwixt a wife and a concubine as hath been noted upon, Chap. 22. vers. 24. yet they agree so much, that the wife is sometimes called a concubine, as Keturah, 1 Chron. 1. 32. and a concubine called a wife, as Gen. 16. 3. and as Bilhah is here called a wife, so is Zilpah styled, vers. 9. and as wives, their children had their portion of inheritance of the Land of Canaan, with the children of their mistresses, Leah and Rachel; which in other cases was not usual.  
V. 6. God hath judged me] It is like that the emulation betwixt Leah and Rachel, Jacobs wives, as it bread envy on the one side,( for vers. 1. Rachel envied Leah for her fruitfulness) so it raised some proud contempt on the other, as in Hagar towards her mistress Sarah, Gen. 16. 4. or some reproachful provocation, as in fruitful Peninnah towards barren Hannah, 1 Sam. 1. vers. 2, 6. as if God were against them, or had no regard unto them, whom he suffered to be barren; whereupon making her complaint, and prayer unto God, and making him Judge of her cause( as Sarah did of hers, Gen. 16. 5.) God blessing her advice, and offer of her handmaid with the birth of a child, she taketh it to be his judging of the matter on her side, against her emulous sister, who perhaps upbraided her with barrenness, as Peninnah did Hannah; wherein( though God be always just) she was somewhat partial to herself, as vers. 8.  
V. 8. with gr●at wrestling] Or, excellent wrestlings, in the original, wrestlings of God. See the Annot. on Gen. 23. v. 6. with the places quoted in the margin. She had been very emulous, and striven much with her sister to match her in her fruitfulness, and for that purpose she had done what she could to endear herself into the love of Jacob, and had used all the helps she could of diet, and physic, and no doubt had with much importunity( like unto her husbands wrestling with God) begged the blessing of the womb for herself, and her handmaid, and so prevailed for another son; in which boasting though she accounted herself to be strong in wrestling she bewrayed the weakness of her sex, and the vanity of her mind, for her sister yet had more children then she, and those more her own, then Rachels were.  
V. 9. left bearing]( Chap. 29. vers. 35.) For a time, for she conceived again, and had children afterward, vers. 17.  
Zilpah her handmaid and gave her to Jacob] Leah meant in this to match Rachel( for there was striving, and wrestling on both sides for the pre-eminence, both as wives, and as mothers; an evil usually incident to polygamy, or multiplication of wives to one husband;) but what Rachel did in a kind of necessity, having no child at all, Leah did without necessity, having children already begotten, and born of her own body, as thinking it not honour enough for her to go before her sister in her own immediate fruitfulness, if she did not show herself as kind to her husband in the gift of her handmaid, and matched her sister in that secondary motherhood of the handmaids issue, wherein she shewed herself a sister in evil, being as vain in her desires, as Rachel in her boastings.  
V. 10. bear Jacob a son] It appears Jacob accepted of her gift, according to her mind, which sheweth that Jacob was too indulgent both to his wives, and to himself: such human frailties are to be noted, pitied, prayed against, and with all care, and caution to be shunned.  
V. 11. A troupe] That is, either that at the birth of Gad, there was hope of a plentiful issue increasing to a troupe, or that Gad should be a captain of a troupe, an eminent man leading others after him.  
V. 14. Reuben] Supposed at this time to be a child about five yeares old.  
wheat harvest] The later harvest for barley was ripe and reaped before it.  
Mandrakes] The word Dudaim in the original( which some Translations have retained) in the general signifieth amiable, and in Cant. 〈◇〉 same word is used in this acception, and no where e●e in the whole Scripture; there Dudaim is said to give a smell, and it is meant a pleasant smell; thence some Translate it amiable flowers, the greek turns it apple of Mandragoras, which is a kind of herb whose root hath the likeness of a man. The fruit of that root called Mandrake apple hath been anciently conceived to be of an amorous operation, causing love, conducing to coition and conception; it is said to be of pleasant smell, and colour by some writers, others say it is of a rank and unpleasant savour; howsoever it is not like to be Mandrake apple, because at this time of the year( which was wheat harvest, and that was about the beginning of May in this country) the mandrake apple are not ripe, but rather that Dudaim here rendered Mandrakes was some flowers of the field( such as pleased little children, chiefly with their colour, for Reuben that gathered them was about five or six year old) and had withall a delightful smell, Cant. 7. 12, 13. so that Rachel was taken with an especial delight in them, and desire of them.  
V. 15. is it a small matter] Leah not well pleased with Rachel before, takes a small occasion to break out into a passion, the grudge which lay at her heart, now breaks out at her lips, in this question implying, that she makes a small matter of doing to her a great wrong, which she aggravates by adding one wrong unto another.  
taken my husband] It seemeth now Rachel and Leah in respect of child-bearing were both alike( for though Leah had been fruitful before, she was at that time barren as Rachel, having given over to bear, Chap. 29. vers. 35.& Chap. 30. v. 9.) and therefore Jacobs affection swayed by the beauty of Rachel estranged him altogether, or for the most part from the bed of her sister, thence she challengeth her for taking away her husband from her; wherein( but that self-love made her blind) she might see her sin recompensed to her in its kind; for she had wronged Rachel so before, when it could not but be very offensive unto her.  
shall lie with thee] She made ill use of her husbands great affection to her, for here she takes upon her the disposal of his person, and for a trifle hires him out unto her sister.  
to night] It seemeth there was some set rule betwixt Jacob and his wives for their lying with him by turns, so that having a certain right for his society, they might give it up to each other, as they could agree.  
V. 16. I have hired thee] That such particulars of seeming small moment are so punctually recorded in the Scripture, the reason may be to show how observant God is of the Family of the faithful, and his providence towards them, which reacheth even to the numbering of their heires, Matth. 10. 30.  
and he lay with her] The good man, desirous to keep peace betwixt two emulous women, submits to their passions, and partialities, and makes good the bargain betwixt them concerning himself, though it were made without his consent.  
V. 17. God harkened to Leah] This was commendable in both these women, that they invited God by prayer unto their marriage bed, vers. 22.  
V. 18. Because I have given] Though Leah say right in accounting a child to be the gift of God, yet here she misapplyeth the Divine favour, and maketh it the reward of her former error, rather then the grant of her precedent prayer, here again she bewrayeth her infirmity.  
V. 22. harkened to her] See Annot. on vers. 17.  
V. 23. Taken away my reproach] A reproach among those especially who are fruitful themselves, and therefore show contempt towards the barren, to their disgrace and vexation. See Chap. 16. 5.& 1 Sam. 1. 5, 6.  
V. 26. give me my wives] They were already given, or rather dearly bought with long and hard service; yet he would not take them away without a mannerly preface of leave from their father, before their parting; which condemns the injurious dealing of many who make no conscience of stealing away daughters, to make them wives without their parents consent. See Annot. on Chap. 21. vers. 21.  
V. 27. for thy sake]( Chap. 39. 3.) Masters may here learn to make choice of godly servants, in whose hands their estates are like to prosper.  
V. 30. since my coming] Heb. at my f●et. That is, since I set my foot into thy dwelling, or since I set my foot to labour and go about upon thine affairs. See Deut. 11. 10.  
V. 31. not give me any thing] That is, no set rate or price for my service, or( as some think) no recompense out of thy precedent or present estate, but out of that which shall accrue unto thee from the date of our present agreement.  
V. 32. of such shall be my hire] That is, when all the speckled, spotted, or parti-coloured, or brown sheep, or lambs, and all the spotted, speckled, or parti-coloured goats are removed, and none left but those that are white, I will have none other wages then those young ones which coming of white dams, are not white but parti-coloured, or brown; and as there were any brown he gave them to Laban, and kept onely the white( as Labans stock to breed upon) lest his parti-coloured increase should be thought to proceed from the different colours of the rams or dams.  
V. 33. righteousness answer] God shall testify my righteous dealing by rewarding my labours. So that when my stock is increased, it will plainly appear that the hand of God hath been good to me, not mine false or unfaithful to thee.  
in time to come] Heb. tomorrow. For that is taken for the time to come, a● yesterday for the time past, Gen. 31. 2. exod. 4. 10.& 5. 7. Ruth 2. 11. as to day, for the time present, Psal. 95. 7. Heb. 3. 7.  
stolen with me] If he had any of the increase of Labans sheep, or goats, that were not spotted, he would be contented they should be accounted his not by Gods gift, but by his own theft.  
V. 37. took rods] And peeled part, and left part unpilled, so they were partly white, and partly green, or of that colour they were of before they were peeled: Jacob here useth no deceit, for it was by Gods direction, as is probably gathered, Chap. 31. vers. 9, 10, 11, 12. and this he did at the ramming time.  
green poplar] Not in respect of colour, but of tenderness, and moisture, being young, and not hard and dry by growth, or age: See Isid. Etymol. l. 12. c. 1. And he took rods of such trees, either because they were more ready at hand, or for some natural quality( though unknown to us) inclining to such an effect as he desired; or God, who ordered this device for good success, directed Jacob to this choice.  
V. 39. conceived before the rods] And parti-coloured according to the rods; this was partly by the strength of imagination, which sometimes hath great force to conform the conception to the object; so women of child have brought forth children resembling the Pictures set before them, sometimes very beautiful,& sometimes very deformed, according to the representation of the Pictures in their sight, or thought at the time of thei● conception: but this was not all, for as it is like that God directed Jacob to this course, so he blessed it to him, that the effect did certainly fall out whensoever the means was used to that purpose, Gen. 31. vers. 10, 11, 12. which otherwise had been very uncertain, and more like to fail then to take effect; for such an operation of the fancy or imagination is very rare, especially in the unreasonable creatures; howsoever Jacob must not neglect any means, that God prescribes; and by this we are taught so to order our confidence in God, as not to neglect any human providence, which he either prescribe●● or alloweth.  
ring-straked] That is, having a streake of contrary colou● about their leg round like a ring.  
V. 40. fac●● toward the ring-straked] This was that by looking upon them their imaginations might work to a resemblance of them, which by concurrence of Gods power in favour to Jacob, produced effects though in that kind ●are, yet very regular for the increase of his riches to a liberal reward of his good service.  
V. 41. the stronger cattle] As they which took the ram about September, and brought forth about March; so the feebler took ram in March, and yeaned about September: yet some conceive the quiter contrary, and for such cattle as bring forth twice a year( as the sheep in Mesopotamia, and the like observation is made of the sheep in Italy) the latter birth may be accounted the feebler, for the first-borne hath the might and beginning of strength, as Jacob said of Reuben, Gen. 49. 3. and the Hebrew word Haghnariph, soundeth to that sense, for it signifieth both late bringing forth and feebleness: and when the feebler engendered, he laid no coloured rods before them.  
V. 42. so the feebler were Labans] Laban dealt subtly with Jacob in putting it to him to set down the condition touching his wages, thinking his modesty would demand less then fully to answer his desert; and to prevent Jacobs subtle dealing with him, he put his particoloured cattle to the keeping of his own sons, and committed the rest unto Jacobs custody, yet is Jacobs portion increased, and Labans diminished.  
V. 43. increased exceedingly] The means whereby this came to pass he mentioneth to his wives where he saith, God hath taken away the cattle of your father, and given them unto me, Gen. 31. 9. wherein God dealt kindly with him as a son, while his Uncle did him not the justice due to a servant; how, much better is it to be servant to God then to man?   

CHAP. XXXI.  
Vers. 1. ANd he heard] His ill usage in Labans house makes him the more desirous to return unto Canaan; so the crosses of this world may make us fore-cast for a better country, the Canaan above; and to be willing to remove from Meshek and the Tents of Kedar, Psal. 120. vers. 5. the habitation of ungodly men, to enjoy better company in a better place, Heb. 11. 10.  
words] The children uttered in words that which their father dissembled in heart; for the covetous think that whatsoever they cannot snatch to them is pulled from them.  
hath taken away] The wicked envying the prosperity of the godly, slander it as injuriously gotten by themselves, when it was graciously bestowed on them by God. See vers. 8, 9.  
gotten all this glory] Worldly men highly esteem of riches as their chiefest glory, Psal. 49. 16, 17. though themselves be base in wicked ways of getting, and over wary keeping of them; but they are onely then a glory when wisdom and righteousness are joined with them, as Prov. 8. 18.  
V. 2. countenance] Though Laban were a subtle, and dissembling man, giving good words, Chap. 30. vers. 27, 28. without any good intent; yet so great was the grudge of his heart that the subtlety of his head could no longer conceal it, and so by his countenance he discovered his ill affection towards him, as well as his sons by their backbiting words: thus by Gods goodness are the godly warned to beware of the wicked.  
as before] Heb. as yesterday, and the day before. See Annot. on Chap. 30. vers. 33.  
V. 4. Rachel and Leah] See Annot. on vers. 14.  
V. 5. God of my fathers] That is, the God whom my fathers worshipped, and with whom they were joined by an especial covenant.  
V. 6. with all my power] A faithful and religious servant will be as intentive and laborious in his Masters affairs, as in his own, serving him, as Jacob, with all his might, and more then that he cannot do for himself; and as he could not do more, so could he not endure more for himself then for his Master he did: See vers. 40. Which good servants will take for a pattern of pains, and patience; to the bad, who are slight and slothful in their Masters business, minding their own ease, and pleasure, more then their Masters profit,( though bad Masters as Laban was) it may be brought for rebuk.  
V. 7. ten times] May be taken for many times, as Numb. 14. 22. not precisely so many, but rather more; for the Ewes yeaning twice a year in Mesopotamia, as they do in Italy, he might in the six yeares service for his reward in cattle have his wages changed above ten times; but a certain number is put for an uncertain, which is usual in the Scripture; and for this number see Levit. 26. 26. Job 19. 3. Zach. 8. 23.  
V. 8. If he said the speckled shall bo] Before the increase fell to Jacob under divers colours, Chap. 30. vers. 32. Laban thinking that too great a wages for his work, restrained him to lambs of one colour; and they likewise multiplied to more then he was willing to allow him,( as if he had thriven by change rather then by regular providence) he changeth from that colour to another: But though Laban were so changeable that Jacob had just cause to complain of him for it, God is the same in his goodness to him; and so he hath the advantage of Laban; what change or choice so ever he made, the greatest number fell to Jacobs lot; yea all that were not separated before, brought forth according to the contract concluded on by covenant betwixt them to be Jacobs.  
God suffered him not] Gods restraint of the wicked, is the protection of the godly. See Gen. 20. 6.  
V. 10. It came to pass] See Annot. on Chap. 30. v. 39.  
V. 13. I am the God] The apparition, vers. 10, 11. and this vers. 13. though reported so near together were six yeares asunder in time; for the former was about the beginning of Jacobs last six yeares service, this latter at the end of them; and he that is here called God, vers. 11. is called the Angel of God, and this Angel was Christ which appeared to Jacob in Bethel; and hereby appeareth that he had taught his wives the fear of God, for he talketh as though they knew the thing.  
of Bethel]▪ Bethel is the house of God; the God of Bethel, the God of Gods house; by which title God approving the name that Jacob gave unto it, Chap. 28. vers. 19. and withall accepting of his service, and vow which he made in that place, stirreth him up to future confidence by former experience of his favour.  
vowedst a vow]▪ God sheweth himself pleased with his vow; and by mentioning it stirreth him up to a due performance of what he had vowed.  
V. 14. Rachel and Leah] One spake for both, or both spake the same thing; as Peter and John, Act. 4. 19. but Rachel( though the younger daughter) is name first, as the best beloved, and because she should have been the elder wife by seven years if either Jacob, or she had had their right, Gen. 29. 25. so are these two women name, Ruth 4. 11. See Annot. on vers. 4. and make one of both.  
yet any portion] Or, any more portion. The daughters of Laban apprehending no profit by their husbands further continuance in his service, or their abode in his house, are willing to forsake him; so is his covetousness required in its kind; he cares for none but for his profits sake, and they( though his daughters) care no otherwise for him, then they may reap commodity by continuing with him.  
V. 15. as strangers] Good men entertain strangers courteously like friends, Gen. 18. 3. 19. 2. bad men use their nearest fri●nds or kindred, as harshly as if they were but strangers.  
he hath sold us] For they were given to Jacob in recompense of his service▪ which is a kind of sale, whereas he should have given them a part of his estate in marriage.  
devoured also our money] That is, what we might have had in money, or money worth for the fourteen yeares service of our husband, he hath spent as his own upon his own occasions.  
V. 16. whatsoever God hath said] The precedent reasons for removal from Labans service are human, this is Divine, and so better then all the rest; a ready rule to obey God in all cases, which answers all doubts, and may secure us against all afterclaps; while we obey as of duty we may trust him with the success, and so not trouble ourselves with a fearful forecast of offensive consequences to ensue: so they are ready to do as God ordained, viz. to leave their father, and to go with their husband, Gen. 2. 24. hoping to find the comfort in him and their children which was lost in their father, Psal. 45. 16.  
V. 18. to go to Isaac] He was long in going, about ten yeares, by his dwelling at Sichem and Bethel by the way.  
V. 19. Rachel had stolen] Neither out of covetousness,( though happily the Images were pretty and precious) nor out of desire to divorce her father from his Idols, nor to prevent his divination of their flight by them, but as yet tainted with her native Idolatry, it is like she stolen them with a superstitious respect unto them: See Chap. 35. 2.  
V. 19. Images] Or, Idols. For Images taken for Gods( as these were, vers. 30.) must needs be Idols; the word in the original is Teraphim, a word of the plural number, because they that addicted themselves to the Idolatry of them, loved them so well as to have usually more then one of that sort in their houses. Of what figure these Images were it is not certainly known; some take them to be vessels or instruments of brass of the use of dials, whereto was added sometimes the operation of Devils for presage or prediction of future things; but it is more like they were of an human shape, for so it appears, 1 Sam. 19. 13. where the same word is used of an Image in Davids family, where the thing was not abused as in other places, being kept haply rather for derision then for devotion: with them Idolaters consulted concerning secret matters, Ezek. 21. 21. from them by the deceits of the Devil, or the Priests, they received vain and delusive answers, Zech. 10. 2. and it is like they expected help and health by them, whence Avenarius deriveth the greek word Therapeuo, which signifieth both to worship, and to heal; thus do these Images, or Teraphim, become perfect Idols: and the word is most appropriated to such Images as by the cunning and imposture of the Devil were used to give answers to Idolatrous people. In the third of Hos. vers. 4. Images and Teraphim are set down as different things; the word for Image●s Matsebah, which is the same with Statua, or a standing resemblance, derived from a word signifying to erect, or set up, so it may stand for an Image in general: but Teraphim signifieth a peculiar kind of Images, as before hath been expressed.  
V. 20. stolen away unawares] In the original stolen away the heart of Laban, and so the Geneva Translation hath it; by the heart of Laban we may conceive either that which Laban set his heart upon, as, his daughters, and Jacobs goods which he had gotten under him, or the gainful service which he had performed to him; or his Teraphim, or Images which were as Gods to him, v. 30. all these being taken away at once, he might be as Ephraim without heart, Hos. 7. 11. Or, to steal away from Laban his heart, is to steal away without his knowledge, or good will, as vers. 27. Laban saith, why didst thou flee away secretly, and steal away me, so it is in the original; the meaning is from me; the word from is sometimes expressed, sometimes understood in the Hebrew making mention of the same thing, as, hear thou from heaven, 1 King. 8. 43.  
V. 21. set his face toward] With a purpose to go that way, Luk. 9. 51. 53. See Jer. 50. 5.  
Gilead] The highest hill beyond Jordan, in length stretched out to 50. miles, it beginneth near the City Jaer, and the rocks of Arnon Southward, and runneth through two Kingdoms, the one of Og, the other of the Amorites; in that dimension of longitude several parts of it have several names, as Gilead, Seir, Hermon, and Libanus. Adrichom: placeth it in the Tribe of Manasses, Theatr. terr. sanct. p. 85.  
V. 22. the third day] Labans flocks that were kept by his sons, were three dayes journey from the cattle committed unto Jacobs custody▪ Gen. 30. 36. So Labans craft, and misconceit of Jacob gave him an advantage for evasion from him; so is the saying of Eliph●s verified, Job 5. 12, 13.  
V. 23. his brethren] That is, his ki●●smen and country-men.  
seven dayes journey] To Laban, but by this time to Jacob it was the thirteenth day; for Jacob was gone three dayes journey before Laban knew of his departure; by that time that Laban had gone those three dayes journey, Jacob passed on, and made his six dayes, and then was Laban where Jacob first set out; from thence pursuing seven dayes with a swifter place then Jacob traveled( with his wives, his little ones, and his flocks) he overtook him the seventh day of his own, the thirteenth of Jacobs journey.  
V. 24. to Laban in a dream] The wicked sometimes had apparitions from God, though not for their own, so much as for the godlies sake. See Gen. 20. 3. 7. Numb. 22. 9.  
good or bad] In the Hebrew it is from good to bad; but the meaning is, neither good nor bad, as Gen. ●4. 23. from a thread to a shoo-latchet, that is, not so much as either a thread, or a shoolatche●. Or by forbidding to speak either good or bad, is meant as if he had said, neither by faire words nor by foul, flattery, nor reproaches, promises nor threats endeavour to bring back Jacob to thy house, or to his former condition when he dwelled with thee: Thus God watcheth over the malignity of the wicked, and for the safety of his servants, and makes them bless that would curse, Numb. 23. 11. become kind, that came out cruelly minded against them; as Gen. 32. 6, 7.& 33. 8, 9.  
V. 27. Sent thee away with mirth] Laban hath now changed his place, but not his practise; he playeth the hypocrite still, and pretends if he had known his mind he would have dismissed him with much cheerfulness; whereas if he had foreknown his purpose he would have put his tarrying irons upon him, without any permission to depart, so long as he could keep him in the condition of a servant; Malice will pick a quarrel where no fault is made, and hypocrisy will pick a thank where no good is meant.  
V. 28. Thou hast done foolishly] Jacob did very wisely in following of God, and flying from him; and he thinks, no doubt, that he was too wise for him, in getting so much substance under him, and getting it from him with his wives, and children without his knowledge, and against his mind; so the wicked in their reproaches many times belie their own hearts, to impeach the reputation of the righteous.  
V. 29. It is in the power of my hand] The wicked boasteth of his power to do hurt, not considering how the goodness of God is able to make a restraint of his power, and spite. See Psal. 52. 1. Joh. 19. 10, 11.  
The God of your father] He was an Idolater, and therefore would not aclowledge the God of Jacobs father or grand-father( who first forsook the idolatry of his father Terahs family) to be his God; and he speaks in the plural number, your father, meaning Jacob and his children, though he call them also his own, vers. 43.  
V. 30. stolen my gods] It is not probable that Laban having had for twenty yeares together the society of Jacob,( a man professing the pure worship of the true God appearing oft-times unto him, and manifesting his favour by so great blessings upon him, that Laban acknowledged God blessed him for his sake, Gen. 30. 27.) should be so gross an Idolater as to take these little Teraphim or Images for Gods indeed, who were not able to save themselves from stealing away, being such as the Prophet Jeremy derideth, Jer. 10. 5. yet in that he calls them by the name of Gods, it is not unlike that he committed Idolatry to them, worshipping the Image for God, or God by th● Image, or the Image with God; and that in so long a time of Jacobs abode in his service he continued so corrupt in his Religion, it sheweth that Idolatry is a folly deeply rooted in the hearts not only of the silly, but of the subtle worldlings, as Laban was, and therefore is more religiously to be shunned, and more resolutely opposed.  
V. 32. Let him not live] Hence some collect that theft by the law of nature was to be punished with death; this severe sentence proceeding of innocent confidence was somewhat too sudden, and inconsiderate, whether he meant that himself would put the party to death, or give him or her up to the hands of the Idolater; if Jacob had restrained that doom to his own deserving, it had been enough to clear him of the theft, but he made it general, and so shewed himself more just in his meaning, then wise in his speaking.  
before our brethren] He meaneth some that came with Laban, whom in civility he calleth brethren: see Gen. 19. 7. and in affiance of his own faithful dealing makes them Judges of Labans accusation, though as parties with him in that hostile pursuit they were professed enemies to himself. See Act. 4. 19.  
V. 35. Jacobs tent and Leahs tent] The men had tents apart from the women. See Annot. on Gen. 24. 67. and the women by themselves, according to their distinction, and difference of children and servants; propriety is useful for peace, and privacy.  
my Lord] Reverend respect is to be shown to a father, though a bad one, as Laban was, as submission to a master though he be froward, 1 Pet. 2. 18.  
the custom of women] She sate upon the Idols and covered them with her coats, pretending for her not rising( to do reverence to her father) the necessity of her present condition according to her sex, Levit. 15. 19.  
V. 36. Jacob was wrath and chode] Anger is a passion soon raised, but hardly ruled; the easiest precept in all the Scripture is that of Paul to the Ephesians, Be angry, and the hardest prohibition( that which is joined with it) sin not, Eph. 4. 26. and never more hard for a man to forbear sin then when he doth not forbear anger; if Jacob kept his displeasure within a warrantable temper( especially so provoked by Laban, who carried himself for the most part liker a cruel Master, then a kind Uncle or Father) his anger is as much to be commended now, as his patience before; and the more, because he did not smother it with silence, as Absolom did his wrath with Amnon, 2 Sam. 13. 22. nor sugar it over with sweet words or shows of good will, as Joab did by Amasa, 2 Sam. 20. 9.( which as some conceive is a point of wisdom, but is( as Solomon accomp●eth it) a folly, Prov. 10. 18.) but chides it out, and so shows himself to be, as he is styled, a plain man, Gen. 25. 27. And in this we may take the example of his disposition into our imitation, but then we must take heed that our wrath last not too long,( for though it may be sometimes a guest in the bosom of a wise man, it dwelleth onely in the bosom of fools, Eccles. 7. 9.) and that it chide not too loud with a sharper accent of rebuk then the cause will well bear, and so fall upon foul reproaches instead of free reproofs.  
V. 37. My brethren and thy brethren] See Annot. on vers. 32.  
V. 39. I ●are the loss] The careful Shepherd should not satisfy for casual losses, yet so unjust was Laban to require it, or Jacob so ust as of himself to do it.  
V. 41. Thus have I been] Vers. 38, 39, 40. he sheweth( Labans iniq●itie compelling him to praise himself, and so did Paul mov●d thereunto by emulous adversaries, 1 Cor. 15. 10.& 2 Cor. 11. 1, &c.) what he did and endured in the service of Laban, overseeing his flocks for twenty yeares together, and yet he had but the charge of beasts, how much better are the souls of men, and how should spiritual Pastors rouse up their spirits and stir up their endeavours, and persist in their vigilant ca●e for the sheep of Christs flock? how should they watch, and vork, and do, and suffer any thing, lest any sheep or lamb be●onging to Christs fold should be worried wi●● the wolf? See Heb. 13. 17. 1 Pet. 5. 2. Isa. 56. 10.  
ten times] See the Annot. on vers. 7.  
V. 42. a●● the fear of Isaac] In all these titles, the God of my father, the God of Abraham, Jacobs grand-father, and the fear of Isaac, ●hat is, the God of Isaac; he meaneth but one God, but nameth b●th his father and grand-father, in regard of the great, and espciall promises made to them both; and he names his father first as being next unto him, and ascends by him to his grand-fath●r; and being that he could go no higher( for the Covenant or the promised Land was first made with him) he comes dow● from him to his father again, and for the God of his father p●ts down the fear of Isaac, meaning him whom Isaac feared, Gen. 27. 33. for God is the proper object of religious fear. S●e Isa. 8. 13.  
V. 43. all th●t thou seest, is mine]( 1 King. 20. 3.) That is, all the goods, a●d cattle, which are within thy view, which thou lookest on as thine own, are mine; as if Jacob had nothing as his own right, either by desert from him, or gift from God; he makes ●is brag that Jacob may think he is beholding to him if he ta● not from him the goods he hath gotten.  
what can I d●] He owneth his daughters and grandchidren as a tender ●ather, and grand-father, and pretendeth that being so near ofkinne to him, they are so dear unto him that he cannot find in ●is heart to do them any hurt.  
V. 44. let us take a covenant] His conscience reproved him of his misbehavior toward Jacob; and therefore moved him to seek peace at ●s hands.  
V. 45. a ston▪ So in the original, but the meaning may be stones,( by a fig●re called Enallage) or a heap of stones. See Gen. 28. vers. 11. 8.  
a pillar] As in ●stimonie of Jacobs true intention to keep the Covenant proposed.  
V. 47. Galeed▪ So called by anticipation, vers. 25. for until now, upon this oc●asion that mountain was not called by that name. It is a long t●act of hills extended fifty miles in length, and called at a ce●tain distance by the several names of Gilead, Siyr, Hermo●, and Lebanon; in this place it hath two names, the one given in the Syrian tongue by Laban, the other in the Hebrew tongue by Jacob, both having the same signification, viz. The heap of witness.  
V. 48. This heap is a witness] That is, this heap raised up in remembrance of the Covenant betwixt us, will be a memorial, or remembrance, which may be alleged by way of witness, or testimony to the truth of the Covenant concluded betwixt us. In which speech there is a figure called metonymy, whereby the sign is put for the thing signified. See Annot. on Chap. 33. vers. 20.  
V. 49. Mizpah] A na●e given of beholding, as men behold out of a watch-tow●r, meaning that God doth behold, and look both upon the Covenant, and those that make it, and whether sincerely or no they intend to keep it; Laban gave this name that he might seem to have some Religion, and to bind Jacob who was religiously minded to be more observant of his part of the Covenant.  
V. 50. If thou shalt] The sense is suspended, and left imperfect, concealing the words of a curse: See A●not. on Chap. 14. 23. which is usually rather implied then expressed, out of an aversion or unwillingness to mention it; whence it was that for the word Curse, a word of blessing was taken up, as Job 2. 9. where according to the original, the words of Jobs wife may in the primary interpretation be rendered bless God and die, though taken according to her wicked intent they be translated curse God and die: the meaning may be supplied thus, If thou shalt afflict, then God who both knoweth and rewardeth wickedness,( especially treachery) punish thee as thou deservest.  
take other wives]( Levit. 18. 18.) Having been( while his daughters were with him) a very ill father; see vers. 15. he now pretends a tenderness of affection to them, and conditioneth with Jacob against that 'vice, whereunto through covetousness he forced him before.  
V. 52. This heap be witness] See Annot. on vers. 48.  
V. 53. of Nahor] Behold how the Idolater mingleth the true God with his feigned gods; he saith not the God of Abraham and of Isaac, but of Abraham, and of Nahor, and their father Terah, for they agreed in the worshipping of false gods, Josh. 24. 2. the God in whom Abraham, and Isaac agreed, is the true God, yet Terah was ancienter then Abraham, an Idolater then a true believer; and Nahor ancienter then Isaac; antiquity then( especially if it be but of a few degrees of precedency)▪ is no good proof of the verity of Religion; but the ●hild may be of a better Religion then his father, or his grandfather.  
fear of Isaac] See Annot. on vers. 42.  
V. 54. eat bread] solemn Covenants were confirmed by sacrifice, Psal. 50. 5. and feasting, Gen. 26. 30. the feast though consisting of flesh, is called by the name of bread, because it is of most use for mans food, and is always one part of the meal though other meats be never so much varied; bread without them is many times eaten, they without it seldom, or never.  
V. 55. kissed] An usual manner in many Countries to begin their meeting, and conclude their parting with a kiss, as here. See Annot. on Chap. 27. 26. See also, 2 Sam. 14. 33.& Gen. 33. 4. Ruth 1. 14.  
blessed them] There is some seed of knowledge of God in the hearts of the wicked; and an over-ruling power of almighty God appeareth in making him, who came forth to pursue Jacob and his company as thieves, to take an affectionate farewell of him, with a friendly kiss, and fatherly blessing: see Gen. 33. 4. the story of Balaam, Numb. 23. 11. and of Paul, Act. 28. 4, 5, 6.   

CHAP. XXXII.  
Vers. 1. ANgels of God met him] Not in a dream but when he was awake they presented themselves unto him in a visible apparition, that these were troops of Angels under the president Angel of the country of Mesopotamia, and the president Angel of the country of Canaan coming with his company to meet the other and his troops, as some affirm, is a presumptuous conceit, and it is like as false as presumptuous.  
V. 2. This is Gods host] He acknowledgeth Gods benefits who for the preservation of his, sendeth h●sts of Angels; and sometimes his assistance is represented witl● other apparitions, as 2 King. 6. 17. The Angels are called hosts, that is, companies of souldiers, for their number, for they are many, Dan. 7. 10. Luk. 2. 13. for their order, for their captain, Josh. 5. vers. 13, 14, 15. the Lord of hosts who teacheth the hands to warr●, and the fingers to fight, is most skilful to direct them, and they most observant of his Discipline; and for their power, for one of them in one night was able to slay of the Assyriams army, an hundred fourscore and five thousand, 2 King. 1. 35. Lastly, for their service, which is the defence of Gods Church, and children, 2 King. 6. 17. Psal. 34. 7. Dan. 10. 20. and the destruction of the wicked, Gen. 19. 13. Now though Jacob were secured from the danger of Labans pursuit, he must not account himself safe without continuance of the Divine providence over him; for the godly are always in danger to be assaulted by some enemies, or other, and therefore need a guard of Angels, when their estate seemeth safest; and though one alone, or God himself without their subordinate service could protect them, yet to show them the greater favour, and to do them more honour, he limits not the charge of them to any one particular Angel, but sends an host here to one man, and hath made them all ministering spirits to minister for them, who shall be heires of salvation, Heb. 1. 14. all of them to all, to keep them in their ways, Psal. 91. 11. without limitation either of Angels, or persons; so that no Angel is restrained from a particular ministration to any of the elect, nor any of the elect so allotted to the custody of any Angel that he may not expect the protection of many.  
Mahanaim] Two hosts or Camps▪ Cant. 6. 13. The word is of the dual number, and the hosts might be two, the one before, the other behind; or the one on the one side, the other on the oath side of Jacob and his company; and if we take it in a plural sense, these Armies may be thought to compass him about, as Psal. 34. 7. howsoever, they placed themselves in such sort as to give Jacob assurance of safety every way, since their service is appointed them by God for the good of the godly, Psal. 91. 11.  
V. 3. Jacob sent messengers] The word Malachim, is the same for the Angels that came to him, and for the Messengers sent by him to his brother; and the word Angel signifieth no more in the literal sense; whence some Jews have grossly mistaken the Text, thinking that Jacob sent some of these Angels on the errand to Esau; which is a vain conceit, for he directs the Messengers, vers. 4. what to say, which he would not presume to do unto such Angels as God sent unto him, who were Angels by nature, that is, heavenly Spirits as well as by name▪ that is, such as bring messages from one to another; the differences betwixt the one and the other may be observed by the circumstances of the place, and collations of Scriptures.  
to Esau his brother] Because he was to pass through his country in his return to Canaan.  
the Land of S●ir, the country of Edom] Here they seem to be the same, but Gen. 36. 21. Seir is said to be in the Land of Edom; so Seir may be taken for a part of Edom, or Esaus possession, which was called Seir, not from Esau,( though he were called Seir for his roughness, as Edom for his redness) for it had that name before Esaus time, Gen. 14. 6. but from Seir a Chorite, or Horite, Gen. 36. 20.  
V. 4. lord Esau]( Vers. 18. Chap. 33. vers. 8.) He reverenced his brother in worldly things, because he chiefly looked to be preferred in the spiritual promise; and though he had the blessing of the birth-right pronounced upon him, yet the time was not yet come that it should be perfectly accomplished▪ nor did this submissive, either speech, or behaviour of Jacob to Esau, prejudice his right of primogeniture or birth-right, no more then David did his right of royalty, who after he was anointed King calleth Saul the Lords anointed and his master, 1 Sam. 24. 6. And in this faire speech of Jacob he prudently applied himself to the pacification of Esau, vers. 5. See Prov. 15. vers. 1. of whom he had cause to fear somewhat of his old grudge and threat, which driven him to take a long journey and hard service for his security from it.  
sojourned with Laban] By reporting his condition as banished from his native country so long, he proposeth himself as an object rather of pity, then of envy to his brother.  
V. 5. I have oxen] In mentioning his estate he brags not of his riches, but sheweth that he will not be burdensome either to him or his fathers house, nor a reproach to their family by his poverty.  
V. 6. And the messengers] Some upon these words note, that the Messengers brought word that Esau was appeased, and that he came to meet him of love and respect; but there is not a word in the Text to that purpose, and the fear of Jacob in the next verse sheweth the contrary.  
four hundred men] If he came not for mischief he brought so many for ostentation, or for his security, for those that are a terror to many are afraid of many.  
V. 7. greatly afraid] Albeit he was comforted by the Angels, yet the infirmity of the flesh doth appear; the Angels appeared unto Jacob betwixt two dangers, when there appeared no need of their protection unto him, now the Angels are gone▪ and his incensed brother cometh with four hundred armed men, in all probability to take revenge for a wrong of twenty yeares standing: thus God is pleased to give his servants interchangeable causes of comforts and fears, that they may still be exercised for their spiritual proficiency, and may neither despair in distress, nor presume in prosperity.  
he divided] The people, and the flocks; the greater cattle by themselves, and the lesser by themselves; and some of his company▪ with each sort to drive them together; honest policy( as well as faith, and piety) is both lawful, and needful in the affairs of Gods servants. See Gen. 14. 15.& Chap. 30. from vers. 38. to 41.& vers. 16, 17, 18. of this Chapter.  
V. 9. O God of my father] Here, if ever, was a fit time and occasion for Jacob to betake himself to the mediation of the Angels, who had lately presented themselves to his view, as Military troops,& it was now seasonable to implore their presence to overmatch the forces of his brother: but he knew that was unlawful, and therefore he directs his supplication for safety immediately to the God of his father, and grandfather,( without any mention of Angels at all;) and he useth their names to quicken and strengthen his faith by the promises of God unto them, and his Covenant with them; for though God sometimes sand his servants visible succours in their distress, as 2 King. 6. 17. yet that is very rarely, because he would have their hearts ordinarily upheld by faith, and not by sense. See Annot. on Chap. 31. vers. 42.  
V. 10. of the least] Jacob pleads his merit towards Laban, Chap. 31. from vers. 38. to 41. but having to do with God he sets a very low esteem of himself, as not deserving the least of Gods mercies; see the selfsame dejection of Abraham, Gen. 18. 27. and of Mephibosheth, 2 Sam. 9. vers. 7, 8. See also, Luk. 17. 10.  
all the truth] That is, not onely by teaching him to discern betwixt truth, and falsehood; but by showing himself true in his predictions, and promises unto him, making them true, and right by an answerable event.  
with my staff] That is, poor, like a wayfaring footman that carrieth all his wealth with him, and yet is not overloaded with his burden.  
this Jordan] Which he might see from Mount Gil●ad, or Gal●ed, where he last was, Chap. 31. 47. and if at that time out of sight, yet not out of mind, and so as present to his memory he might say, this Jordan.  
become two bands] That is, come on, or increased in estate so that I have two bands, a flock of lesser cattle, and a driven of greater, and two companies of servants to attend, and order them. See vers. 7. of this Chapter.  
V. 11. Deliver me] Prayer is as a City of refuge to the godly against the malice of the mighty; the readiest means of deliverance out of distress, Psal. 50. 15.  
the mother with] Or, upon her children, as Hos. 10. 14. meaning he will put all to death; This proverb cometh of them who kill the bide together with her young ones, Deut. 22. 6.  
V. 13. which came to his hand]( 1 Sam. 25. 8.) That is, not which his hand fetched in by craft, or guile, or rapine, or wrong, as Hab. 1. 15. but which came to his hands, as freely sent or presented him by Gods providence, and his blessing upon his labours; or that which was nearest at hand as fit to make a pacifying present.  
a present] A liberal present consisting( as some reckon) of five hundred and fifty head of cattle of several kinds; where we may observe the prudence of Jacob in his carriage towards Esau, as well as in his prayer, his faith and piety to God; he prayeth to him, and putteth his confidence in him, yet useth human means to serve the Divine providence, as well as to preserve himself, and his company; and sending of presents is a good means to that purpose, Prov. 17. 8.& Chap. 18. 16.  
V. 16. every driven by themselves] Heb. driven driven. See Annot. on Chap. 7. vers. 2.  
a space between] That Esaus displeasure might be abated by degrees, and so by degrees he might increase in favour, and acceptance with him; A prudent course and with Gods blessing like to take that effect he intended, Chap. 33. 8. as indeed it did, Chap. 33. 9. See Annot. on Chap. 33. v. 1.  
V. 22. eleven sons] He had a twelfth child, his daughter Dinah, the youngest of all his children,( excepting Joseph) who no doubt was under his provident care with her brethren; but she is not mentioned in this place, either because the female sex is not so much observed in the Scripture,( for they were not entred into the Church with a Sacrament, as the males were, nor is any of their ages registered or summed up at their death, except Sarahs,( as some have noted) or it may be Dinah was not mentioned because she was not a mother in Israel as these eleven sons were fathers.  
Jabbok] See Annot. on Deut. 2. 37. See also Numb. 21. 24. Deut. 3. 16. Josh. 12. 2. judge. 11. 13.  
V. 24. a man] So in appearance▪ but indeed God, as is implyed by Jacobs desire of a blessing from him, vers. 26. and his mention of him by the Name of God, vers. 28. 30. who Hos. 12. is called first God, vers. 3. then an Angel, vers. 4. The same Angel it was whom Jacob remembreth( in his benediction) as his deliverer from all evil, Gen. 48. 16. that is, the Angel of the Covenant, Mal. 3. 1. Michael the Arch-angel, judas 9. that is, Christ; not a created Angel, and Jacobs keeper, as some conceive.  
wrestled] Not onely with spiritual strugglings, tears, and prayers, Hos. 12. 4. but with corporal also, wherein God assailed him with one hand and upheld him with the other.  
until the break of day] This wrestling was by night,( but at what time of the night it doth not appear) and took up about break of day, for it was intended for a private conflict without spectators; none must be witnesses of it but Jacob, nor must Jacob fully know with whom he wrestles, and therefore he departed before clear light appeared to discover him to the servants of Jacob, or any other that should come that way.  
V. 25. when he saw] This is spoken after the manner of men, whose knowledge cometh to them by time, and experience, whereas God by his pure and perfect act of intelligence knoweth all things, not by degrees, or successively, but perfectly and at once.  
he prevailed not] Not because he could not, but because he would not, as Gen. 19. 22. for in comparison of him Jacob was but a worm, as he is called, Isa. 41. 14. easily trodden on, and crushed under his foot; and God gave him strength to resist, and hold out, so that whosoever gave over first the victory was his, who gave the vigour to prevail; and if the words had been he could not prevail, they must have been understood not for any over-matching of his power, but for the resolution of his will, which, in regard of his Decree to order the conflict thus, must needs be so. See Mar. 6. 5.  
out of joint] By the strength that was given to Jacob to wrestle, and to prevail with God he might take encouragement to meet with his brother Esau now ma●ching towards him, that the news of his approach might not too much perplex him; and that he might not be too much puffed up with the glory, and success of such a single combat, he is made sensible of his human frailty, and of his power who striven with him, by a maim in his thigh; so Paul lifted up with revelations to the third heaven, lest he should be exalted above measure, 2 Cor. 12. 7. f●lt a thorn in the flesh, and the buffetings of Satan.  
V. 26. Let me go] See Annot. on Exod. 32. 10. See also Deut. 9. 14.& Luk. 24. 28, 29.  
for the day breaketh] See Annot. on vers. 24.  
I will not let thee go] Though by this hurt in his thigh he was made more weak, yet was he strong, 2 Cor. 12. 10. so strong as to wrestle again for a blessing; and this was a most vehement wrestling with weeping, and supplication, as Hosea noteth, Chap. 12. 4. The power of prayer is next to Almighty, and by this sometimes are the hands of the Almighty as it were bound to the peace, when he hath a quarrel with his people, Exod. 32. 10. Deut. 9. 14.  
except thou bless me] This example of Jacob is many ways appliable to the state of the Christian Church; there is a night of wrestling and affliction, and a day of blessing; there is a mixture of strength, and infirmity in the best; there is an holy striving with God by importunity of prayer, Rom. 15. 30. and an holy violence to be used for the kingdom of heaven, Matth. 11. 12. and in striving for that we strive for a blessing, for with a blessing we shall be admitted to it, Matth. 25. 34. and with blessings abundantly furnished in it.  
V. 27. What is thy name] The Angel being God asketh not this question, as man, out of ignorance, for he knew it well enough, as he did what was become of Abel, when he asked of his brother Cain where he was, Gen. 4. 9. but he asked of his name, to make an occasion for what himself meant to say of the change of his name.  
V. 28. no more Jacob, but]( Chap. 35. 10.) That is, no more onely Jacob,( for that word must be understood, as Jer. 7. 22, 23.) for he was often called Jacob, after this; or, rather Israel then Jacob, as Hos. 6. 6. Exod. 16. vers. 2. 8. For after this he was chiefly called Israel, and his posterity more usually the children of Israel, then the children of Jacob, and familiarly Israelites, not Jacobites. Or this may be a precept as well as a prophesy; and though all Divine prophesies be fulfilled as they are meant, yet all precepts are not performed as they are enjoined. The name Israel importeth( as the Angel expoundeth it) a princely power with God; The change of names in the godly is an argument of favour with God, and of honour with men, and an incitement to change from bad to good, from good to better. See Gen. Chap. 17. vers. 5. 15. The name Israel coming of Sarah, he hath prevailed, and El, God, according to the reason rendered in the Text.  
and with men] Having power with God thou shalt prevail with men, as with Laban before, so now with Esau thy brother, though he may seem to overmatch thee, both in the number and power of thy people.  
V. 29. tell me, I pray thee, thy name] God appeared to Jacob at least twice before this, yet before now he did not ask him his name. The reason whereof may be, that Jacob might take occasion to return upon him with the same question, not doubting but he would give himself some peculiar name, whereby he might the better both remember, and honour him. See judge. 13. vers. 17.  
wherefore is it that thou dost ask after, &c.] The Angel will succour his necessity, and strengthen him against adversity, but not serve his curiosity; it was not more curiously done in him that asked after the name of this Angel, then in many who take upon them to tell the causes why the Angel did conceal it. That some Angels had names, it is plain by Luk. 1. 19. 26. and that the Angel of the Covenant Christ Jesus had also a name before his inc●rnation, appears, Dan. 10. 21. where he is name Michael, and that name is repeated, judas vers. 9. Revel. 12. 7. but whether all the Angels have particular names,( which may be so if God please, for he may call both Angels, and stars by their names, Psal. 147. 4. in a literal sense) and why the Angel in this place would not tell his name, is uncertain; it may be the name here meant was that which was not to be revealed until afterward: see Exod. 6. 3. Or that Jacob must be taught humility( and we by his example) in setting modest bounds to his inquiries, and contenting himself with ignorance of that which God will have hide. See judge. 13. 18. 1 Sam. 6. 19. Rom. 12. vers. 3.  
V. 30. called the name of the place Peniel] That is, the face of God, not that Gods essence is discernible by any, but this vision in human form in comparison of other apparitions was more plain, and familiar, with face to face, as those that wrestle, or as when a man talketh with his friend in presence. See Exod. 33. vers. 11.  
face to face] See Annot. on Exod. 33. 11.  
and my life is preserved] It hath been a conceit of great antiquity ( it may be from this place) that men could not see God but with peril of life; so thought Manoah, judge. 13. 22. Yet there is none instance of any one dying upon such a sight, but Exod. 33. 20. the Lord himself saith, There shall no man see me and live, by which may be meant, that the vision of God is not in this life, but in the other, so that unless a man die, he shall not live to see such a sight, for God is indeed invisible to carnal eyes, 1 Tim. 6. 16.  
V. 31. he halted] The faithful so overcome their temptations that they feel the smart thereof, to the intent that they should not glory but in their humility. See Annot. on v. 26. And this sheweth that he prevailed not with the Angel by his own ability. Some think that Jacob was cured of his maim before he met his brother; yet is not any person to be despised for any such defect; though the typical priest-hood admitted of none to minister at the Altar, that had any bodily blemish, Levit. 21. from vers. 18. to the 21. yet is none less acceptable with God for it; and though Jacob delighted more in the outside of Rachel then of Leah, because she was more beautiful, if she had not a better inside also, God esteemed them both alike: neither the blindness of Isaac, nor the lameness of Mephibosheth, nor the leprosy of Naaman( and we may take in any other either defect, or deformity that was not wilfully contracted by mens own wickedness, as the redness of eyes in a drunkard, Prov. 23. 29.) made them less beloved of God. The use of such infirmities is( to those that have them not) matter of thanksgiving to almighty God, who maketh the difference; and to those that have them, to be humbled by them, and withall to endeavour a recompense of their bodily blemishes with an advantage of spiritual graces, and endowments of their minds.  
V. 32. unto this day] The remembrance of this story was kept by general abstinence of the Israelites from eating of that part in the thigh( in any of the creatures) which in Jacob was sinew shrunk; and this continued until Moses wrote this Story without any intimation of fault, or folly therein; and to this day the Jews observe it, though with much vanity and superstition, as they do other observances whether of History or Religion: and indeed the story of Gods wrestling is most memorable, wherein though profane wit may find somewhat to cavil at, as if such a conflict with man were too mean a business for almighty God, yet religious wisdom will consider, that Gods thoughts are not mans thoughts, nor his ways mans ways, Esa. 55. 8. For he chooseth the foolish things of the world( as the world judgeth them) to confounded the wise; and the weak things of the world to confounded the things which are mighty, 1 Cor. 1. 27. If human wit had been to set down a Sacrament for the patriarches, it would have despised such a one as Circumcision: but God chooseth also the base things of the world, and things which are despised and things which are not, to bring to nought the things that are, vers. 28. And for this descending of the son of God to this wrestling with Jacob, what is it to that humiliation of his in being born in a stable, stooping down to wash his own servants feet, Joh. 13. 5. to his making himself of no reputation, and humbling himself to obedience even unto death the death of the cross, Phil. 2. 7, 8.   

CHAP. XXXIII.  
Vers. 1. DIvided] That if the one part were assailed, the other might escape. See Annot. on Chap. 32. vers. 16. This he doth, making human prudence subservient and subordinate to Divine providence.  
V. 2. foremost] He ranketh them according to their right, and his own respect unto them; they are set before in a time of danger, who in time of safety come behind.  
V. 3. before them] He followed the first company which consisted of the handmaids and their children, and went before the other company where were his wives and their children; Or there were three troops of presents to Esau, and these because sent at the same time, and being near together, might go for the first troope. See Chap. 32. from vers. 16. to the 20. inclusively; and if all these made the first, his wives and concubines with their children might make the second troope, and to them he was the Leader; wherein he sheweth himself as a good pastor, more chary of his charge then of himself, putting himself nearest to the peril, and keeping them as far off as he could.  
bowed himself] By this gesture he partly did reverence to his brother, and partly prayed to God to mitigate his wrath; for the heart may be exercised in devotion to God, while the body performeth an outward ministry to man. See Neh. 2. 4. Of Jacobs homage to Esau, see Annot. on Chap. 32. vers. 4.  
seven times] That is, many times, a certain number for an uncertain; of ten times, See Chap. 31. v. 7. and the Annot. upon it.  
V. 4. Esau ran, &c.] Here be many expressions of reconciliation; too many, too emphatical and forcible to be thought feigned in a man that had neither occasion nor disposition to dissemble; and herein Jacobs advised prudence, and soft language, and submissive behaviour served under Gods providence to bring this to pass, that he might prevail with men, as well as with God, according to the note set upon his name, Gen. 32. 28. Thus when a mans ways please the Lord, the ungodly that are his enemies may be made his friends, Prov. 16. 7.  
V. 9. I have enough] Though Esau were a bad man, in this respect there are many worse, who have never enough, Eccles. 4. 8. Prov. 30. 15.  
V. 10. if I have found, &c.] If indeed thou art fully reconciled unto me, receive this present from me.  
present] The Hebrew word is M●nchah, signifying properly a gift, which is given to God, or to man as a superior, with profession of the excellency of him to whom it is given, and the subjection of him that giveth it.  
face of God] In that his brother embraced him so lovingly contrary to his expectation, he accepted it as a plain sign of Gods presence. It is the manner of the Hebrews to entitle to God the things that excel, as the mountaines of God, the city of God. See Annot. on Chap. 23. 6.& Chap. 30. 8. So Jacob taking delight in the looks and behaviour, and carriage of his brother Esau, as very excellent and worthy acceptance, he compares his face to the face of God; or in his reconciled countenance and carriage he sees the gracious face of God, whose work it was,( as Jacob acknowledgeth in the next verse) as it were smiling upon him; hereto accordeth that of David, by this I know that thou favourest me, because mine enemy doth not triumph over me, Psal. 41. 11.  
V. 11. blessing]( Josh. 15. 19. 1 Sam. 25. 27.& 30. 26. 2 King. 5. 15. 2 Cor. 9. 5, 6.) That is, an effect of Gods blessing upon me, or a token of my good will, and well-wishing of blessing unto thee, or of my blessing, or praising of God for his goodness in this turning of thine heart from hatred to love.  
V. 12. Let us take, &c.] They are the words of Esau to Jacob for a sociable passage together to Seir the habitation of Esau.  
V. 14. according as the cattle] Heb. according to the foot of the work. By the foot is meant the place, and by the work, the cattle, as attended by the work and ministry of Jacob and his servants.  
until I come unto my Lord] Here Jacob implieth a promise of following Esau to Seir, where he dwelled, but the Scripture maketh no mention of his performance, and it is thought he did not come according to his promise, because Seit is not mentioned among the stations of his abode by the way; thence some have conceived that when he promised to come, he said not as he thought, not meaning to trust himself so far with a lately reconciled enemy; which is not likely, for Seir was so near, that Esau upon his failing out of distrust might soon have returned upon him with a new quarrel: It is more probable that Jacob meant what he said, but after might upon a better consideration, or some warning from God,( as the Wise men had, Matth. 2. 12.) change his mind and course; yet so, as that himself with some few of his servants might visit him for a while with some faire and courteous excuse for the rest, who were invited with himself. See Rom. 1. 13. 1 Thes. 2. 18.  
V. 17. built him an house] Neither of any great cost, or curiosity, for he stayed here but a while; therefore it was like it was a sudden, and slight piece of building, like such cottages or cabins as souldiers suddenly rear for present use, and with a purpose for removal thence.  
V. 18. to Shalem] Or, Salem. The word Salem signifieth safe, so some take it not for a proper name of a place, but for an appellative word or noun, noting the prosperity of Jacobs passage; that he came safe to Shechem; and thence they infer that he was healed of his halting, and that before he met with Esau, else he would have made that an excuse for his not following him to Seir; but whether Jacob were so soon cured of his halting, or were not at all cured of it,( and therefore gave the more occasion of the Israelites forbearing of some part of the thigh thereupon, as is noted, Chap. 32. vers. 32.) which is uncertain, there might be a city in the country of Shechem called Salem; and it is thought the same that was called Sychar: See Joh. 4. 5. See Annot. on Chap. 14. vers. 18.  
V. 19. he bought a parcel] This was a part of the Land of Canaan, which was his by promise, yet the time of possession of it, according to the grant to him, and his seed, was not yet come; and therefore without distrust of Gods promise, or a renunciation of his own right, he buyeth a piece of land for his present necessity, as Abraham did the field of Machpelah, Gen. 23. 17, 18.  
children of Hamor] He was Prince of the Shechemites; and his subjects are called children, because a Prince is the father of his country. See the name Abimelech in Annot. on Chap. 20. vers. 2.  
an hundred pieces] Or, lambs. That is, for so many lambs in kind, or the price of so many; or so many pieces of silver having the picture of a Lamb figured upon them; the same word Kesitah is used, Job. 42. 11. of the gift brought to Job, which signifieth a sheep, and a piece of coin; but a sheep had been a small matter, therefore it is like it was a piece of coin with a sheep figured upon it; and liker to be gold then silver, especially as the present of the rich: and our latin word pecunia is so called, either because it is used in commerce as cattle were before, or else because the portraiture of a beast was stamped upon it.  
V. 20. El-Elohe-Israel] That is, God, the God of Israel: he gives the Altar the Name of God, not Idolatrously, putting it in the place of God, but figuratively, as the sign for the thing signified; as our Saviour calleth bread, his body, and the wine, his blood: or repeating the word Mizbea●h, that is, Altar, again, which may well be understood, the words may be red thus, he called the Altar the Altar of God the God of Israel. Howsoever, this Altar was set up as a pious, and grateful memorial of Gods favour in giving him( according to his new name) power, not onely to prevail with himself for a blessing, but with his brother Esau to divert destruction; and by putting Gods Name and his own so together, he more confirmeth his confidence in him, and engageth his own fidelity and obedience unto him: or,( as some conceive) the Altar had an inscription upon it, which was the Altar of the mighty God of Israel.   

CHAP. XXXIIII.  
Vers. 1. DInah— which she bare unto Jacob] The most faithful and holy family may have some fearful examples of sinful mishaps; Davids had many; which may serve for a caveat against too much confidence in the piety of parents for education of children, and for restraint of rash censures against the religious in regard of the faults, or miscarriages of their children.  
went out to see] Dinah was now about fourteen or fifteen yeares of age, and went upon some festival day, when the women met, to see them, and observe their persons, their habits, and behaviour: but though she went but to see her own sex she was seen by the other, and being seen, was desired, and desired was lustfully abused by Shechem, the son of Hamor Prince of the country. This example sheweth that too much liberty is not to be given unto youth, especially to the weaker sex, who may be strong enough to provoke to temptation, and too weak to resist it, when it returns upon themselves with solicitations to lust; it is best for such to be ordered by the Apostles rule, which is, that they be keepers at home, Tit. 2. 5.  
V. 2. saw her, he took her] Concupiscence is begotten by a wanton eye on a beautiful object, and being begotten it presently groweth strong and maketh hast to the act; if beauty be not covered with a vail, the eye must be confined with the Covenant of Job, Chap. 31. vers. 1. Dinah was the daughter of Leah, and Leah the first wife of Jacob by intrusion into Rachels right; if she thought upon the wrong both to Jacob and her sister, she might have occasion to conceive that Dinah her daughter did now by this miscarriage bring her sin to her remembrance; and so her heart, if it were as tender as her eyes, might multiply tears for her own transgression in that she was a wife too soon, as well as for her daughters, who was not soon enough, being made a bedfellow to him whom she had not time to call her husband.  
V. 3. And his soul clavae] Lust, though it be a sin of the flesh, makes the whole man carnal, both soul and body; and the soul rather then the body, for when the body is partend from unclean society, the soul cleaveth still to the object of concupiscence, and sinneth with it when the body comes not near it.  
V. 4. to his father— saying] He asketh his fathers consent, and withall requireth him to be a means to make a marriage with Dinah. This proveth that the consent of parents is requisite in marriage, seeing the very Infidels did observe it.  
damosell to wife] He had unlawfully lain with her before, and now he would have her to be his wife; thus are the wicked preposterous in their course; so many become mothers with shane who might first have been wives with credit; and many first make vows, and after the vow inquire whether it be lawful or no, Prov. 20. 25. Yet in this the example of Shechem condemns the practise of many, who are so loose in their desires, that they make no account of the bond of marriage, if they may have carrnall bedfellows they care not for wives, contrary to D●ut. 22. 28, 29.  
V. 5. h●ld his peace] His wisdom kept silence though his grief were great; for it could not be otherwise since Dinah was his onely daughter, and now as much lamented as an harlot, as before beloved as a virgin, yet he holds his peace; the sorrow is many times the greatest at the heart which is least in the mouth or eyes. See Job 2. 13.  
V. 6. to commune] For pacification of Jacob for the offence of his own son, and for persuasion to a marriage with Jacobs daughter.  
V. 7. folly] sin and folly in the Scripture phrase are names of the same naughtiness; the sacrilege of Achan, Josh. 7. 15. and the rape on the Levites Concubine, judge. 20. 6. are called folly; and the most subtle act, if it be sinful, deserves no better a title, for in all sin there is an aversion, or turning from God, who is the sovereign good, and the hazarding of the best thing within, viz. our souls, and the best without, the kingdom of heaven, for it; so that the greatest politicians, if wicked withall, shall have cause to pass the censure of the Apostle upon themselves, that professing themselves wise they became fools, Rom. 1. 22.  
in Israel] In the precedent Chapter, vers. 20. and not many yeares before this, the name of Israel was a personal name of Jacob; now i● is more general, extending to the whole family descended from him: or these words may be the words, not of Jacobs sons, but of Moses who writeth this story according to the phrase or form of speech in his time agreeable to the law, which saith, There shall be no whore of the daughters of Israel, Deut. 23. 17.  
V. 11. find grace] Chap. 33. 15.  
V. 12. I will give] Though the lust of Shechem to Dinah was lewd, yet his love to her( for now treating of a marriage his affection deserveth a better name then before) was in this respect commendable, that he set an high price upon her person after her prostitution, which was his fault if not onely, yet in a degree of excess above hers; and because he had robbed her of that which he could neither give nor restore, he would now put a great mulct upon himself, that he might buy him a right in her for the future whom by his former abuse he unjustly as well as unchastly possessed. Compare this dealing with that of Amnon towards Thamar, 2 Sam. 13. and Shechem will seem an honest man. Upon this offer of his some observe that it was the manner of the eastern Countreys for men to buy their wives, as now it is the manner with us for fathers to buy husbands for their daughters, by giving both them and money or some other dowry with them in marriage; and in some Countreys( as Herodotus reporteth) the manner was to bring all marriageable maides into a public view, and such as were beautiful were bought by those that would give most for them, and the money paid for them was given in marriage with those that were not so amiable as to be desired merely for their own sakes; so they made provision for a numerous increase, that none might be barren by perpetual virginity, whether by voluntary resolution, or upon necessity. Now whereas this example of Shechem is made the ground of the observation of the custom of the East fore-mentioned, to which some add the Law, Exod. 22. 16, 17. Deut. 22. 28, 29. they do none of them reach to a general practise of that kind: And it is to be noted that in all these cases the money comes in as a satisfaction for wrong done, not as a bargain upon free and equal proceeding.  
V. 13. the sons of Jacob] Simeon and Levi, who were brethren to Dinah by their mother Leab; Jacob it seems having no mind to hear of the matter, because he was extremely grieved with what was done, and unwilling to treat of a marriage where he meant it not,( for the holy seed of his family might not mingle with the cursed Canaanites, Deut. 7. 3, 4.) suffered his sons to make answer to the motion of Shechem and Hamor.  
deceitfully] plainness and sincerity was the praise of their father, Gen. 25. 27. and deceitful dealing is the reproach of the sons, though toward Idolaters, and Infidels; They then that teach and practise false dealing with Christians, holding that faith given to heretics is not to be kept, may be Simeonites and Levites, brethren in evil, but not true Israelites as Jacob was.  
V. 14. uncircumcised] They made the holy Ordinance of God a mean to compass their wicked purpose: It is ill to deceive though in mere civill matters, but much worse to do it under pretence of Religion, for that is to join impiety against God, with injury to man; See Absoloms hypocrisy, 2 Sam. 15. 7, 8.  
that were a reproach] Isaac and Jacob both took wives out of uncircumcised families, yet without reproach, but it was worse to give a daughter to an uncircumcised husband, for Circumcision was not an Epicene, or common, but onely a masculine sacrament, ordained for men onely, not for women; yet it was unlawful for an Israelite, whether male or female, to match with a Canaanite; nor was Circumcision to be obtruded upon them, being unbelievers, since it was a seal of the righteousness of faith, Rom. 4. 11.  
V. 17. our daughter] If they had treated in their own names they should have said, our sister, but it is like they used the name of their father.  
V. 20. gate of their city] For the people used to assemble there, and there was justice also ministered, Pro. 31. v. 23.  
V. 21. these men are peaceable] Thus many pretend to speak for the public good, when they onely mind for their own private gain, and commodity.  
V. 23. shall not their cattle] To the wicked gain is godliness, as to the good godliness is gain, 1 Tim. 4. 8. Many choose their Religion with mere worldly respects of profit and advantage, and these are they whose covetousness is Idolatry, and who are as easily changed from one Religion to another in time of persecution, as money their Idol being melted will take any stamp that is set upon it: Yet he might mean it not as a spoil from them, but in regard of gainful commerce with them.  
V. 25. the third day] Wounds received are most painful to the wounded the third day.  
sore] Circumcision put the circumcised to much pain, and for a time disabled them though at full age from bodily motion, or action. See Josh. 5. 8. Yet was it exercised by Gods appointment upon little children; an argument of a Divine power, and authority going along with that Ordinance, else it would have been thought by the wiser sort not a reproach to be without it, as the sons of Jacob said, vers. 14. but rather a reproach to receive it as a Sacrament; and being a great pain, not without some peril, especially to tender Infants, neither fathers, nor mothers, nor nurses, nor mid-wives, nor any that had power to refuse or resist, it, would have given way unto it; if Gods stamp had not been upon it, though but mean metal in itself, to make it to pass for current coin among men. Our entrance into Covenant with God by baptism by the sprinkling of water, not by the shedding of blood,( as in the Sacrament of Circumcision) is an evidence of the Divine Indulgence to Christian Churches, and may be an inducement to a more general Covenant with God, and a stronger obligation for lightsomeness, and cheerfulness in his service under the Gospel then that of the Jews living under the Law.  
two of the sons of Jacob] Viz. Simeon and Levi; these are mentioned as they that were most offended for the wrong done unto their sister both by the fathers and the mothers side, but their other brethren mentioned without distinction, vers. 7. 13. may well be thought to have had their parts in this bloody plot, yea and it is likely Jacobs servants also, and that in their Masters name, as is observed on vers. 17.  
all the males] Because the wrong their sister suffered came from the male kind; and though in respect of man it was not just to slay the innocent with the wicked in this case, yet all being guilty of sin and of death before God, he might justly permit this rage to the ruin of that people; and many times he takes occasion upon the excesses or sins of Princes to punish their subjects with them, and for their sakes, as well as for their own. See 2 Chron. 32. 25. 2 Sam. 24. See Annot. on Chap. 20. v. 7.  
V. 27. The sons of Jacob] In the twenty fifth verse the sons of Jacob are set down by their number, two, and by their names, Simeon and Levi; here the sons of Jacob without distinction of names, o● limitation of number are mentioned: and indeed Dinah had four more brethren, besides these two, both by the fathers and mothers side, who might be zealous to revenge the wrong as well as Simeon and Levi, though these two in degree of rage and resolution might be leaders to the rest: and because the execution of the slaughter seems too much for two, it may be probable that others besides those that were name, vers. 25. were drawn into the same bloody combination; and it may be they are here name the sons of Jacob for aggravation of their guilt, in that having so good a father as Jacob, they were authors and actors of so great a crime, which that good man so much detested, veas. 30. of this Chapter, and Chap. 49. 5, 6, 7. As then as a good son shall not bear the iniquity of a wicked father, Ezek. 18. so a good father should not bear the infamy of a wicked son, or sons.  
came upon the slain] Either to take from them their apparel and other appurtenances worth the taking away, and to spoil them generally of their goods; or to execute the remainder of their rage, which would not be satisfied with death onely; such was that of the enemies of Cicero,( towards his dead body) when then cut off his head and hands, set them upon the pulpit of Orations, and Fulvia not content with the cruelty of men took his head into her lap, spit on his face, and pricked his tongue with pings, as in revenge upon the tongue that had uttered and the hand that had written those eloquent and vehement Inv●ctives called philippics against Antonius. See Plut. life of Cicero, pag. 881, 882.& Stat. in Flor. l. 4. cap. 5. The like barbarous inhumanity is recorded of the Antichristian, as well as of the heathen romans, as that which was practised upon the body of Pope Formosus by Pope Stephen his successor, who took him out of his grave, arrayed him in his pontifical habit, cut off three of his fingers, and cast him into the River tiber. Luit-Prand. hist. lib. 1. cap. 8. And upon the dead body of Zuinglius, Sleydan come. lib. 8. fol. 123.  
V. 29. in the house] That is, in every house; in this fact of Simeon, and Levi with their partakers, though as from God the Shechemites were justly punished partly for actual guilt, partly for approbation of the sin of Shechem, and their profanation of Gods Sacrament to serve their own turns, and for a purpose to spoil Gods people of all their goods, vers. 23. and albeit the wrathful vengeance of Simeon and Levi argued either a great deal of zeal against the sin, or a great deal of pride against the shane of their sisters rape, yet it was a wicked conspiracy, and execution, as being done without the knowledge or consent of their father, and so beyond the measure of regular justice, both in the number of persons( for all were not in the fault that were in the punishment) and in degree of severity, being both murder, and rapine, and that at such a time as the Shechemites should rather have been pitied, and all this brought in with treachery against man, and impiety against God in the abuse of the Sacrament; whereby the book of Judith is convicted of gross error, and so justly excluded out of the Canon of the Scripture, which approveth the slaughter of the Shechemites by Simeon and Levi, as done by the sword given them by God, and out of a divine zeal, vers. 2. 4. which their father accurseth as proceeding of a wicked, and cruel wrath, Gen. 49. 7.  
V. 30. And Jacob said] By this reproof of Simeon and Levi, Jacob witnesseth his great dislike of their wickedness; But he seemeth to take the matter upon himself, when he assigneth that which was gotten from the Shechemites to the power of his sword and bow for obtainment, and bequeatheth it for enjoyment unto Joseph, Gen. 49. 22. Which words of Jacob are taken by some Interpreters as a prophesy fulfilled in the expulsion of the Canaanites by his posterity, whose bow he calls his bow, because they were then in his loins, and speaks of the conquest as already made, because of the undoubted assurance of it upon Gods promise; but most take the words in an historical sense, and so some refer them to this exploit of his sons Simeon and Levi against the Shechemites, wherein he approves of the fact, but so far onely as it was the execution of Gods Justice for the injury to his daughter, and as God confirmed that title of what was taken from them by casting an awe upon the neighbouring Canaanites, that they durst not offer either revenge, or rescue of the prey out of his possession; this was Gods Sword and Bow, and he may be said to ●all it his because of the late great league betwixt God and him, whereof, see Gen. 32. 28.& 33. 20. but it is rather meant of that parcel of ground which Jacob bought of Hamor, Shechems father, who( Gen. 48. 22.) might be called an Amorite, though he were an Hivite, either because he might be an Amorite by parentage, an Hivite by possession, or dwelling place; or the Amorites mingled with the Hivites, and being of more note then they might give the denomination for them both; and,( which is more then that) the Amorites were so famous among the Canaanites, as to give a name to all the people of the Land of Canaan, Gen. 15. 16. This Land being Jacobs by particular purchase he bequeathed it with especial favour as a legacy to Joseph as a portion above his brethren, as he saith, Chap. 48. vers. 22. Object. But he bought this with his money or lambs, Chap. 33. vers. 19. How then did he take it with his sword and his bow? Answ. It is not unusual in Metaphoricall phrase to call that by the name of a sword, and a bow, which in effect and use is answerable to them now, Money is( as Solomon saith) answerable to all things, Eccles. 10. 19. it is a defence, Eccles. 7. 12. and can do as much as the sword, and the bow, thence was the saying of a public warrior, that no City was so strongly walled, but an ass, laden with gold, might make a breach into it; so may gold be called artillery, and great Ordnance, and silver may be called an hook to take fish, and he that buys it may be said( according to the proverb) To catch it with a silver hook; in like manner Jacobs silver wherewith he bought the ground, may be said to be taken with the sword, and bow; and he may use this phrase in this sense, with particular opposition to the bloody sword, and bow of his sonne● Simeon and Levi: Or that which Jacob thus purchased might be violently invaded by the Amorite when he departed thence towards Hebron, and might by force of arms of Jacob his sons and servants be recovered again, as some conceive not without probability; for though nothing of faith or life necessary to salvation be left out of the Scriptures, yet many particular actions, and occurrences are omitted in the History of both Testaments; and in this particular story of the slaughter and spoil of the Shechemites, though it be not set down what became of the captives of women and children which were brought away by Simeon, and Levi, vers. 29. it is not unlike that many of them were by Jacob sent back to the city,( for he had not room for them at home) with a proportion of the spoil for their necessary maintenance, keeping what he thought sit to serve for a recompense of the wrong to his deflowered daughter.  
ye have troubled me] A wicked man is a troublesone m●n, troublesone not onely to others, as Achan, Josh. 7. 25. Ahab, 1 King. 18. 18. but to himself, and therefore he is compared to the troubled Sea, when it cannot rest, whose waters cast up mire and dirt, Isa. 57. 20.  
made me] Though with God the soul of the son shall not bear the iniquity of the father, nor the father the iniquity of the son, Ezek. 18. 20. with men it is usually otherwise; for the miscarriage of the children is many times imputed to the reproach of the parents, though they deserve it no more then Jacob did here; the more must their care be by good example, and education, and by constant prayer to God, for his blessing upon it, to do their best to make them unblamable in their ways, and free from all scandal in their lives, and conversation; this would be a comfort and credit to both sides; and the contrary a double discomfort and disgrace, to parents, and children.  
stink]( Exod. 5. 21. 1 Chron. 19. 6.) cruelty and treachery are odious, and abominable sins, both in the sight of God and men, good, and bad; in the sight of the good, by whomsoever they be committed; and in the sight of the bad, if committed by any, but by themselves: for this the Popish Religion is infamous, and the infamy of it should make us keep aloof from the ill sent of that abomination.  
I being few] That is, I and my family consisting of a small number; The dwelling of a few faithful among many Infidels is very dangerous; such is the condition of the Protestants with the Papists who are many for one in the kingdom of Ireland, who now have shewed themselves as treacherous, and cruel as Simeon and Levi; who not under the check of a good father Jacob, but spurred on rather by the spirit of Esau, a man of the sword, Gen. 27. 40. show no moderation, or mercy in persecution, and pursuit of those, over whom the confidence in their overmatching number makes them insult, and with more intolerable tyranny to oppress them; which will no doubt be a warning to our brethren, if they recover peace in that land, to be more curious in their course of life, that they may rather sweeten their reputation with pious, modest, temperate, chast, kind, and humble behaviour, then by any contrary excesses give any just cause of scandal to make them as it were to stink and be abominable to those that live among or about them; It may be an admonition to England to use all good means to lessen the number of our English Papists, I mean not by putting them to the sword, for that is their way of advancing their Religion, but by driving out of Priests and Jesuits who seduce them; and by removal of the great scandals of lewd and unlearned Ministers, by setting up godly, able, and painful Preachers, with especial choice of them for their gifts and parts, for those places where Papists do most abound; by taking the children of Papists, especially their heires, from the corrupt education of their own parents, and placing them where they may be trained up in the truth of doctrine, and holiness of life, and by other ways and means which the wisdom of the State conceiveth to be most meet to work this effect.  
V. 31. as with an harlot] The answering their father by such a question gives an echo or relish of their wrath against the Shechemites, and sheweth that they did not think themselves too rash, but mildred towards them, as if they had been more chary of their sisters chastity, then her father; or had disliked the lewdness of Shechem more then he. extremity of passion takes notice of no mean betwixt careless connivance at sin, and cruel violence against the sinner; this sheweth that yet their hearts were bloody, though their hands were washed; and so in this passionate demand they bewray further wickedness, to wit, imp●nitence for their bloody fact, impatience at the just rebuk of their good minded, and much grieved father.   

CHAP. XXXV.  
Vers. 1. GOd said] By immediate revelation of himself to Jacob, whether by vision, when he was awake, or by dream, when asleep, it is not set down; but howsoever, hereby we see that God is ready at hand to succour his in their troubles.  
Bethel] That is, the house of God, where, at his going to his Uncle Laban, when he fled for fear of the threatened revenge of his brother Esau, he made a vow to God to be confirmed upon his safe return. See Gen. 28. from vers. 19. to the end of the Chapter.  
An Altar unto God, that appeared] That is, to me who appeared unto thee, as Numb. 26. God speaks as if himself were a distinct Person from the God to whom this Altar must be built; and thence some infer, that God the Father commands an Altar to be built to God the Son; and it is true, he being God is to be worshipped no less then God the Father; but though that be true, and it be a sign of a pious mind to take all good occasions to intimate the doctrine of the Trinity, and the Deity of the Son of God, yet this phrase will not serve to bear up an argument against such as are opposite to that high and hard, though Orthodox or true doctrine; since that phrase, viz. of Gods speaking of himself, as in another person, is used else-where, whence no such observation can be deduced, as both in the third and fourth Commandements of the decalogue.  
V. 2. Jacob said] It belongs to the head of the family to have care of those under his charge, that they serve God aright; See Gen. 18. 19. Jos. 24. 15.  
to all] All must serve God in the like pure, and religious manner, therefore no toleration of any in an idolatrous religion; See Deut. 29. vers. 9, 10, 11.  
with him] Besides his own household, he might have some of the captive Shechemites with him, Chap. 34. 29. for some it is like were sent back, his house not being of a sufficient receipt for them all.  
put away]( Josh. 24. 23. judge. 10. 16. 1 Sam. 7. 3.) Whether such as were stolen by Rachel from Laban, or any taken in the spoil of Shechem, it is uncertain; but there must be no mixture of a false religion with a true; when Gods Altar is to be erected, Idolatry is to be deposed. God is too great to be served by the halves, and mans heart too little to entertain him, and Idols with him, whose rivall-ship in religion his jealousy cannot endure; therefore where his ark was set up, Dagon was thrown down, 1 Sam. 5. 4. 2 Cor. 6. 16.  
strange gods] Or estranging alienating gods, because they draw the heart from the true God; or strange, because it is strange that men should be so simplo as to take those for gods, which are made with hands, as Demetrius and the Idolaters of Ephesus did, Act. 19. 24. such as the Psalmist and the Prophet Jeremy deride, Jer. 10. 3, 4, 5. Psal. 115. 5. or such as are the gods of a strange people, with whom the Israelites must not hold communion, especially in marriage, or matters of religion.  
among you] Jacob had not all this while since his departure from Labans service( which was about ten years space) witting tolerated Idolatry in his household, for he was ignorant of Rachels stealing away her fathers false gods, and confident( upon Labans curious search, and finding nothing in all his Tent●) that there was no such vanity in his family; but it is like now Rachels theft was brought to light, and it may be some new strange gods were brought into it by the Shechemite captives.  
and be clean] Outward washing is a sign of inward cleansing of the soul from the sin of Idolatry, Isa. 1. 16. which is principally required; for the outward ceremony is nothing to the inward sincerity of sorrow for sin, Joel 2. 13. This cleansing argueth the filthiness of Idols, though made of silver and gold, and therefore they are to be cast away as a m●nstruous cloth with extreme detestation, saying, Get you hence, Esai. 30. 22.  
change your garments] They might be changed by washing them, as Exod. 19. 10. or putting on other clothes in stead of them. The cleansing by water, and changing of garments were both ceremonies, though yet the ceremonial Law was not written, it was in part practised by the patriarches( who in many things were to be distinguished from the Heathens) and afterwards committed unto writing by the ministry of Moses.  
V. 3. In the day of my distress] That was at least 30. yeares before, for it was at his going to his uncle Laban; which must admonish us not to forget Gods mercy, when we are got out of misery.  
V. 4. ear-rings]( Hos. 2. 13.) Which either had been abused to the Idols of Shechem, or might be easily turned to occasion of superstition, as Tablets or Agnus De●es among the Papists; their readiness to part with the memorials of idolatry, and superstition, though of some price, condemns the superstitious disobedience of some, who though upon the command of Authority, will not part with superstitious pictures, albeit they be neither in price nor propriety to be compared with these ear-rings, or other precious appurtenances of Idolatry, which are to be rejected with abhorring detestation, as Esai. 30. 22.  
hide them] It is like that he first melted them, or otherwise defaced them, lest they should be found, and again abused to idolatry, as Moses did, Exod. 32. 20. and Hezekiah, 2 King. 18. 4.  
under an oak] Idolaters had a superstitious respect unto trees, thence it was that groves were to be destroyed as monuments of Idolatry; Exod. 34. 13. Deut. 7. 5.& 12. 3. and among trees the oak was especially accounted of, as appears, Esa. 1. 29. The Idols there buried were the more like to lye hide, because they were superstitiously preserved from cutting down, or digging up.  
V. 5. terror of God]( Exod. 23. 27. Josh. 2. 9. 11. 1 Sam. 11. 7. 2 Chron. 17. 10.) Jacob was afraid of the Canaanites, that they being many and his people few, they would destroy him, and his house, Chap. 34. 30. God secures him from this danger by making them to fear, of whom he was afraid. So he exerciseth a power not onely over the hands, but over the hearts of men, to make them timorous who otherwise might be most confident, and on the contrary to give them most courage who have most cause to fear.  
V. 6. Luz] See Gen. 28. 19.  
V. 7. there an Altar, and called the place El-Bethel] That is, the God of Bethel; and Bethel signifieth the house of God. Of this see Annot. on Chap. 28. vers. 19. The building of an Altar here at his return was the performance of his vow there made, as he went to his Uncle Laban, Chap. 28. vers. 22.  
V. 8. Rebekahs nurse] Sent with her when she was sent with Abrahams servant to be married to Isaac, Gen. 24. 59. Her name is here called Deborah: whether she had given suck to Rebekah or no is uncertain; yet it seemeth she had a motherly affection towards her, and not unlike she was a kind, and careful overseer of Jacob in his minority. Object. But how came she into Jacobs family in his return from Mesopotamia, who was left with Rebekah in the Land of Canaan? Answ. Rebekah might be now dead, and Jacob now returned into Canaan; and having lived eight yeares in it, though at some distance from his parents dwelling, it is probable he might fetch( or some one for him) Deborah to his family to comfort and cherish her, as a woman of much prudence, and experience,( being now above or about 100. yeares of age) and that she might be an assistant in the government of his family, especially to keep peace betwixt his emulous wives, and their handmaids; or she hearing of his return with wives and children, and store of cattle, might come to see him of her own accord. Some of the Hebrewes say she was sent by Rebekah to Haran, to call home Jacob, and that in their return she died in the way.  
the oak of weeping] For the death of Deborah; though neither Jacob nor his family got by her life, yet they make great lamentation for her death. The affections of good people are more moved with respect to goodness, then to gain.  
V. 9. again] God revealed himself in special manner to him six times before this. The first, Gen. 28. 13. The second, Gen. 31. 11. The third, Gen. 31. 10. which two apparitions though they be reported together, were about six yeares distant the one from the other. See Annot. upon those two verses. The fourth, Gen. 32. 1, 2. The fifth, Gen. 32. 24. &c. The sixth, Vers. 1. of this Chapter, and the seventh is that in this ninth verse.  
V. 10. not any more Jacob] See Annot. on Chap. 32. 28.  
V. 11. I am God almighty] See Annot. on Chap. 17. 1.  
multiply]( Chap. 8. 17.& 9. 1.& 28. 3.& 48. 4.) Multiplication is a blessing often promised by God in favour to man; it is an ungrateful part in many to murmur at his blessing; a wicked part, to prevent it by abortion, a devilish part to destroy the increase, and to make prodigal wast of mankind, as ambitious warriors do, who make no more scruple of slaying of a multitude of men, then a reaper to cut down a field of corn.  
Kings shall come] In the promises of God touching the seed of Abraham, Isaac, and Jacob, we are to understand a spiritual posterity, as well as a carnal; so those are Abrahams children that are true believers as he was, Gal. 3. 7. And godly livers doing such works as he did, Joh. 8. 39. and these, as sons of Abraham, shall be received into happy rest, and repose in Abrahams bosom, Luk. 16. 22. Taking the prophesy in this as well as in the other sense we may conceive it fulfilled literally and spiritually; literally in David, in Solomon, in Rehoboam, &c. who lineally descended from the loins of Jacob; and spiritually in those Kings of the Gentiles, who first became believing sons of Abraham, Isaac, and Jacob, and then nursing fathers of the Christian Church, Isa. 49. 23.  
V. 12. to thee— and to thy seed after thee] So it was said to Abraham, Gen. 17. 8. yet he was not possessed of a foot of it, Act. 7. 5. viz. as a chief owner, but as a ●ojourner, or not as taking possession of Gods promise, for that must needs be made to Abrahams, Isaacs, and Jacobs posterity, by war upon the Canaanites, and victory over them by Gods assistance: yet may the Land be said to be given to Abraham, and Isaac, and Jacob, because it was given( to those that did possess it) for their sakes; so they that fed the hungry, gave drink to the thirsty, clothed the naked, and visited the sick and imprisoned, are said to do all this to our Saviour( whom they never saw) because they did it to others for his sake, Mat. 25. 40. And as in the intention of the giver, Abraham was he in whose name the original grant was made( so that whosoever was not of the seed of Abraham could have no right unto it, no nor all the seed of Abraham, for Ishmael was excluded, as Esau of the seed of Isaac) so in the acceptation of the receiver, Abraham, Isaac and Jacob took that whereof their posterity was possessed, as if they had enjoyed it themselves. Or if by the land of Canaan we understand the Canaan above,( as by the seed of Abraham, the true believer, see Annot. on vers. 11.) we may say that to him, and his spiritual seed is that good Land given, and therefore they that are possessed of it are said to rest in the bosom of Abraham, Luke 16. 22.  
V. 13. God went up] As God is said to descend when he sheweth some sign of his especial presence below, as Chap. 11. 5. Exod. 3. 8. Numb. 11. 17. So he may be said to ascend when he withdraweth it again, and the apparition is ended. See Chap. 17. 22.& judge. 13. 20.  
V. 14. set up a pillar] He set up one in that place about thirty yeares before, but that was but an extemporary pile of stones, made by him alone, which by this time haply was demolished, or at least profaned, and therefore now he set up a new pillar.  
V. 15. Bethel] Of Bethel, see Annot. on Chap. 28. 19.  
V. 16. a little way to come]( 2 King. 5. 19.) That is, less then a mile from Bethlehem, as some say that have seen it.  
Ephrath] Ephrath is derived of the word Pharah signifying he hath made fruitful, or( as some conjecture) from Ephrath the wife of Caleb, 1 Chron. 2. 19. and Bethlehem signifieth the house of bread; the Prophet Micah joins both names together, Micah 5. 2. There was another Bethlehem in Galilee in the portion of the Tribe of Zebulun, for distinction from which this is called Bethlehem of Judea, because it was in the portion of the Tribe of Judah; and in this Bethlehem was our Saviour born, Matth. 2. 1. And he was( as some observe( as by way of fit correspondence betwixt the person and the place) the bread that came down from heaven, Joh. 6. 33.  
V. 18. as her soul was in departing] The beginning of life is when the soul is united to the body upon the configuration of the parts fit for reception of it, and operation by it; and the end of it is when there is a parting of them by the souls departing from the body, which liveth while the soul is in it, 2 Sam. 1. 9. where the English hath my life, the Hebrew Naphshi, my soul, and dieth when the soul departeth as here; and restitution to life is the return of the soul unto that body from whence it was departed, 1 King. 17. 21, 22.  
for she dyed] Rachel called to her husband for children with such passionate importunity, as if she should die of grief if she had them not; and now she hath her desire, and dies by that means. How fond are many in their affections, who think there is no contentment without satisfaction to them, when it may be their greatest affliction to have them take effect? It is good to be so moderate in our wishes of all temporal comforts, as to crave them onely with condition of Gods good will and pleasure, and that with such indifferency as to be pleased without them, if he please not to bestow them.  
Benjamin] Rachel gave unto her son a name of sorrow, Jacob liked not that because it would be too constant a motive of mourning in remembrance of the loss of his best beloved Rachel, therefore( though he permitted much to his wives in this kind) he used his own authority for the change of that name and choice of a better, which is, Benjamin; whereby burying the intimation of grief, he would bear in mind a memento of love, and profess by that name, that Benjamin for his mothers sake should be as near and dear unto him as his right hand. See Psal. 80. 17.  
V. 19. butted in the way] It is not material where one dieth, or where he is buried; the body is not curious in what bed of dust it sleepeth; and the soul finds as well a way to heaven, or hell, from one place as another.  
V. 20. pillar] Monuments and memorials of the dead are not unlawful, but may be useful to mind such as survive of the virtues of the deceased for their imitation, and of the hope of their happy resurrection to eternal life; But they must not be set up with too much pomp, nor out of superstition or immoderate affection, which sometimes produce each other; and it is not improbable that Idolatry had its beginning from memorials of the dead made for consolation of the living. See the book of wisdom, Chap. 14. from vers. 12. to the 23. A clear conviction of the Papists, who allow that apocryphal book the credit and authority of canonical Scripture.  
unto this day] That is the day of Moses writing this Story, which continued many yeares after this, for there is mention made of Rachels sepulchre, 1 Sam. 10. 2. which could not so well be kept in memory if the pillar remained not: the Papists take upon them to tell that this monument was made up of twelve stones in remembrance of Jacobs twelve sons, with a pillar like a pyramid set upon them all under the shadow of an oak; and this Adrich. delivereth upon the report of Bredenbachius who said he saw it: and others tell the like story upon the relation of pilgrims; So Adrich. delft. Theatr. p. 19. in Tribe Benjam.& Salian. Annal. An. mund. 2306. p. 340. col. 1. But it is like these narrations are either feigned to foment superstitious pilgrimages, or that additional structures were made of later times to revive and refresh the memory of Rachel, and of the dear love of Jacob towards her, both alive and dead.  
V. 21. tower of Edar] That is, a thousand paces from Jerusalem, where the Angel appeared to the Shepherds and brought the glad tidings of the birth of our Saviour, Luk. 2. 8, &c.  
V. 22. his fathers concubine] It was a great grief to Jacob that Dinah was ravished, yet so much the less as she was more innocent, being, as it is like, abused by force; but this Act of Reuben and Bilhah was a sin of greater guilt in them, because willing( it is like) on both sides, of greater grief to him, and of greater shane to the whole family; yet it is set down with the silence of Jacob, or Israel( though as a father to the one, and as an husband to the other, the wrong touched him in the nearest degree) and without censure of the writer: which may teach us to take notice of the faults of religious families, rather with silent sorrow, then with clamorous reproach, if such scandalous sins be committed among Christians, that Religion should not suffer for it; the Religion may be good though some that profess it may sometimes do such wickedness as is not to be name, 1 Cor. 5. 1. And this fact of Reuben teacheth that the patriarches were not chosen for their merits, but by Gods mercies, whose election by their faults was not changed. After this incest of his son, Jacob abstained no doubt from Bilhah, as David did from his defiled concubines, 2 Sam. 16. 22.  
Twelve] With Dinah the children of Jacob were thirteen, but women come not into the account of the Tribes; and without her the Tribes( taking the two sons of Joseph, Ephraim and Manasseh for several Tribes) were thirteen; but usually they are reckoned but for twelve, because those two were not the sons of Jacob by immediate descent, as Joseph their father, and all his brethren were; and now the number of Jacobs sons is made up, for after the death of Rachel he had no more.  
V. 26. born— in Padan-Aram] Not all of them, for in this Chap. it is plain that Benjamin was born where his mother died, that is, hard by Bethlehem in the Land of Canaan, where Jacob had continued for the space of eight yeares: So that we must understand these words for the greater part of Jacobs children, and indeed for all but one; See Annot. on Chap. 15. 13. And for that there needed no particular exception to be made, since that is done already by relation of the story of Benjamins birth and Rachels death in this Chapter; so that no Reader can be mistaken for want of an express exception of Benjamin in this verse.  
V. Jacob came unto Isaac] That is, with his wives and children, family, and furniture, wherewith God had blessed him; for it is not probable that having lived many yeares in Canaan, and not very far distant from him, but he visited him divers times at Hebron, before he finally removed himself from his former habitation.  
V. 28. an hundred and fourscore yeares] A longer life then any of the fathers enjoyed after him; with which, Moses willing here to close up the story of Isaac by a figure called Prolepsis, or ancicipation, brings in his full age 180. yeares, with his death, and burial, and after makes report of things concerning his posterity unto the 41. Chapter, which fell out when Isaac was alive, for he lived twelve yeares after his grand-child Joseph was sold into Egypt.  
V. 29. gathered to his people] See Annot. on Chap. 25. vers. 8.   

CHAP. XXXVI.  
Vers. 1. THe generations] This genealogy declareth that Esau was blessed temporally, and that his fathers blessing, Chap. 27. 39. took place in temporal things. The ambiguities and seeming repugnancies in this genealogy may be briefly reconciled by these rules. First, some persons have many names, as Esau is called also Edom, in the first verse; Jacob also is called Israel, Gen. 32. 28.& 35. 21, 22. So one of Esaus wives the daughter of Ishmael is called Mabalath, Gen. 29. 9. and Bashemath, Gen. 36. 3. and Sarah is called I●ca, Chap. 11. 29. And this not onely in proper names, as in the instances forementioned, but in names national, as the same person is called sometimes an Hittite, Chap. 26. 34. sometimes an Hivite, vers. 20. of this Chapter; because the Hivites were the greater Nation, and comprehended also the Hittites; and sometimes an Horite, vers. 24. of this Chapter: and the rather because the one might in habitation be mingled with the other. Secondly, sometime the same name is given to several persons, as there were two called Anah, two called Corah, three called Dish●n, or Dishan, in this Chapter. Thirdly, the grand-father is called also a father, and the grand-child( whether N●phew or niece) a son or a daughter unto him, 2 King. 8. 18. 26. Fourthly, some are called sons of others who were not their natural issue, but adopted children; as Amalek, whose mother was Timnah, yet is he called the son of Adah, vers. 12. to the one he was a natural son, to the other a son adopted. Fifthly, some men had the names of women given unto them, as Timnah, and Aholibamah, mentioned vers. 40. 41. were called by the names of the first mothers of their nation.  
V. 5. And Ah●libamah] The wives of Esau are not ranked in the order of their marriage( for the daughter of Ishmael was married to Esau after Aholibamah) it being ●ittest to name her first of whom he had least to say, and her last who gave occasion by her fruitfulness to say the more.  
V. 6. went into the country] That is, to another country then that of Canaan, where he had dwelled; and herein appeareth Gods providence which causeth the wicked to give place to the godly, Esau removes thence to Mount Seir that Jacob might enjoy Canaan according to Gods promise.  
from the face] This removal of Esau from Canaan is taken to be after he had dwelled in Seir, and had come thence to solemnize his fathers funeral, Chap. 35. vers. 29. after which time Jacob and he being upon good terms are thought to have dwelled together, until their riches( increasing as Abrahams and Lots, Chap. 13. 6.) gave occasion of their parting; Or, it may be thus understood, that after Jacob was gone to Padan-Aram, or Mesopotamia, Esau after a time being increased in estate, and finding his father, but especially his mother, so affectionate to his brother Jacob, that he had no hope of any joy of living there, when he returned removed himself, with his wives, children, and estate( which he had gotten in Canaan) to dwell in mount Seir, vers. 8. a place which haply pleased him better for commodiousness of hunting, to which he was very much addicted, and where he might make himself more room then as a sojourner with his father in Canaan could be allowed him.  
V. 7. For their riches] Esau being commodiously seated, and increased in riches resolved, not to remain where he was, conceiving his brothers estate and his would be too much for such a portion of Canaan as in the way of sojourning would be allotted to them; such thoughts as these he might have before Jacob returned, and therein might be confirmed when he saw his increase, and was reconciled unto him; and therein the affections, and intentions of Esau,( though he minded onely his own commodity) conduced to the accomplishment of the Divine providence, which had designed Canaan for the inheritance of the posterity of Jacob, not of him.  
could not bear them] Not but that the Land of Canaan was both spacious and fruitful enough to support, and sustain them; but they not possessed of it as in their own right, but sojourning in it, could not be supplied with scope, and compass enough for all their cattle.  
V. 9. father of] To all that descend from another in a right line he is a father, though a grand-father never so remote; and to such a one the descendants in what degree soever are children; so our Saviour Christ is called the son of David, the son of Abraham, Matth. 1. vers. 1.  
V. 15. Dukes] Are leaders, or chief Governours, or Heads of some eminent families or kindred; who joining together made an aristocratical form of Government, that is, a Government of divers choice and chief men, a governing among themselves in an equal tenor of authority without any King ruling over them by any absolute power, though for order sake some one might have the pre-eminence, as the Duke of Venice hath; such a government the Edomites had at the first, after that Kings, from them they came back to Dukes again, all being elective and not by succession. If God dignify them so much who are not of his household, how much will he honour and exalt those that are?  
V. 20. which inhabited the land] That is, before Esau did there inhabit; whose posterity by their sword made themselves room in the country, by expelling the old inhabitants thence, Deut. 2. 12. So verifying Jacobs prediction, Gen. 27. 40. to their gain, and glory in the world; but withall it is to be noted, that Esau had married Aholibamah niece to Zibeon the third son of Scir, vers. 2.& 20. of this Chapter, yet for all this affi●itie, Esaus posterity expelled their kinsmen by marriage out of their possession: There is no trust then in the alliances of wicked men; though they make marriages with one another, they will violate all laws of affinity and friendship for their own advantage. See Gen. 31. v. 23, 24, 29.  
V. 24. that found the mules] The word Jemim in the Heb.( as Schindler observeth, and the best Interpreters agree with him) is here, and no where else found in the whole Scripture, which makes the signification of it the more uncertain; the Vulgar latin turns it baths, or, hot waters: the most and best Divines take it for Mules, and that his finding them out was by an experiment of his own, causing a mixture of an ass and a mere, whence mules are engendered, who can engender nothing; this did Anah, who not contented with those kinds of beasts which God had created found out the monstrous generation of mules, between the ass and the ma●e, which as an enormity against nature the Lord forbiddeth, not only in that, but in any other kind, Levit. 19. 19.  
V. 31. before there reigned any king] The posterity of Esau was advanced sooner to royal dignity then the posterity of Jacob, which in the Egyptian servitude were under a rod of Iron, while Esaus off-spring swayed a golden sceptre. The wicked rise up suddenly to honour, and perish as quickly; but the inheritance of the children of God continueth for ever, Psal. 102. 28. But how could Moses writ this since the Israelites had no Kings in his time; this he might writ by the Spirit of prophecy, for he prophesieth of the peoples desire of a King, and gives rules both concerning his choice and his carriage, Deut. 17. 14, 15.  
V. 33. Jobab] Many of the Ancients hold this to be that Job of whose patience there is an history, but the words differ much in the Hebrew writing, for this Jobab beginneth with Jod, but Job of Whom the Book is written beginneth with Aleph, and is called Job, or Jiob, never Jobab in the Hebrew Text.  
Bozra] A famous city of Idumea not far distant from the city Teman. See Amos 1. 12. which is brought in allegorically in the prophecy of Christ by the Prophet Isaiah, Chap. 63. vers. 1.  
V. 34. the land of Temani] Heb. of the Temanite. The whole South country of Idumea, so called from the city Teman the Metropolis of Idumea, and the Princes Palace, situated on Mount Seir; which city might be so name from Teman the eldest son of Eliphaz, vers. 11. 15. and hence it is probable that Eliphaz one of Jobs visitants was called a Temanite, Job 2. vers. 11.  
V. 37. Rehoboth] Which is a city situate by the River Euphrates, built by Nimrod, Gen. 10. 11. Some say this is another Rehoboth from that noted in the place forecited, and that it is dishinguished from it by the mention of the River; but the matter is somewhat uncertain, and of no great weight.  
V. 40. the names of the Dukes] From Kings they come down to Dukes again, God having a power to advance, and depose Principalities; to set up, and pull down, and to change not onely the Governours, but the manner of government as he pleaseth; for whose succession two hundred years or thereabouts( the length of Edoms regiment limited with Moses death, as by some it is) will be found too little, but after the government of Dukes Moses reckons eight Kings, and after them eleven Dukes again: See 1 Chron. 1. 51. for the King of Edom( it may be) he was degraded to a dukedom, because of his hard hearted usage of his brother Israel returning out of Egypt, Num. 20. 14. 20. To which the Answer may be, that though the Kings succeeded one another, the eleven Dukes might be contemporaries all at once; or if they be accounted in succession, Moses by the Spirit of prophecy, as well foretells their names, and dignities which did succeed when he was dead, as reports precedent matters for many hundred yeares before his birth. To this may be added a third answer( which is yet not to be preferred before the former) viz. that this might be inserted by some such author as made up the story of the book of deuteronomy from the fifth verse to the end of the Chapter.  
V. 43. father of the Edomites] Or, of Edom, that is, of that race or off-spring which hath its original from Esaus loins: for all the descendants bear the name of their principal progenitor, though many degrees distant from him, because that virtually they were contained in him, else they could not have been derived from him; so the Jews many hundred years after Jacobs decease are called Israel, or the children of Israel; whereby we are directed from the condition of the one, to look both forward and backward to the condition of the other, and to observe how Gods promises, or threats given out with reference to their mutual relations, are made good upon them in succeeding ages: and withall the name of Edom( being given Esau by occasion of his parting with his birthright for a mess of read pottage, for which he is condemned as a profane person, and thrice repeated in this Chapter as an addition to the name of Esau) is to be taken as a brand of perpetual reproach upon him; as Jeroboam the son of Nebat with this addition, which made Israel to sin, 1 King. 16. 26.& Chap 22. vers. 25. 2 King. 3. 3. and elsewhere.   

CHAP. XXXVII.  
Vers. 1. IN the land] The land name was Canaan, the place in particular not name was Hebron.  
V. 2. generations]( Chap. 5. 1.& 36. 1.) That is, the story of such things as came to him, and his family with reference unto the generation, or catalogue of his Issue set down before, Chap. 35. with the interposition of the generations of Esau, Chap. 36. to show by way of comparison the different condition of Gods Church, and children, and of the families of the wicked.  
seventeen yeares old] Some Popish Translators say, sixteen yeares old, a manifest swerving from the Hebrew Text, and with it fron the Greek Seventy; from which some eminent Papists pretend a secret instinct of the Spirit in the author of that Translation, which is a gloss more corrupt then their Text; for if Joseph were seventeen, he was sixteen in truth of story though not of interpretation; but it can be no way true that Gods Spirit would correct in a Translation that which it had dictated in the original.  
with the sons of Bilhah, and] The sons of the handmaids,( it seemeth) were sorted together, and with them Joseph, because his mother Rachel was now dead, and he envied perhaps by Leah, for his mothers sake; and by her sons, because he was the darling of his father; therefore Jacob for preservation of peace divided( as it is probable) both his women, children, and cattle into two companies; in the one was Leah, her six children, and a great part of his flock with them; in the other the handmaids, their children and Joseph with them; where Jacob might expect more safety, because there less envy would follow the love of his father, or the pre-eminence which that might produce on Josephs behalf.  
his fathers wives] Not properly so called, for Bilhah, Chap. 35. vers. 22. is called a concubine; yet they above others might be called wives, because their sons shared in the inheritance in the Land of Canaan with the sons of Rachel and Leah who were wives in a proper sense. See the difference betwixt a wife and a concubine, in Annot. on Chap. 22. vers. 24.  
their evil report] Which is thought to be some injurious usage or carriage towards Joseph; yet it may be besides that the sons of Bilhah and Zilpah mis-behaved themselves, and raised an ill report upon the family of Jacob by their criminal conversation, which if it were such as some have imagined, was most abominable, Joseph observing it with dislike acquaints his father with it, that by him they may be reclaimed from their evil courses; wherein he doth the office of a good son, and brother, to his father, and brethren, and acquitteth his own soul from all guilt that might have been contracted by his silence.  
V. 3. more then all] That is, more then any of them all.  
the son of his old age]( Gen. 44. 20.) He was 91. yeares old at the birth of Joseph; now that parents love their young children better then the elder, there may be many reasons, a● First, to be parents in old age argueth the continuance of Gods blessing, and of their good and strong constitution, when it was most like to fail for ever. Secondly, they more value such an issue, because they expect no more of that kind, and that makes it more dear because more rare. Object. But Benjamin was younger. Sol. First, this is to be understood in respect of his elder brethren; and for Benjamin he was not yet come to any proof to gain so much of his fathers affection. Thirdly, in the youngest they look that the memory should hold out longest, and natural affection gaineth strength in its course, so that the further it goeth the stronger it groweth. Fourthly, the young children are commonly more conversant with old men, since they keep home, whereas the bigger children are much abroad. Fifthly, their innocency breeds acceptation without exception, whereas the elder children commit faults, it may be crimes,( as Reuben did, Gen. 35. 22.) to grieve the hearts of their parents, and shorten their lives. Sixthly, Old fathers decline towards the infirmity of young children,( as the proverb hath it, once a man, and twice a child) and are commonly more tender, and kind to those who are by their tenderness more apt to be exposed to injuries by others. Object. But Benjamin he was younger then Joseph, and so was he also son of Jacobs elder age. Answ. True, there was somewhat there besides the reasons here alleged which made Joseph so beloved of Jacob; as that he was the long desired issue of his beloved mother Rachel, and her first born that took away the great grief of her former barrenness, and left no matter of mis-hap behind to afflict the heart of the father, as the birth of Benjamin, with the death of his mother had done, and he was beautiful like her; and certainly, there appeared in young Joseph the presages of very virtuous acts, and employments of great importance.  
a coat of many colours]( 2 Sam. 13. 18.) Or, pi●ces; And it might be both, wherein both pieces and colours were so mingled, as might make most for delight and decency in the eye: the Greek word Poikilon, used by the Lxx. and the other Greek word Polymita, by the latins, sound both to the same sense, the one signifieth varied, the other varied in particular by pieces of several colours. This coat is here mentioned both as an Argument of Jacobs love to Joseph, and as an occasion of his brothers hate, and a colour and cover for their bloody plot from the eyes of their father. Some curiously inquire concerning the matter of Josephs coat, whether it were silk, or of divers kinds of threads,( which afterward was forbidden by the Law to be made of linen and woollen, Levit. 19. 19.) and concerning the making of it, whether it were long, or with sleeves or no; but as there is no need of such nicety, so can there be no good satisfaction given unto it. It is of more use to note that as Jacob loved him better, so he shewed his love unto him by such outward signs, as set him out unto his brethren as an object of envy: it had been better Jacob had loved him more, and shewed it less; it is a part of prudence in parents, so to govern their affections, or themselves in the expression of them, that they give no cause of grudge, or malignant emulation among their children, Eph. 6. 4.  
V. 4. hated him] Many things met together to make Joseph maligned of his brethren, as his fathers favour, which in his gay coat was an eye-fore to their envious looks; his complaint of his brethren, and after this his dream raised their hatred to a great height, vers. 5, 8, &c.  
could not speak peaceably] Wherein appears the power of human corruption, which is too stubborn to be held in by any bond, either of Religion, or nature; those that are very bad cannot so much overrule their naughty hearts, as to permit a good word to come out of their lips, Matth. 12. 23. an evidence against the opinion of the power of free-will in matter of morality.  
V. 5. dreamed] Of dreams, see Annot. on Chap. 20. 3.& on Chap. 31. vers. 24.  
V. 7. Obeisance to my sheaf] This was but a dream, the dream of a child, but in the dream was a mystery; and the meaning of it was that Josephs brethren should bow down to him, as their sheaves seemed to do to his sheaf; if this had been acted in the field it would have been matter of amazement to them all; but then the providence of God in ordering the various affections, passions, and passages of his brethren towards him had not been so manifest, nor his advancement so strange, and above their expectation, as when the presage was but a dream, and that but Josephs own dream related of and by himself.  
V. 9. Behold, the sun and moon] See Annot on vers. 10.  
did obeisance] It was twice revealed to him, how he should be honoured, but he hath no revelation how he should be humbled, for God meant to bring this about by ways unknown both to Joseph, his father, and brethren; when God reveals himself to any, he doth it with stint and limitation; the light he giveth unto them being like that of a dark-lanterne, which may be shut, and opened by several acts of illumination; so that neither the Prophets, nor Apostles knew any more of Gods secret counsel, then he was pleased by particular informations to impart unto them; for this purpose compare 2 King. 5. 26. with 2 King. 4. 27. And Act. 5. 3. with Act. 10. 17. 21.  
V. 10. his father rebuked him] Partly in ignorance whence the dream came, and how it was to be accomplished; and partly in wisdom, and good will to Joseph, whom he would not have by this means become more hated of his brethren.  
shall I and thy mother, &c.] Jacob takes himself to be meant by the sun, his wife by the moon, and his sons by the stars, according to the promise made to his grandfather Abraham, Gen. 22. 27. wherein he takes notice of his own pre-eminence above his wife in the comparison; But though Josephs brethren did most humble homage unto him, Gen. 42. 6. did his father do so too? if he did, his mother could not, for she died before in travail with Benjamin. Answ. First, for his father; though that be not expressly written of him, yet before he was made known unto him as his son, he had him in the estimation and honour of a Viceroy, or deputy of a great King, and therefore did Josephs brethren call their father his servant, and with that word in their mouths bowed their heads and made obeisance, Gen. 43. 28. And when Jacob came into Egypt, it is not to be doubted but he gave him respect according to the dignity of his place; and if Rachel were dead at this time,( which some deny) the words of Joseph might as to her seem to sound like an idle dream: Or, the mother of the family, who was unto Jacob as the moon to the sun, might, when she came with Jacob her husband, do homage unto him, albeit it be not expressed.  
V. 11. observed the saying]( Luk. 2. 19.) He thought there was somewhat extraordinary in it, and though he knew not what it was, he set his mind to observe it.  
V. 13. I will sand] This was a good while after his brethren had expressed their envy against him, and by this time he hoped it was appeased.  
V. 14. whether it be well] Heb. peace. Peace is a compendium of all prosperity, even the prosperity of war is called Peace, 2 Sam. 11. 7. Text and margin; as on the contrary war is the Master of all miseries. See Annot. on Chap. 29. vers. 6.  
to Shechem] Which was from Hebron where his Father was,( as some compute the distance) sixty English miles,( as others) eighteen leagues, which wants not much of that measure; those that were rich in cattle, to have them well pastured were fain to keep them many times at great distance; when Laban by Gods blessing upon Jacobs faithful service was enriched, his flocks were sometimes fed at the distance of three dayes journey, Gen. 30. 36. Quest. But how durst Jacob trust his children, and his cattle in that place where his sons had committed such cruel revenge upon the Shechemites? and how durst he adventure his darling Joseph upon such a journey alone? Answ. For the first, though his sons had gotten them a title to Shechem by the sword, God gave Jacob a peaceable possession of it by an admirable ensuring of the people in those parts, for the terror of God fell upon the Cities round about, Gen. 35. 5. and by that or Gods protection otherwise, he hoped his Joseph would be safe, though sent alone, as himself had been, when he traveled a single wayfaring man a far longer journey, Gen. Chap. 28.  
V. 17. Dothan] Dothan( as some writ) is as far distant from Shechem, as Shechem from Hebron; others reckon them to be about eight miles asunder, but if it were no more, yet added to the former journey it was a great way, and Josephs readiness to take the pains to do more then his father did command him, following to the full rather what he meant then what he bad him do, is a commendable example of child-like obedience to his father, and might have been an occasion of great benevolence from his brethren, if they had not been prepapared with the prejudice of precedent envy, and malice, to requited his good with their evil. In this place( yet not a city) was afterwards a city built called by that name, 2 King. 6. 13.  
V. 18. conspired] The Holy Ghost covereth not mens faults, as the vain Writers which make 'vice virtue.  
to slay him] To lay him in a dead sleep, so that he should never dream again; In this was Joseph a Type of Christ conspired against by those, whom he came to visit, Luk. 20. vers. 14.  
V. 19. this dreamer] Heb. master of dreams. See Annot. on Chap. 14. vers. 13. They give him this nickname in scorn, as the manner of ill minded men is to set terms of reproach upon the Religio●s; so Christ was called a Galilean in derision by Julian; the Apostle Paul a babbler by profane Philosophers, Act. 17. 18. This age abounds with such abusive appellations cast upon the best Christians, by such as are of an heretical Religion, or of no Religion at all; the practise of this kind of contumely is ancient, and the patience under it as ancient; which may make us both to look for it, and make light of it.  
V. 20. pit] The Hebrew word Bor, signifieth sometimes a cistern, or any receptacle of water which hath no spring to feed it, and so is sometimes dry; the Hebrew Scholiast makes the difference betwixt Beer and Bor, the former, saith he, signifieth a Pit, or Well onely digged; the other the same when it is built up about with stones or other materials.  
V. 20. we will say some evil beast] To unnatural cruelty, they purpose to add an act of inhumanity to kill him, for whose safety they should hazard their own lives; and being killed, not to vouchsafe him a burial; and to both these a probable lie to cover the matter, they will impute their bloody fact to wild beasts; a lie like enough to be believed by that we red, 1 King. 13.& 2 King. 2. 24. they would do a brutish act, but would not own it; How much better is it to be reputed a murderer, and to be none, as Paul was, Act. 28. 4. then to be one indeed, and lay the blame upon another, whether man, or beast, as these would do?  
V. 22. to deliver him] Reuben his half brother the eldest son of Jacob by Leah persuades them not to slay him, but to cast him into some dry pit; whence his meaning was to fetch him out, and to return him safe unto his father; he made no scruple to pollute his fathers bed with incest, Gen. 35. 22. ye● he makes a conscience of being defiled with his brothers blood: and it may be he is the more desirous to redeem the guilt of his lust with a grateful office to his father, and to regain his love. How corrupt is this Church in the Patriarch Jacobs family, when most of his sons are tainted with the heinous sins of incest, or murder in intent, and endeavour, though not in dead? for they were innocent in fact, but against their wils.  
V. 24. into a pit] Their hypocrisy appeared in this, that they feared man more then God; and thought it was not murder, if they  shed not his blood, or cared not though it were, while they had an excuse to cover their fault.  
V. 25. sate down] Here is not a word how Joseph took the matter at his brethrens hands, nor what he said to save himself; yet it is plain by the confession of his brethren among themselves( when they saw themselves entangled by their own fault) that he besought them in the anguish of his soul to spare him; but they would not hear, Chap. 42. 21. whence we may be directed to supply the sense of a doubtful place with such additions as in probability of reason are suitable to it.  
to eat] They refreshed themselves, or it may be feasted, because now they were freed from their dreaming brother; their consciences were asleep, as Jonah was in the side of the ship, Jonah 1. 5. so they make much of themselves, and little regard the afflictions of Joseph, Amos 6. 6.  
to eat bread] An usual phrase in Scripture for the sustenance of man, which is put many times for a full meal with variety of meats, Exod. 18. 12.  
Gilead] Which was the way from Arabia to Dothan, and Dothan the way thence into Egypt.  
V. 26. what profit] It would be a strong bridle of restraint from sin, if we would but pose ourselves with the question of profit, What shall we get to gain the good will of men, and lose the love of God? what ease will it be to our minds to sacrifice innocent blood to our wrath, and when that is allayed, to raise a t●mpest of anguish, and fear, in our own consciences? what profit to win the whole world and lose our own souls? Matth. 16. 26. see Rom. 6. 21.  
and conceal his blood] conceal it from men, when it will cry to God for vengeance against us, Gen. 4. 10. Job 16. 18.  
V. 27. sell him] Men, especially captives taken in war, were in many countreys sold upon a price, as cattle were, and therefore the servant is called the masters money, Exod. 21. 21. and because he was his money, if he corrected him so cruelly that he dyed within a day or two after, his master was not to be punished for it. See the place forecited. In after times such as were taken in war, and might in war have been killed, remained in the power of their Saviours( for so are men sometimes called, 2 King. 13. 5. Nehem. 9. 27.) for their lives, and for all hard usages on this side death; but against this tyranny, especially among Christians, there have been many both ecclesiastical, and secular prohibitions, as against a practise both irreligious, and inhuman.  
V. 28. Ishmaelites] It seems uncertain whether Joseph were sold to the Ishmaelites, or Midianites, for Vers. 25. 27. and in this verse,& Chap. 39. 1. the Ishmaelites are name for that purpose, and in this verse also, and vers. 36. the Midianites: the like change or confusion of the names of the Ishmaelites, and Midianites may be observed, judge. 8. vers. 24. 26. 28. and the reason may be, because though they were a distinct people in their original,( for the Ishmaelites came of Ishmael, the son of Abraham by Hagar, Chap. 15. 6. The Midianites of Midian his son also, but by Keturah, Chap. 25. vers. 2.) yet they were a mixed people for a good part of them in their habitations( the Midianites living in the country of the Ishmaelites, and exercising the trade of Merchandise among them) and therefore the Chaldeans call them both together, Arabians( that is) a mixed people; coming of the Hebrew root Ghnarab, which signifieth to be mixed; and for the particular of selling of Joseph we may conceive that the Ishmaelites bought him, and such Merchants as were( though by their dwelling and commerce mingled with the posterity of Ishmael) by descent sprung from Midian the son of Keturah; and that here Ishmaelites and Midianites must be two names of the same persons is plain by the comparison of this verse with the last of this Chapter, where it is said, the Midianites sold him to Potiphar, and in the first verse of 39. Chapter, it is said, that Potiphar bought him of the hand of the Ishmaelites, to which agreeth that which is said in this place.  
twenty pieces of silver] In this again was Joseph a type of Christ, Joseph is sold by those of the twelve, who should have been more affectionate and faithful to him then any other; so Christ was sold by one of the twelve chosen for especial service, and fidelity; and as Joseph was passed over from hand to hand, from his brethren to the Ishmaelites, from them to Potiphar, so was Christ delivered over from hand to hand, Luk. 23. 7. Joseph was sold for twenty pieces of silver,& Christ but for ten more; and though there were no comparison betwixt the worth of the wears and the price; for Christ was infinitely more excellent then Joseph,( though of a mere man he was of great worth, and renown) yet they that bought Joseph had the better bargain, for they were preserved by their purchase, but they( at least some of them,) that bought Christ, bought a stumbling ston, or rock of ruin to themselves; to whom may be applied that speech of his; Whosoever shall fall on this ston shall be broken, but on whom soever it shall fall it will grinned him to powder, Matth. 21. 44. and though Joseph were sold( in the intent of those that sold him) to save his life, and in the purpose of Gods providence to be a means to save others from famishing to death, and Christ were bought with a mind to murder him, yet he saved many more by his death( which was the aim of the Divine decree for mans redemption) then Joseph by his life; and in this respect Gods providence might set the sale of the antitype Christ upon an higher price, then that of Joseph his type, or figure.  
V. 29. and he rent his clothes] Reuben having careful thoughts to deliver Joseph out of danger went some way about( to shun the suspicion of his brethren) that he might take him out of the pit; before he came thither, sale and delivery was made of Joseph to the Ishmaelites, whereupon he returned with much anguish of heart, and extremity of passion, rent his clothes, and often made the expression of a troubled spirit, and a sign and testimony of hearty sorrow: which manner was taken up, no doubt, at first by extremity of passion, without any regard to the decency of whole apparel, or damage by tearing them, and afterwards from the example of some eminent persons drawn into common practise; for so it seems to be, Numb. 14. 6. 2 Sam. 1. 2.& Chap. 13. 19. 1 Kings 21. 27. 2 King. 6. 30.& 19. 1. Ezra 9. 3. Job 1. 20.& 2. 12. Esther 4. 1. Joel 2. 13. and from practise it was sometimes put into precept, as 2 Sam. 3. 31.  
V. 30. The child is not] He calls him a child though seventeen yeeres of age, because himself was eldest of all, and Joseph the youngest but one: See Annot. on Chap. 22. vers. 5. and he saith, he is not, that is, not there, viz. in the Pit, or not at all; for that is the speech used for one that is dead, or so reputed, Gen. 42. 13. 36. Jer. 31. 15. Matth. 2. 18.  
and I, whither shall I go?] He thought some mischief had befallen him, because he could not find him, and feared his father would most require account of him at his hands, because he was the eldest; and that he would take it the worse from him, as being prepared for a misconceit by reason of the offence at his former evil act with Bilhah his Concubine, Chap. 35. 22. thence is he in great perplexity, as not knowing what to do, or whither to go.  
V. 32. and they brought it] In the beginning of this verse it is said, the brethren of Joseph sent his coat, and presently after, they brought it; in the word sent, there is to be understood messengers, and those messengers are they that brought it.  
V. 33. an evil beast hath devoured him] The bloody coat makes Jacob take the matter just as the conspirators had plotted it; but thereby both are deceived; they, who thought their bloody hypocrisy was sufficiently covered with Josephs coat; and he, who thought his Joseph was unrecoverably lost.  
V. 34. rent his clothes] See Annot. on vers. 29.  
put on sackcloth] This is here first mentioned; a ceremony of sorrow( among the Eastern people) and used among the Religious also before the giving of the ceremonial Law; and was afterwards taken into ordinary practise( as the renting of the clothes before mentioned.) See 2 Sam. 3. 31. 1 King. 20. 31.& 21. 27. 2 King. 19. 1. Neh. 9. 1. Esth 4. 2. Psal. 30. 11.& 35. 13. Lam. 2. 10. Joel 1. 13. Jonah 3. 5. Matth. 11. 21.  
V. 34. and mourned for his son] There was more cause to mourn for the wickedness of his sons, that were alive, if he had known what they had done, then for Joseph if he had been dead; for if wild beasts had devoured his body, that is to the soul but as a garment to it; but with this difference, that though the garment may be cut, or pierced, or torn with the body, or the body may be wounded the garment kept whole, yet the soul can never be harmed by any outward violence; for the wounds of the body are but out-lets of the soul of the just to a state of liberty and safety; so that they, that sorrow overmuch for the death of their holy friends, are as Jacob washing the bloody coat of his son with his tears, when his body was rescued out of deadly danger.  
V. 35. And all his sons] They that had their hearts and hands deepest in the plot that did so afflict their father, pretend a sympathy of sorrow with him, and a desire to minister comfort unto him; thus they increase their own sin by hypocrisy, while they make offer of lessening his sorrow by compassion.  
and all his daughters] That is, Dinah with his sons wives, for he had no daughters of his own but Dinah, nor were his sons of age to have children( who being Jacobs grandchildren might be called his daughters, see Chap. 31. vers. 43.) to comfort him; for his eldest son being not above twenty five yeares old, it was not like that any child of his, or any of the rest were now of sufficient age to be his comforters.  
I will go down] Jacob was so passionately affencted with the conceit of his sons untimely death, that by sorrow he is like to hasten his own; and carried with the tide of his distemper beyond himself, he both refuseth all comfort, and resolveth to carry his grief to his grave. He was perhaps too fond in his love to Joseph, and now he smarts for it, as David did for doting upon Absolom: 2 Sam. 18. v. 33 The excess of one affection( the case being changed) turneth to the excess of another; in both the best may offend, and therefore all must watch more carefully over their hearts, that their passions grow not too wild to be governed with grace, and reason.  
grave] The word Sheol here used and Englished the grave, signifieth generally the state of the dead, without any reference to pain, or anguish, as Psal. 30. 3. Isa. 38. 18, 19. and in many other places, especially in this place where Jacob, when he conceived that Joseph was killed, rent his clothes and refused comfort, saying, I will go down into the grave unto my son mourning; for by the grave he could not mean a place digged below in the earth, for he thought he was devoured and torn in pieces, by some evil beast, vers. 33. much less that he was gone to hell, the place of the damned, because he was a good child, and had evident signs of the favour of God towards him; and particularly it is taken for a low place in the earth, and that either shallower, as the grave, Prov. 30. 16. or deeper, as that devouring gulf which swallowed Core, and his company, Numb. 16. 33. or for the place and state of the damned, where they are shut up to suffer torment without mitigation or end. The Popish Divines in their annotations upon this place find fault with our Translation for the word grave, and would fain have it be believed, that because Jacob thought his son went not into the grave, and meant not himself to go to hell, that Limbus is the place meant by Sheol, a place bordering upon hell, where they must meet and where there is no pain; and some of them deny the word Sheol to be any where in Scripture taken for the grave; but others of them confess it is frequently so taken. We may take the word Sheol then here for the grave, or state of the dead, out of commerce with the living; and if the Papists will have the word Sheol to signify either hell, or some state of the dead next above it, and near unto it, as Limbus Patrum, or purgatory, what will they say of the sheep and oxen and tents which in the sixteenth of Numbers, vers. 33. went down in the pit? in the original the word is Sheol; sure sheep and oxen, &c. went not to Hell, or Limbus.  
V. 36. And the Midianites sold him] See Annot. on v. 28.  
an officer] The word in the original is an Eunuch, that is, a gelded man, Isa. 56. vers. 3, 4. but it is not like that Potiphar was so, for he had a wife, Gen. 39. 9. And some say a daughter also married to Joseph, but that is an error: See Annot. on Chap. 41. vers. 45. And because eunuchs were chamberlains to the Kings women, Esth. 2. 3. and consequently Courtiers, and those Courtiers employed sometimes in other offices, the name Eunuch came to be a name of Court honour, or office, and so to be given to some who were perfect men and not gelded, as eunuchs were; such a one might Potiphar be in this place.  
captain of the guard] According to the Hebrew( as the marginal reading hath it) it is one who is chief of the slaughtermen; and the word put for a slaughter-man, is sometimes taken for a cook, as 1 Sam. 9. 23. because the same man many times killed the meat he dressed, and in some places the Butchers office and the Cooks met in one, the slaughter-house being a near neighbour to the kitchen; in this place it may be a Captain of the guard, or fence; the greek word Magirenein, which properly is to play the cook, is used for to kill, and from killing of beasts and fowles, &c. it is made a Military word and put for killing of men: in this place the words rendered captain of the guard, may be a Provost Marshall, or, chief Marshall, so it is in the Margvariat. in 2 King. 25. 8. or such a one as was of chief Authority over the custody of malefactors, and was to see execution done upon them, when they were to be put to death, as a sheriff with us. He was fitly disposed of by the Divine providence, that of a son being made a slave by his brethren, he might by his Mistresses love, and hate( for he had both by turns,) and by his Masters jealousy and authority be made a prisoner, and of a prisoner a Ruler, that the goodness of God might appear more powerful then the wickedness of men;( whereof in Josephs case there is clear evidence, for his honour was manifold more then his humbling, for he was in a contemptible condition but thirteen yeares, and fourscore yeares in an honourable estate) and that his children might have faith for the fulfilling of his prophecies, and promises, not onely without the helps of human means, but against them.   

CHAP. XXXVIII.  
Vers. 1. AT that time] Part of the story in this Chapter fell out after the selling of Joseph into Egypt, but that part concerning Judahs marriage was before; Some take the words[ at that time] in respect of his taking of a wife, for the time betwixt Josephs selling into Egypt, and Jacobs sending for to sojourn there;( which was twenty three yeares( or as some reckon twenty two) as may be gathered by comparison of Chap. 37. 2.& 41. 46.) and at the beginning of that account they conceive that Judah married the daughter of Shuah the Canaanite, for otherwise the story of Joseph may seem abruptly to be left off and that of Judah to be unseasonably brought in: and secondly, they say that at that time when Joseph was sold into Egypt Judah dwelled in the presence of his brethren, and therefore it is likely that after this he made his choice of a Canaanitish comfort: but neither of these reasons are convincing, for Judahs story might be brought in in this place because of the dignity of his Tribe by the descent of Christ from him and Thamar according to that which is here reported of them, and because the most of these matters concerning him and his sons had their course in the time prefixed; and for that which is said of Judahs dwelling in the presence of his brethren, it will not infer such a strict residence at home but that he might make a visit to a friend else-where, and there might see, and like, and steal an unmeet match with the daughter of a Canaanite. Therefore this notwithstanding the story of Judah may have its entrance before the selling of Joseph, and yet might be brought in here because the greater part of it followed after; and so at that time must be understood in some larger latitude, and be referred to the time of Jacobs continuance in Canaan, after his departure out of Mesopotamia; as it is set down, Chap. 37. vers. 1. and accounting the time by the story of Joseph being seventeen yeares old when he was sold, and Judah being about twenty one yeares of age, seven yeares before that, that is, at fourteen yeares old he married, and in the three yeares next ensuing had three sons successively one after another, viz. Er. Onan, and Shelah; when Er his eldest son was about fourteen yeares of age he married him to Thamar, and Er for his wickedness being smitten dead by God he gives Thamar to his second son Onan to raise up seed unto his eldest brother, who doing as wickedly, God doth as justly by him, and so he cutteth off him also; she then expecting the third son for the same reason that she had the second, and disappointed of her desire, in the disguise of an Harlot is used like an harlot by her father in law Judah,( who was now about thirty yeares of age) by him she was mother of twins Pharez, and Zarah; Pharez being married at fourteen yeares old( as Er his elder brother, and father were) begot Hezron the same year, and the year after he begot Hamul, that year went Jacob into Egypt, and carried those two little ones with him in the fortieth year of Josephs age; so that for the most of the story of this Chapter we may take the words at that time, or, in that time, for the time after the selling of Joseph into Egypt, onely Judahs marriage( as the ground of the ensuing passages) is related here, though it fell out before, because it was fit to mention things so coherent, together; all the story besides happened after the selling of Joseph into Egypt, and so the whole is most fitly set down as one continued story in this place. The marriage of Judah, Er, and Pharez, at fourteen yeares old, especially Judah his begetting of Er, and Pharez his begetting of Hezron and Hamul about that age( and so it must be by computation of time, else they could not have been born to be brought with Jacob into Egypt, as they were, Gen. 46. 12.) may seem somewhat strange; and so are many things in Scripture, yea in the narration of this Chapter, yet it is not improbable, because in very many of that age there is a natural ability for that purpose, and there wants not instances of some who were fathers sooner then at fourteen, as Ahaz was when he begot Hezekiah which is plain by comparison of 2 Kin. 16. 2.& 2 King. 18. 2.& 17. 1. and Doctor Rivet in his exercitation on this place out of Scaliger relates a story of one, who was under twelve yeares of age when he begot a child; but no doubt but there are divers instances of such early fruitfulness, as at fourteen, and might be more if men were usually married at that age.  
Judah went] Judah is singled out in this story from the rest of his brethren, and brought in with Thamar, because of these two( though wickedly made one) the holy Child Jesus was to be descended, according to his pedigree, Matth. 1.  
Adullamite] That is, one of the city of Adullam, called also Odollam, which in the division of Canaan fell to the Tribe of Judah: See Josh. 12. 15.& Chap. 15. 35. situate in a lower part of the country, where his father dwelled, and therefore he is said to go down thither; David made an escape from Achish King of Gath, and betook him to a Cave there, 1 Sam. 22. vers. 1.  
V. 2. saw there a daughter of a certain Canaanite] He was but a raw youth about fourteen yeares old, and he took a wife by sense, not by reason, or religion; for both would have directed him to have made his choice by his fathers advice, who would never have consented to match an Israelite with a Canaanite; such mixed marriages of the blessed and accursed seed being forbidden, first by his grandfather, Gen. 24. 3. and after by his father, Gen. 28. 1.  
whose name was Shuah] This was not the name of Judahs wife, but of her father, as the Hebrew Text importeth by the Gender, and as it plainly appeareth, vers. 12.  
V. 3. and he called his name] Of these three sons the first had his name given by his father, the two latter by their mother; the one it is like by licence, the other by the absence of her husband; for the authority of giving names is principally the mans, and the time of imposition was most anciently at the birth, afterwards at the time of circumcision of the child, Chap. 21. 3, 4.& Luk. 2. 21.  
V. 5. he was at Chezib] That is, Judah was at Chezib, another city of Canaan,( not far from Adullam) which some conceive to be the same which is called Achzib, Josh. 15. 44.  
V. 6. Judah took a wife for] Now Judah hath a son h● useth his own right to dispose of him in marriage, and thereby sheweth the wrong he did unto his father, in marrying himself without his consent; children many times use their parents so, as they would not be used themselves by their children, when they have them; it would make them more apprehensive of their duty, and better disposed to do it, if they would think when they are children what they would require of their own if God do them the honour to make them parents.  
Thamar] Some Jewish Doctors would have her to be the daughter of the High-priest Melchisedech, because Judah dooms her to that death, which in case of whoredom was to be inflicted on the Priests daughter, Levit. 21. 9. but the computation of time will not allow him at this time to have a daughter young enough to bear children, for he died one hundred and sixteen yeares before this foul fact; It is more like Judah choose for his son, as he did for himself, a Canaanite, who if she were willing to leave the Religion of her country for that which Judah professed, might be a good woman. Some doubt whether she were not rather a Philistine then a Canaanite, vers. 7.  
wicked in the sight of] All wickedness is in the sight of the Lord, but of some it may be said, rather then of others; as secret sins may be said to be in his sight, because no eye but his can see them; and great sins and sinners are said to sin in his sight, or before the Lord, as was said of Nimrod, Gen. 10. 9. and the men of sodom, Gen. 13. 13. because they sin with so much boldness as if they would profess impiety before his face; and he in justice sets an especial eye, and observation upon them to reward them according to their wickedness: What wickedness this was is not set down; it is thought by some to be the like that Onans was, vers. 9. but not of envy, but to preserve the beauty of his wife, which by bearing of children and giving suck would be impaired; but this was not like to be the consideration of one so young; some heinous and hateful sin certainly it was, both for kind and degree; and if it were of that kind it is not unlike it would have been mentioned, as well as the sin of his other brother; and because the wisdom of God thought fit to conceal it, it is not fit to be inquisitive after it.  
and the Lord slay him] By a wicked Angel, say some Popish Commentators, quoting for it Psal. 78. 49. And some more particularly, that this wicked Angel was Asmodeus the slaughterer of the libidinous husbands of Sarah, tub. 3. 7, 8. but this is but their conceit; it was doubtless, whether immediately by the Lord, or by a good or bad Angel, such a stroke of divine vengeance as might be known to come from the hand of God. He was but young about fourteen yeares of age;( as hath been noted in the first verse) at this age, and beyond, many make account they have a privilege for youthful pranks, though profane or impure, but they should Remember their Creator in the dayes of their youth, Eccles. 12. 1. lest they provoke him to be their destroyer, either in the midst of their dayes, Psal. 55. 23. or sooner, as he was to Er in this place, and to his brother Onan, vers. 10. and yet sooner, as he was to the little children who mocked the Prophet, 2 King. 2. 24.  
V. 8. raise up seed to thy brother] This order was for preservation of the stock, that the child begotten by the second brother should have the name, and inheritance of the first, which is in the New Testament abolished. This is the first example we find of the marriage betwixt the widow of the dead, and the surviving brother, but when it was first ordained we find not, but no doubt it was at the first by revelation from God, but when, and to whom it was first prescribed doth not appear; but it is plain that in Moses time it was made a written Law, Deut. 25. 5. And this was so to be understood, that if there were no natural brother in the nearest degree of kindred to mary the widow, the next kinsman was to do the office of an husband to her, Ruth 4. and this was to preserve the pre-eminence of the first born, as a type of Christ, and for the distinction of the Tribes, that the prophesy of his descent, and pedigree might more plainly appear; otherwise the brothers marriage of his dead brothers widow, was forbidden, Levit. 18. 16. And therefore before the ceremonies of the Jewish Church were abolished, Herod was reproved by John Baptist for marrying his brother Philips wife, doing it rather in wanton lust then of charity or necessity to raise up seed unto his brother, who died not childless, for he had a daughter; but in the Christian Church it is no way lawful; it is therefore an evidence of Antichristian pride in the Pope( exalting himself above God) to dispense with incestuous marriages which God hath perpetually forbidden, as he taketh upon him to do and others to defend: he might as well discharge men from the Law of the sixth Commandement, because God in some cases alloweth killing, as in lawful warres, and execution of justice; and of the eighth Commandement, because he allowed the Israelites to spoil the Egyptians, as he doth in this case discharge men from the Law of the seventh Commandement allowing such marriages unto Christians as were permitted onely by way of dispensation to Gods people in the Old Testament upon especial reasons, which being made for their peculiar state, with it are at an end. In comparison of such ordinances which seem to be repugnant the one to the other, as in these forementioned, Deut. 25. 5. Lev. 18. 16. with others, we must learn to distinguish the constant and perpetual precept, or prohibition, from the temporary exception; as in the second Commandement, the Law is negative against images for religious use, the exception is the making of the resemblance of Cherubims, Exod. 25. 18, 19, 20. and withall remember that it belongeth to him to make the exception, who makes the Law.  
V. 9. on the ground] The lewdness of this fact was composed of lust, of envy, and murder; the first appears, in that he went rashly upon it, it seems he stayed not till night, for the time of privacy for such a purpose, else the bed might have been name, as well as the ground; the second is plain by the Text, he envied at the honour of his dead brother, and therefore would not be father of any child, that should be reputed his, and not his own; the third, in that there is a seminal vital virtue which perisheth if the seed be spilled; and to do this to hinder the begetting of a living child, is the first degree of murder, that can be committed, and the next unto it is the marring of conception, when it is made, and causing of abortion: now such acts are noted in the Scripture as horrible crimes, because otherwise many might commit them and not know the evil of them; It is conceived that his brother Er before was his brother in evil thus far, that both of them satisfied their sensuality against the order of nature, and therefore the Lord cut them off both alike with sudden vengeance; which may be for terror to those Popish Onanites who condemn marriage, and live in sodomitical impurity, and to those, who in marriage care not for the increase of children( which is the principal use of the conjugal estate) but for the satisfying of their concupiscence.  
V. 10. slay him also] See Annot. on vers. 7.  
V. 11. a widow at thy fathers house] By the same reason that Onan was to mary Thamar, the third son Shelah was to mary, her( Onan being dead) but Judah fearing the like mis-hap to him which befell his elder brethren, having perhaps a suspicion of some fault in her, or that some unluckinesse followed her, had no meaning to make a third marriage with her; and for better prevention thereof, lest by being together she should entice his son Shelah, he appoints her to return to her fathers house, and there to tarry( as he pretended) but until Shelah were grown up.  
V. 12. to his sheep-shearers] It was the manner of old( as appeareth by this place) and it continued many yeares after this( as we see by Nabals practise, 1 Sam. 25. 36) to make a feast at the shearing of sheep, and it is continued to this day in many parts of this kingdom; at this feast the owners of the cattle had a double evidence of Gods bounty to them; for while some sheep partend with their wool to cloath them, others it is like were stripped of their skins having lost their lives to feed them.  
friend] The same word here rendered friend, the pricks onely varied, signifieth a pastor, or Shepherd; both these acceptions happily met together in our blessed Saviour, who was both a good Shepherd to his sheep, and a very good friend to them, laying down his life for them, Joh. 10. 11.  
V. 14. her widows garments] The manner was( as by this it seems) for widows to be distinguished by some grave, and mournful habit, from wives who enjoyed the comfort of their husbands.  
in an open place] Hebr. the door of Enajim, a proper name of a place, or, of the eyes, that is, a place which affords an open prospect to the eyes; or a crosse-way where the eyes are put to it, to look intentively what way to choose, and what to refuse; or, the door of two fountains, a way which is an open passage betwixt two fountains. Such as are of that tempting profession though to secret sin, haunt places which are open and obvious to common commerce and recourse; as the harlot by Solomon is set out; Now she is without, now in the street, and lieth in wait at every corner, Pro. 7. 12.& Ch. 9. 14. See Jer. 3. 2. Eze. 16. 24, 25.  
Shelah— grown and— not given] It appeared now to Thamar that Judah had no purpose to do the right that belonged to her widowhood; so being hindered by him from being a lawful wife, she takes thence occasion to make herself his bed-fellow by an unlawful means; he being now a widower, as well as she a widow, she thought it more lawful to be done, and Judah more likely to be drawn unto it.  
V. 15. because she had covered her face] That he did not know her by her voice the reason might be, either for that she spake to him in a whispering noise, because it was a secret matter; or not suspecting his daughter in law in that place, he might think it another though she spake like her, and his own inordinate passion might by Gods judgement be an occasion to blind his judgement, so that hearing he might hear and not understand, and seeing he might see and not perceive, Matth. 13. 14. See Annot. on Chap. 29. vers. 25.  
V. 18. and he gave it her] That is, the pledge she demanded, to wit his signet, or seal, his bracelets, and staff; lust whether for corporal, or spiritual whoredom, is a besotting evil, which makes a man part with his precious things to a pernicious purpose; so did the Israelites with their earrings to make the golden calf, which they set up to their own ruin, Exod. 32.  
and he came in] Not by the high way where she stood to tempt, but in some private place not far off, more like to be chosen for such a sinful secret. This fact of Judah is recorded for many reasons. First, to show the impartiality of Gods Spirit which indicted unto the Pen-men of the holy Scriptures, who useth no connivance to the offences of any; therefore Moses, though he were of the Tribe of Levi, tells his faults, Gen. 34. 25.& Chap. 49. 5, &c. as well as Judahs; and his own defects, Ch. 38. 15, 16. Exod. 4. 13. and Gods displeasure towards himself as well as others, Exod. 4. 24. Numb. 20. 12. and David, howsoever he is highly magnified, hath his faults laid open, though done in secret, as well as others, 2 Sam. Chap. 11.& 12.& Chap. 24. and Jonah reports his own murmuring against God, and took a chiding for it, answering nothing in his own defence, and so his book is ended. Secondly, That we should not make Idols of the Worthies of former Ages, but consider them as frail men, though never so eminent. Thirdly, To show them that the favours they received from God were not rewards of their works, but the exercises of mercy, whereof the best thought themselves most unworthy, Gen. 32. 10. Fourthly, To take away all boasting of a carnal birth, and therefore our Saviour himself though immediately born of a pure Virgin was lineally descended from this Judah, and Thamar, that men might respect him for himself, not for the worth of his progenitors in the flesh; and so the vanity of the Jews brag is evident, who gloried that they were not born of fornication, Joh. 8. 41. by Judah( for from him they are called Judaei, Jews) who here committed incest with the widow of his own sons. Fifthly, To comfort penitent sinners, though they have foully fallen into gross offences, for though divers of the patriarchs were great sinners, as Reuben, Simeon, Levi and Judah, yet were their posterity all sharers in the Land of Canaan, and all their names written in precious stones on Aarons breast-plate, Exod. 28. 21.  
V. 20. his friend the Adullamite]( His name was Hirah, vers. 12.) but he had shewed himself a better friend if( when he went with Judah to his sheep-shearers, at which time the fact was committed) he had dissuaded Judah from it; but it is like he had his part in consenting to the sin, as well as in concealing of the shane; but friendship is not rightly understood, nor practised; the truest friendship is to save, or deliver a friend from the greatest evil, and the greatest evil is sin, but to tempt any to that, or to tolerate him in it, is the part rather of an enemy then of a friend. See Annot. on Gen. 20. 9. see also, Lev. 19. 17.  
V. 23. lest we be ashamed] Men are more afraid of shane, in respect of men, then of sin, in respect of God; yet not so much afraid of shane as they should be, for they think not much of that until they have made way for it by their wickedness; else if the importunity of their carnal desires would give them leave, and leisure to consider what shane attendeth upon sin, it might be a means to withhold them from it, Rom. 6. 21.  
V. 24. bring her forth] From the house she dwelled in to prison, that being first delivered of child she may be afterward burned.  
let her be burnt] We see that the Law was written in mans heart, which taught them that adultery should be punished with death, albeit no Law as yet was given: of those Laws which were written by Moses divers were in use, and practise before Moses time, as for Altar, Sacrifices, Oblations, Tithes, the distinction of clean, and unclean creatures, with others, and so adultery was punished with death; and it was taken for adultery if a betrothed Virgin played the harlot, for which both she and her carnal male were to be put to death, Deut. 22. 23, 24. and the death was stoning, as in the place fore-cited, except in a Priests daughter, and she if she offended in that kind was to be burnt, Levit. 21. 9. In regard that Judah made offer of his third son Shelah for an husband to Thamar, vers. 11. and she accepted of it, she was in the case of a betrothed woman, and so her fault was reputed as adultery, at least by the discipline of Jacob, and his sons. Now because Judah calls for her out to be burnt, it is probable either that he took her as one of his family in relation to his son( though dwelling for the present in her fathers house) and that so he had authority to Judge her as he thought meet; or that there was some either Law, or practise among the Canaanites to punish adultery with death, and that might sometimes be with fire, for some Heathens have had that sin in such detestation as to inflict that penalty for that fault: See Jer. 29. vers. 22, 23. Or if there were no set Law, or custom for such severity against that sin, it may be such as were of credit and account in the place, as Judah was, might propound, and persuade to such a punishment; howsoever Judah( in passion, and disdain to have his family so disgraced, and with a desire to rid Thamar out of the way, because he was unwilling to match her with Shelah), might in his heat, and hate make such a motion upon the pregnant proof of her conviction. But herein Judah is himself convicted of many faults; First, of his unjust dealing with Thamar, as the widow of his two dead sons. Secondly, his unchaste meddling with her in that habit of an harlot. Thirdly, his rash and cruel sentence against her before he had heard what she could say for herself, notwithstanding she was with child, which was in effect to slay the innocent with the wicked, for what fault could be laid to the charge of the child yet unborn that it should be burnt before it came to light? the light of nature hath taught men to abhor such cruel executions, unjust as well as unmerciful; God resolves against it, Ezek. 18.& Deut. 24. 16. And with all this severity towards Thamar there is joined much partiality to himself, who if he had not been too indulgent to himself, would not have been so severely bent as to desire she might be burnt. See 2 Sam. 12. 5. 7. and the Annot. before upon vers. 18.  
V. 25. when she was brought forth] What ever authority Judah had, his words prevailed so far with those to whom he spake, that she was brought forth as a capital offender, but she escaped death by stoping the mouth of her accuser.  
whose are these the signet, &c.] The pawns left with her for performance of his promise to sand her a Kid, she bringeth against him, as proof of his partnership in the crime; she seals up her charge against him with his own signet, entangles him with his own bracelets, and beats him with his own staff; and very good cause, for he is unexcusable who is guilty of the same fault for which he condemneth another, Rom. 2. 1.  
V. 26. Judah acknowledged them] He might no doubt have made excuses against her accusation upon such arguments; and if he had not denied the things to be his, he might have pretended that they were hers, or came unto her hands some honester way, then by an unchaste contract with her by the high way; but now the consciousness of his own heart, and the force of truth extorts a confession from him, that these things were his, and that they were assured evidences of his offence.  
more righteous then I] That is, she ought rather to accuse me then I her; he doth not onely confess, but with words of aggravation against himself, she is more righteous then I; If we compare their faults, in some respects he was more faulty, and she in some others; he, in that he failed to perform what he had promised, not as matter of courtesy, but of right, and whereby her chastity might have been preserved, and in that he both persuaded her to the sin, and covenanted to pay her for it; for though she came forth with an intent to tempt, and to be tempted, if he had not solicited the business, she would not have offered to persuade him unto it, and in this she was more righteous then he, because he in his familiarity with her cared for nothing but his carnal pleasure, she minded more the propagation of mankind. Lastly, he intended to put her to a painful and shameful death without any compassion to the innocent within her, she had no such dangerous desire, or design upon him. But in this he was more righteous then she, for the knew that she lay with her husbands father, he knew not that he lay with his sons wife; but his free confession makes him more capable of pardon in respect of God, and her in respect of men; for the cause was like to fall, when the prosecutor was changed from charging of her to accusation of himself, wherein he further testified the truth of his repentance.  
again no more] This is the truest sign of the sincerity of his confession, when he forbears the sin, and doth so no more; many confess a fault, and soon fall to it again; but the true contrition is, when a man takes such offence at his own offending, that with an upright heart he can say, as in the Book of Job, I will not offend any more. That which I see not teach thou me, if I have done iniquity I will do no more, Job 34. 31, 32.  
V. 27. twins were] Which a skilful Midwife when the mother was in labour might perceive.  
V. 28. put out his hand] The birth was very painful, and perilous by the strife of the twins, as Chap. 25. 26. and by that God would chastise Thamar for her offence, and though she had all the pain, yet Judah was her partner in the shane,( as well as in the sin) which was double, for two base begotten children would do them twice as much disgrace as one alone.  
V. 29. saying] That is, the Midwife speaking in some passion, as searing lest the manner of the birth would be perilous to the mother, or children, or to both.  
this breach be upon thee] That is, imputed to thee. Sarah when she chargeth Abraham with the contumacy of the handmaid, saith, My wrong be upon thee, Gen. 16. 5. Or, this breach be upon thee, that is, the remembrance of it shall be set upon thy name, thou shalt be called Pharez, that is, a breach, because thou hast not put forth an hand as thy brother did, but hast broken through all impediments, and made him draw back his hand again to give thee precedence, that thou mayst be the first-borne; and accordingly is Pharez set before his brother Zarah in the genealogy, Numb. 26. 20. 1 Chron. 2. 4, 5. and brought in by Saint Matthew, Chap. 1. 3. as a progenitor of Christ. In the birth of these two brothers, we may note the difference in the new birth, which should be whole, and entire as that of Pharez, not like that of Zarah who was born but in part with one hand thrust out and presently drawn back again; such is their regeneration, or new birth who are religious but in part, and soon depart from the profession they have begun; that birth though it may make some show for a time, as Zarahs hand tied about with a Scarlet thread, will not be sufficient for salvation, no more then one thread is enough to make a whole svit to cover the nakedness of a sinner. Divers Divines of ancient, and late time apply these two brethren to the different state of the Jewish and Christian Church, understanding by Zarah who put forth the hand, the Church of the Jews, appearing with justification by works, which are attributed to the hand, and drawing back by unbelief, and obstinate rebellion, Rom. 10. last; and by Pharez the Church of the Gentiles coming after him, yet being a more perfect birth, getting the primogeniture or birth-right from him; and then by Zarahs coming forth wholly after him the new birth of the Jews, called to the profession of the faith of Christ in the Evangelicall Church.  
V. 30. called Zarah] From a word signifying to arise as the sun doth, or to appear, because he appeared and in part came forth first, as the Midwife said, vers. 29.   

CHAP. XXXIX.  
Vers. 1. ANd Joseph] Moses returneth again to the story of Joseph( whence he made some digression concerning Judah and Thamar) and goeth on with it to the end of the Chapter.  
and Potiphar, &c.] See Chap. 37. vers. 24. 36. with the Annotations upon them.  
V. 2. a prosperous man] The favour of God is the fountain of all prosperity, and therefore though God many times use secondary means, as a mans own diligence, and others benevolence, to make him prosper, we must direct our prayers onely to God, that we may do so, and our praises to him when it is so.  
V. 3. his master saw] By the effects, for though he knew not the true God, he might know that some Divine power ruling over mens affairs gave good success to what he did and dealt in. See Annot. on Chap. 30. v. 27.  
V. 4. found grace in his sight] Though he were hated of his brethren he was favoured by a stranger; that was another effect of Gods favour, and therefore to be sought for at Gods hand, as Neh. 2. 4, 5.  
overseer] For this office was requisite some acquaintance with the Egyptian Tongue, to the learning whereof no doubt he had addicted himself; and he was very capable of that or any other skill▪ else he could not so soon have been sufficient for such Offices as were put upon him; it is like at first he spake it imperfectly, but use in one so ingenious would advance apace to proficiency: Here we see an instance of the Divine providence, for Joseph was sold to be a servant, a slave, but God prefers him from a state of contempt to a place of authority; his diligence and faithfulness made him well accepted of his Master, according to that of Solomon, He that waiteth on his master shall be honoured, Prov. 27. 18. Thus the prediction of his dream begins to work, which by degrees( though with some interruptions) proceeded to an higher pre-eminence of honour, and power.  
all that he had he put] Because God prospered him, Potiphar thus trusted him, and so he made Religion to serve his profit.  
V. 5. for Josephs sake] The wicked do foolishly in setting themselves against the godly, whom if they would respect, as they ought, they might enjoy as affectionate, and faithful friends, and trusty servants, on whose fidelity they might rely with much ease, and advantage to themselves. See Annot. on Chap. 30. vers. 27.  
V. 6. ought he had, save the bread] The words are taken to be a proverbial speech, whereof the meaning is, that he was assured that all things should prosper well, therefore he did eat and drink and took no care: by bread is meant in the phrase of Scripture, that which is necessary for a mans sustenance, especially his diet; of that he took more notice, because he would please his palate; or it may be Joseph had less to do in that, then in other matters, because there was something peculiar in the diet of the Egyptians, whence it was that the Egyptians might not eat bread with the Hebrews: for it was an abomination to the Egyptians, Gen. 43. 32.  
a goodly person, and well favoured] Sometimes God is pleased to join inward, and outward grace in the same person; that beauty may make grace more acceptable with carnal people, and grace may make beauty more safe from their solicitations, and from self-conceit, 1 Sam. 16. 12.  
V. 7. after these things] After Joseph had served Potiphar first as a servant, then as a more especial attendant on his person; lastly, as a chief Officer in his house, which might take up about nine or ten yeares time.  
cast her eyes] beauty is a dangerous object to a wanton eye, and a wicked heart; in which respect blemishes, and blindness may be born with more patience, since by the one we are not so apt to give, by the other not so apt to take occasion of sin.  
lye with me] In these words is declared the sum whereto all her flatteries did tend; for it is like her solicitations to lust( at least at the first) were not in the plain expression here set down, but her favourable, and familiar usage of him, liker a friend then a mistress,( though in the language of our time a mistress is but a she familiar) by wanton glances, and sometimes by words of immodest intimation, which in effect sorted to no other meaning then these words express.  
V. 9. how then can I] The grace of God is a powerful restraint against the provocation of sin; so that the godly cannot consent unto it, 1 Joh. 3. 9. whereas the wicked on the contrary cannot cease from it, 2 Pet. 2. 14.  
this great wickedness] adultery is a great wickedness: first, because it is a theft of that which is most precious, and should be most peculiar to the owner, as in this verse is shewed; and therfore the suspicion or jealousy of injury in it raiseth the rage of a man to such an height, that it will not be allayed without revenge, Prov. 6. 34, 35. And it stealeth sometimes an heir into a mans estate, or at least thrusteth in for a portion among the legitimate children a stranger that hath no right to be a sharer with them. Secondly, marriage being not made without the bond of loyalty, the breach of that bond is treachery. Thirdly, in a religious and godly person it is sacrilege, for the body of such a one is the Temple of the holy Ghost, 1 Cor. 6. 19. and to turn the temple of God to the use of carnal pollution is a profane sacrilege. Fourthly, besides all this Joseph if he should yield to his lascivious mistress, should show himself not onely ungracious towards God, but ungrateful unto a very kind, and respective Master: not without great cause then, he called Adultery a great wickedness.  
against God] The fear of God preserved him against her continual temptations. See Chap. 42. 18. Neh. 5. 15. See Annot on Chap. 20. vers. 6.  
V. 10. day by day] Heb. day day. That is, daily: the word doubled imports continuance of time without intermission; so also Exod. 16. 5. Or omission, Levit. 6. 12. Deut. 14. 22. Or progress in place without diversion or digression, Deut. 2. 27. We see here how sin abounded in the tempter, and in the tempted how grace abounded much more, with whom such uncessant solicitations could not prevail; which should be remembered as a pattern of perseverance in the resistance of sin.  
or to be with her] Occasions of evil, 1 Tim. 5. 14. yea and the appearances of it also, 1 Thes. 5. 22. are to be avoided, as well as the evil itself: The society then of the wicked is to be shunned, Prov. 1. 15. especially of such as are tempters to sin, Pro. 5. 8.  
V. 11. his business] That is, the business that belonged to his office, and that being private( for privacy afforded her a fit opportunity to tempt) it is like it was ordering the accounts, and reckonings of his charge.  
none— there within] It is like Potiphar was abroad at some feast, or some public occasion, and had most of his servants with him; his wife making herself an occasion to stay at home with a few of her family, whereof Joseph was one.  
V. 12. caught him by the garment] How unruly a thing is lawless lust, which breaks through the bonds both of conscience, and of modesty, putting a woman( who by her sex should be shamefast, and by her calling( as being the wife of a governor a mistress) grave) into an impudent offer to commit a rape upon a man.  
he left his garment] He stays not to parley with her, no not so much as to pled with her against her lewd motion, having done that before, because the temptation came to such an height, it might be more safe to fly from it then to fight with it; much less would he though strong enough( being an able young man) strive with her to recover his garment again, for he liked it the worse for her sake, and feared he might be tainted with the touch of her.  
V. 14. she called to the men] She went out and made a noise to those few that were in or about the house; see vers. 11. Where we see the difference betwixt mere lust, and true love; that oft times turns to hate, whether unsatisfied, as here, or satisfied, as 2 Sam. 13. 15. whereas true love is constant, and would not make a quarrel for such repulses of sin, but would rather take them for occasion of thankes, as David did when he was kept by Abi●ail from his bloody purpose against Nabal, 1 Sam. 25.  
to mock] That is, so to abuse one that others may mock, and contemn him; though ordinarily to mock, is to delude, disappoint ones expectation; so Baalam chargeth his ass with mocking him, Numb. 22. 29.  
mock us] To make Joseph the more maligned, she entitles the offence in general terms, as if it were a national wrong of an Hebrew against the Egyptians, who were forward enough to take offence under that title. See Gen. 43. 32.  
he came— to lye with] The manner of the wicked is to charge that upon the innocent, whereof themselves are most guilty; the blasphemous Jews charge Christ with blasphemy, Matth. 26. 65. And the heretical Church of Antichrist calls the most orthodox Christians by the name of heretics; and many account the best Christians troublers of the State, as Ahab did, 1 King. 18. 17. when not they, but themselves are those that trouble it.  
V. 17. which thou hast brought] She layeth a fault upon him, that to quit himself to her, he may lay more rigour upon Joseph.  
V. 20. into prison] It was strange that Potiphar being a Military man, Master of the slaughter men, as is noted on Chap. 37. vers. 36. and so incensed against Joseph for a crime so capital, broke not out into some mortal violence; this must be imputed to the power of Gods providence, who can bridle mens corruptions, or manacle their hands, as pleaseth himself; so he withheld Abimelech from Sarah, Gen. Chap. 20. vers. 6. and David from Nabal and his household, 1 Sam. 25. 32, 33. who stoppeth the Lions mouths, Dan. 6. 22. setteth bounds to the swelling waves, Job 26. 10. and suspendeth the operations of the fire, that though it blaze it cannot burn, Dan. 3. 21, 22, &c. under whose favour, and power is sufficient security, against the anger, and terror of the whole world.  
prison] And in the Dungeon also, Chap. 40. vers. 15. his evil intreatment there may be gathered by Psal. 105. 18.  
V. 21. But the LORD was with Joseph] He suffered not onely as an evil doer, though he were none, but for an evil doer; for if the truth had been known, the wife of Potiphar had been fitter to be put in prison then he; but howsoever he were misdeemed among the Egyptians, God knew his innocency, and was with him in prison, as well as in the house of his Master. How good is it to have God for our friend, who will be with those he loves as well in their affliction, as in their prosperity, and will show them light in the place of darkness, Psal. 112. 4. though it be the darkness of a prison?  
gave him favour] See Annot. on vers. 4.  
V. 22. he was the doer of it] Not that he was as a common drudge to do every ones work, but that having the rule of the whole prison, all things were done either by him, or by his command, or direction.  
V. 23. looked not to any thing] See Annot. on vers. 6.  
the LORD made it to prosper] Psal. 1. vers. 3. See Annot. on vers. 2.& 3.   

CHAP. XL.  
Vers. 3. HE put them in ward] In Josephs case( once a great favourite in the housE of Potiphar, and afterwards with wrath, and reproach turned out of his house, and committed to prison) we may observe the sicklenesse of human favour; and in these two Court Officers, the slippery condition of Courtiers; who either by their own errors, or others malic●, or the mutability of the minds of their great Masters suffer many times a lamentable change of their estates; which yet is oftentimes not lamented, because their former elevation( haply abused by insolency of carriage) hath made them observed with an envious as well as with a curious eye.  
V. 4. the captain of the guard] This may well be thought to be the same Potiphar who before committed Joseph to prison; for by this time,( the Lord being with him and showing him mercy, Chap. 39. 21.) his innocency might be made known unto him by means of the keeper of the prison, to whom it is like he  told the true story of his Mistresses false and foul dealing towards his Master, and himself, though for his own credit sake he might desire to bury that unhonest business in perpetual silence.  
V. 5. And they dreamed] See Annot. on Chap. 20. v. 3.  
according to the interpretation]( Chap. 41. 11.) The interpretation should be according to the dream, not the dream according to the interpretation; The meaning is, that each had his dream congruous to his condition, which was not idle, but such as did presage somewhat to come to pass, requiring correspondent interpretation, and it was interpnted accordingly, vers. 12. 18.  
V. 8. We have dreamed a dream] Not both one dream, but each of them a dream, as vers. 5.  
there is no interpreter] That is, for us to consult with, because being shut up in prison, we cannot have recourse to the Magicians of Egypt, with whom in such matters we should consult. See Gen. 41. vers. 8.& Dan. 4. 7.  
do not interpretations] You are deceived if you expect the interpretation of your dream from such Wisards, the true interpretation of them belongeth to God, and to those to whom he is pleased to reveal them; so Chap. 41. 16.  
tell me them] By this he taketh not upon himself to be God, for Chap. 41. 16. he saith, it is not in him to give answer to such doubts, as of himself, but addressing himself unto God, and receiving answer from him, he makes no doubt but he shall be able to tell them both, what is meant by their dreams. See Dan. 4. v. 8.& Chap. 5. 12.  
V. 12. are three dayes] That is, signify three dayes; so it is usually in the Scripture, where there is no Hebrew word to answer our English word signify.  
V. 13. within three dayes] That is, on the third day, vers. 20. which interpretation Joseph had not by conjecture from the three branches, vers. 10.( for branches have no reference unto dayes, and the three might have been as many weekes, or moneths, or yeares) but by Divine revelation.  
lift up thy head] This phrase is sometimes taken for advancing, as Jer. 52. 31. and sometimes it is used for reckoning, numbering, or summing up to an head; so it is used, Exod. 30. vers. 12. Numb. 1. 2.& Chap. 26. 2. In both these senses it may be taken in this place; for the Butler was to be lifted up again to the office from whence he was deposed, and to be reckoned, and accounted in the number of his Court officers as before.  
V. 14. think on me] Though Joseph could tell when the Butler should be released, and restored to his office, it seems he knew not the time of his own deliverance, as the man of God that came out of Judah, who prophesied against the Altar set up by Jeroboam, knew not the calamity which was to come upon himself, 1 King. 13. See Annot. on Chap. 46. vers. 27.  
make mention of me] He refused not the means to be delivered which he thought God had appointed; we may trust in Gods providence, and yet use what means is in our power to bring his purpose to pass; without which though he can work what he will, yet it being his revealed will to us, that we shall use the means, we must not divide them from the end. See Annot. on Chap. 7. vers. 1.  
bring me out of] Servitude, or restraint, if God put it upon us, must be patiently born; yet liberty is rather to be desired if it may be had, 1 Cor. 7. 21.  
V. 15. I was stolen] There was a stealing of men forbidden upon pain of death, Exod. 21. 16. and men were stolen to be sold, as there it is said; now Joseph by the injustice of his brethren was stolen from their father, or,( which is all one) conveyed away from him without his knowledge, and sold to the Ishmaelites, Gen. 37. 28, &c.  
the Land of the Hebrewes] That is, the Land of Canaan; so called, because the posterity of Abraham the Hebrew, Gen. 14. 13. were the best of those that dwelled in it; and for that by especial grant from God they were the true Lords and owners of it.  
I have done nothing] Innocency is no protection against the power of malice; yet may it well be pleaded against the wicked, and thereby God may have the glory of the patient suffering of his people, and the wicked may have the shane of their unjust dealing with them. See Joh. 10. 32. Act. 24. 12, 13.  
V. 16. white baskets] The word Chor rendered here white is a substantive, though the sense be adjective; and it signifieth whiteness, and so it is referred to the baskets made of white peeled twigs, or to the white bread in the baskets: and it signifieth also an hole, for such baskets might be wrought with holes, and the more loosely twigged to let in the air; but of this we need not be very curiously inquisitive, since they were but baskets in a dream, which do not require a real determination to pass upon them.  
V. 17. in the uppermost] There were all manner of baked meats, so far goeth the Text, no further; but some say that in the middlemost and lowermost there was bread and nothing else.  
V. 19. lift up thine head] The same phrase that was used, vers. 13. and afterward, vers. 20. but in a contrary sense, as the words following[ from off thee] show, whereby may be meant that his head should first be strike off and lifted up as the head of a traitor, and afterward his body hanged on a three.  
the birds shall eat] The Gentiles, it seems, did not cut those down they hanged up,( as did the Jews according to the Law ordained of God, Deut. 21. vers. 22, 23.) the same day of their execution; and herein Joseph doth freely and faithfully forewarn him of his danger, that he may prepare himself the better to undergo it: It were to be wished that Physicians, and those that attend on sick folk, would, if they see any signs, or presages of death, take occasion to warn them to make them ready for another world; the neglect of this duty hath endangered many a soul while the physician loathe to affright his Patient, lest it should hinder the operation of his physic, and the friends of the sick, unwilling to speak an uncomfortable word, have suffered them to depart without due preparation for so great a change; and if they be unwilling to hear of death, they must hear it for all that, that they may be made willing, for none come to heaven against their will.  
V. 20. birth-day] It is a practise of great antiquity and of long continuance( for it is the practise of many people to this day) annually to celebrate the remembrace of their birth-day in particular, as God did the worlds birth-day in general by a solemn and weekly Sab●ath; whereof though we find but two examples in the Scripture, and those not of good men that did it, viz. Pharaoh in this place, and Herod, Matth. 14. 6. And two examples of good men who cursed the day of their birth, Job Chap. 3. 1.& Jeremy, Chap. 20. 14. yet the example of Abraham making a Feast at the weening of Isaac comes somewhat near it, for at the birth of the child the mother was too weak,( and sometimes the childs birth is the mothers death, as Benjamins was to his mother Rachel, Gen. 35. 18.) to bear a part in such a solemnity; at the circumcision the child was in too much pain for an occasion of her rejoicing; and the first fit opportunity was, when the child giving over milk was grown up in strength to feed on stronger meat: and if a birth-day be remembered with thanks giving to God, as the Lord of life and death, the author of health and strength, the giver of children, Psal. 127. 3. and done without superstition, or vanity, or excess, or abuse of Gods creatures, learned and godly Divines give allowance to it; who teach also that it might be lawful for Pharaoh and Herod to keep their birth-day, and yet deny the Popish celebration of the Festivities of Peter, and Paul, and other holy men or women; for it is one thing for one to keep a memorial of his own, or anothers birth-day, while he is alive, another to make a perpetual practise of it, when he is dead; one thing to do it onely by a way of thanksgiving to God, and for his honour onely, another to perform Idolatrous devotions to the Saints, as the Papists do.  
V. 22. he hanged the chief Baker] His birth-day celebrated with mirth and magnificence gave him occasion to take notice of his chief officers, and to retain, change or discharge, and deal with them as he saw cause; so came the Butlers and Bakers faults to his consideration, and censure, and in both Joseph was approved a true Prophet.  
V. 23. but forgot him] The ungratefulness for favours received, and unmindfulnesse of men in misery is a grievous sin; this was the Bakers fault towards Joseph, and that fault is complained of by the Prophet, Amos Chap. 6. vers. 6.   

CHAP. XLI.  
Vers. 1. AT the end of two full yeares] That is, two yeares after the Butlers return from prison, and restitution to his place, which might be the third year of Josephs imprisonment; for he had, before the Butlers and Bakers commitment, given some good evidence of his virtue, and fidelity, which caused the Keeper to give him so much trust, as to commit them to his custody.  
dreamed] This dream was not so much for Pharaoh, as to be a means to deliver Joseph, and to provide for Gods Church.  
behold, he stood] That is, he dreamed that he stood.  
river] That is, the river Nilus, which watereth the plains of Egypt, and so makes them fruitful without rain.  
V. 2. out of the river] That is, Nilus, whose inundation if it be deep, promiseth plenty; if shallow, it threateneth famine; see in what degree of both the observation of Plinie, Annot. on vers. 34. of this Chapter. Thence may both the fat kine signifying fruitful yeares, and the lean signifying yeares of famine, be fitly said to come out of Nilus; and since the chief substance for mans sustenance consists in kine and corn, the yeares both of plenty and of famine are suitably set forth in both kinds.  
V. 6. the East wind] Is a very strong and drying wind; by that the waters of the read Sea were divided, Exod. 14. 21. and by that tempests are raised, Job 27. 21. Ezek. 27. 26. and ships ruined, Psal. 48. 7. fruits dried up or blasted, Ezek. 19. 12. and by that together with the heat of the sun was Jonah made faint, Jon. 4. 8. And this wind is so much the worse for Egypt, as it cometh with more force and vehemence from the desert of Arabia.  
his spirit was troubled]( Dan. 2. vers. 1. 3.) How weak is the spirit of kings! how strong and powerful is the King of kings, who in their sleep can make trouble ready for them against they be awake, and can make waking misery of a representation in a dream! and more then that, even in dreams he can terrify them, and make their time of repose, and rest, a time of tribulation: See Chap. 40. 6.& Matth. 27. 19. So it was with Job,( and it may be as ill with any whosoever) When I say my bed shall comfort me, my couch shall ●ase my complaint, then( saith he) thou scarest me with dreams, and terrifiest me through visions, Job 7. 17. There is good cause then to close up the day with supplication to God, that the words of Solomon may be made good unto us, When thou liest down thou shalt not be afraid, yea thou shalt lie down and thy sleep shall be sweet, Prov. 3. 24. and when day returns( after a comfortable and quiet night) to make that mercy a part of our mornings praise, and thanksgiving to God, by whose onely favour we have enjoyed it.  
Magicians] They are called also Wisemen, Exod. 7. 11. Soothsayers, Dan. 5. 7. Sorcer●rs, Astrologers, Dan. 2. 2. that is, such as professed a curious art of telling secrets, and of foretelling future things, which they did by observation of the stars, and other superstitious ways, wherein concurred the suggestion of Satan, either revealing the secret sought after, or craftily concealing his ignorance by giving answer in ambiguous, and doubtful terms; yet so often did he discover secret matters by such instruments, that it was believed by the greatest kings, they could tell almost any thing: as when nabuchadnezzar had dreamed, and forgotten his dream, he called the Magicians, Sorcerers, and Astrologers, and Chaldeans, who were much exercised in such curious arts, and threatened them, that if they would not reveal his dream, both what it was, and what it meant, he would cut them in pieces, and make their houses become a dunghill, Dan. 2. vers. 2. 5. And though they would not take upon them to tell what was his dream, they undertook if he would tell it to interpret it, vers. 7. a manifest evidence of the strong illusions of Satan, whence Atheists may be convicted: for if there be a devil, and devilish divination, there must needs be a God, and Divine revelation; and happy is the world by the coming of Christ, as in many other respects, so in this for one, that the Devil and his chaplains have not had that power to deceive, and misled the world, as they had before his incarnation.  
none that could interpret] The wisest of the world understand not Gods secrets; but to his servants they are revealed: See Gen. 18. 17. Psal. 25. 14. The Magicians at this time seem to be astonished, or stupefied, that they had nothing to say by way of probable conjecture, though the dreams afforded them ground, and scope enough for such a purpose; surely this silence of theirs was of God, as was Josephs speech, according to that of the Prophet Isaiah, Surely the Princes of Zion are fools, the counsel of the wise counsellors of Pharaoh is become brutish, Isa. 19. 11.  
V. 9. I do remember my faults] God gives the Butler occasion to call Joseph to mind, whom he had forgotten till now, at least had not made good his promise to remember him to Pharaoh; he beginneth with a confession of his fault, but so as meaning rather to please Pharaoh then to perform his promise made unto Joseph, of whose condition he had no mind to think, or speak, because he had endured it as an aggrievance: and he was loathe to remember Josephs state to the King, lest the remembrance of his own fault( if he were guilty) should be renewed, or the Kings wrong( if he were innocent); yet this forgetfulness was serviceable to the divine providence, for thereby Josephs knowledge of interpretation of dreams was reserved to the best occasion to make use of it, to the fittest season, when the Magicians consulted with( about Pharaohs dreams) could not say any thing for the interpretation thereof.  
V. 11. we dreamed a dream] See Annot. on Chap 40. 8.  
according to the interpretation] Heb. according to the solution of his dream. See Annot. on Chap. 40. vers. 5.  
V. 13. me he restored] If we refer the words to the person last spoken of, they may be meant of Joseph, me he restored, that is, Joseph restored, viz. by his interpretation he declared, I should be restored; or Pharaoh restored, &c.  
V. 14. called Joseph] The wicked seek to the Prophets of God in their necessity, whom in their prosperity they abhor: but thus God doth promote his own purpose by wicked men, though they think not of it: and this was to make Josephs humiliation a ladder of promotion, to make his enemies his friends, as his brethren were his enemies, and by means of dreams to enlarge, and advance him, who by occasion of his dreams was sold for a slave, and afterwards thrust down into the dungeon.  
out of the dungeon] The word is taken usually for the lowest place in the prison, but Joseph at this time was not there;( being ruler over the prisoners) or there not as a prisoner himself, but as overseeing the rest in that place; it may( by a Synecdoche of the part for the whole) be taken for the prison itself, as many Interpreters render the word in this place.  
he shaved himself, and changed▪ &c.] Such as were in a condition of great distress did usually neglect the ornament of the hair, and therefore suffered it to grow wild without cutting or trimming; but their state being changed, especially when they were to appear in the presence of Kings or very great persons, they put themselves into a form of decency both for their hair and habit of attire; for true piety and civill decency well svit together. It is therefore a gross error of some Popish Monks, who think they cannot seem holy enough, unless they show themselves slovens in their persons and apparel.  
V. 16. It is not in me] Joseph assumeth not unto himself so much wisdom, but ascribeth it to God, as though he would say, If I interpret the dream it cometh of God, and not of me. So Dan. 2. 28.  
an answer of peace] By peace is meant all manner of welfare, and so the words are an apprecation of all prosperity to Pharaoh; or, by an answer of peace we may understand, such an answer as may quiet his troubled mind concerning his dream.  
V. 17. Pharaoh said unto Joseph] Though Pharaoh were a great King, Joseph but young, by condition a Prisoner, by Nation an Hebrew,( and so an abomination to the Egyptians) yet he disdaineth not to propound his dream unto him, and to desire a resolution from him, touching the interpretation thereof; None should think himself too great, or too wise to learn of any one who can teach him any thing: See Eccles. 9. 15.  
V. 21. still ill favoured] What is shewed here in a dream, is many times true in story; when those that have good things have not Gods blessing in their use, it is with them as though they had them not; and though they snatch on the right hand, and greedily devour on the lest, they are not satisfied, Isa. 9. 20. it is so with some wicked ones in the dayes of plenty, who are poor, not so much by their own portion as by their unmeasurable desires, which admit of neither brim nor bottom; whereas it is said of the godly, that in the dayes of famine they shall be satisfied, Psal. 37. 19.  
V. 25. The dream is one] In signification; that is, both dreams signify the same things.  
V. 26. seven good kine are] That is, signify, so vers. 27. A figurative speech, as when it is said( in the Sacrament) of the bread, This is my body, and of the wine, This is my blood, so the figure of a calf is called the calf, Exod. 32. 19, 20.  
V. 30. shall be forgotten] Because the grievousness of the famine shall fill their hearts, and minds, with matter of complaint for the present misery, so that by the importunity of their famishing desires they shall have no list, nor leisure to look back to what they have had, but forward to what they may get to supply their necessity.  
V. 31. shall not be known] According to the meaning of the precedent verse; See the Annot. upon it.  
V. 32. dream doubled] Repetitions of things in the Scripture have their use, and the use is to make the deeper impression upon the mind, and to import assurance, and expedition in the act; so it is in this verse.  
V. 33. let Pharaoh look out a man] Comminations of misery do not exclude mans careful endeavours, either to avoid, or qualify it, that it may be more tolerable.  
V. 34. a fifth part] Why not rather the half, since the ears of plenty and of famine were even. Answ. A fifth part might suffice; First, because it was sit that in the dear yeares, men should be more frugal in their diet, and content with less. Secondly, there was somewhat in stock of former yeares, before the dreams of Pharaoh which foretold the famine. Thirdly, though Nilus did not overflow the fields in the dear yeares as at other times, and therefore tillage was laid down, Chap. 45. 6. yet this was not so universal, but that near the banks of Nilus, somewhat might be sowed and returned with increase. At other times the measure of increase in the Land of Egypt was commonly according to the proportion of Nilus over-flowing, if it overflowed but twelve cubits deep, it was like to be a famine; if thirteen, a scarcity; if fourteen, a competency; if fifteen, a security; if sixteen, a plenty: See Plin. not. Hist. lib. 5. cap. 9. Fourthly, as Pharaoh was according to Josephs advice to buy up such a proportion of corn, and lay it up in store under the custody of officers in every city, so it is like( by his example) that other great men would be buyers and storers to the same purpose, according as in Josephs judgement would be convenient.  
V. 36. for store] He foretells not onely the misery to come, but the means so to mitigate it, that it may be born, by laying up provision against it come.  
V. 38. in whom the spirit of God is]( Dan. 5. 11.) The godly are most worthy of offices of honour; it is the same Spirit which maketh holy, that maketh wise, 1 Cor. 12. 4, &c. and therefore for the Spirit sake holinesse should be as highly accounted of as knowledge, though of prophesy, yea and more, for with true prophetic knowledge men may go to hell, Matth. 7. 22. but none that is truly holy shall come thither.  
V. 39. none so discreet, &c.] wisdom, and holinesse are meet qualifications for the same person; which discovereth a double folly of many, the one of those who think they shall not seem wise enough, unless they be sometimes profane; the other of such as think they cannot but be wise enough, if they be zealous, though they be not discreet; and so on both sides, there is made a divorce betwixt those qualifications which Christ hath married together, Matth. 10. 16.  
V. 40. Thou shalt be] Men should be preferred according to their parts, and none put into any office who have not gifts and endowments to make him able to discharge it. See Numb. 11. 17. Act. 6. 3.  
be ruled] Or, armed, or at thy mouth shall all the people kiss. For, so the words may be rendered from the Hebrew Text; the sense comes all to one, for this last phrase imports very submissive observance, as kissing the commands that come from his lips, not only assenting to them, but professing their assent with a kind of delight; and though sometimes superiors did kiss their inferiors, yet was it many times an act of homage of the inferiors to their superiors, as 1 Sam. 10. 1. Psal. 2. 12. Prov. 24. 26 importing a submission, rather of affection, then of compulsion; of love, then of fear.  
V. 42. took off his ring] The ring was an ensign of honour, as we find it mentioned both in holy Scripture, as Esth. 8. 2.& Luk. 15. 22. and in divers human authors: but withall this ring might be a signet of royal authority to seal and confirm such commands, orders, and decrees, as Joseph should sign for the peoples observance.  
fine linen]( Exod. 25. 4. Revel. 19. 8. 14.) According to the country, for Egypt was famous for fine linen, and broidered work, Prov. 7. 16. Ezek. 27. 7. The word is taken also for silk, especially for white silk, in such were the noblemen arrayed, and were thereby distinguished from vulgar persons.  
gold chain] This likewise was an ornament of honour, Prov. 1. 9. Ezek. 16. 11. Dan. 5. vers. 7. 16. 29. How lawful it is for godly persons to wear such precious things, and with what conditions, see Annot. on Chap. 24. vers. 22.  
V. 43. the second chariot] Which was for him who was next to the King, the second man in the kingdom; all the precedent honour he might have within doors, and that his dignity without might be suitable to this, when he went abroad, as Mordecai was mounted on the Kings horse, Esth. 6. 8. so Joseph must ride in the Kings Chariot; but in the Throne the King reserved to himself a settled pre-eminence, vers. 40. and in the Chariot did he reserve to himself a movable pre-eminence, so that he would have the first place, Joseph shall have the second, and so shall be known to be the second man in the the kingdom; which is more honour then Daniel had for his reading of the writing on the wall of Belshazzars palace, for he was made for it, not the second, but the third man in the kingdom, Dan. 5. 5. 29.  
Bow the knee] The word is Abrech, which some expound tender father, or father of a King; for Ab is father in Hebrew, and reach in the Syriack is sometimes used for a King; from whence perhaps the latin word Rex, might have its derivation; and Joseph saith of himself that God made him father of the King, Chap. 45. vers. 8. Some derive the word from Ab, which is father, and reach, which is tender, as meaning Joseph to be a father in prudence, though young and tender in yeares: howsoever, it is a title that calls for reverence, and that reverence may well be bowing of the knee, in which sense also the word is taken by many learned Divines.  
V. 44. I am Pharaoh] The words may be taken by way of protestation, as if he had said, As sure as I am Pharaoh, &c. Of the name Pharaoh, see Annot. on Chap. 12. vers. 15. All the Kings of Egypt were called Pharaohs almost 1400. yeares from the first of that name.  
hand or foot] A proverbial Hyperbole, or figurative speech, whereby as much authority as may be is signified, that less then is truth may not be conceived; or it may be understood of the public affairs in the government of the kingdom, wherein nothing shall be done, no man shall use his hand to do any thing in the affairs of State, his foot to go on any public message or embassage without Josephs advice. By all this hath Joseph a temporal recompense of his wrongs; for his servitude, he hath a ring, an ensign of liberty; for course raiment, such as was suitable to a servile condition, he hath a svit of silk or very fine linen; for the setters of his feet, Psal. 105. 18. he hath a chain of gold about his neck; and for a fixed prison, or dungeon, from whence he could not stir, a movable Chariot( at his pleasure) to bring him abroad with honour; and for contumelious terms, and reproaches, such as his lewd mistress loaded him withall, loud acclamations of honour; as Abrech, tender father of a King, or bow the knee; last of all, for a full accumulation of comforts, he hath as ample recompense in proportion of time, as in the kind of his usages, for the yeares of his affliction were but about thirteen, the yeares of his honourable pre-eminence or principality fourscore: which may cheer up the hearts of the godly, though for a season they suffer under the prevailing power, and spite of the ungodly, for they may assure themselves that God( if they suffer not as evil doers) will do them right, and make them a full amends for all their wrongs.  
V. 45. Zaphna●h Paan●ah] Egyptian words, as the most of those who profess especial skill in the oriental Tongues take them; and some so leave them without any interpretation at all; the Vulgar latin repeating them addeth[ in the Egyptian tongue] but those words are not in the Hebrew Text: the former word Zaphnah some derive of the Egyptian word Zephon, signifying an Idol, whose name is given in honour to Joseph as the names of Bel and Nebo, Isa. 46. 1. to Belshazzar, nabuchadnezzar; but as some expound the name, according to the Egyptian tongue it signifieth the Saviour of the world: because Joseph, by his storing up of provision against a general famine, was a means to preserve them from perishing by famine. But they that reduce the former word to an Hebrew original render it[ a revealing of secrets,] and that is more pertinent to this story, wherein the most memorable thing reported and most acceptable to Pharaoh is the interpretation of his dream of the seven yeares of plenty, and famine; and his provision by the former, against the latter. This giving a new name, especially with such a signification, is an act of favour, with an intent of honour: See Gen. 17. 5.& Dan. 1. 7. The latter part of this Name is left by some learned Hebrewes as in explicable, though it be said by an eminent Hebrician in his censure of the Vulgar latin of the Pentateuch, that the Egyptian, punic, arabic, and other eastern Tongues are Dialects of the Hebrew and of near affinity with it.  
daughter of Potipherah] This is not the same man whom Joseph first served, when he came into Egypt, for there is difference betwixt the writing of the names, and the titles and offices of the men; nor is it like that in so short a time( the time of Josephs imprisonment) the captain of the Kings Guard or Provost Marshall of Pharaoh, should become either a Prince, or Priest of On; but most improbable that so good and chased a man as Joseph was, would take to wife the daughter of such a mother, as his wanton, and( many other ways) wicked mistress was: the first Potiphar was of the city Memphis, this of On.  
Priest]( Exod. 18. 1.) Or, Prince: the word is taken both ways, because anciently both offices met together in one man, who was both Prince in the Family, and Priest in the Church; and for that( as some observe) it was the manner of Egypt, out of Philosophers to choose Priests, and out of Priests, Princes: but if this Potipherah were a Priest, he was an idolatrous Priest, and then Joseph would not for Religions sake accept of his daughter for a wife, it might be a fitter match for him if he were rather a civill Prince, then a Priest, and yet being an Idolater, though not a Master of Idolatrous mysteries( as the Priest was) it is questionable whether it were well done of him or no. In the general it is not good, nor safe to be unequally yoked in respect of religion, whether heathenish, or heretical; 2 Cor. 6. 14. since there want not woeful instances in some who of the stronger sex, and wiser sort have been drawn by the weaker to side with the wors●r part; and so, though with hope, and purpose haply to win others, have lost themselves; if then it were not some onset of unavoidable necessity, or that Joseph had not especial direction from God in his marriage( as in other things he had) the act was ill in him; and if the case were such, that he could make no better a choice, or were dispensed with for it by Divine instinct, the example as rare, or extraordinary, is not to be drawn into a rule, nor can be lawful where the reasons are not alike, because of the express prohibition thereof, Exod. 34. 12. Deut. 7. vers. 3, 4. 1 King. 11. 1. Neh. 13. 26. Exod. 34. 15, 16. 2 Cor. 6. 14. and the great peril thereby, 1 King. 11. 1. Neh. 13. 26. Exod. 34. 15, 16.  
of On] A city of Egypt( called also Aven, Ezek. Chap. 30. vers. 17.) in circuit about a hundred and forty furlongs, more usually called by the Greek name, Heliopolis,( which by interpretation is the city of the sun) then On, or Aven; and in latter times the more common name is Damiata.  
V. 46. thirty yeares old] His age is mentioned to show that his great prudence proceeded rather of revelation from God, then of experience in the world; and also to note that he suffered imprisonment, and exile twelve yeares and more, that is, fourteen at the most, if when he was sold into Egypt at the seventeenth year of his age we reckon the seventeenth but current or new begun, and account this thirtieth not for new begun but for complete, and ended. On the age of Joseph divers observe that it is an age of ripeness for public employment, for at that age David began his reign, 2 Sam. 5. 4. Ezekiel his prophesy, Ezek. 1. 1. John Baptist and Christ their Evangelicall ministry, Luk. 3. 23. the Levites their service in the Tabernacle, Numb. 4. 3. which should admonish those that are about that age, or above it, to extend their thoughts beyond their own particular interests, and to set them on work, some way to promote the public good.  
when he stood] By this phrase in Scripture is understood a serviceable attendance, as Dan. 1. 19. 1 Sam. 16. 21. as to be ready at hand to receive commands, and to go presently to put them in execution.  
V. 47. by handfuls] Or, heaps. viz. from one grain so many as would fill the hand, or make an heap; by which speech is meant a very great increase.  
V. 48. gathered— the food] That is, the corn principally, not other fruits in general▪ for of many there was no great need, and many would not keep.  
V. 49. until he left numbering] He laid up the provision by rule, and proportion, and reduced the barns, and bays of building to number, with the quantity of corn contained in them; and when he had sufficiently provided for the public supply of Egypt, he laid up afterward without any such exact account, as before he used.  
V. 50. Priest of On] See Annot. on vers. 45.  
V. 51. hath made me forget] It is thought by some that notwithstanding his fathers house was the true Church of God, yet the company of the wicked, or prosperity caused him to forget it. But that he did not altogether forget his fathers house is plain, because he maketh mention of it; this forgetfulness then is to be referred to the toil he endured( for that he expressly speaketh of) and to that which was offensive to him in his fathers house; which yet he needed not to forget, but so far as not to think of it by way of offence,( as God may be said to forget or not to remember mans sin) or in a sense of affliction as before is premised, Isa. 65. 16. And whereas he continued divers yeares in Egypt, some principal part whereof( as the city of Memphis) was but about fifty miles distant from Hebron, where was his fathers family, and his father heard not from him all the while, until he sent for him into Egypt, it may be thought he failed somewhat, if not in his faith, yet in his filial affection; but though Joseph made not himself known unto them, he might sand privately to them, and be informed of their welfare though they knew not from whom the inquiry came; and for concealment of himself so long from them, he might do it as foreseing a fitter opportunity to reveal himself unto them afterwards▪ but certainly Gods providence disposed of his discovery so, as that it fell upon the fittest season; and if Joseph were somewhat faulty towards his best friends, it is no marvel, since he had his infirmities as a man, and might have the more failings as a Courtier, especially his condition being so strangely changed, and his favour▪ and honour, and power so great with a King, and people who had the Hebrews his natural kindred, and country men, in extreme disdain.  
V. 54. And the seven yeares of dearth began] The seven yeares of plenty were now fully ended, the seven yeares of famine presently followed; which may warn ●s in times of plenty to think of want that may come after, and to take heed we do not hasten it by a wanton wastefulness of Gods good creatures, nor by unthankfulness to him that giveth them.  
as Joseph had said] Divine predictions never fail of full effect.  
dearth was in all lands] That is, in all those lands that were near to Egypt, as Phenice, Canaan, Syria, and Arabia, which are next in situation to it, and border upon it, not in all without exception: as Caesar is said to tax all the world, Luk. 2. 1. which tax extended not beyond the bounds of the roman Empire.  
there was bread] That is, corn laid up in several Cities, so as with conveniency to furnish the whole Land.  
V. 55. famished] That is, vehemently hungered, ●he private stock of provision now being spent.  
cried to Pharaoh] Though it were known to the people that Joseph was appointed both to lay up, and lay out the provision made out of the seven years of plenty, yet many of them came unto the King; and it may be the more, because Joseph was a stranger born, and of that Nation which the Egyptians had in great abomination; and because Pharaoh was( as a common father) to see to the safety and succour of all his people; therefore in the famine of Samaria a woman called upon the King for help, 2 King. 6. 26.  
V. 56. all the face of the earth] Which words are to be limited, as vers. 54. See the Annot. there.  
V. 57. all countreys] See Annot. on vers. 54.  
all lands] See Annot. on vers. 54.   

CHAP. XLII.  
V●rs. 1. JAcob saw] That is, heard, or understood, or as surely believed as if he had seen it,( though he had it but by report, vers. 2.) because the sight gives best assurance( for one eye-witnesse is of more credit then many eare-witnesses) therefore it is many times used for the notice that is taken, or comes in by hearing; as the people are said to see the thunderings, and the noise of the Trumpet, Exod. 20. 18. and sometimes also for the knowledge of things by the other senses, as▪ ●● have made our savour to be abhorred in the eyes of Pharaoh, Exod. 5. 21. Savour is apprehended by the nose or palate, not by the eyes. Yea, by reason also, or by faith; because many things are apprehended as assuredly by the light of reason, and evidence of faith, as if they were set before our eyes.  
corn] Heb. breaking. Why corn is called breaking, sundry Writers give several reasons; some suppose it is called breaking because it breaketh hunger; some, for that it is broken, or taken off from the heap; some, because it is broken by the mill; and some, for that it is broken into divers parts, and distributed when it is sold; and so Sheber the Hebrew word here used( which some red breaking) signifieth buying and selling, Amos 8. 5. Or, generally any act whereby distribution is made.  
Why do ye look] Or, gaze: as men destitute of counsel, or so perplexed and amazed in mind as not knowing what to do to be furnished with food against the famine; a grievous, and terrible affliction, when the violence is sometimes such as makes many like hungry dogs to feed upon abominable meats, and to pay a dear rate for them; as in the famine of Samaria an Asses head was sold for fourscore pieces of silver, and a little Pigeons dung for five pieces of silver, 2 King. 6. 25.( the Pigeons dung( as Josephus noteth) served in stead of salt, Joseph. Antiq. lib. 8. cap. 2. pag. 227.) and sometimes it is so fierce that it makes the mother to use her teeth, instead of her lips to her own child, to bite without pity the infant which she was used to kiss, and instead of giving it suck, to let out the blood of it, Deut 28. vers. 57. which hath been done in a famine, not onely by some hard hearted mothers, but by such as were of a kind, and tender nature, as the Prophet jeremy sheweth, The hands of the pitiful women have sudden their own children, they were their meat in the destruction of the daughter of my people, Lam. 4. 10. and they that have nothing besides themselves to offer up in sacrifice to this merciless tyrant famine, are made sometimes to be so fierce towards themselves as to eat the flesh off their own arms, Isa. 9. 20. The consideration hereof may be a motive of thankfulness to God though but for scraps, or crumbs which fall from the Tables of the wealthy; and may be a Caveat against murmuring at ordinary wants, and against wanton abuse of Gods bounty, when he gives abundance: and Jacob and his family having their part in this common calamity( which was also the lot of his father Isaac, and of his grandfather Abraham, Gen. 26. 1.) may be remembered to warn even the best, and holiest, that they expect not a privilege from the common crosses of this life, nor bee too much perplexed( as it seems Jacobs sons were) when God giveth them occasion to exercise their faith, and patience in the like kind; for that which is famine to others shall be but a fast or more moderate diet unto them, for God their Father will so provide for them( as in this case he did) that in the dayes of famine they shall be satisfied, Psal. 37. 19.  
V. 2. get you down] Egypt lay lower then Canaan, and therefore when Joseph sends his brethren for his father to Canaan, he saith, go up, Chap. 45. ver. 9. but when he bids them bring his father into Egypt, he saith, Bring him down hither, vers. 13. and Egypt lying lower was the fitter to be made fruitful by the overflowing of Nilus. See Annot. on Chap. 13. v. 1. See also, Chap. 46. vers. 4.  
live and not die]( Chap. 43. 8. Psal. 118. 17. Isa. 38. 1.) To live, and not die, is all one; yet the phrase is not idly, either varied, or doubled, but to express a strong affection in the speaker, and to imprint the like in the mind of the hearer; and sometimes the first imports a blessing of long life, the second a preservation from the second death by which damnation is noted, Revel. 20. 6. 14.  
V. 4. But Benjamin] Jacob was very tender towards Benjamin, as Josephs brother by Rachel whom he most dearly loved, and as the youngest of all his children. See Annot. on Chap. 37. vers. 3.  
V. 6. bowed]( Chap. 43. 26. 28.& 44. 14.& 50. 18) Doing this homage to Joseph, as Master of the corn, they make good, though unwittingly, his prophetic dream of his brethrens sheaves doing obeisance to his sheaf, Chap. 37. v. 7.  
V. 7. he knew them, but they] Some of them were at mans estate when they sold him, and by them he might guess at the rest, especially hearing, and understanding their speech one to another; but he being then but seventeen yeares old, and now very near forty, was so changed in countenance, and language,( speaking the Egyptian Tongue) in habit, and condition( being nobleman-like, which they little looked for, having sold him for a slave) that they could not know him.  
made himself strange unto them] This dissembling was more suitable to the condition of an heathen Courtier, then to the qualification of a true Israelite in whom is no guile. Joh. 1. 47. and is therefore to be taken rather as an example of Caution, then of Imitation: But this strangeness was kept with the better decorum, because he had so ordered the sale of eorne, that whereas he employed others to sell to the natives, he himself sold unto strangers, for which purpose he appointed a peculiar place to furnish them, and that was the chief city of the kingdom.  
spake roughly] They deserved no better entertainment at his hands, who dealt roughly with him, and had no pity on the anguish of his soul when he besought them to spare him, v. 21. but Joseph did not this by way of grudge, or revenge, but to make them the more sensible of their own ill dealing with him, and of his kindness to them, when he discovered himself unto them.  
V. 9. to see the nakedness]( Exod. 32. 25.) That is, the weakness of the Land by want of walls, or other necessary safeguard; for he that hath no arms or defence, may be said to be naked, as exposed to peril from the hands of enemies; as he that hath no clothes, is exposed to the sharpness of the wind and weather.  
V. 11. all one mans sons] That shows they were no Spies, for no man would sand so many sons together for such a purpose: when Spies were sent by Moses to take a view, and to give information of the Land of Canaan, they were not sent many of one family, but one of a Tribe, Numb. 13. 2. and their direction was to see the Land what it was, and the people that dwelled therein, whether they were strong or weak, few or many, and what they dwelled in, whether in Tents, or in strong holds, and what the Land was, whether it were fat, or lean, whether there were wood therein or not, Numb. 13. 18, 19, 20.  
V. 12. Nay; but to see] See the second Annot. on v. 7.  
V. 13. one is not]( Lam. 5. 7.) That is, not alive, Chap. 44. vers. 20. See Annot. on Chap. 37. vers. 30. Or, not in this world, as was said of Enoch though he were not dead, but taken up alive, Gen. 5. 24. Heb. 11. 5.  
V. 14. This is it that I spake] That is, you pretend you have another brother, and have not, and therefore being false in this, ye are Spies and no true men.  
V. 15. by the life of Pharaoh] Some red, Pharaoh liveth, some, let Pharaoh live, or,( which is the meaning) as Pharaoh liveth; Hebr. the lives of Pharaoh; if the words be rendered, Pharaoh liveth, or, let Pharaoh live, or,( which is the same in effect) as Pharaoh liveth, the sense may be, as truly as Pharaoh liveth ye shall not go hence, as Ezek. 33. 11. As I live( saith the Lord)[ I have no pleasure in the death of the wicked] So also, 1 Sam. 1. 26.& Chap. 17. vers. 55. If[ the lives of Pharaoh,] the meaning is, by the life, or, lives of Pharaoh,( of which expression in the plural number, see Annot. on Chap. 2. vers. 7.) and so we may conceive Joseph had got a taint of the Courtiers language, which was to honour, and flatter the King, by taking his name into their attestations; so in after ages, it was the manner to swear by the life or genius of the Emperour: a sin which God hath forbidden, as a great dishonour to himself, Deut. 6. 13. compared with Matth. 4. 10. so great, as if it were uncapable of pardon, Jer. 5. vers. 7.  
ye shall not go hence] That is, ye shall not all go hence. Hebr. if ye shall go hence; the words are suspensive, where the later part, which is implicitly a curse, is forborn; the sentence made out may be, if ye go hence, let me be punished, or, I will be punished for you. See Annot. on Gen. 14. 23.  
V. 16. else by the life of Pharaoh] He swears again by the life of Pharaoh; it is like that he had contracted a custom( by his ill company) so to swear; which sheweth how dangerous it is to be familiarly conversant with the wicked.  
ye are spies] Though he swear he doth not forswear, for he calls them spies but conditionally, if they brought not their younger brother to him; which condition they accepted of, and so were to be taken as spies if they did not bring him.  
V. 18. I fear God]( Nehem. 5. 15.) And therefore will be true and just in my promise. See Annot. on Gen. 20. 11.  
V. 21. we are guilty] Affliction as a rack enforceth the confession of those faults, which otherwise would not be acknowledged, and consequently not pardonned, Prov. 28. vers. 13. 1 Joh. 1. 9. Though then affliction be not pleasant, as a banquet, it is profitable, as a medicine, for the recovery of the soul from the sickness of sin; though it have been of long continuance: for the guilt of their sin was about twenty yeares old, though the smart and anguish of it was not felt until now, affliction wakened their consciences which before were asleep; their bonds, and imprisonment were a means of freedom to their souls from the bonds of wickedness, according to the words of Elihu; If they be bound in fetters, and holden in cords of affliction, then he sheweth them their work, and their transgressions that they have exceeded; He openeth also their ear to discipline, and commandeth that they return from iniquity, Job 36. 8, 9, 10. See Hos. 5. 15.  
therefore is this distress] Here they do well to entitle their trouble to their sin; though they were no politic Spies, yet they deserved as much and more then they suffered; and herein their present state is answerable to their precedent fault, for they disdained that Joseph should have any pre-eminence above them, and now they are fain to do humble homage unto him; they conspired against him, and he hath a plot to perplex them, they bound him, and cast him into a pit, he commits them to close custody, whence they could not stir, and binds the chief of their conspiracy before their faces; they would not hear him, when he begged to them for mercy, and he sheweth himself inexorable towards them; and so is Joseph a minister of divine justice upon them, for God hath said; Who so stoppeth his ear at the cry of the poor, he also shall cry himself, and shall not be heard, Prov. 21. 13. See judge. 1. 7. Matth. 7. 2. Jam. 2. 13.  
V. 24. wept]( Chap. 43. 30.) Joseph had acted the part of a severe inquisitor towards his brethren until now, and now he can hold out his hypocrisy no longer; nature puts forth eye-witnesses of good affection to them, while art pretends both cause and purpose, of rigorous dealing with them: which was an assured proof that he troubled them to do them good, and not because they did or meant him hurt: and here we see how natural affections are too strong to be kept in by artificial disguises. Joseph was wise, yet could he not so keep on his dissimulation, but his kindness overcame his craft; hence it is that hypocrisy will not long be hide, and that a lying tongue is but for a moment, while the lip of truth is established for ever, Prov. 12. vers. 19.  
bound him] Simeon had a chief hand in the massacre of the Sh●chemites, and it is like he shewed himself most harsh. ●nd hard hearted to his brother, for if he had been but as well inclined to him as Reuben and Judah were( he being the eldest son but one) they three by their seniority might have prevailed much with the rest in their brothers behalf, wherefore he had most need of humbling; and it may be Joseph feared his perverse disposition would dissuade his father from sending Benjamin unto him, and hoped that Simeon being the worst of his brethren, the detaining of him would be the least affliction to his father; howsoever he being left in his hands, Joseph wanted neither means, nor mind to use him with more respect, when he saw a meet season for it.  
V. 25. provision for the way] To serve both them and their cattle, that is, their asses, vers. 27. in the way, that they might bring home all they had bought without diminution.  
V. 27. as one of them opened] That there was but one sack opened in the inn may seem by this saying; which appears the more probable, because when they came home and emptied their sacks before Jacob, they were all afraid to see every man his money restored again, which had not so much affencted and affrighted them, if they had all opened them before in the inn; and though Judah say they opened their sacks in the inn, Chap. 43. 21. They that hold there was but one single▪ sack opened, reply to that, that as Noah, in the five hundreth year of his age, is said to beget Shem, Ham, and Japhet, Gen. 5. 32. whereas he then began to beget them( and the same may be said of Terah, Gen. 11. 26.) so they were said to open when they did but begin to open their sacks in the inn, and finished the discovery at their coming home: But it seems not probable, that when one sack was opened, and they so troubled, but that they would presently make trial of the rest; and it is enough that the rest are mentioned to have done the like, Chap. 43. 21. and though upon the opening of their sacks in the presence of Jacob they were affrighted again, that might be, not as at a new thing, but upon some new reason of danger discovered by their father, which from his apprehension of peril might work a stronger operation of fear in them then before they conceived; or it might have so much new force as to renew their former fear, for a time intermitted.  
V. 28. afraid] guilty persons are very timorous, and easily take a fright even at that which is done in favour, if it be strange and beyond expectation. See Levit. 26. 36.  
that God hath done unto us] Because their consciences accused them of sin, they thought God would have brought them to trouble by this money; Though they were most of them very faulty towards Joseph, and otherwise wicked, yet they rightly apprehended that punishment was the reward of sin, and God the author of that punishment, and the disposer of that matter by his providence, which reacheth even to the smallest matters, Matth. 10. 29.  
V. 35. they were afraid] Sore afraid, for the Hebrew phrase is, their heart went out of them; upon the sight of their money, when they opened their sacks in the inn, they were afraid that there was some subtle device to ensuare them; See Annot. on vers. 27, 28. and now they open them at home, it is said they were afraid; it is like the first fear was sudden, and short, at least that it did not last until they came home, yet with a second sight of the money their passion might return upon them, especially their father being taken with it, and giving reasons for it, might easily receive the passionate apprehension of his sons, and so they were now( father and sons) afraid together: or, the sons would not aclowledge they had opened their sacks before, and found the money in them, lest their father should have chidden them, and so they fain a fear with him, as if now they had first taken notice of the matter.  
V. 37. slay my two sons] He had four sons, Gen. 46. 9. therefore some red, for slay my two sons, slay two of my sons, or two which were then present, the other two at that time absent; but what security was this to Jacob, who would be more loathe to slay two of his grandchidren, then to sand his son Benjamin? this was a passionate and inconsiderate speech of Reuben, yet so that Jacob might think that though his words were rash, there was some reason for his confident undertaking for Benjamins return.   

CHAP. XLIII.  
Vers. 1. THe famine was sore] The longer it continued in time the more it increased in degree; this was a great temptation to Jacob to suffer so great a want where the Lord had promised to bless him with abundance; see Gen. 28. 13. This was the second year of that great famine.  
V. 2. eaten up the corn] That is, when there was very little left, and after a while like to be none, without a new supply.  
buy us a little food] To serve us in the famine of this present year, for Jacob knew not that five yeares famine were yet to come; he had a great family of sons, daughters, grandchidren, and servants, which by conjecture might amount to two or three hundred, so that a great deal of corn might be held but a little in respect of so great a company; but by calling it a little he might mean in regard of the spare diet which men were to be tied unto in hard times, so that now they were to spend less in provision then when the Lord sent it in a greater proportion.  
V. 3. not see my face] With favour or safety to yourselves, for I will apprehended you and punish you as spies, except your brother be with you.  
V. 4. buy thee food] They were to buy for themselves as well as for him, and he was but one, they many, yet he saith to his father we will buy it for thee, because they went at his command, and for that the care of the whole family belonged to the father of the family.  
V. 5. we will not go] Because it will be in vain, for otherwise we shall get no corn, and not without danger, for we are threatened if we come again and Benjamin be not with us.  
V. 8. And judah said] Reuben had spoken rashly without heed, and his speech was as little headed by Jacob, as by himself, and so he prevailed nothing with him; Simeon, the next in age to Reuben, was kept prisoner in Egypt; Levi next to him in birth and too near him in the blood of the Shechemites, having for that fact little acceptation with his father, either wanted heart to speak, or hope to speed, especially seeing Reubens motion was refused; Judah the next in seniority speaking more wisely at a better opportunity,( for now the necessity of supply made Jacob the more willing to yield, what before he had denied) obtained his consent to bring his brother Benjamin into Egypt; The way then to prevail with an unwilling mind is to use a mediator, who hath some graceful acceptance with the party to be moved, and for such a one to use prudent persuasion, and to watch the advantage of the best opportunity to make the motion successful.  
the lad] He was now about twenty four yeares of age, and a father of divers children, Chap. 46. 21. yet he calls him but a lad, because he was the youngest, and in his fathers affection as dear and tenderly beloved and cared for as if he were but a boy. See Annot. on Chap. 37. vers. 30. and on Chap. 22. vers. 5.  
V. 10. this second time] That is, if we had not been delayed we might have made a second return with corn by this time, that is, if thou hadst not stayed us in retaining Benjamin, we might, &c.  
V. 11. If it must be so] There is no wisdom in striving with necessity; when we cannot frame our condition to our wils, we must bring down our wils to our condition; and it was better that one should be adventured upon some uncertain danger, then that all the family should be left to the certain danger of famine.  
best fruits] In Hebrew, take of the melody, music, or singing of the earth. That is, excellent fruits, which are received with praise, and used with delight.  
a present] Jacob resolving to refer the matter concerning himself, and his sons to Gods providence, doth yet use his own prudence to speed his purpose▪ and therefore to ingratiat● them in the favour of that great Lord in Egypt( whom he knew not to be his good son Joseph) he sends a present, which( as Solomon sheweth) is a means to pacify anger, and to obtain favour, Prov. 21. 14.& 18. 16.& 17. 8.  
a little balm, and a little honey▪ &c.] balm was very precious, and therefore a little of that might be a competent present, and a little honey though Canaan were said to be a Land flowing with milk, and honey, Levit. 20. 24. and in many other places, yet in a time of so great dearth, honey being of use for human sustenance, a little of it with other things might be accepted.  
spices] The Hebrew word is Nechoth, which some render by the gum of the balm three; some, wax; some, aromatic, or odiferous spices: others more generally, desirable things; some( as the Vulgar latin in this place) express it by the word Storax, which signifieth a kind of three, and the tear, or gum which issueth out of it, of which Diascorides writeth, lib. 1. cap. 78.& Plin. lib. 12. cap. 25.  
nuts] Or, Terebinth nuts; or, nuts of the Turpentine three; the original word is not( as some observe) found any where, but here, in the holy Scripture.  
V. 12. double money] This double money may have a double meaning; one is, that they took their money back which was found in their sacks mouths, and money for more corn to be bought in Egypt; the other that( besides the restitution money) they took the price they formerly paid, and made an augmentation above that they paid before; either because the price of the corn, by the continuance of famine, was increased▪ or the proportion was to be doubled.  
carry it again] Restore the money which you brought back unawares, for you cannot have a right both to the money, and the corn.  
peradventure it was an oversight] The men, that should have received and kept the money, being busily employed with many at once, might bee mistaken, and so might you be some way or other, howsoever misreckoning is no payment, the corn being ours, the money is theirs that sold it, therefore take it with you, and restore it. Jacobs justice in bargain condemns the ill dealing of many, who make no conscience upon how cheap terms they get another mans goods; It is nought, it is nought,( saith the buyer) but when he is gone away then he boasteth, Prov. 20. 14. When by dispraising the ware he hath pulled down the price, he makes brags of his bargain, and the seller saith as fast, It is good, it is good; and if he can scrue up the buyer to an unconscionable rate, he is as ready to boast of his gains; but if either be mistaken to his prejudice, no restoring will be made: and yet the saying is most true, without restitution( either indeed, or in desire) there is no remission.  
V. 14. God almighty give] Our chief trust ought to be in God, and not in worldly means; the hearts of men are in his hands, Prov. 21. 1. And though it be a point of prudence to do what we can to win them, yet it is a part of piety to repose our confidence in Gods mercy to us, and in the mercies of men but as by his means.  
If I be bereaved] He speaketh these words not so much in despair, as to make his sons more careful to bring again their brother; and withall to express his resolution to refer the matter to Gods providence, whatsoever became of him, or his; as Esther did, when, purposing to put herself upon the Kings displeasure for her peoples safety, she said, If I perish, I perish, Esther 4. 16.  
V. 18 were afraid] See Annot. on Chap. 42. v. 28.  
that he may seek an occasion] Guilty persons are very suspicio●s, and are as injurious many times to well meaning minds, by their mistrusts, as by their injurious dealing. See 1 Sam. 17. vers. 28.  
V. 21. every ones money was] See Annot. on Chap. 42. vers. 27.  
full weight] See Annot. on Chap. 23. v. 16.  
V. 23. your God, and the God] This being the speech of Josephs Steward, it appeareth that notwithstanding the corruption of Egypt, yet Joseph taught his family to fear God.  
hath given you treasure] The good we receive from men is to be ascribed to the goodness of God.  
I had your money] I aclowledge the receipt of it, there was no theft nor fault in you.  
V. 24. washed their feet] See Annot. on Chap. 18. v. 4.  
V. 29. saw— Benjamin] He saw him before, but he would not seem to take any especial notice of him; now he professedly set his eyes upon him, speaking both of him and to him in an affectionate manner.  
to thee my son] Joseph called Benjamin his son as he was a father in the Civill state, Chap. 45. vers. 8. So are they that are Governours in the Common-wealth, to whom honour is due under the title of fathers, under the fifth Commandement.  
V. 30. his bowels did yerne]( 1 King. 3. 26.) The worthiest persons are most tender-hearted, as being likest unto God. See Jer. 31. 20.  
V. 32. for him by himself] There were three tables at least in the room, one and the chief for Joseph as Viceroy to Pharaoh; another for his eleven brethren; and a third for the Nobles of Egypt invited by Joseph to the feast; so that they dined together in respect of the room, not together in respect of the tables.  
●ate bread] Bread is put for all things that are served in at a meal, or feast: See Annot. on Chap. 31. 54. It might seem strange for so great a man as Joseph to entertain strangers of no higher rank then his brethren seemed to be, in that manner; but Josephs wisdom was such, and so well known, that most would conceive he had some good reason for it though they knew it not.  
abomination unto the Egyptians] Not onely because they were shepherds, as Chap. 46. 34.( for the Egyptians had flocks of sheep, Gen. 47. Exod. 9. 3. 17. whose milk they did eat, and wear their wool, which might be as the Livery of servants, for they worshipped such cattle) But because they did feed upon such cattle as the Egyptians did worship; and though the Egyptians did feed on bulls and Oxen, they did not eat Kine, for they worshipped the females in honour of Isis, who the Poets fain was turned into a Cow, and afterwards returned again to the form she had before; but above all things the head of any beast was an abomination unto them, because upon the head they used to poure out all their imprecations, therefore that as most execrable was most abhorred by them; hence it is that they cannot endure to have sheep, or kine to be killed though by way of sacrifice, and therefore such sacrifices were an abomination unto them, Exod. 8. 26. and so were such as either did feed upon such creatures as they did honour, or on such, either in whole, or in par●( especially the head) as they did abhor. Besides it is the nature of the superstitious to condemn all others in respect of themselves, and to contemn them too▪( so did the Egyptians other Nations) as unclean in respect of themselves.  
V. 33. and the youngest according] Though Benjamin were the son of Rachel, the mother of Joseph, yet are the sons of the hand-maids Bilhah and Zilpah set above him; so much is seniority, or priority of time to be accounted of, and in many cases precedence is best swayed by that consideration, since it is neither subject to doubt nor envy.  
and the men marveled] Who? and at what? if by the men be meant the brethren of Joseph, some think it was matter of marvel to them, how he, being an Egyptian,( as they thought him) knew how to rank them according to their seniority; but it seemeth rather that they placed themselves; and then their marvel was at somewhat of the Egyptian fashion, contrary to that of their own country; or that Joseph sat neither with the Egyptians nor with the Hebrewes; yet that would be no matter of marvel, since he was a Prince, and so it was a Princely prerogative to sit alone; or that themselves were so honourably entertained in the Kings Court, being at home but country Shepherds; and that their brother Benjamins mess was five times so much as any of theirs: and these two might be causes of marvel, not only to them, but to the Egyptians also.  
V. 34. sent messes to them] Heb. he elevated elevations from his faces unto them. The meaning is, that the meat was set before Joseph and he distributed what he thought good unto the Guests; the Hebrews call the messes elevations, because they were carried up on high for honour sake; and from his faces; that is, of the meats that were ●et before his face, the plural number put for the singular.  
Benjamins mess] The manner of those times and Countreys was not, as with us, to serve in dishes, as in common, whereof those that sat at Table might indifferently partake, but every one had his portion distributed to him by himself: some take this not for the whole meal, but that towards the end of it, some parcels of banquetting-stuffe were distributed to Josephs brethren, and that in them Benjamin had five times as much as the rest.  
five times so much] In Hebrew it is five hands, for five parts: for gifts or parts are called hands, or handfuls, because they are given and taken with the hand. He sheweth so much more respect to Benjamin then any of the rest, because he onely was his brother both by the fathers, and mothers side; so did Elkanah by a better portion to Hannah show that he preferred her before Peninnah, 1 Sam. 1. 4, 5.  
drank, and were merry] Sometimes the word here used signifieth to be drunken, but here it is meant but of a free use of drink; for cheerfulness, not for excess, as Cant. 5. 1. So is the Greek word, Joh. 2. 10.   

CHAP. XLIIII.  
Vers. 2. PUt my cup] We may not by this example use any unlawful practices, seeing God hath commanded us to walk in simplicity, 2 Cor. 1. 12.& Chap. 11. 3. Joseph did this haply to try their affections to their brother Benjamin, whether they were well affencted to him or envious at him, for the extraordinary favour he had shewed unto him.  
V. 4. follow after] Pursue them with a convenient number of horse that you may overtake them, and bring Benjamin from them, though they would offer to rescue him.  
V. 5. whereby he divineth] It was the manner of the heathens,( and it is like among them, of the Egyptians) in the Ceremonies of Divination sometimes to use a Cup, sometimes a basin; and Joseph bearing himself as an Egyptian, and supposed by the people to be such a Diviner, and to use such Ceremonies, he taketh the matter upon him; or his Steward in his name speaketh as if he divined by that Cup: Or the words may be, not in which, or by which he divineth; but of which, that is, he can divine, that is, tell where it is, and who hath taken it away, or by this Cup discover your dealing in this business, though it were done in secret: Or the word in the original may signify a prudent presaging or insight by conjectural trial; so there is no need to conceive that Joseph played the Soothsayer, after the Egyptian manner, which no doubt he detested, having a divination, or revelation from God of an higher, and holier kind then this; yet in that he was content to be taken for an Egyptian Diviner, or feigned that he consulted with Soothsayers, his simulation was his sin, as his swearing before; for he was but a man, though of the best sort, and as a man no doubt had his failings, as others of the patriarches: his example then is no pattern for any ones profession, or practise of such superstitious discoveries.  
V. 8. we brought again] This is brought in as an argument of their true dealing, who were so ready to restore, not charged, or perhaps not chargeable by any with any wrong.  
V. 9. let him die] This was a speech both too general, and too severe, like that of Jacobs their father, Chap. 31. 32. but in this the more inconsiderate, because they should have remembered, how their money was put into their sacks before, without their knowledge, and have thought that the like might be done concerning the Cup; yet such a confident asseveration was an argument of innocency in those that made it.  
V. 10. shall be my servant] The servant of Joseph speaks thus, as in his Masters name, and right; for Joseph himself came not out after them, for at his brethrens return to the city he was yet in his house, vers. 14.  
V. 13. rent their clothes] To signify how greatly the thing displeased them, and how sorry they were for it: see Annot. on Chap. 37. vers. 29. This was very hard usage by Joseph, but it was of good use for trial and exercise of humility and patience, and it lasted but a while, and at last was recompensed with comfort.  
V. 15. can certainly divine] See Annot. on vers. 5.  
V. 16. What shall we speak] Their consciences were clear, and their conviction seemed as clear, so that for the present they knew not what they should say by way of apology for themselves.  
God hath found out] Here is nothing said nor pretended by way of excuse, or defence, but rather a confession, as though they were guilty of the fact, when they were all free; for Judah speaking first,( and it may be in some hast, as more engaged in the matter then the rest, because of his undertaking for the return of Benjamin, Chap. 43. vers. 9.) might upon the sudden misdoubt there was some fault in some of his brethren, or if not concerning the Cup, he might recall to mind the conspiracy against his brother Joseph, and think that God was meet with them for that, as Chap. 42. vers. 21. Howsoever, if we see no evident cause of our affliction, let us look to the secret counsel of God who punisheth us justly for our sins.  
we are my Lords servants] Judah first gives up their liberty lost, who was the first mover for the selling of his brother Joseph for a servant, Gen. 37. vers. 26, 27. The law concerning theft was in Moses time that restitution should be made in some cases double, in some fourfold, and he that could not make such a recompense was to be sold, and become his slave, to whom he was a thief, Exod. 22. vers. 31. but in this case their own words exposed them to a greater peril, even to the loss of their lives, vers. 9. and though therein they spake not wisely, here they answer honestly, and profess themselves( at least Judah for himself and the rest, and none of them spake a word to the contrary) ready to make good, what they had said though they die for it; which may be justly applied to the reproof of those, who will stand to nothing they say, if it make against themselves; and so for their advantage, or to avoid damage, make no scruple to break their words, and sometimes also their solemn oaths.  
V. 18. in my Lords ears] Judah coming near and desirous to speak in Josephs ear seemeth to be repugnant to that, Chap. 42. vers. 23. where it is said, that Joseph spake unto his brethren by an Interpreter, or( as in the marginal variation according to the Hebrew) an Interpreter was between them; because the Hebrews understood not the Egyptian tongue, no● would Joseph bearing himself as an Egyptian seem to understand the Hebrew tongue; why then did Judah draw near, and desire to speak in his ear, as by way of secret whispering? Answ. First, for his drawing near it was convenient for him that spake to advance a little before the rest of his brethren towards him, who was to be spoken to. Secondly, for that he saith of speaking in his ear, it doth not necessary imply any whispering speech to be heard by one alone, as may appear by the like phrase, Gen. 50. vers. 41. Exod. 11. 2. Deut. 5. 1. and in divers other places. Thirdly, if Judah did come near, and desire to speak to him privately without an Interpreter, it were not repugnant to that, Chap. 42. vers. 23. for in Egypt Joseph was generally known to be an Hebrew, for he was accused under that name, Chap. 39. vers. 14. 17. and so committed to prison, and in prison he was taken for an Hebrew, Chap. 41. 12. and under that title sent for to the Court in great hast, vers. 14. And so being famous by his divine wisdom, interpretation of dreams, and by his great change from a poor prisoner to a prime Courtier, it might easily be known to his brethren,( especially now at their second coming, having been so entertained by him, as no strangers were but they) that he was an Hebrew, though they knew not of what particular Family he was, nor durst presume to take further notice of him then he was pleased to allow of.  
even as Pharaoh] That is, having his royal power for a great part of it in thy administration, and though not in equal authority with him, yet next unto him.  
V. 19. Have ye a father] This passed betwixt Joseph and his brethren at a former conference, but is not set down until now, when Judah took occasion to relate what had passed.  
V. 20. child] The word Jeled, in the original properly signifieth a child newly born, as Exod. 1. 17.& Chap. 2. vers. 7, 8. Or a child not yet weaned, Gen. 21. vers. 8. and the same word was applied to Joseph when he was seventeen yeares of age, Gen. 37. vers. 30. And this extenuating term is given either out of compassion, importing tenderness, such a tenderness as one would use to a little child, as in that case of Joseph; or it is taken by way of excuse, as an officious lye, as in this place, to keep Benjamin at home with his father, as if he were so little and so tender, that he were unfit and unable to take, or to be brought so long a journey.  
a little one] That is, the least in yeares, though by this time the father of divers children,( for at his coming into Egypt with Jacob he was the father of ten, Chap. 46. vers. 21.) and then( as some account his age) he was thirty years old, at the least four or five and twenty.  
V. 26. We cannot go down] In the 43. Chap. vers. 5. Judahs words are we will not go down, but here rehearsing them to Joseph he saith, we cannot go down; this repeating is a kind of repenting, or correcting of his phrase: we will not, hath a savour of contumacy in it, we cannot, may agree with filial duty; the former was said to Jacob on a sudden, the latter upon better advice, as under the awe of a superior power of which he was to expect rather justice then favour. So we see second considerations are wiser then the first, and that fear will amend the faults which familiarity commits.  
V. 27. my wife bare me] He saith not his wife Rachel by way of distinction from Leah, but calleth her his wife by way of eminence, as being first in his choice, and dearest in his love, in comparison of whom the other was no wife, and had been none, if there had not been more fraud in her father, then there was love in him towards her.  
V. 30. bound up in the lads life] If he came not back he would think some deadly mischief had befallen him; as he did of Joseph; and such was the tenderness of Jacobs heart, that if Benjamin should die, he could not live; this strength of affection was the weakness of that good man; yet commonly the parents are more kind to their children, then their children to them: and so there is not oftener an error of excess on the one side, then of defect on the other. But in this pathetic supplication and pleading Judah sheweth more love to his father, and his brother, then to himself; offering himself a prisoner, that Benjamin may go free, and so his father may have none occasion of such grief, as may hasten his death. A good example for sons that they show themselves careful of their parents content, and that they do not( as many do) either by their wickedness, disobedience, or dissoluteness grieve their hearts, and bring their heads before or when they be gray with sorrow to their graves.  
V. 31. to the grave] See Annot. on Chap. 37. v. 35.  
V. 34. how shall I go] Meaning he had rather remain there prisoner, then return and see his father in heaviness: yea to see him die for grief of that ill tidings which he should bring if he came back without his brother Benjamin.   

CHAP. XLV.  
Vers. 1. COuld not refrain] That is, from tears.  
go out from me] Not that he was ashamed of his brethren,( for he did own both them, and his father, as is plainly shewed afterward) but that he would cover his brethrens fault, which he did it seems not onely from the Egyptians, but from his father also; for otherwise, it is probably conceived that if Jacob had known it, he would have made an Item upon it among his farewell speeches concerning his sons, as he did of the fact of Simeon and Levi, Chap. 49. Besides, it was not suitable to the person of a man in place so great, and reputed so wise to weep before others, according to his natural loudness, which was very great.  
V. 2. wept aloud] As he shewed great wisdom in keeping in so great affection, without discovery until now, so now he expressed a most kind and compassionate disposition to his brethren, notwithstanding their wicked and cruel usage of him in former times; an excellent pattern of a placable heart, estranged from revenge, though both their dealing deserved it, and he had power, and opportunity to pay them to the full.  
the house of Pharaoh heard] Some Egyptians were near and heard immediately, but the house of Pharaoh had it by report, as vers. 16.  
V. 3. troubled at his presence] The sense of guilt, and fear of punishment put them into a silent amazement.  
V. 4. Come near] It is like Joseph as a great Lord sate in some state, and his brethren kept a reverend distance from him; now he calls them near, that they might take better notice of him, and he might speak more privately to them, that which was not sit for any other to hear, but themselves.  
V. 5. Be not grieved] This example teacheth that we must by all means comfort them which are truly humbled, and wounded for their sins, lest they should be swallowed up of too much sorrow, 2 Cor. 2. 7.  
for God did sand] See Annot. on vers. 8.& Psal. 105. vers. 16, 17.  
V. 6. ear-ring nor harvest] That is, no tillage, no seed sown, no harvest to be reaped,( except in the places near the banks of Nilus, see Annot. on Chap. 41. vers. 34.) because they had not store, and stock enough to serve for bread, and seed; and it was to no purpose to sow when Joseph by revelation knew there would be no return to recompense the cost, the earth being by barrenness unable to pay not the use but the principal also; God revealing this unto Joseph, made him a means of much mercy to thousands of people, who( but for his providence and provision) might have perished by famine.  
V. 8. But God] Albeit God detesteth sin, he turneth mans wickedness to serve to his glory; as Joseph saith unto his brethren; Ye thought evil against me, but God meant it unto good to bring to pass( as at this day) to save much people alive, Chap. 50. vers. 20. So that Joseph in this speech doth not mean to clear his brethren from all fault, but to cheer them up in contemplation of Gods providence, who turned their malice, and his misery into a means of great mercy; And indeed God is so good that out of the worst conspiracies, and deeds of the wicked, he can work the greatest welfare; as from the bloody counsels of Herod, and Pilate, and many others against our Saviour, Act. 4. 27. the salvation of the elect, Ephes. 1. 7. This may minister comfort, and confidence against the plots, and attempts of the wicked; wherein though they mean nothing but mischief, God can by his omnipotent providence bring forth quiter contrary effects to that they intend; and as he brings light out of darkness, 2 Cor. 4. 6. so he can bring peace out of war, quiet and orderly government out of confused rebellion; and the ruin of Antichrist by that way, whereby he hopes to reign with glory, and security: and this may likewise moderate our minds towards the wicked( as we see in Joseph toward his brethren) that we neither malice their persons, nor break out into any unwarrantable dealing towards them.  
a father to Pharaoh] That is, a counsellor or teacher; for such a one is called a father, judge. 17. 10, 11. For he that counseleth, and teacheth another, doth( if the one be wise, the other tractable) rule and govern him, as if he had the authority of a father over him; so was it betwixt Joseph, and Pharaoh, Joseph advised, and Pharaoh assented; and so much regarded his judgement, that in the public affairs none might move a hand, or foot against his mind, Chap. 41. vers. 44.  
V. 10. Goshen] Goshen was a Province in Egypt situate betwixt the river Nilus, and the read Sea, bordering upon the Land of Canaan, it was a fruitful soil, fit for the breeding, and increase of cattle; where Jacob, and his sons might commodiously keep their flocks of sheep, with less offence to the Egyptians, then any where else, Shepherds being generally an abomination to the Egyptians, Gen. 46. 34. and this promise Joseph maketh to his father either after particular conference with, and licence from Pharaoh to that purpose, or out of confidence of his favourable assent, whensoever the motion was made unto him, as appeareth, Chap. 47. vers. 4. 6.  
thou shalt be near] For the city of On where Joseph had his chief habitation, was near to Goshen.  
V. 12. that it is my mouth] Your eyes and ears may both be witnesses that I your brother Joseph spake unto you, by mine own mouth, without an interpreter, whom before I used, Chap. 42. 23. and in Hebrew our native tongue have I  told you such things, as, were I not your brother, I could not tell you.  
V. 15. kissed also his brethren] See Annot. on Chap. 29. vers. 11.& on Chap 31. 55.  
and wept upon them] See Annot. on vers. 2. of this Chapter.  
V. 16. it plea●e Pharaoh] It was more easy for Pharaoh to be well pleased with the coming of Josephs kindred, because he was too high to envy him or any of them, but it was much that Courtiers were so far from envy, as to rejoice in so much grace conferred on a stranger favourite, which yet might be but a dissembled content, and while they seemed to honour Joseph they might but humour the King.  
V. 17. And Pharaoh said] Pharaoh for Josephs sake sheweth himself very kind to Josephs kindred; A good man in honour and favour in the Court, may be a means of much good to many in the country.  
V. 18. the good of the land] That is, the chiefest fruits, and commodities.  
the fat of the land] The Hebrewes call that by the name of fat in many things which is the best of that kind. See Gen. 27. vers. 28.  
V. 20. regard not your stuff] That is, what you cannot conveniently carry with you do not care to leave it behind you, for you shall be furnished here with what you shall have need of.  
V. 22. changes of raiment] That is,( as some conceive) a course garment for private use within the house, and a more precious svit to wear abroad; Or change of garments, is such precious garments as will move a man to change those he had before, to put the old off, and put on these, 2 King. 5. 22. Zach. 3. 4. Or, changes of raiment might be of upper garments, which were not made for any body in particular, but might indifferently be worn by any; such garments they put on often; and it may be they had more need of change, because they used in passionate grief to tear their clothes, especially those which covered all the rest, as Chap. 37. 29. 34.& Chap. 44. 13. and many other places. Hence it was that change of garments were not onely given in testimony of honour, or favour, but as wagers upon contestation, or trial of any matter in doubt, as judge. 14. 12.  
but to Benjamin] He sheweth more kindness to Benjamin then to any of the rest, as appeareth not onely here, but Chap. 43. 34. and vers. 14. of this Chapter, because he was his brother by both parents; which sheweth that the greatest measure of natural affection belongeth to the nearest degree of natural kindred.  
V. 23. after this manner] That is,( as some conceive) both money and changes of raiment, in proportion to that he gave unto his brethren, and according to the respect he bare unto him; but it is more probable that after this manner should be referred to what followeth, then to the particulars fore-mentioned.  
V. 24. fall not out by the way] Of this caution there was some need, because it was like one would lay the blame on another, and by excusing on one side, and aggravating on another they might make a quarrel about him, who had remitted all the wrongs, and was now reconciled to them all.  
V. 26. Jacobs heart fainted] The conflict betwixt hope, and doubt, joy, and fear, but especially fear prevailing put Jacob into a swooning or fainting fit.  
he believed them not] Vehement passions whether of joy, as Luk. 24. 41. or of fear, are great impediments to faith▪ and there was the less belief given unto them, because they had  told a lie of Joseph to make Jacob believe that Joseph was dead; A just reward for a liar, that when he telleth truth he should not be believed.  
V. 27. revived] It is said, his spirit revived, when he saw the wagons, but if he were as dead in a swoon before,( and if he were not, how was he revived?) he could not see them. Answ. His fainting, or failing of spirit might not be so much as to take away his senses; or if it were, they might return before he recovered the liveliness of his spirit, and then seeing what was sent from Egypt, and thereby assured against all doubting, he was cheered up with the belief of Josephs safety and honour, as they had reported it.  
V. 28. It is enough] Enough content for me, that Joseph lives; and enough for life, if I may be so happy as to see him once before I die, Gen. 46. 30.   

CHAP. XLVI.  
Vers. 1. BEersheba] A place distant from Hebron( where Jacob now dwelled) about eight german miles: that is, of our English miles thirty two: it was the ready way from Egypt to Canaan, and the utmost part of the Land of Canaan Southward toward Egypt. The word Beersheba, signifieth the well of the oath, or swearing: whereof see Annot. on Chap. 21. vers. 31. Here Abraham and Isaac had dwelled a long time, where they had built Altars, and offered sacrifices to God many times; and here doth Jacob offer sacrifice unto him, by way of thankfulness for former mercies, and of supplication for further favour in his journey. It is good to have recourse unto God, which way soever we take our course in the world.  
the God of his father Isaac] Whereby he signified that he worshipped the true God, and also that he kept in his heart the possession of the Land, from whence present necessity driven him; and he calleth him the God of his father Isaac, rather then of Abraham,( though he were his God also) because he learned to know him, and serve him by his father, and not by his grandfather. See Annot. on Chap. 31. vers. 42.  
V. 2. in the visions of the night] God watcheth in the night over the welfare of those that sincerely serve him in the day. What this vision was, and in what manner it was, the Scripture is silent, and it becometh not us to be curiously inquisitive after it; but the apparition was no dumb ceremony, for the word of God was joined with it. Of visions see Annot. on Chap. 15. vers. 1.  
Jacob, Jacob,] Moses calleth him Israel, and God calleth him Jacob, and that twice together; so in the fifth verse he is called once Israel, and Jacob twice; therefore when the name Israel was imposed, and the name Jacob forbidden, the prohibition was not absolute, but comparative: See Annot. on Chap. 32. vers. 28. The doubling of the name was to raise up Jacobs attention, as Chap. 22. vers. 11.& 1 Sam. 3. 10. and for assured confirmation, for there is that use of doubling of words, as there is of doubling of dreams, Chap. 41. vers. 32.  
V. 3. fear not] Though Jacob had good cause to hope well both of his warrant for this journey into Egypt, of his welcome thither, and welfare there; yet his thoughts by the way might suggest unto him causes of fear of many kinds: First, concerning himself, he might fear, whether he might lawfully go down into Egypt, though for relief against the famine, because Isaac his father was forbidden to go thither upon the like occasion, Gen. 26. 2 He might fear that being old and feeble, he might die by the way: 2. ly, concerning his posterity: he might apprehended peril both to their souls, and to their bodies; to their souls by idolatry, because the Egyptians were much addicted to it,( and indeed afterwards it appeared the sraelites were infected with it, who learned to worship a calf of them who worshipped a Cow) and by dissoluteness, because it was a pleasant, and plentiful country, and the people were given to ease, and delicacy; which corrupt the manners, and incline the mind to sensual pleasures: and for their bodies, knowing the prediction of their servitude in that country, Chap. 15. 13. he might fear that now to come down into Eygpt, was to make hast to that miserable condition, which but too soon would come upon them: And thirdly, concerning both; he might haply fear, that going thither his eyes might see that which would not so afflict him if he kept him thence; and that he and his posterity going thither, might seem to forsake the Land of Promise, the pledge of the heavenly Canaan.  
there make of thee a great nation] God promiseth there a great multiplication of his off-spring, where he most feared their suppression; and he made good his word to the full, for they went into Egypt but seventy souls, Exod. 1. 5. and there came out of Egypt of those that came out of Jacobs loins( notwithstanding the Egyptians did what they could to diminish their number) about six hundred thousand men, besides children, Exod. 12 37 which was a miraculous increase; especially if we consider that it was brought forth in the space of two hundred and fifteen yeares: whereas in two hundred and fifteen years( next before Jacobs descending into Egypt,) the posterity of Abraham by Isaac and Jacob, was increased but to seventy persons: See Deut. 10. 22.  
V. 4. I will go down with thee] Conducting and defending thee by my power, and disposing of thy condition, and those that are thine by my providence; so that though I be every where, I will be with thee there in especial favour, to bless thee, and those thou bringest with thee.  
bring thee up again] That is, in thy posterity; for the Progenitors live in their posterity who descend from them, and are a part of them, especially when God doth good unto them, in the name of their forefathers, and for their sakes; which is the case betwixt Israel, and his seed, who are therefore( though many descents removed from him) called by his name, not onely the children of Israel, but Israel, in many places of the Scripture, both of the Old and New Testament. Besides, when Jacob was dead, he was brought back, and butted in the Land of Canaan, Chap. 50. 13. to take possession of the promise.  
his hands upon thine eyes] Shall shut thine eyes, when thou diest; which appertained to him, who was the chief and most dearly beloved of the kindred; thus God encourageth Jacob against all his fears, and indeed it had been enough( if he had said no more) to cheer him up, and to secure him against all discomforts that he said, he would go down with him; but out of the abundance of his goodness, besides that most gracious, though general, promise, he tells him that he will bring him( viz. in his posterity) up again, and that Joseph shall there close up his eyes.  
V. 6. gotten in the land of Canaan] Jacob had gotten much riches in Mesopotamia, but that is not reckoned of in comparison of his increase in the Land of Canaan: besides, his children now had stocks gotten there, who were not of age to get riches in the country from whence he came into that Land; here is no mention of servants, yet having servants( as so great an estate could not well be without them) it is not like they left them behind them.  
V. 7. his daughters] He had but one daughter of his own, which was Dinab, and but one of his sons had a child of that sex( it was Asher) and he had but one daughter, to wit, Serah, vers. 17. so that here we must take the word daughters( by enallage, a figure putting one number for another) for daughter, as sons for son, vers. 23. of this Chapter, which is often used in the Hebrew Tongue. See Chap. 21. 7.& 50. v. 23. Numb. 26. 8. 1 Chron. 2. 8. 31.  
V. 8. these are the names] A register of their names, and the number of their persons is here brought in at their entrance into Egypt, that it may appear how strangely they were multiplied at their going out of Egypt. See Deut. 10. 22.  
V. 12. Hezron and Hamul] These were born afterward in Egypt, yet they are said here to come with Jacob into Egypt, because they came in the loins of their father Pharez, in which they lay hide.  
V. 15. thirty and three] Making Jacob himself one in this account; as vers. 8.  
V. 20. Priest of On] See Annot. on Chap. 41. vers. 45.  
V. 21. The sons of Benjamin] Of which are reckoned ten, where may be said of some of them as of Hezron and Hamul, for he was but twenty four yeares old when he came into Egypt.  
V. 26. souls] That is, persons, by a Synecdoche familiar and frequent in Scripture, whereby the soul, the better part, is put for the whole man: for the soul itself cometh not from the loins of the fathers of our flesh, but from God the Father of Spirits, Heb. 12 9. Eccles 12. 7.  
loins] Or, thigh. This is put in modesty for the part betwixt the thighs, and the rather because( as Anatomists writ) there bee veins in the thigh, which rising from the veins of the loins, go along to that part, and carry in the matter for the seed of generation. Of the modest expressions of the Scripture, see Annot. on Gen. 4. 1. and the fourth Annot. on Chap 49. 10.  
threescore and six] Not reckoning in this number either Jacob or Joseph, or his two sons, who were in Egypt already.  
V. 27. threescore and ten]( Exod. 1. 5.& Deut. 10. 22.) This is made the total sum of all the house of Jacob which came into Egypt; and to make up that number, Jacob, as head of the family, is one, and Joseph,( though he were in Egypt before) is another, and Josephs two sons born in Egypt are reckoned with them, and all four added to the number of sixty six( noted, vers. 26.) are just seventy: so that this number consists wholly of Jacob, and his off-spring, whereof all but three came with Jacob into Egypt; of those three, one was Joseph who came before, and two came not at all, being born there; yet they that came with him are said to be seventy, the total taking its denomination from the greater part, but without any appearance of error or fraud, in that the story setteth down plainly, not onely who came with Jacob, but who came not, v. 12. and in this vers. In this place there were no great difficulty, but that Act. 7. 14. Stephen addeth five more to these seventy, saying, Then sent Joseph and called his father Jacob unto him, and all his kindred, threescore and fifteen souls: The seventy Interpreters, though they keep the just number of seventy in their Translation of Deut. 10. 22. yet in this verse, and Exod. 1. 5. they make the number to be seventy five, which five are Machir the son, and Gilead his son, and nephew, or grandchild of Manasses, and Sutalam and Taham two sons of Ephraim, and Edom his grandchild by Sutalam; which they seem to have taken as a supplement out of 1 Chron. 7. 14. 20. though neither the names nor number well agree; and to the five forenamed, they add two more, vers. 29. So that by their account, if they reckon right, they should give in for the full number not seventy five, but seventy seven. But for that Translation of the Septuagint, which was not free from error, when it was at the best, but now is much more corrupt then it was at first, there needs no more ado, but to correct it by the Hebrew text in this vers. which must be the Standard to all Translations, and Testimonies. For this matter that which is more considerable, and questionable is, how it cometh to pass that Stephen speaking of the number, and Saint Luke writing of it, both set down no fewer then seventy five, Act. 7. 14. The douai Translators( in Augustines name) making the doubt insoluble, give it up as a mystery to mere silence; and this the rather, because they would have the Scripture conceived to be so hard, that it is not fit to be red by Lay people: and they that answer the Objection, either endeavour to clear the greater number from error, or else confess it with Caution against inconveniencies, that may ensue upon it: For the first, the reconcilement is endeavoured by some, by saying, that to make up that number there is use of the figure called Anticipation, whereby they are put in, as then brought into Egypt, who were not born until afterwards; who yet might be said to come in with Jacob, because they were once in his loins who came thither, though not then when he came in, their father being both born, and in Egypt also before the time of Jacobs removal; so Levi is said to pay tithes to Melchisedes in Abraham, Heb. 7. 9. though Levi were not till at least an hundred and fifty yeares after their time; as Leah is said to bear unto Jacob 33. sons, and daughters, vers. 15. of this Chapter, and Zilpah to bear unto Jacob sixteen souls, vers. 18. whereas they were not all their immediate children, but many of them grandchildren, for which they never groaned, for they had other mothers, both to conceive and bear them; and of those who are reckoned for the children of Benjamin, who are of the number of them that make up the seventy that came with Jacob into Egypt, Naaman and Ard, name, vers. 21. were grandchildren to Benjamin, the sons of Bela, Numb. 26. 40. which were born after Jacobs coming into Egypt, for Benjamin was then too young to be a grandfather, when Jacob came thither; and there is this relation betwixt the progenitors, and their off-spring, that as the children are included in their parents, so the parents are sometimes included in their children; as where God cheering up Jacob concerning his journey telleth him not onely that he will go down with him into Egypt, but that he will bring him up again into Canaan, vers. 4. which is principally to be understood of his posterity: See Annot. on vers. 4. Object. But if these five be added, because they were virtually in the loins of Jacob, there might be added as well five thousand, yea six hundred thousand to which the Israelites increased, as hath been noted on vers. 3. for all these are virtually included in Jacobs loins. Answ. That will not follow: First, because the scope of this genealogy was to distinguish the Tribes, and to show from how small a number they increased to so great a multitude. Secondly, that being the purpose it must be confined to a certain number, and that number made up of such as either were, or might be, of one family; as the father, son, and grandchild, and great grandchild, which Jacob might see before he died. And of these the most being such as he brought with him out of Canaan, they might all in reference to Jacob be sorted to his company. Some conceive that besides Jacob, and those that are reckoned as descended from him, there might be added five women of his company, who were wives. If this do not satisfy, the other answer is the confession of error, and that is diversely applied. First, to the seventy Interpreters. Secondly, to those that copied out the Scripture at the first. Thirdly, to Stephen. Fourthly, to Luke. First, for the seventy Interpreters of the Old Testament, though divers Popish Doctors hold they were inspired by the Holy Ghost( and so make it of unquestionable authority) yet it is, especially as now it is extant, very erroneous, and in this point in question contradictory to itself; for in Deut. 10. 22. and this place it transl●teth( but according to the Hebrew original) threescore and ten, or seventy; and Exod. 1. 5. it addeth five more. Secondly, for those that copied out the Scripture in the New Testament( being ignorant in the Hebrew) they might either corrupt the greek original, by comforming it to the Text of the Septuagint, which was in much use and account in the Primitive Church, even in the time of our Saviour; or might mistake the word penned, five, for Pantes, all; and this if it were their error, was very ancient, else it could never have been so general; nor would the Syriack Translation have seventy five;( as the Septuagint Greek hath) and that for the New Testament is so ancient, that in time it came very near the original, and is thought by some to have been made in the time of the first Antiochian Christians. Thirdly, for Saint Stephen, some conceive he related the story of Jacobs coming into Egypt, according to the Edition of the seventy Interpreters, which was in much use and estimation in his time, and which brings in the number with variation, for it twice reckons seventy five, and but once seventy; which whether it may be imputed to his ignorance of the Hebrew, as some say, or( confessing that he understood and spake Hebrew at that time, as others, both by conjecture onely) to his unwillingness to contradict a Translation so accounted of by the believing Greeks, or to such a meaning of the words of addition, as hath been formerly set down, is not easy to resolve; and in case he should mistake the Translation for the original Text, and so be in an error( which is the worst that can be made of the collision, or opposition betwixt this place, and Act. 7. 14.) the matter is not so dangerous, as some conceive it; for though Stephen were said to be a man full of the Holy Ghost, Act. 6. 5.& Chap. 7. 55. yet that is no more then was required for qualification of all the seven Deacons, Act. 6. 3. Nor was he an inspired Penman of the Scripture, more then any of the rest of that rank; nor were the Apostles always, and equally enlightened by the Holy Ghost, though the same phrase be used of them, which was applied to Stephen( as of Peter, Act. 4. 8. and of Paul, Act 9. 17.) and that in a sense importing more infallible assistance; for Peter who could tell by the Holy Ghost, that Ananias, and Sapphira  told a lie, Act. 5. 3. was not  told by the Holy Ghost, what business the men had with him that came from Cornelius, Act. 10. 21. Nor did he know the meaning of the vision of the vessel like unto a sheet, when it was shewed unto him, vers. 17. and when God spake to him to kill, and eat of that which was presented to him, he answered( not by the instinct of the Holy Ghost, but rather as resisting it) not so Lord, vers. 14. Nor was he so guided by the Spirit as Paul was, when he deserved such a sharp rebuk, as Paul gave him to his face, Gal. 2. from vers. 11. to the 15. Nor was Paul always in the same sort assisted by the Holy Ghost, and therefore he distinguisheth betwixt direction given by himself, and that which cometh by inspiration from the Lord, 1 Cor. 7. vers. 10. 12. See Annot. on Chap. 40. vers. 14. It is not necessary then to believe that Stephen was infallibly assisted in all he said in his apology to the council; and if he did either not know the original Hebrew, which saith seventy souls; or cited the erroneous greek of the Septuagint not knowing it to be erroneous in a matter of so small moment as this( which in effect is of no great weight for faith, or manners) since he was neither an Amanuensi●, or Scribe to the Holy Ghost; nor delivered that number of seventy five, as a Dictate of the Holy Ghost, the misprision is no prejudice at all to the truth of Religion, or to the authority of the holy Text, on which we are bound to ground our belief. Fourthly, and lastly, for Luke,( though some think him as ignorant of the Hebrew Text in this Chapter, and Exod. 1. 5.& Deut. 10. 22. Or as complying with the times, wherein the greek Edition of the seventy was in great reputation) I doubt not but without any such excuse as binds to the impeachment of his authority,( as this doth) we may say, that though Stephen were mistaken he was not; for as an Historian, he was bound to make the report according to Stephens speech; which be it good, or bad, true, or false, must in historical truth be related, as it was; and so we need not conceive there was any corruption of the Sacred Text, whereof we ought to be more chary then of Stephens credit, when it is no more concerned▪ or impeached, then in the premises hath been shewed; for to say that it is erroneous, generally erroneous in all, or in most of the Copies in this place, is to bring the whole Bible under doubt, and suspicion of error, and so to shake the foundation of our faith; and if the transcribers of the New Testament might justly here be suspected, so generally to have mis-written this Text, Act. 7. 14. it had been requisite by the Hebrew original in this place to have corrected it how ancient soever had been the error, whether of the Syriack, or any other Language whatsoever. But supposing Stephen to have spoken( as hath been noted) and Luke to have truly written what he spake, there can be none inference made from that, which we may not safely aclowledge without diminution of due respect to; and with reservation of infallible assistance in the holy Scripture. Object. If it 〈◇〉 said, that God promised such assistance of his Spirit to those, that should be called in question for his Cause,( as Stephen was) that they should not need to take any thought for what they should say, Luk. 12. 11. And so what they said must be taken not for an human, but for a Divine answer; and consequently must of necessity be free from error. Answ. Those words are no general promise to every one that is drawn to the bar of an unchristian tribunal, but to the Apostles, as is plain by Matth. 10. 19. And though God might, and doubtless did, many times inspire apologies into the hearts of other holy witnesses of his truth; yet this promise in regard of persons, and of perpetuity, was the peculiar privilege of the Apastles.  
V. 28. to direct his face] That is, to meet him ac Goshen▪ and to appoint a convenient place for that purpose.  
V. 29. he fell on his neck] That is, Jacob fell on Josephs neck, for Joseph, notwithstanding his greatness in Egypt, no doubt came down to perform the offices belonging to the affections of a son, and so in that posture Jacob fell on his neck, and wept over him with rears of exceeding great joy. See Chap. 45. 1.  
V. 30. let me die] See Annot. on Chap. 45. vers. 28.  
V. 31. unto him, My brethren] He was not ashamed of his kindred, though they were of mean condition in the opinion of the Egyptians: See Chap. 47. 7. In this Joseph was a Type of our Saviours humility, who though he were Lord, not of Egypt, but of all Lands, and of heaven as well as of earth; was not ashamed to call the meanest of the godly, brethren, Heb. 2. 11.  
V. 34. in the land of Goshen] Herein Joseph sheweth his modesty, prudence, and goodness, in that he would not place them in the Court where they might be corrupted with ill manners.  
abomination] God suffereth the world to hate his, that they may forsake the filth of the world, and cleave to him: and they were an abomination because they did kill and eat those creatures which the Egyptians did adore as Gods: See Exod. 8. 26. Yet the Egyptians nourished such cattle, though not for meat, or sacrifice, yet for delight and profit by their milk and wool, and manuring of the ground, and by passing them by bargain and commerce. See Annot. on Chap. 43. v. 32.   

CHAP. XLVII.  
Vers. 1. MY father and my brethren] See Annot. on Chap. 46. vers. 31.  
in the land of Goshen] Pharaoh made a frank offer of all the Land of Egypt for their choice, and use, Gen. 45. vers. 18. 20. and it seemeth Goshen was most commodious for them, both as nearest unto Canaan, and freest from offence to the Egyptians; to whom shepherds( and such were Jacob and his children) were an abomination, Chap. 46. vers. 34. and here they were placed at first by virtue of that general power which Joseph had in all the Land of Egypt, or by Pharaoh his professed favour, Gen. 45. vers. 18. 20. but afterward this Land, upon the request of Josephs brethren, was by particular allowance, the place of their abode. See Annot. on Chap. 45. vers. 10.  
V. 2. Some of his brethren] Hebr. Of the extremity of his brethren, five in number; which five they were is not set down, though some Jews take upon them to tell them by name, as the Papists do by the Wise-men that came by th● guidance of a star to worship our Saviour. Some think because of the word Extremity, or the last, or outside of his brethren, that he took five of the eldest, or five of the youngest, which were the extremes, and left the middlemost; others conceive he made no choice at all, but took such as came first, or were readiest when he required their presence before Pharaoh; others think he made choice of the worst, such as might be least like to be taken for his servants, or to be made Courtiers, whereof he was unwilling, because he was loathe to adventure them upon the corruption of the Court; others that he made choice of such as were most graceful, and least liable to scorn, or contempt of curious or envious Courtiers: But he made choice of such as himself best liked, and were fittest to be brought into the presence of the King; and this he did that the King might be assured they were come, and might see what manner of men they were.  
V. 3. What is your Occupation?] A meet question for a Magistrate to ask, to which they that cannot give a reasonable answer are to be suspected to be idle, and ill conditioned persons; for he that hath no lawful calling to follow, is loose and at leisure to be taken into the Devils service; the ground that is not tilled will bring forth noisome weeds, and the standing pool( not the running River) will soon stink; and if the Sea did not work, and were not in continual motion to purge itself, it would corrupt the air; and the air( but that winds do fan and purify it by moving it to and fro) would be infectious: So it is with those that are idle, they are most commonly vicious in themselves, and the causes of corruption unto others; therefore have the wisest States made the strictest laws against idle persons, whose severity is virtually approved by the Apostle, condemning idleness as a capital crime, to the pain of death, yea, to one of the worst of deaths, famine; enacting, as the fundamental law of a Bride-well, He that will not labour let him not eat, 2 Thess. 3. 10.  
shepherds] Hebr. A shepherd in the singular number, that is, every one of us is a shepherd; the like Enallage, or joining the singular number with the plural, see Gen. 27. 29.  
V. 4. No pasture] In Canaan there was a failing of the pasture sooner then in Egypt, because that is an higher ground then Egypt; and Goshen is the lower part of it, and so better stored with water, both in the ground itself, and with ditches and gutturs deriving water from Nilus.  
Let thy servants dwell] This request of Josephs brethren was made no doubt by his direction; wherein his modesty appeareth, in that he would not take upon him to settle them there without the Kings allowance. See Annot. on vers. 1.  
V. 6. Is before thee] That is, open to thee for thy free choice; and since they desire to dwell in the Land of Goshen, let them dwell there.  
Of activity] Pharaoh would not set over his cattle any one that was not meetly qualified for the sufficient oversight of them; much more curious choice should be made of those who must have the oversight of the flock of Gods pasture, who are men, Ezek. 34. 31. then of flocks of sheep or herds of cattle.  
V. 7. Brought in Jacob his father] See Annot, Chap. 46. vers. 31.  
Jacob blessed Pharaoh] That is, prayed for him; as Numb. 6. 23, 24. Rom. 12. 14. and gave thankes to him for his great favour to Joseph, and to himself, and the rest of his sons, praising him for his beneficence to them; for the word Blessing is used in that sense, Ephes. 1. 3. James 3. 9. and in many other places.  
V. 9. Of my pilgrimage] That is, variable abode, or sojourning; such is the life and condition of all the faithful in this world, who account themselves as Pilgrims, and strangers here, 1 Chro. 29. 15. Psal. 39. 12. and 119. 19. Hebr. 11. 13. and heaven to be their home,( which is meant by the Apostle, Hebr. 13. 14.) to which they are traveling every day: yet Jacobs condition was a pilgrimage in respect of frequent changing of his dwelling, as from Canaan to Mesopotamia, Chap. 28. 5. from Mesopotamia to Canaan again, Chap. 31. vers. 17, 18. and in Canaan from Succoth to Sechem, Chap. 33. 18. from Sechem to Bethel, Chap. 35. 6. from Bethel to Ephrath, vers. 16. from Ephrath to Hebron, vers. 27. from Hebron to Egypt, Chap. 46. which must be remembered by such as by crosses are occasioned to shift from place to place, wherein they may take comfort, if their affections be as like unto the Patriarch Jacobs, as their condition; since God dealeth none otherwise with them, then with such as he dearly loveth.  
An hundred and thirty yeares] By a chronological comparing of places, not onely the age of Jacob in some remarkable passages of his life is to be observed, but the ages likewise of his children; Jacob when he was brought before Pharaoh was an hundred and thirty yeares old, that being the third year( though not complete) of the famine, Cha. 45. 6. Joseph was then betwixt thirty nine, and forty yeares old, for seven yeares before▪ the famine began, he was thirty yeares old, Gen. 41. 46. so that he was born the 91. year of Jacobs age, and the fourteenth year of his service under Laban, which began in the seventy seventh year of his age, and Jacob now being an hundred and thirty yeares old, Joseph about nine and thirty, Reuben was about six and forty, &c.  
few and evil]( Job 14. 1.) Few, in comparison of many of his fore-fathers; evil in respect of his manifold crosses, which some reckon to seven, some to ten.  
years of the life of my fathers] For his father Isaac lived to an hundred eighty yeares of age, Chap. 35. 28. his grandfather Abraham to one hundred seventy five, Chap. 25. 7.  
V. 10. blessed Pharaoh] It is like that as his first salutation was with a blessing, so was his farewell. See Annot. on vers. 7.  
V. 11. the land of Rameses] That is not a town or a City,( though there were a city of that name built a good while after this by the Israelites, Exod. 1. 11.) but a special part of the Province of Goshen,( as an Hundred within a county) where Jacob and his sons were first placed by themselves, but afterward multiplying into a great number, they spread further, and had Egyptian families near unto them, and among them, whence it was that the Angels distinguished their doors by the sprinkling of blood, Exod. 12. vers. 7. 23. and that the Israelites departing borrowed jewels of their neighbours the Egyptians, Exod. Chap. 12. vers. 35. 37.  
V. 12. according to their families] Or, as a little child is nourished. Heb. even to the mouth of the little one. That is, from the greatest to the least; or with such tenderness as that wherewith a Nurse feedeth her little one; or with as little care, or pains to Jacob and his off-spring, as children use in providing for themselves: a figurative speech, importing Josephs great care for them, and their secure confidence for provision by his means; and an evident proof of Gods gracious providence, in sustaining his Church with fullness among strangers, and by their Religion enemies unto it, when they themselves were scanted in allowance.  
V. 13. the land— fainted] That is, the people of the Land.  
V. 14. all the money] He went not into Canaan to gather money, but that which was brought out of Canaan to buy corn withall, and the money wherewith the Egyptians bought their provision he brought unto Pharaoh; wherein he declareth his fidelity toward the King, and his mind free from covetousness.  
V. 18. the second year] Not the second year of the famine,( for it was the sixth year) but the second of those extreme hard yeares, wherein they were put to the greatest straits to procure provision, not having any money after the ordinary manner of commerce to buy it; the first year of such straits was the fifth year, when the people( all their money being spent) bought bread with flesh, giving their flocks, and herds in exchange for corn; this is reckoned for the first year of their extremity, and this year ended, they came the next year after,( which is reckoned the second year) and set themselves, and their lands to sale for bread.  
V. 19. we and our land] The Land cannot properly be said to die; but as death is the destruction of man for this life, so the destruction and desolation of the Land is a kind of death to it▪ and it may be said to be desolate, when either it wants seed to be sown upon it, or men to dwell in it, as when men have eaten up the corn that came of it, and the ground hath eaten up the men that dwelled upon it; and as trees while they bear fruit are said to live, so may the ground; and fruitlessness and barrenness is a kind of death to both.  
V. 19. give us seed] That as to the most might be corn for bread,( for that which is for seed will serve for bread) but to some who had ground upon the banks of Nilus it might be in use to sow for increase; for there onely was hope, though none abundance to be expected.  
V. 20. Joseph bought all] How excellent are those creatures in their want, which when they abound are esteemed as base, and wasted in abuse? now the famine is grievous, corn is precious, and worthy to be bought with money, goods, lands, liberties, and all; for without it men cannot live, and what service can all these things do a man when he is dead? God doth both wisely, and justly, when by such restraint he makes men know the worth of what they had by the want thereof.  
V. 21. from one end of the borders] Having gotten their lands for corn, he made them change their habitations that they might not pled an ancient possession, and might with more cheerfulness pay their rent, which they would more willingly do in those places, where they were but new comers, then in those whereof they had been ancient owners. It may seem strange that so many being pinched with famine would have the patience to part first with their money, then with their cattle; lastly with their lands, and liberties; and that they did not mutinously meet, and violently break open the barns, or storehouses where the corn was kept; this was the effect of Josephs prudence, but especially of Gods power, and providence, which stilleth the noise of the sea, and the tumult of the people, Psal. 65. 7. Quest. But did not Joseph deal injuriously, or uncharitably with them, by such advantages of their necessities to engross all their goods, and to enthrall all their persons? To that it may be answered; First, that Joseph was the means under God to save their lives,( as themselves acknowledged, vers. 25.) from an horrible death, and therefore by him they received more good, then hurt. Secondly, the corn ●he sold was the Kings, at least the most part of it, and Joseph was in fidelity to him to take a valuable recompense for it. Thirdly, he did this with favour, for though they sold themselves for corn, he restored their liberty. Fourthly, whereas he might have taken half or four parts and left them but the other half, or one of five, he allowed them four parts, and conditioned but for a fifth unto the King, vers. 24. which was no more then was laid up in the yeares of plenty, Chap. 41. vers. 34.  
V. 22. Onely the land of the Priests] This proceeded not of Josephs care( for he would not be so respective of Idolatrous Priests) but of Pharaohs, and yet the lands of the Priests might the rather be kept from alienation, because Potipherah, Josephs father in law, was Priest of On; for whose sake he is supposed by some to have favoured all the Priests; but in this Indulgence though Joseph had an hand, he had no heart; but as an Officer of Pharaoh, made an order, or drew up a sentence, for reservation of the rights and revenues of the Priests, which had been anciently allowed them by the good liking of Prince and people, throughout the whole land: the case is much alike among the reformed Christians in France, who pay their tithes to the Idolatrous Priests of the Romish Religion, because they are not left at liberty to withhold them from their hands: this( though it make not for the Popish opinion of exemption of the clergy from the Secular power,( for which they pled by this example) yet it condemns the irreligion of many Christians, who show little reverence or respect, if not much uncharitableness, or contempt toward the Ministers of the Gospel, against whom the men of Egypt in the Day of Judgement shal rise up, and condemn them, as the men of Nineveh, against those that regarded not the preaching of our Saviour, Mat. 12. 41.  
V. 23. seed— and you shall sow] This was the last of the seven yeares famine, and the next was to begin with the return of former fruitfulness.  
V. 25. Pharaohs servants] Tilling the land as his farmers and tenants, and not making claim to any as of their proper right, according to their title and possession in former times.  
V. 29. thy hand under my thigh] See Annot. on Chap. 24. vers. 2.  
V. 30. But I will lye] Heb. I will sleep. Which may be meant with reference to the resurrection of the dead; which some Papists( with the Sadduces) say, it cannot be proved by the Books of Moses; but here sleeping implieth a waking again, and death is the sleep, resurrection an awaking from that sleep.  
with my fathers] Jacob had no mind of the company of Idolaters, neither living nor dead: See Annot. on Chap. 23. 9. And he desired to be butted with his fathers for many reasons; as first, because there was the true worship of God most to flourish: secondly, thither his posterity were to direct their thoughts with expectation of return out of Egypt: thirdly, there the Sepulchre of their worthy progenitors might be an incitement to them to the imitation of their lives, and preparation for their ends: lastly, because Christ was in that country to led his life and to take his death, and thence to rise and raise himself to the highest heavens.  
V. 31. swear unto me] By exacting an oath of Joseph, he doth not so much show a mistrust of his simplo promise if he had not sworn, as express his own serious desire to be butted out of Egypt; and the rather, that Joseph might do it with less offence to the Egyptians, who, though they would not like the carrying away of Jacobs corps, could not but allow of Josephs keeping of his oath.  
bowed himself] Some conceive it was to turn himself towards the East, or toward Canaan; others, that he bowed towards Joseph as to a great Lord of the Land of Egypt: but first, whatsoever Joseph was in relation to Pharaoh, in which respect( according to his dream) his father was to do homage unto him; yet as Jacobs son, and in his fathers family he was more ready to perform such an homage to him,( as appeareth, v. 12.) then to expect any from him: Secondly, Jacob being very devout, especially drawing near his end, it is reasonable to take his bowing to be religious, since at this time chiefly he had( no doubt) many things in his mind, which might be matter both of prayer to God, and of praises of God; and though he were aged and weak, he would not present his devotion to God without an outward expression of humility. See Annotat. on Chap. 17. vers. 3.  
upon his be●s head]( 1 King. 1. 47.) Or, on the top of his staff: So the Seventy Jnterpreters turn the Hebrew word; and the Apostle in the Epistle to the Hebrews followeth that Translation, Heb. 11. 21. It seemed the seventy followed a copy which had no points, for the same letters varied in one vowell stand for both; for Mittch, is a bed, Mattch, a staff; the former is preferred, and seemeth the rather to be the right, because the same word is used in the same sense again, Chap. 48. vers. 2. This difference when it was debated by the Composers of the last Translation of our English Bibles, one of them would have had both readings joined together thus: Israel bowed himself upon his bed-staffe; but that opinion prevailed not: while he thus bowed it was not( for ought appeareth either in this Text, or any part of Jacobs story) with any respect to the East, or towards the Land of Canaan, but his outward gesture with his inward worship were both immediately directed towards God.   

CHAP. XLVIII.  
Vers. 1. WIth him his two sons] To profess a dutiful respect unto their venerable grandfather, and to receive his blessing at his farewell from the world.  
V. 2. strengthened himself] The approach of his most honoured and most beloved son Joseph, so affencted his heart and quickened his spirits, that he could raise up himself from lying to sitting, as if a new degree of strength had been put into him.  
V. 3. at Luz] See Annot. on Chap. 28. 19.  
V. 4. an everlasting possession] Which may be understood literally, in respect of the carnal seed of Jsrael, and the earthly Canaan, but then it must be taken with condition of keeping Covenant with God; and spiritually in respect of the true Israelites( who are the faithful onely) and the heavenly Canaan, which is indeed an everlasting possession in the most literal and strongest acception of the word everlasting; for both the place itself, heaven, is everlasting, and shall never either perish, or be impaired, and the possession is everlasting, to those that once make entrance into it, for once admitted thither, they shall never be excluded thence.  
V. 5. Ephraim and Manasseh] Joseph names them otherwise, Manasseh, and Ephraim, according to their birth,( for Manasseh was the elder, vers 14) but Jacob putteth Ephraim first, according to the pre-eminence of his blessing: See vers. 19.  
are mine: as Reuben and Simeon] That is, as if they were not my grandchildren but immediate sons unto me, but two of mine eldest sons, as Reuben and Simeon are; and they shall be particular Tribes, Numb. 1. 32. as none of the children of mine other sons shall be, and shall have their distinct portion in the Land of Canaan: and so in them two thou shalt have a double portion, and therewith the prerogative of the birthright, which Reuben by defiling his fathers bed hath forfeited, 1 Chron. 5. 1. this double portion( as many other things forementioned) being in practise among the patriarches before Moses his time, was afterwards put into a law, Deut. 21. 17.  
V. 6. which thou begettest after them] Joseph at that time had no more, but these two, Manasseh, and Ephraim, and whether he had any children afterward it is uncertain; the Scripture saith nothing of them, though Jacobs words imply, either that already he had, or in after-times was to have others. But we need not be inquisitive after them, since if he had any more, they were to be sorted( as his grandchildren were) to one of the two Tribes of his forementioned sons, and to be called after their names in their inheritance, either Ephraimites, or Manassites.  
V. 7. as for me] The presence of Joseph put Jacob into a stronger apprehension of his most beloved mother Rachel, which affencted him much, and moved him to say, as for me, making mention of her death, that lay close to his heart, and was remembered and loved as himself.  
Rachel died by me] He maketh mention of her, not onely because his mind was so much set upon her that he could not forget her,( though dead long before) but partly to intimate a reason in her name, why he bequeathed the birthright to Josephs children, which might be because Rachel in right was his first wife, and( had his father in law done him right,) Joseph had been his first-borne; and partly to give a reason why loving her so well he did not bury her there where his ancestors were butted, and where he meant to be laid himself; whereof the reason was the urgent necessity of her burial near Bethlehem, who dying in child-bed by the way, could not well be kept unburied until she could be brought( especially by the slow place of the flocks) unto the Sepulchre of the patriarches.  
in the way of Ephrath] This is remembered to make Joseph more willing to bury his father, with his fathers, in the peculiar burial place separate from participation with Idolaters; for though it were but a little way to Ephrath, or Bethlehem, from the place where Rachel died, Jacob choose rather to bury her in the way, then to bring her body to be laid up among the sepulchers of Idolaters. See Annot. on Chap. 23. vers. 9.  
V. 8. said, Who are these] He had name them before, v. 5. but did either not see them, or not well discern them, by reason of the dimness of his sight, vers. 10. they might be at this time about twenty yeares old.  
V. 9. God hath given] The faithful aclowledge that as the gift of God, which carnal men do most account to come of themselves.  
I will bless them] The blessing of Jacob, as of Isaac, and Abraham, was more then a mere apprecation of prosperity; for so may the lesser bless the greater, and so any one may bless another; but there was more in it then so, for it was guided with an especial energy, or operation of Gods Spirit, and so ratified by God, as ordinary blessings were not. See Gen. 27. 33.  
V. 11. I had not thought— and lo] God crosseth the conceits of his children to their great comfort, and is good unto them far beyond their expectation; Jacob thought never to have seen the face of Joseph, and now he seeth both him and his sons.  
V. 12. from between his knees] Joseph sitting down, his two sons kneeled before him betwixt his knees, whom Joseph thence brought nearer to his father, and set them in a convenient posture to receive the benediction of their grandfather, with imposition of his hands upon the: See the first An. on v. 14.  
he bowed himself] This bowing of Joseph might be ceremonial to his father, and religious towards God upon different grounds and motives; so the people bowed down their heads and worshipped the Lord and the King, 1 Chron. 29. 20.  
V. 13. toward Israels right hand] The right hand hath the pre-eminence of the left, because it is stronger, and more active,( although with some people, as with the Turkes, the left be the better hand) especially among souldiers, because it giveth a man some power over his weapons, commonly worn on the left side; and lest Paul should be thought to have the pre-eminence of Peter, as being placed in a picture or tablet on Peters right hand, some Papists will have it, that in ecclesiastical matters the left hand is better, though in civill the dignity belongeth to the right; but that is refuted by this instance of Jacob and Joseph, for blessing is an ecclesiastical, not a Civill thing.  
V. 14. Stretched out his right hand] Here we find the first mention of imposition of hands, which was afterward often used; First, in benediction, as Matth. 19. vers. 13. Secondly, in offerings, Levit. 1. 4. Thirdly, in testification or witnesse-bearing, and assenting, Levit. 24. 14. Deut. 17. 7. Fourthly, in extraordinary collation, or bestowing of gifts, and graces, Act. 8. 17. Fifthly, in miraculous cures, Mark 6. 5. Luke 4. 40. Act. 28. 8. Sixthly, in admission, and ordination of Magistrates and Church-officers, Numb. 8. 10. Deut. 34. 9. Act. 6. 6. and 13. 3. 1 Tim. 4. 14. which is used in the ordinary Ordination of Pastours of the Church, neither as implying a power to communicate the gifts of the Spirit, nor in any mystical, or sacramental signification in that ceremony, but as notifying the party ordained, to the eye by the hand, as well as to the ear by the tongue.  
upon Ephraims head] Because from him were to descend the Kings of the ten Tribes. Secondly, this Tribe in glory and numb●r was to be superior to the Tribe of Manasseh, as Jacob foretold, v. 19. Thirdly, because of Ephraim was Joshua to spring, who was to conduct the people into Canaan, wherein he was a type of Christ.  
Guiding his hands witting] Hebr. Making his hands to understand. Feeling with his hands which was the fuller, and bigger, he witting laid his right hand upon the head of Ephraim the younger, and so transferred the birth-right from the elder to the younger, as it was in the case of Esau and Jacob, Chap. 27. and therfore when the Tribes are numbered, Ephraim is mentioned by the name of Joseph, Num. 1. 32. and Manasseh by his own name, v. 34.& Rev. 7. 6. so in the sealing of the tribes it is said, Of the tribe, not of Ephraim, but of Joseph were sealed twelve thousand, Revel. 7. 8. intimating that Josephs prerogative descended upon Ephraim, not upon Manasseh. The douai Translators in their Annotations on this place would have it believed, that Jacob crossed his hands in blessing his grandchildren, to prefigure the form of the cross, and Christ dying upon it, whereas it is plain that Joseph having placed his sons so, that Ephraim was set next his left hand, and Manasseh next his right hand, Jacob meaning to bestow the blessing otherwise then Joseph conceived, and had plotted in the posture of them both, was occasioned to lay his arms across, that he might put his right hand upon the head of Ephraim, and his left hand upon Manasseh.  
V. 16. The Angel] The word Angel here, must be understood of Christ,( who is called an Angel, Mal. 3. 1.& Exod. 23. vers. 20, 21.) not of a created Angel, for a created Angel did not redeem him from all evil, as he saith of him in this verse.  
let my name be name] That is, Let them be name the sons, or seed of Jacob, or Israel. See Isa. 14. 1. Jer. 14. 9. Some Papists from hence would infer the Invocation of the deceased Saints; and presenting prayers and supplications to them; but others more learned( though Papists also) aclowledge an hebraism in the phrase, and expound it in the sense forementioned.  
multitude] As fishes do increase, as the Hebrew phraseth it, for they multiply exceedingly, and so did these sons of Joseph, for of them in▪ Moses his time were numbered eighty five thousand and two hundred men meet for war, Numb. 26. vers. 34. 37. which is above the increase of any of the Tribes, reckoning Manasseh and Ephraim as both reduced to Joseph, and descended from him, for none of his brethren in number of their issue were equal to his Tribe.  
V. 17. it displeased him] Joseph failed in binding Gods grace to the order of nature: Joseph was for the eldest sons pre-eminence, but Gods blessings go not by a carnal seniority, but by spiritual grace, and choice; so Abel, Sem, Abraham, Isaac, Jacob, Judab, and Joseph being younger, were preferred in favour before Cain, Japhet, Haran, Ishmael, Esau, Reuben, Simeon, Levi, their elder brethren: in this difference betwixt Jacob and Joseph we may note that betwixt the holiest and worthiest persons in nearest relations, as betwixt Jacob, and Joseph, there may be difference in opinion, affection, and endeavour for a time. See Gal. 2. 11. Act. 15. 39.  
V. 19. greater then he] More in number; so in the numbering of the Tribes, Numb. 1. there were reckoned 8300. men more of Ephraim then of Manasseh, and though Numb. 26. the Tribe of Manasseh have the exceeding number, yet after that again Ephraim is numbered by ten thousands, Manasseh but by thousands, Deut. 33. 17. and though both were the progenitors of eminent persons; as of Ephraim came Joshuah and Jeroboam, and others; of Manasseh, Gideon, Jephthah, &c. yet Ephraim in the placing of the children of Israel about the Tabernacle had precedence before Manasseh, Numb. 2. vers. 18. 20. and had the name of Joseph, as Manasseh had not, Numb. 1. 32. Revel. 7. 8. And in regard of the prevaling of Jeroboam over the ten Tribes, the name of Ephraim is taken for the whole kingdom of Israel, as Isa. 7. 2. and in divers other places; yet was that Tribe more guilty of Idolatry, then the Tribe of Manasseh, yea more then any, and in most kinds of impiety more infamous then any of the other; in whose example is seen the uncertainty of goodness by descent, and the proneness of corrupt nature to apostasy from God; when Ephraim, once so gracious with God, and man, as to have his name brought into a proverbial benediction, v. 20. fals so far from grace as hath been said, what trust then to succession of persons, for truth or goodness, whether in families, or Churches?  
V. 20. In thee] That is, in thy name; or using thy name; or with reference to thee, or for thy sake; for, for Josephs sake, and in his stead was the blessing of Jacob the father pronounced upon the heads of these two sons; so saith Jacob to Joseph.  
shall Israel] That is, my posterity, called by my name.  
saying▪ God make thee as Ephraim] A form of benediction shall be taken up in their names,( as in the blessing of Ruth, God make this woman like Rachel and like Leah, Ruth 4. 11.) for some special graces, and favours of God conferred on their persons, or their Tribes; which might be known among them, though it be not noted in the Scripture: and of those two Tribes as they were personally fruitful above the rest, so their portions in the Land of Canaan were famous for fertility, Adricho●. delft. Theatr. p. 23.& p. 70.& 75. So the Jews used, and at this day( as Fagius noteth) they use to say over their males, God put thee, or make thee as Ephraim, and Manasseh; and over their female children; God put, or place, or make thee as Sarah, and Rebekah. Of the like form in cursing, see Jer. 29. 22.  
V. 21. I die: but God] Though our nearest friends, as mortal and mutable in their condition, leave us, yet God that cannot die will not fail to be with us, and with our surviving posterity after us, if we by wickedness do not give him occasion to forsake us; as Deut. 23. 14.  
land of your fathers] Which they had by faith in the promise.  
V. 22. Moreover] Of this verse see the explication in the first Annot. on the 30. vers. of the 34. Chapter.   

CHAP. XLIX.  
Vers. 1. GAther yourselves together] To some that were then present he giveth this charge, to call the absent, that they may come together, and hear all at once, what he hath to say unto them at his farewell with the world; and he doubleth this charge, for it is repeated again vers. 2. they were brethren, and though divers in person, yet in him united as the branches in the stock; and by this joint injunction for their assembly unto him, he intimateth the union that should be among them, which the Psalmist highly praiseth, in the comparison of it to the precious ointment, wherewith Aaron was anointed, and to the due of Hermon, Psal. 133. vers. 2, 3. the ointment was most pleasant, as made up of many sweet ingredients, exquisitely tempered and put together by the art of the apothecary, Exod. 30. vers. 23, 24, 25. And the mountain of Hermon( which in the allotment of the Tribes was part of the portion of Issachar) was a very fruitful mountain, by the due of heaven descending upon it, where for that reason the cattle were fed, which were offered in sacrifice to God; Adrichom. delft. Theatr. pag. 36. col. 2. Such is the delight, and benefit of brotherly union; nor is it more acceptable, or profitable to man, then pleasing unto God, for where that is he is so well pleased with it, that there he concludeth the blessing, Psal. 33. vers. 3. he causeth blessedness to settle there, as it were solemnly enacting a law that unity and felicity shall dwell together; as on the contrary, discord, and distraction breed want, and woe not onely to particular families, but to whole States, and kingdoms, Mar. 3. 24, 25.  
that I may tell] Being now to leave the world he leaveth such advertisements with his sons, as the remembrance of them may do them good when he is dead; whose example should be a pattern to other dying men( though they have not the Spirit of prophecy as Jacob had) to deliver some memorandums at the time of their death to their surviving children, and friends, if they be apprehensive of the approach of it; and have understanding, memory, and speech to enable them; as to recount unto them what remarkable things have happened in their dayes, what notable judgements or mercies either upon the State in general, or particular persons God hath shewed in their times, and what have been conceived to be the motives, and means of either; what changes they have observed, and what peculiar acts of providence to make the condition of man either better or worse; what have been the ways, and methods of Satan to entice unto sin, and what helps and escapes they have had to get from it; what comfort and lightsomeness of conscience they have enjoyed in a sincere constant attendance on Gods Ordinances, and in an holy care to make their conversations conformable to them; and what discomfort they have felt by neglect of them, or straying from them; what they think of sin, and of this world compared with holinesse, and the happiness of the world to come; and for this purpose it would do well if they made some preparations in the time of health and life, by storing up such observable matter as may be like to work most effectually upon children, servants, and friends, who shall be witnesses of their last words; for a mans last words are the more headed by those that hear them, because first, then his heart being more affectionately set upon God, his tongue is the more likely to be guided by God. Secondly, because then what he saith is conceived to be spoken in sincerity; for whatsoever he doth in the time of life, and health, no man almost dare dissemble at his death. Thirdly, because with the words the person that spake them will be readily remembered, and the state wherein he was at that time he spake; which being the common condition of all men( for all are mortal) may dispose them to make a more serious application of all to themselves.  
tell you] He telleth them all together, what he hath to say to every one of them in particular, that every one may receive benefit, not onely by his own proper portion of Jacobs speech, but by his brethrens likewise. It was wisely done of Jacob thus to order his discourse unto them; that being good in itself, it might by communication be the more good; and it should be every ones desire( and will be so in such as are sincerely religious) not to confine those advertisements to one alone, or to a few, which they may with hope of more fruit impart unto many.  
last dayes]( 1 Tim. 4. 1. 2 Tim. 3. 1.) That is, in after-times, yet a great while to come: see and compare Act. 2. 17. with Joel 2. 28. More particularly in the last dayes, that is, your last state in this Land, when God shall bring you out of Egypt; and because he speaketh of the messiah( viz. vers. 10.) as far off as to his coming in the flesh, which was 1680. yeares after this prophecy, the state, and time of the Gospel may be called the last time, because after that there will be no change of the Church from christianity to the worlds end; before the flood, and a good while after, the Church was ordered without a written Law, until Moses, and then came in the levitical Priesthood, and Ceremonies, which lasted until Christ: Last of all came in the Christian Religion,( that Priesthood, and those Ceremonies being abolished) which without any change of Doctrine, or Sacraments, shall last until the worlds end. Now in that Jacob, when the eyes of his body were dim, Chap. 48. vers. 10. had his soul so enlightened as that it could pierce to the apprehension of future events so far off, and could discern through so many thousand dark nights as were to come betwixt the prophecy and the event, it is an assured evidence of the assistance of a Divine Spiri●; for neither human policy, nor judicial astrology,( for though a star was appointed to guide the Wise men to Bethlehem, when he was born, Matth. 2. 2, &c. all the stars of the firmament could not( if they had been consulted with) have  told any tidings of his coming many hundred yeares after this time when Jacob foretold it) nor Angel, nor Devil, could at Jacobs death( without a revelation from God) have prophesied of the Messiahs birth.  
V. 3. Reuben thou art my first born] As the eldest son, there belonged to him divers worthy, and honourable privileges; as that when the father was dead, he succeeded him in the headship of the family, so that his younger brethren were to reverence him, and rise up unto him as a father; to maintain the honour of this pre-eminence, he was to have a double portion to any of the rest in the estate of his father. So was it established by express Law in Moses time, that if a man had two wives, the one beloved, the other hated, or l●sse loved,( as it was with Jacob, Gen. 29. 30, 31.) he might not make th● son of the beloved first born, but should aclowledge the son of the hated first born, by giving him a double portion of all that he had, Deut. 21. 17. which,( though not by the instinct of nature, yet by some revealed light) with many other ceremonial particulars( which came into an express Law in after times) was in use and practise among the patriarches before the Law was written. See Annot. on Chap. 35. vers. 2.& on Chap. 48. v. 5.  
my might and the beginning] That is, the first effect of my paternal power, and vigour, whereby God enabled me to beget thee as a father first of all; and the first that of my family, and off-spring had the manhood and maturity of strength, as Deut. 21. 17.& Psal. 78. 51. Or, who by thy seniority and eldership shouldst have been the prime Pillar of my family.  
the excellency of] Thou shouldst, and mightest, as my first born, have enjoyed an excellency of dignity, power, and authority( with a double portion, as Deut. 21. 17.) above thy brethren, and therein I should now have confirmed thee, and thy posterity after thee, by my fatherly benediction, if thou hadst not lost thy birthright by thine offence; but as thou hast behaved thyself I must from God speak of thee otherwise then in my fatherly affection I could wish, or thou out of love to thyself wilt be willing to hear.  
V. 4. Unstable as water] Water hath a quality to cool, and make clean, but Reuben is not likened to it for that, because he was hot by lust, and unclean by polluting his father● bed; but he is compared to water for its lightness, and unstabilitie, which is easily moved by the winds into waves, and naturally cannot contain itself in its own bounds, but wheresoever it is powred out runneth to the lowest place; and for the greatest part of it, the Sea, it is in continual motion of ebbing, and flowing; such is the mind of a man lead away with his lust, as Reuben was: for concupiscence of women taketh off the constancy of man,( as we see in Solomon) making his hear● too effeminate, and feeble to be stable and steadfast in any good thing. The word here used is joined with vain, judge. 9. 4.[ vain and light: or, unstable persons] the word in the original rendered light, is the same which is here used; and with[ treacherous] Zeph. 3. 4. for they that are unstable, or light, or vain men, by their lightness, and unconstancie are easily drawn to be treacherous towards those that trust them, being apt to be deceived themselves, 1 Pet. 2. 14. they are ready to be used for deceit of others, and to divide from them to whom they should adhere; thence were the divisions and grudgings of the Reubenites among themselves, judge. 5. v. 15, 16.  
thou shalt not excel] The words in the original are Imperative, do thou not excel, or excel thou not, but the sense is Indicative, or prophetic; as our Translation hath it; and yet th● Hebrew phrase imports, that though Reuben may seem in his levity and unstablenesse to follow his own mind, and to do his own will, he doth thereby undergo the curse which God as by a kind of commanding law hath laid upon him, as David observed of Shimei his cursing, 2 Sam. 16. 11. and accordingly it appeareth in the holy history, that he did not excel either in the number of his Tribe, as it is in the 33. of Deut. vers. 6. after the original reading; or in valour, or any excellent achievement.  
Because thou wentest up] For a pang of lawless lust, and a moment or two of sinful pleasure, he lost the prerogative of his birth-right, which would have been a settled and perpetual honour to him, and his posterity: So far doth sensuality besot and befool men, when they give way unto it, and therefore is the lustful wanton by the Wise-man called a simplo one, a young man voided of understanding, Prov. 7. 7. and his going to the house of an harlot compared to a fools going to the correction of the stocks, vers. 22. Reuben might haply think that this fact, committed about forty yeares before, was now both forgiven, and forgotten; and it is but barely related, not reproved, in the first notice taken of it, Chap. 35. 22. But it is not time,( how long soever) but true repentance that taketh off the guilt of sin; and God is always free to take his own time, either to reprove, or punish it, to whom al things are always present, though in years, or ages they be never so far distant, and not only slipped out of the memory of man, but razed out of all Records, and human● memorials: which must admonish us still to renew our repentance, and in our riper yeares to bewail the wickedness of youth, and to pray for pardon of it, as David did, Psal. 25. 7. and withall, to beware that we misdeem not the judgement of God, when it doth not presently proceed to the punishment of offenders, since it neither winkes nor sleeps towards the wicked, but forbeareth, that his goodness may led them to repentance, Rom. 2. 4. or if they remain impenitent, that upon their treasuring up of wrath against the day of wrath, they may be more liable to the righteous judgement of God, vers. 5.  
He went up] He spake to him before, now, as in indignation at him turning his eyes from him, he directeth his speech to his brethren, that they may take his censure as a cantion unto themselves; whereby we see that zeal against sin may consist with charity to the sinner, for Jacob, as Reubens father, as inspired now by the Holy Ghost, as a dying man, was doubtless free from malice towards him, and all the world; So it was with dying David, when he gave advice to Salomon to do justice upon Shimei; 1 King. 2. 9.  
V. 5. Brethren] In evil, Proverb. 18. 9. not more naturally of kin by blood, then morally and mortally by cruel bloodshed, principally in the massacre of the Shechemites, Genes. 34. 25. and it may be also in conspiracy against Joseph, as those of the Tribe of Levi and Simeon were against Christ( of whom Joseph was a type;) for Levi, it is certain his Tribe was deeply guilty of his death, for the Priests, who were of that Tribe, were his most bitter, and bloody enemies; and( as some say) Judas was of the Tribe of Simeon.  
V. 6. O my soul come not] By this pathetical Apostrophe, or converting of his speech from Simeon, and Levi to his soul, he professeth his zealous detestation of their outrageous act, lest when he was dead he might have been thought either a favourer of it, or not an enemy to it; and it is a point of pious prudence( especially in persons eminent for godliness) before their death to clear themselves of such aspersions, or suspicions, as upon their silence might be imputed unto them, with prejudice to the religion they have professed; and for this reason, it is well done by many learned and godly Protestants, to make a confession of their faith at their death, that Papists may not be believed, when they r●port their apostasy from the true Church to the Popish, as they did of Calvin, Beza, and others.  
Mine honour, be not thou] By honour may be meant his soul, which is the honour and glory of a man; and by the word here used for honour, or( as some read) glory, is sometimes understood the tongue, as Psal. 16. 9. and Psal. 30. 10. Act. 2. 26. for that also is the glory of a man above the dumb creatures, and by an eloquent use of it one man glorieth above another. The meaning may be, that he neither consented to them in word, or thought, and therefore he would not suffer in his honour and reputation for their sakes; and though some would glory in the contriving and success of such a mischievous design, he was so far from glorying in it, that he did detest and abhor it.  
slay a man] That is, Hamor the King, the Prince Shechem his son, and their subjects the citizens; for the singular number is put for the plural, as the plural number is also divers times put for the singular in the Hebrew tongue.  
self-will] If in sudden wrath the ill dead had been done, it had not been so bad, but there was time to consider of the project, and reasoning against it, and a wilful resolution against that reason; and the more wilful, especially upon deliberation, the more wicked.  
They digged down a wall] The words( as some render them, for they are ambiguous) are, They houghed an ox, or bull, so the Seventy, by the bull meaning him who like a bull rushed upon a rape, and who was as the bull of the herd, the chief of the city; but an ox is put for oxen, the singular number for the plural, and so the words are understood of the violent driving away of the spoil of the Shechemites cattle, Chap. 34. 28. and cutting them with their swords that would not drive sociably with the rest of the herd. But the best reading is, they digged down a wall, and though it may be then the city was not walled, they made some violent breaches into the walls of particular houses, or chambers, and most likely where Hamor or Shechem were, because their chief quarrel was at them, for the abuse of their sister.  
V. 7. Cursed be their anger] He nurseth not their persons, but their wrath; we must pray rather against the wickedness of the persons, then against the persons of the wicked, as David prayed not against the person of Ahitophel,( as that he might come to nought and hang himself as he did) but that God would turn his counsel into foolishness, 2 Sam. 15. 31. Yet sometimes he nurseth wicked persons, Psal. 109. from the 17. to the 20. and else-where, whereof we may say, that his cursing might be either a prediction, not an imprecation; or if so, yet conditional,( upon supposal of their perseverance in sin, or unless they repented) not absolute; or if absolute, Davids judgement, and zeal being guided by Gods Spirit,( as Jacobs now was) that might be lawful to them, which to persons not so qualified would be unlawful: much less is it lawful to do as Simeon and Levi did, for that of Solomon is a good rule in the general, Say no●, I will recompense evil, but wait on the Lord, and he shall save thee, Prov. 20. 22. And if Jacob by this meant any evil to the persons or posterity of these two sons, it was but a temporal evil, and that not without the condition of impenitence.  
I will divide them in Jacob] By Jacob and Israel here must be meant not the person, but the posterity of Jacob, or Israel; and whereas he saith, I will divide them, he meaneth, God, by whose Spirit he spake, would divide them, or that he would divide them by his prediction, or prophesy, as it were, passing his word they should be divided; as Ezekiel is said to come to destroy the City, Ezek. 43. 3. where the meaning is,( as in the marginal variation on that place it is rendered)[ when I came to prophesy, that the City should be destroyed] Now Simeon and Levi, they were not only divided from each other,( for so it was with the other Tribes) but their separation was different from the rest; First, for the Tribe of Levi it is clear, and certain, that it had no distinct portion of the Land of Canaan, but only certain Cities allotted, dispersedly placed among the other Tribes, which were to the number of forty eight, Josh. 21. 41. but the Levites themselves had none inheritance, Josh. 13. 14. but tithes and oblations, which was an occasion of dispersing them abroad, when they went about to gather them. But after their zealous execution of the command of God( by Moses) upon the principal offenders in the Idolatry of the golden calf, Exod. 32. 26. &c. this dispersing of theirs was converted to a blessing, for they were consecrated to teach Jacob Gods Judgements, and Israel his Law, Deut. 33. 10. So the people had the benefit of their instruction. and they the honour and acceptation due to that office. And for the Tribe of Simeon, as it was less honourable then the rest, and had in the more contempt for the wicked act of Zimri the son of Salu, a Prince of a chief house among the Simeonites, Numb. 25. vers. 6. 14.( for which cause it is conceived Moses would not vouchsafe to bless it with the other Tribes, Deut. 33.) so it was divided; for first, it was not provided for by a distinct portion, but was as it were an Inmate to the Tribe of Judah; and that, not so much for Simeons sake, as because Judah had too much, ou● of the portion of the children of Judah, was the inheritance of the children of Simeon, Josh. 19. 9. So that the Tribe of Simeon was under Judah, till God gave them the place of the Amalekites, 1 Chr. 4. 43. Thus they were divided, part living there,& part in the Tribe of Judah, as hath been said. This curse of their division is denounced as a meet punishment for their cursed union. It so falls out many times by the distribution of divine Justice, turning many wicked conspiracies into mutual hostilities. And w● see by experience, none are more bitter against each other, then those whose society hath been too sweet, and communion too near, that hate being mutual, and reciprocal; which was but on one side in the business of Amnon, and Thamar, 2 Sam. 13. In setting down this curse so fully, we may observe the sincerity of the sacred Writer, who( though he were descended of the stock of Levi) committeth to perpetual record the crime, and curse of his progenitor: if his pen had been guided by any motion of flesh and blood, he would not have blazed his sin, and shane in this sort; but this is the manner of those who are guided by Gods Spirit, to dishonour themselves to honour God; So doth Moses again, Exod. Chap. 4. and so did David, 2 Sam. 6. 21, 22. Jonab, Chap. last, Paul and Barnabas, Acts 14. verse 14, 15.  
V. 8. shall praise] The passages betwixt Judah, and Joseph his unknown Brother, but known Lord of Egypt, Chap. 44. vers. 16. 18, &c. and his pleading and prevailing with his father for the sending of Benjamin thither, Chap. 43. 3, &c. show him to be a man of good parts, and spirit, yet this seems rather to be spoken not of the person of Judah( who died in Egypt, and while he lived did no great matters to make him famous, nor did appear in any pre-eminence, being obscured with the splendour of Joseph, and in a state of subordination under him) but of the Tribe which excelled in courage, vers. 9. in dignity, vers. 10. and in sincerity to God; for when others are blamed for their deceit, Judah is commended for his fidelity, as in the 11. of Hosea, Ephraim compasseth me about with lies, and the house of Israel with deceit, but Judah yet ruleth with God, and is faithful with the Saints, Hos. 11. 12. The word used by Jacob hath an elegant allusion to the name of Judah coming of Jadah, to praise, or to confess; and while they praise him they shall confess his prelation above them. It is observable that Judah having formerly offended with Thamar, his fault is passed over in silence, while the sin of Simeon and Levi is remembered with reproach, and imprecation; whereof the reason may be, that as the crime of these conspiring brethren was more heinous, so their dispositions were more harsh, and hard hearted; for Judah confessed his fault with terms of aggravation, Chap. 38. 26. and they stubbornly stood to what they had done, when their good father with much grief and anguish of heart rebuked them for it, as fearing the mischief that might come of it, even to the ruin of himself and all his family, Chap. 34. vers. 21.  
in the neck of thine] This implieth the courage of Judah to pursue his enemies, and his prevailing over them; which is observable in that Tribe above the rest, for it was the Tribe which was first in rank in the Israelites marching in the wilderness, Numb. 10. 14. and first took the passage through the read Sea, and the first that( when Joshua was dead, by the appointment of God, set upon the Canaanites, and got the victory, judge. 1. vers. 1, 2, 4. And of this Tribe was David,( whose speech, 2 Sam. 22. 41. agreeth to this) Zerubbabel, and many other valorous, and victorious warriors.  
thy fathers children shall how] He saith, thy fathers children, rather then thy mothers, as in Isaacs blessing of Jacob, Gen. 27. 29. for Isaac had but one wife, so it was all one to have given the blessing to the issue of the parent of either sex; but in Jacob the case was otherwise; where they that had all one father, had divers mothers; some whereof were wives, some handmaids.  
bow down before thee] This was literally most verified in David, and Solomon, who were of this Tribe; and spiritually in Christ, the Lion of the Tribe of Judah, Revel. 5. 5. to whom all knees shall bow, Phil. 2. 10.  
V. 9. Lions whelp] The courage of Judah is compared to a Lions whelp; such was the Tribe of Judah in the first assays of war in the time of Joshua; afterwards it increased to the vigour of a Lion at full age, and old, in comparison of a whelp, such it was in Davids time, and by age and experience subtle as well as strong; for David of that Tribe was so wise that Saul was afraid of his wisdom, 1 Sam. 18. vers. 5. 14, 15. and very courageous; see 1 Sam. 17. from vers. 32. to 51. as the Lion above other beasts, who by his courage, and strength is a King over them, Numb. 23. 24. Prov. 28. 1.& Chap. 30. vers. 30. Amos 3. 8. Mic. 5. 8.  
from the prey my son] That is, having taken the prey thou hast gone up in a triumphant manner.  
be stooped down, he couched] Jacob varieth the person, sometimes speaking as to his son, sometimes speaking of his son, as the prophetic Spirit moved him; such variations are used in the Scripture; the meaning is, that as after full satisfaction by spoil and prey the Lion coucheth down to rest, so after great victories of the Tribe of Judah, by the successful valor of David there should be rest, and peace under the reign of Solomon his son, of which it is said, Judah and Israel dwelled safely every man under his vine, and under his fig-tre● from Dan even to Beersheba( that is, from one end of Canaan to another) all the daies of Solomon, 1 King. 4. 25.  
who shall rouse him] His enemies shall so fear him, that they will not dare to rouse or provoke him.  
V. 10. The sceptre shall not depart] All Christian Writers generally expound these words as a prophecy of the coming of the Messiah, that is, Christ, and of the authority, state, and condition of the Tribe of Judah, or of the Jews( who take their name from him) with reference to the Messiahs coming; and hereto agreo many of the learned Jews, as we see by the testimonies of Manass. Ben. Israel, in his 65. Quest. upon Genesis, though in the particular exposition, and application, there be much difference, not onely betwixt the Christians and the Jews, but betwixt both sorts of them among themselves; the words which are of most importance in the prophecy, which require the most exact discussion, and clearing, are the words sceptre, Judah, and Shiloh; yet the other words, having some ambiguity in them, must not be slighted. First, for the word sceptre,( in the Hebrew Shebet) in its first signification it is taken for a Rod, or a staff, as the Rod which marked out the Tithe, Levit. 27. 32. is called Shebet. Secondly, because there might be a Rod or staff of other matter, in figure and measure like unto that which grew out of a three; the same word is used for that Rod which is made of Iron, Psal. 2. 9. Thirdly, it being the use of such as are in authority to have a Rod, or staff in their hands, as a sign of pre-eminence, and power( as Judah had his staff, or rod, Gen. 38. 18. and Moses his, Exod. 4. 2.)( though the word be Matteh and not Shebet) a staff or rod is taken many times for the rod, or staff of a Magistrate, but especially for that of Kings; and because, though Kings at the first used such staves as naturally grew, yet afterwards( for greater glory and majesty) they were made of gold, as Hest. 4. vers. 11. thence fourthly, by a metonymy, whereby the sign is set for the thing signified, the word Shebet, or sceptre is taken for a kingdom, Dominion, or power of Government; as, The Lord hath broken the staff of the wicked, the sceptre of the rulers, Isa. 14. 5. where the former word is Matteh, the latter Shebet; and there are many other places where it is used in the same sense. Fifthly, the word Shebet, signifieth a Tribe, judge. 18. 19. either because the Tribes came of one stock, that is, Jacob, as many rods or branches out of the body of one three; o● because every Tribe had a several Rod, with its name written upon it, Numb. 17. vers. 1. 2. though there the word be Matteh, not Shebet, which is also divers times taken for a Tribe; as Numb. 1. 4. 16. Sixthly, because a rod or a staff is used to strike withall, and stroke are not endured without pain; the word Shebet is taken sometimes for a blow, a wound, or for affliction, because when it is felt, the body and mind both are afflicted: So saith Job, Let him take away his rod from me; the word is Shebet, Job 9. 34. There be other acceptions of the word Shebet, but they nothing concern the explication of this Text. In this place the word sceptre, or Shebet in the Hebrew, may be taken first, for a Rod, or sceptre, or some other thing which is carried, either by Magistrates, or by others before them, to import their power, and imprint a terror in the minds of such as are subject to them, Rom. 13. vers. 3, 4. As before the roman Consuls were carried Rods and Axes, and our Magistrates have a staff in their hands, a Mace or Sword carried before them by others, which are not to be taken onely for ceremonies of State, or power, but for monitories of duty, as of justice in the Governours, and of obedience in those that are under their charge. Secondly, for that which is signified by a sceptre, that is rule, dominion. Thirdly, the word Shebet a sceptre, is taken for a Tribe, judge. 18. 19. So it may be said that the Tribe of Judah,( that is, the posterity of Judah bearing his name, as the posterity of Jacob, or Israel, bare the name of Israel) shall not fail, neither in succession, or appellation and title, until Shilob come.  
shall not depart] He sheweth not when the Government shall begin with Judah, but when it is begun, how long it shall continue, and hold on, and when be at an end; to wit, at the coming of Shiloh: this continuance or not departing of the sceptre, presupposeth an approaching or coming of it to that Tribe, and both together are evidences of Divine favour, if they be so taken and so used as they should be: when therefore the royal sceptre is conferred on any Family or Tribe, and continued for many successions in one line, or pedigree; or when nobility, and Gentry is with honour lineally drawn down in a great length for many descents, it must not make men proud of the antiquity or eminency of their parentage, or disdainful of others, whom therein they excel; but humble and thankful to God, gentle, and courteous to all, contumelious or injurious to none; otherwise if they be haughty in themselves, harsh unto others, the dignity or gentility of their birth, though never so ancient, is rather inveterate 'vice, then venerable virtue, and indeed rather profane gentilism then Christian Gentility.  
from Judah] By Judah is meant not the person of Judah, because the prophecy foreshoweth what shall befall in the last dayes, vers. 1. but the Tribe of Judah, or the Nation of the Jews with relation to that Tribe: this blessing of Jacob looking beyond the person of Judah, and a great part of his posterity, may admonish us to reach out our respects to the good of those, who are remote, and far distant from us; a consideration which may correct the common neglect of most, who confine their care to their own times, not caring what becometh of those, who must come after: hence are some so indifferently minded to the remainders of Idolatry, that while they fear no return of it in their time, they forecast no caveats for the future; so many wast woods, and very few plant any, not thinking what need their posterity may have of timber to build, and fuel to burn; but many more rashly rush into marriage, not thinking so far before-hand, as to their next issue, not counting beyond the dual number of man and wife, to provide an inheritance for the heritage of the Lord, Psal. 127. 3. which may increase to a numerous posterity.  
nor a Law-giver] Heb. a Scribe. That is, one that hath the power of making laws, whether of himself, or with others, so that he hath the pre-eminence either in proposal, or in confirmation of them, or writing them for Rules unto his people.  
from between his feet] To the sceptre a Law-giver is joined; so that the power of the Ruler is not merely arbitrary, but legal, as a power put into rule of law; for the sway of the sceptre, is not lawless or boundless: this Law-giver shall come from him by lineal descent. The phrase[ from between his feet] may be a modest Periphrasis of the parts of generation and birth, as Deut. 28. 57. and may mean his descent from Judah; or between his feet, may note some eminent officer sitting under the chief governor, between his feet, or at his feet, Deut. 33. 3. and in his name, or by his power propofing laws to be made, or pronouncing, or publishing them, when they are made: but the former exposition is the better, as noting the honour and power, not of one that sitteth under him,( who may be of another Tribe) but of one that cometh from him; and so the modesty of the Scripture phrase is to be marked, keeping so far off the mention of the part intended, as from the middle to the feet: So the denial of nearest familiarity is phrased by not knowing of a man, Gen. 4. 1. judge. 11. 39. 1 King. 1. 4. Matth. 1. 25. Luk. 1. 34. and easing of nature is veiled over with the phrase of covering the feet, judge. 3. 24. 1 Sam. 24. 3. which was done by the sidenesse of the upper garment in use among the Jews; See the marg. variat. on the second of Kings, 18. 27.& the marg. variat. in Arias Montan. Bible upon Isa. 36. 12. See also Isa. 7. 20.& Exod. 4. 25. Which may turn to the rebuk of such as apply their wits to impure jests, as divers do, especially such as are poetical; it is not much unsuitable to the roman Poets to be obscene in their conceits, as many of them were, for they took a Strumpet for a Goddesse, but it is most repugnant to the profession of a Christian who believeth in a Virgin God, the son of a Virgin Mother, to vent such immodest fancies as may make the face of a modest person to blushy, when they are red or heard.  
until Shiloh come] The word Shiloh, saith the Jesuit Salmeron, prologue. 4.( that he might bring in the Scripture of our Saviour as suspected to be corrupted by the Jews) signifieth nothing, but he is confuted by the best Hebricians in their Dictionaries, and by many of his own side in their Commentaries; the Popish party following the vulgar latin render the word he that is to be sent, as if the original word were shiloach from shalach, he hath sent. But the word in the Hebrew text is Shiloh, derived from shalah, which signifieth to cease and be quiet, and peaceable; and the same is taken not only in a passive sense to be so, but in an active, to make so, and so it is put for a prosperous, or safe maker, or Saviour, the Author of quietness, and safety to others; it is taken also for the tunicle or skin in which the child is wrapped in the mothers belly, because there the child lieth in peace and quietness; whence by an usual metonymy or figurative taking of the continent for the thing contained( as the Cup for the liquour in the Cup, the house for the people in the house) it is taken for the child that was wrapped in it. In both senses it is applied to Christ, for he was most quiet, and peaceable, of whom it was foretold that he should not strive, nor ●ry, nor should any one hear his voice in the streets, Isa. 42. vers. 2. Who endured contradiction of sinners against himself, Heb. 12. 3. and when he was reviled, reviled not again, 1 Pet. 2. 23. Who was brought as a lamb to the slaughter, and as a sheep before the shearers is dumb, so he opened not his mouth, Isa. 53. 7. and by this he was a Peace-maker for others, and a Saviour of others; for, as the Prophet saith, The chastisement of our peace was upon him, and by his stripes we are healed, vers. 5. that is, he was chastised that our peace with God might be procured; He was wounded for our transgressions, and bruised for our iniquities, vers. 5. that we might sleep in a whole skin, and obtain safety by his slaughter. And in the other sense as Shiloh is taken for a son, he is Shiloh, that is, a son of the lineage of Judah; It is evident( saith the Apostle) that our Lord sprung out of Judah, Heb. 7. 14. and therefore as Judah is compared to a Lion, v. 9. of this Chapter, so is he called, the Lion of the Tribe of Judah, Revel. 5. 5. wherein the Elders who used that phrase might allude unto the title given to Judah in this Chapter, and whereto our Translators direct the Reader in their marginal reference set upon Revel. 5. 5. until Shiloh come the sceptre shall not depart from Judah, but then it shall; whereby it appears that God appoints the periods of kingdoms, and States; whereof, besides many others, there is an illustrious evidence in the finishing of Belshazzers kingdom, Dan. 5. 26. and as the periods, so the pauses and stops of government by insurrection, and rebellion, are to be referred to the same over-ruling power, as that of the Irish Rebels, of which we must conceive, that his providence is not asleep, but his justice awake, and that in their devilish cruelty there is a Divine chastisement; which must admonish us to conclude a Peace with God by making war with sun, and to beseech him to take part with his own people, and to make good the Cause of his son Christ Jesus against the band, and faction of that man of sin, the son of perdition, designed to destruction, 2 Thess. 2. 8.  
The summary sense of this Proph●cie made up out of the explications forementioned may be thus: The authority of ruling in the highest degree of pre-eminence, and the longest time of continuance( though in a divers form of Government) shall be in the Tribe of Judah; or if in any other Tribe, yet so, that Judah shall have the name, and honour of the kingdom, commonweal, and people who are of the posterity of Jacob or Israel, which shall not be styled the kingdom, commonweal, or people of Reuben, Levi, Gad, or Naphtali, &c. but of Judah; nor they Reubenites, but Judaei, Jews; and that Tribe shall be a distinct Tribe of itself, and shall neither be confounded, nor obscured as the other Tribes after their captivity in Babylon, but( which cannot be affirmed of the r●st) it shall evidently appear who rightly deriveth his pedigree from that Patriarch; of which honour, when once it is possessed, it shall not wholly be deprived until he come who is Shiloh the Prosper our or Saviour, the son of Judah by lineal descent; and the true expected Messiah Jesus Christ; and about the time of his coming( if we take it not punctually for the day, or month, or year of his birth, but with some latitude of time, as a little before, and a little after, for an orderly accomplishment of the prophecy) shall the Jewish commonweal be dissolved, and their Government broken in pieces, they dispersed, and scattered in several Countries, without any governor or Law-giver of their own Nation, and wholly in the power of the Princes, or Potentates, or States in whose Land they live.  
When, and how this prophecy was to take effect.  
They that conceive this prophecy within a while after Jacobs death took effect, are mistaken, for the first Magistrate the Israelites had out of Egypt, was Moses, sti●red up by God for their deliverance from their yoke of bondage, about two hundred years after the death of Jacob, and Moses was of the Tribe of Levi, not of Judah; and though the Tribe of Judah were first in the march, and his Standard placed foremost, Numb. 10. 14. yet was Moses the Supreme governor over all the Tribes. After him succeeded Joshua, and he was not of the Tribe of Judah but of Ephraim; afterwards was the Government by Judges for three hundred yeares, in that time there were successively fifteen, of which onely two, Othniel and Ibzan, were of the Tribe of Judah: After these Judges came up the Government of Kings, of whom the first was Saul, but he was not of the Tribe of Judah but of Benjamin; after Saul succeeded David, and he indeed was of the Tribe of Judah, and began his reign in the year of the world, 2891. 636. yeares after this prophecy of Jacob; so long was it before this prophecy began to work towards effect; and therefore Jacob said not when Judah should begin to sway the sceptre, but having begun how long it should hold on; and it continued in that Tribe until the captivity of Babylon; viz. four hundred thirty seven yeares: during this time was that eminently seen which is said, 1 Chron. 5. Judah prevailed above his brethren, of him came the chief rulers, vers. 2. and the royal Regiment ended in Zedechiah, 2 King. 24. 17. After the captivity, the dignity of the tribe of Judah( returning as an entire Tribe, as the others did not) revived in Zerubbabel a Prince of the Tribe of Judah, and from him continued the principality in that Tribe by the space of two hundred and seventy yeares, until the Maccabees, of the Tribe of Levi, got into the Government as high-Priests; of whom some took upon them to be Kings; the first that did so was Judas Aristobulus who put the Diadem on his head, and caused himself to be called a King, as Josephus sheweth, Antiquit. lib. 20. cap. 8. which to Hircanus was forbidden by Pompey,( when he had taken Jerusalem by force) though he committed the government of the Jewish Nation unto him, Ibid. These were called Assamoneans from the first of that rank, Mattathias Assamonaeus,( as is commonly conceived) but Jacobus Boulduc labours to prove a misprision in the word Assamoneans, and he will have them rather called Cedmoneans, from Onias Priscus, Heb. Cedmonaeus, betwixt whom and that Mattathias there were nine, who were successors to the one, and predecessors to the other; and he takes them to be a Sect, o● society, as the Enoscei, or Esseni, which are far more ancient then the Maccabees; and conceiveth that though they were Priests, they might be of the Tribe of Judah, as well as of Levi. Jacob Bouldue of the Church before the Law, lib. 1. cap. 17. These( as he maketh the computation) continued until Herod the Askalonite began to reign; which was about the thirty fourth year before the nativity of Christ. For a great part of which time there was a Synedrion, or Sanhedrim( as some commonly and corruptly call it) or Senate, which was threefold; the first consisted of three persons, the second of twenty three, the third and principal of seventy two; in whom was the Supreme power; these though at first they might be chosen six● out of every Tribe( except the Tribe of Levi, and out of that but four were chosen, as Junius conjectureth in his exposition on the place) yet after the captivity it consisted most of the Tribe of Judah, of whom the chief were the posterity of David; those carried the greatest sway in elections; and of this Tribe with the Tribe of Benjamin,( which stuck to Rehoboam when the other ten Tribes revolted) consisted the main body of the commonweal, and so Jacobs posterity were called not Reubenites, nor Simconites, &c. but Jews from Judah. So taking the sceptre not merely for a sign of regal authority. but for a principality, and pre-eminence of power,( though with a divers form of government) the Tribe of Judah carried the credit from all the rest, even until Herod( who was an Idumean) was made King of Jury by the roman Senate; Josephus Antiq. l. 14. c. 26. which was about the time above said before the birth of Christ; but yet the authority of the Sanhedrim, or Synedrion forementioned, continued until Herod in the thirtieth year of his reign slay them all; Josephus Antiq. lib. 14. cap. 17. page. 362. yet some power and authority remained in the Jewish Nation, and consequently in the Tribe of Judah,( which made the principal part of their commonweal) for they had a Synedrion after this in their Synagogues, as is plain, Matth. 23. 34. Act. 5. 17.& Chap. 9. vers. 1, 2.& 23. 5. in which, beside the high-Priest, there was another President, as some hold; and though after the coming of Christ, the romans restrained the Jews authority in capital punishment, Joh. 18. 31. yet all but such they might exercise according to their law; and sometimes leave was given to inflict capital punishment according to their law: see Joh. 19. 7.& 18. 31. and sometimes they did as much without leave, as Act. 7. 59. wherein they were sometimes winked at, sometimes punished: for though they had a law to ston unto death, Deut. 21. 21. yet for stoning James the brother of Jesus was Ananias deposed from the Priesthood, Joseph. Antiq. lib. 20. cap. 8. so that the Jewish power, or sceptre departed by degrees, for it was much weakened by Pompey, Joseph. Antiq. lib. 14. cap. 8. after that it was much shaken by Herods intrusion, but not finally broken, until the destruction of Jerusalem, by which time it was manifested, that Shiloh was come; and after that the Jews had no form nor face of commonweal, as before, nor any authority or distinction of any Tribe, as before they had: hereby then it is evident, that the Messiah is come, whereby the Christians may be confirmed in their faith, and the Jews convinced of obstinacy. Where they seek to clear themselves by objecting that this Shiloh or Messiah must come in the last dayes, but our Messiah came many hundred yeares ago, long before the last dayes; to this the Annot. on vers. 1. will be sufficient answer. Some will have Saul, and some nabuchadnezzar to be the Shiloh, but with manifest repugnancy either to the tenor, and intent of the Text, or evidence of story. Some put in other cavils, but the wiser, and learneder Jews renouncing them all, give way to the reference of Judahs sceptre to Shilohs coming, as not come to pass before the birth of Christ; but withall they would fain make the world believe that Shiloh the Messiah is not yet come; and therefore they yet pretend to have Princes of the Tribe of Judah and lineage of David; So Manass. Ben. Israel ex Rabbi Isaac Quaest in Gen. 65. But all men of judgement know they are but Impostures, and ridiculous pretences, since their genealogies are perished, their Tribes confounded, and they no where enjoying any Scepter-like sway, but being merely in subjection in the several Countries where God hath scattered them.  
to him shall the g●thering] When he is revealed to be a Saviour both by preaching and doing, the people not of one Nation onely, but of all Nations shall be gathered together into Churches to hear the glad tidings of salvation by him, and shall present their service, and worship to him; for( as Haggai calls him) he is the desire of all nations, Hag. 2. 7. for though in his passion, his beauty was obscured, as the sun was eclipsed, so that there appeared no no form or comeliness, no beauty that he should be desired, Isa. 53. 2. yet even then to spiritual eyes, he was white and ruddy, the chiefest of ten thousand, Cant. 5. 10. white in innocency, ruddy in shedding his blood with patience; yea so desirable, that the Jews did wait for his law, and the Gentiles seek him, Isa. 11. 10. and put their trust in him, Rom. 15. 12. and in him find rest, a glorious rest, Isa. 11. 10. to his mountain the Nations have flowed( according to Isa. 2. vers. 1, 2.) in thousands of temples, and gatherings of the people in them for his service; so that this part of the prophecy is clearly fulfilled, and the former part,( though in itself obscure) more cleared by it.  
V. 11. unto the vine] Because the close of the precedent verse is expounded of the Messiah, some conceive these words to be prophecy of him also; for the spiritual blessings that he brings with him are signifi●d by the mountaines dropping down new wine, and the hills flowing with milk, Joel 3. 18. by which is meant the plenty of Evangelicall preaching, and of divine grace; and applying the words to him they are transformed from the literal sense into an allegorical, thus, the Messiah shall bind with the cord of faith, and hope, and charity, unto his vine; that is, unto his Church; his foal or asse-colt, that is, the people of the Gentiles, being as a young colt not accustomend to the yoke of the law; and the ass, that is, the people of the Jews, to the choice vine, that is, to the Messiah himself; and to strengthen this interpretation, they red the words thus, binding his foal to the vine, and his ass, O my son to the choice vine; the word be●i, if Jod be an affix, sign fieth my son, and the word Sorec, signifieth a choice vine; but the difficulty lieth in the word beni, where Jod is sometimes paragogicall, or redundant, and so it is in the first word asri, binding, in this verse; now taking the word beni paragogically, it is not to be red O my son, but to be construed with the next word, and so it signifieth the son of his ass, that is, the foal of his ass; for the young of any creature is called in the Hebrew phrase by the name of a son, as a calf is called a son of the herd, or beefs, Gen. 18. 7. and lambs are called sons of the flock, Psal. 114. 4. and a young unicorn, the son of the Unicorne, Psal. 29. 6. and reading the words thus, they may( notwithstanding the interposition in the precedent verse) be a continuation of Jacobs blessing of Judah; wherein( though we should red the words O my son) he might vary the person, as in the ninth verse; and taking Vines as a part of his blessing, they may import such abundance of fruitful Vines, that the asses, accustomend to eat thistles, might mend their diet, and feed upon Vine leaves; or that the portion of the Tribe of Judah should be so well furnished with Vines, so well grown, that the ass might be tied to them as to other trees; and so stored with grapes, that he should not need to be shifted from Vine to Vine for his load, but might have it from one Vine alone, See Numb. 13. 23. And though some part of Judahs portion were smitten with barrenness by the burning of sodom, yet the greater part remained untouched, which might by the blessing of God have a recompense of that loss; for it was the best and largest portion of the Tribes, as Adricom. describeth it, Theatr. pag. 38. and Artas Montan. in his Book called Chaleb, saith the like, expressing the situation of it, all to be in the South, which makes much for the fertility thereof; and he addeth also that it was very spaciou●, and copious in Vineyards, and pastures, so that in the abundance of provision for meat and drink, for food and raiment, this prophecy of Jacob was abundantly verified after the letter.  
blood of grapes] The juice of the grape is called blood by a figurative speech, without any reference to a sacramental sense; See Deut. 32. 14. no marvel then if it be so called when it is used to signify the blood of Christ; but it is strange, that they that take upon them to be great Divines, will be so gross as to stick to the letter, and not admit of a figure, when our Saviour called the wine of the Sacrament his Blood, and the bread his Body.  
V. 12. read with wine] The redness of the eyes is procured by the quantity of wine, especially of that which is of the best kind, and hath spirits of the strongest operation, Prov. 23. 29 30. all these are implyed by this phrase; which gives no allowance to excessive drinking, no more then our Saviour doth to theft, when he compareth himself, in his coming, to a thief, Revel. 3. 3.  
white with milk] By the former phrase the fruitfulness of the Vineyards is prophesied, by this the blessing of the pastures, abounding with cattle, and they with milk.  
V. 13. Zebulun— at the haven of the Sea] The portion of this Tribe was near to the River Jordan, in the fruitful region of Galilee; extending in length from the Lake of Genesareth to the shore of the great Sea, which is nigh unto Mount Carmel; the breadth of it is about five miles from Mount Tabor extended toward the North; and the situation of Zebulun was commodious for commerce, for it did not only extend to the Sea, but bordered on such parts of it as afforded fit and safe havens, and harbours. So that when they of Zebulun went out to ship, they might be cheerful in their sailing( though the Sea be fearful to such as are faint-hearted) according to the blessing of Moses, rejoice Zebulun in thy going out, Deut. 33. 18. In this prediction of Jacob, if there were nothing else in it memorable, we have this to observe( as of that he foretelleth of some other Tribes touching their portion in the Land of Canaan) that it is evident Jacob here spake by the instinct of the Spirit; for this( which the whole world knows was fulfilled of Zebulun) fell not out in effect till about two hundred yeares after Jacobs decease; and then that portion was allotted to him, not by choice, but by lot, for the Land of Canaan was divided by lot among the Tribes, Numb. 26. 55, 56. So that howsoever the division seems casual, it happened none otherwise then the divine providence not only foresaw, but fore-ordained; and so it is in all the dwellings of men, For the earth is the Lords, and the fullness thereof, Psal. 24. 1. and wheresoever he pleaseth to place any, they must be contented with their condition. And for this of the Tribe of Zebulun in particular, three things are especially observed of it; First, that there was situate the City of Nazareth where our Saviour was conceived, Luke 1. 26. and where for many yeares he was concealed, or obscured, living as one of common and ordinary quality, and( as is probably thought) exercising himself in the mechanical occupation of his reputed father, a Carpenter, Mark● 6. 3. Secondly, that here is Mount Tabor( as hath been noted) where he was gloriously transfigured, Matth. 17. 2. Thirdly, here( that is, in the Land of Zebulun) by the way of the Sea, he began to preach, mat. 4. 15, &c. for there it is probably conceived was most need of it; For first, the neighbou●hood of the Sea maketh rich, and riches make men proud, and pride makes men many ways very wicked. Secondly, where there is commerce by Sea, there is a confluence of several Nations, who sand not out the best, but the boldest for Sea-adventures, and they most commonly corrupt one another with the vices of each Country. Thirdly, having opportunity for piracle, and robbery, and a kind of exemption from ordinary justice,( which is resident upon the Land, not upon the Sea) Sea-faring-men are oftentimes not only less religious, but more unjust, and more oppressive then those that have their abode upon the Land; so that of such especially is verified that of the Prophet, Thou makest men as the fishes of the Sea, as the creeping things that have no ruler over them, Hebr. 1. 14. There being as much disorder and oppression in the ships( especially of pirates) as in the Seas among the fishes, under them.  
His border shall be unto Zidon] In setting down the limits of Zebuluns allotment, which is exactly done, Jos. 19. from verse 10. to the 16. there is no mention of Zidon, and in the topography Zidon hath nearer reference to the Tribe of Asher; it is therefore to be understood that Zebuluns border though it reached not to Zidon, yet the coasts of it were over against Zidon, and so situate as to be fit for easy and ordinary commerce with the Merchants of Zidon.  
V. 14. ass couching betwixt] Issachar is compared to a strong ass, or( as it is in the original) a strong boned ass, or an ass of great bone; whose force shall be great, but he shall want courage, to resist his enemies.  
And the Land pleasant] Issachars Tribe placed in a fruitful, and pleasant portion, and being of a dull spirit, shall rather give themselves to husbandry at home, then any valiant, or diligent undertakings abroad, as either those of Judah by wars, or those of Zebulun by merchandise; yet being strong, they shall be laborious in tillage, and so addict themselves to that peaceable, and quiet life, as rather to subject themselves to much toil, and tribute within their own portion, then either to enlarge their their bounds, or to free themselves from tyranny, and oppression. It is so with many of the people in France,( as is observed by such as have seen the manner of that country) whose earthly minds are taken so much with the fruitfulness of the soil, that if they may have a part in it with peace, they submit themselves to a most servile condition, whereby they undergo most heavy burdens of tribute, and other oppressions, rather like slaves then subjects, yet like a generation of Issachars, or dull Asses, bear all; which is a just ground for the proverbial speech of the French King, and such vassals, viz. That he is the King of Asses, whereas other countries which hardly will maintain their people, make them more hardy and courageous.  
V. 16. Dan shall judge] In the original there is a Pa●anomasia, or an affinity of like sounding syllables, as Chap. 30. v. 6. for the words are Dan jadin ghnammo; the like is observed of Japhet, Chap. 9. vers. 27. and of Judah, v. 8. of this Chapter; and this is said of Dan the first born of the hand-maids issue to encourage him against the conceit of neglect, and contempt, in regard of the condition of his mother; and he shall judge, not only as a distinct Tribe, which shall have Princes, and principal men ordinarily to judge them, as Numb. 1. v. 4, 16. but sometimes extraordinarily to judge and deliver both them, and their brethren from the hands of oppressors; so did samson, who was a Danite by his Tribe, judge. 13. 2. 24. and he judged Israel twenty yeares, judge. 15. 20.  
As one of the Tribes] Yet not as every one of the Tribes, for every one shall not have that honour, for neither the Tribe of Reuben, Simeon, Gad, nor Asher had any Judges; they that had it, were the Tribe of Benjamin, of which was Ehud, judge. 3. 15. and the Tribe of Manasseh, of which was Gideon, judge. 6. 15. and Abimelech his son, judge. 9. and Jair, judge. 10. 3. and Jephthah, Chap. 11. &c. and the Tribe of Issachar, of which was Tola, Chap. 10. 1. the Tribe of Judah, of which was Ibzan, Cha. 12. 8. and the Tribe of Zebulun, of which came Elon, Chap. 12. 11. the Tribe of Ephraim, of which came Abdon, Chap. 12. 15. the Tribe of Dan, of which came Samson, Chap. 13. vers. 5. and the Tribe of Levi, of which was Samuel, 1 Chron. 6. 34.  
V. 17. Dan shal be a Serpent] That is, what he wants in strength, he shall make out in subtlety, and sudden surprisal; making war, and getting victory rather by politic stratagems, then by force of arms: Moses compareth him to a Lions whelp, Deut. 33. 22. but( as to the condition of the Danites in general) it is in regard rather of the suddenness of a Lions leap, when he seeth the advantage of the prey, then of his strength or courage. So Samson of the Tribe of Dan, though extraordinary strong, and so might be likened to a Lion, yet as a Danite he dealeth with his enemies as well by his policy, as by his strength, See judge. cap. 15. and cap. 18. of the Danites taking of the City of Laish. Some of the Ancients have conceived that Antichrist shall come of this Tribe, partly because it is likened to a Serpent, and an Adder, and partly because Dan is omitted in the sealing of the Tribes, Revel. 7. whereas the prediction of Antichrist, 2 Thess. 2. 3, &c. Revel. 17. and the accomplishment of it, as we find it by story and experience, plainly discover that conceit to be vain and frivolous; and for the omission of Dan, it is rather to be referred to the Idolatry wherewith that Tribe was especially branded, judge. 18. 30. 1 King. 12. 29. and that upon better ground then to the rising of Antichrist out of his Tribe, for which there is no probability either of Scripture, or reason; and they might as well say that Antichrist shall come of the Tribe of Simeon, because Moses in the 33. of Deut. maketh no mention of him in the benediction of the Tribes, as that he shall come of Dan, because he is omitted by John; but it is most like that the one was omitted by Moses, chiefly for his bloody treachery against the Shechemites; the other by John, for his notorious Idolatry. But the Fathers, good men, standing so far off the achme, or full growth and progress of Antichrist, are to be pardonned in their mistaking; which the douai Translators should not in modesty( if they care not for truth or probability) have offered unto their Readers liking,( as they do in their Annotation on this verse) since that error( as if it had been taken to use by some erroneous Writers of after-times) is so improved and increased in ridiculous repugnancies to Scripture, reason, and sometimes to itself, that whosoever is not extremely destitute of religion, and ingenuity, may be ashamed of it, as our Protestant authors have plainly discovered, who have exactly discussed the question of Antichrist.  
V. 18. I have waited, &c.]( Psal. 25.& 130. 5. Isa. 26. 8.) This cometh in without any particular coherence with that which went before, or followeth after; motions of the spirit are not tied to rules of method, or logical order; and therefore must not be misliked as impertinent, because they are not lead in by a series of precedent words or matter, which yet may have good coherence with silent and smothered thoughts, whence their expressions burst out; thence it is that in the writings of the inspired Pen-men we find such various mixtures of comminations and comfort, and as it were sudden ascents or precipices from the one to the other.  
for thy salvation] Jacob seeing the miseries that his posterity should fall into, breaketh out in prayer to God for reamedie; and this he doth, as for them in general, so especially in respect of this Tribe, which by the Spirit of prophecy he foresaw in a double danger, both of great adversity, judge. 1. 34. and of gross Idolatry, 1 King. 12. 29. and withall, having by the same spirit an apprehension of the Messiah, or Saviour under the name of Shiloh, his soul no doubt thirsted for the accomplishment of his salvation and full deliverance from all trouble by his means and merit; for the Fathers before Christ had none other Rock of salvation then Christians since his coming, 1 Cor. 10. 3, 4.  
V. 29. Gad, a troupe shall]( Chap. 30. 11.) As in the names of Judah, Zebulun, and Dan, so in the name of Gad doth Jacob make a nominal allusion in that he saith; for Gedud is a Band, or Army; the condition of the Tribe of Gad situate beyond Jordan Eastward, Josh. 13. 8. towards the confines of the Land of Canaan, was to be subject to incursions of bordering enemies, and so might sometimes by sudden troops be overcome; yet they must not be discouraged, for afterwards they shall encounter their enemies with better success, and conquer them: this is the condition of Gods Church and children, for a time to have the worst in conflict with their enemies, but with Gad they shall have the best at the last; they shall be as sure of the conquest, as of quarrel or conflict; for their great captain hath overcome the world for them, Joh. 16. 33.  
V. 20.— Ashur his bread shall be fat] That is, out of the portion allotted to Ashur he shall have plenty of corn, which being sown shall grow up into a full ear, which is called a fat ear, Gen. 41. 5. Marg. The chief commodities which most abound in that part of Canaan are corn, and wine, and oil, but especially excellent wheat; Adric. p. 1. so that though by bread all necessary provision be figuratively signified, yet in this place it may be literally taken in respect of the excellency of that grain, which maketh the best and purest bread; of the store of oil Moses maketh mention in his benediction, saying, Let him dip his foot in oil, Deut. 33. 24. And in the next verse he mentioneth Minerals of Iron, and brass under his feet, v. 25. marg. reading.  
royal dainties] Which might consist not onely of such pure wheat as hath been spoken of, but of fowle, and fish, and fruit of the best kind, which may be delicates on Kings tables.  
V. 21. Naphtali is an hind] Judah is likened to a Lion, Issachar to an ass, Dan to a Serpent, and Naphtali here to an hind, Benjamin to a wolf; whence it may be that families are known by their arms; and they distinguished by the forms of beasts, or other creatures, as the Lion is a fit ensign of regality, for that with the sceptre is attributed to Judah: and if men fetch their heraldry so high, as some do, it will do well from the same fountain to derive some relish of religion, to add unto such outward signs some holy Motto, or sacred sentence of the Scripture, which may be a memento to them to set out their gentry or dignity of birth more by their real virtues then by painted scutcheons or coats of arms.  
an hind let loose] He saith not he is like an hind let loose, nor said he of Dan that he was like a Serpent, nor of Issachar that he was like an ass, nor of Judah like a Lion, but he is an hind, a Serpent, an ass, a Lion; which to take in a literal sense were very absurd; so is the Papists taking of the words of the Lords Supper, This is my Body, This is my Blood, according to the letter, which this and many such like phrases direct us to expound in a sacramental sense. Now Naphtali is here compared to an hind let loose, to note the pleasantness of his condition, of which Tribe Moses in his benediction saith, O Naphtali satisfied with favour, and full with the blessing of the Lord, Deut. 33. 23. So Naphtali placed in a safe and fertile soil is as an hind taken, but let loose to be delicately brought up, delighting in a fresh and free pasture, having nimbleness of feet like an hind either for flight, or pursuit, as occasion shall require, Psal. 18. 34.  
he giveth goodly words] He is gentle and affable, winning favour by faire words, and prevailing more by plausible Courtship then by perilous valour.  
V. 22. Joseph is a fruitful bough] Though we red not by express mention of any more children that Joseph had but two, yet it may be he had more, for so the speech of Jacob doth import, Chap. 48. vers. 6. but if he had not, he was a fruitful bough in his two branches, Ephraim and Manasseh, who multiplied exceedingly.  
a fruitful bough by a well] The words are doubled for emphasis, and assurance, or because of his two sons Ephraim and Manasseh; and it is said, by a well, because moisture is a means of fruitfulness, Psal. 1. 3.  
whose branches run over] In the Hebrew, whose daughters; which hath occasioned some to understand that the daughters of the Egyptians, or women of Egypt when Joseph passed by, got them upon the walls to behold his beauty; but first, they are Josephs daughters, not the Egyptians: secondly, the learned in the Hebrew language know it usual to call that which cometh from another by the name of a son,( and sometimes of a daughter, as here) whether it be natural, as a spark is called the son of a burning coal, Job 5. 7. See the marg. variat. or artificial, as the arrows are called the sons of the quiver, Lam. 3. 13.( see there also the marg. variat.) and of the bow, Job 41. 28. And by the like figurative speech is the corn called the son of the floor, Isa. 21. 10. because it is there beaten out or the sheaf, or taken thence.  
over the wall] moisture and heat are the causes of fruitfulness; the Well here spoken of is a means of the one, the Wall of the other; for those plants that are set by a wall, as Vines, and apricots, and Cherries, and the like, by the reflexive heat of the sun thrive better, and ripen sooner then those which are planted by themselves.  
V. 23. The archers] The Archers( as this verse sheweth) were those that hated him, and they that hated him were his brethren who sold him, and would have killed him, Gen. 37. and the wife of Potiphar who falsely accused him, entitling his name to her own crime, and Potiphar himself who thereupon imprisoned him, and it may be the Magicians of Egypt who were by him put down in their art of divination, and the Courtiers of Pharaoh who envied to see a stranger advanced to such honour in their country; whose arrows were such as David complaineth of, They whet their tongues like a sword, they bend their bows to shoot their arrows even bitter words, Psal. 64. 3. these were slanders proceeding out of the bitterness of their own spite, and tending to make him of an unsavoury relish with others, especially with Pharaoh, whose chief favourite he was: and because these Archers are in the original called masters of arrows( which term implieth a lukewarmness in shooting: See Annot. on Chap. 14. vers. 13.) it is like that some of them were very subtle in their malicious suggestions against him, and their words were as venomed arrows, Psal. 64. 3. shot by those who bend their tongues like their bows for lies, Jer. 9. 3.  
sorely grieved him] He was sore grieved when his brethren stripped him of his coat and cast him into a pit, Gen. 37. vers. 23, 24. for then he besought them in the anguish of his soul to spare him, but they would not hear, Chap. 42. 21. and it could not but sorely grieve him when he was sent to prison as guilty of a rape upon his mistress,( in his endeavour, though not in effect) which his soul abhorred; yet that which sore grieved Joseph, may much comfort others, in that in him they may observe, that sore grief from the wicked, and great love from God, may meet together in the same man.  
V. 24. But his bow] That is, the weapon or instrument wherewith he made good his cause against his enemies, which was his innocency, patience, and other virtues, which were more vigorous against them, then their vices against him.  
by the hands of the mighty] Joseph was strong, but not of himself, but made strong by the Divine power assisting him, and resisting his enemies, so that he mightily prevailed over them all; Which may teach us to take heed that we neither trust to ourselves in any undertaking, nor boast of our good hap when things succeed as we wish, but using our best providence to repose our affi●nce upon God, and to give him the praise of all prosperous events; according to that of the Psalmist, I will not trust in my bow, neither shall my sword save me; But thou hast saved ●● from our enemies, and hast put them to shane that hated us. In God will we boast all the day long, and praise thy Name for ever, Psal. 44. vers. 6, 7, 8.  
from thence] That is, from the power and providence of Almighty God.  
the shepherd, the ston] That is, Joseph was made a shepherd to feed his father Israel in the time of famine, and a ston on which he built his hopes for a comfortable habitation for himself and his family in the Land of Egypt; in which words likewise by the Spirit of prophecy he might look as far as to Christ, of whom Joseph was a type, and to whom as a shepherd Joseph was a sheep, Psal. 80. 1. And he is also called a ston, a tried ston, a precious corner ston, a sure foundation, Isa. 28. 16.  
V. 25. blessings of heaven above] That is, in the kindly operations of heaven from the sun and moon, which are name in Moses blessing, viz. the precious fruits brought forth by the sun, and the precious things put forth by the moon, Deut. 33. 14. with which the favourable and fruitful influences of the stars are implied; and from the heaven below, that is, in the sweet dews and showers coming from the air, according to the promise mentioned in Ezekiel, I will cause the shower to come in his season, and there shall be showers of blessing, Ezek. 34. 26. and in the wholesome temperature of that element which is more necessary for health then good diet; for of this men feed but at certain houres, of air( which they draw in with their breath) every moment: and in the blessings of heaven may be comprehended the fruitfulness of delicate fowle, who fly above the earth in the open firmament of heaven, Gen. 1. 20.  
blessings of the deep] That is, Springs and Rivers,( which water the earth and refresh both man and beast) the useful creatures that are in the waters: and since it appeareth, both by the benediction of Jacob, and Moses, that God meant very variously, and abundantly to bless the Tribe of Joseph, the blessing of the deep that lieth under may be in the Mines of the earth, whereof some are most necessary, some most precious.  
of the breasts and of] By multiplication of creatures, and of milk to nourish them: the blessing of the breasts is name first, because the nourishment is there provided before the creature be brought forth; for God in his fatherly providence( according to the proverb) never sends a mouth but he sends meat for it: of the joining of these two( viz. the bringing forth, and breeding or nourishing) in one person, see Annotat. on Chap. 21. vers. 7.  
V. 26. have prevailed] That is, I have blessed thee in thy two sons, more then my father, or grandfather blessed their two sons; for my grandfather Abraham gave way that Ishmael should be cast out, and my father Isaac gave the blessing to me from my brother Esau; but I have blessed thy two sons with a fatherly affection to them both, though I gave the pre-eminence to Ephraim the younger; Or the blessings of me thy father have prevailed above the blessings of my progenitors, for though thou hast had crosses notwithstanding my blessing, I, though I had their blessing, have had more in number, and longer in continuance; or I have more expressly, or with more tenderness of affection blessed thee, then my progenitors blessed their children; because from a child thou wast most dear● unto me, both for thy beloved mothers sake, and for thine own: and finding thee alive, whom I supposed to be slain, and not onely so, but so highly favoured of God and man, and so good and kind a son to me, and brother to thy brethren, that by thy means we enjoyed a safe, and comfortable, and honourable condition in a strange land, and an hard time, by the greatness and generality of the famine, I cannot but enlarge my benedictions towards thee, and strive to out-blesse my forefathers in multiplication of blessings upon thy head, above their measure; and my blessing added unto theirs will make thy condition more happy then mine hath been.  
utmost bound of the everlasting hills] Moses in the 33. of Deut. pronounceth a benediction of Joseph in these words; Blessed be his land, for the chief things of the ancient mountaines, and for the precious things of the lasting hills, Deut. 33. vers. 13. 15. for there be precious blessings upon the hills, as Olives upon Mount Olivet, called( for the plenty and goodness of them growing there) commonly in the Scripture the mount of Olives, as Matth. 21. 1. Luk. 19. 37. Act. 1. 12. See Adrich. delft. Theatr. p. 170. And on Mount Libanus there grow Olives, Cedars, Pine trees, sweet cypress trees, Fankincense, and other sweet gums; besides, out of it flow many excellent v●ines of water, and from thence have many famous Rivers their original, Adrich. Ibid. p. 110. Expounding then the words of Jacob by the words of Moses, the meaning is, that he wisheth unto Joseph all manner of blessings, both from places near and far off, to come upon his head, as water falleth from the hills unto the valleys.  
everlasting hills] Some hills, are hills of sand, or rubbish, lately heaped up; some are raised up by industry of men, some are made, and some swallowed up by Earthquakes; but there are hills of more solidity, and firmness, and such as are like to last to the worlds end: Jacob here meaneth the blessing of Joseph for continuance to be like unto them, and not onely to be plentiful in measure, but perpetual in duration, and to hold out as long as the everlasting hills; and so it must imply the condition of obedience, as Deut. 28. 1. 15. And he saith hills rather then valleys( though they also be perpetual) because h● implieth an eminent happiness, as discernible as an high hill, as well as an happiness permanent.  
that was separated]( Deut. 33. 16.) When he was sold from his brethren into Egypt, and exalted to such an height abov● them, by his high and great authority in Egypt.  
V. 27. Benjamin shall ravine] These words some understand of the city of Jerusalem, situate in the Tribe of Benjamin; where was the Temple, and the Altar, that like a wolf devoured the sacrifices; but it is a prophecy of men, not of stones, or fire; and of that Tribe was Saul the King, who was a great warrior, and made a prey of many people, 1 Sam. Chap. 11.& Chap. 14. and Saul the convert, who before his conversion ravened like a wolf upon the flock of Christ, Act. 9. vers. 1, 2. Gal. 1. 13. but the prophecy is rather to be understood of the whole Tribe, which was greedy of the prey, rather of persons, then of goods, and therefore had the heart to encounter with the other Tribes, when they were about sixteen to one, for the Benjamites were but twenty six thousand seven hundred, and the rest were no fewer then four hundred thousand, judge. 20. vers. 15, 16, 17.  
devour the prey] That may be meant of the persons of his enemies, devoured with the sword, 2 Sam. 2. 26. This prophecy some apply to the victory and prey of Saul, Esther, Mordecai, who were of this Tribe.  
and at night] As the wolf watcheth his opportunity for prey, early in the morning, and late in the evening; so will the Tribe of Benjamin watch upon all advantages to spoil his enemy: He beginneth in the morning, which noteth his forwardness to war; and holding out until the evening, noteth his constancy in battle until he conquer; for dividing of the spoil is a consequent upon victory. In likening Benjamin to a wolf, he may mean him no disgrace, for God likeneth himself to a Leopard, and a bear, as well as to a Lion, Hos. 13. 7, 8. in regard of his wrath and rage when he taketh vengeance on his enemies; or if he mean it of Benjamin in an ill sense, to signify a merciless disposition, and an unsatiable greediness after spoil,( as it is probable he did) it is an argument that his affections were overruled by the Spirit of God; for Benjamin, as the son of his old age, was most dearly and tenderly beloved of him, of whom he would have spoken better, if he had spoken of himself, as his natural and indulgent father.  
V. 28. All these are the twelve tribes] That is, of these twelve sons of Jacob, descended and were denominated the twelve Tribes of Israel: they are usually numbered twelve, though there were thirteen, reckoning two Tribes for Joseph which came of him; so that though sometimes a Tribe be omitted( as Simeon in the benediction of Moses, Deut. 33. and Dan in the sealing of the tribes, Rev. 7. whereof see the reason Annot. on v. 17. of this Chap.) yet the number of twelve continueth, for where others are omitted Levi is taken in; and the reason is, because they are reckoned according to their distinct portions in the Land of Canaan, which the Levites had not; See Annot. on Deut. 10. vers. 9. And for their order, sometimes they are brought in according to their birth, as Gen. 29. vers. 22, &c.& Chap. 30. from the sixth verse forward, without any respect to their mothers, whether wives, or hand-maids; sometimes they are mentioned according to the seniority, or acceptation of their mothers; as first the sons of Leah, then the sons of Rachel, after them the sons of Bilhah Rachels hand-maid, and last of all the sons of Zilpah Leahs hand-maid; so are they ranked, Gen. 35. vers. 23, &c. Sometimes they are brought in according to the order of birth, partly of dignity, so Judah is name first, Revel. 7. 5. partly according to their lot in the Land of Canaan, and for that reason is Zebulun placed before Issachar, in this Chapter, though Issachar were the elder brother by the same father and mother, Gen. Chap. 30. 18. 20. Sometimes they are ranked so, as we cannot give a reason of their order, as in the benediction of Jacob here, and of Moses, Deut. 33. where they both spake as they were moved by the holy Ghost; but for the most part Reuben is name first, not always, as not in Numb. 2. 3. Revel. 7. Whence the Papists argument drawn for Peters great pre-eminence from a nominal precedence is convinced to be vain; for Reuben did not excel, but lost the birth-right, for Judah had the pre-eminence of the sceptre, and the Priesthood Levi had, and the birth-right was given to Joseph; and they cannot say that Peter was always name first, for James was name before him, Gal. 2. 9.  
and blessed them] That is, having called them all together, and spoken to them in particular, he dismissed them with a general benediction, praying for them all; and though that be spake of Reuben, Simeon, and Levi, seemeth liker a curse then a blessing, yet if he said no more then hath been noted, his whole speech might be called by the name of blessing, the denomination being made according to the greater and better part; and it seems they had their blessing with the rest, for they had their portion of the Land of Canaan as well as their brethren, and their names were set in the precious stones of the breastplate of Aaron as well as the rest, Exod. 28. 21. and of their Tribes are as many sealed as of the rest, Revel. 7. vers. 5. 7. and that severe reprehension of them by their devout and dying father, might work upon them to repentance, and thereby make them more capable of their portion with the rest, and so it was a blessing to them; and like unto a potion, though bitter in taste, yet of wholesome and healthful operation.  
every one according to his blessing] That is, the blessings are set down, as they were particularly applied to every Tribe, according to their several references to his twelve sons.  
V. 29. gathered unto my people] That is, his soul to society of the Saints above, viz. the spirits of just men made perfect, as Heb. 12. 23. See Annot. on Chap. 25. 8. who are the people of his spiritual kindred, and his body to lodge with with the bodies to which he had alliance by the flesh; thus he accounts himself a pilgrim here: See Chap. 47. 9. and those his people, who are gone hence to the rest and peace of a better world, to which he now apprehends himself ready to pass; and his holy life makes him not doubt of an happy death, whereof he can both think, and speak, with cheerfulness and comfort.  
bury me with my fathers] See Annot. on Chap. 47. v. 30.  
V. 30. In the cave &c.] He repeateth many particulars of this burial place, to make his sons the more mindful of the Land of Canaan; and to furnish Joseph with more matter of excuse to Pharaoh when he should make report of his request, that it might be entertained without offence; and withall, having been absent thence by the space of seventeen yeares, and having no written evidences to show( for they were not in use at that time) he setteth down the matter the more exactly, that his right to the burial place might be the better cleared, if any other should lay claim to it, or question, or doubt of his interest in it.  
V. 33. he gathered up his feet] Which( haply) hung down before as he sate on the bed side; and so he composed himself quietly and deliberately for the sleep of death, having enjoyed the use of memory and speech unto the last; and so in the one hundred forty seventh of his age, and the year of the world, 2256. he yielded up the ghost. A life and death worthy our most serious thoughts, for mark the perfect man and behold the upright,( saith David) for the end of that man is peace, Psal. 37. 37. and though as perfect and upright as man may be, his peace may be put off, till towards his end; few men had more crosses in their lives, none more comfort at their deaths then Jacob: If it be our lot to follow him in afflictions, let us hold on our piety and patience, as he did, and we shall be sure of peace at the last, a lasting peace that never shall have end.   

CHAP. L.  
Vers. 1. ANd Joseph fell upon his face] All the brethren of Joseph it is like( unless Simeon and Levi through offence at their fathers reproof and imprecation were more disposed to anger then grief) shewed themselves mournful for the death of Jacob, but if they did, Joseph as in other commendable endowments, so in this exceeded them all: every word of the Text importeth a sad weight of sorrow, whereby we may observe him a better son to his father as before, and after this a better brother to his brethren then they were to him; Religion doth not reject natural affection but rule and govern it, sometimes intending, sometimes abating the force of it, that it may be proportionable to the cause, and the person; and here we see in Joseph the combination of piety and charity in an eminent degree. None of all the sons of Jacob more devout towards God, or more kind to his kindred, whether in direct or collateral line; if then parents would have their children to be good children to themselves, let them by prayer, and precept, and example, do what they can to make them good children to God. See Deut. 6. 7, 8. Ephes. 6. 4.  
wept upon him] Some men account weeping an argument of womanish weakness, but we find, that men of an excellent spirit have been noted for their weeping, as David, 1 Sam. 30 4. 2 Sam. 3. 32.& Chap. 12. 22.& 13. 16.& 18. 33. the man of God, 2 King. 8. 11. Hezekiah, 2 King. 20. 3. Nehemiah, Chap. 1. vers. 4. yea Christ himself, who was never known to laugh, is recorded twice to have wept, once over dead Lazarus, Joh. 11. 3. another time over the foreseen desolation of Jerusalem, Luk. 19. 41. and Joseph is recorded to have wept seven times; the first time we red of, is Gen. 42. 24. the second, Gen. 43. 30. the third, Chap. 45. 2. the fourth, Chap. 46. vers. 29. the fifth, in this vers. the sixth, vers. 10. and the seventh, vers. 17. of this Chapter. Jacob mourned much for Joseph when he thought he was dead, Chap. 37. vers. 34. now Joseph repaies those tender tears; and notwithstanding his Courtly dignity, his natural piety seriously laments the loss of the Arch Patriarch, his father: and this affection of sorrow, and expression of tears is lawful, if it neither be produced from distrust, nor proceed to excess; yea the want of it is a fault, Isa. 57. 1. See Act. 8. 2.  
and kissed him] Though many things were in use with the patriarches, before they were put into precept in the levitical Law, that which made men unclean by touching of the dead, Numb. 19. 11. was none of them; yet some take it that the touch of the dead was not forbidden, but if a man did touch he was ceremonially unclean seven dayes, and was to purify himself by precept in a ceremonial manner there prescribed, v. 12. which if he did not perform, he was an offender, but not by touching simply, of which there was no express prohibition. Howsoever it were then, now there was none; and Joseph expressing his dear affection to his dead father, yet on the earth, and not long after to be laid within it, broken no part of his due obedience to his heavenly father. And here we see that though there be great difference betwixt a living and a dead body, and that difference cause a perpetual separation of the dead from the living,( how kind soever they have been in communion of life) yet filial affection in a good son towards a good father death not when he death, but surviveth, and sheweth itself by offices of love afterward, and there are the like workings of good will in other relations both of kindred, and of friendship, which sometimes are manifested by the lips when they are closed to kiss, as well as when they are opened to profess a dearness of respect: so was it with Joseph towards Jacob in this place; wherein there might be( and some say there was) somewhat of ceremony, as a funeral usage in former times; which hath descended to latter ages, and is used in some places among Christians to this day; though not always with such sincerity as in this act of Joseph, for sometimes it is done with so much hypocrisy, between such as have been unequally yoked,( as where personal liking is not reciprocal) that they have kissed those when they were dead, whom they could have found in their hearts to have killed, while they were alive.  
V. 2. his servants the Physicians] The word for Servants, in the original is ghnabadim, which is used of serving of God, Deut. 6. 13. Isa. 19. 23. Psal. 2. 11. and of man, Gen. 25. 23. 1 Sam. 4. 9. 1 King. 12. 7. and of the tilling of the earth the same word is used, as if it were a serving of the earth, 2 Sam. 9. 10. And the word rendered Physicians is Ropheim, of Rapha, which properly signifieth to heal, or cure, literally the body, metaphorically the mind; the word Rephaim, or Raphaim, as Nephilim, Anachim, Emim, Zuzim, and Zamzummim, are commonly conceived to be Giants; but Jacob Boulduc takes pains to prove them to have been eminent men for religion and holinesse of life, lib. 1. cap. 3.& cap. 10.& cap. 19. of his book of the Church before the Law; but here doubtless the word is to be taken not in a religious, but in a civill, or physical or medicinal sense; where we see the practise of physic, and the approbation of Physicians is very ancient; and it was but the ignorance of the romans, who when they came from Greece to Rome, banished them by the counsel of Cato, as sent by the subtle Greeks to torture the romans, Morn. de verit. relic. c. 8. p. 101. And yet some ignorant Physicians there might be who might be as like to kill as to cure; for the knowledge of physic at the first( as it falleth out in other professions) was but little, else should not men have been Deified for so small a matter as the skill of drawing of a tooth and of loosening the body by a purgation, as AEsculapius was, Cicer. l. 3. de not. dear. p. 248. Nor would Menecrates have taken so much upon him for the curing of his Patients as to assume unto himself the title of Jupiter, Aelian. Var. Hist. l. 12. c. 51. But though Physicians how excellent soever, be not to be esteemed Gods, yet their calling is honourable, and of their calling have been very excellent men, as Luke who was one of the four Evangelists, called by Paul the beloved Physician, Col. 4. 14. who though he began in the flesh ended in the spirit, contrary to those carnal and unconstant Galatians, Gal. 3. 3. and was constant to his holy companion Paul when all others forsook him, 2 Tim. 4. 10, 11. And though it be so honourable, yet might they without disparagement be servants to Joseph, because he was so great a man that throughout the whole kingdom of Egypt none might lift up an hand or a foot without him, Gen. 41. 44.  
embalmed] That is, bespiced, or sweetened the dead body, they it might not be of an offensive smell to such as came near it. The Egyptians, because they wanted convenient and seasonable burial places, by reason of the inundation of Nilus, and would not burn their dead bodies( because they thought fire a wild beast, as the Persians did not burn their dead, because they esteemed fire to be a God) betook themselves to the art of embalming; and therein have been so good proficients, that they have kept some of them thousands of yeares, and from Egypt they are transported into other parts of the world to be used for medicine. And hence the Jews brought their custom of embalming, which they used in the burial of Kings and great men, as of Asa, 2 Chron. 16. 14. and of Christ, for which they made use of myrrh and Aloes, Job. 19. 39. myrrh( so called from the Hebrew word Mor) is a gum issuing out of a three, in taste bitter, but in smell very sweet; and therefore the graces of Christ and his Church are compared to it, Cant. 1. 13. This was a principal ingredient into the precious ointment of the high Priest, Psal. 133. 2. which with other spices was made into a curious confection by the Apothecary, Exod. 30. 25. Aloes( so name of the Hebrew word ahalim, or ahaloth) is a sweet wood, whereof perfumes were made; with these other sweet odiferous ingredients were compounded, and the more for that the body was to be carried a great way to the burial, and because the Egyptians were curious this way, as Herodot. sheweth, lib. 2. and their curiosity now and then proceeded to a ridiculous vanity, for sometimes they furnished tables with meats, and set them before the dead, as if they were to take their meales like living men; and they used to keep their parents dead bodies at home, and sometimes to pawn them, and he that did not redeem such a pawn was held infamous. By this embalming the godly which survived might be admonished of such a corruption of nature by sin, as makes the body of the most holy Saint subject to an ill and unsavoury sent; only Christ was embalmed without necessity, for his Body was secured from corruption, Psalm. 16. 10. Act. 2. 31. and 13. 35. though haply they that bestowed that cost and pains upon it, did not think so of it: the Papists will not permit him that peculiar privilege, but as they make the Saints partners with Christ in other his prerogatives, so do they in this; for they tell us of Fr. Xaverius, one of the first ten that set up the Society of the jesuits, that his dead body after fifteen moneths was found covered with lime, and that it was not only untouched, or untainted, but that it breathed out a yery sweet smell to them that came near it. So Bellarm. de notis Ecc. l. 4. c. 14. Tom. 2. p. 274. and of their Saint Catharine, he saith he saw her body at Bononia entire, and uncorrupt, though shee died above an hundred years before his time; and he saith the same of the body of their Saint clear, though shee had been dead about three hundred yeares before; Bellar. de Reliq. sanct. libr. 2. cap. 3. Tom. 2. p. 933. Lastly, religious persons hereby meant to remember themselves of the resurrection of the body, and the preservation of it eternally afterwards.  
V. 3. Threescore and ten dayes] The time of mourning for the dead among the Hebrewes was thirty dayes, Numb. 20. 29. Deut. 21. 13. and 34. 8. and the Egyptians mourning seventy dayes, may seem to out-sorrow them in time, but for degree of grief doubtless the Israelites exceeded them; But in this mourning, it is like there was a meeting of the Egyptians and Israelites custom together; the Israelites agreed with the Egyptians in the long and curious ceremony of embalming for forty dayes, which were dayes of sadness, because they were spent in applications to the dead; and the Egyptians agreed with the Hebrews in their thirty dayes of mourning, in the places fore-mentioned. There is afterward mention made of a mourning by the space of seven dayes, vers. 10. those were solemnized in Canaan somewhat near the burial, but whether next before, or next after it, is uncertain these were spent in more serious sorrow, the greater number were rather ceremonies of mourning, and consisted much in forbearance of white and glorious apparel, of delicacy in dressing and trimming the body and the hair.  
V. 4. Joseph spake unto the house of Pharaoh] That so great a favourite, so honourable a person as Joseph was, should need mediators to the King, or that he should use them without need, may seem not to consist with his pre-eminence, or prudence; yet there might be many reasons for it; it might be his modesty, to be beholding to some Courtiers to mediate for him with the King, who haply had done the like office for them; and by making them mediators, he took occasion to give them full information, and satisfaction touching his motion, and to engage them to speak for it, who otherwise would be forward enough to frame exceptions against it, and to traduce him for it, as if he meant to desert the King, or did disdain his kingdom, as not good enough for the interment of his dead Father, which had kept him while he was alive: And he might have cause to fear offence the rather, if( as it may befall the best and worthiest men by the fickleness of the Kings favour, or the falsehood of supplanting Courtiers) his authority and acceptation were any whit weakened, the times of necessity which caused his advancement being now expired. Or it may be the ceremony of mourning required his residence about the dead corps: Or last of all, perhaps it was against the ceremony of the Court for a man in a mourning habit to appear in the presence of the King, as Esth. 4. 12. For such reasons as these,( and it may be there were others, which Josephs wisdom might keep to himself, or communicate unto the servants of Pharaoh) might he at this time make use of such intercessors, to make known and present his request to Pharaoh.  
V. 5. Made me swear] That he may not seem to disdain the burial of the dead among the Egyptians, he pleads the obligation of an oath from his dying father, that so if any exception should arise, it might die with him; for men are not so apt to cavil at the dead, as at their survivors, nor at what is pleaded by necessity, as what is in our liberty to do, or to leave undone; least of all is it offensive which is done out of conscience to God, and fidelity to the dead, whereof the light and instinct of nature makes men piously and affectionately apprehensive, though they want the institution of the true religion.  
which I digged] Or, bought. For a word which is a descendent of the same root is put for buying, Deut. 2. 6. Hos. 3. 2. So they that think it hard to say, that Jacob digged the burial place which was prepared by his grand-father Abraham, suppose it to be more like that Jacob might buy it, not in regard he was in the loins of his grand-father when he bought it,( for so he might as well be said to dig it as to buy it) but because his title might be questioned, and his possession disturbed, and so he might be compelled to pay for that again, which his grandfather had purchased before. But it is most probable that the burial place, which Abraham bought, was so spacious that he and his son, and grandchidren, might dig themselves several cells or repositories for their dead bodies in it, as they conceived they might have occasion to make use of them; and it was the manner of many in former times so much to mind their mortality, as to build sepulchers for their dead bodies, as well as to build houses for living habitations.  
bury me] The bodies of the dead have in divers ages and countreys been diversely disposed of; some have been embalmed and not buried, as hath been noted of the manner of the Egyptians, some buried without embalming, as the ordinary people every where, some embalmed and buried, and of them some had the aromatic spices incorporated into their bodies, and some had their dead bodies laid upon them and so were buried; for some sweet odours were burned at their burial, 2 Chron. 16. 14.& Chap. 21. 19. and sometimes the bodies themselves were burned, 2 Sam. 31. 12. And this among the Jews; among the romans burning was taken up by Sylla, that others might not do by him, as he did by Marius, whose relics he removed from their burial place, and scattered them abroad: Cic. lib. 2. de leg. pag. 340, 341. Plin. not. Hist. lib. 7. cap. 54. and some people wrapped their dead in skins, and hanged them up upon trees; so did the Colchi. A●●ian. Var. Hist. lib. 4. cap. 1. Yet burial, as it is most ancient, so it is most ordinary; so that to want it is complained of as a calamity in respect of Gods people, Psal. 79. 3. and threatened as a judgement on the wicked in general, Jer. 7. 33. and on Jehojakim in particular, of whom the Lord saith, He shall be butted with the burial of an ass, Jer. 22. 19. that is, not butted at all, but cast out of the gates to the common dunghill, where dogs and fowles may devour his body as the body of an ass. Dub. But is not burning better then burying? Answ. In some respects it is, for so neither men nor devils can abuse the body of the dead; but in this respect burial is better: First, because it is more answerable to Gods decree and doom concerning man; Gen. 3. 19. Secondly, because it is a sowing of the body in the earth, with expectation of the resurrection of the dead, as of the sown corn, to which the Apostle compareth it, 1 Cor. 15. 36. 42, 43. and in this respect it is not fit that any creatures, who are not raised from the dead, should be solemnly butted; which was practised by Poliarchus, who used with great solemnity to bury his dead dogs, and cocks, which he took delight in, and to set up pillars, and writ Epitaphs upon their graves, which is noted as a luxurious vanity by Aelian; Var. Hist. lib. 8. cap. 4.  
V. 6. as he made thee swear] The very infidels would have oaths performed.  
V. 7. all the servants] A very great number of them; for all is sometimes used for many, as Matth. 3. 5. as many is put sometimes for all, as Rom. 5. 19. By one mans disobedience many were made sinners, that is, all. It is not usual for Court grace to hold out so long as Josephs did, especially to one of another nation; but being the favourite of God he made him the favourite of great men; and such was his prudence, and sweetness of disposition, that he kept the height of honour without hate or envy.  
V. 8. onely their little ones, and their flocks and herds] The little ones could not look to themselves, much less to their flocks and herds, therefore some great ones were to be left, to take the charge, and care of both.  
V. 9. a very great company] Some for defence and enforcement in case they should be assaulted by the Canaanites in the way, or their way stopped, or the burial place denied; and for Jacobs more constant and honourable memorial, for as he honoured God in his life, so he is honoured at his death; for them that honour me( saith God) I will honour, 1 Sam. 2. 30.  
V. 10. valley of Atad] The place is so called from the multitude of brambles or thistles, for atad signifieth a bramble or thistle; in after times it was called Bethagla, that is, the house of the wain or circuit,( as many expound it) for the first part it is Beth, a house, and for the rest, some conceive it is derived from galal which signifieth( among other acceptions) to led or compass about, as those that mourned for Jacob went about to bring him to his burial place, or compassed his corps, or grave, about with great solemnity.  
beyond Jordan] If they went the next way from Egypt to the burial place( which was the cave of Machpelah before Mamre) that was in respect of Egypt on this side Jordan; and then their mourning at Atad or Bethagla was well toward fifty miles beyond the sepulchre; if so, they butted the corps afterward, and then there were so many miles of lost labour in coming back to do it, for which no good reason can be rendered. It may be more probable that they went about, though not for fear of the Canaanites,( for the Egyptians at that time were more formidable to the Canaanites, then the Canaanites to them) nor that they mystically went that way, by which the Israelites afterwards were to pass from Egypt into Canaan, yet for more commodious passage for so great a company, which could not conveniently travel in a narrow way, they fetched a compass about, which occasioned them to pass the river Jordan before they could come to Atad or Machpelah, which was beyond Jordan, not onely in respect of Moses his abode when he wrote this story, but in respect of the local situation in the order of their journey. Some learned Hebricians make a great difference betwixt begneber and megneber, the former they will have to signify on this side, the latter beyond; but they make not good their observations by any fit instances, nor will their exposition sort with the situation of places, according to the exact topography of this journey.  
sore lamentation] The Egyptians made very great shows of much mourning; see the Annot. on v. 3. They mourned by themselves, and Joseph and his company by themselves; and howsoever that mourning of the Egyptians were full of vanity and superstition, yet that of Joseph( it is like) was grave, religious, and sincere, with such discourse as so holy an example might minister unto them.  
V. 13. field of] The most ancient burial, even of the best believers, and most religious persons, was in the field; for that purpose Abraham bought this field of the children of He●h. Chap. 23. v. 17, 18, 19. And Moses was buried in a valley, though the particular place of his sepulchre be unknown, Deut. 34. 6. And so were Kings also buried, some in their fields, 2 Chron. 26. 23. and some in gardens, 2 King 21. 18. And so was our Saviour butted▪ Joh. 19. 41. The heathens in their burials observed a double caution; the one that the dead should not be buried in cities▪ which was forbidden by the Emperour Adrian, upon a penalty of forty crownes upon them that did it, and the Magistrate that suffered it: Coel. Rhodig. Antiq. Lect. lib. 17. cap. 19. The other, that out of cities burial places should not be made in fruitful, but in barren ground▪ ib c. 20. So plate. in his second book of Laws among the laws of Lycurgus, one was that burial places should be in the ground near to Churches and round about them, that youth accustomend to the sight of graves might be the more hardened against the apprehension of death. Plutarch in the life of Lycurgus, p. 58. Among Christians the places of interment are used with much difference; some bury in places remote from the communion of men, some in Churches, and Churchyards; At the first, burial in the Church was allowed onely to the patron or incumbent; after, such as were of eminency for holinesse, or estate, were admitted to it, as by especial privilege; now it is so common, that it becomes very incommodious to human society; besides, many are so tainted with superstition in it( though they be not Papists, who most abound with that vanity) that if their friends, children, or other kindred die of the pestilence, they think they are not buried like Christians, unless they b● laid where others are, who did not die of a contagious disease. Dub. But is it not better ordinarily to bury in Churches and Churchyards then else-where? Answ. First, In respect of the dead it is all one whether he be drowned, or burnt, or butted; and if butted, all one where the grave is made for him. Secondly, in respect of the living, it is noisome and unwholesome to bury there whither the living have often occasion to make their recourse; especially, in pestilential times, and most of all if the graves b● not digged very deep. Thirdly, though we put no religion in places in the time of the Gospel, yet it is not comely for religious persons to make the house of God a Golgotha. Dub. But is it not lawful for any to be butted there? Answ. Yes, for the bodies of the Saints, having been living Temples of the holy Ghost, 1 Cor. 6. 19. are better then the material Temples of wood and ston. But yet they that survive( if a living dog be better the● a dead lion, Eccles. 9. 4.) are more to be respected then the bodies of the dead; especially, in this local ceremony, which doth them neither good nor hurt; and so it were simply better that none at all should be butted in Churches, then that it should be so common as now it is.  
of Machpelah] See Annot. on Chap. 23. 9.& Chap. 49. 30.  
V. 16. sent a messenger] Hebr. they gave charge, or, advertisement to Joseph, without any express mention of a messenger, or messengers; yet such were used, two say some Hebrewes, and they name them, Dan and Naphthali, who were brought up together with Joseph, and sociably employed in attendance on Jacob● flocks, Chap. 37. 2. Others take it to be rather Benjamin, who was most gracious with Joseph; both are uncertain; all that may be safely affirmed in this matter is, that some one was employed in the message who was no stranger, and such a one as was worthy of such trust.  
thy father did] It is not like their father knew it,( so charitable was Joseph to his brethren, so chary of his good fathers contentment) for if he had known, he would have given some touch of it in his speech to his sons, Chap. 49. as well as he did of the faults of Reuben, Simeon and Levi; and if he had known it, Jacob knew Joseph to be so good that he would need no such message to do them no hurt; It is probable then, that their guilt making them afraid, they feigned somewhat in their fathers name that might deliver them from their brothers displeasure.  
V. 17. so shall ye say unto Joseph] To make their peace with Joseph, whose goodness was suspected by their guilt, they pled for pacification and pardon by many arguments; First, by the desire of his most honoured, and dead father, whose request to Joseph had the power of a command, which he might have charged upon him with an oath, as vers. 5. Secondly, the relation of brethren, who under that title were to be tenderly dealt withall, though( when time was) they did not deal with him accordingly. Thirdly, as penitents, they confess a fault and crave pardon, and as unworthy to be called Jacobs sons, they call him Josephs father, wherein also they insinuate his paternal tenderness to Joseph, loving him more then all his other children, Gen. 37. 3. Fourthly, they add to these motives of charity a motive of piety, which is, their agreement and consent in the service of God; Forgive the trespass of the servants of the God of thy father; by which phrase the God of thy father, they seem to imply, that as Joseph loved his father for Gods sake and his own, so they would have him love God for his fathers sake; and by pleading thus they mean that having one God they should be at one among themselves.  
wept] As pitying their perplexity, and grieving that they made doubt of his good will towards them, of whom they had so good proof before his fathers departure out of this life.  
V. 18. fell down] Here again they confirm the prediction of Josephs dream, Chap. 37 vers. 7, &c.  
V. 19. am I in the place of God] Or( as some Hebricians render the words) am not I under God? First of the former reading. They had called themselves Gods servants, vers. 17. and presently they fall down before him, vers. 18. and call themselves his servants, as if they put him in Gods stead, by fearing him more then God; for it seems they feared his revenge more then Gods vengeance; This might make him think worse of their homage done unto him, then at other times before, and give him occasion to ask this question▪ Am I in the place of God? that is, in Gods stead to revenge myself, or take vengeance into mine hands, which belongeth to him; See Deut. 32. 35. Rom. 12. 19. Heb. 10. 30. Or, may I take upon me to turn that to your hurt which God hath ordered and disposed for your good, as if I were a God as well as he? The former exposition hath best coherence with the words that went before, and the latter with those that follow after; and either may be true. Secondly, the other reading, am I not under God? may bear this sense; If God who is rich in mercy doth abundantly pardon the penitent, why should I, who am under him, and in subordination to him, be obdurate against my relenting brethren?  
V. 20. but God] You plotted, but being but men could not perform; but God, whose will is his dead, really made good his gracious purpose towards you. Gods godnesse over-masters the malignity of men, turning their evil into good, and making a medicine of a poison; See Psal. 119. 71. In this acknowledgement Joseph taketh off the thankes and praise of their preservation from himself, and giveth it to God. See Gen. 45. 5. Act. 3. 12, 13.  
much people] The Egyptians, and other people, who in the famine were furnished with corn, by the store which Josephs providence had laid up in the years of plenty.  
V. 21. nourish you] By their plot Joseph was like to perish, or famish in a pit, but he, when he had them in his power was so far from returning them like for like, that he recompensed their wrongs with beneficence, doing good for evil,( which our Saviour requireth of Christians, Matth. 5. 44.) overcoming evil with good, as the Apostle prescribeth, Rom. 12. 21.  
V. 22. fathers house] That is, his household, or family, called the house by a figure which putteth the thing containing for the thing contained.  
V. 23. third generation] In the original they are called sons of the third, that is, grandchildren to Ephraim in the fourth, and to Joseph in the fifth degree; so Ephraim( though younger then Manasseh) exceeded him two descents; for Joshua was the seventh from Ephraim inclusively, 1 Chron. 7. 26, 27. but Zelophehad( who was contemporary with Joshua and died in the wilderness) was but the fifth from Manasseh inclusively, Numb. 27. 1. and so Jacobs prophecy of Ephraims more numerous posterity, Chap. 48. 19. took effect betime, even while Joseph lived.  
the children also of Machir] Or, the sons of Machir:( for the word in Hebrew is of the Masculine gender) whereby some understand onely Gilead, by an Enallage of number, the plural number for the singular; as Gen. 46. 23. Matth. 27. 44. Luk. 23. 36. Yet we find in the genealogy of Manasseh that Machir had two wives, and though by the one he had but one son, who was name Gilead, by the other he had two sons, Peresh, and Sheresh, 1 Chron. 7. 16. but these of the second marriage haply were not born in Josephs time, for he lived but fifty three yeares after his father Jacob.  
brought up upon Josephs knees] The words according to the original are, they were born on Josephs knees; a phrase most properly used of the female sex, Gen. 30. 3. as that of coming from between the feet, Deut. 28. 57. yet as this latter is sometimes figuratively applied to men, as Gen. 49. 10. so may the former be, in that loving fathers delight to see their new born babes, children, or grandchildren, and to show such kindness to them, as may well be expressed by laying on the knees, or sitting on the lap.  
V. 24. surely visit] He speaketh this by the Spirit of prophecy to exhort his brethren to have full trust in Gods promises for their deliverance, and to stir up their memories and meditations of them, by bringing of his bones to take possession for him, though dead before.  
V. 25. took an oath] As his father took an oath of him, vers. 5. so did he of his brethren, and kinsmen, though not for his burial, yet for the bringing of his bones into the promised Land upon their deliverance from the Egyptian Tyranny, which was not to begin until Josephs person were out of sight, and his good deeds out of mind, Exod. 1. 8. This deliverance was accomplished about one hundred and forty years after his death, which fell out in the year of the world( as some reckon) 2309. as others, 2399. the reason of which difference ariseth from the divers account of the birth of Abraham; which some refer to the seventieth year of Terah▪ some to the one hundred and thirty, and some place Cainan in the genealogy, and allow thirty yeares to his age, whom others omit.  
of the children of Israel] It is not said, of his brethren, because they might all of them be dead before the Israelites departure out of Egypt, and it is like were so, for all of them( but Benjamin) being elder then Joseph, it is not probable that they, or any of them, outlived him one hundred and forty yeares; of Levi we find that he lived one hundred thirty seven yeares, Exod. 6. 16. the Scripture being silent of the age and time of the rest; therefore it is most like that this oath concerning the translation of Josephs bones, was so often renewed and taken again, or at least remembered and reported by the parents and their children, that it might be surely performed by that generation, in whose tim● their deliverance was brought to pass.  
ye shall carry] After God hath visited you in mercy, you shall depart hence, and take possession of the promised Land; in the mean time he desired not his body to be carried out of Egypt, as his fathers was, for the Egyptians would have taken it ill from him, though from his father they did not: besides, it was some comfort to his surviving kindred, that he was( though but in his body, and at last, but in his bones) remaining with them; whereby his memorial was had in more honour with the Egyptians; and the Israelites might expect the more favour from them while Joseph their brother was remembered among them.  
my bones from hence] From Egypt, which was accordingly done, Exod. 13. 19▪ and the place whither they were brought was the Land of Canaan, which was the Land promised to Abraham, Isaac and Jacob, as is said in this place, v. 24. and they were not carried thither, or kept here, for relics to be worshipped, but to be bu●ied, and so they were, Josh. 24. 32. Nor were they brought to Canaan as by way of restitution, because Joseph was sold thence, for that had been but as if he that had stolen a bag of gold, should restore the empty bag, when the gold is gone; besides he was sold from Dothan, Gen. 37. 17, &c. and the remainders of him were butted at Shech●m, Josh. 24. 32. Nor did h● desire to be removed into the Land of Canaan, because( as some Jews have conceived) there will be a readier resurrection from that soil, then from any other, for that is but a vain fancy, which Josephs wisdom could not imagine: But to testify his assured belief that God would make good his promise for the Israelites deliverance from Egypt, and their settlement in the Land of Canaan; and his love to his Progenitors, with whom he desired communion both living and dead; and to stir up the memories and meditations of his brethren and kindred, concerning the promises that God had made to their Progenitors for the possession of the Land of Canaan.  
V. 26. an hundred and ten yeares old] Whereof fourscore yeares passed in an honourable principality in Egypt; for he was advanced in the thirtieth year of his age, Gen. 41. 46. and about nine yeares after he received his father in Egypt, and presented him before Pharaoh, after the seven plentiful yeares and two of the yeares of famine were expired: See Gen. 45. 11.& 47. 1. after which time he held on his dignity and authority seventy one yeares; which added to the thirty, and the nine yeares forementioned make up the just number of an hundred and ten yeares.  
embalmed him] See Annot. on vers. 2.  
in a coffin] Chest, or ark; for the word aron here used is the same which is used for the ark of the testimony or Covenant, Deut. 31. 9. yet though they agreed in name, they differed much in their fabric, both for matter and figure; and were placed at a distance one from the other; for the ark of the testimony was kept in the Holy of holies of the Tabernacle, where no other ark or Coffin was admitted; so there were two Arkes when th● Temple was built; that of the Covenant, and another which had an hole in the top of it, to receive the oblations for the repair of the Temple, which was placed near the Altar on the right side, at the entrance into the house of the Lord, 2 King. 12. 9, 10.   

An Appendix to the history of the burial of jacob and joseph, clearing the doubts of Stephens speech, Act. 7. 16. concerning the burial of Jacob and the fathers in Sichem, in the Land of Canaan.  
THere is none, that frequently, and with an attentive mind is conversant in the holy Scripture, but upon his reading the History of this fiftieth Chapter of Genesis, will transmit his thoughts as far as to the speech of Stephen in the seventeenth of the Acts of the Apostles, vers. 15, 16. and he that reads that passage, will reciprocate them back again to this story, and it may be also to the 23. Chap. vers. 16, 17, 18, 19, 20. and the 33. Chapter and 18. verse of this book; and to the 24. of Josh. 32. and therefore it is not out of place, nor out of season, here to search for a solution of that difficulty, which, while it is doubtful in the Acts, casts back a shadow of obscurity upon those places of the Old Testament, which will not vanish until this Text break out with some more brightness of illustration, then from so short an exposition as a marginal note can be expected, and such an one is that which is upon Acts 7. 16. forementioned; for when that was made( and the same may be said o● some others) the Printer had no purpose to publish a Commentary on the text alone, but to affix the exposition of it to the margin of the Bible, otherwis● they( who have made brief notes) as they were well able, so would they have been very willing to have made large Annotations; though in such variety of Agents as have contributed their pains to this work, it may be some( according to the divers inclinations and bent of their genius) laboured for Laconica●● brevity, that they might say much in few words, while others gave more way to an Asiaticall length, lest they should be so short as not( by an ordinary Reader) to be understood.  
Now for the more clear and full discussion of the doubts in the speech of Stephen, it will be convenient briefly to set down, first the words of Stephen, which are these, So Jacob went down into Egypt, he and our fathers, and wer● carried over into Sichem, and laid in the s●pulchre which Abraham bought for a sum of money, of the sons of Emor, the father of S 〈…〉 hem▪  
And secondly, the original Stories of the Old Testament, whence they are taken and whereto they refer; as first, that in Gen. Chap. 23. Abraham weighed to Ephron the silver which he had name, in the audience of the sons of heath, four hundred shekels of silver, currant money with the Merchant. And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure unto Abraham for a possession, in the presence of the children of heath: And the field, and the cave that is therein, were made sure unto Abraham for a possession of a burying place, by the sons of heath, v. 16, 17, 18.& 20.  
Secondly, that in Chap. 50. vers. 13.— his sons carried him into the land of Canaan, and butted him in the cave of the field of Machpelah, which Abraham bought with the field for a possession of a burying place, of Ephron the Hittite, before Mamre.  
Thirdly, that of Joshua, Chap. 24. vers. 32. And the bones of Joseph, which the children of Israel brought up out of Egypt, butted they in Shechem in a parcel of ground which Jacob bought of the sons of Ham●r, the father of Shechem, for an hundred pieces of silver; and it became the inheritance of the children of Joseph.  
To which we may add( and it will help to solve the doubt) a passage out of the Gospel of John, Chap. 4. vers. 5. Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph.  
Out of which we will first gather up what is without controversy: secondly, we will set down the several doubts which arise out of the seeming contradiction of one Text to another: thirdly, we will endeavour the resolution of them, so as may be with most security to the credit, and authority of the Scripture.  
First for the first, It is clear that the field, and burying place which Abraham bought, Gen. 23. from v. 16. to the 20.& Chap. 50. 13. is not the same which Jacob bought, Gen. 33. 18, 19.& Josh. 24. 32. For they were divers in respect of ●ame situation, or place, of use, of price, and of persons.  
〈…〉. For the name; that of Abraham was called the field of Machpelah, that of Jacob had no such name, but was called a parcel of ground which be bought of the sons of Hamor, Josh. 24. 32. which he gave unto his son Joseph, Joh. 4. 5. and which became the inheritance of the children of Joseph, Josh. 24. 32.  
〈…〉. For place; the field of Abraham was before, or over against Mamre, or Hebron, in the Tribe of Judah; that of Jacob was near the City Sichem, or( as it was corruptly called in our Saviours time) Sychar, Joh. 4. 5. a city of Samaria, in the tribe of Ephraim, at about the distance of 22. miles, accounting for a mile as much in length as takes up an hour in ordinary travail.  
〈…〉. For price; that of Abraham cost four hundred shekels of silver, Gen. 23. 16. that of Jacob cost but an hundred pieces of silver, Josh. 24. 32. Heb. an hundred lam●s, or an hundred silverlings, stamped or marked with the representation of a lamb.  
〈…〉. For use; the field of Abraham was bought for a burying place at first, and there Abraham and Sarah his wife, Isaac and Rebekah his wife were butted, there( saith Jacob) I butted Leah, Gen. 49. 31. and there Jacob bespoke his own burial place, vers. 29, 30. Chap. 50. v. 5. and there was he butted, Gen. 50. 13. but the field of Jacob was bought for another purpose, and was first used, not for a burial place for man●, but for an Altar for God; Gen. 33. 20. although afterward the bones of Joseph were butted there, and it is probable also, the remainders of the other patriarches.  
Fifthly and lastly, they differed in persons, both buyers and ●ellers; for Abraham bought his field of Ephron the Hittite, Gen. 23. 17. Jacob bought his field of the sons of Hamor, Josh. 24. 32. Act. 7. 16.  
Secondly, It is manifest, that these two purchases, being so distinct in themselves, seem to be confounded in the speech of Stephen.  
Thirdly, That though that were granted, and therewithal that Stephen erred, that cannot impeach the truth and authority of Saint Lukes relation, for a true Historian may writ that which is not true, in the name of another; for there may be an historical truth, where a moral truth is wanting; as where Moses writeth that Jacob saith, I am Esau thy first born, Gen. 27. 19. 24. and Ezra, Jeremiah▪ or Hezekiah, or who ever was the penman of the first book of Kings, wrote an historical truth, Chap. 13. v. 18. where we red, that the old Prophet said to the young, that an Angel had spoken to him, to bring him back to take refreshing at his house, though in him that spake it, it was a moral lye.  
Fourthly, If Stephen( making a long speech on the sudden) did mistake, and misreport somewhat of the Story of the Old Testament, that cannot prejudice ●ither the truth of Scripture, or the holinesse of Stephen, or that assistance which he had from the holy Ghost, though it be phrased[ he was filled with the holy Ghost:] for that doth not import a perpetual, and infallible guidance of the Spirit in all particulars, as hath been observed in Annot. on Chap. 46. v. 27.  
Secondly, These propositions premised, the doubts to be discussed are partly general, partly particular.  
First, The general doubt is, how it can be said, that Jacob, and the fathers,( whom Stephen calleth our fathers) were carried into Sichem, and there butted; Act. 7. 16. since we red onely of the burial of Josephs bones in that place, Josh. 24. 32.  
Secondly, For particulars, the doubts are two; First of Abraham, How the fathers can be said to be laid in the sepulchre which Abraham bought of Hamor, when Abraham bought his burying place of Ephron, Gen. 23. 16. and Jacob purchased the field of Hamor, Josh. 24. 32.  
Secondly, Of Hamor, whereof there are three scruples. First, whether he were the father, or the son of Sichem. Secondly, whether the father of Ephron were called Hamor.  
Thirdly, Why Hamor is said to be the father of Shechem, rather then of any other of his sons.  
Thirdly, For resolution of the doubts; To the First( how it may be said that Jacob and the Fathers were butted in Shechem, when we read only of Josephs bones that they were brought thither, Josh. 24. 32.) it may be said, First, That the affirming of Joseph, is no denial of the rest. Secondly, Though it be not mentioned in the Scripture, it might be revealed to Stephen; as the names of Jannes and Jambres, the enchanters of Egypt, though we find them not in the Book of Exodus, nor in any other of the old Testament, S. Paul knew and wrote their names, 2 Tim. 3. 8. and judas knew of the prophesy of Enoch, whereof there was no mention in the old Testament, judas v. 14. Thirdly, It is very probable that what Joseph required concerning his bones, was done by the rest in conformi●● to his example.  
But the greatest doubt is concerning Jacob, who was certainly butted in the sepulchre of Abraham, as the rest were not. Whereto the Answer is divers.  
First, Some say, that they were butted at Shechem, but were removed to Machpelah by the Shechemites, as not enduring them to lie in their soil, out of a malignant remembrance of that which was done by Simeon and Levi against their people& city; but it is not probable, that they that liked the so little, would honour them so much, as to bring them so far to an honourable burying place.  
Secondly, Some conceive the words may be distributively taken; for as there be two sorts of persons spoken of, and two places of burial, the one, that is, Jacob, might be butted in Abrahams burial place, the rest at Shechem; but the words seem rather to be spoken of one burial place, then of two.  
Thirdly, That there is no necessity of either of these answers, for though Jacob and the rest be joined together in a state of mortality, Act. 7. 15. yet the 16. ver. of their burial may be confined to them, as the next Antecedent, without taking him into their number, as touching the burial in Shechem, though he, and none but he, of those that dyed in Egypt were butted in the sepulchre of Abraham.  
To the second Doubt( how the Fathers can be said to be laid in the sepulchr● which Abraham bought) divers answers are given: First, Some conceive there is some misprision in the transcribers of the Scripture, who mistook the name of Abraham for Jacob; but that is not like to be true, nor safe to admit: not the first, because all, or most copies have it so, not the second, for if the original, wherein so many copies are concurrent, should be corrupted, it would extenuat● the authority of the holy Text. Secondly, Some rather think( and it is more like▪ and less dangerous) that Stephen mistook the name of Abraham for Jacob. Against which answer, if it be said, that his adversaries, if he had been so mistaken, would have taken him with it, and reproached him for it. The reply may be, that their rage against him was so great, that it might be they took no notice of his error in a matter of no great moment; or if they did, it might be omitted in this historical narration. Thirdly, Some conceive they avoid the inconveniences last mentioned, by saying that Abraham is not here to be taken in the Nominative case, but in the Genitive, understanding Jacob, the grand-child of Abraham, for the word son or grand-child may as well be understood, as the word brother, 2 Sam. 21. 19. where Elhanan is said to slay goliath the Gittite, that is▪ the brother of goliath, as the word is supplied, 1 Chr. 20. 5. or as the word sister, 2 Sam. 21. 8. where it is said, he took the five sons of Nichal, that is, the sister of Michal, for shee had no children, 2 Sam. 6. 33. or as the word mother, Mark. 15. 40. as is noted afterwards; all which words, mother, brother, and sister, are omitted by a figure called Elleipsis, or Eclipsis; which is clearer in the Greek, by the article of the Genitive case, then in the Hebrew, which hath no such distinction by various terminations of cases, as the Greek tongue hath. Or as others, the name Abraham may be taken in the Nominative case, and so they say, that the name of the parents, or progenitors, is sometimes put for the posterity, as the name of Israel or Jacob, is put for his off-spring, many degrees of descent distant from him: So the name of David is put for the Messiah, the descendent of David, Jer. 30. 9. Ezek. 34. 23. So Joseph is put for his two sons, Ephraim and Manasseh, Gen. 48. 15. and so David is name where Rehoboam is meant, 1 King. 12. 16. and Abijah the son of Rehoboam, is called Rehoboam in the report of the war betwixt Jeroboam and him, when Rehoboam was dead, as will appear by comparison of 2 Chro. 13. 3. with 1 King. 15. 6. Now by such an exposition though Stephens speech( if that were his meaning) might be free from error, yet if he were not understood in such a sense( which is not obvious to an ordinary apprehension, and hardly light upon without study) he might by the hearers be thought to falsify, in putting one name for another; therefore some endeavour to remove the doubt by that which followeth.  
Thirdly, The answer to the third Doubt, which is concerning Hamor; where were three scruples: First, whether he were father or son to Shechem. According to the vulgar latin, and the Geneva, it is the son of Shechem; others say the father of Shechem; the original saith neither, but t●● Sichem, that is, of ●echem, which in respect of Grammar may be either; but the original story, Josh. 24. 32.( whence the word must be supplied) saith the father of Shechem: the like construction we have Matth. 1. 6.& 10. 2, 3.& Luke 24. 10. where we read Mary of James, which is made up by addition of a word, Mary the mother of James, Mark 15. 40. The second, Whether the father of Ephron were called Hamer, so some say, that Zohar Ephrons father, with whom Abraham bargained for the field of Machpelah, cap. 23. 17. was called also Ham●r; and so they think the difficulty of this place is best cleared, making the burial place to be that of Abrahams, not that of Jacobs purchase: But this is yet too short to reach home to the removal of the Doubt; for though it be true, that it is not strange in Scripture for one man to have divers names, yet it doth not appear to be so in this case, no● that this Hamor had a son called Shechem, as that Hamor of whom Jacob bought his portion of ground had; where we are to answer to the third scruple, which is, Why Shechem only of Hamors sons is mentioned, when others, and not he, made the sale of the ground which Jacob bought. Answ. Shechem was amongst his sons of chief note, and account; for it is said, he was more honourable then all the house of his fathers, Gen. 34. 19. and since he is name, the rest not mentioned, it is most probable that he had most to do in this business, and that the rest consented to his transaction.  
The sum of all is, that whatsoever contradiction may seem to be betwixt the report of Stephen, and the records of the story of the old Testament, Luke relating only what Stephen said, is a true Historian▪ though Stephen were not. Secondly, that by the second Answer to the second Doubt, a sudden slip of memory in Stephen may be confessed without inconvenience, or avoided by the third Answer. And if( as some say) the father of Ephron had two names, and Hamor was one of them( which some learned men think the readiest way to resolve the doubt) that may sway the resolution for Abrahams purchase, as the other Answer, that is to say, the third Answer to the second Doubt doth for Jacobs.    

ANNOTATIONS ON THE SECOND BOOK OF MOSES, called EXODUS, According to the Greek;( which signifieth a going forth or departure; viz out of Egypt) and according to the Hebrew, Veelle Lemoth, that is, and, or now, these are the Names: which are the first words of this second Book, after which manner the other four ensuing Books, are name.  

THE ARGUMENT.  
THE second book of Moses( containing a story of about 146. yeares( to wit, from the death of joseph to the finishing of the Tabernacle) sheweth the multiplication of the posterity of jacob, from a small number,( even 70. souls( 1.) persons, which came with him into Egypt, Gen. 46. 26, 27.) augmented to six hundred thousand men( besides children): so they are numbered, Exod. 12. 37. and afterward the account given of them( in the second year, and second month of their departure) is six hundred thousand, three thousand, five hundred and fifty, Numb. 1. 45, 46. wherein none under twenty yeares old, none decrepit, or unserviceable for the warres, none of the tribe of Levi, no women were numbered. These( for their numerous increase) were feared and hated by the Egyptians: whereupon( for their own security) they endeavoured, by murdering the male children, and manifold tyrannies over the rest, to reduce them to a smaller number. But the more they were oppressed, the more they multiplied, and God intending to get him honour over their oppressors, exercised his Iustice on them, his compassion on his people, and his power on both, in a miraculous deliverance of the one, and destruction of the other.  
Having brought his people out of Egypt, he l●d them in the wilderness, and there both cherished and upheld them, with extraordinary supplies and support, and yet chastised them for their manifold offences,( especially murmuring, and Idolatry) nevertheless, he made a covenant with them, at Horeb, where he delivered them Laws, moral, judicial, and ceremonial, for their Government, both as a Church, and as a commonweal.   

CHAP. I.  
Vers. 1. NOw] or rather And according to the Hebrew importing a continuation of that Story, which( though it conclude the Book of Genesis) is not yet concluded. It is an observation of some, that( among the Hebrews, Chaldees, and Greeks) Writers begin their Discourses, with words of coherence, not to the words or matter next precedent, but to their own foregoing thoughts, to which the words following do agree. But it is more reasonable, to suppose that somewhat of the beginning of the book is wanting, or that the books are divided, which before were united: for so it was with the five books of Moses, which Originally made but one Volume, though now they be divided into five; as is observed in the general Argument of the Pentateuch.  
household] That is, his Children, and Nephews, for servants( who were not of the tribes of Israel) were not taken into this account.  
V. 2. Reuben, Simeon,] The children of Israel or Jacob, are often reckoned, as Gen. 35. 22. Chap. 45. 8. Chap. 49. 3. Exod. 6. 14. 1 Chron. 2. 1. and in a divers order, upon divers occasions, as in the next verse, and on vers. 6.  
V. 3. Benjamin] Benjamin was the youngest, and so should have been name last, if he had been ranked by his age: but he is here placed the seventh in order, as the youngest of the sons of Jacobs wives, and before the rest, because they were the sons of the handmaids, and of them the first name are the children of Bilhah( Rachels handmaid) Genesis 30. 3. and then the children of Zilpah,( Leahs handmaid) Gen. 29. 24. Joseph is not written in this Registry, because he was in Egypt before these came thither.  
V. 5. the souls] That is, the persons, Deut. 10. 22.  
loins,] Heb. thigh.  
seventy souls] Deut. 10. 22. See Annot. on Gen. 46. 27.  
V. 6. and all his Brethren] Here Joseph is name first, in regard of the pre-eminence of his dignity, not by the precedence of his birth: for many more of his Brethren were ●lder then he: nor of his death, for some dyed before him, and some lived after him.  
all that generation] Or kindred, as some red, but the Hebrew word Hador properly signifieth a generation, and by generation is meant all of that age or time with Joseph and his Brethren, whether Hebrews or Egyptians: this( by probable computation) was about the 109. year of the Israelites abode in Egypt.  
V. 7. the land was filled with them] Vers. 12. not the land of Egypt, but the Province or land of Goshen,( allotted to the Israelites for their habitation) This multiplication of so many( whereof see the general Argument of this Book) from so few at first, in so short a space,( for it was from the death of Joseph to the beginning of their afflictions, as is diligently computed about, or not much above fifty yeares) might come to pass, by beginning to be fruitful sooner, and continuing longer then other women, by bringing forth many at a birth: and that might be the rather, because( as Philosophers and Physicians say) there are seven several Cells for conception, wherein may be formed so many distinct Embryons, which proceeding to a perfect shape, may be so many children: and as( upon experience) it is reported, that some have brought forth five at a birth, four times over, that is twenty, Arist. hist. animal. l. 7. c. 4. And as by such frequent conceptions their number might much increase, so also by Gods withholding of abortion, whereby that which was conceived, was happily brought on to a perfect birth.  
V. 8. a new king] Acts 7. 18. whom some Historians call Mephis, some Ramesses, some Armesesnianus, some Amonophis, or Amenoptes: but as this King knew not Joseph, though dead not much above fifty yeares before him, so may this King well be unknown to Writers, which were many hundreds of years, in time behind him: and he might be called a new King, because he was of another race, or family, from the former, or for that he took up a new way of government, or had new devices to bring about the Innovations he had designed.  
V. 9. more and mightier] Not absolutely more and mightier then all the Egyptians; but comparing the Province, or Country where they were planted, with any of the like compass, the Israelites in number far exceeded them, and so( by their increase) grew stronger then their enemies, Psal. 105. 24.  
V. 10. dealt subtly] See also Acts 7. 19.  
lest they multiply] They were multiplied before, vers. 7. and that the Egyptians confessed, and complained of in this verse: therefore they take new counsels and courses to prevent their further increase.  
Get them up out of the land] Into Canaan and so we shall lose the commodity, which we might reap by their riches, and service, while they are kept under our subjection. Envy at their number, fear of their Power, covetousness of gain by their service, and hatred of their Religion,( whereof see Exod. 8. 26.) made them desirous to retain them, as captive slaves, whom their fathers received as guests, and enjoyed as friends, and as benefactors.  
V. 11. Taskmasters] Heb. Masters of tribute: which may be exacted as well in work as in money.  
Afflict them with their burdens] This God foretold Abraham, Gen. 15. 13. the cause whereof, was not merely the suspicion, subtlety and malignity of Pharaoh, and his People: but it is like, the Israelites procured this unto themselves by their provocations of God, by their Idolatries: as appeareth by Josh. 24. 14 Ezek. 20. 7, 8 9. and chap 23. 3.  
treasure cities] Cities of Tabernacles, as the vulgar latin turns the Hebrew word, mis chenoth, which may be rendered rather, Repositories: and they might be Storehouses of Artillery, Granaries for Corn, and Treasuries for royal and public riches: but certain it is that the Egyptians employed the Israelites, in raising so many and so great buildings,( whether of Cities, Castles, or Treasuries) as might still keep them in a painful, and servile condition.  
Pithom and Ramesis] Two cities situate in the confines of the kingdom: and for the latter, it is to be observed, that there was a part of the country of Egypt, called the land of Remesis, which was given to the Israclites by Pharaoh,( for their possession) at their entrance into Egypt. Gen. 47. 11. called the best of the land: there they built a citi●, and called it by the name of the whole country: because it was the best part of the land of Egypt, Gen. 47. 11. Or Moses might give it the name, which it had when he wrote his History, though it might be called by another name, when it was built: some take it for a city called Pelusium, different from Ramesis forementioned: Gen. 47.  
V. 12. The more they multiplied] Heb. and as they afflicted them, so they multiplied. fear and hard usage was in ordinary operation like to give impediment to procreation of children, but( that their fruitfulness might appear to be by the especial blessing of God) the more they are molested, the more they are multiplied; as is said of Camomile, the more it is trodden, the faster it groweth: but with this difference, that it is natural to that herb to thrive by oppression, but it is not so by the nature of man, but by the favour of God, for the godly to prevail against persecution: which may be one great cause, why they should wish well, and bear good will, unto th●ir enemies, since though th●y mean them never so much hurt, their malignity may become an occasion of very much good unto them: as the grudge of Josephs brethren was converted to his honour, and to the comfort of himself and them, and of many thousands more. Gen. 50. 20. And hereby we may observe that of the Wise man made good, against the wicked policy of the world, There is no wisdom, nor counsel, nor understanding against the Lord, Prov. 21. 30.  
they were grieved because] They meant to grieve the Israelites, and themselves are grieved: so their punishment is suitable to their sin.( and a great sin it was to grieve not for their own wickedness, but for anothers welfare) and envy becometh both their crime, and their curse.  
V. 14. All manner of service] Both in the field, and in the city, to man▪ and to beast: many whereof were so base, that such as were ingenuous might disdain them, and so toilsome, that those who were weak and tender could not endure them.  
V. 15. Shiphrah and Puah] That these were Egyptian and not Hebrew midwives is conceived by their answer, vers. 19. wherein they speak of the Hebrews, as differing from themselves: but some rather think, they were Hebrew midwives: because it is not like( say they) that the Hebrews would admit of those that were Egyptians at their labour, and that to have obtruded such upon them, would soon have discovered that the male children were made away by tho Kings command: yet that seems mor probable, then that the Hebrew women should either for fear, or hire, be drawn to destroy all the males that were born of their own people: and though these midwives be said to fear God, vers. 17. that phrase doth not necessary infer that they were right in Religion, as we see Jonah 1. 16. But the greatest doubt is, why these are mentioned, and none else? why two and no more? The question is not easily resolved: some conceive these midwives were such as were of note, and use in noble families, and so might do cruel execution upon the chief of all the Hebrew children: but the Egyptians made no such difference of the Hebrews how noble soever some were by birth, they were all made base by slavish servitude: yet these midwives might be Mistresses of that art, and so by them others might receive that charge, which they received from the King, and they might receive it from him being much employed by the women of his Court.  
V. 16. stools] The Hebrew word obnajim( found only in this place) is taken particularly for a stool, or seat framed for the use of women in travel, that the midwife may do her office, with more ease, and safety to the mother, and the child.  
kill him] By strangling or otherwise, so as may be done with most expedition and certainty, lest they should do the like to the Egyptians, if they were suffered to live to be men: and yet it must be done cunningly, and secretly, with some private pinch, that the child may be thought to have had some mishap in the birth; which cunning practise( though for a while it might) could not long be concealed: but malice is so blind, that it seeth but a little way beyond itself; the foils and failings with the just recompenses of it, are neither foreseen nor feared by the malicious, until they are surprised by them.  
but if a daughter] They were content they should live; because of their infirmity, unable to resist their rigour, and because they were desirous to reserve them for their sensual satisfaction, being more beautiful then the Egyptian women: See the last annotat. on this chapter.  
V. 17. feared God] To fear God, and honour the king, are the sociable duties, of pious persons, and loyal subjects, 1 pet. 2. 17. while the subordinate power doth not control the supreme, but if so( as in this place) the resolution of the same Apostle must be our rule. We ought to obey God rather then men, Acts 5. 29.  
V. 19. Hebrew women are lively] The Hebrew word Haioth which signifieth quick, or quickening, may note( as the Vugar latin rendereth it) a skill, quickness, or dexterity in doing the office of a midwife, which is many times prevented by the expedition of the birth: and it may be,( as some rabbins conceive) they might express the promptness of the Hebrew mothers, in this manner, by a comparison of contempt,( that they might be the less suspected by Pharaoh of pity or partiality towards them) as if they would have them to be taken to be like unto beasts who( when they bring forth) have no need or use of midwives assistance, they are so quick and lively in their deliverance. But it is most like that the Hebrews( acquainted with the cruel command of the King) might rather make use of their ordinary neighbours, for assistance to traveling women, then commit themselves to the hands of professed midwives of the Egyptian Nation and( if obedient to the Kings command) professed murderers yet it might be true of many of them, that they were delivered, before the midwives came unto them: for those that are laborious( when they are with child) have quicker labour,( when their burden cometh to the birth) then others have. Howsoever this answer of the midwives is diversely censured; for some from their fear of God, mentioned, vers. 17. and the recompense of their pity vers. 21. infer, that they made a free and bold profession of their faith, avowing to the face of Pharaoh,( with adventure of their lives) that the power and favour of God was with them, and therefore( notwithstanding the Kings command) they would do nothing against them: and yet it i● generally conceived, that herein( to save the little Jews alive) they  told the king an officious lie( as Rahab did, Josh. 2. 5, 6. and David, 1 Sam. 21. 2. and Elisha, 2 King. 6. 19.)  
V. 21. made them houses] In this or the like expression, God often professeth favour to those he loveth: as 1 Sam. 2. 35. 2 Sam. 7. 11. 1 King. 2. 24.& chap. 11. 38. Which phrase importeth not so much the place of habitation, or abode, as the bl●ssing of families with increase and prosperity, as by a numerous, long lived, and prosperous off-spring: and the offspring( in the Hebrew Tongue) may be the rather called an House, because the word Ben, a son, is derived of the word Bana, which signifieth to build, for of children are families made up, as houses of the materials, whereof they are composed. Hence some infer, the officious lye of the Midwives was lawful: but their act being a mixed act, consisting of piety to God, pity to his people, and fallacy in lying to the King; the two first graciously accepted, and rewarded by God, the third was mercifully passed by and pardonned by him.  
V. 22. And Pharach charged all his people] The Midwives being as kind to the male children, as Pharaoh to the females,( vers. 16.& 22.) he giveth the charge more generally, and( that no doubt) with commination of cruelty on those who could not find in their hearts to be so cruel, as he would have them: which took such effect( at least for a time) that the parents of Moses could not long conceal him, Chap. 2. v●rs. 3. yet this violence did not continue all the time of the Israelites continuance in Egypt, because there were many young Hebrewes, under twenty yeares old, when they went out of Egypt: and it is like, this bloody decree died with the death of the Tyrant that made it; and that he died the sooner, because he was so cruel, according to the prophecy of the Psalmist, psalm 55. 23.  
cast into the river] In the Hebrew there is no mention of the River: but that is the meaning whereby it might be known, whether the Midwives obeied the Kings command or no: wherein is observable the practise of Tyrants, which is to make up their bloody plots, sometimes with Fox-like subtlety, and sometimes with Lion-like cruelty: so( according to the proverb) the Lions skin pieceth up the Foxes, as well as the Foxes doth the Lions, as they see occasion to make use of either.  
and every daughter] When the charge was given to the Midwives to murder the Males, it was with caution, and exception, to save the Females alive, v. 16. and now it is enlarged to all the people, to be slaughtermen to the sons of the Hebrewes, the Tyrant still continueth his reservation of the daughters, that they might be spared, and kept alive; but this was not out of pity towards them, but because he had no such fear of them, as of the other sex: and it is like, the daughters of God were more pleasing to these sons of men,( as the daughters of men were to the sons of God, Gen. 6. v. 2.) then their own native Countrey-women: and so they would keep them, either for their lust, or to raise a fairer and more beautiful breed then their own: For some such reason was it, that Abraham feared the beauty of his wife, would be a snare to his life among the Egyptians, and that( according to his fear) it came to pass, that the Princes of Pharaoh commended her, and thereupon she was taken into his house, Gen. 12. 14, 15. This was another Pharaoh, much ancienter, then the Pharaoh mentioned in this story. See Annot. in Gen. 12. 15.   

CHAP. II.  
Vers. 1. A Man of the house of Levi] The Levite was called Amram: and of Amram it is said, Chap. 6. 20. that he took him Jachebed( his fathers sister) to wife: which marriage may seem to be incestuous: but( in that place) the word sister may be taken for a kinswoman, as the word Brother is taken for a kinsman, Gen. 13. 8. and Chap. 14. vers. 12. 14. of the same book compared: and if she were indeed his fathers Sister, or his Aunt, such marriages were then tolerated, while there were but a few of a Tribe; but afterwards,( viz. about an hundred years after,( for Moses was eighty yeares old and Aaron eighty three, when they stood before Pharaoh) they were fordidden, Levit. 18. 12.  
V. 2. The woman conceived] This was not her first child: for Aaron was Moses his brother, and elder then he, by 3. yeares, Chap. 7. 7. and their sister miriae was born before them both, and Aaron and she, before the bloody Edict was made by the King against the children of the Hebrews.  
a goodly child] Acts 7. 20. That is said here to be done by affection, which Heb. 11. 23. is attributed to faith: his parents trusted in Gods protection, for the preservation of their child,( notwithstanding the bloody decree of Pharaoh) and their affection became serviceable to their faith, when it quickened them up to use all the good means they could to reprieve him from peril.  
V. 3. no longer hid him] By reason of the severe charge, given by Pharaoh, Chap. 1. vers. 22. and the strict search for the male children, which( no doubt) was severely enjoined( as a means conducible to his end) though by Moses it be not mentioned.  
an ark of bulrushes] Made like an ark, or chest, and capable of the child: of such materials some were of greater capacity, and were used in stead of boats, or ships: for in such vessels the ambassadors of Ethiopia crossed the Sea, Esa. 18. 2. that is, the read Sea, which divided betwixt the eastern Ethiopia,( which was part of Arabia) and the western: and in Egypt the manner( of old) was, to use boats or vessels of rushes or reeds, Plin. not. hist. lib. 7. c. 56.  
put the child therein] Here is no mention of pitching of the ark, but it is like it was pitched,( as Noahs ark was) within and without, Gen. 6. 14. Thus( by human prudence) they served the divine providence, and shewed faith and affection without presumption.  
flags] Which are a water reed, long, broad and sharppointed like a sword; among these he was charily laid; both because they were near the brink of the river,( where the child might easily be seen) and where being stayed by the flags, it could not easily be carried away, by the stream.  
V. 4. his sister stood afar off] That is, miriae, who( being a prophetess, Exod. 15. 20.) might be guided by God, to give this advice concerning the child: or if she were but about ten or twelve yeares of age,( and then no prophetess) she might be taught by her mother, what to do in that matter.  
V. 6 This is one of the Hebrews] So said Pharaohs daughter;( whom Josephus calleth Thermutis) she said so when she had opened the ark, and viewed the child, which might be known to be an Hebrew by his circumcision: for at this time the Egyptians had not received circumcision, though afterward they did: or probably conjectured, by her fathers Decree against the Hebrews: or by the beauty of Moses, for the Israelites were more beautiful then the Egyptians, and he eminently beautiful above other Israelites, verse 2. of this Chapter, and Act. 7. 20.  
V. 7. a nurse of the Hebrew women] Gods providence excludes not mans prudence: the making of the ark and daubing it with slime and pitch,( as it is like it was) the placing of it, and the child within it, among the flags, near the rivers brink, vers. 3. and setting his sister to watch it, and her watchfulness at due distance, and discreet and seasonable advice to Pharaohs daughter, were all effects of human wisdom, and subordinate means to the providence of God for the preservation of the child.  
V. 10. her son] Heb. 11. 24. By adoption, or free choice, not by human conception: haply she had none of her own, or if she had, she had none so beautiful as he: But as freely as he was chosen( in his infancy) so he freely refused that relation, and all the credite and comfort that belonged to it; when he came to maturity in manhood, but especially in grace: for then he choose, to be a fellow in affliction( with his brethren) rather then to have no fellow in Court favour, and honour; and yet he lost no honour by his change: for afterward, he grew mighty in words, and in deeds, Act. 7. 22. prevalent in discourse, and counsel, and powerful in many great and miraculous operations.  
his name Moses, Because] Joseph. Antiq. lib. 2. cap. 5.( and many from him) conceive the word to be a compound( in the Egyptian Tongue) of Mo water, and yses saved: but the word is rather to be thought an Hebrew word, called Mosheh, derived from Mascha▪ signifying, hath taken out, or drawn out: because he was drawn out of the water: and in that sense, that is, as signifying, not simply drawn out, but drawn out of the water; it is used, 2 Sam. 22. 17.& Psal. 18. 16. and in those two places onely is that word found in Scripture. But what ever the name was in the Egyptian, Moses rendered in the Hebrew Tongue: And it is like his parents gave him a name before at his birth or circumcision, though what it was is not set down, but this name was put upon him as a memorial both of his danger and deliverance: wherein if there were a concurrence in sound and sense, both of the Egyptian and Hebrew Tongue, it was the more useful to such a purpose.  
V. 11. was grown] At forty yeares old, Act. 7. 23.  
an Egyptian smiting] Philo the famous Jew conjectureth( and it is like enough) that this Egyptian was one of the rigid governours of the Hebrews.  
one of his brethren] The Hebrews call all brethren which are of the same Family or Nation.  
V. 12 slay the Egyptian] By which act,( wherein he was warranted by revelation from God) he meant to intimate( to his Hebrew brethren) that he was to be their deliverer from Egyptian bondage, though at this time they understood it not Act. 7. 25.  
V. 14. as thou killedst the Egyptian] He pretends deadly danger to himself, that he may endanger the life of Moses, who was so far from killing any of his brethren, that by his good will they should not receive any wrong from any: Malice and anger is very forward to slander; as here Moses is made an usurping executioner, so was Lot made an usurping Judge by the lewd Sodomites, Gen. 19. 9.  
Moses feared] Not without good cause, and therefore he fled, verse 15. but in the eleventh to the Hebrews, the Apostle saith, by faith Moses forsook Egypt not fearing the wrath of the King, verse 27. which that it may not seem contradictory to this of Moses himself, we must distinguish of the departures of Moses from Egypt, which were two: the former that here mentioned, wherein his fear appeared to be more then his faith; the latter was after his contestation( by miracles) with Pharaohs stubborness, Chap. 10. 28, 29. and in this, his departure was not by way of fearful flight, but of faithful and courageous conquest.  
Surely this thing is known] Though verse 12. he looked this way and that way lest any one should see him, but he that felt him, or his brother who was beaten by the Egyptian; yet some body saw him, or the Hebrew made some report, so that the secret came out.  
V. 15. But Moses fled] He saved himself by flight from Pharaohs wrath, whereby he was reserved for a better opportunity to contest with the Tyrant in the cause of his Master, and brethren: that this is no way repugnant to Religion, or to that courage, which the profession of it requireth, doth appear by many places of Scripture: as by Gen. 28. 6, 7. 1 King. 19. 3. Matth. 2. 13.& chap. 10. 23.& chap. 12. 15.& chap. 24. 16, Joh. 8. 59. Luk. 4. 30. 2 Cor. 11. 33.  
land of Midian] A city so called, was built by Midian( the son of Ceturah) whence the Region round about was called Midian.  
V. 16. Priest of Midian] The Hebrew word Coben, signifieth a Priest, and sometimes a Prince, or chief Ruler, as 2 Sam. 8. 18. Text and margin: and it may be he was both, because the principal men in those dayes were Priests; as Noah, Melchisedec, Abraham, and others. Eusebius lib. 9. cap. ult. de praeparat: Evangel: calls him Jethro, King of Arabia, of whose kingdom Midian was a Province: but he seemeth here, rather to be a Priest, then a Prince: because his daughters are so meanly employed, so little respected by the shepherds, verse 17. His name is Hobab, judge. 4. 11. who was the son of Raguel,( the Midianite) Num. 10. 29. elsewhere he is called Jethro, Exod. 3. 1.& Chap. 18. many times.  
to water their fathers flock] In those dayes the calling and course of a shepherd was no disparagement to worthy porsons: though it were not so honourable, as that Kings daughters should be employed in such a service, as here is mentioned. See Annot. on Gen. 24. verse 15.  
V. 17. drove them away] The men shepherds uncivilly wronged the women, taking the water that they had laboured for, to spare their own pains, and striving to have the first turn at the time of watering, which was usually done by many together, haply for the removal of the cover of the Well, and drawing of water with more ease. See Gen. 29. 10.  
but Moses stood up and helped them] Being so great a man in Egypt, he might have some servants to attend him, who might assist him, in resisting the wrongs, done to women; if he had none, he shewed more goodness and courage, in taking part with the better cause, against the stronger side.  
V. 18. Revel their father] He was( as some think) their grandfather, and( in Scripture) the Ancients( in a direct line) are called fathers, and their nephews children, Gen. 31. 43. and so one man may have many fathers, Act. 24. 14. But here it is more probable, that one father had many names, and that this Priest of Midian, was called Revel in this place, and Jethro, 3. 1.& Chap. 18. often, and Hobab, judge. 4. 11. whose father was Raguel the Midianite.  
V. 19. An Egyptian] So Moses seemed by his habit, and he  told them( haply) that he came out of Egypt.  
V. 21. content] The word Joal, in Hebrew, signifieth no more of itself, but to be willing: but the vulgar latin forceth it, to signify an oath, which sense it will not naturally admit: in the first of Sam. 14. 24. the same word is used for adjuration, but it is with an accusative construction, which here is not.  
gave Moses Zipporah] Children are the goods of their parents, which may not be taken from them, unless they give them: how soon it was that Moses had this gift is not extant in the Scripture: it may be it was a good while after his admission into Jethroes family, because forty yeares( after his coming to Midian) at his return unto Egypt, one of his two sons was not yet circumcised, Exod. 4. 25.  
V. 22. Gershom] Chap. 18. 3. The word signifieth a desolate stranger: and it was given( for the name of his son) for remembrace of Moses his estrangement from the land of his nativity, whence he was driven, and for admonition to others,( especially his son who bare that name) to mind them of their inheritance in the land of Canaan, where they were to expect a more permanent abode.  
V. 23. sighed] Though the Tyrant was dead, yet tyranny was not: Gods people were still oppressed, albeit that Pharaoh were suppressed: for an other Pharaoh succeeded him in Power as great, and in oppression as grievous to the children of Israel.  
came up unto God] His eye seeth what the wicked do unto his people, verse 25. of this Chap. and this ear heareth when they complain of what they suffer, Exod. 3. 7. 9. Chap. 6. ver. 5.& Chap. 22. vers. 23. 27. James 5. 4. and they shall both feel the force of his hand, the one sort by the succour of a gracious Patron, the other, by the severity of a righteous Judge.  
V. 24. remembered his covenant] See Annot. in Gen. 8. 1.  
V. 25. had respect unto them] Heb. knew them. That is, acknowledged them, for his people, and ordered the course of his providence, for their deliverance, so as might be most profitable for them, most honourable for himself.   

CHAP. III.  
Vers. 1. KEpt the flock] Moses( from his childhood) had been the flock] Moses( from his childhood) had been a Courtier about forty yeares, and now he cometh down to the condition of a shepherd, and continueth in it forty yeares more; and for a third forty yeares, he had a more honourable, and less quiet condition, being a politic pastor and governor of the nation of the Israelites.  
of Jethro] See Annotations on Chap. 2. vers. 16. and Annotations on vers. 18.  
his father in law] The word Chothen signifieth not a father in law alone, but generally a kinsman; yet here it is to be contracted from the general acception, to the particular relation, betwixt Jethro and Moses, upon the marriage of Zipporah.  
backside of the desert] Proceeding further and further, in the desert, to find out fresh pastures for his flocks: the Hebrew Scholiast thinks the name of the place to be the further desert.  
mountain of God] Which was not so called, until God made especial choice of it, for the publication of his law, Exod. 19. 11. from that it was called the mountain of God: and it was name also Sanai, from the store of Bramble bushes in that place, for Seneh, in Hebrew, is such a Bush: it was called likewise Horeb, from the dryness, and solitude of the place; yet might this hill like Pernassus have two ●ops, the one called Sinai, the other Horeb.  
V. 2. the Angel of the LORD] As Gen. 48. 16. judge. 6. 12. Act. 7. 30. This is not a created Angel, but the Angel of the Covenant, Exod. 23. vers. 20, 21, 22.( to wit, Christ) who is not onely the Angel of the Lord, but the Lord of Angels, Heb. 1. 6, 7. and( by apposition) the Lord the Angel, or the Angel the Lord; for he is called God, vers. 4. 6. 13. Jehovah, vers. 7.  
appeared to him] As some conceive in an human shape, as a praeludium or foreshowing of his Incarnation in time to come: but the Text saith,( in the next words) it was in a flamme of fire.  
in a flamme of fire] A representation of glory, and terror, to make him awfully apprehensive of the divine majesty, and( withall) as well to erect him, with confidence, as to humble him, with reverence.  
bush not consumed] The word Seneh signifieth a dry bush; the more strange that it was not consumed, since God is a consuming fire, Heb. 12. 29. but that is to the wicked, who are compared to briars and thorns, Isa. 9. 18. to such his indignation is a devouring fire, an everlasting burning, Isa. 33. 14. But this bush signifieth the Church, and therefore though it seem all on fire, either by reason of the divine presence, or human persecutions, it is so preserved by God, that it is not consumed. See Isa. 43. 2.& Dan. 3. 27.  
V. 4. And when the Lord saw] He is called an Angel, ver. 2. here Jehovah, and the Angel( who is Jehovah) is Christ, called the Angel of the Covenant. See the first Annot. on vers. 2.  
Moses, Moses] The doubling of Moses his name importeth not onely favour, but familiarity, and an affectionate mind to the matter in hand, as Luk. 22. 31.  
V. 5. put off thy shoes] So Josh. 5. 15. Act. 7. 33. The shoes( being next the earth) are usually most foul, as the foot of such as go barefoot, and therefore by putting off the shoes, and washing of the feet, is signified the purity which is required in our approaches to God. See Heb. 10. 22. Joh. 13. 10.  
holy ground] Because of Gods presence& in relation to it, not by any inherent holinesse, whereof the place is not capable, nor any permanent holinesse, when the presence is withdrawn.  
V. 6. afraid to look up] Ever since our first parents were rebels against, and runaways from their Maker, the most religious of their race have been affencted with fear of the glorious presence of God: for this see Heb. 12. 21. Dan. 10. 7, 8. Matth. 17. 6. Revel. 1. 17.  
V. 7. I have surely seen] Heb. seeing I have seen. 1 Sam. 9. 16. See the Annot. on Chap. 2. of Exod. vers. 23.  
I know] See Annot. on Chap. 2. vers. 25.  
V. 8. came down] See the Annot. on Gen. 18. 21.  
and a large] Judea containeth in length, from Dan to Beersheba, but 160. miles: in breadth, from Joppa to Bethlem, but 46. miles: yet it is called large to them, in comparison of Goshen, where they then dwelled, or in regard of the plentiful increase, which it afforded, to support and nourish the Inhabitants.  
floweth with milk and honey] That is, abounding with all things serving for necessity and delight. So Exod. 3. 17.  
the Canaanites, and the Hittites, &c.] Sometimes the Inhabitants of the Land of Canaan, are signified under one name, as the name of Canaanites, or Amorites, or Hittites, here they come under 6. appellations. Deut. 7. 1. we find 7. name, yea sometimes their distinction ariseth to ten several denominations, as Gen. 15. vers. 19, 20, 21. and yet that enumeration and Nomenclature seems to be imperfect, because the Hivites are not numbered among them: the reason hereof may be, because some names are more general, some more particular, some more, some less eminent, some observable on one occasion, some on another: as the people of Israel are sometimes noted, by their common Name, Israelites, as the sons of Jacob or Israel; sometimes by the distinct names of their several Tribes; sometimes one name of eminence compriseth the rest, as the Jews have their name from Judah, the Prince of the Tribes.  
V. 9. Now the cry] He heard before, but now he will make others know, that he did both observe, and pity their oppressed estate, and meant to take a course for their deliverance out of it.  
V. 11. Who am I] He apprehendeth first the meanness of his own person,( a banished man, and a country shepherd) and then no doubt the greatness of the person with whom he should have to do, the prejudice he had against him in particular, and the difficulty of the service, to deliver an oppressed people from so potent and malignant tyranny: and so he would fain be excused the undertaking thereof.  
V. 12. Certainly I will be with thee] So that thou needest not to fear either thine own feebleness, or the Power of them, against whom I sand thee.  
this shall be a token unto thee, &c.] Tokens and signs, given for assurance, do usually go before the thing whereof they are signs, or tokens, as judge. 6. 37. 39. or are concomitant with them, as Luk. 2. 12. but here Moses having seen a miraculous sign of Gods especial presence, and God having spoken unto him, and assuredly promised his presence with him, he had evidence& confirmation enough for the undertaking of his charge, but now he would have him to enlarge and stretch out his faith( beyond the assurance of his commission, and the good success of it, in the deliverance of the people) to that, which was a consequent upon it, and did( in reason) presuppose it: to wit, the grateful memory of their deliverance, when God would appear to him again, and the people with him, at the mountain where then he was: and it would be meet for him,( at his return) to have an especial Memorandum, that the Lord was with him still, for his encouragement to undergo the further conduct of his people to the Land of Canaan: and( in the mean time) he was pleased to give him full assurance of his powerful presence with him, and assistance to him, by many precedent signs, and tokens, precedent to his contestation with the Tyrant, which had their place, before this service( now foretold) and favour promised, come to pass▪ and thereof he giveth him( as a present earnest of more miracles to come) not onely this vision of the burning, but not burned bush, but other miraculous experiments; whereof see Chap. 4. vers. 3, 4.  
V. 13. What is his Name] Moses an ambassador from God, desires particular direction from him, touching what he must say unto the people: for ambassadors are not to speak their own words, but his that sends them: and God being called by many names, it was of some moment, by what Name he would now be mentioned unto them, especially, since many of his names were abused, by application to Idols: To this purpose some observe that when God judgeth he is called Elohim; when he warreth, sabbath, Lord of hosts; when he professeth mercy, Jehovah, Exod. 346. Howsoever, Moses( doubtless) had good reason( though it be not apparent in the Text) why he moved that question, and God by his answer sheweth his allowance of it.  
V. 14. I am that I am] Or, I will be that I will be. For( in the Hebrew) the Future Tense is often put for the Present: the word importeth an eternal being, according to the expression of the Apostle, Heb. 13. 8. Rev. 16. 5. an incomprehensible being, and Independent being, on which yet, all other things do depend, both for beginning, and continuance: and( withall) a constant performing of his promise, having both unresistible power, and immutable will to make good his word.  
V. 15. The Lord God] In the original the word is Jehovah, the same in sense with the name Ehich, in the former verse, but more in use then it, and better known; and so by two names the impression was to be made the stronger, that their faith might be more firm for belief of his promises.  
V. 18. sacrifice] Because Egypt was full of Idolatry, God would appoint them a place, where they should serve him purely, without mixture with Idolaters, safely, without danger from Idolaters, to whom their sacrifices were such an abomination, that to offer them before their eyes, would provoke them to ston them: Exod. 8. 26.  
V. 19. not by a mighty hand] Or, but by a strong hand. Exod. 6. 1.& 13. 3. Psal. 136. 12. Wherein is no contradiction: for though God had done many miracles, which could not be done but by a mighty, yea an Almighty hand, yet the stubborn Tyrant would not yield, but by a very strong hand, so far stronger then his own, that he could have no hope to prevail by struggling against it: by such an hand at last he let them go, because( against it) he could not hold them any longer. And by the same hand he could have wrought their deliverance sooner, but that his long contesting with the contumacy of the Tyrant, made much for the manifestation of his Power, in multiplicity of miracles; of his Justice, in variety of Judgements, upon the Egyptians; and of his mercy and faithfulness to his people, in their so strange redemption from such intolerable bondage.  
V. 21. favour not go empty] See Annot. on Chap. 12. vers. 36. Chap. 11. vers. 3. Gen. 15. 14. Psal. 106. 46. Pro. 16. 7.  
V. 22. every woman shall borrow jewels of silver, &c.] This sheweth, that( though Goshen were principally possessed by the Hebrews, yet) there were Egyptians among them, as among the other Egyptians, there were some Hebrews: as is plain by the story of the Passeover, Chap. 12. And these things they borrowed, or asked,( for the word doth not necessary signify borrowing) might be either a reward or wages for their former service,( as Gen. 31. 9.) or a mulct, or spoil of their Enemies,( raising an unjust war against them: which might also serve for provision of precious materials, for the ordering of the Tabernacle) Of this example some make very ill use: But it must not be a president for the like practise, but in the same case, and upon the same warrant, which were both extraordinary; and therefore this act of the Israelites must not be taken for a pattern in after-times. Which is to be noted, against the injustice of the Anabaptists, who pretending a right to every mans estate( especially if they take them to be wicked, and out of Christ) by virtue of the Apostles speech, 1 Cor. 3. 22, 23. take upon them,( without either asking, or borrowing, or buying,) to take from them, what they please: wherein they lay a ground for the greatest injustice that may be, even to the confusion and ruin of all commonweals: for which they can have no faire or probable pretence out of Scripture, but very much against it. And for that distinction they make, of the godly, and the wicked, though there be great difference betwixt them, in Religious, there is not the like in Civill respects: for as( the Wise man observeth, No man knoweth love or hatred( i. of God) by these things, Eccles. 9. 1. for( as touching temporal things, as it followeth in the next verse) all things come alike to all, to the righteous and to the wicked▪ to the clean and to the unclean; to him that sacrificeth, and to him that sacrificeth vos; to him that sweareth, as to him that feareth an oath: and even of those, that belong to the Covenant of election, some may seem for a time to be reprobates, and contrariwise;( as it was with Paul and Judas) so that had they lived together, Judas( who was a thief, as our Saviour called him, Joh. 12. 6.) should by their doctrine have had a right to rob and spoil Paul of all he had. But their opinion and practise is yet more pernicious: for from this liberty( which the Anabaptists usurp over other mens estates) they proceed to deprive the owners of them of their lives, thinking them unworthy to live upon the earth, as the enemies of Paul censured him, Act. 22. 22. Of the Injustice and cruelty of this anabaptistical spirit, much is written by divers Protestant Writers, especially by Bullinger and Sleydan, l. 5.& 10. of his Commentaries; which if it were well considered, would awaken and quicken our spirits, for discovery of them, and for caution against them.   

CHAP. IV.  
Vers. 1. THey will not believe] By the speech of Stephen, Act. 7. 25.( it seemeth) he was too credulous of the peoples apprehension, and of their assent to his successful undertaking of their deliverance, for he supposed they would take his killing of the Egyptian for a sign that by his hand God would rescue them from Egyptian, rigour; and now( on the contrary part) he is too diffident: It may be, he might mistrust his countrymen( the Hebrews) by the experience of his own fears, and doubts: otherwise, he might have been confident,( having Gods promise for it) not onely for their deliverance by him, but for their obedience to him, and belief of him, at least for the Elders of Israel, Chap. 3. 18.  
V. 2. a rod] The question is, What is this in thine hand? in Hebrew Maze: the answer, is a rod, Heb. mat: where is noted by some Hebrew critics a Paranomasie, or allusion to the similitude of the words, in symphony, or likeness of sound: the like is observed in Noahs blessing of Japhet, Gen. 9. 27. and Jacobs blessing of Dan, Gen. 49. 16. And as in Hebrew, so in Greek, Rom. 1. 29. 31.  
V. 3. it became a serpent]( So Exod. 7. 9, 10.) To change one creature into another,( not in appearance onely, but indeed,) requires a divine Power, and is a divine proof of any thing, to which is set such a miraculous seal: and therefore the devils argument was good,( though his meaning were nought) when he would conclude, our Saviour to be the son of God, by changing stones into bread, Matth. 4. 3. The greater the change is, the more evidence of a divine Power appearing in it. See the Annot. on Chap. 7. vers. 10.  
V. 4. and it became a rod] The r●d, and serpent, might signify the different condition of the Israelites, and Egyptians: a rod to correct those as children, a serpent to sting, and kill these as enemies: In this change, Moses his faith overcometh his fear: and by faith the greatest evils change their natures, and become not serpents to kill, but rods, or staves( as Psal. 23. 4.) to comfort, and support. Or the rod and serpent may note the different condition of the Israelites onely, as first, under Josephs rod of government: secondly, under Egypts Scorpion of persecution, which was the rod converted to a serpent: thirdly, that serpent turned into a rod again, might intimate their state and condition under the government of Moses.  
take it by the tail] Some curiously note, that he was bidden to take the serpent by the tail, not by the head: because that part was reserved to be bruised by Moses his Master, Gen. 3. 15. became a rod] The serpent being the emblem, or figure of the devil, this power over the rod and serpent by alternate change▪ is thought( by some) to typify the prevailing of Christ over the devil, in the working of wonders, by changing the nature of the creatures, as well as otherwise.  
V. 5. That they may believe] This miraculous power was not to be shewed, for ostentation, or vain glory, but for confirmation of the faith of the Hebrews, touching Moses his calling and doctrine, and touching their deliverance from bondage by his mediation, divine and miraculous operations concurring with it.  
V. 6. leprous as snow]( So Num. 12. 10.) That is, white as snow. By that Moses might be humbled, and the leprosy of his hand might be a preservative to his heart against the sin of pride: and so he might the better beware of ascribing any of those miraculous operations to his own handy work, which were to be effected onely by the finger of God.  
V. 7. turned again] Herein the power of God appears, in that disease and soundness come and go, at the turning of an hand, by his command: and therein it is very observable, that the same act produceth such contrary effects, and in the very same place; as to put the hand into a clean and whole bosoms and to take it out leprous; and to put a leprous hand into it again, and to bring it out whole, and to leave no leprosy behind, was many ways miraculous: Whereby we must learn to submit ourselves wholly to him, in what he commands, and to put our whole confidence in him,( for whatsoever he foretells, or promiseth unto us) as also, for the cure of diseases that come upon us, to address ourselves to him by prayer, who with means, or without means, with small means, as well as with great, yea against means, is able to effect, what pleaseth him. See Matth. 8. 3.& 10. 8.& Luk. 5. 13. Matth. 8. 15.& 19. 2.  
V. 8. voice of the first sign] The sign is said to have a voice, because it( as it were) speaks that to the eye, which words do to the ear: and( on the contrary) sometimes that which is plainly and fully declared to the ear▪ is represented, as if it were acted, and exhibited to the eye, Gal. 3. 1.  
V. 9. river] That is, Nilus: for though God speak this to Moses in the wilderness,( as he did concerning the rod and serpent, and putting his hand into his bosom) yet this of turning the water of the river into blood, was reserved for the land of Egypt, and not put in execution until Moses came thither.  
shall be] The words( in the Hebrew phrase) are doubled, shall be and shall be, noting both earnestness in asseveration, and assurance of execution.  
become blood] They thirsted after the blood of little infants, drowning them in the River, and their sin is shewed them in the same colour, and punished in that wherein they had offended: Gods judgements are not onely just and equitable, but fit and suitable to the fault of the offenders, judge. 1. 7.  
V. 10. I am not eloquent] Heb. I am not a man of words. After so many signs, he yet makes excuses, that he may shun the service: wherein human frailty bewrays itself, which by such assuring evidence of saying and doing( as he had heard and seen) was not yet sufficiently confirmed. How weak is the faith of the strongest? how reluctant is human reason to divine commands? if God do not work his own will in us, and obey( by his grace in us) as well as command by his authority over us.  
V. 12. I will be with thy mouth] Notwithstanding the former impediments, God could make him fluent and eloquent: howsoever he gave power to his speech, so that he was mighty in words, as well as in deeds▪ Act. 7. 22.  
V. 16. in stead of a mouth] The gifts of God are diversely distributed: Moses had a spirit of government; Aaron( from the same Spirit) had a faculty of speech,( which Moses had not) one and the same Spirit, dividing to every one severally as he will, 2 Cor. 12. 11. And this diversity is the maintainer, and upholder of unity, where prudence and piety have any sway in human society: for it engageth men( according to their gifts) to mutual beneficence: so Aaron must gratify Moses by his utterance, and promptness of speech; and Moses must fortify Aaron by the authority of his place and efficacy of his power.  
V. 16. In stead of God] The Hebrew word is Elohim, which is attributed to God and to rulers also, as Exod. 22. 28. and therefore the meaning may be that, though Aaron were the chief Orator,( as Paul was, Acts 14. 12.) yet Moses was to be the chief governor: or if he were called God, in a religious rather then in a civill notion, the meaning may be, that Moses shall instruct him in divine matters: for though Aaron were a Priest, Moses was so also, Psal. 99. 6. and somewhat more then Aaron, viz. not only a Commander in chief, but a familiar Favourite of God, more then Aaron was: Exod. 33. 11. and Numb. 12. 8. But especially Moses was to be as a God to Aaron, in telling him( from God) what he was to say to others in his Name. vers. 28. 30.  
V. 18. Let me go I pray thee] In this condescending so low, as to ask leave of his father in law to visit his brethren in Egypt,( after so high and divine acceptation) Moses sheweth an example of great modesty and humility: his familiarity with God did not puff him up to contempt of men, especially of such, as( by a subordinate relation) he was obliged to reverence: yet this mannerly respect to man, did not abate of his obedience to God, nor did he think his father in law would dissuade him from what he desired, or if he did, no doubt he was resolved to obey God, rather then man, See Acts 5. 29.  
to see whether] He mentioneth nothing but a visit: it may be he was charged not to reveal his Commission from God, until he came to the place, where he was to put it in practise: if so, it was his piety to conceal it: if not so, his prudence, lest his father in law( by proposing difficulties, if not impossibilities, in the undertaking, and dangers in attempting) should endeavour to bring him back, to his former diffidence, and indisposition to the service, and so make him, if not wholly to desert it, yet more faintly, or less cheerfully, to go on with it, by reason of doubts, and perils before him, and discontent left behind him, with his dissenting and dissuading father in law.  
whether they be] He pleadeth a reason of common charity, and forbeareth the reasons of divinity, to wit, the revelation from God: an argument of his prudence, modesty, and humility: for if he had not been prudent, he could not have kept in such miraculous secrets; and if he had not been modest, and humble, he would have made mention of them with jollity and glory. See easter 5. 12.  
V. 19. In Midian] This may be a second apparition of God to Moses, either to give him his charge for present address to the service,( which before he did not) or to urge him,( upon his too much deliberation or delay) to more expedition in his duty.  
which sought thy life] In the deliverance of the Israelite● from Egyptian bondage, Moses was a Type of Christ, and therefore his deliverance and safety, and our Saviours, both are set down in the like phrase. Matth. 2. 20.  
V. 20. took his wife and, &c.] But finding encumbrance by their company, he sent them back: for they met him( with Jethro) in the wilderness. Exod. 18. 5.  
the rod of God] That rod which( by the miraculous power of God) was turned into a serpent, and( by the same power) returned from a serpent to a rod again.  
V. 21. I will harden] By withdrawing or withholding grace from him,( as by withholding or withdrawing light, he causeth darkness) and permitting Satan to work upon him, and to excite and spur on his corrupt nature to all manner of contradiction and contumacy against God: and herein( viz. in respect of nature and grace) it was with him, as with a Greyhound held in by a slip or collar when an Hare is in sight, for( if that be let loose) he runneth violently at the Hare,( according to the disposition which is naturally in him) and not put into him by him that first held him in, and after let him loose, but is thereupon discovered by leaving him at liberty, to exercise his antipathy on that creature. The grace of God is like that restraining slip or collar, which if it be taken away, mans naughty nature breaks loose into all manner of excess, to which he is naturally inclined, or Satanically tempted. If it be said that the not hindering sin maketh a guilt of sin, as Neh. 13. 15, 16, 17. and therefore that Florinus( though branded for an heretic by the ancients) was in the right, when he held, that God was the author of sin, it will not follow: for though it be true in men, that they are bound to hinder it all they can: it is not so in God, for he is bound to none, and therefore is free to bestow or withhold his grace, as he pleaseth: and( when the devil and wicked men have done their worst) he knoweth how to make the best of any evil act, and to turn even a great evil into an occasion of great good, as the passion of Christ to the preservation of Christians, Esa. 53. 3, 4, 5, 6, 7. Rom. 5. 9, 10. Eph. 5. 25, 26, 27.  
V. 22. Israel is my son] By Israel is meant the posterite of Jacob,( who was also called Israel) Gen. 32. 28. and here is his off-spring name, not only Gods Son,( a title of favour) but his first-borne, a relation of honour: because he made the first choice of that people before any other, and as first-born, the people so called have so much both benevolence, and pre-eminence( above all other nations) that God will not suffer them to remain slaves: for as the first-born were consecrated to God,( as his peculiar portion) so were the children of Israel accepted for his, as a peculiar treasure, above all people, Ex. 19. 5. and of them was to come( according to the flesh) the first born of every creature: so our Saviour is called, Col. 1. 15. because he was before any creature,( in respect of his eternal generation) and the first born of the dead, vers. 18. of the same Chapter, because his resurrection in virtue though not in time was before all others.  
V. 23. the first born] See the Annotat. precedent.  
V. 24. sought to kill him] Or, would have killed him▪ that is, made show, or offered to kill him, the cause whereof( as some conceive) was his distrust, manifested before in his aversion from the service,( whereto God called him) and so many excuses, as he made to shift it off, which distrust he carried with him, on the way: and for that he was met withall, in a minatory manner, it may be as Balaam by the Angel, with a drawn sword, as Numb. 22. 31. But the more received reason of Moses deadly danger( at this time and in this place) is that he undertook this embassy to the Egyptians, before he had performed, what belonged to a true Israelite, which was to circumcise his child: for having two, it appears, that one of them( at least) was yet uncircumcised; the omission of which ordinance, but especially the contempt of it,( when God required it) was a capital crime, Gen. 17. 14. and though it seem there to be threatened to the uncircumcised infant( who may be cut off in this life, as a punishment or chastisement to his par●nts) yet the greatest danger both of sin, and punishment befalleth those, who should circumcise their children, and do not: and therefore here we red, that the father, rather then the child is threatened with death.  
V. 25. Then Zipporah took] Being admonished of the danger, either by an angel, or by inspiration, either immediate to her self, or mediate by her husband: This act was extraordinary, for Moses( to whom it most appertained to see the Sacrament administered) was either wholly disabled, or very much indisposed( whether by sickness, or any other impediment it doth not appear) at that time to do it himself.  
a sharp ston] Or knife, or a knife sharpened upon stones, or sharpened like the edge of a flint-stone, so Jos. 5. 2, 3. with such an instrument, she cut off the foreskin of her son.  
cast it at his feet] If at the Angels feet, it was to pacify him, and so to deliver her husband from danger? if at her husbands feet, it might be, either by way of angry upbraiding, or to show him that she had exercised that severity on her son for his sake: some understand by the feet, the childs feet, and some for casting at his feet, red touched his feet: and they mean, that Zipporah her self fell down at Moses his feet, to desire leave to depart, and to go home again: but the better translation is, cast it, &c. as before, both for words and sense.  
V. 25. a bloody husband] Moses having married a Midianitish woman,( not wonted to such a severe Sacrament, as some suppose) and she being a fond mother, as well as a shrewd wife, caused the delay in administration of circumcision; which was so dangerous to her husband: and indeed it was such an harsh welcome of little infants into the world, that it would never have been received, if Divine authority had not appeared, in the proposal of it: but yet there is cause to conceive, that Zipporah was no stranger to circumcision: for she was a Midianite, and therefore descended from Abraham, by K●tu●ah; and the seed of Abraham( by whom soever) were circumcised; yet as Ishmael was circumcised, not at eight dayes old, but at the thirteenth year of his age, so some of his posterity circumcised not their children in their infancy, but forbore to do it until they attained more yeares and growth, and strength: and to such a circumcision Zipporah might be accustomend, and yet might not bring her heart to consent to circumcise it so young as Gods Ordinance required, Gen. 17. 12. and so she might call Moses a bloody husband, because her marriage with him engaged her child to be circumcised; especially at this time, when she was weak( being, as some ●ake it but newly delivered) as well as her child. The word Chatan( rendered husband) signifieth a Spouse, or bridegroom, a son in law, or kinsman: a Spouse or bridegroom, in respect of the Bride; a son in law in relation to Parents,( when they are married) and a kinsman to his wives kindred; and by a Metaphor the circumcised child is called Chatan, or Spouse, because( by circumcision) the child is entred into covenant, and thereby, as it were, espoused to God. And some add further that( in the use of circumcision) these words were solemnly pronounced, Thou art a Spouse of bloods unto me: therefore in the original the word is of the plural number, as in the next Note.  
V. 26. Because of the circumcision] Heb. circuncisions. Belike she remembers( with a fresh displeasure) the circumcision of her former son, and putteth both together in the plural Number.  
So he let him go] That is, the Lord, or the Angel of the Lord, that threatened him, let him go, with a threat, without any hurt. Some conceive it of Moses letting Zipporah go back ●o her country, Exod. 18. 2.  
V. 27. and kissed him] See Annot. on Gen. 29. 11.  
V. 30. and did the signs] Or he did the signs, that is, not Aaron, but Moses: or if any wonder were done by the ministry of Aaron, it was usually by the command, or appointment of Moses.  
V. 31. They bowed their heads and worshipped] The joyful tidings of their deliverance was entertained with humility,( whereof their lowly gesture was a sign: as Gen. 17. 3.) and this humility is seasonable not in times of affliction or calamity onely, but when the Lord conferreth his favours in greatest measure. See Deut. 8. vers. 14.   

CHAP. V.  
Vers. 1. MOses and Aaron] With the Elders, as God appointed, Chap. 3. vers. 18. but as some think they went alone; because they alone are name here; and in the fourth verse, and because in stead of the Elders appointed, Chap. 3. vers. 18. God seemeth to have appointed Aaron for Moses his companion, Chap. 4. vers. 14.  
 told Pharaoh] They both spake the same thing, or one of them by consent of both: as Peter and John, Act. 4. 19.  
hold a feast] Chap. 10. 9. Moses is directed to desire leave to offer sacrifice unto the Lord; it is so also, vers. 3. of this Chap. yet no repugnance: for part of sacrifices served for a feast, and both belonged to the same persons, and in both the honour belonged to God, 1 King. 8. vers. 63, 64, 65.  
V. 2. Who is the Lord] Job 21. 15.  
V. 3. lest he fall] Though the wicked( through hardness of heart) contemn the Lord, the godly must, and will be afraid to offend him: and they must fear him, not onely with a loving reverence, as a father, but with an awful dread of his displeasure, as a powerful Judge, who will power out his plagues on them, who wilfully harden themselves against him. See 2 King. 17. 25. Ezra 7. 23. Zach. 14. 17. 2 Chron. 29. 7, 8.& chap. 30. 8. In this denunciation of danger to themselves, they imply some peril to Pharaoh, which afterward they set forth in express Comminations.  
V. 4. Wherefore do ye] It is strange that such a Tyrant dealt not with Moses and Aaron with more severity, then rough and reproachful words: since( in the wicked) the tongue of slander, and the heart of murder meet together, against Gods people: See Jer. 38. 4. But the same power, that wrought wonders, bounded his malignity within this compass.  
get you to your burdens] Chap. 3. 16. Moses is commanded to gather together the Elders of Israel, it is like these came with him, and Aaron, and it may be many of the ordinary workmen left their work to harken after the success of their Mediation, and to them, not to Moses, and Aaron( who had not put their hands to the work) he said, get you to your burdens.  
V. 5. are many] Hence it is probable, that the bloody Decree of drowning, or killing the Male children, did not prevail at all, or but for a while.  
V. 6. Officers] These Officers were Hebrews, vers. 14. and 19. set over the workmen, but under the Egyptian task-masters, who had power over them both.  
V. 7. no more straw] The use of the straw was, either to bind the day together, lest it should be too brittle; or to cover it that it might not be chopped with heat, or wind; or to harden it,( by burning in the furnace) or at least, to kindle the fires of other fuel: this was brought to their hands till now, by those on whom the task of brick,( whether by tale or heap) was not imposed; now the same men must so divide the service between them, as to do both, and yet no abatement of their labour in making, or burning brick, will be allowed.  
as heretofore] Heb. as yesterday, or the day before yesterday: So in the next vers. and vers. 14.  
V. 9. more work upon them] The more that Tyrants are entreated, the more they tyramnize, taking occasion by the request,( as sin by the Commandement) to rage the more. See Rom. 7. 12, 13.  
vain words] Of Moses and Aaron: wilful wicked ones contemn the word both of God, and the worthiest men, if it sound not according to their corrupt and distempered passions.  
V. 12. scattered] Part of them tempered the day, part formed the bricks, part of them yeeled, or burnt them, and part of them went abroad to gather straw.  
V. 19. daily task] Heb. Matter of a day: or in his day.  
V. 20. they met Moses] As they came from Pharaoh, the Hebrew Officers of the people met them, to know what answer the King had returned to them▪  
V. 21. ye have made our savour] Ignorant and passionate people( by mistaking occasions for causes) charge the injuries of their greatest enemies upon their best friends.  
to be abhorred] Heb. to stink. The like phrase is used by Jacob, concerning( his two sons) Simeon and Levi, Gen. 34. 30.  
V. 22. evil entreated] By giving an occasion of more affliction to thy people, against whom the Tyrants rage is not mitigated at all, but more aggravated since I mediated for them then before: In which pleading with God Moses sheweth himself,( though with some mixture of displeasure) rather zealous for God, then contumacious against him, and this rather by way of inquisition, then of peremptory resolution.  
V. 23. hast not delivered] God though he promise deliverance, leaveth a liberty to himself both for the time, and manner of performance, and must not be thought to deny it when he doth but defer it.  
hast not delivered] Heb. in delivering thou hast not delivered. That is▪ thou hast not at all delivered them.   

CHAP. VI.  
Vers. 1. THE LORD said] It may be by inward inspiration, for here is no mention of any outward apparition.  
with a strong hand] My hand shall be so strong, and heavy upon him, that he shall not onely be content to dismiss you, as Exod. 3 20. but ready also,( with all his power) to expel you, rather then to keep you captives any longer.  
V. 3. by the Name of God almighty] Heb. Elshaddai. By that name he manifested himself, first to Abraham, Gen. 17. 1. and afterwards to Isaac and Jacob.  
but by my Name JEHOVAH] This name is derived from Haja, which signifieth, is or hath been. The former name signifieth( but in part) the nature of God, especially his Almighty power; but the name Jehovah importeth all his infinite perfections; especially first his being of himself, before the World was made, Isa. 44. 6. Secondly, his giving being to the creatures, Act. 17. 25. And thirdly, his making good his promises▪ by full, and answerable effects. The Jews out of a superstitious respect to that name,( where they meet with it) forbear to pronounce it, and used the name Adonai, in stead of it.  
was I not known] It seems to have been known to Abraham, Gen. 22. 14. to Isaac, chap. 26. 24. and to Jacob, chap. 27. 20. The first mention of it we find, is in Gen. 2. 4. when the Creation of the world was perfected, and not before: but though the Ancients( before Moses his time) knew him by his Name Jehovah, and according to all the importance of it fore-mentioned, yet was not God so fully known by that name unto them▪( especially as it importeth performance of promise) as he was to their posterity, in Moses his time, by the actual and admirable accomplishment of his promise, in their deliverance from Egypt, and conduct to Canaan. Their Ancestors had but a dim and dark apprehension of that, which they are promised to have in full view and experimentally to know, in respect whereof, the precedent knowledge was but as the light of the stars, when the sun appeareth. See Gen. 22. 12. So that the words are not to be taken as a precise negation, but by way of comparison, as mat. 9. 13.  
V. 5. heard their groaning] See the second Annotation on Exod. 2. 23.  
V. 6. great Judgements] That is, with plagues, as a just and judicial revenge for their great contempts of me, and tyrannies over you.  
V. 8. into the land concerning which] Gen. 28. 13.  
I swore] Heb. lift up my hand. Gen. 14. 22. Ezek. 20. 15.  
V. 9. harkened not] The extremity of their misery made them first hopeless, and then mindlesse of remedy, or redemption from it; and altogether incredulous,( for a time) as thinking the tidings too good, to be true.  
anguish of spirit] Heb. straightness, or shortness of spirit, which made them, both indisposed to believe, and to apply themselves, to the means of their deliverance: immoderate passions are a great prejudice, not onely to Gods truth, but to mans welfare.  
V. 12. of uncircumcised lips] Circumcision was the seal of Gods Covenant with his people, and so an honourable badge; though on a dishonourable part: and it noted the cutting off of the corruption of nature, especially in natural generation: but the circumcision of the lips,( which in a literal sense would be a great affliction, and deformity,) in a figurative meaning importeth, that which is commendable, and free from fault: so were not Moses lips. See Annot. chap. 4. 10.  
V. 14. These be the heads of] Moses maketh( here) a digression from his main Story, to note the descent of the promises from Abraham, Isaac, and Jacob, to the present people; but especially to observe the line of Levi, of whom himself, the first captain of the people, and his brother Aaron the first high Priest, were descended; whose Priesthood was derived by succession to his posterity; and this might be done the rather for an antidote against the fabulous reports of heathen Writers,( as of Justine, and Tacitus) who tell untruths of the original both of Moses, and of the people of the Jews: which( though they were many ages after) were apprehended as present, by the Spirit, which assisted Moses in the penning of this story. For the like reason it is piously conceived that the Apostles made the decree against the eating of blood, Act. 15. 29. to secure the credite of the Christians against the calumny of the heathens, who charged them with bloody banquets, as is evident by Justine Martyr in Dial. cum Tryph. tart. Apolog. and others.  
the sons of Reuben] Gen. 46. 9. 1 Chron. 5. 3. Reuben, Simeon, and Levi, may be especially mentioned, rather then the heads of the other Tribes, lest they should be thought, to be rejected by reason of Jacobs severe commination against them, Gen 49.  
V. 15. and the sons of Simeon] 1 Chron. 4. 24.  
V. 16. sons of Kohath] Numb. 26. 57. 1 Chron. 6. 1. and 23. 6.  
V. 20. his fathers sister] Chap. 2. vers. 1. The Vulgar latin renders the original word, by cousin german, that is, the uncles daughter, but not rightly, for it is no where in Scripture used in that sense. See Annot. Chap. 2. v. 1.  
V. 21. konrah] Moses and he were brothers children, whose rebellion was punished, Num. 16. 1.  
V. 23. Amina●ab] Who was a Prince of the Tribe of Judah, Num. 2. 3.& chap. 10. 14. Ruth 4. 19 22.  
V. 23. Naashon] In the Israelites return from Egypt, he is brought in as a Prince of the Tribe of Judah, Num. 1. 7. whose sister Aaron married, though himself of the Tribe of Levi: for the law of restraint of marriages( within the several Tribes) was not yet made; and when it was, it seems it did not so restrain the Levites, who had no distinct portion, as the other Tribes had; and it appears that the Tribe of Judah, and of Levi matched often: because( as some conceive) Christ was typified in this Tribe, and so was to be a Priest, as well as a King: yet Christ was not to be a Priest according to the order of Aaron, but of Melchisedec: See Heb. 7. of the law of marriage within the Tribes, see Num. 36. In this genealogy the modesty of Moses is manifest, since in the setting of it out, he honours his brother Aaron more then himself, naming him before himself, and bringing in himself as an accessary, and assistant to him, vers. 26. though he were a son of the same Family, and his brother, both by the fathers and mothers sides, and in more honour and favour with God, then Araon was.  
V. 26. that Aaron and Moses] Forementioned in the precedent story, and now ambassadors to Pharaoh: so also vers. 27. but there it is Moses and Aaron: and indeed, Moses was Aarons superior, Chap. 4. 16. yet he carrieth the matter of pre-eminence with so much moderation, that sometimes he seemeth to be, if not subordinate, yet second to Aaron.  
armies] For their Families or Tribes were so great, and so composed in order, that they might be compared to Armies set in array, 1 Sam. 4. 2. marching in rank, and File, in a military manner.  
V. 29. the LORD spake unto] So the Chapter began and Gods speech to Moses broken off, by this genealogy, he returneth to the story he had begun.  
V. 30. before the LORD] That is, to the Lord, as present with him, and before his face.  
V. 30. how shall Pharaoh] Moses reflecteth too much upon his own infirmity, and unfitness to be Gods messenger to Pharaoh, and thinketh too little upon that, which God said he would perform: else confidence on Gods word and power, would have bread more boldness, and courage in him, in his embassage unto Phara●h. It is good to take sufficient notice of our own insufficiency for any great service: yet so, as that we serve God( in what employment soever) with belief of his promises, and obedience to his commands, and not to think so much on opposition to our proceedings, as on the predominance of his power, who must and will prevail against all the might and contumacy of men.   

CHAP. VII.  
Vers. 1. A God to Pharaoh] The word is Elohim, which is ascribed sometimes to men in authority, as Chap. 22. 28. Here it is given to Moses as an ambassador from God, for God, and in his stead to command Pharaoh,( though a King) and to punish him( as a rebel) if he will not obey the words of Moses speaking in Gods Name, and God by his divine power working( with miraculous operations) the confirmation of his message, and the conviction of Pharaohs contumacy, in such sort that it might plainly appear, God was able to deliver his people, though the Tyrant opposed to the utmost of his power: and in this respect Moses was to be respected by Pharaoh, not as an ordinary messenger from man, but as one coming with extraordinary authority and power from God: so that in Moses God would account himself obeied, or contemned, as Luk. 10. 16.  
shall be thy Prophet] Or shall speak for thee, before Pharaoh: thou shalt be a Prophet unto him, in revealing the secrets I impart unto thee, and he shall be a Prophet( to, or for thee) to Pharaoh, in speaking again to Pharaoh, the Elders and people what I have already, or shall hereafter declare unto thee:( for that is a prophecy. See 1 Cor. 14.) and though Moses were of a better spirit, Aaron was of better speech. See Chap. 4. vers. 10. 14.  
V. 3. I will harden] Vers. 13. Chap. 14. 8. See Annot. in Exod. 4. 21.  
V. 4. great judgements] So God had said before. Chap. 6. vers. 6. but he repeateth it again, for further confirmation of Moses his faith, and the increase of his courage. See Annot. on Chap. 6.& 6.  
V. 6. so did they] Exod. Chap. 12. 28. 50. it is said before, that they did as the Lord commanded them, and yet he saith, so did they: which may seem a Pleonasme, or superfluity of speech, without use, or need; but it is rather an emphatical duplicatition for care, to keep ourselves closely to Gods commands.  
V. 7. fourscore yeares old] Moses lived in affliction and banishment forty yeares, before he entered upon his office to deliver his oppressed Brethren all that while; and before Moses was born, were the children of Israel afflicted by the King of Egypt, and his people: which may teach his servants in all ages, to wait upon God with faith and patience, because, though he forbear their enemies for a time, he doth not forget his servants at all, nor will suffer the rod of the wicked always to rest upon the lot of the righteous, Psal. 125. 3. And though Moses and Aaron were so old, yet as it was said of Moses,( albeit he lived to the age of an hundred and twenty yeares) his eye was not dim, nor his natural force abated, Deut. 34. vers. 7. so might it be with Aaron, though three yeares older at his death. Num. 33. 39. and so both of them by the abilities of their bodies, and minds, and the reverence and respect due to such a venerable age, they were the more fit to undertake a service, which required all qualifications of honour, and energy of power to make it effectual. Besides, the noting of the ages of such eminent persons, maketh up the chronology or computation of time, whereby the accomplishment of the prophecy( Gen. 15. 13.) may be cleared.  
V. 9. Take thy rod] The Rod which was turned into a serpent, and returned into a Rod again, Chap. 4. vers. 2, 3, 4. which is sometimes called Gods Rod, because he accompanied it with a miraculous power: sometimes Moses his rod, and sometimes Aarons, because they held it in their hands, when God wrought wonders with it. There was another rod called Aarons rod, Numb. 17. 3.  
V. 10. a serpent] So Exod. 4. 3. where the word is Nahash, as Gen. 3. 1. but in this place the word is Tauvin, which is used for the whole, Gen. 1. 21. here it is translated Pragon, by learned Hebricians, so also Mal. 1. 3. and vers. 10. 22. Belike, the change before Pharaoh was not into an ordinary serpent,( called Nahash) but into some greater creature, as a Dragon, or Crocodile.  
V. 11. Sorcerers] God permitted much to the power of the Devils Imposture, that Pharaohs heart might be the more hardened, and so at last Gods conquest over them and him, might be the more glorious: and here the sincerity of Scripture story is to be observed, which giveth the Devil his due, and utters the truth of his Agents prevailing force, as well as of his and their foil at the last: among these enchanters, it seemeth, that the chief of these, were Jannes and Jambres, 2 Tim. 3. 8.  
V. 12 they became serpents] The word here is the same which is verse 10. this change was either in appearance onely,( for neither the Devil, nor his Agents, can make any creature, or change their nature) or else,( by the help of the Devil) Serpents or Dragons might be brought into the place of the Rods, and the Rods removed them also out of sight.  
swallowed up] That is, the Serpent, or Dragon, into which Moses his Rod was turned, swallowed up the Serpents, into which their rods were turned, or for which, they were changed, by the enchantment, and art of the Devil, not making, but bringing true Serpents in their places.  
V. 13. And he hardened] See Annot. on Chap. 4. vers. 21.  
V. 15. the ri●ers brink] To wit, the River Nilus.  
V. 17. in mine hand] The words are Gods words, yet the Rod is in Moses hand; it is in Gods hand by vigorous influence, and in Moses hand by outward ministration: as ●he sword of Gideon, and the sword of the Lord, judge. 7. 18. may be one and the same▪ Gideons in use, Gods in force, and the power of prevailing with it.  
shall be turned into blood] The Egyptians were bloodthirsty men, bloodily minded against the Hebrews, and that they might have blood enough, their waters are turned into blood. Thus God requites the wicked in their kind, there was no need to turn the whole river into blood, so far as it runneth or reacheth: it was enough, that the streams running by Egypt, had the plague, which( when it passed the borders thereof) might be clear as it was before.  
V. 18. stink] By the ill sent of the dead fish in it.  
V. 19. all their pools of water] We must not think that Moses went particularly to every pool, to stretch his Rod over it, but that having stretched his Rod towards the River, he afterwards did the like over some pounds or pools, or gathering of water, in the name of all of the like kind: or he might( stretching out the Rod) make mention, how far the Curse should reach; and it is like, it was rather upon the fresh waters, that were potable, then upon the salt; other liquours seem to be free from this plague, especially milk, for that is not properly comprehended under the name of water.  
V. 21. and the fish died] Which was an evidence, that it was a true Miracle, and that Miracle a plague to them, by whom fish was used for necessary diet, as Num. 11. 5. And to some it served, as to many no doubt it did, for dainties; and that plague upon fishes may confute the superstitious conceit of Papists concerning fishes, as if they were holier then other meats, because they came not under the curse, as other creatures, by the flood.  
throughout all the land] Of Egypt and of Goshen also,( it is like) so far as it might afflict the Egyptians, and not the Israelites.  
V. 22. the Magicians did so] Exod. 7. 12.& Chap. 8. 7. When all the waters were turned into blood, how could they do so? unless they first returned them from blood to water again: Answ. It might be in Goshen, or if that Province were free from this, as it was from the other plagues, Chap. 8. 22.& 9. 26.& 10. 23. it might be, that all the Rivers and pools were not turned into blood,( at once) but that some of them being turned into blood, the Magicians practised their enchantments on others: or they might dig new Wells, vers. 24. which had no commerce with these blood waters; or( because this plague continued but seven dayes, verse 25.) the Magicians might play their p●ankes when these dayes were expired: and then might make their false appearances of blood by their magical Impostures.  
V. 24. digged] But( it is like) they lost their labour, if it were within the compass of seven dayes, after mentioned: for they were like to find( in stead of pure water) stinking blood, which would rather ●orture their taste, then quench their thirst: this plague( it seemeth) was shuted to seven dayes continuance.  
seven dayes] This plague is expressly said to continue seven dayes, and it may be that it was the whole time, but the Text doth not set down the period of it.   

CHAP. VIII.  
Vers. 3. FRogs in thy bed chamber] Notwithstanding Moses and Aaron were harshly entertained upon their first message, Chap. 5. 4. and the tyrant were enraged, and the miserable condition of the people aggravated, and Pharaoh by the enchantments of his Magicians more hardened then before: yet Moses and Aaron resolutely pursue their commission, and command from God, and press into his presence, and persist in their comminations: an evidence of their fidelity and courage in God● cause, and a worthy example for all Gods messengers to follow in the like case, See Jerem. 1. 17▪ 18, 19.  
kneading troughs] Or, doughty. This plague appeareth to be more grievous then the former: for that was only upon waters, this every where; the former was but upon liquour, nor upon all neither, this upon all their victuals; that afflicted them, but when they were thirsty, this at all times; that being often out of sight might be sometimes out of mind, this was a continual offence to many of their senses, to their eyes the number and figure of the frogs were a most horrid spectacle, to their ears their croaking was odious, and their crawling upon them, and among their meats most abominable: lastly, the bloody waters came not up to their chambers, beds, or mouths, but these frogs with uncessant importunity haunted them in every place, and invaded them on every side, on every part. Hence it was, that this plague humbled the tyrant so far, as to desire to be prayed for, vers. 8. which the former did not.  
V. 4. and the frogs shall come up both upon the]( Notwithstanding all locks and bolts) the frogs cannot be kept out of the Kings bed-chamber, and for all his guard, they will come up upon his royal person, and crawl upon his bosom, and croak in his ears when he is in bed: How despicable shall the dignity even of Kings become, if the King of Kings be pleased to cast contempt upon them! See Psal. 83. 10. and how favourable is God unto man, by his ordinary, providence, in making such creatures loth to come, where man hath to do, who are so loathsome to him, that he cannot endure to be touched by them▪  
V. 5. the Lord spake unto Moses] By secret inspiration, because it was in the presence of the King, and so not convenient to speak of him, and not to him, in his hearing.  
V. 6. over the waters] That is, over against them, or towards them, from Pharaohs Court, where it is like that Aaron was at that time.  
covered the land] Goshen, where Gods people dwelled was excepted as from the plague of flies, vers. 22. unless the Egyptians that were among them, were infested with them, which might be without annoyance to the Israelites.  
V. 7. The Magicians did so] That is, they stretched out their hands over or towards the waters, and either by false appearances, deceiving the sight, made seeming frogs, or the devil brought true frogs to the place, where the contestation was betwixt Moses and Aaron on the one side, and Pharaohs Magicians on the other: though it is like the devil brought but a few, in comparison of the number that were brought against them.  
V. 8. entreat the Lord] Vers. 28. Chap. 9. 28. Chap. 12. 32. Psal. 78. 34. He that peremptorily refused to be entreated in the Lords name, to let the people go, asking by way of proud contempt, who is the Lord? Exod. 5. 2. now feeling his hand lie heavy upon him, doth not disdain to desire his mercy: Such power hath God almighty over Kings, though they be mighty in power, and haughty in spirit, that what they will not do for love, or reverence, he can make them do for fear. See Annot. on vers. 3.  
V. 9. Glory over me] Or have this honour over me. For the meaning of the words see the next Annotation.  
when shall I entreat for thee] That may be, I will give thee this honour to appoint, or prescribe a time when I shall pray and prevail for thee: and if my prayer take not effect, do thou glory over me, and say I am no better then one of thy Magicians, who can rather bring a plague upon thee, then remove it.  
V. 10. Tomorrow] Why not presently? the plague being so grievous, he might think, either that by that time they might be withdrawn some other way, and so they should not need to be beholding to God or Moses for that favour: or he might think, that though the frogs might come on a sudden, it was not so easy a matter to remove them again, and that therefore Moses must have some time to mediate with God for that mercy, and to make it take a full effect.  
V. 12. Moses cried] Though he were sure of the miracle, vers. 10. he did not forbear the means to obtain it, viz. prayer unto God: which is so prevalent with God, that it is next to almighty, in efficacy and power, See Chap. 32. 10.  
V. 14. the land stank] The plague was not wholly removed at once, that it might be known to be( not a counterfeit, but) a true miracle, for their clearer conviction: and the frogs being gathered on heaps, that their stink might be offensive to the Egyptians, as their sins were to God; afterward it is like, they were partly cast into the River, and partly butted in graves, or pits, digged for them: though it be not so expressed in the Scripture.  
V. 15. that there was a respite] This respite was but Gods Pause, for Pharaoh to make a good use of the precedent plague, and when Gods hand was taken off him( by withdrawment of his Judgement) he should by repentance have made himself capable of mercy. But this is the manner of such as are doomed to destruction, to take more heart to go on in sin, when they should take most heed, that by sinning again, they provoke not God to punish them again.  
V. 17. became lice] The word Cmni in the Hebrew is variously rendered: some take it for gnats;( but they are rather comprehended in the plague of flies afterwards) some for pleas: but they were not like to be plague enough, because they were more movable, and less loathsome then other vermin: the most and best Interpreters render the word lice; yet it may be as they came in an extraordinary manner, so they were of an extraordinary kind; such haply as the like was neither before, nor since, as is noted of the locusts, Chap. 10. vers. 14. By such little creatures, armed with a power from God, the greatest Tyrants may be plagued, yea devoured, as were Herod by worms, Act. 12. 23. and Galerius and Maximinus. Bucolz. Jud. Chron. on the year 311. pag. 188. and on 313. pag. 190. and by lice Pherecydes was devoured, A Elian. var. hist. l. 5. c. 18.  
all the dust] That is, a great deal of it, as all Judea, Matth. 3. 5. for a great part of the people of Judea: or all the dust, that is, the dust all over the land, no place being free.  
V. 18. the Magicians did so] That is, stretched out their hands with rods, as Aaron did vers. 17. and shewed their endeavour to do the like, though in vain.  
but they could not] God confounding their wisdom and power in a thing most vile, whereby yet he honoured himself; since hence it appeareth, that there is nothing so small, that his power and providence descendeth not unto, nor wherein he cannot foil both the power and imposture of men and devils, who could neither make lice indeed, not make a show of them.  
so there were lice] In the Hebrew there is an Enallage of number, the verb being of the singular Number, and the noun of the plural, as Gen. 1. 14.  
V. 19. This is the finger of God]( Luk. 11. 20.) They might have seen and acknowledged the whole hand of God before; now they confess a finger of it, in this plague which they yield to be done by Gods Power, and not by sorcery; which they should have acknowledged of the rest of the miracles: but their master the devil taught them, both to counterfeit Truth, and to conceal it; yea( and which is more) to persevere in resistance of it.  
V. 20. for he cometh forth to the water] What ever were the occasion of Pharaohs going to the water in the morning, whether for a pleasant prospect, or out of a superstitious respect to the River Nilus, it is uncertain: but sure it was the fittest place for Moses( now no Courtier, as before he had been) to meet with him, and early in the morning, he was most like to make use of what he said unto him.  
V. 21. swarms of flies] Or, a mixture of noisome beasts. The word( in the Hebrew) which some red Harob, some Har●c:( by reason of the similitude of the Hebrew letters Beth, and Caph) is by learned Hebricians translated by the word mixtian, or a mixed swarm, which( according to the sense, rather then the literal construction of the words) is in some Translations expressed by[ all kinds of flies] and it is certain, they were not of one sort, Psal. 78. 45. but a compounded plague, consisting of many kinds of the lesser sort of flying creatures, as of ordinary flies, guats, bees, and hornets, which by the importunity of their pressing upon them) might give them no rest, and some of them( with their stings) might wound and kill them, as Psal. 78. 45. and as Josephus noteth, Antiq. lib 2. c. 5.  
V. 23. A division] Heb. a redemption. That is, a division, for redemption, or deliverance of his own people, from participation of the plagues, heaped on the Egyptians: wherein God giveth clear evidence of his Justice on the one sort, and his Mercy on the other, so that here we have a type of the final separation of the Elect, and Reprobate; and of the salvation of the one, and the damnation of the other.  
to morrow] It makes for more assurance of the miracle, because they that hear the prophecy of it,( for so short a time) are like to see the failing, or performance of it thereafter, as in event it falleth out.  
V. 24. And there came] We red not of this plague, that any use was made of the Rod to bring it; and it is like it was not used, that it might appear, the power of these plagues was not in the Rod, but in the hand of God.  
corrupted] Or, destroyed.  
V. 25. in the land]( To wit) the land of Egypt, where hitherto, it seems, they were restrained, at least from public worship.  
V. 26. the abomination of the Egyptians] Moses refusing the motion of Pharaoh for performance of the sacrifice in Egypt, maketh his denial( by a Dilemma) thus: If we sacrifice here, we must sacrifice either after the manner of the Egyptians, or of the Israelites: If after their manner, that would be an abomination to the Lord our God: If after our own manner, that will be an abomination unto them, and they will ston us, for they will not endure to see us kill those creatures,( as by sacrifice we must) which themselves adore as Deities: among whom, the principal was an ox( with a white mark on his side) called Apis, whereof see Plin. not. hist. l. 8. c. 46. See also the Annotat. on Chap. 43. vers. 32.& on Chap. 46. vers. 34.  
V. 27. As he hath commanded us] Chap. 3. 18.  
V. 29. deceitfully any more] Hitherto he had played the hypocrite, whose manner is,( in distress) to speak faire, and pretend humility, but no sooner is the plague taken off, but hypocrites return to their wickedness again. See Psal. 78. 34. 36, 37.  
V. 32. hardened his heart] Zach. 7. 11, 12. See the Annotat. on Chap. 4. vers. 21.   

CHAP. IX.  
Vers. 1. go unto Pharaoh] He saith not here,( as Chap. 8. vers. 20.) go to Pharaoh going forth to the water, and stand before him in his way thither; but go to Pharaoh where he is, though at his Court, where he keepeth greatest state, and maketh ostentation of greatest pride, and where he hath his parasites about him, to puff him up in scorn and contempt, and to incense him to indignation against Gods Messengers and people, there Gods ambassadors must be bold to tell God Message to the greatest Tyrant; yea though they should be served with a prohibition for such a place, as Amos 7. 13.  
V. 3. in the field] This was an open plague without doors, and principally upon the cattle, and those onely that were not in some house: and if men were out of doors, it is like they were partakers of the same plague with the beasts of the field, as is threatened of the plague of hail, vers. 19.  
oxen and sheep] By Oxen is meant also Kine and Bulls: such cattle the Egyptians had, though not for food of their flesh, yet for nourishment by their milk, for clothing with their wool of sheep; and some, as Oxen and Horses, they made use of for their work: and of all kinds they made commodity by traffic with other Nations, though with divers of them they committed brutish idolatry.  
a grievous murrain] The word here translated murrain, is Chap 5. vers. 3. termed pestilence, and it is one and the same disease, though when it is applied to cattle, it be usually rendered by murrain; when to men, as Chap. 5. vers. 3. it is commonly called the pestilence.  
V. 5. to morrow] See the Annot. on Chap. 8. vers. 23.  
V. 6. all the cattle] The greatest part of sorts of cattle: for some were reserved for another plague, and some preserved from it, by a favourable premonition, for their removal from the danger, vers. 19. 25.  
V. 7. Pharaoh sent] Into the land of Goshen, to see whether Gods people there, had a privilege from this plague, which the Egyptians had not; he did not sand upon the former plagues: for in some of them the ways were scarce passable, or with much danger, as we see, vers. 3.& 19. and when they were more safe, it may be, the trial came not into his thought: and he might sand now the rather, to make up the loss of the Egyptian cattle, out of the herds of the Israelites.  
V. 8. let Moses] Though Aaron took up his handful of ashes, as well as Moses, yet Moses must sprinkle both, that the power of these operations might not be ascribed to the hand of Aaron,( which held the miraculous Rod) or if they both sprinkled the ashes, Moses might the rather be name, as Gods chief Minister, for the wonderful deliverance of his people.  
V. 9. blains] Hitherto( for all their plagues) they might sleep in a whole skin, although so many, so great plagues, might have kept them both waking, and weeping: but now the sin of their souls broke out in the sores of their bodies, and on the beasts for their sakes, where the mischief is not more miraculous, then the means used to produce it, v. 8. which was by casting ashes of the Furnace up toward Heaven; by these was sent up a complaint to God, against the oppression of the Israelites, in the furnace of the Brick-kills( See Deut. 4. 20.) which came down with a vengeance upon man and beast. The original word not used elsewhere in the Scripture, signifieth scalding, or boiling blains, or blisters: though the ashes cast up were not hot, but such as Moses and Aaron might hold in their hands.  
V. 11. upon the Magicians] Though they were convinced, and confessed themselves overcome by God, in the plague of Lice, Chap. 8. vers. 19. yet they still persisted to oppose the Power of God, and the ministry of Moses; and therefore they were worthily plagued with boils, for the corruption and contumacy of their minds against the Almighty. So God getteth him honour of them to their shane, being so branded, as that both their impiety and impotency,( though they took much upon them) was most apparent.  
V. 12. as the Lord commanded] Chap. 4. 21.  
V. 14. all my plagues upon thy heart] Though my hand hath been heavy upon thee already, I have plagued thee but sparing to that I will do, for I have in store for thee more and worse then yet thou hast felt; and I will make thy heart sick in smiting thee, Mich. 6. 13. and thine own conscience shall condomne thee of ungratitude and malice.  
V. 15. Pestilence] By this is not meant that known deadly contagion, commonly so called: but any, or all the plagues which are after mentioned, and were inflicted; and especially it may be meant of the slaying of the first born, as the cutting off may be meant of his, and his peoples drowning in the Sea.  
V. 16. for this cause] So also, Rom. 9. 17.  
have I raised thee up] Heb. made thee to stand. That is, I have made thee a man, preferred thee to be a King, supported thee by my Power, sustained thee by my beneficence, permitted thy pride, endured thy contempt, that the world may see my justice, my punishment of thee, and my power in my conquest over thee, Chap. 14. 17. Psal. 76. 10. Pro. 16. 14.  
my Name may be declared] That is, that my contestation against thy contumacy, may be known, and spoken of to the praise of my patience toward thee, and of my miraculous operations upon thee and thine.  
V. 19. gather thy cattle] See Annot. in vers. 6. A Judgement tempering together severity and mercy.  
V. 21. regarded not] Heb. set not his heart unto.  
V. 23. stretched out his rod] With how much case, and in how short a time doth God great wonders?  
V. 24. and fire mingled] Psal. 78. 47. 48. hail and Fire are contrary: yet both concur in Gods quarrel to plague his enemics.  
none like] This confuteth the observation of some, who say, there is never any hail, or rain in Egypt. The truth is, it is more rare there, then in other lands; but not so, that the observation should be peremptorily and universally negative; yet it might well be said, there was none like it: for first, none so general over a whole land at once: Secondly, none so tempered with fire, vers. 23.& Psal. 105. vers. 32. Thirdly, none so punctually prophetied, and accordingly accomplished, vers. 18. Fourthly, none so destructive to man and beast, and trees, vers. 25. and Psal. 78. vers. 26. 47, 48.& 105. vers. 33.  
V. 26. Goshen no hail] That may be meant of that part which appertained to the Israelites: for the Egyptians that were among them, unless they were better then their countrymen elsewhere, were no more favoured then they.  
V. 27. I have sinned] Exod. 10. 16. The wicked sometimes confess their sins to Gods glory, in their acknowledgement of his justice: but they do not truly repent, and reform, that they may be received to mercy.  
V. 28. it is enough] That is, I will not put God to bring any more plagues upon me; those I have already seen and felt, shall suffice for your dismission, I will now let you go, and ye shall stay no longer.  
mightic thunderings] Heb. voices of God. Psal. 29. vers. 3, 4, 5. God presents miracles to his ears, as well as to his eyes: yet( neither way) will his obdurate heart be softened.  
V. 29. the earth is the Lords] Psal. 24. 1. All the Inhabitants of the earth( Kings not excepted) must aclowledge God for their Land-Lord, and( under that title) they owe him suite and service.  
V. 30. I know that] Moses though he knew( by experience of their stubbornness, and by revelation from God) that Pharaoh, and his people would still be stubborn, yet he goeth on to work wonders, both in bringing plagues upon the wicked, and praying God to remove them: since God is glorified by both, though they were reformed by neither.  
V. 31. and the barley were smitten] As Egypt differed from other Countreyes, being watered not with rain, but with the river Nilus: so it is like there was a difference of the husbandry of that Land, in sowing the barley with the Wheat, which is not the manner of other Countries.  
V. 32. not grown up] Heb. bidden, or dark.  
V. 35. was hardened] 2 Chron 28. 22.& 36. 13.  
by Moses] Heb. by the hand of Moses.   

CHAP. X.  
Vers. 1. FOr I have hardened] Vers. 20. 27.& Chap. 4. 21.& 11. 10. Deut. 2. 30. The wicked must be admonished, though there be no hope they will be amended, Isa. 6. 9, 10. Ezek. 2. vers. 3, 4, 5. For if they turn not, God will whet his sword, Psal. 7. 12. and be glorified in his justice upon them, who made no account of his mercy.  
V. 2. ears of thy son] Chap. 13. 8. The miracles were so great that they should be spoken of for ever: where also we see the duty of parents towards their children, which is to teach, and instruct them in the Word and works of the Lord, Deut. 6. vers. 6, 7. Psal. 71. vers. 15. 18. Joel 1. 3. Ephes. 6. 4.  
V. 3. humble thyself] The end of affliction is to humble ourselves, with true repentance, under the hand of God: and so it is a mercy to be afflicted, but if it do not take effect, it is sometimes withdrawn in judgement, as Isa. 1. 5. and so it was in Pharaoh and his peoples case, from whom one plague was removed, that another might succeed it.  
V. 4. locusts] The Hebrew word Arbe signifieth both a Locust, and a multitude of Locusts: for the word Haba, whence it is derived, signifieth to be many, and their multitude is significantly set down in the next verse.  
V. 5. the face] Heb. the eye. Not able to see the earth,( in many places) they shall swarm, in such numbers, that they shall cover the ground from mans sight, though they most abound where most abundance of green fruit, or food is to be devoured, See Plin. lib. 11. c. 29.  
and they shall eat] Devouring vermin are Gods scourge on man, for mans contumacy and contempt of God and his Word, Joel 1. 4.  
the residue] From the plague of hail, the Wheat and the Rye were preserved, because they were not then grown up, Chap. 9. vers. 32. Heb. They were hidden or dark, out of sight, and out of hurt: whereby it appears there was an intermission betwixt this and the precedent plague, whereby the contumacy of Pharaoh was increased, and occasion given for more miracles.  
every three] That is, the fruit of every three, though these being such as were never seen before, vers. 6. they might be such, as might eat into the wood, as well as devoured the fruit: for that is reported of some Locusts, Plin. not. Hist. lib. 11. c. 29. and these were worse, not onely then any that were before, but then any that come after, vers. 14.  
V. 6. neither thy fathers fathers have seen] That is, they have not seen such for number, nor any in effect so hurtful as these: but they and their fathers had seen Locusts before, for Egypt had her part of such kind of creatures, as well as other Countries, and more then some others.  
V. 7. a snare unto us] Or an offence, as some red: or an occasion of all these evils: so are the godly charged, as Elias by Ahab: the sin and the blame should go together; but the wicked procure judgement on themselves, and impute their plagues to the godly, who would reclaim them, and secure them, Chap. 23. 33. Josh. 23. 13. 1 Sam. 18. 21.  
V. 8. who are they] Heb. who and who, &c.  
V. 9. with our young] Young and old( being comprehended in the Covenant) were to have their parts, both in the deliverance from servitude, and in the service of their deliverer.  
our flocks and our berds] Both for sacrifice to God, and sustenance for ourselves.  
V. 10. Let the LORD be so with] The words of Pharaoh savour of much distemper, and little sense: the passion of anger is said to be a short fury: he was long angry, and so did( a great while) like a furious mad-man: and as he did so, so he sometimes spake, he knew not what: and what he meant in this speech is hard to say: it may be he wished that God had no more good will to them, then himself had, that as he was unwilling to let them go, so God would be unwilling to go with them: or it may be, he might( by way of derision) taunt them for their trust in God, for their deliverance, as if he would do no more for them, then himself would do: and he would not let them go with their little ones( but with their men onely at the most, vers. 11.) and therefore that God either would not or could not, work their full deliverance out of his hands. This was either his hope, or the desire of his heart.  
for evil is before you] That is, though you make a pretence of sacrifice, you have some evil plot, or purpose to effect; or some evil is before you to way-lay you, and light upon you: at least he thought they meant wholly to quit themselves from his service, as Chap. 1. 10. and therefore he would have kept their little ones as pledges for their return: and he threatens them, if they persist in such a purpose, to prevent the performance of it, by some surprisal of their persons.  
V. 11. Not so] That is, as you demand, for the departure of so many.  
V. 13. over the land] Neither his Rod, nor his army could reach over all the Land: the meaning is,( as at other times) that he stretched his Rod over some part, in the name of the whole.  
the East wind brought the Locusts] Gen. 8. 1. Num. 11. 31. Psal. 78. 46.& 105. 34, 35.  
V. 14. neither after them shall] This Moses speaketh by the Spirit of prophecy, which as it shewed him a long retrospect to the beginning of the world, so did it show him a prospect as long forward to future times. See the like prediction, Chap. 11. Vers. 6.  
V. 15. covered] See Annot. on vers. 5.  
darkened] Either by such covering of the earth, as hath been spoken of, Annot. on vers. 5. Or by flying so many together, as( like a cloud) do darken the air: so it was with swarms of Locusts in Poland and Silesia, Anno 1575. which for a mile and an half obscured the light of the sun, Anno 1475. Bucolz Chron. p. 425. The like happened also, Anno 1542. p. 546. Ibid.  
did eat] Psal. 78. 46.& 105. 34, 35.  
V. 16. I have sinned] Chap. 9. 27. 1 Sam. 26. 21.  
and against you]( 1 Sam. 15. 24. Num. 21. 7.) Against you all, whom I have oppressed with grievous servitude; and against you Moses and Aaron in particular, whose persons and mirac●lous operations, and just requests I have hitherto contemned.  
V. 17. forgive,— my sin onely this once] He taketh notice of his sin as the cause of his punishment, and desires the removal of the cause, onely that he may be free from the effect: and he stints his petition to this sin onely, either out of some hopeful opinion he had of himself that he should no more provoke God to plague him as he had done; or he seemeth modest in his request, that he might more easily obtain it, thereby as it were, threatening himself, that if he transgressed so again, he would desire to be pardonned no more.  
entreat] 1 King. 13. 6. Act. 8. 24. Rom. 15. 30.  
this death onely] That is, this deadly plague, 2 Cor. 11. 23. for being such Locusts, as the like never were before, nor should be afterward, they might be a deadly annnoyance unto them, as well as devourers of the fruit of the earth; and so that may well be true, which is said( in the book of wisdom, c. 16. v. 19.) for them the bitings of the grasshoppers and flies killed, neither was there found any remedy for their life: indeed it was easy for God, to make them as perniclous to the persons of men, as to the fruits of the earth; and the devouring of them onely might be called a death, because it was like to produce a famine, and famine is( many times) followed with the pestilence, both which are deadly plagues.  
V. 18. And entreated the Lord] The charity of the godly must exceed the maliguitie of the wicked, and they pray for them, though they deserve rather cursings, then blessings, Matth. 5. 44.  
V. 19. westwind] Heb. a wind of the Sea. Because the Mediterraneum sea is Westward, in respect of Canaan, and of Egypt: hence it is, that the Hebrews signify the West by the Sea.  
cast them] Hebr. fastened.  
read sea] Acts 7. 36. Hebr. 11. 29. In the Heb. it is the sea of Bulrushes: the Greek and latin usually render it the read sea, so called as some think, because the water is read. Adrich. delft. Theat. pag. 123. Some, because it seemeth read, by reason of the read sand, or gravel; so the Geneva: or from a read mountains near unto it: but it is rather thought,( by the most Judicious) that it is so called from a King who had his Dominion near unto it, whose name was Erythras,( Erythros in greek signifying read) which may be Edom, that is Esau, the read son of Isaac: See 2. Annot. in Gen. c. 25. v. 30. and Fulleri Miscellan. lib. 4. cap. 20.& sixth. Amam. Antibuc. dissertat. de Nom. Jehovah, p. 531.  
V. 21. even darkness that may he felt] The words are figurative, importing extraordinary black darkness, as rivers of tears, Psal. 119. v. 136. extraordinary sorrow: yet God might so thicken the air, that they might take notice of it, not onely by the eye, but by the hand, when they could rather feel, then see what was next unto them: so that( for three dayes space) they stirred not from their places: This darkness might be caused by a withdrawment of the light of the celestial bodies, or by drawing a thick curtain of very black clouds betwixt mens eyes and them; or by thick foggy vapours, which were so gross that( like tangible bodies) they might in a manner be felt: such hyperbolical expressions are usual not only in human authors, but also in the holy Scriptures. See Deut. 1. 28.  
V. 23. neither rose any] They were not only( for three dayes space) deprived of the natural lights& lamps of heaven, but of artificial also, the vapours might be so thick and moist as to put out their candles and any other light that was kindled by them: so they were as blind men, that could not see at all, and as lame men, that could not move from their places; and so they sate still, as under the arrest of this darkness, because they could not see what to do, whither to go.  
Israel had light] Esa. 60. 2. Whereby they had opportunity to have stolen away; these three dayes of darkness to the Egyptians and of light to the Israelites, would have served for their three dayes Journey, in the wilderness, Chap. 3. 18.& 5. 3.& 8. 27. in which time they might have removed themselves and their goods: but God had yet more miracles to work for his own glory and their saferie, and he would not have them go out like fugitives at all, but rather to march out of Egypt as by way of honourable and triumphant victory over their enemies.  
V. 24. and your herds be stayed] As a pawn of their return, and a forfeiture if they returned not.  
Pharaoh called] After the three dayes darkness was expired, and light returned.  
only let your flocks] As a gauge or pawn of their return, or as a recompense and supply for the losses of their cattle by the plagues of hail and murrain. Chap. 9. v. 6. 25.  
V. 25. Thou must give us also] Thou must not only give us leave to go, but permit us to have our cattle also, that we may have wherewith to sacrifice to God.  
V. 26. Not an hoof be left] The Ministers of God ought not to yield one jot to the wicked( as touching their charge) though they would not have him obeied at all; his word and will must be performed to a tittle.  
with what] That is, with what beasts, or how many in particular the laws of sacrifices were punctually set down after their deliverance out of Egypt: yet from Cain and Abels oblations, Gen. 4. the continual practise of the patriarches, and the distinction of beasts, clean and unclean, was some direction for this duty.  
V. 28. thou shalt die] Though before he confessed Moses just, yet( against his own conscience) he threateneth to put him to death: an impudent stubbornness, after so many miraculous terrors, by the ministry of Moses, that he should threaten him with death, whose prayers he had so often begged for his deliverance: all wickedness is folly, but such as this, is no less then madness, and a wonder of the devils working by divine permission: yet did not discourage Moses from his duty, Heb. 11. 27.  
V. 29. thou hast spoken well] He approveth not Pharaohs speech in Pharaohs sense, but rather taunts him, turning his words to another intent then he thought of, whereof see v. 29.  
thy face no more] These words are set down here,( by Anticipation) for they were not spoken until after Moses his last message, Chap. 11. v. 4. 8. Or else they may be a prophesy of Pharaohs perdition in the sea, that( after their parting) he should be drowned, no more to be seen by him or any else.   

CHAP. XI.  
Vers. 1. THe Lord said] This was spoken to Moses by inspiration,( before he departed from the presence of pharaoh) having denounced the death of the first-born, after which time( as he said, Chap. 10. v. last) he made his appearance no more before him.  
thrust you out] He shall sand you away without any condition, with hast and violence, as afraid to keep you captives any longer: and without all hope to overcome the power, which hath so miraculously managed your cause against him.  
V. 2. borrow] See Annot. on Chap. 2. v. 22.  
neighbour] Though at first the Israclites( planted in Goshen) had not much to do with the Egyptians, from whom they were( for the most part) separated in their manners and in their habitations,( for which a part of the Province of Goshen was sufficient) yet afterwards they multiplied so much, that they spread all over that country: and besides had many mixed habitations in other parts of Egypt, whence it was, that their doors were distinguished by the sprinkling of blood, as in the next Chapter.  
jewels of silver] Chap. 3. 22.& Chap. 12. 35.  
V. 3. favour] Psal. 106. 46. Exod. 12. 36. Act. 2. 47. Exod. 3. 21.  
very great] 2 Sam. 7. 9. Esth. 9. 4. That is, much honoured, much feared, in regard of the manifold miracles wrought by his ministry, both in bringing punishments upon, and withdrawing punishments from the people of Egypt: whereby he might be the more like to obtain jewels, or whatsoever else he should ask of the Egyptians for himself or the people.  
V. 4. about midnight] To wit of the night, which followed the fourteenth day of the month Nisan, in the morning of that fourteenth day, Moses gave out the commination of the first born, before he finally departed from the presence of Pharaoh, v. 8. at the evening of that fourteenth day the Passeover was first celebrated, and the night after that evening, was the staughter of the first born.  
V. 5. from the first born] Exod. 4. 23.& 12. 29.  
that is behind the mill] judge. 16. 21. Esa. 47. 2. Matth. 24. 41. Heb. behind two mills, or after two millstones. The meanest servants( many times) were put to grinned at the mill: wherefore mills were often in prison houses, where prisoners and captives were kept in work, to turn the mill, which was sometimes so made, that they that wrought were placed on the back part thereof, betwixt the mill itself and the wall of the room, wherein it was placed: so they were behind the mill, and sometimes they drove it before them, thrusting and turning it about with the main strength of their bodies, which though it went round, yet still they came behind it, since they forced it about, by driving it before them, rather then by drawing it after them.  
V. 6. great cry] Chap. 12. 30.  
V. 7. a dog move his tongue] Josh. 10. 21. Job 5. 23. Hosea 2. 18. A proverbial speech, signifying that their condition shall be very quiet, without any disturbance of man or beast: whereas the Egyptians were in tumults, and made outcries for their losses of their first born.  
V. 8. shall come down] Moses had hitherto been a suitor at Pharaohs Court for the freedom of the Hebrews, but after a while the condition of the King and kingdom shall be so far changed, that Pharaoh shall( by his servants) solicit them to be gone, Chap. 11. v. 1. and the Egyptians shall be fain to buy their liberty, with great liberality giving them their most precious things at their departure.  
in great anger] Though Moses were a man of a very meek and patient spirit,( Numb. 12. 3.) yet in the cause of God, seeing Pharaoh so rebellious against him, so outrageous against his people, so false in his promises to both, his zeal raised his indignation to a great height of derestation of him, and his doing. So also Exod. 32. 19. Numb. 16. 15. Thus may we be angry without sin, and( in such a cause) we cannot without sin forbear anger.  
V. 9. that my wonders] God hardeneth the hearts of the that his glory thereby might be the more set forth, Rom. 9. 17.  
V. 10. not let] No words, though after so many wonderful deeds, would work upon this stubborn tyrant, to let Gods people go: God permitting him to the course of his corrupt nature, and the misguidance of the devil, and knowing out of the evil of both, to set forth his own glory, in bringing forth his people with a mighty hand.   

CHAP. XII.  
Vers. 1. ANd the Lord spake] That which here followeth,( touching the institution of the Passeover, and sprinkling of the blood of the paschal lamb) was spoken by God to Moses, and by Moses to the people, before the slaughter of the first-borne;( as is plain by the 12. 22.& 23. verses of this Chapter) but it is here placed after it, that the plagues( which passed upon them before their departure) being brought in together, the departure itself, and the ensuing passages might proceed in their order.  
V. 2. This month] Called in the Hebrew, Abib, Exod. 13. 4. in the Chaldee Tongue Nisan, Esth. 3. 7. containing usually, part of March, and part of april. See Annotation on Gen. Chap. 7. 11.  
first month] That is, the first according to the order observed in ecclesiastical matters, as for political affairs they reckoned from September( called by the Chaldeans Tisri) because( as it is thought) the World began with that month: and it is thought to begin with it, for that there were ripe fruits at that time: though many of the Ancients conceive it began with the Spring: and according to this latter computation, was the jubilee reckoned, Levit. 23. 8, 9, 10. because of the Secular account of contracts, and releases then to be determined; this year called the Civill year, ended at the Feast of the ingathering of fruits, which was after their harvest, whereof see Exod. 23. 16.  
according to the house] Thereafter as the fathers of the household had great or small families.  
In the tenth day] The lamb must be severed on the tenth day,( on which day the Israelites made their entrance upon the borders of Canaan, Josh. 4. 19.) from the flocks, and sacrificed the fourteenth day, vers. 6. this was for more serious and sacred preparation for the Sacrament; and to signify our Saviour Christ, as separate from sinners, Heb. 7. 26. Some think this was peculiar to the first Passeover, and that it was therefore peculiar, because the lamb might be in readiness, and not to seek when he was to be sacrificed, for which they would have little leisure, near their departure: but that reason seems not sufficient to appropriate this preparation to the first Passeover: because, first, this separation was typical, as hath been noted out of Heb. 7. 26. Secondly, if it were occasional, so was the unleavened bread, vers. 34. yet it was established by a perpetual Ordinance, and that upon an heavy penalty, vers. 17, 18, 19.  
a lamb] Or kid.( The Hebrew word Seh, signifieth either of them:)( for such as had no means to bring a lamb, a Kid was allowed, using the same Rites) By the lamb or Kid, was signified Christ, Joh. 1. 29. who was innocent and harmless like a lamb, Heb. 7. 26. and because the lamb of the Passeover was a figure of Christ, he is by a figurative speech called Our Passeover, 1 Cor. 5. 7.  
for an house] If the house or family were sufficient for the eating of a lamb, he who was the chief man in the family,( if an Hebrew) was to kill it, and if they were too few, or onely women in the house, they were to join themselves to those, who were more, and better fitted for such a service.  
V. 4. of the souls] See Annot. on Gen. 12. 5.  
according to his eating] He shall take so many as are sufficient to eat the lamb: which Josephus reckoneth to the number of tenue men, besides women, and children:( Josephus of the warres of the Jews, lib. 7. cap. 17.) But if a man had a great family( as Abraham had three hundred and eighteen trained servants that did bear arms, Gen. 14. 14.) one lamb would be too little: and therefore as when the company was too few, more persons were to be added, that they might be enough for the lamb: so if one lamb were not enough, more must be added, that there may be lambs enough for the company.  
V. 5. without blemish] Some red without spot: but that is ambiguous, for thereby may be meant, either a spot of another colour, which may be an ornament, as in the lambs of Jacob, Gen. 30. 35. or a mark of deformity, or defect; the former is not forbidden in the lamb or Kid to be sacrificed, but the latter: This lamb or Kid, was a Type of Christ, who was without spot or blemish of sin, so Saint Peter sets him forth, 1 Pet. 1. 19.  
a male] The word Seh in Hebrew, signifieth a lamb or Kid, whether male or female, for it is of the Common gender, and is taken( in the general) for the lesser sort of cattle: and it may signify a young kid as well as a lamb, as Deu. 14. 4. but though the law leave it to the choice of either, use and custom made it most frequent, to furnish the paschal supper, rather with a lamb then with a kid, and accordingly did our Saviour celebrate the Passeover. The lamb is taken of the stronger sex, and more worthy gender, because Christ( signified by it) was to be of a masculine vigour, as well as of a lambe-like meekness.  
of the first year] Heb. son of a year. That is, not above a year old, though it might be offered younger, at any time, when it was eight dayes old. Levit. 22. 27.  
V. 6. whole assembly] That is, every assembly, in every family, or the master of the house for the family shall kill it, and with the family eat it: and this it is like, was the manner, not only of the first Passeover, but of the rest: because it was a service not of the sanctuary, but of private families, where the master of it was( to the present purpose) a Priest, as before the levitical Priesthood was ordained, which served for public ministrations, not for the service of private families in this way: and though in the second of Chron. 30. 15. it seems the Priests were to kill the Passeover,( i. the paschal lamb the most proper service of the Passeover) that is to be understood rather of the Bullock sacrificed at this feast, 2 Chron. 35. 7. then of the paschal lamb in private families: and this Bullock was rather a part of the solemnity of the feast of unleavened bread, which lasted seven dayes together, then precisely of the paschal Supper, which was made only with a Lamb, by the first both institution and observation also, where the chief of the family was to do that, which the Priest did in the public observance of the sanctuary, vers. 21.  
in the evening] Heb. betwixt the two evenings. In our Saviours time( and before) the day was divided into twelve houres, Joh. 11. 9. but a long time before that, the Jews made special choice of three times for the practise of devotion, Psal. 55. 17. Morning, noon, and Evening, each of which had its measure: the morning was all that part of the day from Sun-rising to noon: the noon was the middle part of the day, taking up about two houres, before the sun ascended to the Meridian point, that is, before twelve of the clock, and two houres after: and the evening was from the beginning of the declining of the sun to its setting: before this setting of the sun,( and so long before as it might serve for doing what belonged to the sacrifice by day light) was the lamb killed, and the time that followed till night, was a second part of the evening, called a second evening, and so as betwixt two evenings, was the Passeover or paschal lamb slain. Some make a fourfold division of the day artificial, from sun to sun, the first from Sun-rising to nine of the clock in the forenoon, as Acts 2. 15. by many is expounded: the second from nine to twelve containing three houres more: the third from twelve to three, which made up the ninth hour: and the fourth from that to sun setting, which consisting of three houres more made the twelfth hour: so the day betwixt Sun-rising and Sun-setting is sometimes divided into twelve parts, Joh. 11. 9. sometimes into three, sometimes into four, and according to this last division there may be two evenings, that is, two parts of the afternoon, or evening, as well as two mornings, that is, two parts of the morning or forenoon, and in that part of the day( which consisted of the third division) ended at three of the clock, and which was called an evening( because all that time the sun was declining towards his setting) and at the end of it, and towards the beginning of the other last part of the day,( which was reckoned for the second evening, and which was as a Participle of both evenings, or a borderer betwixt both) was this lamb to be killed: and as the type, so was the antitype our Saviour sacrificed upon the cross about the same time, Matth. 27. 46. 50.  
V. 7. strike it on the two side posts] This is also thought by divers learned Commentators, to be peculiar to the first Passeover, and upon better ground then the former generally acknowledged: and this was done for distinction of the dwellings of the Hebrews from the Egyptians: not for instruction or direction to the Angel, who knew how to distinguish their houses in the darkest might, without any sign at all, but to direct the faith of the Israelites to the death of their great Redeemer, and their deliverance from a greater Tyranny then that of Pharaoh, by his blood, and withall to leave a Memorandum to the surviving Egyptians of this wonder. Some think this ceremony was particular to the first Passeover, others that it was to continue in the land of Canaan, and the sprinkling of the blood of the lamb might continue as of the ram, Exod. 29. 16. to note the like in the lamb of God, whose blood must be  shed, 1 Pet. 1. 2.( for without blood-shedding there is no remission, Hebr. 9. 22.) and sprinkled by faith upon our hearts, Hebr. 9. 14. It is not the blood in his vein●s, by concomitancie,( as the Papists teach) will serve the turn, but the blood let out of them, blood not taken out after the manner of meat, but of washing, as in the one Sacrament of drinking as in the other, which must do us good.  
wherein they eat it] They then who were called out of another family, to make up a competent number for the eating of the lamb,( as vers. 4.) were there to tarry that night, for no household had security from slaughter, but that wherein the lamb or kid was eaten.  
V. 8. roast with fire] As some conceive, because it would be sooner roasted then boiled, and they were to dress it that way which had most expedition, because they were in hast: but the reason rather may be, for conformity to our Saviours sufferings,( whereof it was a type) and our Saviours sufferings were answerable to this, for fire is most sharp and piercing, the most active of all the elements, under which all other things are most passive; and though his passion was most bitter to him, it is most sweet to us, as roast meat is sweeter then that which is either raw or sudden, which is forbidden in the paschal lamb, vers. 9.  
* unleavened bread] The lamb was to be eaten in hast, Deut. 16. 3. and vers. 34. of this Chapter, and unleavened bread is made ready soonest; but withall, leaven having an operation to sour, and puff up( and so being used to signify sin, as the sin of hypocrisy. Luk. 12. 1. and of malice, and other wickedness, 1 Cor. 5. 8.) unleavened bread was fittest to be a part of the paschal Supper: wherein was prefigured, or foreshowed, the integrity, and purity of Christ. Besides the feast of unleavened bread was to begin on the fifteenth day, Num. 28. 16, 17. and to last till the twenty one day.* Exod. 34. 25. Num. 9. 11. Exod. 23. 18. Deut. 16. 4. Exod. 12. 18.& Chap. 13. 7.  
Bitter herbs] Num. 9. 11. We cannot be partakers of such sweet meate, without sour or bitter sauce; that is, our hearty repentance, in bitter tears, mat. 26. 75. And it was to the Israelttes a remembrance of their affliction in Egypt, Deut. 16. 3. and a monitory of mortification of their corruptions, as it were a bitter crucifying of the flesh, with the affections and lusts, Gal. 5. 24.  
Eat not of it raw] There needed no prohibition against the eating of raw flesh, in a literal sense, therefore it is not improbable( which some here note) that since the paschal lamb was a type of Christ, Joh. 19. 36. the Popish doctrine of eating Christs flesh raw in the Sacrament, in a carnal sense, is here precondemned: and it is not more repugnant to the type, then to religion, and reason: to religion, in destroying the nature of a Sacrament, by confounding the sign with the thing signified; and against reason, requiring carnal nourishment to a spiritual substance, to which the flesh profiteth nothing, Joh. 6 63. yea against sense, for they would have the receivers believe, that they receive the very flesh and blood of Christ, when they see, and touch, and taste nothing but bread, and that when their senses tell▪ them it is bread and wine they receive, they most senselessly deny them all.  
head with his legs] All of the lamb( that was mans meat) must be roasted whole, even the inwards when they were washed, and so all eaten; so Christ is not to be divided, 1 Cor. 1. 13. yea even his coat was seamless, Joh. 19. 23. to give caution against schism and separation.  
V. 10.* until the morning] It must not be kept, but employed onely for that use, for which it was ordained▪ and so it was not to be superstitiously reserved( as the Papists use the consecrated wafer) nor profanely to be used, Exod. 29. 34. which might have fallen out in Egypt, if being to be gone in hast, they had left any part of it in their houses behind them,  
* Chap. 34. 25.& 23. 18.& 29. 34. Levit. 7. 15. Deut. 16. 4.  
V. 11. staff in your hand] As ready to depart thence: it is very probable, and generally received, that the Passeover was eaten standing: for that was a gesture of readiness, for present passage: and this gesture is conceived to be peculiar to the first Passeover, because that onely was eaten in hast; and for that our Saviour celebrated the Passeover with another gesture, Luk. 22. 14, 15.  
the Lords Passeover] The lamb is called the Lords Passeover, by a figurative speech;( which speech is observable in both the Sacraments of both Testaments) for it was not the Passeover itself, but the material part of it. It was called the Passeover, because where the Angel of the Lord saw the blood sprinkled upon the side posts of the doors, he passed over that house in mercy, and slay none in it, vers. 13. and passed on with speedy judgement, to destroy the first-borne of the Egyptians.  
V. 12. gods of Egypt] The Egyptians were great Idolaters, and they had a multitude of Idols, which they took for gods: these gods were either destroyed, or( which is in effect as much) discovered in their defect of a deity, by laying open their impotency, to preserve those who did service to them, and trusted in them, as if they had been Gods: among these, the chiefest of them were Kine, and other cattle of that kind, which were destroyed with the murrain, and with the hail, Chap. 9. 3. 25. and it may be their great idol Apis had some especial judgement executed upon it, as upon Dagon the idol of the Philistines, 1 Sam. 5. 3.  
V. 13. when I see the blood] God knew well enough, whom to save, without seeing that sign; but this is spoken after the manner of men, and to men whose weakness of faith, and strength of fear, stood in need of such a sign, and saying, for their assurance of safety. See Annot. on vers. 7.  
V. 14. for a memorial] Of the benefit received by your deliverance. Dayes dedicated to God, or instituted by him,( for holy memorials of his mercy) must not be spent in idleness, or wantonness, but in serious consideration of the benefit received; and hearty, holy and humble gratulation, and thanksgiving for it.  
for ever] Vers. 24. That is, until Christs coming, for then Ceremonies had an end: the word( for ever, for it is but one word in the Hebrew) is used not onely for time without end, but for a long time, as Pro. 29. 14. Dan. 3. 9. as till the year of jubilee, which was every fiftieth year, Exod. 20. 6. Levit. 25. 40. See Psal. 89. 1.  
V. 15. Seven dayes] This number is of much note and use in Scripture, and by some accounted a number of perfection; because when God had perfected his work of Creation, he restend, and ordained the seventh dayes rest for a memorial of it. It is observed also by some, that the destruction of the Egyptians in the read Sea, fell out seven dayes after the Israelites went out of Egypt: and this is alleged as another reason of the number of seven, observed in this sense. Of these seven, the first was the fifteenth day of the month at even, being the next day after the eating of the Passeover: the time whereof was, the latter end of the fourteenth day.  
V. 15. shall be cut off] Not onely from communion in the Church, or sacred Societies, as an uncircumcised person, Gen. 17. 14. but if any contempt, or contumacy appeared in the breach of the Ordinance, it was penal, yea capital, and might cost the life of the offender, as Exod. 31. 14.  
V. 16. every man] Heb. every soul. By a very usual figure, where a part( especially the better part, as the soul is) is put for the whole person.  
that onely may be done] The first and last of these seven dayes of the Feast of unleavened bread, were to be observed in the manner of Sabbaths: yet with this difference, that on these dayes meat might be dressed, on the Sabbath not, Chap. 15. vers. 5. 23.  
V. 17. armies] Vers. 41. 51.  
V. 18. In the first month] Levit. 23. 5. Num. 23. 5.  
V. 19. cut off] It is no light matter, nor little danger to disobey God, though but in a thing( in itself) of no great weight. It is a good rule then,( in all Gods commands) to consider, not so much what it is, as who it is, that biddeth or forbiddeth any thing. See Annotation on vers. 15. and on Gen. 17. 14.  
stranger] The Hebrew[ Ger,]( from which our English word stranger may be derived) signifieth not onely a foreigner, but such a one as is a Proselyte, or Convert in Religion; and so it is to be understood in this place: and he was not to partake of the Passeover, nor to observe this Feast. Except as Annotat. on vers. 43.  
V. 21. Elders of Israel] Who were to slay the paschal lamb in private families. See Annot. on vers. 3.& vers. 6.  
V. 22. lintell] Or, transom, or upper door p●st. This( as some conceive) was proper and peculiar to the first Passeover:( though some think otherwise) when their habitations were among the Egyptians: for before the Israelites came into Egypt, the land of Goshen was not without Inhabitants of that Nation: and when they came at the first, there was room enough for the strangers, and old Inhabitants, and afterward their multiplication made a great mixture, not only in Goshen, but in other parts of Egypt also; especially, after the Israelites were made as common drudges to the whole Nation of the Egyptians.  
none of you shall go out] The danger of death was in the houses, and there God would show his favour to the Israelites, where he executed judgement upon the Egyptians: It might have been dangerous for them, to have stirred out, having this command to keep within doors, a command haply like that of the Lord, by the Prophet Esay, Come my people, enter thou into thy chambers, and shut thy doors, hid thyself as it were for a little moment, until the indignation be overpast, Isa. 26. 20.  
until the morning] This sheweth they went not out of Egypt in the night( as some have conceived.)  
V. 23. the destroyer] That is, the Angel of God, sent to kill the first-borne, of whom some doubt, whether he were a good, or a bad Angel; more like a good one, because ordained of God for safety to his servants, and most sit to execute vengeance on his enemies, Chap. 14. 19. 24, 25. and 23. from vers. 20. to 23. And most usually the wicked are destroyed by good Angels; and the godly chastised( as in Jobs case) by the bad, and they are delivered and succoured, by the good: nor is he to be accounted a bad Angel, because( if the Israelites had not marked their doors) he would have destroyed them: for if they had disobeyed so easy a command, for their own safety, they had deserved to have been destroyed and God himself threatens to destroy jeremy, if he should disobey him, in setting himself against a rebellious people, Jer. 1. vers. 17. But, though this might be a good Angel,( who executed a double Commission of mercy and justice, the one on the Israelites, the other on the Egyptians) yet they might be plagued with evil Angels, and so it is said they were, Psal. 78. 49. albeit some translate those words,( according to the Hebrew) messengers of evils, and mean by those messengers, Moses, and Aaron, foretelling the plagues of Egypt, in the 7, 8, and 9. Chapters of this book.  
V. 24. For ever] See Annot. on vers. 14.  
V. 25. The land] That is, the land of Canaan.  
V. 26. what mean you] Chap. 13. v. 48. 9. 14. Psal. 78. 6. Josh. 4. 6. Deut. 32. 7. The meaning of true religious services is to be known unto children: true religion is the exercise of minds illuminated with faith, and knowledge, and not of an ignorant or blind devotion,( as among the Papists) who have a mass of mystical ceremonies, whereof neither children nor ancient men, no nor many of their priests, do know the reason: and indeed, for many of them no reason is pretended, but such as is ridiculous.  
V. 27. bowed the head] Exod. 4. 11. 2 Chron. 29. 30. They gave God thanks for so great a benefit, and expressed their thankfulness with an outward gesture, and that gesture was as well the bowing of the head, as the bending of the knee.  
V. 29. at midnight] Chap. 11. 4. Not in an exact mathematical measure but about midnight▪ When the wicked are most secure, their destruction is most near. 1 Thess. 5. 3.  
first born] Not only of men, but of beasts; and among men, it is not meant only of children of both sexes, but of parents also, and those both men and women, who were born before them, and of the first born of their fathers families; and if they had children, their first born of them were slain also, so that in one house the father of the family might be a first born, and his wife, and if he had divers wives he might have a first born by each of them, and some of them might have first born grand children. Some would have it, that in one house there was but one who was killed, as the first born, and in many families it is like, there was no first born, and because the first born( among the people of God) were the priests of the families, if they were heads of families, and women were not priests, as the first born, for when the first born were sanctified unto God, they were of the males, not of the females, Exod. 13. 12. See Annot. on Chap. 13. v. 2. And there might be some exception from this rule, as Pharaoh,( if he were a first born) and some others, of families, whom God might reprieve for a future destruction: but his first-born was slain, as is expressed in this verse, who( it may be) was partner with his father in the government of Egypt, and the oppression of Israel.  
dungeon] Heb. the house of the well or pit. Because it was made round, like as wels or pits, are digged: or because such as were put there were exercised in drawing and carrying of water.  
V. 30. great cry] Chap. 11. 6. It was meet it should be a great cry, and that they should have great cause for it, and they had the greater cause the more that were slain: Here their cruelty recoils upon them with calamity; for they made Gods people cry, by reason of their bondage, Exod. 2. 23. and when they were entreated to show favour, they increased the rigour; now it is their turn to cry, and God hardens his heart against them, as they against his people. See Prov. 21. 13. Jam. 2. 13.  
not a house] Of those houses, wherein were any first born, either of men, or of beasts, according to the former observation, vers. 29. it was very strange, if any family had not some dead in it, and many( as hath been observed on that verse) might have many dead.  
V. 32. bless me] Chap. 8. 28. Pray for me, that I may be blessed at least, not cursed as I have been.  
V. 33. out of the land] Chap. 11. 1. There is neither truth, nor certainty in the wicked, their consciences swayed by their passions, their passions varied with their states, their states changeable at Gods choice, and pleasure: thence they that( by force) would keep Gods people captives, would now make them fugitives, to run away in hast: thus is that fulfilled which God foretold of their departure, Chap. 11. 1. and the remainder of their wrath restrained, as the Psalmist hath it, Psal. 70. 10.  
dead men] That is, in assured danger of death, as was said to Abimelech. Gen. 20. 3.  
V. 34. kneading troughs] Or, doughty. See v. 39.  
V. 35. and they borrowed] Chap. 3. 22.& 11. 2. It is not like that this borrowing, whereof they were foretold, and was agreed on to be before,( See Annot. on Chap. 3. v. 22.) was put off until the day of the Hebrews departure out of Egypt, though then( for a farewell) they might have a great proportion of the goods of the Egyptians brought unto them, but that formerly,( as the Egyptians by the precedent judgements were inclined, and opportunity served) they made use of the advantage to borrow, and lay up in store, for this time, which was far too short( if they had put it off till this time now) to furnish them sufficiently for their occasions.  
V. 36.* favour] It is in Gods power to give his people favour in the eyes of enemies: therefore, when we are to seek, or sue to any by petition, or otherwise, it is good first to present our request unto God, to make us gracious in the eyes of men. See Nehem. 2. 4, 5.* Gen. 33. 4. Prov. 16. 7. Exod. 3. 21.& 11. 3.  
spoiled the Egyptians] It is just with God that his people spoil those, who spoiled them; Ezek. 39. 10. and just with men,( having Gods express warrant for it) as the Israelites had in this case.  
V. 37. from Rameses] Whereof see Annot. on Gen. 47. 11. to Succoth; the Hebrews journeying out of Egypt towards Canaan had( as they are noted by such as carefully compute them) forty two stations in the Desert: whereof Rameses was the first, Succoth the second, which was betwixt Egypt and the read Sea: where we must understand; that that part was sometimes reckoned to Egypt; but being untilled, usually the manured part onely, was called Egypt, and this part was called Succoth, of the booths or Tabernacles of the Hebrewes, first pitched in that place, Num. 33. 5. The word Succoth, is derived from a root, signifying to hid, to cover, and to defend, which is the proper use of those movable mansions, as well as of those which are fixed or settled.  
six hundred thousand on foot] That is, such as( not under twenty yeares of age) were able men to march in military manner, without need of support of Horses, or Carts to carry them: besides women, children, decrepit old men, which( with the wicked multitude who were partly Egyptians) are conceived to amount to the number of about half so many, to wit, three hundred thousand persons.  
V. 38. a mixed multitude] Heb. a great mixture. Num. 11. 4. Which were strangers, and not born of the Israelites, being partly Egyptians, and partly servants of other Countries, who moved with the miracles removed out of Egypt with them. See Zach. 8. 23.  
V. 41. at the end of four hundred and thirty yeares]( Gen. 15. 18. Act. 7. 6. Gal. 3. 17.) From Gods promise of the Land of Canaan, made to Abraham, Gen. 12. 7. and his first passage into Egypt, vers. 10. to this miraculous deliverance, were 430. yeares, Gal. 3. 17. whereof( for a great part) he and his were strangers, and sojourners, partly in Egypt, partly in Canaan: sixty yeares were spent in tolerable servitude, after that, eighty yeares more, under intolerable tyranny. See the Annot. on Gen. 15. v. 13.  
the self same day] Vers. 51. Ezek. 24. 2. God is most just and exact, in performing of his promises, though very ancient and far off, he keepeth touch even to a day: which may make us confident in the call of the Jews, the fall of Antichrist, and other predictions yet to be fulfilled.  
V. 42. a night to be much observed] Heb. a night of observations. Though the destruction of the Egyptians, and the preservation of the Israelites, were in the night, the solemn memorial of that memorable justice and mercy, was to be observed in the day, and much observed, because it was extraordinary great: for men must endeavour to be proportionably mindful, and grateful for great favours: so that not onely ungratitude, but too little gratefulness, is a great fault, 2 Chron. 32. vers. 25.  
V. 43. no stranger] Vers. 19. Except he be circumcised, and profess onely your Religion, vers. 48, 49.  
V. 44. that is bought shall be circumcised] He is bound so to be as the child of the native Hebrew; but a stranger who converseth with the Israelites, as a Merchant, or otherwise, as a mercenary labourer, hired by the day, or for a certain time, was neither bound to be circumcised, nor uncircumcised permitted to eat of the Passeover: and so it is in the Evangelicall Sacraments, for none may eat of the Lords Supper who is not a member of the Church by baptism.  
V. 46. In one house] Numbers 9. 12.  
break a bone thereof] Joh. 19. 36. As men do, that feed deliberately, having leisure not onely to eat the flesh, but to break the bones, that they may eat the marrow in them: this was forbidden because of the hast they were to make in their departure: and( as according to the letter it was ordained touching the paschal lamb) so it is in that type or figure prophesied of the lamb of God, and accordingly fulfilled at his passion, and so applied by the Evangelist John, 19. Chap. 36. vers. for that was not done unto him, which was done unto the two thieves, which were crucified with him, who by such violence were put to death: but he voluntarily laid down his life, and in the same manner, was able to take it up again, Joh. 10. 18. and did so.  
V. 47. keep it] Heb. do it.  
V. 49. One law] See the like, Num. 15. 15. 29. As God is one Lord, so of that Lord there is one faith in him, one worship, one baptism to him, Ephes. 4. 5. It is, said of the gods of the heathens, that they were good fellows, and that they were content with a show of worship, because none at all is due unto them, for they are no Gods which are made with hands, Act. 29. 16. no more or better Gods are they, which are made with brains; that is, with vain fancies and imaginations of men: but he that is God indeed, will allow of no rivalship in service: for he requireth( as his due) the devotion of all the heart, with all the soul, and with all the mind, Matth. 22. 37. and therefore he is a jealous God, Exod. 20. 5. and if men take any part of that from him, which( when it is whole and entire) is much too little for so great a God, his jealousy will be raised up to wrathful revenge, Exod. 20. 5. Neh. 1. 2. Toleration of divers Religions then, is impious and dangerous: Impious,( especially as some late Libertines have taught) if the most Paganish, Jewish, Turkish, and Antichristian consciences and ways should be permitted: for so most horrid blasphemies against God, and his son Christ Jesus should be suffered: and Dangerous, because thereby the indignation of the Almighty may be much provoked, many souls may be seduced to damnable errors, and the Church and State rent into destructive factions. contrary to Luk. 14. 23. Revel. 2. 20. 1 Cor. 1. 10. Mar. 3. 24, 25. Luk. 11. 17. Phil. 1. 27, 28. judas 1. and many other places of the Scripture, which taken together do clearly evict a negative conclusion against toleration of several Religions, where there is power in the Church and State to suppress all, but that which is true and consonant to the Scriptures.   

CHAP. XIII.  
Vers. 2.* sanctify unto me] That is, set them apart for my use, that they may offer up themselves a living sacrifice, holy and acceptable in my sight, Rom. 12. 1.* Exod. 12. 13. 15.& 22. 29.& 34. 19. Levit. 27. 16. Num. 3. 13.& 8. 16. Luk. 2. 23.  
* all the first born] The first born of clean creatures were to be sacrificed, Num. 18. 17. of the unclean to be redeemed, and a price must be given to the Priests for their redemption; both of them, by way of grateful memorial of Gods mercy, in sparing the first born of Israel, when he slay the first born of Egypt, vers. 15. The first born of men were to be set apart, for especial service to God, and they were reckoned for the first born, though a daughter had been born before: in stead of which first born, the Lord afterward took the Levites to his service, Num. 8. 15, 16. Under this title of dedication and appropriation of God, an especial holinesse was required of them: and in regard of that holinesse, all that are sanctified, are called the first born, Heb. 12. 23.* Gen. 4. 4. Col. 1. 15. 1 Cor. 5. 20.  
is mine] So are all things, by right of creation, and preservation: but the first born are his by peculiar right, and to be offered to him for sacrifice, or for redemption, in remembrance of Gods mercy, as in the precedent Note. Of this general and particular right of God, see Annot. 5. on Chap. 19. v. 5.  
V. 3. Remember] Chap. 23. 15. See Annot. on Chap. 12. 42.  
bondage] Heb. of servants.  
no leavened bread] To signify, that they had not leisure to leaven their bread. See Annot. on Chap. 12. 19.  
V. 4. Abib] When corn began to be ripe in that country. See Annot. on Chap. 12. vers. 1.  
V. 5. when the Lord shall bring thee] The Passeover seemeth here to be enjoined but for the land of Canaan, and it was kept but once in the wilderness, and the second Passeover was thirty eight yeares after, Josh. 5. the reason whereof might be, first, because the keeping of the Passeover presupposed circumcision, which by reason of continual travel was there intermitted: secondly, because in the Land of plenty, the people might be apt to forget their precedent pressure and deliverance from it: and therefore there especially they must keep the memorial of it.  
flowing with] See Annot. on Chap. 3. 8.  
V. 9. upon thine hand] Thou shalt have continual remembrance thereof, as thou wouldest of a thing that is in thine hand,( as a seale-ring on thy finger) or before thine eyes: the Jews( as in conformity to this Law) had the Law of the Decalogue written in pieces of parchment, which they wore upon their arms, foreheads, fringes or borders of their garments; these are the Phylacteries, which our Saviour mentioneth when he taxeth the hypocrisy of their degenerate posterity, Matth. 23. 5.  
the LORDS Law in thy mouth] Josh. 1. 8.  
V. 11. of the Canaanites] Under which name other people called( elsewhere by several titles) are contained: who might all be called Canaanites, as descending from Canaan, Gen. 10. 6. though some sort( among them) more eminent then the rest, were called chiefly by that name.  
V. 12. smite all the first born] Chap. 12. 29.  
the LORDS] This is spoken not of all, but of such beasts as were fit for food and sacrifice; as sheep, goats, and beefs.  
V. 13. of an ass] That is, of a she ass, who is the damme and bringeth forth a foal: this is also to be understood of an Horse, and of other beasts that were unclean, which were not offered in sacrifice. For Asses both in Egypt, and in Canaan were in more ordinary use, then Horses, both for bearing of burdens, and for riding. See Jud. 10. 4. and 12. 14. and were not onely strong, but swift also, above those of other Countries.  
shalt thou redeem] When and at what rate, see Numb. 18. 16.  
break his neck] For if it were not redeemed, it restend as in Gods right and propriety, and so man was not to make use of it, as his own: and by his breaking, or cutting off the neck, for the word is used for cutting off, Deut. 21. 4. Esa. 66. 3. the ungratitude and hardness of the heart of the owner was to be noted, and hated, who would not give a lamb or Kid, a creature of less price and use, for the life of an ass that might live and do service.  
shalt thou redeem] By offering a clean beast( for sacrifice) in his stead: for otherwise,( as in Gods right, and their own desert) they might have been offered up in sacrifice themselves: but they were to be redeemed, as Isaac was, by offering up a Ram, Gen. 22. vers. 12, 13. or by a payment of money, to wit, five shekels, Num. 18. 16.  
V. 14. in time to come] Heb. to morrow. Because that is next to come.  
* what is this]* Deut. 6. 10. Josh. 4. vers. 6. 21. See Annotat. on Chap. 12. vers. 26.  
V. 16. frontlets] Little plates, or pieces of parchment worn up on the forehead, called Phylacteries, according to the Greek, Matth. 23. 56. from a word signifying to keep, or preserve, that is, in memory: for though they could not see betwixt their own eyes, they might see in each others foreheads, that which should remember them of Gods deliverance of them: their right use was memorative, which( afterwards) was turned into supersitious preservatives against the power of sin.  
V. 17. for God said, Lest] God lead them about, to train them, before he put them to war with their enemies: for war is a terrifying evil, which if they should soon meet with, would dispose them to think it better to go back into Egypt, then to make their way through the weapons of such enemies as had slain some of their brethren before.( See 1 Chron. 7. 21.) Yet refusing this way, the way that was chosen for them, they were to fight with the Amalekites, and did so, Chap. 17. but that was not until the fortieth day of their journey out of Egypt, when it was too far off to return into Egypt, and that was but one fight, and in that God gave them a glorious victory: but in the way by the country of the Philistines, they must have begun with war, and( having begun) must have been still provoked to go on with it, since they were a wilful and a warlike Nation. Herein God sheweth, that he graciously condescendeth to human weakness. See Gen. 19. 20, 21. Deut. 20. 8. 1 Cor. 10. 13. And this doth God,( as observing the rule of his ordinary providence) for otherwise, he could easily have made the Philistines to favour them, as he did the Egyptians: or could have made his peoples courage more vigorous then their enemies, by victories over them.  
V. 18. harnessed] Or, by five in a rank. Josh. 1. 14. It is not like they had much armor, besides their staves, unless when the armed Egyptians( pursuing them were drowned) they recovered any of their arms for a spoil, when they saw them lie dead upon the shore, Chap. 14. 30. And yet they might be allowed some arms for defence of that part of the country where they dwelled from the incursions of enemies, and might borrow arms, as well as other things of the Egyptians. The word Chamushim here used, hath the signification of five in it, and so it is taken for five in ranks, or for girding up their loins, at the fift rib: the meaning is, that they went not out of Egypt( in a tumultuary manner) like fearful fugitives, but trussed up, or girded up, and going on in an orderly manner, like a well ranked army, so that none gave impediment to another.  
V. 19. Moses took the bones] So Joseph ordered at his death, and( for more assurance) required a solemn oath, Gen. 50. 24, 25. The will of the dead in lawful things, is faithfully to be fulfilled by their surviving friends. See Annot. on Gen. 50. 25. With his bone, it is like the bones of the other patriarches were carried, as appeareth by the speech of Stephen. Act. 7. 16. at least this is evident thereby, that their bones also were brought into Canaan, though when, and by whom it be not certain.  
God will surely visit] Gen. 50. 25. Josh. 24. 32. See Annot. on Gen. 50. 24.  
V. 20. Succoth] Exod. 12. 37.  
V. 21. The Lord went] Chap. 14. Numb. 14. 14. Deut. 1. 33. Psal. 78. 14. called the angel of the Lord, Chap. 14. 19. by which is understood Christ, Exod. 23. from the 20. verse to the 23. who was typified by this cloud, as the allusion of the Prophet Isaiah intimates, Chap. 4. v. 5, 6. and who was tempted by their disobedience, 1 Cor. 10. 9.  
pillar of a cloud] Which was moved by him, with such variation as he thought ●it, for the guiding of their journey, and for their stations; for it went before them when they were to march, and when to stay it stood still, and when the tabernacle was built, it went back and restend over it, where they were to test; and though it were narrowed toward heaven like a pillar, it was broad downward, and diffused like a cloud, whereby it might serve for a shelter of the people from the heat of the sun. See Psal. 105. 39.  
V. 22. took not away] Nehem. 9. 19. The first mention of the cloud and fire, is at the third mansion, or pitching of the people: but that letteth not, but that they were guided by them before: for Josephs bones are not mentioned till then, and yet the people carried them all the way, out of Egypt; and they( having need of such guides, by day and by night, both before and after, there is no doubt, but they continued all their journey in the wilderness.  
fire by night] Though they did not usually journey in the night, yet sometimes it is like they did: See Nehem. 9. 19. and though it were but sometimes, God was always ready for them, and watching over them, as Psal. 121. 4.   

CHAP. XIIII.  
Vers. 1. ANd the Lord spake] That which he had spake before is here brought in, and it is brought in here, to show that Moses mistook not his way, when he brought them into these straits, and danger, but that therein he followed Gods direction, as they did his: the reason whereof, see in the notes following.  
V. 2. turn] This turning was a returning: for they were before at Etham, whence now bending their course,( as here they are appointed) they coasted toward Memphis,( the chief city of Egypt Southward) whereas the land of Canaan( whither they were to go) was Northward.  
Migdol] This was a garrison Tower or Castle of the Philistines: so that turning this way, they might be thought to have lost their way and to be entangled in the wilderness, and that with such disadvantage( having that on one side, mountains on the other, the sea before them) Pharaoh, and the Egyptians might be drawn out, to pursue them, with hope to prevail against them: that so the faith of the Israelites might be tried, Gods power and providence the more declared, and the enemies more confounded, in their own destruction, and Gods strange deliverance of his people.  
V. 4. be honoured] Chap. 4. 17, 18. By punishing his obstinate rebellion. See the Annot. on Exod. 9. 16.  
V. 5. fled] Whereas they pretended to go but three dayes journey into the wilderness, to sacrifice to the Lord their God, Chap. 3. v. 18. Chap. 5. v. 3. it was  told to Pharaoh that they were runaway, and purposed now to return no more. But they went not out like runaways, but with a confident boldness, a● Vin an orderly march. See note on v. ●.  
〈◇〉. 5. why have we] The wicked are apt to repent of their well-doing, as the godly of their ill. See the Annot. on Chap. 12. v. 33.  
V. 7. charets] Of old they used charets with scythes at their sides, to mow down men in their way; there were other charets, out of which they fought, as now out of ships men use to do: but where had he horses? all the cattle of Egypt being killed, Chap. 9. v. 6. Answ. That is to be understood,( as the plague of hail) only of those that were in the field. See Chap. 9. v. 19. 25.  
Captains] called in Hebrew Salasim, or Schalaschim, which signifieth thirds, either because they were the third sort of men, next to the King, or set up over the third part of the army, or that one of them was strong enough for three men.  
V. 8. The Lord hardened] See Annot. on Exod. 4. v. 21.  
an high hand] So also Numb. 33. 3.] The hand of God( overmatching the might of Pharaoh) so that in the power and protection thereof, the people did not fearfully fly, but confidently marched in a Military posture: and if the high hand be referred to them, it importeth a stoutness of stomach, as when men are audacious in sin, they are said to act it with an high hand. So Numb. 15. 30. according to the Hebrew.  
V. 9.* but the Egyptians] This sheweth the condition both of the wicked, and the godly: for the wicked though their malice be intermitted, it is not suppressed; and the godly, who( though they have their pauses from persecution) have not their quietus est from all pursuit, while they are on this side Canaan.* Josh. 24. 6.  
V. 10. cried out] Josh. 27. 7.  
V. 12. Is not this the word] They would seem Prophets, in ●oretelling the evil; that Moses might bear the blame, if they miscarried in their way, as if he( with ignorance and confidence) had drawn them into danger against their premonition. It is very incident to querulous natures, to think themselves wiser then their governours, and it is very necessary that such be as low in humility, as they are high in authority, that they may patiently bear the impatient and passionate reproaches of inferiors.  
V. 13. for the Egyptians] Or, whereas you have seen the Egyptians to day, &c.  
no more] That is, no more alive: for( when they were dead) the water wrought up their dead bodies, and they were seen by the Israelites on the shore. Vers. 30.  
V. 14.* hold your peace] By that phrase in Scripture may be meant, not only a cessation from words, but from actions, a● Psal. 83. 1. Esa. 42. 14. and here they are bidden, not so to keep silence, as not to call upon God for safety from destruction, but quietly to compose themselves, in expectation of Gods execution of his wrath upon their enemies, as if he should say, only put your trust in God, without doubting, or murmuring: for God deferreth his chiefest aid, until mans greatest need; when the danger is greatest, the help of God is readiest, as at this time: for the Israelites had on either side them huge rocks and mountains, before them the sea, behind them most cruel enemies, so that there was no way left to escape in mans judgement. See 2 Chron. 20. 17. and now they were bidden patiently to expect the salvation of the Lord.  
* Psal. 50. 3.& Psal. 83. 1.& Isaiah 42. 14.  
V. 15. wherefore criest thou] Esa. 64. 24. We red of no words that he said: his crying was therefore, like to be strong ejaculations and groanings of his spirit, Rom. 8. 26. which he uttered with some perturbation of mind,( mixed with anger and fear) upon the peoples clamour against him. Yet his passion at them, did not overcome his confidence in God, nor that make him withdraw his devotion from him, or withhold his supplications for their safety. By this question, God doth not find fault with his devotion, but rather hasten him to the action; wherewith he meant to join his own miraculous power, for their preservation, and their enemies destruction, that is the stretching of the rod, as in the next verse.  
V. 16. over the sea] That is, towards the sea, as before, over the river and over the land.  
midst of the sea] Not precisely in the midst, as the center is in the circumference, but so that the sea should be on each side them.  
V. 17. I will harden] See Annot. on Exod. 4. 21.  
get me honour] See Annot. on Chap. 9. v. 16.  
V. 19. The Angel of God] That is, the Lord himself, Chap. 13. 21. to wit, the second Person in trinity, the Angel of the covenant, Exod. 23. 20. 22.  
removed] That is, removed the pillar, which was a sign of his especial presence, which till now, went before them, but now was behind them, that it might be between them, and their enemies.  
V. 20. darkness to them but] The cloud sheweth light to the Israelites, but to the Egyptians it was darkness, so that their two hosts could not join together: it usually went before the camp, now it came behind, and betwixt the A 〈…〉 es of the Hebrews and Egyptians, showing light to the one, ●●d being black and dark to the other.  
divided] So far asunder, that there was way enough for so many hundred thousand to pass through in one night, which required a great breadth: some think every tribe had his proper pa●h. So Epiphan. haeres. 46.  
V. 22.* upon dry ground] From so great fear, as before made them cry out unto the Lord, v. 10. they are come now to so much faith, as made them boldly to pass through high walls of water, Heb. 11. 29. This passage is applied( by the Apostle) as a representation of baptism, 1 Cor. 10. 2. to which it may be likened in divers respects: as first, that baptism by water is a means of safety to Christians, so was this unto the Israelites. Secondly, that their going in the channel,( the waters on each hand) was as a being in the grave, and we are said to be butted with Christ by baptism. Rom. 6. 4. Thirdly, their coming safe to the shore, was as a resurrection after burial: so for such as are baptized, by immersion, or dipping in the water by baptism, the arising out of it, hath the same resemblance, though that manner of Baptizing be not necessary, as some would enforce, from the signification of the word: for the contrary appeareth, Mark. 7. 4. Fourthly, some expositors upon 1 Cor. 10. 2. say( though but by conjecture) that as they passed through the sea, some drops of the raised waters, were sprinkled upon them, and some also from the cloud, that was above them: but if that were not so, the cloud preserving them from the scorching heat, signified security from the burning indignation of almighty God: from which baptism if inward, as well as outward, is an especial protection, Mark. 16. 16. and it is to be noted, then when Christ was Baptized, the Proclamation of his well-pleasing acceptance was made from heaven. Matth. 3. last, wherein is the safety of all the faithful, who put their affiance in him. Lastly, the universality of baptism to both sexes, all ages and sorts of persons, is represented by this passage through the Sea, in that( as the Apostle saith) they were all baptized in the cloud and in the sea, for both sexes, women as well as men, children as well as those that were of ripe yeares, gentle Proselytes( a mixed multitude, Exod. 12. 38.) as well as Jews, were under the cloud, and passed through the sea.  
* Psal. 78. 13.  
V. 24. in the morning watch] The night was kept with divers watches: sometimes more; sometimes fewer, but usually, one watch was from evening to midnight, another from thence to cockcrowing, and the third from that to the dawning of the day: this is thought to be about the three last houres of the night.  
God looked] This looking was not a bare beholding, but such a one as troubled the Egyptians: and it was some evidence of divine power, and indignation, whereby he might be known, as a man by his looks, and whereby he appeared terrible unto them, as Psal. 77. 18.  
V. 25. that they drove them] Or, made them to go heavily.  
V. 26. over the sea] Or, toward the sea.  
V. 27. returned to his strength] For division is a weakening of any thing, and now the sea was bound, and had no strength to wave, and swell and flow, as before it had: but God let it loose again, and it was vigorous and violent as before.  
overthrew the Egyptians] The Lord( by the water) saved his people, and by the water drowned his enemies. The same thing shall work contrary effects, thereafter as God shall please to employ it; and be the operation never so natural, God can suspend it, or move it, which way he thinks good, either for good or for hurt. See Dan. 3. 27.  
V. 30. saw the Egyptians] See Vers. 13.  
V. 31. great work] Heb. hand.  
and his servant Moses] That is, the doctrine, which he taught them, and the message which he  told them,( in the name of the Lord) they believed, as if the Lord himself had spoken to them. See Chap. 19. 9.   

CHAP. XV.  
Vers. 1. THen sang] Or, shall, or will sing.( According to the grammatical construction) which may imply, that as Moses sang then, when the Israelites were delivered, and the Egyptians destroyed; so the memorial of this mercy and judgement should be kept up for the celebration of the glory of God in future times. Here in the first mention we find of singing in the Scriptures, yet it is not like there was no singing in the world before this time, nor that the patriarches of precedent Ages praised not God in singing unto him; for many things were done which are not recorded in the Scriptures: as( no doubt) the Fathers before the flood kept a weekly Sabbath, for it was ordained at the beginning of the world, upon such grounds, as concerned them as much as any of their successors: yet we red not of the practise of the Sabbaths observation, until the 16. of Exod.  
Moses and the children] The ●ong composed by Moses, and garnished with many pathetical, and rhetorical expressions might be sociably sung by himself, and the people; who( if they had not a competent number of copies of it, to red it) might have it repeated by parts unto them, so they might sing it altogether,( as the manner is in many Churches of the Christians:) or he himself might sing it for himself, and them; as the prayers of a public Minister in the public execution of his Office, are the prayers of the people,( though he onely speak) while he doth it for them, as well as for himself, and with their consent.  
this song unto the Lord] Wherein they give him the whole glory of his own victory, magnifying his justice upon Pharaoh, and the Egyptians, and his mercy on his own people.  
V. 2. my God] The original word signifieth a strong and powerful God, and very fitly is he here noted by that name, where his powerful prevailing over the proud and mighty Tyrant, is illustriously set forth.  
an habitation] A Tabernacle to entertain his presence with worship due unto him.  
V. 3. a man of war] The word Ish, here used for man, is sometimes used to signify some eminence; as a man of words is put for an eloquent man; a man of arm for a mighty man, Job 22. 8. So a man of war, 1 Sam. 17. 33. for a famous warrior: and he is so a man of war, as to be a master of war, sweying the success of it to which side he pleaseth, as in the battle betwixt the Israelites and the Amalekites, Exod. 17. 11.  
the LORD] Jehovah is his name. See Annot. on Chap. 3. vers. 14, 15.  
V. 4. read sea] In Hebrew it is called Suph, that is, the sedgie Sea: ordinarily, it is translated the read sea, and by the Greek, the sea Erythraeum, from a King called Erythrus, butted by the shore of that Sea.  
V. 5. as a ston] Or, as led. Vers. 10. The weight of their sin and of Gods wrath sunk their dead bodies down into the Sea, with more then ordinary pressure; as their presumption was extraordinary high, and daring: the wicked are designed to deep destruction, whereby they violently descend( as a ston) cast into the water, which is too weak to bear the weight of it, Jer. 51. 63, 64. Revel. 18. 21.  
V. 7. against thee] Such is the league, betwixt God and his people, that what is done against them he accounteth as done against himself, Act. 9. 4.  
* as stubble] That is, not for the particular manner of the destruction;( for stubble is consumed with heat of fire, these were overwhelmed in the water) but for the speediness, certainty, and unrecoverablenesse of their overthrow: as the Prophet Isaiah threateneth, Esa. 5. 24.* Isa. 47. 14.  
V. 8. with the blast of thy nostrils] Nostrils, and other parts of man, are ascribed to God, for the capacity of man; and by this we are to note the vigour of the almighty Spirit, who can( with as much ease, as a man letteth his breath pass through his nostrils) overthrow the mightiest power of the wicked. See Job 4. 9. 2 Thess. 2. 8. And if we take the words in a more particular sense, the Wind may be called the breath of his Nostrils, for that onely cometh from him: and as a wind divided the waves of the Sea,& made them to stand like walls on each side for a passage to his people, Chap. 14. 21. So a wind might blow down those water walls upon the Egyptians, to overwhelm them.  
congealed] That is, hardened, either because the waters stood like confirmed walls, or the muddy part( under their feet that walked through it) was thickened, and confirmed like a solid floor.  
heart of the sea] Or, depth of the sea. Jonah 2. 3.  
V. 11. amongst the Gods] Or, mighty ones. So the Scripture sometimes calleth the mighty men of the world, especially Judges and Magistrates, as Exod. 22. 28.  
glorious in holinesse] Holinesse is the glory of the Creator, therefore the Seraphims glorify him, in trebling the acclamation of holinesse, Isa. 6. 3. And where we are taught to pray for the glorifying of his Name, we must say, hallowed be thy Name; that is, let it be declared, and believed to be holy: and the Apostle linketh holinesse and honour together, 1 Thess. 4. 4. The more unreasonable then is their irreligion, who make holinesse the mark of their malignant contumelies, and do what they can to turn the greatest glory into shane.  
fearful in praises] Who ought for his great and dreadful execution of judgement to be praised, and when we praise him we may fear, because we cannot sufficiently praise him: yea so far should we be from presuming on God for any of his acts and attributes, that all of them, even his mercy should affect us with an awful fear, and religious reverence; for this, see Psal. 2. 11. Isa. 6. 5. Jer. 33. 9. Psal. 130. 4.  
V. 12. earth swallowed them] The Earth is( sometimes) taken for the Globe which is made up of earth and sea, as distinguished from the heaven, the upper part of the world, and so by a Syne●doche, the earth may be said to swallow them, though the sea drowned them; or they may be said to be swallowed up in the earth, because the ground which was solid to the Israelites, was soft to them, and they sunk into it, like a ston or led into mire, vers. 5. 10. See Annot. on vers. 5. And it may be when they were found dead on the shore, Chap. 14. vers. 30. they were butted in a pit to prevent the corruption of the air.  
V. 13. holy habitation] That is, the promised Land, the Land of Canaan, inhabited by the holy patriarches, especially the city of Jerusalem, and there the Temple principally where God intended it should be built, in which he promised to dwell, that is, to afford his special presence, Psal. 135. 21. 1 King. 9. 3.  
V. 15. the mighty men] See this prophecy accomplished, Numb. 22. 3.  
V. 16. pass over] Not over the read Sea, for they had passed that already; but into Canaan, as the next verse sheweth.  
V. 17. mountain of thine inheritance] Deut. 3. 25. Mount Sion, where Moses( by the spirit of prophecy) foresaw the Temple should be built, and there God promised his abode, as in the place of a perpetual inheritance and habitation. See 1 King. 9. 3. This was about four hundred and eighty yeares after the peoples departure out of Egypt.  
hast made thee] After the manner( usual in prophecies) viz. which is to express future things by the Preter Tense, he saith, thou hast made thee, for thou shalt make: such an expression importeth certainty and assurance. See Revel. 18. 2. 10. 21.  
V. 18. for ever and ever] The word holant, here used, when it cometh single, signifieth( many times) a long time not limited in words, though limited in decree and providence to a certain period; when with the word gnaed, which signifieth beyond, as here, it signifieth an absolute and everlasting eternity.  
V. 20. miriae] So the sister of Moses and Aaron is called, both in the Hebrew, and Chaldean tongue; the Vulgar latin turneth it Maria, and so with reference to the virgin Mary: the etymology of some Hebrewes will please the Romanists, who say, Mar, signifieth Lady, and Iam, the Sea: but the right derivation of it is from Marar, which signifieth bitter; because about the time of her birth, the bitter afflictions of the Israelites began to break forth.  
V. 20. miriae the* prophetess] By whom the Lord spake: They who vilify the female sex, especially with reference to Religion, may here observe in point of holy prophecy, that male and female are all one in God as in Christ, Gal. 3. 28.  
* judge. 4. 4. 2 King. 12. 14. Luk. 2. 36. Act. 21. 9.  
the sister of Aaron] And of Moses, yet she is called Aarons sister, rather then the sister of Moses, because she was Aarons sister before she was his sister, being elder then either of them; and because Moses was long absent from her,( when Aaron continued with her) and so she was longer, and more generally known, by the name of Aarons sister, then the sister of Moses: these three were the principal conductor of the people out of Egypt into Canaan, Mic. 6. 4.  
timbrel] Psal. 68. 25. 2 Sam. 6. 5. That is, a little Drum, Tabor, or Tabret; the Hebrew word Toph, cometh from a word signifying to strike; some of them had little bells hanging within them, which when the skin of the Tabret was strooken, returned a musical sound.  
and with dances] Or, flutes. Signifying their great joy: which custom the Jews observed in great solemnities, Jud. 11. 34. But it ought not to be a cloak to cover our wanton dances: for this dancing was a religious and outward expressing of their inward rejoicing, and glorifying in God: besides; it was not a mixed dancing of men and women, but the women danced by themselves, as the manner was, judge. 21. 21.  
V. 21. miriae an were●] As some think alternately, or by turns with the men; or that the women repeated those words, Sing ye to the LORD, &c. as the close or burden of the song, as in the 136. psalm. for his mercy endureth for ever, which cometh in at the end of every verse; and the burden of this song might be the words of the first verse, repeated by miriae in this verse, or( being a prophetess) she might sing another song like unto it.  
V. 22. of Shur] A part of the great wilderness, having the particular name of Shur, the same is called Eth, Num. 33. 7. and Etham, and is said to be a desert tract of ground bordering on both parts of the read Sea, in respect of which extent, Shur might be a part of narrower or shorter compass.  
Marah] Or, bitterness. What name soever the place had before, for the bitterness of it, now Moses gave it this name, answerable to the nature of it; that they might not be too much puffed up with their prevailing over the Egyptians, God mingleth his favours with afflictions; after their joyful melody of songs and instruments of music, they are exercised, first, with thirst, and then their thirst is tortured with bitter water.  
V. 24.* murmured against Moses] Magistrates are not to be envied for the honour of their places, but to be pitied rather for the burden of their cares, and fears, and dangers; and the many clamours, which multitudes of people are ready to raise against them, when any thing goeth not well with them.  
* Chap. 16. 2.& 17. 3.  
V. 25. And he cried] See Annot. on Chap. 17. 4.  
a three] Which might have a natural sweetness in it, as that wood which the Greeks call Glycyrize,( we Liquorish) that is, sweet-root, which might be sweet enough, to give a good relish to a particular draft, but that the casting of it into the main water, it turned it wholly into a more pleasing temper, was not natural, but miraculous, which God could have done without any external sign, but for mans dulness, and to make a deeper impression upon his apprehension, he put forth his power, by sensible instruments( in themselves) altogether impotent to produce such great effects, in any hand but his own.  
he proved them] Deut. 8. 2. 16. He, that is, God, or Moses in Gods Name. See Annot. on Chap. 16. vers. 4.  
a statute and ordinance] What this was is not set down, but it appears, that God gave them some Ordinances, before the solemn publication of his Law at Sinai; or the Statute summarily may be that in the next verse.  
V. 26. keep all his Statutes] Deut. 28. 1.  
none of these diseases] Deut. 7. 15. Sincere and sound obedience is wholesome, both food and physic, as well for the body, as the soul: for it either prevents diseases, or removes them; so godliness hath not onely the promise of this life, but the performance of good things in this life, besides the promise and assurance of that to come, 1 Tim. 4. 8. Pro. 4. 22. Psal. 103. 3.  
that healeth thee] As the Lord can heal the waters, and make them of bitter, to become sweet: so he can heal their persons, by keeping them from diseases, and recovering them out of them, and this, both for the disease of the soul, Psal. 41. 4. and of the body, Matth. 9. 26.  
V. 27. And they came] Num. 33. 9.  
palm trees] Or, date trees. Which shoot up into a great height, and bring forth a sweet fruit: of this three they have anciently taken ensigns of victory, and to that the Spirit alludeth, Revel. 7. 9. These twelve Wells, and seventy palm trees, some compare, first, to the twelve patriarches, and seventy persons that went into Egypt: and then to the twelve Apostles, and seventy disciples, but that is no interpretation, or instruction of the Text, but a mere allusion onely.   

CHAP. XVI.  
Vers. 1. monstrousness of] Not immediately from Elim,( the next place before mentioned) for here was the eighth station, and the seventh is omitted, because there is no memorable matter observed of it.  
Sin] Sin is the common name of the whole space of the desert, from Elim to Mount Sinai; yet here it is particularly taken for that part of it, where the Israelites had their eighth mansion, or pitching of their Tents: and it was called Sin,( as some conceive) from a city of Egypt of that name, Ezek. 30. 16. The desert of Sin, N●m. 20. 1. is not this desert, but another called sometimes Cades, towards which, this part of the nesse coasted.  
fifteenth] In respect of the second month, it was the fifteenth day, but the thirtieth from their departure out of Epypt.  
V. 2. the whole Congregation] Gen. 19. 4. Exod. 17. 23. The greater part are commonly the worse, and therefore the consent of a multitude is no good Argument of a good cause; we must go by rule then, and not by example; or if by example, rather by the example of the best, then of the most; and then also our imitation must be with the limitation of the Apostle, 1 Cor. 11. 1.  
murmured] Having now spent their provision of unleavened doughty, which they brought out of Egypt. See Annot. on Exod. 15. 24.  
V. 3. we had died] Famine is an affliction more bitter then death: for it is a dying by degrees, a lingering torment, in respect whereof, a speedy death from the hand of God, is desired as a favour: yet their impatience was above their pressure, and God did but make them fast, to give himself occasion to furnish them with a miraculous feast.  
flesh pots] How carnally minded were these murmurers, who had rather be Pharaohs slaves, for victuals, then Gods freemen, notwithstanding his power as well to feed them, as to free them? and how falsely do they commend their precedent, to aggravate their present condition? for it is not like, that there was either so much liberality exercised towards them, or so much liberty given unto them, as to have so full a diet as they spake of; or so much leisure to sit by the flesh pots, as they say.  
to kill this whole] By famine, because their former store was much what spent, and no supply appeared for the future: the charge is very heinous, and injurious; but it is usual for men in anger, to make little scruple of the greatest slander.  
V. 4. rain bread from* heaven] That is, a grain made by God immediately in the air, whereof( being punned) they might make cakes, Num. 11. 8. their murmurings deserved to be punished in hell, yet God is pleased to satisfy them with food from heaven: so should we endeavour to overcome others evil with good, Rom. 12. 20, 21.  
* Psal. 78. 24, 25.& 105. 40.  
a certain rate] Heb. the portion of a day in his day: as their daily bread, that they might day by day, exercise their faith in his providence for their provision, as Matth. 6. 11.  
* prove them] Chap. 15. vers. 25. Deut. 8. 2. That is, try them, or make them known, not to himself, who knew them well enough before,( without any experimental trial of them) but to themselves and others, whether afflictions, or favours, will work them to obedience, and to discover their contumacy, if neither of these ways prevail with them.  
* Chap. vers. 25. and Deut. 8. 2.  
V. 5. twice so much] On the sixth day their allowance was doubled, that the seventh day( being the Sabbath) might be the better hallowed: by their ceasing from their labour of gathering, grinding, or dressing of it( so far as the day before it might be prepared) leaving them a liberty, for more active and uninterrupted devotion on that day, ordained for rest; but not for rest onely,( for such a Sabbath the cattle might and did keep) but for rest with reference to Religion, and for furtherance and fitting of the soul for sacred communion with God in the duties of devotion.  
V. 6. at even] At even they had quails, and in the morning Manna, vers. 13. By this miraculous supply, it will be manifest( as Moses and Aaron might well say unto them) we have not deluded you, in drawing you out of Egypt, but that God hath delivered you, and will sustain you without ordinary means, where ordinary faileth.  
V. 7.* murmurings against the LORD] Vers. 2. They are said to murmur against the Lord, Moses and Aaron here, as they are said to believe the Lord and his servant Moses, Cha. 14. v 31. because the Lord spake by Moses and Aaron, and they murmured against the Lord, by their murmurings against Moses and Aaron, because they guided the people as God guided them by the pillar of a cloud and of fire, Exod. 13. 21, 22. So he that contemneth Gods Ministers, and the Magistrate is Gods Minister, Rom. 13. 4.( Moses as well as Aaron) contemneth God himself.* 1 Sam. 8. 7. Num. 16. 11.  
V. 8. not against us, but] That is, not onely, or not so much against us, as against the Lord: or rather against the Lord, then against us, for the reason of the precedent Annotation: the like phrase and sense hath the Prophet, Hos. 6. 6.  
Heareth your murmurings] Vers. 9. 12.  
V. 9. before the LORD] That is, before the miraculous cloud, which was the sign of Gods especial presence: for as yet the Tabernacle was not set up: before which time( notwithstanding) some conceive, there was a public place of solemn worship: but when and where it was erected, or by what authority, or by whom and how it was employed, is not delivered in the Scripture.  
V. 10. glory of the LORD] God put an extraordinary glory upon the cloud, which might affect the people with more fear and reverence of his presence. See Ezek. 20. 8. Matth. 17. 6. Rev. 1. 16. 17.  
V. 11. spake unto Moses] Who haply made a nearer approach to the cloud, then Aaron and the people did.  
V. 12. At even ye shall eat flesh] The Lord complaineth of their murmurings, and presently promises supply of food, but that was not as a reward of their wickedness, but for ratification of his promise, and to convince them of infidelity, and mistrust of him; as if he either could not, or would not make due provision for them.  
and in the morning] The bread and the flesh came not both at one time, but the one at evening, the other in the morning; as they came, so they might be eaten severally;( as some conceive,) the quails without bread, and the bread without quails: for as the provision came in an extraordinary manner, so it might have an extraordinary temper, or qualification, to be both wholesome and pleasant of itself, without any thing else, to relish or season it: or though they came in at several parts of the day, they might be jointly used in their daily refections.  
V. 13. at even the* quails] They flew in the day over the Sea, and by night came to their journeys end,( the camp of the Israelites) being furthered in their flight by the wings of the wind, Psal. 78. 26, 27.  
* Numb. 11. 31.  
in the morning the due] It came down, as some conceive, like an airy due, and when it was come down it was thickened and hardened into a small round grain, vers. 14. but Num. 11. vers. 9. it seemeth that the due and Manna were two distinct things, both when they were together,( for when the due fell the Manna fell upon it, Num. 11. 9.) and when they were partend, as in the 14. verse of this Chapter.  
V. 14. the due that lay] Num. 11. 7. Psal. 78. 24.  
V. 15. it is Man, or Manna] Or, what is this? or it is a portion▪ the word Manna is one of those words which are received without change, in several Languages: as Amen, Selah, Hallelujah: some think that the word Man,( according to the Egyptian Tongue) is put for Mah, in the Hebrew, signifying who, and sometimes what; others take the word to be a Chaldee or arabic word, of the same signification: but at this time that dialect was not known to the Israelites: and some rather think it is a Syriack word: but the most proper derivation of the word is from the Hebrew, Mannah, or Minnah, which is to prepare; so it is a prepared portion, prepared by God, so that they might presently eat of it, though they might grind, or punne, or bake, or boil it also. The Manna of the Apothecaries, is a Syriack due; but this differeth from this Manna of the Israelites, many ways, especially in that the Syriack Manna will not melt with the sun, nor putrefy in the night; nor is it hard, nor fit for food, but for physic onely: in all which particulars the Hebrew Manna is contrary.  
they wist not what it was] Though they called it a prepared portion, they were not yet acquainted with the proper nature and use of it.  
This is the bread] Joh. 6. 31. 1 Cor. 10. 3.  
V. 16. Omer] An Omer, vers. 36. is said to be the tenth part of an Ephah: and an Ephah is about ten pottles; or as some say, seven gallo●s and an half, and near the measure of our English bushel: some conceive the Omer to contain three pints and an half, some a pottle; some rate it by the proportion of forty three hens eggs, and a fifth part: which way soever it be taken, it is enough for the strongest man, and the hottest ordinary stomach: Wherein Gods bounty may be observed.  
V. 18. he that gathered much] As in reaping, so in gathering of Manna, some are quicker and do more then others, in the same time: thence the gathering being laid on an heap,( whether greater for each Tribe, or lesser for several families) the distribution was so made, that an Omer was allowed to each person; and though any had gathered more, he was to have no more then that measure for himself, and they that gathered less, had their part made even with the rest: to this the Apostle alludeth, 2 Cor. 8. 15. In this portion of Manna, it is probable the sucking children had no part, their mothers milk was their portion.  
V. 18. every man 
Exod. 12. 4.  according] To the eating of his family: that is, every Master of a family according to the proportion of his number or household.  
V. 19. Let no man leave] What if one could not eat an Omer? Answer. As the meat was miraculous, so might be the capacity, and concoction of mens stomachs: or if( as the people were of different statures, and tempers) that which was competent for greatest men and hottest stomachs, were too much for such as were less grown, and less hungry, then the overplus( at night) might be cast into the fire, as the remainders of the paschal lamb, Exod. 12. 10. and of the Priests portion of flesh and bread, Exod. 29. 34.  
V. 20. bread worms and stank] This came not by the nature of Manna, which would have kept without corruption, on that day, as well as on the Sabbath: but by a miraculous power, causing it to putrefy, for the conversion or punishment of the incredulous, and to show that distrust in Gods providence, or contempt of his Ordinance, are as offensive unto God, as it can be to a man, to eat corrupted meat, stinking or crawling with worms.  
V. 21. is melted] That is, went away as a due, that it might not remain either to corrupt on the earth, or by treading on to come into contempt.  
V. 22. twice so much] Which proportion should serve for the Sabbath, and the day before.  
 told Moses] Not knowing as yet, why the proportion( on the sixth day) was doubled, but Moses presently telleth them the reason, in the next verse.  
V. 23. To morrow is the rest] The solemn sanctification of the Sabbath, ordained by God at the beginning of the world. See Annot. on Gen. Chap. 2. v. 3. but it is like it was intermitted by the bondage of the Israelites in Egypt.  
bake that you will] As they gathered the portion for the Sabbath, the day before, so they dressed it the day before: that which might be done on the eve of the Sabbath, must not be left to be done on the Sabbath day, that there might be no occasion to hinder holy duties required for the sanctification thereof.  
V. 24. it did not stink] That which they laid up on the sixth day, to serve for the seventh, did not corrupt, because it was done according to Gods command: Obedience is a sweet thing, it sweetens the persons and actions of men to God, Gen. 8. 21. Exod. 29. 18. 2 Cor. 2. 15. and the creatures to man, Pro. 15. vers. 16.  
V. 25. not find it] They did not find it because it fell not on the Sabbath day, for God would not have them to have occasion to go out to labour for it on the Sabbath: that they might be the more free to sanctify the whole day, by such religious duties, as he required of them.  
let no man come out of his place] This was not an absolute prohibition of all local motion on the Sabbath day,( though some Jews in after Ages took it so; and therefore in what place and state soever the Sabbath took them, would not( upon any occasion) move or change, or divert from it till the day was done) for they might go out of their Tents, to the place of public worship( whether Tabernacle, Temple, or Synagogue) on the Sabbath day: for it was to be sanctified with a solemn assembly, Levit. 23. 3. and the people were to come out of their private Tents, to make up that Assembly at the Tabernacle( which stood without the camp, Exod. 33. 7.) this might be the Sabbath dayes journey, Act. 1. 12. the prohibition then is concerning servile works, and such motions as gave impediment to the due observation of the religious rest on the Sabbath; and in particular it forbade going out on the Sabbath to gather Manna.  
V. 31. like Coriander seed] Not in colour, but in form and figure, for the colour of it was like the colour of Bdelium, Num. 11. 7. which is white as crystal; the colour of Bdelium, some say, somewhat inclineth to yellow, so is not Coriander seed, for that( though it be not black) is of a darker colour inclining to brown.  
and the taste of it] Unbaked or dressed was like unto sweet wafers, but when it was dressed, it tasted like fresh oil, Num. 11. 8. yet it may be, this Manna in Exodus, might differ in taste from that in Numbers; but both serve to confute the apocryphal conceit of the author of the Book of wisdom, Chap. 16. vers. 20. 21. viz. that Manna was that in taste, which every man delighted in: for in both places the taste is specified, and restrained: and if it were that which every one liked, how came it to be so disliked as it was? Num. 11. 6.  
V. 33. a pot] Heb. 9. 4. Here is an anticipation in story. See the next Note.  
V. 34. before the Testimony] That is, the ark of the Covenant, afterwards set up, when the Israelites encamped at Mount Sinai, but here mentioned for conclusion of the story concerning Manna: and it was called the Testimony, because therein were the Tables of the Law, Deut. 10. 5. which was the Testimony, or witness of the Covenant betwixt God and his people, and would testify against them, if they transgressed against him; and in the ●ame ark, Aarons rod and the Pot of Manna, kept testimony, or evidence of Gods power and favour: yet some conceive, they had some Tent, Tabernacle, or place of public worship, before that curious piece of work( whose description is afterwards exactly delivered) was erected.  
V. 35. forty yeares] Which were at an end on the morrow after they came into the Land of Canaan, and had eaten off the old corn of the land, Josh. 5. 12. that is, of the provision remaining of the former yeares store: where we see God will not supply men with miraculous means, when ordinary means is afforded unto them. This Manna, Psal. 78. v. 25. is called in the Hebrew, the food, or bread of the mighty, usually translated, Angels food: not that Angels eat any food at all, unless when they take an human shape, as Gen. 18. vers. 8. for they are spiritual substances, without bodies: but as some conceive, because it had a virtue to nourish above ordinary food, and so( if sin hindered not) would draw out a mans life, rather to angelical, then an human duration, or living: or it might be called the food of Angels, because it came from the habitation of Angels; or because it was made by the ministry of Angels▪ or for that, if the Angels were to be nourished as men are, they need not any more dainty diet: so it is commended in the name of Angels, as Eloquence is, 1 Cor. 13. 1. where a tongue is attributed to them, not by way of position, but of supposition: but it is without doubt that our Saviour maketh it a type of himself, Joh. 6. 33. and so doth the Apostle, 1 Cor. 10. 3.  
V. 36. Ephah] See Annot. on vers. 16. of this Chapter.   

CHAP. XVII.  
Vers. 1. PItched in Rephidim] Moses nameth not every place where the people of Israel encamped; but onely those places where some notable thing was done, or happened to them.  
V. 2. did chide with Moses] Num. 20. 4.  
tempt the LORD] By requiring a miraculous evidence of his presence among them, vers. 7. as if he had said, Why distrust you God? Why look ye not for succour of him, without murmuring against us? this is to tempt him to wrath, to your own ruin.  
V. 3. for water] Heb. at the waters.  
murmured] See Annot. on Chap. 16. vers. 24.  
V. 4. cried unto the LORD] When the people murmur for meat or drink, Moses betakes him to the Lord: for the belly hath no ears, and a rude multitude are as like to be provoked, as pacified with words: but the godly may always have recourse unto God, and find acceptance with him; and he that can still the noise of the waves of the Sea, can still the tumult of the people, Psal. 65. 7.  
to ston me] How madly do the common people( sometimes) mutiny against their most godly Governours? there is great cause, to pity and pray for those who are set over a multitude: since it is difficult to please them, and to displease them dangegerous: but no cause to think the worse of them, because their rage is rash and irreligious.  
V. 5. take with thee the Elders] Not all the people, who by their murmuring against God, and their fury against Moses, were unworthy to see the miracle, but the Elders who were not so wicked, and who were sufficient witnesses of what was done.  
wherewith thou smotest the river] Ch. 7. v. 20. The river Nilus by the hand of Aaron: some mean by the river, the read Sea, because( as some hold) it is rather narrow like a river, then broad like the Ocean: and it is true he used the Rod, and it is like the self same Rod to both; but the Sea is very rarely called a river.  
V. 6. Behold, I will] Num. 20. 9. Psal. 78. 15. 41. 1 Cor. 10. 4. Wisd. 11. 4.  
water out] This miracle was wrought twice, the first time the first year of the peoples journeying; and the second many yeares afterwards, to wit, in or about the beginning of their fortieth year, and thirty ninth mansion, or station, Num. 20. Some think the miracle is the same, because in the twentieth of Numbers, and the fifth verse, the people( in their murmuring expostulations) say, Wherefore have you made us to come out of Egypt? now by that time, they conceive, that all that generation( which came out of Egypt) were destroyed, for their murmurings: so that such as were alive( except Aaron, Moses, and Caleb) could not say, they were brought out of Egypt: but if we look upon Numbers 14. vers. 29. it will appear that many more might be then alive, since the Commination is there made against those,( who at their first numbering) were twenty yeares old and upward: besides which, there were very many under twenty, of whom divers might be alive, at this latter miraculous issuing of water out of the Rock, and the sons of those that were dead, might in their murmurings speak as in their names and persons: this water issuing out of the Rock, is spiritually applied to Christ by the Apostle, 1 Cor. 10. 4. whereunto add, Joh. 4. 13, 14.  
V. 7. Massah] That is, temptation.  
Meribah] That is, chiding, or strife; there was another Meribah. Or, chiding and murmuring, Num. 20. 13.  
is the Lord among us] Impatience under pressures, provokes God by distrust of his promise, reproach of his providence, and denial of his presence: all this is implied in this passionate, and discontented demand, which( in effect) is a renunciation of all Religion at once, even to the denial of the deity of God; for if he be not every where present, he is no where; no God: if there be not a divine omnipresence, there is not adivine Essence. Their words may( notwithstanding) be mollified with a more gentle construction: and they may be said to question his presence but in relation to his providence, in providing for them, their extreme thirst felt the want of this, and that might occasion the questioning or doubting of that: but excess of passion, keeps no bounds of moderation in better men, then most of this mixed and tumultuating multitude. See Jonah 4. 9.  
V. 8. Amelek]( Deut. 25. 17. Gen. 26. 12.) That is, the Amalekites who were the posterity of Esau, by Duke Amalek, the grand child of Esau, Gen. 36. 16. and the heires of his hatred against the Israelites, the off-spring of his brother Jacob; with remembrance and emulation( as it is like) for the old quarrel of the birth-right, and blessing gotten by Jacob from Esau.  
V. 9. unto Joshua, Choose us out] Moses was as a Prince unto the people, and Joshua( as a Lord general) managed the Military matters.  
rod of God in my] Chap. 4. 20.  
V. 11.* held up his hand] With the Rod in it; the lifting up of the hand, is rather a natural, then an instituted gesture of prayer; and though outward gestures of themselves be not acceptable to God, yet gestures of devotion( such as are warrantable in the Word) he both alloweth of, and will accept of, when they are moved, and quickened by the fervency of affection within: and this lifting up of the hands toward heaven shewed, that to God there, he directed his prayer, and from thence hoped for help, to prevail against the enemy. See Psal. 121. 1.  
* Psal. 24. 2. Esa. 1. 15. James 5. 16. Psal. 56. 9.  
let down his hand] When his devotion fainted his hands were enfeebled: where we see, how dangerous a thing it is to faint in prayer, and how powerful prayer is, against the power of warlike enemies.  
V. 12. and Hur] Who is thought to be the brother in law of Aaron and Moses, by the marriage of their sister miriae; or if not so, an associate with Aaron, for the government of the people in the absence of Moses.  
so his hands were steady] It is like he held up first one hand with the Rod in it, and that weary he used the other; and when both were weary, and his whole body also, with long standing, a ston was set under him, and his hands held up on each side, and so having that ease and assistance, his devotion might hold out with more vigour, and the people seeing the miraculous Rod, still held up on the top of the hill, might take more courage in the battle below.  
V. 14.* writ this for a memorial in a book] In the Chronicles or Annals of the time, that the wickedness of Amalek, in assaulting Gods people, may be remembered for revenge, until they be all rooted out: here is the first mention of writing of a book, there might for all that be writing of books before Moses his time, as of Enochs prophecy mentioned, judge. 16. which some city as a written Volume, yet the Apostle might have that he citeth in Enochs name, out of some other later book which now is not extant; or by the spirit of revelation, which discovereth things past, as well as to come, as the history of the Creation sheweth.  
* Exod. 34. 27.  
the remembrance of Amalek] Deut. 25. 19. 1 Sam. 15. Not that it should never be remembered, that there was such a man, or not such a people,( as appeareth by the precedent Note) but that their houses, castles, and other memorials of their greatness, and honour, shall be demolished, razed and ruined: and they either not remembered at all, or not without detestation and disgrace; which is worse then a mere oblivion, or silent forgetfulness.  
V. 15. Jehovah-Nissi] That is, the Lord is my Banner, as he declareth, by holding up his Rod, in his hand professing thereby that he and the Israelites,( under his colours, and in arms for his cause) expected, and obtained good success by the favour and power of the Lord of hosts. See Psal. 105.  
V. 16. Because the LORD hath sworn] Heb. the hand upon the throne. By which may be meant, either that Amalek presumptuously endeavoured to make an assault upon the Throne of God, in setting upon his people to ruin them; in whose deliverance and defence, he had engaged the glory of his Throne, and the power of his sceptre in a perpetual war against Amalek: or that Moses had taken a solemn oath( as it were laying his hand upon Gods Throne) for asseveration and assurance, that he and the people will have an unreconciliable war with the posterity of Amalek.   

CHAP. XVIII.  
Vers. 1. PRiest of Midian] See Annot. on Chap. 2. 16.  
V. 2. sent her back] It seemeth by this place he sent her back( for a time) to her father, and it is like( at that time) when she was so impatient of the circumcision of her son, Chap. 4. vers. 25. that she might not( through fear or grief, for his dangerous opposition to Pharaoh) either withdraw him from his duty, or( by her discontent and murmuring) make him less cheerful in performance thereof.  
V. 3. Gershom] See Annot. on Chap. 2. vers. 22.  
V. 4. Eliezer] That is, my God is an help.  
V. 5. mount of God] That is Horeb, so called, because God wrought many miracles in it. So Peter calleth the Mount where Christ was transfigured, the holy Mount: for by Christs presence it was holy for a time, 2 Pet. 1. 18. See Annot. on Chap. 3. vers. 5.  
V. 6. And he said] By messengers sent from Jethro to Moses, for yet they were not come together, vers. 7.  
V. 7. meet] Act. 28. 15.  
did obeisance] 1 King. 2. 19.  
kissed] See Annot. on Gen. 29. 11.  
welfare] Heb. peace. It is very usual in Scripture, to comprehend all manner of welfare by the name of Peace, even the prosperity of war( 2 Sam. 11. 7. text and marg.) is so called: and( on the contrary) all woe may be comprehended in the name of war.  
V. 8. come upon them] Heb. found them.  
V. 10. Blessed be the Lord] By this it appeareth, that Jethro worshipped the true God, and therefore Moses might( the rather) mary his daughter; and it is like that( by Moses) he was further instructed in the true Religion; yet his next words, v. 11. note either some misunderstanding, or a weak apprehension of the true God.  
V. 11.* Now I know] Jethro was a descendant from Abraham; who was his great grand-father, by Midian( who was one of Abrahams sons by Keturah, Gen. 25. 2.) from whom his Progenitors received the Religion of Abraham, though the further from the father of the faithful, the more they degenerated from the faith, and a true worship of God: and so were( by this time) tainted with Idolatry: but after Moses his marriage with his daughter, and living with him forty yeares, especially, upon the report of the prodigies, and miracles( which God had wrought for the deliverance of his people by the ministery of Moses) Jethro his knowledge of the true God was much increased: so that now he knew God more clearly, and fully then before: whereupon he forsook his former false gods, and betook him to the service of the onely true God, wherein it seemeth his posterity persevered, Jer. 35. who descended from him, 1 Chron. 2. 55. as did the Kenites, Jugd. 1. 16.  
* Gen. 22. 12. 1 King. 17, 18. 24.  
for the thing] Chap. 10. 16.. 22.& 5. 7.& 14. 18.  
V. 12.* before God] That is, in that place, or near it, where the sacrifice was offered, for part was burnt, and the rest eaten, and that( sometimes) not far from the Altar. See Annot. in Exod. 5. 1.  
* Deut 12. 7.& Chap. 27. 7. Psal. 11. 6.  
V. 16. between one another] Heb. a man and his fellow.  
V. 18. wilt surely wear away] Heb. fading thou shalt fade.  
Not able] Deut. 1. 9. 12.  
V. 19. to Godward] Judge thou in hard causes, which cannot be decided, but by consulting with God.  
V. 20. teach them ordinances] He was to mediate with God both ways, as an Advocate of the people to God, and as an ambassador, or Interpreter, from God to the people.  
V. 21.* able men] What manner of men should be chosen, to bear Office: See Annot. in Gen. 47. 6.  
* Deut. 1. 13. 1 Chron. 26. 6.  
fear God] 2 Sam. 23. 3. 2 Chron. 19. 9. Nehem. 2. 7.  
hating covetousness] Deut. 16. 19. Isa. 33. 15. Pro. 28. 16.  
V. 22. at all seasons] Vers. 26. Esa. 16. 5.  
V. 23. and God command thee so] Or if thou do this, thou shalt fulfil the commandement of the Lord. Though he gave him good counsel, he would not have him further to follow it, then God would be pleased to approve of it, as he did, Num. 11. vers. 16, 17.  
V. 24. so Moses harkened] He did not think himself too good, to be advised by a man far inferior to himself, both in piety, prudence, and acceptation with God: But why did not so wise a man as Moses, think of such a course himself? or why did not God himself give him that advice? Answer. It may be Moses expected Gods direction for some course in such affairs, and that he would have him take it from Jethro for the exercise of his humility,( as though he miraculously called Saul, Act. 9. he sent him to Ananias to be instructed) and withall to show him, that divine revelation doth not exclude the giving, or receiving of human counsel, when it is according to the rule of reason, and prudence.  
V. 25. Moses choose able] As Moses was to ease himself, by the subordinate service of other officers: so for the choice of those officers, he had the peoples assistance, and consent, Deut. 1. 13, 14. The like election was made of the seven Deacons for the furtherance of the Apostles in their function, Act. 6. vers. 2, 3, 4, 5.   

CHAP. XIX.  
Vers. 1. IN the third month] Or, in the third new Moon.( viz. in the month Sivan, Est. 8. 9. containing part of May and part of June) This was the twelfth station or encamping place of the Israelites in the wilderness, and here( to wit at Sinai) they stayed almost a whole year, and hither they came about the forty fifth day from their coming forth of Egypt, and five dayes after( which was the fiftieth) was the giving of the Law, whereof one or two dayes of intercourse( betwixt God and Moses) might pass, and then he might receive from God the command of three dayes preparation, v. 11. before the receiving of the Law.  
the same day] Not the third day, as it was the third month: but the same day that the month beginneth, that is, in the first day of the new moon: for the Hebrewes account their moneths by the course of the Moon, and the first day of the new Moon, is the first day of their month.  
V. 3. And Moses] Act. 7. 38.  
and the Lord called] That is, for the Lord had called.  
house of Jacob and] God called Jacob Israel, therefore the house of Jacob, and the children of Israel signify only Gods people. See Annot. on Gen. 32. 28.  
V. 4. you have seen] Moses appealeth to their testimony, who were eye witnesses of Gods wonders in Egypt: an argument of certainty, and assurance of any truth, when they are called to testify, who were present, and had the best evidence of sense that may be, which is that of the eyes, to confirm their acknowledgement of it.  
* on Eagles wings] Esa. 63. 9. As the Eagle charily carrieth her young ones on her wings, Deut. 32. 11. not in her talons, for fear of hurting them, and lifting them up on high, above the reach of all that are adverse to her, or to her brood: so the Lord was choice and chary of his people, and carried them safe above the power of their persecutors.  
* Deut. 32. 11, 12. Esa. 63. 9.  
V. 5. indeed] Heb. obeying ye obey. That is, carefully, constantly, and thoroughly, in thought, word and dead: for thoughts or promises of obedience, will not serve: for as God is good indeed, so his people must be obedient indeed.  
keep my Covenant] Deut. 29. 9. A covenant is an agreement betwixt two at the least, and requireth mutual conditions betwixt the Covenant-makers: In this Covenant, the parties are God, and his people; the condition( on Gods part) is to give them deliverance, and inheritance: the condition( on their part) is confidence in him, and obedience to him.  
* peculiar treasure] Gods people being his peculiar treasure, we must hence learn to value persons, rather by their relations to God, then secular riches, and think them very silly, who despise and vilify those( as mean and worthless) on whom God setteth the highest price: and being his peculiar treasure, they should not serve any, but in subordination to him.  
* Psal. 135. 4. Mal. 3. 17. Deut. 32. 8, 9. Esa. 43. 1. Jer. 10. 16. Cant. 8. 12.  
above all people] Deut. 10. 14, 15.  
* for all the earth is mine] Or, though all the earth be mine Or, Th● meaning may be thus: it is in my power, to make election of you for my peculiar people, for all the earth is mine: mine to choose, or refuse as pleaseth myself, and all that is on the earth, even the cattle on a thousand hills, Psal. 50. 10. yea and all the world is Gods by his right of creation, and of perpetual preservation. Yet his Church is his by peculiar appropriation to himself: as among this people he had his peculiar portion: For first, he had the Israelites for his Nation: secondly, the Levites for his service: thirdly, the first born of clean creatures for sacrifice: fourthly, the sabbath for time: fifthly, the Tabernacle and Temple for place: sixthly, the tithes for revenue: so to alienate any of these, without his consent, is sacrilege.  
* Deut. 10. 14. Psal. 24. 1.  
V. 6. a kingdom of Priests] Revel. 1. 6. Or, a royal Priesthood, as 1 Pet. 9. 2. royal in your overcoming the Canaanites, and ruling over them: and as Priests who are sanctified to my service, and come nearer unto me, then any other of your Tribes; so shall you be an holy people, and be nearer unto me then any other Nation upon earth, Psal. 148. vers. 14.  
an holy nation] For the nearer you are unto me, the holier you must be: for I will be sanctified in them that come nigh me, Levit. 10. 3. This is a doctrine for the Church at all times: for holinesse becometh Gods house for ever, Psal. 93. 5.  
V. 8. all the people] Chap. 24. 37. Deut. 5. 17.& 26. 7.  
Moses returned the words] Not that God knew not better then Moses, both what the people said, and thought: but because Moses was to be a mediator betwixt God and them: therefore he must bring Gods word unto them, not to instruct him by them, but to receive his answer to them.  
V. 9. thick cloud] 1 King. 8. 12. 2 Chron. 13. 18. This is not to be understood of the cloud fore-mentioned, Exod. 13. 21.& Chap. 14. 19. 24. but that on Mount Sinai, vers. 19. of this Chapter.  
V. 10. sanctify them] That is, instruct, and enjoin the people an holy preparation of themselves, for their approach unto God: and teach them to be pure in heart, as they show themselves outwardly clean by washing, Heb. 10. 22. for without holinesse, no man shall see God, Heb. 12. 14. much less come nigh him: for iniquity is a wall of separation betwixt God and man, Isa. 59. 2.  
wash their clothes] See Annot. on Gen. 35. 2.  
V. 11. third day] This day was the fiftieth day from the Passeover, and from the peoples departure out of Egypt: it is by the learned commonly called Pentecost, from the number of fifty which it signifieth, on which day the Law was given: in our vulgar Language, it is usually termed Whitsunday.  
V. 12. go not up or touch] Offer not by curiosity or presumption to make nearer approaches towards the majesty of God, then he permits.  
V. 13. up to the mount] That is, from their tents, they shall draw near to the bottom of the hill, vers. 17. but without the bound or border set about it, vers. 12.  
beast or man] The beast is threatened or doomed to danger, to keep man at further distance from danger: so there is mercy in the commination, as it may be a premonition, though severity in the execution, by stoning the offender near hand, and by darting at such as were further off.  
trumpet] In Hebrew the word is Jobel, so also, Levit. 25. 11. but in Leviticus it signifieth the year which giveth liberty, because it was proclaimed with the sound of the Trumpet; this Trumpet might be sounded by an Angel, or such a sound made immediately in the air by God himself.  
soundeth long] Some strains in this sound, were thick and fast, like a quick pulse, some more deliberately drawn out, wherewith the warning of the peoples approach was made.  
V. 14. sanctified the people] The Lord indeed is he who sanctifieth the people; but Moses is here said to sanctify them, by showing them, and prescribing them, how to prepare themselves in a pure and holy manner to meet their God.  
V. 15. come not at your wives] But give yourselves to prayer, and abstinence, that you may at this time attend onely upon the Lord, 1 Cor. 7. 5. The use of the marriage bed was never noted among the legal pollutions: and indeed( being instistuted in the state of innocency, Gen. 2. and honourable in all, and the bed undefiled, Heb. 13. 4.) this forbearance was not prescribed, as from a thing profane, or unclean in itself: but that the mind might be more fully, and sincerely set upon the holy covenant, to be made with God; and hence the godly that they may be always estranged from things unlawful, must sometimes abstain from things lawful. The Papists who apply this, to be the Priests disavowing of marriage, make an inference as absurd, as if because the people must sometimes at solemn Fasts abstain from meats, therefore the clergy must eat no meat at all.  
V. 16. thunders] Deut. 4. 11. 1 Sam. 12. 18.  
V. 18.* trembled exceedingly] God used these fearful signs to show that his Law should be had in very great reverence, and his majesty the more feared and adored: and if the beginning; or preface before the giving of the Law, were so terrible: how terrible will be end of the Law breaking?  
* Heb. 12. 21. Psal. 68. 7, 8.  
V. 19.* by a voice] He gave answer to Moses by plain words, and so loud, that the people might hear God speaking unto him. See vers. 20. See Deut 5. 24.  
* Heb. 12. 19. 1 King. 19. 12, 13.  
V. 20. came down] He came down from heaven before, and shewed his glory over Mount Sinai, but now he draweth lower and nearer the people, viz. to the top of the hill, where he speaketh with Moses placed a little below it.  
V. 21. to gaze] 1 Sam. 6. 19. Curious prying into the secrets of God, is dangerous to man.  
V. 22. let the Priests] The Priesthood of Aaron, was not yet ordained, therefore the Priests here meant, are such as( under the Law of nature) executed the Priesthood, that is, the first born, o● fathers of Families.  
lest the LORD] Levit. 10. 2, 3. A profane Priest is so far from being a gracious mediator, betwixt God and the people,( as he should be) that he is more like to derive wrath upon himself, then procure favour for them▪  
V. 24. not the Priests and people] Neither dignity, nor multitude can allow men to pass the bounds that Gods word prescribeth.   

CHAP. XX.  
Vers. 1. ALL these words] The Commandements are to be received( all of them) with an equal regard, as having all of them the same author: who if he be contemned in any one, is obeied in none of them, Jam. 2. 10. There is so much written of the Ten Commandements in catechisms, and other Treatises( of common use) that it will not be needful to make any long exposition upon them.  
V. 2. I am the Lord] Deut. 5. 6. Psal. 81. 10.  
land of Egypt] Hos. 13. 4.  
bondage] Heb. servants.  
V. 3. None other gods] There be many gods by name, 1 Cor. 8. 5. though not by nature: Gal. 4. 8. for flatterers make great men gods, as the people did Herod, Act. 12. 22. and simplo people( upon any extraordinary evidence of divine power) bestow a deity on him they see, in stead of him they see not: as the barbarous people did upon Paul, Acts 28. 6. and the superstitious account them gods which are made with hands, Act. 19. 28. and some take upon them the office of God as Antichrist, 2 Thess. 2. 4. and to some their belly is their god, Phil. 3. 19. yea and the devil himself, 2 Cor. 4. 4. And whatsoever it is, that men love, or fear, or delight in, or trust in, or would do more for,( as voluptuaries for their pleasures, 2 Tim. 3. 4.) or but as much, as for the true God, is a false god unto them: but indeed there is but one true God, 1 Cor. 8. 6. Eph. 4. 6. even that God, who( with a mighty hand) had brought the Israelites out of the bondage of Egypt: for, for others,( though they be so called) indeed they are no gods, 2 King. 19. 18.  
V. 3. before me] Deut. 5. 7. Or, with me. or, besides me. But the words before me, imply that idolatry cannot be so secretly committed, but that it is before his face, Psal. 44. 20, 21. And idolatry against God, being as Adultery against an husband, Jam. 4. 4. what an impudence is it to commit it in his presence?  
V. 4. any graved image] Especially of God, Deut. 4. 16. likeness] Num. 33. 52. Deut. 4. 18.  
heaven above] Whether of Angels, sun, moon, or stars, or fowles of heaven; or of men, or beasts on earth; or of fishes in the sea: this enumeration is made so full, to servile all kinds of idolatrous representations of God by the creatures: for, that there should be no Image made of him, is plain( by the express caution) given by the Lord himself: Take h●ed to yourselves: for ye saw no manner of image, in the day that the Lord spake unto you in Horeb, Deut. 4 15.  
V. 5. Thou shalt not bow] Nor serve, nor sacrifice, nor do any service to them. By this kind of gesture, all kind of lawful service and worship of the true God is commanded in the Scripture. And in the same phrase, all honouring of Idols, 1 King. 19. 18. 2 King. 17. 35. and all religious worship of the creatures, whether absolutely, or relatively; mediately, or ultimately, is condemned.  
* jealous God] God and his people, are as a man and his wife, Hos. 2. 16. 19. and if they commit adultery against him by idolatry,( for that is spiritual adultery, as is said in the Note on the third vers.) he will be enraged at the matter, as a jealous husband at his lascivious wife, and injurious rival, Pro. 6. 34, 35. and this should make his people chastened precise, and scrupulous against all occasions and appearances of Idolatry, by which his jealousy may be provoked.  
* Nah. 1. 2. Isa. 48. 11.  
* upon the children] This doth not contradict that of the Prophet Ezekiel, The son shall not die for the iniquity of his father, Ezek. 18. 17. nor of the Apostle, Every one shall bear his own burden, Gal. 5. 6. The meaning of which words are, that no son shall be damned for the sin of his father; nor one man for the sin of another, unless by commission, or approbation, or some other way he make it his own. But for temporal punishments, there is none but( by occasion of others sins) may have their portion in them: the sin of David occasioned the slaughter of seventy thousand, 2 Sam. 24. 15. yet they( though in his conceit innocent sheep, ver. 17.) were guilty of sin, and worthy of death as well as he, and yet from him might come the occasion of their death; as one may catch the Plague of another, and yet die not by his disease from whom he took the infection, but his own. But this is spoken chiefly of those who continue in the sin of their Parents: and though divers die,( in their minority) God forseeth how bad they would be if they lived, Psal. 58. 3. And sometimes the Parents derive vengeance on their heads by imprecations upon them, as the wicked Jews wished Christs blood,( that is, the guilt of his blood) might be on themselves, and on their children, Mat. 27. 25. And sometimes the good children of wicked Parents, are temporally punished, 1 King. chap. 14. vers. 12, 13. because in them, and by such means, are their Parents punished; for that in them they would live and flourish, when themselves are dead.  
* Isa. 65. 69.& chap. 14. vers. 20, 21. 1 King. 21. 29. Job 5. 4.& chap. 21. 19. Num. 4. 33. 1 Sam. 15. 3. Matth. 23. 34, 35. 2 Sam. 12. 11.& chap. 21. 5. 14.  
third and fourth generation] Jer. 2. 9. Exod. 34. 7. The third and fourth generation are name, because( many times) the Parents live to see their own iniquity practised and punished in their childrens children.  
hate me] Deut. 7. 10. The loving of Idols, is the hating of God, James 4. 4.  
V. 6. to thousands] Deut. 7. 9. As the visiting is of persons to the third and fourth generation, so the mercy is extended or reacheth to thousand generations: so abundant is God in his beneficence, which ought to move men to obey him of love, like sons, rather then of fear, like slaves.  
V. 7. Thou shalt not take] Levit. 29. 12. Deut 5. 11. Matth. 5. 33.  
in vain] needlessly, or without just and weighty occasions; or rashly, without heed and reverence; or falsely, without truth.  
not hold him guiltless] In which words is a Meiosis, or phrase of diminution,( wherein more is meant, then is expressed, as Mic. 6. 11.) the meaning is, though men make it no great fault, it may be none at all, to take Gods name in vain, nor take any course to punish that sin, God will not hold him guiltless that doth so; but will deal with him as with a guilty person, as guilty of an high contempt of his glory, which he will not suffer to pass unpunished. See Levit. 20. vers. 4, 5. 1 Sam. 5. 6. 9.& chap. 6. 19.  
V. 8. remember] Both for the time past, the institution of the Sabbath in memorial of the creation of the world; and for the time to come, remember so to forecast thine affairs, that none impediment may interpose, to hinder thy holy observation of the Sabbath.  
V. 9. six dayes] Chap. 23. 12. Ezek. 20. 12. Luk. 13. 14.  
V. 10. not do any work] Of thy ordinary calling, nor of thy carnal recreations: that thou mayest have time sufficient, and thine affection free both for public, and private exercise: and mayest be in good temper, for the practise of piety, and charity appertaining to the duty of the day.  
servant] Deut. 29. 11. God hath written a release of the servants secular labour, that on that day he might be permitted to be his masters fellow-servant unto God in the solemn observation of the Sabbath.  
V. 11. blessed] The Sabbath is a day of blessing to man, as well as of glory to God, if he make a conscience to keep it as he ought to do: and there will be no loss unto him, though( for a whole year) he should forbear his work, and profit, in obedience to God, Levit. 25. 20. 21.  
the Sabbath day] It is not said the seventh day from the Creation; but the Sabbath day, that is, the day of religious rest: for though God restend on that day, his legal Ordinance here doth not precisely prescribe the observation of that seventh day, but one day in seven: as although the first administration of the Sacrament of the last Supper, were in unleavened bread, yet the institution of it, is for the use of bread, not of that which is unleavened.  
V. 12. Honour thy father, &c.] Deut. 27. 16. Levit. 19. 3. Under these two terms, all Governours, natural, Civill, and ecclesiastical are comprehended with the mutual duties betwixt superiors, inferiors, and equals belonging to them, according to their several relations.  
that thy dayes may be long in the land] Deut. 5. 16. That is, to the Jews the land of Canaan; to others the land of their possession; which implieth a promise of long life, to such as are obedient to their Governors: and it may be an encouragement to inferiors,( especially to children) to behave themselves submissively to their superiors, in that an obedient child shall by Gods promise( laid hold on by the parents prayers) prolong his dayes: therefore are parents requests for their children called usually by the name of blessings.  
V. 13. Thou shalt not kill] Matth. 5. 21. Thou shalt neither by thine hand effect, nor by thy tongue procure, nor in thine heart desire, the death of thy brother: but thou shalt love, and preserve his life, using all good means, conducing to that purpose.  
V. 14. not commit adultery] Ezek. 22. 11. 1 Thes. 4. 3, 4. Whereby all unchaste thoughts, affections, words, and behaviour is forbidden: and all purity in heart, word, and dead required.  
V. 15. not steal] 1 Thes. 4. 16. Ephes. 4. 28. Neither by fraud, nor force wrong any one in his estate: but save his goods and do him good with thine own, if he have need.  
V. 16. bear false witness] Deut. 19. 16. Thou shalt neither by speech nor silence, neither by raising or receiving a false report, be injurious to the credit or good name of thy Neighbour: but shalt carefully preserve it, and clear it from reproach, if thou knowest how to do it, when opportunity for it.  
against thy Neighbour] Nor for him: for all lying is here forbidden; as all cruelty and wrath, by the name of killing: all bodily uncleanness under the name of adultery: all injurious usurpation of other mens goods, under the name of theft; and the prohibition is made in these terms, because lies are more frequently made against them, and for that such lies are worse which are mixed with malice and slander, then those which proceed out of affection and favour.  
V. 17.* not covet] Thou mayest not so much as wish his hindrance in any thing; but must check the first motions of concupiscencie, against any of the precedent precepts.  
* Act. 20. 33. Rom. 7. 7. Deut. 5. 21.  
V. 18. saw the thundering] Heb. 12. 18. See Annot. in Gen. 42. 1. and add to it Joh. 20. 29.  
V. 19.* let not God speak] God( in the publishing of his law) was so terrible, that the people had need of a Mediator, betwixt him and them: in this was Moses a Type of Christ, Gal. 3. 19. 1 Tim. 2. 5.  
* Deut. 18. 16. Matth. 17. 6. Act. 7. 32.  
See the nether margin at this mark   

[ An advertisement to the Reader:]  
The Annotations upon the rest of the verses to the end of the Chapter, were by error of the Printer omitted in their proper place; of which misprision he craveth pardon, and desires the Christian Reader to expect his restit●tion and satisfaction for the wrong, by a supplyment of the Copy at the end of this book   

CHAP. XXI.  
Vers. 1. JUdgements] That is, judicial Ordinances made for the just and peaceable government of the people, as the ceremonial serve chiefly for the ordering of their behaviour( especially) in duties of devotion towards God.  
V. 2. If thou buy an Hebrew] When he ●elleth himself, or his son, or daughter, in case of necessity, Levit. 22. 39. Or, when for felony, or Theft he is sold, because he is not able to make restitution, Exod. 22. 3. a King. 4. v. 1. Matth. 18. 5. And the same course, it is like, was to be taken with captives in War.  
in the seventh] After his six yeares service, the seventh year was, as some take it, a standard certain and unvaried, and the same to all; to wit, the sabbatical year, Levit. 23. 2. Deut. 15. 1, 2. So that whensoever a man began his service, it was at an end the seventh year, though he had served but one year before the seventh came about; nay, if but a month, or a day before, it seemeth sufficient; for in the seventh year releases were to be made of debts, and a little service would serve, when what remained was to be remitted: But then the law of six yeares service, vers. 2. of this Chapter, and Deut. 15. 12. is to little purpose, unless the service begin so soon as the seventh year expired. To avoid this inconvenience, some say, and( it is probable) that the six yeares service was not broken off but by the year of jubilee, Levit. 25. v. 40.  
V. 3. By himself] Heb. with his body. Alone, or in his single person, and not with a wife and children.  
then his wife] As he came, so he shall go, whether in a single or married estate; and it is like he had the privilege of a father to go forth with his children, he brought with him, as well as of an husband, to go forth with his wife.  
V. 4. Masters] Till her time of servitude was expired,( which might be the seventh year) or the fiftieth: this was not to be understood of an heathen woman: for of such they were to buy their bond-servants, Levit. 25. 44. and not of the Hebrews, vers. 42.  
the Masters] The wife shall remain servant to her master, that gave her to her husband for a wife: and the birth following the belly, the children( born in her service) shall remain( as the masters) with the mother. But how could this separation of man and wife be allowed, since their cohabitation is so expressly prescribed, Gen. 2. 24? Answer: first, the husband was not compelled to part with his wife, for he might have continued his service and society with her if he would: secondly, this parting might be but for a season, and by mutual consent; and wherein it may seem to swerve from the ordinary Rule, there might be a dispensation, or toleration of it for the hardness of mens hearts, Matth. 19. 8.  
V. 6. Judges] For perpetual servitude was a matter of too great moment, not to be made up by a private bargain; therefore the Judge,( the public Magistrate) must hear the case, betwixt the master and the servant; and be sure, that the servant freely consented to such a servitude.  
door] That is, the door where the Judges sate, as some conceive; and then( when they have heard the case, and given sentence in it) the servant shall be brought to the door of his masters house; and that door is here rather meant; for the word is deleth, which is used of any particular door; not the word Schalhur, which signifieth the gate of a city, where Judges sate, to hear causes, and to do justice.  
bore his ear] Either as a punishment for contempt of liberty,( which he might have had, but would not) or to be a token of his strict, and punctual obedience to his masters commands, not to go over the threshold, or out of the door, without his leave; at least not against his will: or to note his ready obedience to hear and observe what his master commands; so some apply Psal. 40. 6. where the opening of the ●are,( according to the Hebrew) may be rendered by boring of the ear: and so obedience is better then sacrifice, 1 Sam. 15. 22.  
for ever] That is, to the year of jubilee, which is every fiftieth year. See Annot. on Exod. 12. 14. And at that time all Hebrew servants were to be set free, notwithstanding any engagement of servitude made before, Levit. 25. 40. Of the signification of the original word here rendered[ for ever] see Annot. on Exod. 12. 14.  
V. 7. sell] As constrained: by poverty, or with intent to prefer her from a servant, to be a wife upon the promise of him, that taketh her; so to accept of her, either as a principal, or secondary wife: as( when polygamy was in practise) the first wife was usually chief, the other of an inferior condition.  
as the man-servants] That is, a woman shall not be dismissed with so little care as a man, who is strong and better able to preserve himself from injuries, and harms: nor shall an Hebrew servant be put off, as a stranger born of another Nation; especially of the Canaanites,( who were to be slaves to the Israelites:) and by this she must either be continued in the house, and entertained like a daughter, or a secondary wife; and if he part with her, after he hath taken her to his bed, he shall procure an husband for her, by offering a meet price, and convenient apparel to make her the more acceptable, and more graceful in his sight.  
V. 8. If she please not] Heb. if she be evil in the eyes of.  
to a strange nation] Because this was a general rule for all Hebrew servants; and the case here mentioned, requireth more then ordinary charity. By a strange nation, some understand, one of another Tribe, though an Hebrew, &c.  
V. 9. after the manner] That is, he shall give her dowry convenient for a virgin of her condition.  
V. 10. him] That is, for his son, or himself: for it may be taken of either.  
V. 11. duty of marriage] By which somewhat is meant besides food and raiment,( for they are expressed) it may be that which is comprehended under due benevolence, 1 Cor. 7. 3.  
these three] If he omit or refuse to perform any of the three forementioned particulars, vers. 10. then he shall let her go free, without paying any price for her redemption.  
V. 12. he that smiteth] Levit. 24. 17.  
V. 13. lye not in wait] But by imprudence, or negligence, or any casual mishap, hath killed another.  
God deliver] Though a man be killed at unawares, yet it is Gods providence it should be so: and he may be said to deliver him into his hand that slay him; because the Lord( who hath the disposal of all mens lives, and before whom all are guilt● of death) without mans purpose( by his divine disposal) brought it to pass.  
whither he shall flee] That is, to the cities of refuge in the land of Canaan, Deut. 19. 5. Or to the altar, whether in the desert, or any other place.  
V. 14.* from mine Altar] The holinesse of the place ought not to defend the murderer, he shall find no mercy at mine Altar, who without mercy sacrificed his brother to his deadly malice in a presumptuous manner.  
* Deut. 19. vers. 11. 13. 19. 1 King. 2. 28. 31.  
V. 15. smiteth his father] The blow( though it be not deadly to the receiver) shall be deadly to the giver; for he shall die for it: because his deeper obligation to all affection, and offices of reverence and benevolence to his parents, aggravates the guilt of any undutiful or unkind miscarriage toward them.  
V. 16. stealeth a man]( Whether free, or a servant to another) shall be put to death: because usually they that did so meant to sell them for slaves: and so they did great injury to those whose in right they were, and brought great misery upon the party sold; especially if he were free and ingenuous before; and this law is principally meant of stealing such a one.  
found in his hand] If not yet sold, or used like a ●lave, it seemeth hard, that the man-stealer should die, therefore they conceive, that if after the fact it could be proved, that he had been in the stealers hand, he should die for it; yet the phrase and manner of expression imports another sense, which is, that if the stolen man be not yet sold, and the theft apparent( as taken in the stealers hand) he shall die for it.  
V. 17.* nurseth] Or, revileth. Though the wicked words of the tongue break neither skin nor bone, they bewray such a malignity of the heart,( when they proceed from children to their parents) that God doometh such transgressors to death, and that worthily; for they requited evil for good, returning imprecations for prayers, cursing for blessing; and this with breach of the strongest bonds of natural obedience and affection, and the grossest degree of ungratitude that can be.  
* Levit. 20. 9. Prov. 20. 20. Matth. 15. 4. Mark. 7. 10.  
V. 18. ston or fist] With the hand, or what cometh next to hand, as stones are commonly readiest for sudden violence, where the wrathful person would use some instrument of cruelty, which may do more hurt then a blow with the hand.  
V. 19. upon his staff] 2 Sam. 3. 29. Zach. 8. 4.  
V. 20. punished] Heb. avenged. As a murderer putting him to death.  
V. 21. not be punished] i. By the Civill Magistrate. Though( before God) he may be a murderer, yet because of the vile and contemptible condition of servants; especially of such nations, as by Gods decree were to be destroyed, Deut. 7. 2. the master was exempt for giving an account of his act; at least from receiving of punishment, for any miscarriage in that cause.  
for he is his money] Because he gave his money for him; as David calleth the water of the well of Bethlehem, their blood, who adventured the shedding of their blood, and the loss of their lives to fetch it for him, 2 Sam. 23. 17. And so the poor mans mill-stone is called his life; because he gets his living by it, Deut. 24. 6.  
V. 22. mischief follow] That is, either by death, or maim of the mother, or child.  
V. 24.* eye for eye, &c.] The execution of this law belonged not to private persons, but onely to the Magistrate; which yet was not always to be observed with rigour, but these particulars are set down to show, that the punishment must be limited to a due proportion: as that an eye should not be required, in recompense of wrong in a tooth: or any member of more, for that which is of lesser use or worth: and this must be taken not by an arithmetical, but by a geometrical correspondence; for if he that had but one eye, had put out one of the eyes of him that had two, if the recompense were numerical one for one, it were not equal; for then one man might lose a sense, the other but an eye, which is but the organ of seeing, without which he might see while the other remaineth; therefore the retaliation more agreeable to justice( in such a a case) was not an eye for an eye, but two for one, that is, blindness for blindness.  
* Levit. 24. 20. Deut. 19. 21. Matth. 5. 38.  
V. 28. the ox] By this, if a beast must be punished,( and it is a law touching other beasts, as well as for an ox) much more should the murderer: since, though the law of the beast is not given to the beasts, but to man; for to man it is said, Thou shalt not kill: and if he do, it must be done unto himself, and he did to another, Gen. 9. 6. yet the ox was to die, for admonition to man, to have murder in the more detestation; and to make every one to look better to their beasts, that they become not the causes of death unto man.  
V. 29. shall be put to death] For a man not to hinder evil when he ought, and might, is to become guilty, as if himself had done the fact.  
V. 30.* sum of money] Taxed upon him by the next of kin to the party slain, or by the judge, vers. 22.  
* Num. 35. 31.  
V. 32. thirty shekels of silver] Our Saviours taking upon him the form of a servant, Phil. 2. 7. and his selling( by Judas) for thirty pieces of silver, is conceived, by some both ancient and latter Divines, to be prefigured by this law.  
V. 33. do not cover it] This is to be understood of pits in or near some way of ordinary passage, for in the field pits were to be kept open for cattle to drink at any time.  
V. 34. make it good] By this law not onely commission of evil is punishable, but the omission of care to prevent evil.  
V. 36. ox for ox] Not an ox for a calf, or a sheep; but according to the proportion of the damage, and so the former verse is to be expounded.   

CHAP. XXII.  
Vers. 1. sheep] The Hebrew word is Seh, which comprehendeth lesser sort of cattle, as sheep, and goats, by way of distinction from the greater sort; Oxen, Camels, &c. For though some kind of cattle be onely mentioned, others are meant.  
kill it or sell it] This aggravates the theft. See Annotat. on verse 4.  
five oxen for one] Five with that which was stolen, and but four sheep: because the labour of the ox was to he valued, which while he was kept away, was a loss to the owner, perhaps greater then the price of the sheep. See Prov. 14. 4. And the same proportion might be held betwixt other great and little cattle, as betwixt the horse and the goat.  
V. 3. If the sun be risen] If he be strike to death in the dark, the want of sufficient light, to judge who or what he was, and the want of means to bring him to just punishment,( for he could not be pursued in the dark) was some excuse: but if the sun were up, to give sufficient light, both to judge of the party, and to bring him to judgement, then to kill him was murder; unless in the just and necessary defence of the wronged party.  
V. 4. double] Before it was five fold for an ox, four for a sheep; here but double: the reason is, because if it be found presently with the thief, the property not altered, the owner sustained less damage and trouble, and the thief shewed himself not to be so artificial in his falsehood, nor so settled in it, as he that carrieth the stolen goods away, and either killeth, or selleth, or keepeth them a longer time from him that hath right unto them: but it is said, Pro. 6. 31. That a thief if he be found he shall restore seven fold: this may be meant of a thief breaking into an house in the night, who if he were taken in the act, and smitten to death, no blood was to be  shed for him, ver. 2. and having forfeited his life, he might pay the dearer for his ransom, then the rate of ordinary restitution; and so he might pay not onely sevenfold, but all the substance of his house, as it is in the same 31. verse: or there might be a larger restitution in Solomons time, because there was more plenty, 1 King. 10. 27. Or by sevenfold, may be meant manifold, as Gen. 4. 15. Psal. 79. 12. Isa. 30. 26.  
V. 7. double] For money or stuff; where the restitution for cattle was four or five fold; the reason whereof may be, because it was easier for the possessor to keep what was so in his custody then his cattle in the field, for there he could not keep them under lock and key, as he might do the goods and money in his house.  
V. 8. to see whether] The Judge must( by his prudence) endeavour the discovery of the deceit, if there be any; and the clearing of the accused party, if he be innocent: and to this purpose, he must use the ordinary means, whereby the truth may appear; as receiving of evidence from witnesses, and the assurance of that evidence, by a ratification upon oath. See vers. 11.  
he have put his hand] That is, whether he have dealt falsely, either by denying he had it; or affirming he restored it; or pretending it was stolen from him; or by any other way of deceit, to defraud the owner of his right.  
V. 9. he shall pay] That is, the party who was put in trust, if he be found in fault, as fraudulently failing the trust reposed in him.  
V. 11. an oath of the Lord] So called, 1 King. 2. 43. because when men take it, they take the Lord to be witness of the sincerity of their hearts, and verity of their lips; and implicitly invoke his vengeance upon themselves, if they swear falsely.  
no man seeing it] But the party himself, there being no other proof, or witness; in such a case an oath must be the end of strife: as Heb. 6. 16.  
between them both] For the oath was to pass from the one for the satisfaction of the other.  
put his hand] See Annot. on vers. 8.  
V. 12. if it be stolen] Gen. 31. 39.  
he shall make restitution] If by any fault of his it were taken away.  
V. 15. with it] As sometimes the beast and his owner might be hired together: and if he were present, the hirer might have so much less care, as he would have the more of the safety of his own.  
it came for his hire] He that hired it shall be free by paying for the hire.  
V. 16. If a man entice] Deut. 22. 28.  
V. 17. If her father refuse] For the children should not mary without the consent of parents.  
according to the dowry of virgins] That is, according to her dowry as a virgin, whom he hath desiled; to wit, according to her state, and condition: that is, more to the daughter of a rich man, then of a poor. There seems to be one set rate for all sorts, Deut. 22. 29. But the case is not alike; for that in Deut. is when the maid was forced, or lustfully abused, without intimation of marriage, to induce unto the act: and then the father was for his part of the wrong in the abuse of his daughter, to have of the offender fifty shekels of silver, and he was to have her for his wife; and he might not put her away all the dayes of his life. But in this case( in Exod.) it is otherwise: for if her father refused to give her in marriage, he that abused her, was to pay so much, as might serve to mary her to another of a suitable condition: and if he were not able to make good that proportion, he was to be sold as in case of theft, vers. 3. of this Chap.  
V. 18. not suffer a witch] Witchcraft is here forbidden, Deut. 18. 10. and that upon pain of death, 1 Sam. 28. 9. By Witch is here meant any one that hath any dealings with the devil, by any compact or confederacie whatsoever: the word in the original, is of the Feminine Gender, because the Devils craft most prevails with womens weakness, in that kind: but there are men Witches as well as women, Levit. 20. 27. and their sin as heinous, and their punishment as grievous: and it likewise signifieth one that changeth any thing before the sight,( as Jugglers do) but if it be by slight of hand, without diabolical art; it is not here condemned. Some have thought Witches should not die, unless they had taken away the life of mankind; but they are mistaken, both for the act of the Witch, and for the guilt: for first, the act of killing any one in such a way, as is called witchcraft, is not the act of the Witch, but of the devil; and sometimes it is rather his act to fain it, then his act to do it; for such is his craft that where God hath given him a commission to do hurt; or by his great knowledge( being a spirit and of long experience) he doth foresee in natural causes( though concealed from others) some imminent evil, he stirreth up malice betwixt the Witch, and the party, and offereth himself( for his, or her satisfaction) to bring the evil upon him, wherein the Witch hath no part, but a wicked will; and in that the devil is more wicked then the Witch, and would do what evil he can, though she would entreat him to the contrary: But why then must the Witch be put to death? Answ. Because of the league and confederacie with the devil, which is high treason against God; because he is Gods chiefest enemy, and therefore though no hurt ensue this contract at all, the Witch deserves present, and certain death for the contract itself.  
V. 21.* Thou shalt neither]* Levit. 19. 33.  
V. 22. ye shall not afflict a widow] Zach. 7. 10. Isa. 1. 17. Jam. 1. 27.  
V. 24. your wives shall be] The just plague of God upon oppressors, and proportionable as well as just.  
V. 25.* upon him usury] Which is a loan of money upon covenant for certain increase, whereby the lender intendeth, and endeavoureth to make sure both principal and use, though the borrower be like to lose either the one or both. Whereas in some cases the rich lender must be so charitable to the poor borrower, as to expect neither use nor principal, Luk. 6. 34, 35.  
* Levit. 25. 37. Deut. 23. 19. Psal. 15. 5.  
V. 26. to pledge] Deut. 24. 6. Job 24. 3. 9. Prov. 20. 16. Amos 2. 8.  
V. 26.* the sun goeth] If it be such a garment as without which he cannot comfortably rest in the night; and of such a garment the words seem to be meant by this timely restitution, and it is in effect, vers. 27. forbidden the taking of such a thing to pawn: for it were a vain and frivolous thing to take a pawn in the morning, which without payment of money must be restored in the evening.  
* Deut. 24. 13. Pro. 22. 27.  
V. 28.* revile] Not speak any manner of evil of them, by reproach or calumny; nor wish any evil to them, by imprecations or curses.  
* Eccles. 10. 20. Act. 23. 5.  
the Gods] Or, Judges. vers. 8, 9. Psal. 82. 16. Joh. 10. 34. Magistrates they are so called, because they should( as God doth) do impartial justice without respect of persons; protecting the godly, as being the ministers of God for their good, Rom. 13. 4. punishing the wicked, who are malignant enemies to God and them.  
V. 29. first of thy ripe] Heb. thy fullness. It is fit that God( who giveth all) should be acknowledged as Lord of all, by an holy tribute unto him: and that to be presented first, not onely to profess his right, but to procure a blessing upon the rest. See Mal. 3. 10.  
liquour] Heb. tear. In the precedent precept, God requireth a portion of dry things, here of moist, for he is the author and giver of both.  
* first-borne] See* Chap. 13. 2. 12. Chap. 34. 19.  
V. 30. seven dayes] Some conceive it must be kept seven dayes, that it may have a blessing from the Sabbath, before it be present: but the certain reason is, because under eight dayes old it was too tender, and waterish, and not of so perfect a shape at first, as a few dayes after it would be.  
on the eighth day] It was not necessary to offer it on that day, for that was the first day it was offerable to God; but after that, it might remain until a fit opportunity to bring it to Jerusalem, and there to offer it on a feast day. See Levit. 22. 27.  
V.* ye shall be holy] See Annot. on* Chap. 19. v. 6.  
* torn of beasts] If the creature were either killed by a beast, or in part devoured by him, or killed by a man for sacrifice to God, or sustenance to man, and a beast came casually and tore any part of it, in such cases they were not to eat it: and by such a forbearance, they were admonished of decency, and cleanliness in their diet, and of estranging themselves from a participation with beasts in beastly qualities, especially in cruelty.  
* Levit. 22. 8.   

CHAP. XXIII.  
Vers. 1. NOt raise] Nor receive, as the original will also be are: the meaning is, thou shalt not endure the hearing of a false report, especially, if it be offered, to make thee either a false witness, or a corrupt judge: for as the receiver of stolen goods is partner with the the thief; so the willing hearer of a false report, is partner with the slanderer; and if a good name be better then great riches, Prov. 22. 1. a slanderous tongue is worse then pilf●ring fingers.  
V. 2. a multitude] The greater number is usually the worse, and though( in respect of men) it may be more safe for many, then for a few to offend: yet in respect of God there is more danger to an offending multitude then to a few; for he will rather bear with a few then many wicked ones, Gen. 6. 12.& Chap. 19. 4.  
V. 3. a poor man in his cause] Levit. 19. 15. In charity we must have respect to a poor mans necessity: but in point of justice, neither the power of the rich, nor the penury of the poor, but his right onely, vers. 6. must be regarded. See Psal. 72. 2.  
V. 4. bring him home] If we be bound to do good to our enemies beast, much more to our enemy himself, Mat. 5. 44.  
V. 5. If thou see the ass] Deut. 22. 4.  
under his burden] If God command to help up an enemies ass under his burden, will he suffer us to press down our brethren with heavy burdens, with oppressive impositions upon them? doth God care for asses? and is he careless what they bear who bear his Image? See 1 Cor. 9. 9.  
help with him] Though they be at difference between themselves, they must both agree for a charitable aid to the oppressed creature.  
V. 6. not wrest the judgement] Not strain nor strive against the evidence of truth, to condemn the poor in his just cause, or to acquit him in that which is unjust.  
V. 7. Keep far from a false matter] It is not enough to be no plotter, no promoter of a false report, or no agent in it; but we must show such a dislike of it, as to keep aloof from it, as if there were some danger of infection by coming near unto it. See Prov. 4. vers. 14, 15.  
V. 8.* Take no gift]* Deut. 16. 19.  
the eyes of the wise]( Heb. the seeing) For it raiseth the affections which( like a steam or mist about a candle) dim the light of the understanding, and conscience.  
V. 9. the heart of a stranger] Who when he is in a strange place, and destitute of friends, and( it may be) also of means, hath grief enough of his own,( as thou by experience knowest) and therefore thou must not add oppression to his affliction, which( thine own heart will tell thee) thou wouldest not have done unto thyself.  
V. 10. six yeares] Levit. 25. 3.  
V. 11. but the seventh year] That year was the remission of debts, Deut. 15. vers. 1.& 9. and the manumission, or freedom of Hebrew servants; and at the beginning of the sabbatical year,( which was the seventh year) was the Law to be red, in the feast of Tabernacles, Deut. 31. 10. and the Land was then to rest; whereof see the next Note. This sabbatical year began not with the month Nisan, or March,( whence the sacred year was accounted) because so they should lose the harvest of two yeares: but it began with the month Tizri, that is, September, from whence the civill year( after the manner of the Egyptians and other Nations) was accounted, so did they account their jubilee in the seventh month, Levit. 25. 9.  
let it rest] Untilled, or unmanured, both for sowing, and reaping, which were forbidden that year, Levit. 25. 4. partly for sparing of the Land, that it might afterwards yield the better increase; but especially that what the land yielded( of itself) might be for the exercise of their confidence in the divine providence, without their own pains; and for provisions for a charitable supply, first to the poor, and after them to the beasts of the field; for the providence of God maketh provision for man and beast: yet the owner of the land or garden, might every day( which was not a festival) take such things, and so much as was necessary for himself and his servants, Levit. 25. 6. so that nothing were hoarded up, whereby the provision for the poor might be diminished. If any feared he should be a loser by such a cessation, or resting of the land, or doubted how he should be provided for, if the earth were not exercised for the yearly increase; God passed his word for a supply in the sixth year, Levit. 25. v. 20, 21.  
Olive yard] Or, Olive trees.  
V. 12.* six dayes]* Chap. 20. 9. Deut. 5. 13. Luk. 13. 14.  
V. 13.* the names of other gods] Not by way of liking, or approbation, for otherwise they were and might be name by way of historical report, and of reproof.  
* Deut. 12. 3. Josh. 23. 7. Psal. 16. 4.  
V. 14.* three times]* Deut. 16. 16.  
V. 15. Thou shalt keep the feast] Chap. 13. 3.& 34. 18.  
of unleavened bread] That is, the Passeover, or Easter, in remembrance that the Angel passed over the dwellings of the Israelites, sparing them, when he show the first-borne of the Egyptians, Deut. 16. 16. and the Israelites went out in hast, not staying the leisure of leavened bread.  
in the time appointed] That is, the time when( in Egypt, and in the Land of Chanaan) the Barley harvest afforded full and ripe ears, for an oblation to the Lord.  
empty] Coming to the Tabernacle, or Temple,( at the Feast of Easter, Pentecost, and of Tabernacles) none must come without an oblation; partly for sacrifice to God, and partly for provision for the Levites: and thus it was a duty laid down by Law, yet for the particular oblation it was a free-will offering, Deut. 16. 10. wherein the offerer was free to make the proportion of his gift.  
V. 16. the feast of harvest] Which is Pentecost, or whitsuntide; kept in remembrance, that the Law was given fifty dayes after they departed from Egypt; but called the feast of harvest, because then was the Wheat harvest, and the ripening of other fruits.  
* Deut. 16. 13. Levit. 23. 17.  
the feast of ingathering] At the end of the year, that is, in September, when the fruits of the earth were generally reaped and gathered in: which sheweth that there was a double account of the year; the one for Civill affairs, which was in the month Tizri, or September: the other for sacred,( as for the festivals of the year) beginning with the month Nisan, containing part of March, and part of april, Exod. 12. At this time was the feast of Tabernacles, Levit. 23. 34. keeping in mind the memorial of their dwelling forty yeares under booths, Tents, or Tabernacles, in the wilderness: the solemnity of this feast held seven dayes, during which time, they were to rest in booths. See Levit. 23. 42.  
V. 17. all thy males] From twenty yeares old to fifty: or as some conceive to sixty years of age.  
V. 18. sacrifice] Or, feast.  
V. 19. the first of the first fruits]( Chap. 34. 26. Deut. 14. 22. Exod. 22. 30.) were yearly separated from the rest of the yeares increase, the quantity whereof( by the tradition of the Jews) was a part between the forty, fifty, and the sixtieth part, at the discretion of the offerer.  
in the mothers milk] Either as affecting excessively the pleasing of the palate with too much curiosity, because usually flesh is boiled in water, and not in milk; or it may be the meat of a Kid so young, that it is( in respect of the late yeaning of it) rather moist like milk, then any firm or solid flesh; and so not wholesome as that which is of more age: or this may have reference to the paschal sacrifice,( which was to be taken from the goats, as well as from the sheep, Exod. 12. 5.)  
V. 20.* an Angel] Which some hold was a created Angel, but this Angel of the Lord, was the Lord of Angels; for they are bound to worship him, Heb. 1. 6.  
* Chap. 33. 2. Num. 20. 16.  
V. 21. He will not pardon your transgressions] 2 King. 24. 4. If you persist in them, without repentance for them.  
my Name is in him]( That is, he is of my nature being my natural son,) and with that nature he hath my Name Jehovah, Jer. 23. 6.  
V. 22.* indeed]* Exod. 19. 5.  
an enemy to thine] Gen. 12. 3. Num. 24. 9. Deut. 30. 7. Jer. 30. 20. This is the true holy league, made betwixt God and his people; which might make the wicked afraid to do them hurt, since though they be weak, God must needs be too strong for all his and their enemies.  
V. 24.* nor do after their works]* Levit. 18. 3. Deut. 12. 31.  
quiter break down] Deut. 7. 25. God commandeth his not onely to forbear to worship Idols, but to destroy them.  
V. 25. thy bread and] Gen. 28. 20. That is, all things necessary for thy present life.  
I will take all sickness] Chap. 15. 26.  
V. 26.* There shall none cast their] This was a great means of the multiplication of Gods people, both in their persons, and in their herds and flocks, that God( by especial favour) preserved them from abortive births, which in mankind especially bring deadly peril to mother and child, or both: thus their conceptions were brought unto an happy birth, and their labour neither in vain, nor with such dangerous adventure, as accompanied the generation of other people. See Chap. 1. verse 22.  
* Deut. 7. 14.  
V. 27. my fear before thee] I will make them afraid at thy coming, and sand mine Angel to destroy them: as Chap. 33. 2. Josh. 24. 12.  
their backs] God makes men courageous, or cowardly, as pleaseth himself, and so giveth the success of the battle to what side pleaseth him.  
V. 28. and the Hittite] He nameth but three Nations here, understanding by them the rest fore-mentioned, vers. 23.  
hornets] Not onely enemies armed with weapons, as hornets with stings,( as some conceive) but hornets, according to the Hebrew, such as were usually called by that name; for with these God might plague them, as he did the Egyptians with the frogs and locusts; and thereby might destroy them: the accomplishment of this commination we may read, Josh 24. 12.  
V. 31. to the sea of the Philistines] The Mid-land sea.  
from the desert] That is, of Arabia.  
to the river] That is, Euphrates. By these particulars he pointeth at the extent of the promised Land several ways, which was bounded East-ward, by the read Sea; Westward, by the Mediterranean or Mid-land Sea of the country of the Philistines: Southward, by the desert of Paran, and Northward by the River Euphrates: of thisportion of Land in full extent the people( for their iniquities) were not possessed, except for a short time, under David and Solomon.  
V. 32. Thou shalt make] Chap. 34. 15. Deut. 7. 2.  
V. 33.* a snare]* Deut. 7. 16. Josh. 23. 13. judge. 2, 3. By idolatry, to which the Canaanites were much addicted, the Israelites( if they lived among them) might be infected; therefore( for their security from it) the Idolaters must be driven out of the Land. So far were they to be from having to do with them, in any near communion of cohabitation, much less of marriage.   

CHAP. XXIIII.  
Vers. 1. COme up] God had called Moses up to him before, upon his coming down, he was to propose the words of his Covenant unto the people, and to take their Answer, and then( with Aaron, Nadab and Abihu) to come up to God again.  
seventy of the Elders] Some choice men of those, whom Moses choose and made Rulers over thousands, hundreds, fifties, and gins, Exod. 18. vers. 25. who might be the same, who afterward were endowed with Moses his spirit to be assistants to him in government of the people, and they were to come to the Tabernacle, and there to be as witnesses of what passed betwixt God and Moses: the number was proportionable to the service, and as some conceive, it was the rather chosen, with reference to the 70. souls which came with Jacob into Egypt.  
V. 2. Moses alone] He alone was to go up to the top of the Mount, the rest might ascend a good way, but not so high as he, yet where were apparent signs of Gods presence, vers. 10. 17.  
V. 3. And Moses came] When he had received the Law in Mount Sinai.  
All the words*] Divine terror made them promise faire, but their own frailty could perform but little; nor is it a condition competent to corrupt nature, to be legally and exactly just accordintg to the Law of God, though they promise it never so sincerely.  
* Vers. 7. Chap. 19. 8. Deut. 5. 31.  
V. 4. wrote all the words] Not the words of the Decalogues or Law moral, the ten Commandements, but the other Laws, especially the judicial.  
according to the twelve Tribes] Gen. 31. 45.  
V. 5. young men] That is, some of the first-borne,( who until the sons of Aaron were especially chosen for that service) were chief assistants to the father of the family, in such services, and who when their fathers were dead succeeded in their office; and whosoever offered the sacrifice, young men might be employed in preparation and assistance, in the service which required the strength of bodily labours about it. See Annot. on Numb. 3. 12.  
V. 6. half of] The blood was divided betwixt the Altar, and the people, to note the mutual stipulation of God to his people, and his people to him who were atoned and made one by the blood of Christ.  
V. 7. the book of the Covenant] See the first Annot. on vers. 4.  
and red it] The book was not only red, but sprinkled with blood mingled with water, Heb. 9. 19. and it was so mingled, because otherwise by congealment it would be too thick: besides, it would go the further, being to be sprinkled upon a great number who stood next in the room of all the people. See Heb. 9. 19.  
V. 8. The blood] He sprinkled with reference to Christ, which signified that the Covenant broken could not be satisfied without blood shedding. See Heb. 9. 22. anciently Covenants were made with blood to betoken constancy in the Covenant, even to the shedding of blood and loss of life.  
V. 10. And they saw the God] As perfectly as their infirmity could behold his majesty, though in propriety of speech God is invisible, 1 Tim. 6. 16. because he is a Spirit, Joh. 4. 24. Therefore as no man hath seen God, Joh. 1. 18.& 1 Joh. 4. 12. so shall no man see him with carnal eyes. The seeing them here meant is, when somewhat is obvious to our sense, whereby we have cause to conceive, that God is present in an especial and extraordinary manner.  
sapphire stones] The sapphire ston is of a clear sky colour. Anselm Boetius, hist. lapid. 1. 2. cap. 42. which may signify so great glory in God, that what we admire over our heads is below the glory of his feet.  
V. 11. upon the Nobles] That is, the Elders, whose seniority, authority, and gracious endowments made them noble and honourable.  
he laid not his hand] Or, put not forth his hand to do them any hurt, Gen. 37. 22. Psal. 138. 7. Though to have any vision or apparition of Gods especial presence hath been taken for a presage of peril, a forerunner of sudden death. See Annot. on Gen. 32. 30.  
and did eat and drink] Making a sacred banquet of the sacrifices offered, vers. 5. and were neither killed nor cast down, but that they did cheerfully eat and drink as at other times, notwithstanding the peril: whereof see the precedent Annotation.  
V. 12. Tables of ston] Signifying the hardness of our hearts, uncapable of impression, unless God writ his Law therein by his Spirit, Jer. 31. 33. 2 Cor. 3. 3. Heb. 8. 10.& 10. 16. And withall they import the perpetnitie of that Law, because ston is most durable.  
V. 13. and his Minister Joshua] See Note on vers. 18.  
V. 17. like devouring fire] Heb. 12. 29. and it might be not only like as fire, but fire indeed, as Joh. 1. 14. The Lord appeareth like devouring fire to carnal men, but to them that he enlighteneth by his Spirit he is like pleasant sapphire, vers. 10. yet to neither did he appear in any similitude, for idolaters to presume to represent him in pictures. See Deut. 4. 15, 16.  
V. 18. forty dayes] Deut. 9. 9. Of these forty dayes, the six dayes forementioned, vers. 16. are by some supposed to be a part of the forty, but it may be those six dayes were spent in preparation and the forty in conference betwixt God and Moses, vers. 13. It seemeth by vers. 13, 14. that Joshua went up with Moses into the Mount, but how high, how long he said there, whether he heard what God said to Moses, or whether he fasted forty dayes as Moses did, Exod. 34. 28. Deut. 9. 9. there is nothing set down in the Scripture; some think he stayed at the foot of the hill, while Moses was on the top; some that he ascended some degrees, but not to the top; some that he was on the top, but not within the cloud as Moses was, and that he was sustained all the while with Manna.   

CHAP. XXV.  
Vers. 2. speak] After the moral and judicial Law, he giveth them the ceremonial Laws, and that so punctually, that nothing should be left to mans invention: wherein some things have mystical significations of great moment, and may have allusions to holy things, yet to be too curious, as many are in finding out comformities to every particular, may occasion both vanity and presumption.  
bring] Hebr. take for me.  
of every one] Chap. 35. 5.  
willingly] judge. 5. 9. 1 Chron. 29. 9. Prov. 11. 25. Rom. 12. 3. 2 Cor. 9. 7. The chief grace of any gift is the good will of the heart, which advanceth two mites to more acceptance, then much more, either grudgingly given, or with vain ostentation, Luk. 21. 3.& 2 Cor. 8. 12.& Chap. 9. 7.  
V. 3. Take of them] For the building of the Tabernacle.  
V. 4. Scarlet] A deep and costly read called Dibaphos( according to the greek) that is, twice dyed, once in the wool, and again in the cloth, to make it take a most perfect colour, and that according to the Hebrew which calleth twice dyed the second worm; for out of the scarlet grain there cometh a worm, which ground into powder, and applied twice by the Dyers Art, unto the wool or cloth, giveth it a most perfect read colour.  
V. 4.* sine linen] Or, silk. But linen groweth from the ground, silk cometh from worms. See Annot. on* Gen. 41. vers. 42.  
Goats hair] To make a kind of sackcloth for the covering of the ark.  
V. 5.* Shittimwood] Vers. 23.& 28. Which is thought to be a kind of Cedar that will not rot, but Esa. 41. 19. it is called the Shittah three, as a distinct three from the Cedar, yet shooting up in height and growing in bulk to the stature of a Cedar three, having a leaf like a white thorn, and haply agreeing with it in lasting and durableness; for it is commended for lightness, firmness, fairness, and for continuance, without putrefaction above all other timber; which though it grow not in the wilderness, might border upon it, or be brought by the Israelites out of Egypt: whereof they might foresee manifold use, though not to this purpose.  
V. 7. Ephod] Of this see Annot. on Chap. 28. 4.  
breast-plate] Of this see Annot. on Chap. 28. 15.  
V. 8. Sanctuary] A place for holy and solemn service to God, both to offer sacrifice, and to hear the law, to present prayers, and celebrate them, which at first was the Tabernacle, Levit. 26. 11.  
dwell among them] Not that Gods essence or presence can be confined to any place, Psal. 139. v. 7, 8. but that he will there give especial evidence of his grace, and glory, and of his near relation to his people, in intercourse with them by his Word and Sacraments: that Tabernacle was a type of the Church, the mystical church of Gods people, in whom he dwelleth as in living Temples, 2 Cor. 6. 16. Heb. 3. 6.  
V. 9. after the pattern] God shewed Moses a model, after which he was to make the Tabernacle. See 1 Chron. 28. 19.  
V. 10. two cubits] That is, of the common cubits, being in length from the bending of the arm to the end of the longest finger: some measure the cubit to a foot, and an half, of our measure: and so the ark was in length, a yard and nine inches; and three quarters of a yard in height and breadth.  
V. 11. crown of gold] Crowns are commonly round, but this was a square erected border according to the figure of the ark. See Annot. on Chap. 30. 3.  
V. 16. in the ark the* Testimony] Wherein the two Tables of ston written with the finger of God, Exod. 31. 18.( called the Testimony, because by them was testified Gods will concerning their duty) were placed, and nothing else for a long time, 1 King. 8. 9. 2 Chron. 5. 10. So that the golden Pot of Manna,& Aarons Rod that budded, were not then placed in the ark, but elsewhere in the Tabernacle; but afterwards it seems they were put with the Tables into the ark, Heb. 9. 4.* 2 King. 11. 12. 1 Cor. 2. 1.  
V. 17. Of the mercy-seat] This was the covering of the ark, made of pure gold; and not distinct from the ark, but placed close unto it; and God sitting as it were, upon the wings of the Cherubims,( which made the representation of a seat) on the ark below it. This narrow seat was a figure of Christ: the Word signifieth a Covering: the meaning is, mans iniquity being covered by Christs merits, God is merciful unto him, Psal. 32. 1. and therefore it is called the Propitiatoire, and Christ a propitiation for mans sins, 1 Joh. 2. 2. because of the favour and mercy communicated to men, through his merit: and this was placed betwixt the Tables of the Law, and the majesty of God appearing between the Cherubims, vers. 22. to note that Christ stands between God and the rigour of the Law, in our stead, and for our sakes, that God might look upon the Law through him, as fulfilled by him for our sakes and on our behalf.  
V. 18. Cherubims] The word Cherub, as some Hebrews conceeive, is compounded of che, that is, as it were,& Rabin, that is, a boy or a young man. Cherubims were figures of appearing angels, or glorious representations in human shape, chiefly in the resemblance of beautiful youth, made with wings, to signify the expedition which is used by Angels, in obeying the will of God; whereby the Papists would defend their idolatry against the second Commandement: they might as well take upon them, to roote out whole Nations by war, against the sixth Commandement, and spoil men of their goods, against the eighth; because God gave an especial warrant to his people of Israel for them both against a general rule; and when there is a general rule, as that prohibition concerning Images, the exception must have especial warrant by the same authority that made the rule; but it is absurd from a special exception from a general rule, to set up a general contradiction to the rule, as the Papists do in this particular.  
of beaten work] Not melted and so cast into a would, but beaten out of the whole piece with an hammer.  
V. 19. Mercy-seat] Or, the matter of the Mercy-seat.  
V. 20. their faces look] Heb. The face of a man turned to the face of his brother; Which further confirmeth their portraiture to have been of an human shape: as Annotation on verse 18.  
V. 22.* there will I meet with thee] That is, above the Cherubims, and in the middle between them I will gloriously appear, and declare my mind unto my people, thence it is probable were formed sensible words.  
* 1 Sam. 4. 4. Exod. 29. 42, 43.& Chap. 30. 6. judge. 20. 27 2 King. 19. 15. Psal. 80. 1.  
V. 23. Table] As it is described from vers. 23. to 28.  
Shittim wood] Chap. 37. 10. See Annot. on vers. 5.  
V. 25. a border] Made of gold bounding the table upon every side, and lying flat upon it like a gard on a garment; upon this was set a crown four fingers high, yet not round,( as Crowns usually are) but as the Table foure-square; there is twice mention of a Crown, vers. 24, 25. whence some take it, there were two Crowns; but it is more like it is but one, though twice name.  
V. 29. dishes] To receive the fine flower, and other oblations brought unto the Temple; and for the showbread, which were to be placed upon them.  
spoons] To put frankincense in, and to take it out of the dishes, when it was to be burned upon the Altar of Incense.  
boules] For the drink-offerings, into which they were put; and out of which they were powred in oblation to God.  
to cover withall] Or rather to power out withall; for out of the bouls they were powred, and yet the boules also might be covered.  
V. 30. showbread] Heb. the bread of faces; that is, the bread shewed, presented, or set in view as before the face: the manner how, is set down, Levit. 24. 5. they were in number twelve, according to the number of the Tribes of Israel; in measure each contained two homers; enough to serve two men for one day; and they were placed on a Table not in the holy of holies( where onely the High-priest came) but in the holy place; the place of the Priests, not of the people; and six and six in a row, were these cakes or loaves placed, answering each other. This bread was( every Sabbath) set new on the Table, and when the new came the Priest did eat the old in the holy place. The setting of these loaves was a memorial of Gods beneficence to his people, preparing( for them) a Table in the wilderness, Psal. 23. 5. and to admonish them, that in taking their repast, they should have an especial eye to God, in whose presence that provision was set, to whom they were to give thankes, and eat to his glory, 1 Cor. 10. 31.  
V. 31. candlestick] Zach. 4. 2. Revel. 1. 4.  
V. 34. In the candlestick] That is, in the shaft of the candlestick.  
V. 37. they shall light] Or, cause to ascend: Chap. 30. 8.& 27. 20. 2 Chron. 13. 11. Levit. 24. 2, 3. 1 Sam. 3. 3.  
over against it] Heb. the face of it. That is, towards the Table of the showbread.  
V. 39. talent] The ordinary talent contained 54 pounds, eight ounces, and a quarter of Troy weight; the Sacred talent contained an hundred pound. So in some directions before Josephus: others augment it to an hundred and twenty five pound weight, reckoning twelve ounces to the pound.  
V. 40. pattern] Chap. 26. 30.& 1 Chron. 28. 12. 19. Act. 7. 44. See Annot. on vers. 9.  
which was shewed] Heb. which thou hast caused to see.   

CHAP. XXVI.  
Of the sanctuary or Tabernacle, a brief description.  
THE Sanctuary( at this time the Tabernacle) was a movable house, made of boards of Shittim wood, whereof see vers. 15. and hung about with curtains, wrought with divers colours in a curious manner, and covered over with three coverings, one upon another, to keep it from harm. It was thirty cubits long, ten cubits high, ten broad: the uppermost pa●● whereof was made slope, and somewhat bending, each way( as the roof of an house) to shoot off rain, that it might not rest upon it. It was divided into two parts, the one called the holy of holies at the upper end of it taking up ten cubits, wherein what was placed, see Chap. 25. vers. 16. and in it what was laid up, see Chap. 25. vers. 16. Into this holy of holies onely the High-priest came, and that but once a year, Levit. 16. The other part was called the holy place, containing in it twenty cubits, Jer. 5. In this was the Altar of Incense, on which incense was burned: on the right side thereof was the Candlestick, mentioned vers. 31. and on the left the Table of showbread, whereof vers. 35. These two parts were divided by a vail, and from the latter part of the Tabernacle for fifty cubits in length, there was a Court walled with boards, but without a covering above; in part of this Court which was next unto the Tabernacle, was the Altar of the burnt-offering, and the brazen Sea, or Laver for the washings; and so far might none approach but the Priests, whose place was divided from the peoples by a partition wall of boards, which was three cubits high, and no more, that the people might see the Priest at his sacrifice; and into this part neither Gentiles, nor any unclean person must approach. Josephus Antiq. l. 3. c. 5.  
Vers. 1. A Tabernacle] That is, a Tent, or movable house for the ark, Table, showbread, &c. See Annot. on vers. 8.  
of cunning work] Heb. the work of a cunning workman, or ●mbroiderer. silk or linen being the ground, threads of blew purple, and scarlet, were curiously wrought upon i●; to make it both various and glorious.  
V. 3. five curtains] So joined as to make up one great one; the other five so joined, as to make up another great one, and these two after by loops, buckles, or hooks, so coupled together, as to make the Tabernacle as one entire work or structure.  
V. 7. to be a covering] Not onely above, but round about; so they were as a case for the Tabernacle( which was fine and precious) to preserve it both above, and on all sides, from the injury of weather; and it was made of Goats hair, woven into cloth: and there was a third covering dyed read, vers. 14. and a fourth above that, next unto the weather( of Badgers skins) which are stronger, and courser then they: these curtains were joined together as the other, vers. 3.  
V. 9. double the sixth curtain] That is, five on the one side and five on the other, and the sixth should hang over the entrance of the Tabernacle, the curtains being eleven in all, which number is made up of five and six, the sixth of the six and the eleventh of the whole was to be doubled, and so to hang on both sides the door of the Tabernacle. These were larger then the former curtains of cunning work, for they were thirty cubits long, vers. 8. the other but twenty eight, vers. 2. because they were for a covering and safeguard of the finer curtains.  
V. 12. remnant] For these curtains were two cubits longer then the curtains of the Tabernacle, so that they were side: by a cubit on both sides, that they might the better cover the better covering which was under them, and save it from wearing or defiling.  
V. 15. Shittim wood] Whereof there was store in the desert of Arabia.  
V. 24. coupled] Like twins exactly answering one another: this is to be understood of the two corner boards in the back part of the Tabernacle, whereof he made mention in the precedent verse, with far more strength and firmness were to be double, above and below, and so closed together that the ring put in the corner might serve for the bars which met on both sides.  
V. 26. bars] These bars covered with gold, and put into golden rings were to strengthen and hold the boards together that they might be firm and steadfast.  
V. 28. midst of the boards] Not through the thickness of them, but through the rings, which were fastened to the middle of the outside, the middle in respect of the space above and below the bars.  
V. 30. according to the fashion] Chap. 25. 9. 40. Act. 7. 44. Heb. 8. 5. See Annot. on Chap. 25. v. 9.  
V. 31.* vail] Within this vail which separated betwixt the holy place and the most holy was the ark placed, vers. 33.* 2 Chron. 3. 14.  
with cherubims] The portraiture of them wrought or woven into the work. See the Note on Chap. 25. 18.  
V. 32. hooks] Some red heads of the pillars.  
V. 33. most holy] Whereinto the high Priest only entred once a year; here was the ark placed, and hence God gave Answers, therefore it was sometimes called the Oracle, in the 1 King. 6. 19. it was a Type of heaven, the throne of God, for here God manifested his especial presence, and the high Priest entered into it by especial prerogative, as Christ our high Priest into heaven, and but once a year, the better to preserve the reverence of the place, for which cause it was separated by a vail from the rest of the Tabernacle.  
V. 35. the Table without] That is, the Table of the showbread or twelve cakes or loaves( representing the twelve Tribes) shall be set on the outside of the vail, not in the inside;( where the ark was placed) that is, it must be set not in the most holy place, but in the holy place divided from it by a vail.  
V. 36. an hanging] This hanging or vail was a partition betwixt the holy place of the Priests, and the place where the people were, it being not close to the ground, because at the entrance it was to let in some light.   

CHAP. XXVII.  
Vers. 1. ALtar] This Altar was not the Altar which served for oblation of Incense morning and evening▪ but the Altar of burnt offerings made three cubits high, and five cubits square, placed not in the Tabernacle, but in the Court,( which sometimes is comprehended in the name of the Tabernacle) to the midst of its height( which had some Shittim wood about it) it was covered with brass, but within was, as some conceive, filled up half way with earth or rough unhewen stones; or which is more probable by the description in the text, it was hollow unto the midst where the brazen grace was, upon which the daily sacrifice of a lamb morning and evening was offered, Exod. 29. 39. and other oblations of several kinds and occasions. It was first consecrated with holy oil, Numb. 7. 1. and then other things set upon it were hallowed by it. Matth. 23. 19. This Altar differed from such as were made of earth, upon extraordinary occasions, Exod. 20. 24. for this was to continue for the constant service of the Tabernacle, which must not be so base and mean as the other, because the Tabernacle was glorious.  
V. 2. horns] Made like horns sharp and crooked, partly for ornament, partly for use; and the use, as some conceive was, chiefly to bind the sacrifice to the Altar, Psal. 118. 27. which was to be offered upon the Altar.  
with brass] The wooden part of the Altar, was to be overlaid or covered with brass to preserve it from fire, and yet it was strange, that the brass very much heated did not burn the wood; and there was, as some conceive, an especial providence in it, that it did not so, God as he sent it down upon the Altar overruling the operation of it at his pleasure, yet the Altar being so broad, the fire might be kept in a grace at due distance from the wood.  
V. 3. fire pans] Which served to carry fire from the Altar of the burnt-offering, to kindle the incense, which burnt in chasing dishes upon the Altar.  
V. 4. the grace] Made like net-worke, but with small holes like a sieve, was fastened by rings to the Altar, and let down by chains to the midst of it; under it was the wood and fire put, over it the sacrifice was laid to be burned.  
four brazen rings] The Altar had rings and bars by itself, and so might this grace, that they might be removed and carried severally by themselves.  
V. 8. as it was shewed] Hebr. as be shewed. Exod. 25. 40.  
V. 9. the Court of the Tabernacle] Which compassed the Tabernacle on all sides: which was an uneven square, for it was an hundred cubits, or fifty yards long, and fifty cubits, or twenty five yards broad, and five cubits, or two yards and an half high, which had for walls hangings of fine linen, born up by pillars of brass. In this Court and about the midst from the Tabernacle to the outside of it, was placed the Altar, in the open air, that the flamme and fume of the sacrifice might have free vent without hurt or offence. Of this Court fifty cubits from the East end toward the Sanctuary, were for the sacrifices which were tendered by the people, in the part nearest to the entrance, and offered by the Priests towards the furthest part of the fifty cubits, and about ten cubits distant from the Tabernacle: for so many cubits was it off the Altar on the East side, and so many from the walls, or hangings of the Court, on the West side, and twenty cubits on the North, and as many on the South side. In this spacious Court there was receipt for all professors of Religion, whether sincere or hypocritical, and so it was a type of the Church visible in the world.  
V. 10. fillets] They were certain hoops or circles of silver plate, compassing the upper part of the pillar to beautify it, and it may be also for use to fasten the hangings in some places to the pillars.  
V. 13. East side East-ward] Or, full East.  
fifty cubits] Meaning curtains of fifty cubits.  
V. 16. gate of the Court] Which was on the East side.  
V. 18. fifty] Hebr. fifty by fifty.  
V. 19. pings] Or, stakes. Wherewith the hangings were fastened to the ground, that they might not be waved to and fro with the wind.  
V. 20. oil olive beaten] Levit. 24. 2. Such as cometh from the Olive, when it is first pressed, and beaten, and rather beaten with a pestle, or mallet, then crushed with the heavy weight of a press, or mill-stones: because it should run clear and free from dregs.  
to burn] Hebr. to ascend up.  
always] Chap. 30. 8. Levit. 24. 3. See Annot. on Chap. 30. 8.  
V. 21. of the Testimony] That is, of the Law( in the ark) the Testimony of Gods will, and of his Covenant with his people.  
from evening to morning] For all night and not by day were the lamps to burn: and though it be said always, vers. 20. that is to be understood of the night season, as if it had been said every night: for they could not burn until they were lighted, and they were not lighted until evening, Chap. 30. 8. and from thence they were to burn until the morning, Levit. 24. 3. This might be a Type or figure of that spiritual light which dispelleth the darkness and blindness of the mind, 2 Cor. 4. 6. 2 Pet. 1. 19.   

CHAP. XXVIII.  
Vers. 2. HOly* garments] Garments to be worn in holy ministrations in reference to Christ our high Priest, who is holy and undefiled, Heb. 7. 26. and his rob which Christians must put on, to make them accepted with his Father, is a most holy rob.  
* Isa. 52. 1. Revel. 19. 8.  
for glory and for beauty] Whereby his Office may be known to be glorious, and excellent as representing him, who was and is the brightness of the Divine glory, Heb. 1. 3. Joh. 1. 14. And the glory of his people Israel, Luk. 2. 32. The other Priests had garments also for beauty, vers. 40. but they were nothing so glorious, and beautiful as Aarons were: for though as Priests they were Types of Christ, and so their calling was honourable, and their garments graceful; yet the high Priest was therein higher, and therefore in his raiment much more glorious then they, and by this Livery of their Lord, and Master, they were appropriate to his service.  
V. 3. wise in heart] skilful Artificers.  
whom I have filled with the spirit of] The Israelites had now more need to be inspired by God with extraordinary knowledge, because( as some observe) they were employed in Egypt rather as drudges, then trained up in an ingenuous education in Arts and Sciences: and yet had they been brought up in the Study of them,( wherein there is no proficiency without his favourable Assistance; for all knowledge is from him, even that of the Husbandman, Isa. 28. 26.) to such extraordinary curious work, there was need of more then ordinary direction▪ or instruction.  
to consecrate him] That is, to separate him from the rest of the people, to Gods especial service.  
V. 4. an Ephod*] There were two sorts of Ephods, the one made of fine and pure linen, which was common to all Priests,* 1 Sam. 2. 18.& 22. 18. and to other persons upon extraordinary occasions: as David when he danced before the ark, 2 Sam. 6. 14. The other was made of divers materials and colours, peculiar to the high Priest, which was a short coat without sleeves put upon his other garments,( to keep them close together) which use is intimated in the Hebrew word) these garments were all of them in number eight, reckoned in divers orders here, and Levit. 8. 7, 8.  
V. 8. curious girdle] Or, embroidered.  
V. 9. Onyx stones] White stones, like the white of a mans nail, whence it hath its name. Anselm. Boetius Hist. gem. l. 2. c. 90. Some of them are of divers colours, with white speckles in them.  
V. 10. the other six] Of these two sixes it is like Levi was none: for the Levites presented themselves to God, in their daily ministration: and there were twelve besides Levi, because for one Joseph, were reckoned two, Manasseh and Ephraim.  
according to their birth] Gen. 43. 33. As they were in age, so they should be graved in order; the eldest first, and the youngest last.  
V. 11. with the work] Wisd. 18. 24.  
in ouches of gold] That is, hollow places, in which the stones were set fast, as a Diamond in a Ring.  
V. 12. shall bear their names] This was a resemblance of Christ our High-priest, representing his Church to God his Father.  
upon his two shoulders] The Priest was to bear the people on his shoulders, by a patient bearing of their weakness, and waywardness, as well as to wear them on his breast, vers. 15. by pastoral affection.  
for a memorial] Not to the people to remember the goodness of the patriarches, who were many of them more noted for great faults, then for virtues; much less may we think them to be as an help of memory to God; who neither can be ignorant, nor forgetful of any thing: but chiefly this memorial was to Aaron to remember the people by intercession for them: and withall to signify that their memory is presented to God, and preserved with God. See Annot. on Gen. 9. 15.  
V. 15.* the breast plate of judgement] It was so called, because the High-priest could not give sentence in judgement without that on his breast; or because when he consulted with God in cases of doubt for a divine judgement, in the case he was to wear it on his breast. See Annot. on vers. 30.  
* Vers. 29. Levit. 8. 8. Num. 27. 21.  
V. 17. a Sardius] Or, ruby. Exod. 39. 10. A bloud-coloured precious ston, and therefore called also a ruby; but Sardius from Sardis, a city of Lydia, in Asia, where such stones are most plentiful; or where there are the rarest or best of that kind: whereof see Plin. lib. 27. c. 8.  
Topaz] A ston of a golden colour, as some say; others say, it is green, Plin. lib. 37. chap. 8. and others partly of a grey, or skye-colour: but it seemeth to be a ston of high price; especially the Topaz of Ethiopia, Job 28. 19. the operations of it are many, and rare: as Fr. Rueus sets them down in his second book of Gems, and Chap. 9.  
Carbuncle] A precious ston shining like lightning, or a glowing coal of fire: the word Baraketh, is derived of the word Barecke to lighten, Plin. lib. 37. c. 7. col. 253. Rueus ibidem chap. 18. p. 249. And Anselm: Boetius de Gem. l. 2. c. 8.  
V. 18. an emerald] A ston of most perfect green colour, most pleasant to the eye-sight, and profitable both to preserve it, and to recover it when it is weakened; as Pliny saith, lib. 37. c. 5. See Rueus lib. 2. of Gem. c. 4. p. 237.  
a sapphire] Is a precious ston of a light coloured purple, or of a bluish colour, like to that which is sometimes seen in the clear sky. Ibid. ch. 2. p. 233.  
a Diamond] Is a ston bright and white. like crystal; but in a more excellent degree, very hard, Ezek. 3. 9. Zach. 7. 12. Jer. 17. 1. though in those places the Hebrew word be not Jahalom, as here, but Shamir) so hard, that by blows the hammer and anvil receive more hurt from it, then it from them, Plin. not. hist. lib. 37. c. 10.  
V. 19. a Ligure] Or, Lyncure. A kind of Amber, Plin. 37. ch. 3. a gum hardened into a ston; which ston( in some places) is very precious and of excellent quality and operation: Rueus lib. 2. c. 18. 26. Some call it a Turkois, or Torcois, a ston of a pale green, inclining to sky colour, and of strange effects, Ibid. ch. 18. p. 256. Some take it for a Hyacinthus, or Jacinth, which is of a Purple or Violet colour.  
an Agate] Or, Achate. A blackish ston, most usually with white streaks upon it; and many of them have much variety of colours, Rueus lib. 2. c. 16. p. 255. Which though in some places it be common, is said to be of excellent virtue against many diseases: of this see Plin. lib. 37. c. 10.  
an Amethyst] A precious ston, of a pale Violet colour, Rueus lib. 2. ch. 11. p. 244. Of this see Plin. lib. 37. ch. 9.  
V. 20. beryl] Is a shining precious ston, whereof there are divers sorts; but the best is of a sea-water green colour, Plin. lib. 37. c. 5.  
the Onyx ston] Of that there be many sorts; some say six, some ten, some fourteen, some eighteen; it is hard to say which of them is here meant. Plin. lib. 37. c. 6. See Annot. on vers. 9.  
Jasper] Of which also there are many sorts of several colours, Rueus lib. 2. of Gem. ch. 1. p. 231. See also Plin. lib. 37. v. 8. 9. Many of these stones are mentioned, Revel. 21. 19, 20. and of them many make mystical significations; which wanting ground of Scripture, the building upon them, may prove no better then presumptuous fallacies. For though many things of the ceremonial Law served to shadow out heavenly things, Heb 8. 5. yet it is not safe to presume,( especially in the explanation of mysteries) above that which is written; nor to be too punctual in serving up sensible things to spiritual comformities; as some both ancient and latter authors have been, especially of the Popish party; nor too bold in bringing down Religious matters to natural allusions, as Josephus doth, Antiq. lib. 3. c. 8.  
V. 21. according to the twelve] It is probable from hence, and from vers. 10. that their names were set upon the twelve stones, according to the order of their births; and so Reuben had his name set upon the Sardius; Simeon upon the Tapaz: and so Benjamin the youngest, upon the Jasper name last. See the second Annot. on vers. 10.  
V. 29. bear the names] Aaron shall not enter into the holy place, in his own name only; but in the name of all the Tribes of Israel. See Annot. on vers. 12.  
breast-plate of judgement] See Annot. on vers. 15.  
upon his heart] This signified how near the Elect lay to the heart of their High-priest Christ Jesus: that is, how hearty he loved them, who partend with his own hearts blood for their sakes: and it is an admonition of the Pastors affectionate respect to his flock; as we see in the Apostles example, 1 Thes. 2. 8.  
for memorial] See Annot. on vers. 12.  
V. 30.* Urim and Thummim] signify light and perfection, according to their best derivation in the Hebrew Tongue; and they are put in the plural number, lights, and perfections; to note the plenty, as well as the excellency of divine graces. This was meant, as some conceive, of the splendour and perfection of the precious stones, of the breast-plate: which were of most clear and perfect beauty: but that is not all; for besides that, these words were engraven, or written upon some of the precious materials of the High-priests ornaments; neither made, nor placed by the inspired Artificers, but( as some learned Writers rather think, by the comparison of Exod. 39. 10. Levit. 8. 8.) made by God himself, and put by Moses into the Breastplate. It was called the Breast-plate of judgement, vers. 15. and the judgement of Urim, Num. 27. 21. because the Highpriest put it on when he consulted with God, and received from him clear and determinate answers in cases of doubt; which were sometimes made by audible voice; sometimes by secret inspiration; which when he had  told it to the people, the stones and letters in the Breast-plate( as is probably conceived, for there is nothing certain of it in the Scripture) might have an extraordinary brightness, appearing on them for assurance that the Priest had spoken with the Lord, and received resolution from him; as by the shining of Moses his face when he came from God, with the Tables of the Testimony in his hand, Exod. 34. 29, 30. it was manifest that he had from God, what he brought unto the people: and whereas David being to consult with the Lord, called for the Ephod, 1 Sam. 23. 9. the reason was, for that the Breast-plate was fastened to the Ephod, vers. 28. and the Ephod to the Breast-plate: so that if he had one, he had both, Exod. 39. 21. This oraculous consolation with the Breast-plate, that is, by the use of the Breast-plate, continued among the Jews until about, or somewhat above one hundred yeares before Christ, as some affirm; but it is generally, and more probably thought, that it lasted no longer then to the captivity of Babylon:( for which see Ezra 2. 63.) and after that time we find not, that the Jews had any use of that kind of revelation.  
* Levit. 8. 8. Ezr. 2. 63. Neh. 7. 65.  
V. 32. Habergeon] A coat of male, which is a defensive armor, made of Iron rings linked one within another, after the manner of net-worke.  
V. 34. A golden Bell and a Pomegranate] Which were flat and embroidered, and so mixed with the bells, that between two Pomegranates, there was placed one Bell; and between two bells, one Pomegranate. Joseph. Antiq. l. 3. c. 8. The Bell was for sound; and the Priests lips were to preserve knowledge, for the instruction of others, Mal. 2. 7. and he must not be mute, Esa. 65. 10. if he be, it is upon his utmost peril, vers. 33. And it must be a golden Bell; for that it is the most precious& purest of metals; such must his doctrine be, Prov. 3. 15. The Pomegranates being a sweet and savoury fruit, signify his life, and conversation, the fruit of his profession, of good relish and acceptation to good people. Some refer the Bell to Christs prophetic Office; and the Pomegranate, to the sweet savour of the Sacrifice of Christs Priestly Office; or of his personal perfections: or the graces he giveth to his Church. See Cant. 4. 3. Chap. 6, 7, 8.  
V. 36. a plate of pure gold] As some Hebrew Doctors say, it was in breadth the measure of two fingers, in length, reaching from one ear to another: Josephus thinks it was not a plain plate, but a crown of gold. Antiq. l. 3. c. 8. Which joined to the Mitre, might( as some conceive) signify, that Christ of whom the High-priest was a Type, was a true Melchisedec, that is, both a King and a Priest.  
* HOLINESSE TO THE LORD] Holinesse appertaineth to the Lord, and he is most holy, and nothing unholy may appear before him: therefore all, both Priests and people, must see to their service of him, that it be pure and holy, and such as may be pleasing to him, who is most perfectly holy, and who is honoured by the blessed Angels with multiplied acclamations of holinesse, Esa. 6. 3.  
* Chap. 39. 30. Psal. 93. 5. 1 Cor. 1. 30. Heb. 7. 26.  
V. 38. bear the iniquity] Their offering could not be so perfect, but some fault would be therein; which sin the High-priest, as a Type of Christ, did bear, and pacified God by making an atonement for them.  
* Levit. 10. 17. Num. 18. 1. Esa. 64. 6.  
shall hallow] That is, consecrate, or give up to God in their holy oblations.  
always] That is, as oft as he exerciseth his Priestly Office before the Lord.  
accepted before the Lord] The real holinesse of the Priest( answerable to the ceremonial; worn on his forehead) made him accepted for himself, and the people, when he ministered before the Lord.  
V. 39. the coat●] A white gown sleeved, and reaching gown-like unto the feet, which made loose was kept close to his body with a girdle, Levit. 8. 7.  
Mitre] A linen Mitre, a cover of the head; in what fashion it was made, is uncertain; yet conceived, it was fine linen wreathed up, as the now Turkish turbans are.  
of needlework] What a girdle this was, see Exod. 39. 29.  
for glory and for] See Annot. on vers. 2.  
V. 40. coats] Of linen; for woollen wearing was forbidden to the Priests, Ezek. 44. 17. These were Ephods, such as are mentioned, 1 Sam. 22. 18. which differed from that of the Highpriests, for that was embroidered, as these were not.  
V. 41. and consecrate them] Heb. fill their hands. That is, consecrate them, by giving them, or putting into their hands things to offer; and thereby admit them to their office, Exodus 29. 9.  
V. 42. to cover their nakedness] Heb. flesh of their nakedness. Exod. 20. 26.  
from the loins unto] Inclusively: that is, including and covering both the loins and thighs, lest if he should stumble, and fall, his nakedness should be seen to his shane.  
V. 43. that they bear not] For not hiding their nakedness.   

CHAP. XXIX.  
Vers. 1. WIthout blemish] Neither lame nor blind, or defective, or monstrous in any member, nor sick, nor sore. See Mal. 1. 13, 14.  
V. 2. Unleavened bread] See Annot. on Exod. 12. 8. Here be three sorts of unleavened bread, two of them are particularly name cakes and wafers, and by unleavened bread, in the first place is meant another sort, to wit, loaf bread, mentioned v. 23. called there in the Hebrew Chicar Lehem, that is, a mass of bread or great bread. By bread Christ might be signified, as Joh. 6. 55. and by it his sincerity, humility, and sweetness, as it was unleavened.  
V. 3. bring them] Present them in the first part of the Court, to be brought nearer to the Tabernacle, to be offered afterward  
in the basket] Which words in the basket, must be circled with a Parenthesis, because the Bullock, and the two rams could not be carried in a basket. See Annot. on Gen. 21. 14.  
V. 4. wash them] There is none, either person or calling, free from pollution, yet those who are designed to serve God in especial manner, must endeavour after especial purity: and when they fall short of what they should, and would be, they must look up to Christ, and admire and adore his perfect holinesse which needs no washing, and whose blood cleanseth the soul, as water the body washed in it.  
water] Taken out of the brazen laver, placed between the Tabernacle and the Altar, Exod. 30. 18.  
V. 5. garments] The linen breeches are not here mentioned, for those were privately put on, before these were to be put on openly at the door of the Tabernacle.  
V. 6. mitre] Levit. 8. 9. See Annot. on Chap. 28. 39.  
the holy crown] That was the golden plate forementioned, Chap. 28. 36. See Annot. on it, and Levit. 8. 9.  
V. 7.* oil] It heals, softens, and sweetens: and therefore betokens the graces of the holy Ghost, 1 Joh. 2. 27. which give soundness to the soul, softness to the heart, sweetness to the life and conversation, most agreeable to Priestly function. Of the making of this Holy ointment, see Chap. 30. 23. This powring out of this anointing oil, seems to be peculiar to the high Priest: for we find not the like prescription, or application to any of the inferior Priests, their hands were anointed, but not their heads, as the high Priests was; nor was this done in succession, to the inferior Priests;( though at first both Aaron and his sons were consecrated with ointment, Exod. 30. 30. Chap. 40. 14. Levit. 8. 30.) but only to the high Priests, who were admitted into their Office with this precious ointment.  
* Chap. 30. 25.  
V. 9. put the bonnets] Hebr. bind.  
a perpetual statute] To be successively continued in the time of Aaron, until Christ come in the flesh to effect what they foreshowed.  
consecrate] Heb. fill the hand of. See Annot. on Chap. 28. 41.  
V. 10. put their hands upon the head] As confessing their own guilt, and putting it upon the head of the sacrifice, offered first for their own sins, that they being accepted, might be the fitter to offer Sacrifices for the sins of the people: and it seems the party that brought a sacrifice,( though one of the people) was to lay his hand upon the head of his own oblation, Levit. 4. vers. 24. 29. which was done with confession of sins, Levit. 16. 21. and an implicit acknowledgement( at least) of the desert of death in themselves, though it were turned upon the beast: and thus was the sin laid upon the sacrifice, as a Type of Christ, Esa. 56. 6, 7. And it was the manner,( when sin was charged upon a guilty person) that the Witnesses laid their hands upon him, as well to testify their accusation of him, as to ston him, Deut. 17. 7. Now as the beast had no inherent guilt in him, but an imputed guilt laid upon him, so was it with Christ, Esa. 53. 6. Who was therefore typisied, or figured by a lamb without blemish, 1 Pet. 1. 19. 2 Cor. 5. 21. Joh. 1. 29.  
V. 11. thou shalt kill] That is, Moses,( for he was of the Tribe of Levi) being Aarons brother) and though we red not of any solemn or particular consecration of him to the Priesthood, yet he is numbered among the Priests, Psal. 99. 6. and( as a Priest) did both consecrate Aaron for the high Priesthood and offer sacrifice: yet the word Cohen, which here and elsewhere, most usually signifieth a Priest, or Sacrificer, is sometimes taken for a Prince or principal Officer. But though Moses exercised the Priests Office, in this consecration, yet when there was a standing Priesthood set up, it is like he left that service( if not altogether, yet for the most part) to those who were of the Priestly function.  
V. 12. horns] Of the brazen Altar, which was placed at the door of the Tabernacle, Levit. 4. 7. not on the horns of the golden Altar of sweet Incense, there also name; because hereby the brazen Altar was to be consecrated for future sacrifices: and because the Priests not yet competently consecrated they were as the people, at whose sin-offering the blood was sprinkled upon the horns of the brazen Altar, Levit. 4. 25.  
* Levit. 4. 7.& 18. 30.& Chap. 9. 9.  
V. 13. the caule] It seemeth by the Anatomy, and the Jewish Writers to be the midriff.  
* the fat that covereth] The burning of the fat, and inward parts,( which in all sacrifices were burned unto God) was to mind them of the mortification of their covered corruptions, signified by the fat, Psal. 119. 70. and by the charge of wickedness on their inward parts, Psal. 5. 9. And it might also signify the serving of God with the best, which is expressed by fatness, as Gen. 4. 4. Chap. 45. 18. Neh. 8. 10.  
V. 14.* without the host] Every sacrifice for sin was not thus offered, but that which was for the sin of the high Priest, and of many together with him, nor wholly burnt flesh, and skin, and doing as here is expressed. It was so to be offered, to signify an abomination due to the guilt of sin, which fell upon our Saviour for us, when( with extreme detestation) he was lead to execution, without the gate, that by taking the peoples unholiness upon himself, he might convey his holinesse upon them, Heb. 13. 12.  
* Levit. 4. 11.  
V. 16. sprinkle it] Which represented the sprinkling of Christs blood, and mans reconciliation to God thereby, 1 Pet. 1. 2.  
V. 18. a sweet savour] Vers. 25. Gen. 8. 21. Hebr. a savour of rest. Which causeth Gods wrath to rest, or cease, from all displeasure, and purpose of punishing his people. See Annot. on Gen. 8. 21. Besides this, there were other sorts of offerings, at the consecration of Aaroh, and his sons, wherewith they were entred into their Office, that they might( having these sacrifices first offered for themselves) be the fitter, to offer the like for others, afterwards.  
V. 19. the other ram] The former ram was called the burnt-offering, which was a sin-offering, without which none other offering was accepted, this the peace-offering, made for the prosperity of the Priesthood, both in respect of the Priests themselves, and the exercise of their Priestly function with reference unto the people. Such oblations were usually made, either for obtainment of some good thing desired, or for acknowledgement of some good already received.  
hands upon the head] Vers. 10.& 15. See Annot. on vers. 10.  
V. 20. ear &c.] The ear was to be sanctified, for holy hearing, and against the hearing of any corrupt communication, and the hand for working, and the foot for walking, that his conversation may be holy, and his person sanctified from head to foot: the whole body needed not to be so bloodied: so in baptism, there is no necessity of plunging the whole body in water, for the sprinkling of it, on the forehead, may suffice to signify the mystical meaning, intended by it, where by a sacramental Synecdoche( though but a part be sprinkled) the whole is washed and cleansed.  
V. 21. upon the Altar] The blood of the slain creature received in some vessel, was set upon the Altar, whence it was taken for ordinary sprinklings.  
of the anointing oil] The composition whereof is set down Chap. 30. 23.  
sprinkle it] Either the oil and blood severally, or mingled together.  
and upon his garments] This by Gods command was no pollution, and against Gods command, elegancy and curiosity is pollution, Exo. 20. 25. yet the sprinkling might be so ordered by God, that the drops might rather adorn then disgrace the garment.  
V. 22. a ram of consecration] Not an holocaust to be burned whole, in sacrifice to God, as the ram, vers. 18. but for consecration of the Priests, in their holy function.  
right shoulder] In other peace-offerings,( which were made for the people) that shoulder was a part of the Priests Fee, Levit. 7. 32. for his service, but here the oblation being made for the Priests themselves, they were to offer it up on their own behalf.  
V. 23. before the LORD] That is, before the Altar of burnt-offerings, where God was served by sacrifice, and where he accepted the sacrifices offered unto him.  
V. 24. wave them] That is, shake them to and fro, as some conceive from East to West, from North to South, signifying Gods universal presence all the world over. The word sometimes signifieth sifting with a sieve, Esa. 30. 28. which may note either the shaking of affliction, Esa. 10. 32. Or purging by affliction, as by sifting and shaking, the chaff is severed from the grain, Matth. 3. 12. Or, it may note the agitation and motion of the mind, which should not be idle, in the performance of Gods service, with this waving, or wavering the sacrifice, was also lifted up, v. 27. And thence it was called the ●eaveoffering, as well as the wave-offering, vers. 28. Levit. 7. 34. To raise the hearts of Priests and people upwards towards God. But some take this waving to be a casting of the portions, out of one hand into the other, and the heaving to be a throwing of them upward.  
V. 26. it shall be thy part] This is to be understood of other peace-offerings afterwards: for in this of the consecration of the Priests, both the shoulder, and the breast, as some hold, were to be offered up to God by fire as the fat, and v. 22. according to the first Annot. on that verse. Others take it, that the breast was reserved for Moses( who now did the Priests Office) because both breast and shoulder are allowed to the Priest, vers. 25, 26. of this Chapter, Levit. 7. 31, 32. and the breast only is specified, as his part in this verse.  
V. 28. it is an heave-offering] That is, lifted up to God,( as his right) and assigned by him, for a portion to his Ministers.  
statute for ever] See Annot. on Chap. 12. 14.  
V. 29. his sons] The eldest son of the high Priest,( when his father is dead) shall be high Priest in his stead, and shall have his fathers high Priests garments put upon him, and be anointed as he was: this was done by one of the inferior Priests, for there were no higher, the high Priests being dead, and none fitter to consecrate a Priest, then a Priest.  
V. 30. That son] Hebr. He of his sons.  
seven dayes when] That is, seven dayes before he come to do service in the Tabernacle, all which time he is not to attend within, but at the door of the Tabernacle day and night, Levit. 8. 35. That he may have the holinesse of the Sabbath for his complete consecration, and the whole week taken up in this holy preparation, might mind the Priest of perpetual holinesse, not only on the Sabbath, but all the dayes of the week, all the dayes of his life.  
V. 31. the ram of consecration] That is, the remainder after the oblation of the parts spoken of, vers. 22.  
in the holy place] In the Court before the Tabernacle where was the Altar, whence fire was to be taken to seeth it withall▪ there it was to be boiled, and there also to be eaten, Levit. 8. 31.  
V. 32. And Aaron and his sons] Levit. 8. 31.& 24. 9.& Matth. 12. 4.  
V. 33. eat these things] Which were reserved of the sacrifice, as part of the flesh, and part of the bread left in the basket, vers. 32.  
a stranger] That is, not onely he that is no Israelite; but no Israelite who is not of the seed of Aaron, although he be of the stock or lineage of Levi, for here was no offerer but the Priest; in other peace-offerings, the offerers who were not Priests, were partners with the Priests in portions of their oblations.  
because they are holy] Not the Levites in general, but the Priests, because they be hallowed, or offered to God by especial consecration to the Priesthood, as he that is a Levite and no more is not.  
V. 34. burn the remainder] That which could not be eaten by them that day, was not to be kept unto the morning; but to be presently burnt: that it might not be applied to any other use then God had appointed it, neither by way of contempt, nor of superstition: yet this was not an universal ordinance; for in some cases what remained of the sacrifice might be eaten the next day, Levit. 7. 16. this therefore of burning the remainder is especially meant of gratulatory oblations, such as was the paschal lamb, which was so used; for what remained uneaten, Exod. 2. 10.  
V. 35. seven dayes] Every day for so many dayes together, were the hands of the Priests to be anointed, a bullock to be offered on the Altar, and the Altar to be cleansed, and anointed.  
V. 36. cleanse the Altar] Chap. 30. vers. 28.& Chap. 40. 10.  
V. 37,* whatsoever toucheth the Altar] That is, Priests sacrifices, oblations, vessels, fire and all things that had relation to the Altar: but not simply every thing: this was a Type of the most perfect and operative holinesse of Christ, Heb. 9. 14. who is also called an Altar, Heb. 13. 10. 15. Whereby also was ordained, that none that is not consecrated for the service of the Altar, should touch the Altar.  
* Chap. 30. 29. Matth. 23. 19. Hag. 2. 13.  
V. 38. Now this is that] That is, the principal use for which the Altar is erected, is for the daily sacrifice.  
two lambs] Num. 28. 3.  
day by day continually] This answereth to necessity on our part, who always need remission of sins; and efficacy on Christs part, who daily communicates the grace of reconciliation to the souls of his people.  
V. 39. morning and at even] A pattern for double devotion every day.  
V. 40. a tenth deal] That is, an Omer. See Annot. on Exod. 16. 16.  
Hi● of oil] An Hin was a measure for moist things; as an Omer and Ephah for dry: and it contained about three quarts, and the fourth part here mentioned is a pint and an half. Some say, an Hin contained twelve logs, and a Log contained the quantity of six eggs of Palestine, which are bigger then ordinary; so that an Hin was as much as seventy two eggs put together.  
V. 41. at even] Heb. betwixt two evenings. See Annot. on Exod. 12. vers. 6.  
meat-offering] The drinke-offering, vers. 40. and the meatoffering in this vers. may admonish us of Gods bounty, as well as other oblations of his justice or mercy.  
V. 42.* ●● the door of] Where was the Altar of the burnt-offering, there God manifested his presence by the cloudy pillar which descended and stood at the door of the Tabernacle when God talked with Moses, Exod. 33. 9. though he did most manifest his especial presence in the most secret part of the Tabernacle, Exod. 30. 6. See Annot. on Exod. 35. 22.  
* Exod. 33. 9. Chap. 40. 29. 36. Levit. 16. 2.& 9. 13. 24.  
speak there unto thee] See Annot. on Chap. 30. vers. 6.  
V. 43. by my glory] Because of my glorious presence, whereby the Altar shall be declared holy; especially when fire shall descend from heaven upon the sacrifices, to consume them, as Levit. 9. 2●.  
V. 44. sanctify the Tabernacle] I will show( by evident tokens of my presence) that I have made choice of them, for holy services to myself.  
V. 45.* I will dwell among] God is every where, for he is excluded from no place, nor is he concluded in any place: yet is he present( in especial manner) with grace and favour, among his sanctified servants: first they are said to be sanctified, vers. 44. and then they shall be dignified, and defended by his especial presence, Deut. 23. 14. afforded among them.  
* Levit. 26. 12. 2 Cor. 6. 16.  
I will dwell] In my Tabernacle( which is my house, the place of mine especial presence) pitched among their Tents.  
their God] Theirs by especial covenant, and the manifold evidences of his favour towards them above all others.   

CHAP. XXX.  
Vers. 1. TO burn incense] Incense is made a type of prayer● both in the Old Testament, as Psal. 141. 2. and in the New, as Revel. 8. vers. 3. for incense is put up with fire, and prayers must be fervent in heart; incense is sweet, so are prayers, especially when they are presented upon the golden Censer of our Saviour, Revel. 8. 3.  
Shittim wood] See Annot. on Chap. 25. 5.  
V. 2. the horns] These were not for such an use as those of the greater Altar, to bind the sacrifice unto it, Psal. 118. 27. but for conformity with it, and for ornament.  
V. 3.* pure gold] God is worthy to be served with the best both for kind and degree; not onely with gold the best of metal, but with the purest and most precious of that kind; that is, such as is pure without a counterfeit appearance, and pure without mixture of any other matter of meaner price: so for the holy oil he requires pure myrrh, vers. 23. and p●re Frankincense, vers. 34.  
* Chap. 25. 11. Num. 4. 11. Rev. 8. 3.  
the top] Heb. the roof or covering: which was made gratewise: or like a net, in such sort that the ashes of the Frankincense, or of other ingredients put into the perfume, might pass through the Altar to the ground.  
a crown of gold] That is, a golden plate or border compassing the Altar round about like battlements, as that about the ark, Exod. 25. 11.  
V. put it before the vail]( Which divided the sanctuary from the holy of holies) that is, in the Sanctuary, and not in the holiest of all; before the vail, not within it; for into the holiest of all, the High-priest was to enter but once a year, Heb. 9. 7. but Incense was to be offered twice a day, morning and evening, vers. 7. and 2 Chron. 13. 11.  
before the Mercy-seat] The Altar of Incense was not placed in the holy of holies where the Mercy-seat stood, for thither came onely the High-priest, and but once a year; but in the place next unto it,( called the holy place, and separated from it onely by a vail) into which inferior Priests went daily to burn Incense, Luk. 1. 8, 9. yet was this Altar of Incense set so near the vail, that it was also near the Mercy-seat which was placed close to the vail on the other side.  
ark of the testimony] So it was called, because of the Law laid up in it, which was the testimony of Gods will, and the peoples duties; and of the Covenant made betwixt God and them at the giving of the Law.  
where I will meet with thee] That is, before the vail on the out-side; that is, next to the Sanctuary, or holy place: whereby, and by Chap. 29. 42. it appeareth, that God did afford his presence, and reveal his will, not onely to the High-priests, in tho holy of holies,( into which he was to enter but once a year) but else-where and at other times, as there was occasion.  
V. 7. Aaron shall burn] Not as an High-priest; for this was the office of an inferior Priest, Luk. 1. 9. to which Aaron might in humility descend; but the inferior Priests might not presumptuously ascend to the execution of his peculiar office.  
sweet Incense] Heb. incense of spices. By the Sacrifices, Christ is presented as a satisfier for mans sins; by Incense, he is figured as an intercessor for sinners, by mediation presented to God on their behalf.  
dresseth] Heb. maketh well.  
V. 8. at even] Heb. between two evens. Of which, see the exposition on Exod. 12. vers. 6. for they did not burn daylight, as Papists generally do; and if they did burn always, as it is said, Exod. 27. 20. it was because the Tabernacle wanted windows to let in light: with this service of dressing and kindling lights, were two other daily services of the Priests, to wit, the offering of Incense, and of the daily sacrifice.  
V. 9. no strange incense] Otherwise made, then according to the composition afterward prescribed, vers. 34, 35, 36.  
V. 10. once a year] The Altar of Incense was once a year, and that once the tenth day of the seventh month( viz. on the day of expiation, Numb. 29. 7. when the Priest went into the Sanctum Sanctorum,) to be solemnly hallowed, and purged, because of some error, or fault, at least ceremonial, which might be committed in reference to it, and administration about it.  
throughout your] That is, in the succession of future times, until Christ the substance of these ceremonial shadows do appear.  
V. 12. Their number] Heb. them that are to be numbered.  
give a ransom] Or, redemption: by way of acknowledgement that his life is forfeited to God by sins, which is in Gods power to take away at his pleasure; and that man holds it of mere courtesy from him. This is held by some to be a figure of the redemption of the soul by Christ, 1 Tit. 2. 6. And for want of this ransom at the summing or numbering of the people( in Davids time) it is thought by Josephus, Antiq. lib. 7. cap. 10. that he was cut short of his number threescore and ten thousand, 2 Sam. 24. forgetting the commandement of Moses, in this behalf, which was to be paid partly as a tribute, whereby the Divine sovereignty is acknowledged; and partly for building of the Tabernacle; which tribute might either continue for the repair and charge of the Tabernacle, or if intermitted, be renewed again as occasion did require. See 2 Chron. 24. 6.  
for his soul] That is, for his life.  
that there be no plague] That is, that by failing of so easy price for so great cause upon Gods command he be not provoked to plague the people.  
V. 13. half a shekel] Neh. 10. 32. The rate is the third part of a sh●kell, but here is required more, because the work is extraordinary.  
half a shekel of silver] That is, about fifteen pence, making the proportion according to our coin. See Annot. on Gen. 23. 16. The shekel of gold was of the same weight; but of far greater value, according to the pre-eminence of the one metal above the other. See after of the gerah, vers. 13.  
V. 13. after the shekel of the sanctuary] That is( as some take it) double to the common shekel; but it is more likely to be exactly so much, according to the Standard kept in the Sanctuary, a full shekel no less then the just weight of it. See Ezek. 45. vers. 10, 11, 12.  
Gerah] What that is, is easily known by the shekel; for it is the twentieth part of it; that is, a three halfepence: so that the shekel is two shillings six pence.  
offering to the Lord] For the maintenance of the Tabernacle, and his servants and services in it.  
V. 14. from twenty yeares old] Because such were fit for employment, both for war and peace, and commonly able( out of their gettings) to pay that proportion: neither women nor children came into the reckoning, because they were sorted to their parents, if in their minority; and the women accounted with their husbands, if they were married.  
V. 15. the rich] The rich and poor in this particular are both of one price, because in spiritual things they are equal; and therefore their fare was alike at the paschal Supper; as under the Gospel, he that at home hath most variety of dishes, hath but the same proportion of Bread and Wine with the poorest in the Supper of the Lord; for their souls are equal, and the price paid for their ransom equal; and therefore was one rate appointed to both, that the rich might be the less disposed to despise the poor; and that the number of the people might be kept in memory, by the sum of money contributed by them: this contribution was annual, as some jewish Histories show; but others conceive, it was but occasional, as there was cause to call the people unto it.  
V. 16. for the service] Which( in regard of the fabric, furniture of the Sanctuary, and the Priests and Levites maintenance who were to administer in it) was very costly.  
memorial unto] That the people may be admonished of the Lords favour, in the remembrance of them; and of his readiness to use all beneficence to them, if they continue in obedience to him.  
V. 18 Laver] This Laver of brass was placed betwixt the Sanctuary, and the Altar of burnt-sacrifice; that the Priests might wash themselves with more privacy.  
V. 19. shall wash] When they went into the Tent of the Congregation, and when they came near unto the Altar they washed, Exod. 40. 32. Signifying that he that cometh unto God, must be washed from all sin and corruption, Esa. 52. 11. Heb. 10. 22. Psal. 26. 6. And in the same Laver, were the Priests to wash the parts of the sacrifice before they were burned, because they were Types of the most clean and cleansing sacrifice Christ Jesus.  
thereat] He saith not, therein; for they washed with the water which flowed out at the cock or pipe of the Laver as at a cistern.  
and feet] Hence some collect, that the Priests were barefoot, when they ministered in the Tabernacle, and because( being the place of Gods peculiar presence) it was holy ground. See Exod. 3. 5.  
V. 20. that they die not] To disobey God, though but in outward ceremonies, deserveth death. See Exod. 12. 15.& v. 33. of this Chap.& vers. 38.  
V. 21. a Statute for ever] See Annot. on Chap. 12. 14.  
V. 23. principal spices] For the composition of the holy ointment.  
pure myrrh] Hebr. myrrh of liberty. That droppeth freely, that is the best which droppeth first most freely, for that is the purest and freest from dregs. myrrh is a sweet gum, that issueth out of the myrrh three, the fatter and moister part, and was used for the composition of this ointment, highly praised and preferred before others, and none before it; thence is it so often mentioned( in the Song of Solomon) as a figure of the fragrant graces, and sweet and mutual acceptance betwixt Christ and his Church.  
Cinnamon] A sweet bark of a plant growing in Ethiopia, a low plant growing not above five cubits high, above the ground.  
Calamus] A kind of reed, used in powders and adours, it is very sweet, and giveth a very pleasant sent afar off; it groweth in Arabia, India, and Syria, Plin. hist. lib. 20. cap. 22. See also Theophrast. hist. of plants, lib. 9. cap. 7.& Dioscorid. lib. 1. cap. 17.  
V. 24. Cassia] Another kind of Reed, or Cane, and very sweet also, as the former, called also a Canell, it is a shrub growing to the height of three cubits, and of three colours: for when it cometh up first,( for a foot from the root) it is white, then half a foot higher it waxeth read, but as it riseth further, it is blackish, and this part is held the best, and so the next to it is a degree lower, but the white is of no regard, and therefore they never cut the twigs or branches near the root: the newest and freshest Cassia is best and of most delicate smell, Plin. hist. lib. 12. cap. 19.  
him] See Annot. on Chap. 29. 24.  
V. 26. the Tabernacle] That is, all things which appertain unto the Tabernacle. Thereby to set them apart for Gods service.  
V. 29. that they may* be most ●oly] This expression in propriety of speech belongeth to the holy of holies, and to the most holy things there placed; yet to keep off all from contempt of them, or profane usurpation upon them, they are all sometimes called most holy; because appropriated to the most holy service of the most holy God.  
* Vers. 36.  
whatsoever toucheth] As some think, the word( whatsoever) is not to be taken really, but personally, for whosoever; and so the meaning is, that none but a consecrated person must touch the holy things of the Tabernacle: not that whosoever, or whatsoever touched them became thereby presently hallowed, for it was a capital presumption in Uzzah to touch the ark, and he dyed for it, 2 Sam. 6. 6. And the Prophet Haggai sheweth, that there may be a touching of unholy things by things holy, which yet may remain as unholy as before, Haggai 2. 12. Therefore the proposition must be limited to the matter in hand; that is, to the service of the Sanctuary: and so whatsoever is brought thither as an oblation, if it touch any of the hallowed things of the Tabernacle, being brought to be applied to the service of God, it becometh so appropriate thereto, that it cannot be employed otherwise without profanation.  
V. 31. unto me] In the Hebrew tongue the words[ unto me] are oft-times redundant, that is, so used, that the sense is sufficient and perfect without them; as if it were said, it shall be holy; which may be meant with respect to the people, who were to account it an holy ointment, so as neither in the making nor application of it to profane it. Or, it might be said to be holy unto God, because it was ordained by God, with especial reference to his service in the Sanctuary.  
V. 32. upon mans flesh] This holy ointment was not to be applied to any profane or civill use by any, but to be appropriate to the sons of Aaron; and( as some think) to the high Priestly onely, from Levit. 21. 10. And though Kings were anointed also, 1 Kings 19. 15, 16. yet it might be with other oil and not with this; and albeit Zadok the High-priest anointed Salomon, 1 King. 1. 39. yet might he use ointment of another kind from this of the High-priests; or if he used this, as it is probable he did, that was done by especial appointment of God, as an exception from his general rule; and the exception is, as some make it, that this holy ointment was to be used only, when there was a King chosen of a new stock or race, or upon some notable alteration in the succession; for which they quote, Psal. 89. 20. concerning Davids anointing, and 1 King. 1. 39. concerning Salomons.  
V. 33. any like unto it] The Lord requires piety with propriety, without counterfeiting or community. See Ezek. 44. 2.  
upon a stranger] See Annot. on Chap. 29. 33.  
V. 34. Stacte] The word in the original signifieth a drop, some take it for balm: Plinie saith, it is the pure drop, or sweat of the Myrtle three, Plin. lib. 12. cap. 15. It is generally conceived to be a sweet gum hard enough to be beaten into powder, for so the making of the perfume required, vers. 36.  
Onycha] As most agree, is a sweet kind of shell, white, like unto a mans nail, found in the Indian Lakes, where shellfishes feed of Spikenard. Of this Onycha, see Diascorid. lib. 2. cap. 8.  
Galbanum] A Syrian gum, as Diascorid. faith, lib. 3. cap. 81. This Galbanum which is now in use with us, and frequent in Apothecaries shops, is a thing of no good or sweet sent, and like of that kind, which as Plinie writeth, by the strength, rather then the sweetness of it, recovereth them that are cast down by the falling sickness, swoonings, or trances, Plin. lib. 14▪ cap. 5. It groweth much in the Mountain Amanus in Syria, lib. 12. 25. This was of another kind, or might be so tempered with the other ingredients, as to make a pleasing perfume of it.  
pure] That is, without dregs, or any corrupt adherence of any other thing.  
V. 35. holy] Prescribed by God, and to be applied by the Priests to an holy use; it is for incense, and perfume to be sent up to God in the Sanctuary.  
V. 36. where I will meet] See Annot. on vers. 6.  
V. 37. unto thee] That is, thou shalt so both esteem it, and apply it.  
holy for the LORD] Only dedicate to the use of the Lords Tabernacle.  
V. 38. cut off] If he offend in contempt of the Lords holy Ordinance, his cutting off may be by Divine Judgement, a cutting off by a doubled death both of the body, and soul, if repentance prevent not. See Annot. on vers. 20.   

CHAP. XXXI.  
Vers. 2. CAlled by name: Bezaleel] The Israelites in Egypt were not bread and brought up in any ingenuous Arts, but in base drudgery, like slaves; they were therefore much unfit to take in hand so curious a piece of work as the Tabernacle, and the appurtenances to it. But that defect is recompensed with great advantage, by Divine inspiration, whereby Bezaleel and Aholiab were endowed with wisdom, to device and act with dexterity to make most curious works.  
of Hur] This Hur it is like was the same who is mentioned, Chap. 17. 14.& 24. 14. the son of Caleb, the son of Hezron, 1 Chron. 2. 18. There was another Caleb, the son of Jephunneh, who with Joshua, was one of the faithful searchers and reporters of the Land of Canaan; and encouraged the people to attempt the Conquest of it; when the other Spies had discouraged them with report of terrible untruths, both concerning the Land itself, and the inhabitants, Numb. 14. 6, 7.  
V. 3. Spirit of God] God speaks of himself, both in the first and third Person, and it is as if he had said, with my Spirit.  
workmanship] Not only that knowledge which is Divine is from God, but that which is human, even the skill of Husbandry also, Isa. 28. 26. And though handicrafts be acquired by natural understanding, and voluntary industry, yet they may be infused by God, and improved by him to a miraculous proficiency, and therefore Gods blessing in such things is to be entreated before-hand, and thankfully acknowledged afterwards.  
V. 6.* wise hearted] Such as had endowments in an inferior degree to those of Bezaleel and Aholiab,( who were to these Master-workmen) to be their ministerial Assistants.  
* Chap. 35. 10.& Chap. 36. 1.  
V. 7. furniture] Hebr. vessels.  
V. 8. pure Candlesticks] Made of pure gold, beaten out of one piece, and curiously kept by the care of the Priests.  
V. 10. and the clothes] The sons of Cohath were to carry the holy Utensils, or furniture of the Tabernacle, when it was removed, but they might not touch them upon pain of death, until Aaron and his sons had covered them with clothes made for that purpose, Numb. 4. 12. 15.  
V. 13. Verily my Sabbaths] Or, notwithstanding; as the Geneva hath it: or, nverthelesse, as others red. Though these works may appertain to the solemnity of my service, and I would not have them put off, yet I will not require such hast in them, as to suffer my Sabbaths to be violated for them.  
for it is a sign] Because by the solemn observation of the Sabbath, as hallowed and sanctified by God for an holy and thankful memorial of the creation; they professed themselves Gods people in especial manner, though the reason were general, and concerned all men, as much as them, and God in calling them to an holy communion with him in the celebration of the Sabbath;( whereby as they glorify him, so he sanctifieth them;) it will not follow, as some thence infer, that the Sabbath is a mutable ceremony, because it is called a sign; for so is the Rain-bow, which yet shall last to the worlds end, as a sign or token of Gods Covenant, not to destroy the world as he did before; nor is it now abolished, because it was made with the Jews in the Old Testament: for the reason reacheth also unto Christians, for he is the Lord that sanctifieth them, as well as the Jews, and we are to remember his creation of the world and rest as much as they, which he urgeth, vers. 17. And if it be taken for a distinctive sign, so is the holy observation of the Sabbath unto Christians, whereby they are manifestly discerned from the profane, who for the most part are careless of the Sabbath.  
that doth sanctify you] That is consecrate you unto myself, for my holy service and worship, and give you grace to hallow my Sabbaths, and to walk in holinesse of life, for example and imitation unto others.  
V. 14. keep the Sabbath] God repeateth this. God so presseth the observation of the Sabbath, in this Chapter and elsewhere( as Exod. 20. 8. Deut. 5. 12. Isa. 58. 13, 14. Jer. 17. 21, 22. Ezek. 20. 12.) because the Sabbath is to the rest of the commandements,( as the border about Mount Sinai) to preserve them from violation; for whosoever maketh a conscience to keep the Sabbath, will make a conscience of the rest: and accordingly on the contrary, mens breaking out into manifold transgressions of the Law are called and complained of by the name of violation or profanation of the Sabbath, vers. 14. which sometimes was punished with death by the Magistrate, Numb. 15. or( if the Magistrate neglect his duty) by Divine Justice.  
V. 16. perpetual Covenant] For the work of creation must be kept in mind by an holy memorial, even to the worlds dissolution, and in every age, God must have an holy tribute of time for his solemn service, and that in the proportion of one to six: and this is of great use, not only for Gods glory, but for mans salvation.  
V. 17.* in six dayes.]* Gen. 31. and Chap. 2. 2.  
restend] From creating any more kinds of creatures; but for individual souls he createth them still, and in works of preservation his providence still worketh, Joh. 5. 17.  
refreshed] Not that God was weary by his work, though in a figurative sense he sometimes assumes a weariness unto himself, as Esa. 43. 24. but that we might be more apprehensive of his rest, for our imitation, the phrase is fitted to our condition▪ as many others of like kind, and in the next verse, God is said to have a finger, whereas indeed, he is a spirit, and hath neither human parts nor passions. See Annot. on Gen. 6. 6.& Annot. 2. on the 18. verse of this Chapter.  
V. 18. Testimony] The Tables of the Law, whereby he declared his will to his people. See Annot. on Exod. 16. 34.  
* tables of ston]* Deut. 9. 10. They were made in probability like the cover of a book, to open and shut: and on the one side were engraven the four Commandements, containing mans duty to God( commonly called the first Table.) And in the other the six Commandements of mans duty to his neighbour, called also commonly the second Table: the Tables were of ston, betokening the hardness of mans heart, whither from the original, they were to be transcribed, to make impression in such hard matter, as would require a pen of iron, Job 19. 24. and withall to note the durableness of that Law, which was therein engraven. And it is like also the first Tables were Gods own work, both for matter and form: for the stony Tables were of his making, and the words in them of his own engraving. Chap. 32. vers. 16. Deut. 4. vers. 13.& 9. 10. And when Moses in a pang of zealous indignation against the peoples Idolatry had thrown them down and broken them, Chap. 32. vers. 19. he was commanded after that to make up the breach, by hewing two Tables of ston like unto the first; yet the Lord himself was the Scribe: he made the Writing as at the first, and graved on the Tables the same words, Exod. 34. 1. Deut. 10. 1. But it seemeth, Exod. 34. 27. that Moses wrote, for there the Lord saith unto him: writ thou th●se words: for after the tenor of these words, I have made a Covenant with thee, and with Israel. And in the next v●rse, the words are: And he was there with the LORD( forty dayes, and forty nights: he did neither eat bread, nor drink water:) and he wrote upon the Tables the words of the Covenant, the ten Commandements. Answer. First, it is plain( by sundry fore-cited places) that the Lord( and not Moses) wrote on the Tables, both those of the first and second making. Secondly, for this place( it being somewhat obscure) it is to be expounded by such as are clear, even those fore-cited, and so taking that clause of Moses his fasting by way of parenthesis, the word[ He] may be referred to the Lord, not to Moses. Thirdly, for Moses his writing, it is not to be limited to the ten Commandements, on the Tables of ston; but to be extended to the whole Law, whereof he was to have a written Copy, for the better information both of the Priests and people, Deut. 4. 14. For those Tables of ston, were laid up in the ark, by Gods especial appointment, Deut. 10. 2. And the ark was in the Holy of Holies; where neither the inferior Priests, nor the people might come: therefore it was necessary there should be written Copies for more general instruction, and that it was so, is plain by the 17. of Deuteronomy, where the King is commanded to writ him a copy of the Law in a book out of that which is before the Priests, and Levites. Deut. 17. 18. The Priests and Levites then had a Copy, and that Copy was according to the writing by God commanded to Moses, Exod. 34. 27.  
finger of God] That is, by the power, or Spirit of God, as appeareth by Matth. 12. 28. Luk. 11. 20. compared: for( in a literal sense) God hath neither finger, nor hand, nor flesh, nor blood, as we have: for he is a pure Spirit, without any parts or composition at all. But the Holy Ghost in such expressions ascribing unto God a finger and other parts; as also anger, and hate, and repentance, refreshing, and other human affections, and passions, therein cometh down to mans carnal capacity, for his better instruction; which otherwise would not be apprehensive enough of what he would have imparted to man▪ which( for this particular) is that this writing was made without any human ministry, and by an operation merely divine.   

CHAP. XXXII.  
Vers. 1. DElayed to come down] Staying with God in the Mount forty dayes, and forty nights, Chap. 34.  
vers. 28.  
unto Aaron] Or, against Aaron.  
* Up, make us] Their speech is as absurd as impious; for how could they be Gods, that were of mans making? how comparable to that God, who( by the ministry of Moses) had miraculously brought them out of the house of bondage? if they had not lived too long among gross Idolaters, and learned, and liked somewhat of their Idolatrous Discipline, they could never have been so gross in their understandings, so ungrateful to God and Moses, as to take this occasion to renounce them both; especially Moses remaining in that Mount, from whence they had heard the Law against Idolatry, as well as against other sins, so dreadfully set forth, Exod. 19. 16.& Chap. 20. 18, 19. but this sheweth mans proneness to Idolatry, and the great danger in conversing with Idolaters.  
* Act. 7. vers. 40.  
gods] Gods for God, for one being made they desired no more; whereby they meant some visible representation of God to be carried before them; for it is too mad a conceit, to think that the figure of a calf was that God, which brought them out of the Land of Egypt; yet such a madness might be a part of Gods curse upon some of them, for such a sin as we find, Job 24. 13. viz. rebelling against the light, whereby they might become vain in their imaginations, having their foolish heart darkened, Rom. 1. 22. and professing themselves to be wise, they might not onely become foolish( as the Apostle saith in the next verse) but mere mad men: for to such Idolaters as these belongeth that of the Prophet, they are mad upon their idols, Jer. 50. 38.  
go before us] They had the pillar of the cloud, but because Moses being in the Mount it stood still, they would have a stirring God that might presently led them onward whither they would go.  
as for this Moses] After so many miracles wrought by the ministry of Moses, they spake of him thus, with contempt, whom( on this side Idolatry) they could not reverence too much.  
what is become of] How necessary is it that such as have the charge of the people, should attend on their charge: when upon a little absence, the people take occasion to commit so great a sin? yet he had warrant for his absence, though that were no warrant for so gross a wickedness.  
V. 2. the golden earings] Aaron had some cause to hope that they did not so dote upon an Idol as to buy it at so dear a price, as their precious jewels, to mar them for the making of it.  
V. 3.* break off the golden] If he thought so well of them, it was more of his charity then of their goodness, for they gave many both ear and eye-witnesses, of their witless fancies, and wicked wils, to set up Idolatry what ever it cost them; wherein they shewed not onely their fondness to the Idol, but their ungratitude to God; for by his favour they were furnished with those jewels, Exod. 3. 21, 22. which now they turn to his great dishonour.  
* Ezek. 16. 17.  
V. 4. melted calf] The Egyptians were great Merchants of Idolatry, from whom the Israelites retailed in that ungodly trade▪ for they set up a calf, while the Egyptians worshipped Kine and Oxen. It is not unlike but there passed more words betwixt Aaron and the people before it came to the making of this idol; and that they themselves made choice of i●,( though we find it not expressed) else Aaron( doubtless) would rather have set before them a Cherub, or Cherubims rather then a calf, though some Papists, as Franciscus Moncaeus fond saith, the figure of the Cherubims was after the figure of a calf.  
these be thy Gods] It was but one, and so it is name, Neh. 9. 18. yet called Gods,( in the plural Number) as God himself is sometimes pleased, to be called( though he be but one) as Gen. 20. 13.& 35. 7. especially, Josh. 24. 19. where it is said, he is an holy God: the words for God and holy, are both of the plural number.  
which brought thee] By this it appeareth that some of them( at least) did mean to worship the true God in this false manner, though the grosser sort( like the blind Egyptians) might haply commit downright Idolatry to this senseless idol.  
V. 5. when Aaron saw] When Aaron saw their mindes were so madly set upon this Idol; he fearing their fury went on according to their wilful wickedness; vers. 22. built an Altar. &c.  
an Altar] If the calf betoken a God, it must have an Altar for sacrifice, and a set time for solemn service.  
to morrow] Sooner it could not be, with warning to the people before-hand: this hast was from their furious zeal, else it is like, Aaron would have used delays, that Moses might have come to prevent further mischief.  
to the Lord] Or, for the Lord. The people used the word Elohim, when they called upon Aaron to make them Gods, vers. 1.( which is applied not onely to God, but to others besides him) but Aaron useth the Name Jehovah,( which is peculiar to the true God) it may be to divert them from the work of mans hands, to the maker of man, God himself.  
V. 6.* sa●e down to eat] Making a feast as part of the peaceofferings, offered up to the brutish Idol by sottish Idolaters.  
* 1 Cor. 10. 7.  
rose up to play] Making merry by singing, vers. 18. and by dancing, vers. 19.  
V. 7.* Get thee down]* Deut. 9. 12.  
thy people] Thine now, rather then mine, since they have so presumptuously and impiously sinned against me: yet they were Moses people, as their Successors were queen Esthers people, Esther 7. 4. by cognation with him, and subordination to him: so by this appropriation he is put in mind to make hast to them, Deut. 9. 12. and to do his best to make them apprehensive of their high contempt of God, and penitent for it.  
V. 8. turned aside quickly] For it was not long before this that they promised their obedience to all Gods commands; among which one was against worshipping of Images. See Exod. 19. 8.& Chap. 24. 7. whereby we see what necessity we have to pray earnestly to God, to keep us in his true obedience, and to sand us good guides to that purpose.  
V. 9.* I have seen]* Deut. 9. 13.  
V. 10. Let me alone] God sheweth that the prayers of the Godly stay his punishment; not by the prevailing of human force above divine; but by condescending of divine grace to the desires of the godly.  
* Gen. 32. 26. Deut. 9. 14.  
* a great nation] That is, a multiplied off-spring shall descend from thy loins: for though God destroy a multitude of wicked persons, he can raise out of one surviving Saint a Nation and Church unto himself; yea of stones, children unto Abraham, Matth. 3. 9.  
* Deut. 9. 14.  
V. 11.* Moses besought]* Psal. 106. 23.  
why doth thy wrath] Moses knew cause enough why God should be wrath with them, but he useth the form of a question, to put an emphasis upon his Petition; for so it is in effect, whatsoever be the form: such pathetical enforcements are used sometimes by the godly, as Gen. 18. vers. 23, 24, 25. sometimes by the wicked, as Matth. 8. 29. compared with Luk. 8. 28.  
the Lord] Heb. the face of the Lord.  
V. 12.* Wherefore should]* Num. 14. 13.  
* repent]* Vers. 14. See Annot. on Gen. 6. 6.  
V. 13.* Remember Abraham]* That is, thy promise made to Abraham, Deut. 9. 27.  
V. 14. repented him] That is, without any change of his will, he sheweth a will to change his commination of ruin of the people, to a gracious acceptation of Moses his prayer; as men when they repent, make a change of their words, and actions: this sheweth how much a whole Nation may be beholding to one of Gods favourites; and how much they are bound to make much of such.  
V. 15. on both their sides] The Tables( though of ston) were no bigger or heavier then Moses could carry in his hands, and the Commandements were graved( as some conceive) on the inside only, others think they were on both sides, so that each part( both being like a pair of Tables) had( as it is probable) their part of the Law written twice over, that is, the first Table had the four first Commandements written on each side, and the second Table had the six last written twice over; once on the one side, and again on the other( like that book of woes, Ezek. 2. 10.) in as large and faire a Character to be red, as the space would bear.  
V. 16. the writing of God] Gods interest in these Tables is often mentioned, to note how far he was pleased to be employed, and engaged in the Covenant with the people; which aggravates their sin who broke the Covenant; especially, by such a wilful and witless Idolatry as that of the golden calf, which is as if the wife of a most wise and glorious King should prostitute herself to some base worthless fellow and despicable varlet.  
V. 17. a noise of war] By this it is evident, that Joshua was neither a party in this Idolatrous conspiracy, nor privy to the information that Moses had in the Mount; while this mischief was put in practise, he was absent from the people as Moses was, but not present with God in such nearness as he, nor admitted within the cloud, where Moses had a more immediate communion with God.  
V. 19. the calf] That is, the Image of the calf, for the sign is often used for the thing signified. See Annot. on Gen. 41. 26.  
and broke them] Wherein some wholly defend the act as being by Gods instinct, to signify the breach of Covenant betwixt him and the people, and it may be so, because he reports it as an act rather of deliberation, then of passion, Deut. 9. 16, 17. and because he is no where condemned for it, as for a fault, and is commended for the meekest man that was upon the face of the earth, Numb. 12. 3. yet as( when his spirit was provoked) he spake unadvisedly with his lips, Psal. 106. 33. so being transported with zeal,( though for Gods glory) he might do unadvisedly with his hands, and so he may be an example of mans imperfect sanctity, which hath a mixture of Divine grace, and human weakness even in the best.  
V. 20. ground it to powder] Gold may be Art( as some have said upon their own experience) be turned into powder: howsoever the fashion being marred by melting, and made a gross lump, it was not uneasy to file or grace, or grinned it to powder: or being melted it might run thin and become more brittle,& so made the easier to be turned into dust, as Deu. 9. 21.  
strewed it upon the water] Which came from Mount Sinai, and ran by the Camps of the Israelites: whether he strewed it upon the water all at once, or( by parts) gave to each a several portion, is not here set down, but Deut. 9. 21. it is plain that he cast the dust of it into the brook.  
made the children of Israel drink of it] It is not said drink of the Idol, for the words[ of it] are in the translation, not in the Hebrew; so the drinking may be meant of the water, not of the metal, whereof the idol was made, whereby they might be admonished of the baseness, and weakness of their Idolatry: since the water, though weak, had overcome, and overwhelmed their upstart idol, and they could devour the water. This was a liquid and clear proof, how foolish the people were in making of such a God, as could not defend himself from fire, nor file, nor water, and which by taking it( in a draft) might come forth as an excrement, whereby they might have it in more detestation, and contempt: and though the people were stiffnecked, vers. 9. yet the Lord doubtless cast a terror upon them, and so over-awed them by Moses, who had over-awed Aaron before, that they durst not resist, or refuse what Moses offered: as when the Levites set upon the rest of the people, and made a great slaughter among them, vers. 27, 28.( though they were many for one) for they were numbered up to six hundred thousand fighting men.  
V. 21. what did] See Annot. on Gen. 20. 9.  
V. 22.* set on mischief] With such an heavy violence that I being but one, against so many, could make no resistance, with success to the cause, or safety to my person.  
* Psal. 36. 4. Pro. 4. 16.  
V. 24. there came out this calf] Aaron casting the jewels into the fire might easily mar them, but without more ado then so he could no● make a Calf out of them: but that was done( say some Jewish Writers) by Art magic, which might be besides the intention of Aaron: but the Text is plain, vers. 4. that Aaron was faulty, in giving form to that matter, both by casting it, or causing it, or at least permitting it to be cast into a mould, and to be polished afterward, with a graving tool; though being not a little daunted with the zealous and courageous indignation of Moses, he was afraid to aclowledge his offence to the full: and therefore( by way of extenuation) he telleth Moses, he cast the materials into the fire, and that out of it came the calf; as if it had been a matter rather of chance, then of choice: which was so far, not onely from truth, but from probability also, that if extremity of passion had not eclipsed his reason, he would rather have freely confessed his fault, then have pleaded for himself, by such a frivolous excuse; in which as in the precedent act, we may perceive that the worthiest and most high Priest( that is but a man) may err both in his own practise, and his proposals to the people in general.  
V. 25.* naked] As without arms being now out of Gods protection, who before was to them as complete armor; but now they were as naked, and unarmed men among their enemies, as this verse sheweth: or their iniquity was discovered as the deformity of a naked man, who wanteth clothes to cover it; their sin being known to their open shane, Micah 1. 11. or they were naked, as stripped of the chief ornament of their souls, that is, innocency, as of the ornament of their bodies, their ear-rings; and naked as now laid bare for the lash of divine judgement.  
* Gen. 42. 9. 2 Chron. 28. 19.  
shane] Idolatry is a sin that causeth shane, which is strongly signified by the Hebrew phrase, calling Idols by the name of dung, which should make us renounce them, with extreme contempt and detestation. See Deut. 7. 25, 26.  
V. 26. Who is on the Lords side] By this he meaneth to distinguish those who were not guilty of the Idolatry, from those that were:( for all were not partakers of that abominable sin, 1 Cor. 10. 7. and of those that were, all were not guilty in the same degree) that they might neither be slain, which were innocent, nor that any such should side with, or assist the guilty against the execution intended, but rather separate from them.  
all the sons of] It is probable that Aaron( the High-priest) being a son of Levi, had other Levites to join with him in setting up the golden calf, on whom these Levites,( who came together upon Moses Proclamation) did execution, vers. 29. But it is said, all the sons, &c. because the most of them were clear from the sin, and zealous to punish it; and that all the zealots, who assembled for this service, were Levites.  
V. 27. slay every man his] Moses was a chief Magistrate, and general of this great Army; and so he had great power to punish heinous crimes with death: yet as in other extraordinary cases( Gen. 49. 7. Deut. 33. 9.) God turned the curse into a blessing. And though Moses prevailed for a reprieve of the people in general; yet some, who were the forwardest in that wicked work,( for prevention of like impiety in future time) were to be made examples of terror and caution to the rest. In this execution of the Levites, setting themselves in such an hostile opposition to all the offenders of every Tribe,( they being so many in number) there was an evidence of Gods overawing power, and of the timorous guilt of sin, that they did not take up arms against them for their own defence: by such a divine vigour, were the people over-awed by our Saviour, when he whipped the buyers and sellers out of the Temple, Joh. 2. v. 15, 16.  
V. 29. consecrate] To have bloody hands,( in the cause and quarrel of God) by good warrant from him, is no defiling, but the hallowing or consecration of the person, who executes his vengeance. The word in Hebrew signifieth fill the hands,( for so it was at the consecration of the Priests) which in this place imports as much acceptation with God, as their consecration for the service of the Tabernacle.  
every man upon his son, &c.] In revenging indignity and dishonour to God, we must have no respect of man, of how near relation so ever: our zeal for him must eat up all carnal affection to our nearest kindred, Deut. 13. 6. 9.& Chap. 33. 9.  
V. 30.* peradventure I shall] Though Moses were a most gracious favourite of God, he would not take much upon him, in this Mediation: his humility towards God, and prudence towards men( who might have been less fearful to offend, if Moses had been more confident of pardon) moved him, thus sparing to speak; and indeed he might have cause to doubt of prevailing so far, as he desired, on their behalf, and as the event sheweth he did.  
* 2 Sam. 16. 12. Amos 5. 15.  
* an atonement] Zealous execution against heinous offenders, is a good means of Atonement betwixt God and man; and by this Atonement, he meaneth the staying of punishment; that God being satisfied with the sacrifice of the offenders, may forbear to bring any further plague upon the people for that offence.  
* Num. 25. 48.  
V. 32. If thou wilt forgive] The words are passionately, or modestly suspended; the sense may be made up thus: If thou wilt forgive, thy mercy shall appear to us, and we shall be thankful to thee for it.  
blot me] That is, rather then thou shouldst be dishonoured, and blasphemed by thine enemies, for destroying thy people, as vers. 12. I could wish my name blotted out of the Book of life; that is, rather lose my part in the life of a better world, at least be cut off out of this by sudden death: wherein he prefereth Gods glory before his own safety; not wishing thereby the whole Dose of damnation;( which consisteth not onely of eternal separation from, but of eternal hatred and blasphemy against him) or this great zeal might have some mixture of corrupt passion in it, which might cause him to speak unadvisedly with his lips, Psal. 106. 33.  
V. 33. book] By a Book is here meant, no literal Record, or Writing, but a figurative conformity to the writing or recording of ones name in a book,( as many are) in favour, for honour or service: and this may be understood of a temporal or eternal favour, either with limitation to this life, as that Moses desired rather not to live then that all the people should die that were involved in this sin: or with extent to the future; so he had rather lose his interest in divine glory, then God should be blasphemed on this occasion: both, or either of these he might mean by blotting out of Gods book; which phrase we may understand by that we red, Luk. 10. 20. where those who are dearly beloved are said to have their names written in heaven; and Dan. 12. 1. to be written in Gods book, which is called the book of life, Phil. 4. 3. Revel. 22. 19. on the contrary, those he hateth are said, not to be written there, Revel. 13. 8. Psal. 69. 28. or to be blotted out thence, as in the same place, and Revel. 3. 5.  
V. 34. I will visit] That is, if they provoke me again to justice against them, I will remember this their iniquity against me.  
V 35.* The Lord plagued] This is conceived by some, to be but a repetition of the plague, by the slaughter of the Levites, upon the people before mentioned: but it is more probable, that God afterwards( upon some new provocation) laid some plague upon them with remembrance of this Idolatrous transgression.  
* Vers. 28.  
they made the calf] Which Aaron made; the chief offenders are they, who move and urge the doing of evil, as the people did the making of the golden calf; not they who( for fear of danger) yield unto it, as Aaron did.   

CHAP. XXXIII.  
Vers. 1. UP hence] Not from the place where Moses was with God: for that was upon the hill where God appeared, and Canaan was not up, or on high in respect of that; but it is meant of the place, where Moses and the people were together before, and where they were to meet again, when he came down from the Mount; and he and they are thence bidden to go up, because the Land of Canaan was compassed with hills; so they that entered into it must pass up by the hills.  
* unto thy seed]* Gen. 12. 7.  
V. 2.* An Angel] Notwithstanding their provocation of him,( recorded in the precedent Chapter) he will continue unto them a conducting Angel, with the pillar of fire, and cloud, though he withdraw some evidences of his former favour to them.* Chap. 23. 23.& 32. 34. Deut. 7. 21. Josh. 24. 14. This Angel some conceive to be a created Angel, and if so, they are degraded from the dignity they had before when the son of God was their Angel conductor, Chap. 23, &c.  
Canaanite] See the third Annot. on Gen. 13. vers. 7.  
V. 3. floweth] See Annot. on Exod. 3. 8.  
I will not go] That is, I will not in such familiar manner, nor with such especial evidences of grace and glory, show myself thy Patron, and protector, as I have done; meaning this, rather in respect of the people, then of Moses; for he was offended with them, not with him; and from this displeasure it may be; proceeded the placing of the Tabernacle not in the midst of the Tribes as before, but without the Camp, vers. 7.  
* stiff necked] That will not willingly bend or yield the neck to any yoke.  
* Chap. 32. 9. Deut. 9. 13.  
lest I consume thee] For if I should be as gracious unto thee, as I have been, and thou prove as stiffnecked as thou hast done, I should be provoked to consume thee; for offences are aggravated by precedent favours, as Amos 3. 13. 14.  
V. 4. no man did put on] Such as they had from the Egyptians, or took in spoil from Amalekites, or any other that might serve to set them out in a glorious and cheerful manner, being sad and deserted for the heavy tidings they had heard from God.  
V. 5. into the midst of] God threatens them, vers. 3. that he will not go up in the midst of the people; here he threatens, I will come up into the midst of thee:: by the former he denieth his gracious presence( in the Tabernacle, which was placed in the midst of the Tents) for which Moses entreateth the Lord, vers. 13. and after the worshipping of the golden calf, removed quiter out of the camp, ver. 7. but here he threateneth, that he will come among them with a vengeance, and suddenly consume them if their repentance prevent not their perdition.  
and consume thee] This Commination is proposed, not as a peremptory denunciation of vengeance, but with an implicit condition of pardon to the penitent; and so it is set down as a motive and preparation to repentance: and if so it prevail, it may be a means of their preservation: if not, they must expect this Commination to take effect.  
* Put off thine ornaments] It it not fit that men should please themselves in outward pomp and adorning of their bodies, when God sheweth himself displeased with them.  
* Vers. 4. 6. 2 Sam. 12. 20.& Chap. 19. 24. Dan. 10. 3.  
that I may know] That either I may show mercy, if thou repent; or else punish, if thou persist in thy sin; and that I may proportion my dealing with thee thereafter as thou showest thyself to deserve at my hands.  
V. 7. the Tabernacle] Not that whose description is set down, Chap. 26. for that was not yet made, Chap. 35.& Chap. 40. but some principal Tent, whether Moses his own, or what else, is not set down: see Annot. on vers. 3. which might serve either for exercise of Religion, or for meetings for Civill matters.  
of the congregation] So called, because the people gathered together, or assembled at the Tabernacle, the place of public worship, and of Oraculous direction. Or at least came out and stood at the door of their Tents, vers. 8. 10. looking toward the Tabernacle( covered with the cloud) whither Moses went to mediate betwixt the Lord and his people.  
V. 8. rose up and stood] The people were much affencted with Moses message which he brought from God, which drew their eyes after him, and the more because of the Tabernacles removal from the former to another place, but most of all because of the coming down of the cloudy pillar, and Gods communing with Moses at the door of the Tabernacle; they the while standing at their own Tent doors as unworthy to make any nearer approaches towards the place where God and Moses met together.  
V. 11.* face to face] Not that God hath a face or any such parts as man hath, as hath been noted on Chap. 31. vers. last; nor that Moses could have a view of the essence of God which is invisible, but that he was pleased to speak to him more familiarly, and more plainly then with others, and as one man should speak with another face to face, or mouth to mouth, Numb. 12. 8. Or besides other more usual apparitions, as of the cloud and pillar of fire, he might confer with him in human shape, as he did with Abraham, Gen. 18.  
* Gen. 32. 30. Deut. 34. 10.  
a young man] He is thought to be at this time about 46. years of age, or( as some reckon) fifty, and such in those dayes were called young men, or youths; sometimes boyes( as some render the word) by such as were much their ancients, especially if as yet they had no wives,( as Joshua had not) and because the younger sort did usually wait upon the elder; therefore waiters, young or old, were called by the name of young men or boyes; as because Eunuchs were Court officers, Court officers were called Eunuchs though they were perfect men.  
departed not] As being keeper of the Tabernacle in Moses his absence, and exercised there as his devotion and condition did require.  
V. 12. sand with me] God had said, vers. 2. he would sand an Angel or Messenger before: here Moses is inquisitive who he was? and seems to be troubled that yet God had not revealed him unto him; especially since God took such particular notice of him, and professed peculiar favour to him; and since the cloudy pillar did not now guide them, nor God appear in the midst of them as formerly he had done.  
by thy name] In the Scripture phrase Gods favour to men i● expressed by knowing of them and their ways, as Psal. 1. 6. as on the contrary his displeasure is signified, by not knowing them, as Matth. 7. 23. and knowing by name implieth more acquaintance then by face, or sight: for many know others so, whose name they know not; or cannot readily call to mind: and it is yet a further note of Gods favour to Moses, that he was pleased to take especial notice of his name; and in his name to keep a memorandum of his tender care and compassion to Moses, in his deliverance from drowning, when he was drawn out of the water, which his name Moses signifieth.  
V. 13. thy way that] Now God had altered his course in the guidance of his people, he desires to know what way, or in what manner he meant to deal with himself and the people: he prayeth that God would graciously conduct his people, as he had done, and that he might know he did so, by some undoubted evidence that he was present with him, and that he would show himself propitious to him and to the people committed to his conduct.  
grace in thy fight] These words are twice repeated in this verse, besides once more at the 16. verse: first, as an inducement to Gods further direction of Moses in the guidance of his people: secondly, as an effect of that favour, whereby it may appear, he was accepted with God, and gracious in his sight.  
that I may know thee] That I may experimentally prove how good thou art to thy people, who diligently seek after thee, and desire sincerely to serve thee.  
V. 14. give thee rest] Not from journeying and labour, for yet the people were to be lead on further by him, but from trouble of mind; so that amid outward troubles and assaults of enemies, he should enjoy a tranquillitie of mind, in resting and reposing himself quietly in the confidence of Gods power and favour.  
V. 15. if thou go not] Moses had set his heart so affectionately on Gods presence, and was so prepared to press his request unto him for it, that though God had granted what he had asked, he could not forbear what he had before conceived to that purpose, which is set down in this and the next verse.  
V. 16. separated] That is, distinguished from other people, by thy benevolence to us, and thy giving us pre-eminence over them.  
V. 17. I will do this thing that] How gracious a favourite was Moses with God, how powerful and profitable an Advocate for the people, when God is so ready to grant what he requests on their behalf, as here( notwithstanding his threatening at the third verse) to promise not onely the conduct of his Angel; vers. 2. but a visible sign of his especial presence among them.  
V. 18. thy glory] Moses had found extraordinary grace with God, and he groweth more bold to advance in petition for more: and now he desireth to see,( not his essence, for that is invisible, 1 Tim. 6. 16. and Moses it is like was not ignorant of it, but) his divine glory, as a glimpse of that blessed vision of him which God reserved for another life. It seemeth God spake with Moses by a sensible voice, and that his presence was overshadowed with a cloud or darkness, so that his glory did not appear; and therefore Moses desired the removal thereof, or that his glory might break through it, and that he might see it, so far as his condition of mortality was capable of it.  
V. 19. my goodness to pass] Moses makes his demand of Gods glory, and he answereth him by his mention of his goodness; whereby he promiseth, that so much as is good and profitable for him to know, he will reveal unto him: Or, I will make( saith he) all my goodness to pass by: that is, I myself will pass before thee, and with myself all my goodness, and glory; but that is too much for thee to comprehend: it shall therefore pass, not stay for thee to gaze upon; pass before thee, that thou mayst see a shadow of it behind: and because in this state of defiled infirmity and mortality, thou canst by the eye of sense discern but little of mine excellency,( whether for my goodness or glory) I will help the dimness of thy sight, by instruction of thine ear, and will proclaim my Name and Nature.  
proclaim the Name] The Lord himself will utter his own Name,& will make mention of his Attributes: as Ch. 34. 5, 6, 7.  
I will be gracious to whom I will] Among his Attributes his mercy is most glorious; and his mercy is the more glorious in that he freely conferreth, and bestoweth it on whom he will, without any merit in any, and therefore it should pass without murmuring in all; for God is a most free Agent, and cannot come under any account for what he doth or doth not. See Rom. 9. from vers. 16. to 23.  
V. 20. not see my face] That is, thou canst not see me as I am, in my spiritual majesty, which is altogether invisible; nor canst thou bear the brightness of that glorious apparition which accompanieth my presence, though I have talked with thee familiarly, as one friend doth with another, when they speak face to face. See the first Annot. on vers. 11.  
No man see me and live] For my glory( if I should manifest it to the full) is too much for mans infirmity to apprehended, and it would astonish him so, as to make him as a dead man: see Revel. 1. 16, 17. Or if a man would see God he must die, and then he shall see( as it were) face to face, and know as he is known, 1 Cor. 13. 12. See the third Annot. on Gen. 32. 30.& on Exod. 24. 10. yet the very essence of God is still invisible.  
V. 22. with my hand] Of Gods hand we must conceive as of his face: see Annot. on Vers. 11. and of his finger, Annot. on Chap. 31. vers. 18. God hide his glory from Moses his eyes, as if an hand had been spread over his face to cover them.  
V. 23. my back-parts] That is, when mine invisible glory is passed by,( wherein my Majesty most shineth as beauty on the face) thou shalt see so much of my glory coming after it, as will be enough both for thy discerning, and for thy desire: and if God appeared in an human shape at this time( as some conceive) he might see him behind as in the shadow, who in the brightness which went before, was too glorious an object for the eyes of any mere mortal man.   

CHAP. XXXIIII.  
Vers. 1. hue thee] The former Tables were wholly of Gods framing, both for the matter and the form, for God himself made ready the stony Tables to receive the writing, but here Moses prepared the Tables and God wrote upon them,( as at the first) whereby he graciously received the people into favour again, restored them unto their precedent condition, yet this difference might mind them of their former miscarriage, which occasioned the breach of the former work, which God immediately made, but now refused to repair, renew, or to make wholly as before. See Annot. on Chap. 31. 18.  
like unto] God is constant to his Law, and so should his people be; neither taking upon them in any sort to alter it, nor by change of times or occasions, to hold themselves discharged from obedience unto it.  
which thou brakest] God doth only mention, not blame the breaking of the Tables by Moses; whence may be collected, either that Moses did not amiss therein, or that God accepted of his zeal, and pardonned his error. Here is no mention made of making of an ark wherein to lay the Tables, but it seems God gave that in charge to Moses at the same time, Deut. 10 1. to make an ark of wood which served for that purpose, until that more curious and glorious ark was made, which was the principal furniture of the Tabernacle.  
V. 3. not feed before] That which is said of the flocks and herds was not for their sakes, who neither desire the sight of Divine secrets, nor could they sin whatsoever they did, but it was to breed more reverence in the people, and to keep in their curiosity, and presumption in prying into what God would not have them know, whereto the proud corruption of their nature did too much prompt them. See 1 Sam. 6. 19.  
V. 4. Mount Sinai] See the next Annot.  
V. 5. there] This and the two next verses seem to belong to Gods speaking to Moses, in the hollow cliff of the rock, mentioned in the former Chapter vers. 22, 23. though in the 2.& 4. verses, it seemeth God and Moses were upon the Mount when these words were spoken, and yet there also might these words, vers. 5, 6, 7. be uttered by God to Moses: for as he wrote the same words in the Tables, vers. 1. which he had written before, so he might repeat again, what he had formerly spoken.  
V. 6. long-suffering] Hebr. of wide nostrils. For such as are so, do more easily breath out the heat of their hearts and fervour of their spirits, and so are neither so vehemently angry,( for heat by restraint( as in a close oven) is more violent, then where there is vent) and are sooner appeased.  
V. 7. for thousands] See Annot. on Exod. 20. 6.  
and sin] By so many words concerning sin, God professeth the multitude of his mercies, as before by the number of persons, as if he had said that he will pardon not only all sinners that soundly repent, but all sins of what kinds, or degrees soever, by what names or titles soever they be styled, upon mans hearty repentance, which is virtually included in the promise of pardon. See Matth. 12. 31, 32.  
ly no means] Though his mercy be much magnified, the wicked must not thereby be emboldened to offend, for he will not be so merciful, as to restrain his justice from its proper work on the wicked, Exod. 23. 7.& vers. 21. Josh. 24. 19. Job 10. 14. Mic. 6. 11. Nah. 1. 3. and he will be no means, that is, by no means prejudicial to his justice, if they do not make themselves capable of his mercy, by repentance of sin for the time past, and reformation of life for time to come.  
visiting the iniquity] See Annot. on Exod. 20. 5.  
V. 8. bowed the head] Though God be a Spirit, and therefore principally to be worshipped in spirit, Joh. 4. 24. yet man hath a body as well as a spirit, and he must glorify him in both, 1 Cor. 6. 19. for both are his, and not only by right of creation, but of redemption also, as the same place of the Apostle plainly proveth.  
V. 9. I pray thee] Moses found grace in Gods sight, and he improves all his interest in Gods favour for advantage of the peoples safety, and prays so much more importunately even for forty dayes and forty nights, as they were more ungrateful towards God, and himself more gracious with God; and he bends and bows, and humbles himself so much the more, as they were more stiff necked and stout-hearted.  
stiffnecked people] God denieth his presence, because they are a stiffnecked people, Cha. 33. 3. but Moses defireth it upon the same ground: but for different reasons: God, because they had made themselves unworthy of such favour, and by abusing it might more provoke his anger to their own ruin; Moses desires his presence, the better to keep them in awe and obedience, who otherwise would be like to be unruly: and therefore seeing the people are thus of nature, the Rulers have need to call upon God, that he would always be present with his Spirit for their assistance, in resistance of their wilful rebellions.  
* for thine inheritance]* Psal. 33. 12. Zach. 2. 12.  
V. 10.* I make a Covenant] That is, I renew my Covenant already made, or, I bind myself now to do more then I have done;( which was as a new Covenant) this may be collected from the words following after.  
* Deut. 5. 2.  
before all thy people] They are called Moses his people, because committed to his government. See Annot. on Chap. 32. vers. 7.  
marvailes, such] Both in the wilderness, and in the land of Canaan, as the flowing of streams of water with a stroke out of the hard rock, Psal. 78. 20. blowing down strong walls with the breath of Rams horns, Josh. 6. 20. making the sun and moon stand still, Josh. 10. 13.  
with thee] That is, with thy conduct of the people, or on thine and their behalf.  
V. 11. Amorite] See Annot. on Gen. 34. 30.  
V. 12. take heed to thyself] Lest by making a league with Idolaters thou become an Idolater as they are, and so when they are cast out for their wickedness, thou be unworthy to be received or continued in their stead.  
* make no Covenant]* Chap. 23. 32. Deut. 7. 2.  
* snare] Whereby thou mayst be taken with their enticements, and be made partaker of their punishments.  
* Exod. 23. 33.& Deut. 7. 16. judge. 2. 3. 1 Sam. 18. 21. Psal. 106. 36.  
V. 13. destroy] It is not enough to be no Idolaters ourselves, but we must be zealous against the Idolatry of others, every man according to his interest in Gods cause, and the duty of his place whereto God hath called him.  
groves] Pleasant shady places, which they choose for their Idols.  
V. 14. whose Name] By Name is meant God himself, as, The name of the God of Jacob defend thee, Psal. 20. 1. So the next words( is a jealous God) do show.  
Jealous] See the Annot. on Exod. 20. 5.  
V. 15. they go a whoring] The precedent words seem to be directed to Moses alone, in the second person, now the second person is changed into the third: the meaning is, that Moses if he should make such a Covenant as a public governor, would include the people in the Covenant, and they by that means would be brought to go a whoring after Idols, for Idolatry is spiritual whoredom, so in the 2. and 3. of jeremy, and 16. of B●ekiel, and elsewhere; and that because there is a kind of matrimonial Covenant betwixt God and his people, as Hos. 2. 16. in which respect he is called a Jealous God in the precedent verse, and Chap. 20. 5. and they that transgress this Covenant, in turning their hearts from God to any creature of the world, are guilty of adultery, Jam. 4. 4.  
V. 16.* their daughters]* 1 King. 11. 2.  
make thy sons] The weaker sex may overcome the stronger, by temptations to Idolatry, therefore such unequal marriages are dangerous and to be declined. See Neh. 13. 25.  
V. 17. no melted gods] By this all Idolatrous representations are forbidden, as by graved images in the second Commandement: but the prohibition is here made rather by the name of a melted God; because the golden calf was such a one, Chap. 32. 4.  
V. 18. unleavened bread] This and the other particulars, for the most part, from hence to vers. 24. are spoken of before, Chap. 23. and have Annot. upon them.  
* month Abib]* Chap. 13. 4.  
V. 19.* All that openeth] That is, every male.* Chap. 22. 29. Ezek. 44. 30.  
V. 20. of an ass] See Annot. on Exod. 13. 13.  
lamb] Or, Kid  
empty] Without offering something.  
V. 21.* six dayes]* Chap. 23. 12. Deut. 5. 13. Luke 13. 14.  
in ear-ring time and in harvest] Though tillage for an harvest, and harvest for mans sustenance be most necessary, yet the religious rest of the Sabbath, must not be broken for them, how much less for needless works or carnal sports?  
V. 22. of weekes] That is, of seven weekes after the Passeover, viz. the Feast of Pentecost, Levit. 23. 15. after 49. dayes, that is, a week of weekes, which is the fiftieth day.  
yeares end] Hebr. renovation of the year. See Annot. on Chap. 23. 16.  
V. 23.* thrice in the year]* Chap. 23. 14. 17. Deut. 16. 16.  
V. 24. desire thy land] God will not only keep others hands from spoiling thee, but will curb the concupiscence of their hearts from desiring thy portion: because they shall have no hope,( if they attempt) to possess it: so that thou mayst freely appear, where he appoints thee, with assurance to find all things in safety at thy return.  
* Gen. 35. 5. Act. 18. 10.  
V. 25. with leaven] See Annot. on Chap. 23. 15.  
until the morning] See Annot. on Chap. 12. 10.  
in the mothers milk] See Annot. on Chap 23. 19.  
V. 27. these words] That is, the ceremonial precepts, which was accordingly done, when he wrote the book of Exodus: but for the words of the moral Law, God wrote them himself twice over, vers. 2. See the second Annot. on vers. 28. of this Chapter.  
V. 28. forty dayes, &c.] This remaining in the Mount was another forty dayes from the former, Chap. 24. 18. This miracle was to confirm the authority of the Law: and the like is observed of our Saviour before his publication of the gospel, who fasted also forty dayes and forty nights, which both being miraculous, are no more to be followed by men then other miracles are. See Annot. on Exod. 24. 18.  
he wrote] Some think God wrote the first writing, and Moses the second, which God seems to command him, vers. 27. But see two Annot. on Chap. 31. vers. 18.  
V. 29. Moses wist not] That is, knew not; for no man can see his own face but in a looking-glasse: or if he had seen it, it would seem nothing to that glory which he saw of God when he passed by.  
face shone] Moses desired to see Gods glory, Chap. 33. 18. Now he himself hath by the reflex of the Divine splendout so much glory upon him, that others for fear dare not look upon firm, how should he then or any one else be able to comprehend the glory of the Divine majesty, while he is in a condition of human frailty? Yet this makes for the honour of the Law, 2 Cor. 3. 7, 8. and for the honour of Moses who brought it to the people, who coming to them with this splendour upon him, was to be received as an Angel of God, Gal. 4. 14.  
V. 30.* they were afraid] See Annot. on Exod. 3. 6. If his glory did so affright them, the Law might much more terrify them, which in regard of mans transgression,( though in itself, holy, just, and good, Rom. 12. 2.) wrought wrath, Rom. 4. 15. and that wrath condemnation, 2 Cor. 3. 7. 9.  
* 2 Cor. 3 7. Luk. 1. 12.  
V. 33. a vail] To hid his face( when he came as an intermediate Agent betwixt God and the people, for it may be this glory was not constant all times) because it was too glorious for the eyes of the people: how blind and base is our condition here, when it is not capable of a derivative glimpse of Divine glory? and how incomprehensible is his majesty, when a reflexive ray, or beam of his beauty, is too much for mortal men to look upon?  
V. 34. before the Lord] Which was in the Tabernacle or Tent of the Congregation. What that was, see Annot. on Chap. 33. 7.  
he took the vail off] For though he were not capable of Gods glory, nor the people of his, yet his glory could be none occasion of terror or amazement▪ since it was not so much as the least spark in the chimney to the sun in the firmament.  
V. 35. with him] That is, with God.   

CHAP. XXXV.  
MUch of this Chapter is to be found in the twenty fifth, and the Exposition in the Annot. upon it.  
V. 2.* six day●s]* Chap. 20. 9. Levit. 23. 3. Deut. 5. 1● Luk. 13. 14.  
* an holy day]* Hebr. holinesse.  
put to death] The Sabbath is so often remembered, and upon such severt penalties imposed, because of the great importance of it to Gods glory, and mans good, and the proneness of our corrupt nature, either to forget it, or to profane it.  
V. 3. kindle no fire] For any handiwork, though for the framing of the Tabernacle: or,( as some expound) for dressing of meat, wherein the Sabbath was more strictly observed, then the first and last day of the Feast of unleavened bread, Exod. 12. 16. though( in other respects) they were kept as precisely as the Sabbath: for though( according to our Saviours Argument in another case) that which is extraordinary, is usually more solemnly, reverendly, and respectively entertained, and there is more cost bestowed upon it, then on that which is ordinary, in this the case is otherwise; for, for the ordinary weekly Sabbath, there is a Commandement in the Decalogue, plainly and fully expressed, and by many Arguments pressed upon the conscience of the people, all written twice over by Gods own writing in the Tables of ston, which cannot be said of any of the Anniversary Feasts: and when the chiefest of them,( which was the Passeover) light upon the weekly Sabbath, it was to be kept with more restraint, then if it had happened on another day, and then the liberty of dressing meat, or of kindling of a fire, to such a purpose, was to be forborn. Yet because the Sabbath was all the year long, and therefore( in Winter as well as in Summer,) and that in Winter little children, sick or weak persons, yea and such as are reasonable strong could not comfortably persist, in the celebration of the Sabbath, without fire. It is not probable that all kind of kindling of fire, to light a candle or to dress meat, was forbidden on the Sabbath, but that such a kindling of fire as the duties of mercy and exigencies of necessity required, was allowed; and though the Tabernacle were of much use for the solemn service of God, and there was very great cause, to hasten the work: yet for that God would not give any allowance for any labour upon it; no not so much as for kindling of any fire to heat any tool, or melt any metal; and therefore is this strict prohibition brought in, as an Introduction of Caution, immediately before the preparation for the Tabernacle be presented.  
V. 5. willing heart] God careth not for that which is given with grudging, 2 Cor. 9. 7.  
V. 10. wise hearted*] Who was a skilful and expert Artificer, especially for the curious work, required for the framing of the Tabernacle.  
* Vers. 25. 26. 31. 34. 35.& Chap. 31. 6.& 36. 1, 2.  
V. 11. the Tabernacle] His Tent; and by Tabernacle is meant the whole, by Tent the curious and glorious part of it, and by Covering that which was spread upon it to preserve it: yet( sometimes) the covering over the principal fabric is called a Tent, Chap. 36. vers. 14. which is the covering of Camels hair put upon the Tabernacle.  
V. 12. The vail of the covering] Which hanged before the Mercy-seat, that it could not be seen. See Note on vers. 35.  
V. 15. incense Altar] Chap. 30. 1.  
V. 18. pings] These were sharpened in the lower part, and fastened in the ground, and they were to keep the curtains from whifling to and fro with the wind: the Pillars( which some Translations call pings) also might be sharpened in like sort, that piercing deep into the ground, they might support the Tabernacle with more firmness.  
V. 22. and brought bracelets and earrings] If these were the some who before gave their golden earrings, to the making of the golden Calf, Ch. 32. 3. they now shewed themselves cordial and real converts, by this bounty to a better work▪ If they were not the same, they were more religious towards God, and more wise in honouring him with their substance, and esteeming his service worthy of their most precious jewels.  
V. 26. in wisdom] That were skilful in spinning.  
V. 28. and spice] Chap. 30. 23.  
V. 29. by the hands of Moses] That is, the Lord gave a Commandement to Moses, concerning the framing of the Tabernacle, as it were delivering the work into his hands, to be ordered by his appointment.  
V. 34. may teach] So cunning and skilful as to be Masters of their Art, able to instruct and teach others.  
V. 35. avail of] That was the inward vail of the Tabernacle, dividing betwixt the Holy of Holies,( where the ark was) and the other part called the Sanctuary▪   

CHAP. XXXVI.  
Vers. 1. ALL* manner]* Chap. 35. 31.  
V. 1. Sanctuary] By the Sanctuary, he meaneth here all the Tabernacle.  
V. 2.* called Bezaleel]* Cha. 31. 2. They were endowed with gifts before, but that qualification did not warrant them to enter upon the public work, without a pe●●liar calling of authority. See Exod. 18. 25. Act. 6. 3.  
V. 3. every morning] Hebr. in morning in morning▪ That is, morning by morning, or every morning. By morning some conceive is understood the whole day artificial, as Gen. Chap. 1. without any difference or distinction of houres: but in regard of the great forwardness of the people, it is like the former part of the day is meant.  
V. 6. neither man nor] Both Sexes were employed in preparing the Tabernacle: the women in carding and spinning coloured wool, and men in weaving their work into a web of cloth, and other works.  
restrained from bringing] Their liberality condemneth the backwardness of many, either to build an house to the Lord, or to uphold and repair it, when it hath been built by others: and this restraint sheweth and blameth their fault, who think there cannot be too much bestowed on the outward magnificence and ornament of Temples or Churches.  
V. 8. Cherubims] Which were little pictures, with wings, in the form of children. See Annot. on Exod. 25. 18.  
V. 10. fifty loopes] Chap. 26. 10.  
V. 14. Tent over the Tabernacle] The Tabernacle was a Tent, and is so called, vers. 18. but this Tent was a courser covering, to keep it fa●re from offence of foul weather. See Annot. on Chap. 35. 11.  
V. 19. above that] There were divers coverings of the most curious Tabernacle, one above another, to preserve it from the annoyance of rain and stormy seasons.  
V. 20. standing up] To bear up the curtains of the Tabernacle.  
V. 27. Westward] Or toward the Sea, which was the Sea called Mediterraneum, Westward from Jerusalem.  
V. 29. coupled] Hebr. twined.  
V. 30. every board] Hebr. two sockets under one board.  
V. 33. middle bar] Of this bar there is no mention, in any precedent description of the Tabernacle; it seemeth to be a bar thrust through the middle of the boards; there were other bars, on the out-side, which were of use both to unite and strengthen them.  
V. 35. a vail of blue] Which was betwixt the sanctuary and the Holiest of all.  
Cherubims] See Annot. on vers▪ 8.  
V. 37. hanging for] Which was betwixt the Court and the sanctuary.  
needle work] Heb. The work of a needle worker, or, embroiderer.  
V. 38. Overlaid their chapiters] That is, their heads, and knobs which were covered with golden plates, that nothing outwardly appeared on them but gold▪ but the pillars though they had gold upon them, were not wholly covered with it, but had, as it were, girdles or hoops of gold, here and there; whereby they were rather adorned, then covered; for between these golden girdles, or couples, the wood was▪ seen. It may seem( by Chap. 26. vers. 37.) the pillars themselves were overlaid with gold; but in this 36. Chapter the particulars are more distinctly set down, then in the 26. and therefore that verse is to be expounded by this, as in the present Annot. which is confirmed, Chap. 38. 17.   

CHAP. XXXVII.  
MAny of the particulars here mentioned are brought in before, Chap. 25. and Chap. 39. and there expounded.  
Vers. 1.* the ark]* Chap. 25. 10.  
V. 2. crown of gold] See Annot. on Exod. 30. 3.  
V. 6. Mercy-seat] See Annot. on Chap. 25. vers. 17.  
V. 7. Cherubims] See Annot. on Chap. 35. vers. 8.  
V. 8. on the end] Or, out of the end.  
on the] Or, out of the, &c. Of the selfsame matter that the Mercy-seat was.  
V. 16. dishes] Chap. 25. 29.  
to cover] Or, to poure out withall. The Hebrew word signifieth to cover, and to poure out: and in both senses these vessels called bowls, or covers, might be of use: for they might serve both to cover the showbread, and to poure out the drink-offering.  
V. 17.* Candlesticks]* Chap. 25. 31.  
V. 29.* holy anointing oil]* Chap. 30. 35.   

CHAP. XXXVIII.  
Vers. 1. HE made] Chap 27. 1.  
V. 4. unto the midst] So that the Gridyron, or grace was half so high as the Altar, and stood within it.  
V. 8. Looking-glasses] Or, brazen glasses. Rab. Kimchi saith, that women brought their Looking-glasses, which were of brass, or fine metal, and offered them freely unto the use of the Tabernacle. The words in the original, and other Languages, have nothing in them that signifieth glass, but onely looking, or representing the look, or to the looks, which may be done in many sorts of metals; and for brass in particular, it was the manner( not onely among the Jews, but other Nations) for women to dress themselves by setting a piece of shining brass, or some other piece of bright burnished metal before their faces; as the manner with us, and many others is to use steeled glasses. See Plin. not. Hist. lib. 33. c. 9. These( notwithstanding their former fashion to trim themselves by them) they willingly gave up to the service of the Sanctuary, preferring therein Gods glory before their own gracefulness.  
assembling] Their Assembling to give up their desirable things to the service of God, was( according to the original reading) by troops; so forward and free-hearted were they in their offerings, that they seemed to make hast, and as it were to strive who should come soonest with their gift.  
V. 13.* East side Eastward]* Chap. 27. 13.  
V. 21. sum of the Tabernacle] As an Inventorie of the particular furniture of the Tabernacle to bee kept by the Levites, and of the cost which was bestowed upon it, by the oblations of the people.  
Levites] That the Levites might have the charge thereof, and minister in the same, as E●eaz●r and Ithamar, Num. 3. 4.  
V. 24.* all the gold]* 1 Chron. 22. 14.  
V. 25. an hundred talents] Every talent took up in weight and value three thousand shekels. See Annot. on Gen. 23. 15. and on Exod. 30. 13.  
V. 26.* six hundred thousand] Chap. 12. 37. Numb. 1. 46. Exod. 30. 13.  
half a shekel] The rate set upon the people, was for the offering of silver, vers. 25. but for the gold, vers. 24. there is no law, that setteth any rate upon them.  
V. 27. an hundred sockets] Whereof forty were on the South-side, forty on the North, sixteen on the West, and four on the East, under the four Pillars, dividing the sanctuary from the Holy of Holies. See Chap. 26. 19.  
V. 29. talents] See Annot. on Chap. 25. 39.   

CHAP. XXXIX.  
MUch of the contents of this Chapter, is before at Chap. 28. and there expounded.  
Vers. 1. And made] See Chap. 31. 10.  
V. 6. Onyx stones] Chap. 28. 9.  
V. 7. memorial] Chap. 28. 12.  
V. 10. four rows] See Annot. on Chap. 28. 17.  
V. 23. habergeon] See Chap. 28. 32.  
V. 25.* bells]* Chap. 28. 33.  
V. 30.* holinesse]* Chap. 28. 36.  
V. 31. as the Lord commanded] See Chap. 40. 32.  
V. 33. vail of a covering] So called, because it hanged before the Mercy-seat, and covered it from sight of such as came into the Sanctuary, Chap. 35. 12.  
V. 37. set in order] Or with Aaron dressed and refreshed with oil every morning, Chap. 30. 7.  
V. 38. sweet incense] Heb. the incense of sweet spices.  
V. 42.* according to all] Signifying that in Gods matters man may neither add nor diminish.  
* Chap. 25. 40. 1 Chron. 28. 19.  
V. 43. blessed them] Whereby is not meant( as some take it) the consecration of the Tabernacle, and of the things that appertained to it, for that is done in the next Chapter: but the blessing of the people, for their forwardness and bounty, for the building and furnishing of the Tabernacle; and his blessing of them, was praising of them for what they did; and praying for them, that God would bless them from his Sanctuary, for their good will and free-heartednesse to his Sanctuary.   

CHAP. XL.  
Vers. 2. THe first day] Of the first month, and the second year after their departure out of Egypt, vers. 17. after that Moses had been forty dayes, and forty nights in the Mount, he came down and caused this work to be done; which being finished, was set up in the month called Abib, which containeth part of March, and part of april.  
Tabernacle of the tent] See Annot. on vers. 6.  
of the Congregation] Or meeting of the Priests and Levites, and people, according to the degrees of their approaches: for the High-priests had admittance where other▪ Priests had not; and the Priests in respect of place, had a pre-eminence above the Levites, and they above the people who assembled in the Court of the Tabernacle; yet so as that they were all accounted as one assembly: that is, where God( by his especial presence) met with his assembled servants. See Annot. on Chap. 29. 42, 43.  
V. 4. set in order upon it] Which( every week) were to be renewed, and set in order. See Annot. on Chap. 25. 30.  
V. 5. hanging] This hanging, or vail, was betwixt the Sanctuary and the Court.  
V. 6. Tabernacle of the tent] When the name Tabernacle and Tent are thus set down,( though they be so far the same, that ye may call the Tent a Tabernacle, and the Tabernacle a Tent) the one may be taken for the curious piece of work, which was so richly and so gloriously framed; the other for the covering that was upon it, vers. 10. to preserve it, as a type of Gods providence, and protection of his Church, Isa. 4. 6. See vers. 19.  
V. 9. anoint the Tabernacle] See Levit. 8. 10.  
V. 10. the Altar] See Levit. 8. 11.  
most holy] Heb. holinesse of holinesses.  
V. 15. everlasting] So that their children succeeding should not need to be anointed again, but approved in their office successively, by virtue of the first unction: and though onely the High-priest were particularly anointed in his personal succession; yet the Priesthood may be called everlasting in that sense, that other levitical ordinances are said to last for ever. See Annot. on Exod. 12. 14.  
V. 17.* Tabernacle]* Num. 7. 1.  
second year] That is, after they came out of Egypt, Num. 7. 1. so that they continued in the wilderness a whole year almost before this Tabernacle was set up, and it was set up seven moneths after Moses came with his directions for it, from the Mount: for he came down thence the twenty eighth day of the fifth month after their departure out of Egypt, from whence to the first day of the first month of the second year are seven moneths, which( with the five moneths before) make up a whole year, with which ends the story of the book of Exodus.  
V. 20. Testimony] See Annot. on Exod. 16. 34.  
V. 21. vail of the covering] See Annot. on Chap. 35. 12.  
V. 22. Table] That is, the Table of the showbread.  
V. 23. in order] See Annot. on Chap. 25. vers. 30.  
V. 27. he burnt sweet incense thereon] Moses for the present did that, which when the Tabernacle was finished, and the worship of it established in a settled course, belonged to the Priest.  
V. 28. door of] That is, between the Sanctuary and the Court.  
V. 29. as the Lord commanded] At the 19. verse.  
V. 32. they washed] Exod. 30. 20, 21.  
as the Lord commanded] These words in this Chapter are repeated many times, as vers. 19. 23. 25. 27. 29. 32. to note what warrant Moses had for this curious work, and how punctual he was in performance of Gods command; and in the exact repetition of so many particulars, he sheweth that his history is composed not for delight, but for truths sake, since these particulars have no allurement in them, to make a wise man willing so often either by his Pen to writ them, or to red them, as they are written; being many of them,( saving for Gods command) matters of little moment.  
V. 34. then a cloud] The pillar of the cloud, which was before upon the former Tabernacle, now( by a new miracle) removed to the new Tabernacle; so did the pillar of fire, shining with greater glory then before.  
V. 35. not able] By reason of an astonishing reverence: and it may be also, the brightness of the glory might be some impediment to his sight, for a time; this was extraordinary; for if it had been usual, it would have hindered the holy ministration in that place.  
V. 36.* went] Heb. journeyed.* Num. 9. 17. 23.  
V. 38.* For the cloud] Thus the presence of God preserved and guided them, until they came to the promised Land.* Numb. 9. 15, 16.  
fire was on it] That was over it, so as to give light, not to cause any burning: and while the cloud stayed, the people stirred not; when it removed, they removed also, and went that way whereto it guided them. Thus is the Book of Exodus at an end( See Annot. on vers. 17.) in the year of the world, 2484. and of Moses his age, 81.   

These Annotations ensuing, are the supplement of the omission of some part of the twentieth Chapter, by the error of the Printer, formerly confessed, and promised here to be inserted.  
V. 20. prove you] That is, to try you, or discover you; how we ache, how wicked, or well affencted you are: whether you will obey his precepts, as you promised, or no: which probation or trial, is not for satisfaction to God, who knoweth man even to his thoughts, his thoughts afar off, Psal. 139. 2. but to himself, and to others, for conviction, and correction when they did amiss.  
that his fear] In the beginning of the verse, the people were forbidden to fear, and here they are required to fear: so here is a two-fold fear; the one a servile, or slavish fear, which stareth perplexedly at the apprehension of danger: the other, a filial and awful fear, composed of reverence and love: of the former, he saith, fear not; and of the latter, these words, That ye may fear, are understood.  
that ye sin not] Matth. 10. 28. Gen. 20. 11. Albeit we should so obey God for pure love, that we should be obseouious unto him, though our disobedience were not dangerous to ourselves; yet there must be a bridle from sin, and a spur unto virtue, as well as beneficence a bait to obedience, Isa. 1. 19, 20.  
V. 21. thick darkness,] Exod. 19. 16. 18. 1 King. 8. 12.  
V. 22.* from heaven] Not from the highest heaven, but from the place where then he made demonstration of his especial presence, which was upon the top of Sinai; or above that in the air, which is sometimes called heaven: as Gen. 1. 20. Job 35. 11. Psal. 79. 2. Jer. 7. 33.  
* Deut. 4. 36. Neh. 9. 13.  
V. 23. with me] That is, to be served together with me.  
to you] That is, to be served by you; or to expect protection, or deliverance to yourselves, by serving of them.  
Ye shall not make] See Annot. on vers. 4. God repeats again, his prohibition of Idolatry; wherein he discovereth his own detestation of it, and mans disposition to commit it.  
V. 24.* in all places where I record] Where he fixeth his solemn worship, for the memorial and honour of his Name; as on Altars of earth, here of ston, vers. 25. Deut. 27. 5. Josh. 8. 31. of brass, Exod. 38. 2. 2 Chron. 4. 1. in the wilderness, in Canaan, in the Tabernacle or Temple; yet by divine instinct, and dispensation, sacrifice was sometimes offered up, in other places; as in Mispa, 1 Sam. 7. 9. and in Ramah, vers. 17. and else-where.  
* Deut. 12. 5.  
V. 25.* lift up thy tool] He meaneth this of such accidental, and uncertain Altars, as were made in several places, upon several occasions; afterwards when there was a certain place of worship it was ordained otherwise, Chap. 27. 1, &c.& 38. 1, 2.  
* Deut. 27. 5. Josh. 8. 31.  
thou hast polluted it] curiosity in Gods service against his command, is not an ornament, but a desilement: so the flourishes of rhetoric, when they are brought in, as a necessary garnish to the word of God to make it graceful( as if it were of none operation, or worthy of no acceptation with them) are but as a garland of weeds, neither graceful to the sight nor sent. See 1 Cor. 1. 17.& 12. vers. 4.  
V. 26. Not go up by steps] This was for a time onely; for afterwards there was an Altar made, not onely of the height of three cubits, Exod. 27. 1. but ten cubits high, 2 Chron. 4. 1. with stairs, Ezek. 43. 17. yet it is thought by some, the going up unto it was not by steps, or stairs, but by a continued ascent raised so high, from the lowest place near unto it, without any degrees marked out proportionably, one above another.  
nakedness be not] Which might be, by the stooping of his body and flying abroad of his clothes: for men wore garments open below, against which inconvenience when Altars were set higher, linen breeches were prescribed, Exod. 28. 42, 43.    

ANNOTATIONS ON THE THIRD book OF MOSES, called according to the Greeks and latins Leviticus, but in Hebrew the name is given it from the first words wherewith the book beginneth, which is Vaiikra; that is, and the Lord called.  

THE ARGUMENT.  
THe Name Leviticus, most received in Translations, noteth a principal part of the Contents of the Book, which is the function of the Levites; who in the general are all the sons and male descendants of the Patriarch Levi; but the office of the Priest being confined to the line of Aaron, the other Levites of the posterity of Cohath, Merari and Gershom( who were the sons of Levi) were distinguished from them as ministerial Assistants from the principal Agents in the sacrifices and other services of the Sanctuary; so that though all the Priests were Levites by their parentage, all the Levites were not Priests by their office; for all but those of Aarons Family were distinguished from them, and subordinate to them in the Priestly ministration; which take up most of the first part of this book; whereto are added divers rites and rules concerning the sanctification of the people from pollution both outward and inward; and of the place where, and times when Gods solemn service was to be performed; together with promises and threatenings to quicken men to an holy care of keeping of the whole Law. The book was indicted by God and delivered to Moses in the second year of the peoples departure from Egypt, in the year of the world,( as some reckon) 2455.( as others) 2514. and it appeareth( by comparison of the beginning and end of Leviticus, with verse 15. of the last of Exod. and with Numb. 1. 1.) that it was begun and finished in a month, to wit, the first month of the second year before mentioned. Of this book, Hierom in an Epistle to Paulinus, saith thus: Leviticus is a book at hand, in which every sacrifice, yea almost every syllable, and the garments of Moses and Aaron, and the whole levitical order breath heavenly Sacraments; so that none may wonder, if from thence we shall observe mystical senses.   

CHAP. I.  
Vers. 1. ANd the LORD] The close of the last Chapter of Exodus is how the cloud of the Lord was on the Tabernacle by day, and that fire was upon it in the night in the sight of all the house of Israel, throughout all their journeys: and after the description of the Tabernacle, and the things appertaining to it, fitly followeth( by orderly connexion) the story of the levitical Priesthood, for the service thereof: and therefore it beginneth with And. See the Note on Chap. 1. vers. 1. of Exod.  
the LORD called] With an audible voice; whereby it appeareth that Moses was first instructed by the Lord himself, before he delivered these ordinances to the people. See 1 Cor. 11. 23.  
out of the Tabernacle] Or Tent, from the Mercy-seat, Moses being without it; for he could not enter into it when it was covered with a cloud, and filled with the glory of it, Exod. 40. 35.  
of the Congregation] See Annot. on Exod. 40. 1.  
V. 2. cattle of the herd] By which is meant the greater sort of cattle; as oxen, kine, and heifers, and of the flock, by which the lesser cattle is meant: in particular, sheep and goates, vers. 10. which were equally acceptable to God under the Law:( though in the Gospel by sheep are signified the Elect, by goats Reprobates, Matth. 25. 32, 33.) because to man they were of most use for his sustenance and maintenance, both for food and raiment; that thereby he might profess his dependence upon God for both▪ and his preferring of Gods glory before his own benefit in giving them up in sacrifice to him, Chap. 22. 18. And these creatures were the rather to be served up( in sacrifice to him) in opposition to the Idolatrous respect which the Egyptians had of them: whereof see Note on Gen. 46. 34.  
V. 3. burnt sacrifice] All the cattle that were offered in sacrifice, were usually burnt: and therefore they might all be called burnt-sacrifices: but this rather then any, because it was wholly burnt; nothing saved of it but the skin, Levit. 7. 8. of the Greeks called Holocaust, that is, wholly burnt.  
a male without blemish] A male, because that is the worthier sex; without blemish, that is, the best and perfectest in his kind: see Annot. on Exod. 12. 5. to signify the perfection of the person,( whereof this sacrifice was a type, 1 Pet. 1. 18, 19.& 2▪ 22.) and that God the Creator is worthy to be served with the best of his creatures. See Note on Gen. 4. 4.  
voluntary will] There were other oblations which were not left free to a mans own choice, but were prescribed by express precept; as that of the first-borne, Exod. 22. 29. besides others: yet none of them were to be offered against the will, but with a good will: for God loveth a cheerful giver, 2 Cor. 9. 7.  
at the door of] Within the Court of the Tabernacle, and near unto the door of it, where it was to be presented before it was offered upon the Altar. For that part of the Tabernacle next to the door was for the assembly of the people, the inner part near to the door of the Tabernacle, where the Altar stood, was onely for the Priests and Levites, whither the people might not come: This Tabernacle was a Type of Christ, Heb. 9. 11. by whom all services as by a door, have passage to, and acceptance with his heavenly Father.  
V. 4. put his hand] See Annot. on Exod. 29. 10. Chap. 3. 28.& 4. 15.& 7. 3●.  
burnt-offering] The greek word, which the latins also use in this and the foregoing verse, signifieth a whole burnt offering; because all of it was burnt except the skin, and in some cases that also. The Hebrew word Olah, or Gnolah, tends to the same sense; for it is so called from ascending; because it ascended up to God in flamme and fume; and none of it was reserved for a portion to the Priests, or to him at whose cost the sacrifice was brought; and this signified that a man was wholly to give up himself to God both body and soul, with all the parts of the one, and faculties of the other; and in both these respects, that is, of propriety to God, and integrity to man, it had the pre-eminence above all other oblations of the Law.  
to make an atonement for him] The same sacrifice was offered up for divers ends, as this burnt-offering to express gratulation for good received, Psal. 51. vers. 18, 19. and to procure pardon and remission for sin committed, Job. 1. 5.  
V. 5. he shall kill] That is, he that brings it, not by himself, but by the Priest,( for one may be said to do that, which another doth for him, or in his name, Joh. 4. 1, 2.) whose usual office it was to perform sacrifice, to sprinkle the blood, with an implied confession that the party who brought the sacrifice deserved to have his own blood spilled, and supplication to be spared from death for his passions sake; whereof this blood  shed was a figure, which represented Christ, Heb. 9. vers. 13, 14. By sprinkling this blood then above the Altar, might be signified the offerers acknowledgement of his guilt of the blood of Christ; and withall the killing of the sacrifice for him, was an instruction unto him, to mortify all his carnal lusts and affections: as Gal. 5. 24.  
Altar] Of the burnt-offering, Exod. 27. 1. Chap. 3. 2. 8. 13.  
V. 6. he shall slay] That is, the Priest to whom it belonged by ordinary duty to do it, though upon extraordinary occasions the Levites assisted in that service, 2 Chron. 29 34.  
V. 7. put fire] The fire that kindled the sacrifice at first, came down from heaven, Levit. 9. 24. that fire once kindled, was to be continually nourished with fire, that it might never go out: any fire but that was accounted strange fire: and to bring strange fire, to burn either sacrifice or incense, was impious, and perilous; as the example of Nadab and Abihu sheweth. This putting of fire then upon the Altar, was either a continuance of fire by putting more fuel unto it, and laying the wood in order upon it; or it was the laying of the fire on the Altar again, when it had been removed, for the taking away the ash●s,( when it was too full of them) that it might be cleansed: and this fire was not onely instrumental to burn the legal sacrifice; but typical to signify the zeal of the Evangelicall Sacrifice, Jesus Christ; whose zeal for his Fathers glory, did eat him up, Joh. 2. 17. and gave him up for his brethrens safety, to death, upon the Altar of the cross, which is as violent and painful death, as by burning with fire.  
V. 9. but the inwards] By which some understand all the int●ailes, even to the guts, which emptied and clean washed, were to be put into the lamb again: others conceive, that by the inwards, must be understood onely the heart and liver, and such inward parts, as were eaten by men, out of sacrifice: for as such creatures only were sacrificed, as served for the sustenance of man▪ so such parts of them were excepted from sacrifice as did not usually serve for food; for which cause the holocaust, or whole burnt-offering, was not burned with the skin, Levit. 7. 9. and in that respect the Altar might be called a Table, Mal. 1. 12. not onely because Gods provision was l●id upon it, but because men many times feasted on the portions reserved from it, 1 Cor. 10. 18.  
wash in water] This signifieth the cleanness and purity that was in Christs Sacrifice, and of that which should be, Heb. 10. 22. in our services to God, which are sacrifices, as having reference to God, though they be immediate beneficences to then, Heb. 13. 16.  
unto the LORD] A savour of rest, which pacifieth the anger of the Lord; and maketh it rest and be still, Ezek. 16. 42.  
V. 11. Northward] The Tabernacle, door, and Altar were so situate, or placed, that on the North-side, there was more space for such acts, as required most room, as the killing and dressing of the sacrifices did.  
before the LORD] Before the Altar, at the door of the Tabernacle, where the Lord was pleased to afford his special presence.  
V. 12. on the wood] Or, on the grace over the wood. See Exod. 27. 4.  
V. 13. wash th● inwards] The inward affections are to be cleansed from sin, and so are the outward actions noted by the legs wherewith men walk in their open conversation. See Ezek. 36. 25. Joh. 13. 5. 10.  
V. 14. turtle doves] That bide in Hebrew is called Tur, from meditation, because that the Turtle seems to sit as one that meditates on serious matters; and to mourn for some mishap or affliction. Of Birds, Turtle-doves, and young Pigeons were chiefly offered, Levit. 14. 4. though there they be not particularly name; and of them the Turtle was the best for kind, the young the best for time: this was the oblation of the poor, who were not of ability to offer a lamb. Levit. 12. 8. there is no mention either of Turtle, or of Pigeons. These were offered rather then Hens or Capon, because their feeding is more clean then houshold-birds; and rather then Partridges, though they be dainty meate, because they are more hardly come by then Doves, who love to lodge in houses, as men do.  
V. 15. wring] wring off his head. So Levit. 5. 8. Some think it was enough to pinch the bide in the head to death, and that the neck was not to be wrung off, but that were a kind of strangling,( whereby the blood was kept in, that should be let out) which was not admitted, either in meats or sacrifices: besides, the Text saith, it was to be burned,( and it seems) by itself; but that could not be, if it were only pinched and not wrung off.  
side the Altar] H●br. upon the wall of the Altar. For it had a wall of boards about it.  
V. 16. his crop with his feathers] See a reason hereof, Annot. on vers. 9.  
East part] Of the Altar towards the door of the Court, for the more reverence and decency of the Tabernacle.  
V. 17. not divide it asunder] So some conceive the wings were to be divided, not the body of the Birds, but that was to be opened long-wise, as not to be cut clean through, nor to be cut in pieces, or partend asunder, as other sacrifices were. They that by Birds understand heavenly-minded persons( for the fowles are called the fowles of heaven, Job 35. 11. and the Turtle or Dove is noted, as most r●presenting the condition of such) observe that such should not be divided by schisms o● Factions, or distracted by secular cares. See Annot. on Gen. 15. 10. But especially in their devotions,( which are spiritual sacrifices) their intentions and affections should be wholly fixed upon that holy object, to which of duty they are to be directed.   

CHAP. II.  
Vers. 1. MEat-offering] The burnt-offering was not offered without the Meat-offering. Numb. 15. 4. 7. 10. But that was legally prescribed, and so of duty; this was voluntary at the Offerers choice: besides, that was limited, for the measure;( in the place fore-cited) this was left to the free-will of the Offerer, to make the proportion. The word in the original, which some Translations take up, is Mincha, and it is taken for Oblation of things without life, as Bread, meal, Wine, Salt, oil: and of such things Oblations were made for many Reasons. 1. Because God, as he was the giver of these as well as of the other creatures, so he was to have a tribute of these, as well as of the former sort. 2. Because the poorer sort might have opportunity more often to exercise their Devotion to God in the Service of his Sanctuary. 3. Since they that wait on the Altar, were to live on the Altar, and such particulars were of use to that purpose as well as they. 4. Because Gods Altar had a conformity to a Table, Mal. 1. 7. 5. By this the poor were to make thankful acknowledgement of their portion to God, as well as the rich; and for mystical signification, this Free-will offering did signify the freeness of Christs offering himself in sacrifice to God, Joh. 10. 15. 17. Hebr. 10. 7. 9. in conformity whereto, Christians ought freely to offer up themselves a living Sacrifice, Rom. 12. 1.  
of fine floure] Without any mixture of bran, for God is worthy to be served with the best of each kind▪ contrary to the practise of covetous hypocrites, Malach. 1. 14.  
oil upon it] oil was used for meat, 1 King. 17. 12. for medicine, Luk. 10. 34. for ornament to make the face to shine, Psal. 104. 5. for lamps to burn, Exod. 25. 6. In which respect it might typisie Christ, who is called oil, Esa. 10. 27. though the word be rendered anointing; for he is meat, and medicine, and ornament, and illumination, and all unto his people that is good for them: It is put also, for the holy Ghost and his gifts, Psal. 45. 7.  
frankincense] The chief use of that was to make a sweet sm●ll, and so it was the fitter to signify the sweet odour of ou● Saviours sacrifice, Eph. 5. 2. without whom truly apprehended by faith, and sincerely served without hypocrisy, all Religious services are unsavouty, though offered with the sweetest Incense, Esa. 1. 13. Jer. 6. 20.  
V. 2. burn the memorial of it] A part of this Meat-offering, ( about an handful) was to be burnt as a remembrance and intimation of the whole, that was given to God, whereof though part were burned, the rest remained for sustenance of Gods servants, Levit. 6. 16. and consequently for the maintenance of Gods service; and in giving that portion so unto God, the whole stock was acknowledged as a gift from God.  
V. 3. most holy] Hebr. holinesse of holinesses. The Hebrews emphatically express things, by doubling the Noun, and changing the Number, as King of kings, Revel. 17. 14. that is, a most powerful King; Servant of servants, Gen. 9. 25. that is, a most vile and contemptible Servant. Song of songs; that is, a most excellent Song; and Heaven of heavens, that is, the highest and most glorious heaven. So are such Sacred things called in the Law which none might touch, or which none might eat of, but the Priest, and that in the holy place, near the Altar; Levit. 6. 26.& Chap. 7. vers. 6.& Chap. 10. 12. and of other common Sacrifices the Priests part might be brought home to his house, and there eaten by his Wife, Children, and the rest of his Family.  
V. 4. baked] The former offering was of meal not hardened by the fire, this is of meal made into bread, either baked in an oven, or in a pan, or plate, as some conceive in the Sanctuary, because of that is said, Ezek. 46. 20.—& 1 Chron. 23. 28. 29.  
V. 6. in pieces] Because part was to be offered to God, and part reserved for the use of man, to wit, of Aaron and his sons, vers. 10.  
V. 11. no leaven] This was not general: for at Oblations of first fruits, such as were the wave-loaves, Levit. 23. 17. and at oblations of thanksgiving, leaven was admitted, Levit. 7. 13. yet the unleavened bread was more pure, and it served also, to renew the memory of the Israelites miraculous deliverance out of Egypt, when they went away in such hast, that they had not leisure to leaven their bread, Exod. 12. 34. and it was more meet to represent our Saviour, the bread of life, for hypocrisy is signified by leaven, Luk. 12. 1. and the want of leaven signifieth sincerity, 1 Cor. 5. 8. Besides these Religious reasons, some allege certain physical considerations of leaven, as that it puffeth up the belly, and if it should be burned, would be more unsavoury in the smell: but the former reasons may suffice.  
hony] Hony( as some think) was forbidden to be offered by the people of God, because it hath the operation of leaven; some, because the Gentiles used it in oblations to their Gods: and though they used salt in their sacrifices also, yet that was not forbidden, but prescribed, vers. 13. because salt prevents putrefaction, and makes that which is eaten with it more savoury to the taste; or because, where leaven is forbidden, there the bitter bondage of the Israelites is to be remembered, according to the precedent Annotation, wherefore unleavened bread and bitter herbs are joined together, Exod. 12. 8. wherewith the sweetness of honey doth not svit, by which also( as some of the Ancients expound it) is signified the delight of the flesh: yet of both there might be an offering to the Priests, as the next words imply.  
V. 12. not be burnt] But reserved for the Priests, Numb. 18. 13. yet the meat-offering made by, and for the Priests themselves, was to be wholly burnt, and none of it eaten, Levit. 6. 23.  
V. 13. salt] Salt gives a pleasant seasoning to meats, and keeps them from corrupting; By that the incorruption of communication is noted, Colos. 4. 6. yea and the soundness of the mind and manners, Mark. 9. 50.  
of the Covenant] Which they were bound, as by Covenant, to use in all sacrifices, Num. 6. 18. 19. Ezek. 43. 24. Mar. 9. 49. Or it meaneth a pure and sure Covenant, to endure while these levitical Ordinances were to last; for salt is a preservative from corruption, therefore a durable Covenant, is called a Covenant of salt, 2 Chron. 13. 5. and the state of corruption is said to be unsalted, Ezek. 16. 4.  
V. 14. meat-offering] The Hebrew word signifieth a gift in general; but use hath so restrained it to this kind of gift in particular, that some Translations retain it; the English renders it meat-offering by way of distinction, chiefly from holocausts or whole burnt-offerings, of which no part was reserved for the Priests, and consisted principally of such things as served for meat, and wanted life, as of bread to eat, cakes, wafers, &c. and salt to season, of oil, of which some kinds served for meat, some for perfume,( as Frankincense did) whereby the anointing of Christ was signified, 2 Cor. 1. 21. 1 Joh. 2. 27.  
green ears] This was the third sort of Oblation made of corn, the last in worth, but the first in nature, and in time; for it was of the Barley harvest: whereby the people were to learn, that which way soever they made use of their corn, God was to have a tribute of honour, and the Priest a portion of it for his support in the service of the Sanctuary.  
V. 16. burn the memorial] That is, the thing offered for a memorial, by a figure called a Metonymia, See Annot. on vers. 2.   

CHAP. III.  
Vers. 1. PEace-offering,] Sacrifices of thanksgiving offered for Peace,( by which word the Hebrews signify all prosperity;) and those either generally, or particularly, for there were general sacrifices for all, and particular for Prince, or Priests, or the people by themselves; and some of them were for reconciliation, when God was offended for sin; Judges 20. 26. 1 Chron. 21. 26. and some for thanksgiving, when he was at peace with them, and pacified towards them: the former were first offered, for no works or service can be acceptable with God, unless an expiation and reconciliation for sin go before, and by these Peace-offerings are signified: 1. Christ his Oblation of himself, as bearing upon him the chastisements of our peace, Jer. 53. 5. and so becoming our Peacemaker with God, Matth. 3. last. Eph. 2. 14. and 2. the Sacrifice of Praise, which was fit to be joined with an offering for Peace, that so while we beg new grace we may show ourselves grateful for former favours: And the Hebrew writers conceive, they were called Peace-offerings, because part of them was offered to God, part was given to the Priest, and part to him who brought it to be offered; signifying an agreement among all who were at it, and were sociably partakers of the same thing.  
V. 2. at the door] That is, where the brazen Altar was, on the East side of the Court; wherein they differ from whole burntofferings and sin-offerings, which were offered on the right side of the Court, or towards the North, Levit. 1. 11.& 6. 21, 25.& 7. 2. and the reason of it is, because part of the Peace-offering, to wit, the fat and breast were to be waved before the Altar, upon the hands of him that came to offer it, Levit. 7. 30. and he himself to offer it to God, and the Priest was to take it out of his hand; and it was not lawful for the people to come into the Priests Court, therefore the offering was to be made at the entrance of the Court, whither they might come; and it was to be offered here, because it was not of the most holy things of which only the Priest did eat,( for he that offered it ate a part of it.)  
V. 3. of the peace-offering] That is, part of the Peace-offering, for of this sacrifice one part was burnt, another was reserved for the Priest, and the third belonged to him that brought it; for the right shoulder, and the breast, Levit. 7. 30. with the two jaws, and the maw were the Priests, and the rest his, at whose cost the oblation was made, Lev. 7. 15, 16. and hence it was, that in this offering Turtle-doves, and young Pigeons were not permitted to the poorer sort to offer, as they were in the whole burnt-offering, because in them being so small this division could not conveniently be made.  
the fat which covereth the inwards] The fat as the best of the Sacrifice is offered up unto the Lord, and so teacheth, that the best is still to be given him.  
V. 4. the two kidneys] It was not sufficient to sacrifice the ear, or foot, or any outward part, which might be partend without loss of life, but the inward parts must be offered, without which the creature cannot live, because the persons for whom the sacrifice was offered, deserved death, and without the death of Christ could not be redeemed; and the sacrificing of these inward parts, signifying the mortifying of the inward lusts and affections of the flesh, Gal. 5. 24. having their root in the reins or kidneys, they are therefore here mentioned, for more serious consideration of that part.  
V. 6. male or female] In the Peace-offering it was indifferent to offer either male or female, which might be accepted here; because these are by way of thanksgiving for external blessings, but in whole burnt offerings, only the male as the chief. Chap. 1. 3. See Chap. 4. vers. 32. where a female is expressly prescribed, as also Chap. 5. vers. 6.  
V. 8. upon the head] See Annot. on Exod. 29. 10.  
V. 9. the whole rump] Even to the back-bone, over against the reins or kidneys( as the Hebrew Text importeth.) This was peculiar to the peace-offering, of a sheep, a lamb, or ram; but if the peace-offering were an ox or a goat, it was not so. The offering of the rump some interpret to be an intimation of perseverance to the end; but it rather sheweth that there is not the meanest part of the creature, but God hath a right unto it; and that be a thing never so contemptible in itself, God can make it honourable by applying it to his service, in sacrifice, as here; in a Sacrament, as in Circumcision, Gen. 17.  
V. 11. the food] Heb. bread. Whatsoever is burned may be said to be food to the fire which devours it; but the sacrifice is called food or meat, in respect of God, who takes delight in it as a man doth in his meate, when he is refreshed by it: See Mal. 1. 12. which sets forth Gods love, who reckons himself as a guest at their feasts.  
V. 13. before the Tabernacle] At the door of the Tabernacle.  
V. 16. all the fat is the LORDS] It is certain tha● the fat of unclean beasts neither ought, not could be consecrated to the Lord, nor of clean beasts which might not be used in sacrifice, as Harts, and wild Oxen; and it is certain, that the fat that is mixed with the flesh of clean beasts, they might eat, Deut. 32. 14. for they were onely forbidden the fat which covereth the inward vital parts; to wit, the heart, liver, lungs, kidneys, and small guts with a continued net or caule, and so might easily be separated from the other flesh. And this fat was so strictly forbidden to the Jews, that they might in no case eat it, no not if they killed their beast at home, for it is called a law to them in all their dwellings, and jointly forbidden with blood, which they might not eat in any case, any where. But this some understand onely of the fat of goats, sheep, and oxen, as Josephus saith in his third book of Antiquities, Chap. 10. That clean beast which might not be offered unto God, they might eat its fat, but the fat of them that might be offered to God, they might not, and that upon pain of death, Levit. 7. 25. But if the beast were killed at home, the fat ought not to be consecrated to the Lord, because it is no where commanded; but as the blood was to be poured on the ground, so was the fat to be burned with a profane fire, unless haply they might use it to make candles of it, or to other profane or common, but honest uses; as is granted, in almost the like case, Levit. 7. 24.  
V. 17. neither fat nor blood] These two are prohibited as not wholesome enough to be mans meate,( as some conceive,) and though they be both forbidden together, yet it is with this difference, that not all fat is forbidden to be eaten, Neh. 8. 10. but onely the fat of the ox, or sheep, or goat offered in sacrifice, Levit. 7. 23.( and this chiefly, the fat of the inwards) or of beasts that die of themselves, or are torn of wild beasts, vers. 24. and the fat was the fitter for sacrifice, because it would soon take fire, and go up in the flamme; but for blood, that was more generally forbidden, Levit. 17. 14. 1 Sam. 14. 32, 33, 34. which might be, first, for distinction of the Jews from the Heathens, who used to drink the blood of their sacrifices: secondly, for moral admonition against cruelty: thirdly, for mystical intimation of reverence to the blood of our Saviour, signified by the bloodshedding of the sacrifices; as David would not drink of the water of the well of Bethlehem, but poared it out in an offering before the Lord, because it was equivalently( as he called it) the blood of those who fetched it with the peril of their lives, 2 Sam. 23. 17.   

CHAP. IIII.  
Vers. 2. IGnorance] Either of the Law, or of the fact, which a man is bound to know, and may know; for ignorance in sin is no security against punishment; it may sometimes extenuate a sin, but it cannot annihilate it, or take it wholly away, nor procure a total impunity to the sinner, Luk. 12. 48. and if it be wilful ignorance, it doth rather aggravate the guilt, then abate any part of it: to these sins of ignorance may be referred sins of infirmity, proceeding from inconsideration, when a man is suddenly overtaken in a salt, Gal. 6. 1. and it is probable it extends not to all in general, but such for which the conscience would more likely be touched; for of ordinary deviations there was an expiation by the daily burntofferings for the whole Church, and the sacrifice of the day of Atonement, Levit. 16. 30.  
V. 3. that is anointed] Meaning the High-priest, as the Chaldee, and seventy render it, anointed with that solemn 〈◇〉, Exod. 29. 7. and he onely in the ages following was anointed, Levit, 21. 10. Anointed is especially mentioned, because for any sin committed before anointing, a peculiar oblation, was not required, but onely such a one as was offered for the Prince, or one of the people.  
sin] This taught them they must look for another mediator which had no need of an offering for sin, but could make a perfect atonement betwixt God and them, Hebr. 7. 26, 27, 28.  
according to the sin of the people] That is, if as he is a man, not as a Priest, he sin, as others of the people do, as being subject to the like passions as others are, as Act▪ 15. Heb 5. 2. 3. or so sin according to the sin of the people, as scandalously to draw others to sin, or to encourage them in sin by his corrupt teaching of the Law.  
sin-offering] This differs from a peace-offering; because in this the offeter had no part, but the fat and kidneys, and blood being offered to God, or burned, the ●est came to the Priest, for they were altogether holy to God, and so could not be carried out of the holy place by any but the Priests; nor eaten any where but in the holy Court, Chap. 6. 26.( whence the Priests were said to eat the sins of the people) and this onely in sacrifices for the sin of private men, or public Princes; for those which were offered for the High-priest, or all the people, the fat and blood being offered in the holy  
Court, were wholly burned without the camp, for the greater horror of greater sins: but in peace-offerings the third part returned to him that offered them. Secondly, the sinneoffering was to be made away the same day it was offered; but the peace-offering in some cases might be set aside till the morrow, Chap. 7. 13. Thirdly, in peace-offerings might be used oil and frankincense, but not in sin-offerings, because they make for delight and pleasure, which were to be far from a repenting sinner. Lastly, it was peculiar to the sin-offering that the blood of the sacrifice was put upon the horns of the Altar, but with this difference, that in the sacrifices for the sin of the High-priest, or of all the people,( the blood whereof was brought into the Sanctuary) the blood was put upon the horns of the Incense Altar, v. 7. but in others, upon the Altar of burntoffering, vers. 25. Of the difference betwixt a sin-offering and a trespasse-offering: see Annot. on Chap. 7. v. 1.  
V. 4. kill the bullock] Hereby confessing that he deserved the same punishment which the beast suffered.  
V. 5. the Priest that is anointed, &c.] Here the sinner himself, Heb. 7. 27. is ordered to bring the blood of his sin-offering into the Tabernacle, which was not yet enjoined in any sacrifice. This typified our way opened into heaven by the blood of Christ, Heb. 10. 19, 20.  
V. 6. sprinkle of the blood seven times] A mystical number, signifying our perfect cleansing from sin by the sprinkling of Christs blood, Heb. 9. 13, 14. and that our sins require much purgation, Psal. 51. 2.  
the vail of the Sanctuary] Which was betwixt the Holiest of all and the Sanctuary, called usually Parocheths in the Hebrew, Levit. 16. 2. to distinguish it from the other vail at the entrance of the Tabernacle, called Masach, Exod. 26. 36.  
V. 11. the skin of the bullock, and his flesh] In this, and the sin-offering for the whole Congregation, wholly burned without the camp, the Priest did eat no part, Levit. 6. 30.( though he did in other sin-offerings, vers. 26. of this Chap.) because the offerer might not eat of the sin-offering; but in these the Priest was offerer either solely, as here; or inclusively, as in the sin-offering for all the Congregation. This might signify the detestablenesse of sin, especially of Sacred persons, or of a whole people, which here, as it were, on the back of the bullock, was carried out of the camp. Secondly, that the True sin-offering should suffer without the gate, Heb. 13. 11, 12. Thirdly, that by Christ his sufferings our sins are fully pardonned, removed far from us: and for the person that was to carry this sinoffering out, though it seem to be the High-priest, vers. 12. yet he was onely to see it done, and not by doing it himself, render himself unclean, as you may see in the same case, Chap. 16. 27, 28.  
V. 12. where the ashes] The ashes of the sacrifice offered upon the Altar, were first placed in the Court near the Altar, and thence they were afterwards carried out of the camp into some stony place, where no dirt nor carrion was cast: and this was done, the better to preserve the service of God from all contempt.  
V. 13. if the whole Congregation] Or the greater part of the people. The multitude excuseth not from sin, but if all have sinned, they must all be punished, if Gods justice be not appeased by sound repentance;( which is such a sorrow for sin, as worketh a change both of the mind, and of the manners of the sinner) see Gen. 6. 12, 13.& 19. 0. Hence also we may observe, that not onely particular persons, but particular or national Churches may err.  
V. 14. then the whole Congregation shall offer a bullock] This perscription is general for all sin; but for omitting some ceremonial duties enjoined them, Num. 15. 24. they were to offer a kid of the goats for a sin-offering.  
V. 15. Elders] Not the Priests in this case, but the heads and Magistrates, which were seventy in number, Exod. 3. 16.& Chap. 24. 1. for all the people could not lay on their hands, therefore it was sufficient that the Ancients of the people did it in the name of all the Congregation.  
V. 16. the Priest that is anointed] That is, the High-priest▪ See Annot. on vers. 3.  
V. 18. Altar which] That is, the Altar of Incense. See Annot. on vers. 3.  
V. 20. as he did the bullock for a sin-offering] That is, the bullock offered for the sin of the Priest, called the first bullock, vers. 21.  
forgiven them] That is, they shall he accquited from their offence, and not onely from the guilt of sin, but from any ecclesiastical or external censure or punishment of the Law.  
V. 21. without the camp] All whole burnt-offerings for sin were to be burned without the camp, or Host, Exod. 29. 14. See Heb. 13. vers. 12, 13.  
V. 22. When a ruler] Of a Family, or any head of a Tribe, or any governor; for the word in the original signifieth one elevated, or lifted up above others, as Numb. 1. 4.& Chap. 7. vers. 2.  
and is guilty: Or if his sin wherein he hath sinned, come to his knowledge, &c.] That is, whether presently he come to aclowledge it; or afterwards it be disclosed unto him, so soon as he knows of it, he shall bring his sin-offering.  
V. 24. and kill it] That is, the Priests shall kill it; for it was not lawful for any out of that office to kill the beast. So vers. 33.  
before the LORD] See Annot. on Chap. 1. vers. 11.  
V. 25. and put it upon the Altar] Neither this for the ruler, nor that for private persons, vers. 30. were sprinkled before the vail in the Tabernacle, nor upon the Altar of Incense, as those for the Priest and all the people were, vers. 6, 7, 16, 17, 18. for their sins as more heinous required a more solemn manner of atonement.  
V. 26. an atonement for him] Wherein he represented Jesus Christ.  
V. 29. in the place] That is, at the door of the Tabernacle, where all ought to be killed, Levit. 1. 5.  
V. 32. a female] See Annot. on Chap. 3. vers. 6.  
V. 33. he shall lay his hand] Meaning, that the punishment of his sin should be laid upon the beast, and that as he had received all he had from the hand of God; so with his own hand he offered that sacrifice willingly unto God. It is uncertain here who should lay his hand; it seems here, and vers. 15. that the bringer of the sacrifice, or he for whom the sacrifice was offered, was to lay his hand upon the head of it; but for the killing of it, it belonged to the Priest onely.  
in the place] That is, a place beside, or near the Altar.  
V. 34. according to the offerings] Or upon the offerings, or besides the burnt-offerings, which were daily offered to the Lord. See Chap. 3. vers. 5.   

CHAP. V.  
Vers. 1. soul sin] That is, a person, as Chap. 4. vers. 2. for the soul, as more excellent then the body, is often put for the whole person in the Scripture, by a Synecdoche of the part for the whole; which brings forth another figurative speech, as when that which belongeth properly to one part, is ascribed to the other, as touching to the soul, vers. 2. which properly appertaineth to the body, though not without the society of the soul: so also eating, Chap. 7. vers. 20.  
and is a witness] This seems not to be meant of secret faults, but rather of such as come to public trial before the Judge; in which case, he that knoweth any thing for the clearing of the truth, and will not reveal it, his connivance, and silence in such a case, gets him a guilt of other mens sins, besides his own.  
whether he hath seen or known it] That is, whether he were an eye-witnesse of the injury done to his neighbour, or otherwise came to know it, he must discover the truth, when they to whom the oath is given cannot, or will not; or else he is guilty and must offer a Trespasse-offering, because his brother is prejudiced by his silence.  
V. 2. if a soul touch] See the first Annot. on this Chapter.  
unclean and guilty] Ceremonially unclean, and guilty of the breach of a ceremonial law, though he knew it not; yet the conscience was not defiled by such casual accidents, nor by any thing without the man, Matth. 15. vers. 11. 18. unless by wilful ignorance, or inconsideration; so as there was a ceremonial cleansing, Numb. 19. 6, &c. for the touch itself, whether ignorantly, or knowingly committed; there was by inconsideration or carelessness a moral guilt contracted, in which respect he was to bring a Trespasse-offering, as is here expressed.  
V. 3. then he shall be guilty] If when he knoweth it, he do not perform what the Law appointeth in that case, then he is not onely Ceremonially, but Morally guilty, as a contemner of ●he Ordinance of God.  
V. 4. swear] That is, rashly, without consideration of what is right and just, or what is within his power to perform; such an oath was that of David against Nabal, ● Sam. 25. 22.  
to do evil] That may be not onely to commit an evil of sin, but to inflict some evil of pain, disgrace, or damage upon himself or others; which though it might be just to be done, the rash resolution or swearing to do it was a sin.  
V. 5. in one of these] Which have been mentioned before in this Chapter, that is, faults of infirmity, ignorance, and inconsideration.  
confess] With repentance for his fault, or else, neither confession, nor oblation would do him any good: and this the offender ought to do in other sacrifices for sin, though it be not so expressed; with offering of sacrifices there was confession of sins as a part of the offerers profession of repentance. The Hebrews writ that this confession was thus to be made. I have thus or thus committed such a sin, I am ashamed, and it repents me; I will never return to the same again. And some make this to be the reason, why the Priests were commanded to eat the remainder of the sacrifice for sin, alone, and that within the Court, not so much as those of their own house admitted, lest by this means the offerers sins confessed to the Priest, might be divulged. And some here note, that it belonged to the Priests to determine betwixt sins and trespasses; between sins of less and greater weight,( of which we may see the foregoing Chapter) and that according to the estimation of the trespass, a greater or lesser sacrifice might be prescribed; for this was not left arbitrary to each private man, for so one sacrifice might easily have been substituted in the place of another: Nor doth this confession make for the private confession of the Papists, for it seemeth this was not spoken of hidden faults, because the matter was brought before the Judge, vers. 1.  
V. 6. trespasse-offering] See Annot. on Chap. 7. vers. 1. This no less then the sin-offering, typified Christ, whose soul was made an offering for sin, Isa. 53. 10. ● where the word in the original is the same with this here rendered Trespasse-offering.  
the Priest] Not the High-priest onely, but any of the inferior Priests; for in this case there is no distinction, no exception of any as too mean, no exemption of any as too great.  
a female] The male is especially to be offered in some cases, yet sometimes a female is not onely allowed, but especially prescribed, as here, and Chap. 4. 32. to show, that though God preferred the male, he did not reject the female. See Gal. 3. 28.  
V. 7. turtle doves] Why they were used in sacrifice, see Annot. on Chap. 1. 14.  
V. 8. sin-offering first] The particular known sin must first be expiated, because it is best known, and therefore should be first repented of; and if it be not, it will provoke God to reject the burnt-offering, as Matth. 5. 23, 24.  
wring off his head] Of which see Annot. on Chap. 1. vers. 15.  
V. 10. an atonement for him] Or declare him to be purged of his sin, or the Priests mediation between God and the party, is a type of the true atonement betwixt God and man, made by Jesus Christ; and so it may be called a typical atonement, as Christs is an atonement real.  
V. 11. an Ephab] See Annot, on Exod. 16. 16.  
no oil] This is forbidden in the sin-offering, if not onely for distinction from the meat-offering whereof see Lev. 2. 1. according to the will of the Law-maker; for signification, that oil that serves for light to the eyes, and lightsomeness in the looks, was not so suitable for sorrowful confession of sin, a dead of darkness; and the sweet frankincense might be forbidden, to make the offerer more apprehensive of the unsavoury sent of sin in the nostrils of the Almighty. Some think it might intimate, that neither by any grace in us, or any prayers proceeding from us,( which were signified by oil and frankincense) but onely by Christ we are reconciled to God.  
V. 12. a memorial] See Annot. on Chap. 2. v. 2.  
V. 13. shall be the Priests] In some sin-offerings the Priest had nothing at all, Levit. 16. 27. in others he had onely the skin, as where the flesh was wholly burnt, Lev. 7. 8. in other sin-offerings, when the blood was sprinkled upon the brazen Altar, the fat and blood were offered to the Lord, the flesh reserved for the Priests, Levit 6. 26. In peace-offerings the fat and blood were offered, as before, but the breast and right shoulder bestowed upon the Priest, Levit. 7. 33. 34. the rest remained, as of right, to him that brought the offering. In meat-offerings, an handful of the flower, and some of the salt, oil, incense, and wine being offered, the Priest had all the rest, Lev. 2. 3.& Ch. 7. 9.& Chap. 9. 17.  
V. 15. in the holy things] By taking away the first fruits, or tithes, or any other thing due unto the Priests, and Levites, vers. 16. Or by eating of things dedicated to God, as the showbread; or other things of like kind, which he ought not to do, which must be understood of ignorant or unadvised, not presumptuous defrauding of God of that that belonged to him. See Chap. 22. 14.  
a ram] This sacrifice being greater then the former trespas-offerings, insinuates the heinousness of the sin of sacrilege.  
with thy estimation] The estimation of the Priest, Chap. 27. 12.  
shekel of the Sanctuary] See Annot. on Gen. 23. 15.  
V. 16. a fift part] In money, for a recompense of the wrong; for so much was added if any of the holy things were bought again by the owner, Levit. 27. 13, 15, 19. and to make men more careful to do all right unto his sanctuary.  
V. 17. he shall bear his iniquity] Heb. hath born his iniquity.  
V. 18. ignorance] else if his sin against God proceed from presumption, he must die, Num, 15. 30.   

CHAP. VI.  
Vers. 2. IF a soul commit a trespass] This Law is concerning sins done witting.  
V. 2. against the LORD] The particulars repeated are sins against man, as Gen. 20. 6. yet they are said to be against the Lord, because against his Law; or because those sins, which are secret to men, are yet done in his sight; whence it is that Peter saith of the hypocrisy of Ananias; Thou hast not lied unto men, but unto God, Act. 5. 4.  
V. 5. the principal] In kind, or in the full worth of it.  
fift part] See Annot. on Chap. 5. 16. If he were convicted by the Law, he was by virtue of those judicial Laws, Exod. 22. to pay double; but if, as here, out of conscience he confess what the Law could not convince him of, only a fift part was to be added.  
V. 6. a ram] For a sin of Ignorance the Oblation was a Goat, for a sin of Knowledge a Ram: the more guilty, the more penalty, and the deeper damnation, without repentance.  
with thy estimation] See the Annot. on 5. 15.  
V. 9. law of the burnt-offering] That is, the ceremonies which ought to be observed therein.  
burnt-offering] Though other offerings were burnt, at least in part, this was called the burnt-offering before any other, because it was wholly burnt, and it was the daily sacrifice of a lamb in the morning, and a lamb in the evening. See Numb. 28. 3.  
all night] The Priest was to burn it with a slow fire, and by so many pieces one after another, that it might last all night, which required his intentive vigilancy upon the service, and admonished withall, that God was not to be honoured by day, and dishonoured by works of darkness in the night, but that men should set their waking thoughts towards him upon their beds, who watcheth over them all the night, Psal. 4. 4. And the morning sacrifice was to be burned in the like leisurely manner, unless some other sacrifice to be performed after it, required a greater and quicker fire.  
V. 10. the ashes which the fire hath consumed] Ashes are said to be consumed, when the consuming fire hath burned the fuel into ashes, as meal is said to be ground, when corn by grinding is turned into meal, Isa. 47. 2.  
V. 11. a clean place] See Annot. on Numb. 19. 9.  
put off his garments] Because the carrying of the ashes out of the Camp, was not in itself a sacred action, for which the holy garments were ordained.  
V. 12. not be put out] The fire that came down from heaven, and consumed the burnt-offering, Levit. 9. 24. was to be kept perpetually burning, and neither to be put out, as it is here, nor yet by negligence suffered to go out: and this might signify, 1. That no human devices but only that which comes by direction from heaven is to be admitted into Gods worship. 2. That God accepts no sacrifice, but that which is offered by that fire from heaven, the Spirit, Matth. 3. 11. 3. Since it came down first as a testimony that God did graciously accept that first sacrifice, the continuance of it might intimate, that still he was well pleased with their sacrifices, performed according to his direction.  
fat of] The fat was not to be offered alone, but to be burnt upon the daily burnt-offering, for it was too small a matter of itself to be presented to God.  
V. 16. and his sons] unless they were for some uncleanness to be debarred from that holy diet, Levit. 22. 6.  
eaten in the holy place] It might be for these reasons; 1. To mind them of sober using these holy things, as eating them in Gods presence; 2. To mind them of the singular purity required of those that were honoured above the people; 3. It might intimate, that none but within the pale of the Church should be the better for Christ.  
V. 17. not be baken with leaven] That is, kneaded with leaven, and after baken; and this is ordained not only for Gods peculiar part, but for that which was allotted to the Priests also; for that part given to God was in the name of the whole, and so the whole meat-offering was to be without leaven. See Annot. on Chap. 2. vers. 11.  
V. 18. shall be holy] See Annot. on Exod. 29. 37.  
V. 20. Aaron and his sons] That is, of the High Priests, and the Priests his sons: this is not personal to the Priests that then were, but perpetual for succession.  
perpetual] So oft as the high Priest shall be elected and anointed: yet it is held by some, that this meat-offering was a daily oblation, as the lamb that was sacrificed morning and evening, whether at the charge of the Priest, or whether( which is more probable) it was supplied out of the public Corban or Treasury.  
V. 22. of his sons] That is, the eldest son, if he have no deformity or impediment, which by Law makes him uncapable of that holy calling, as Levit. 21. 18. if he be, the second brother is to succeed, and so in the like case the third, &c.  
for ever] So long as the levitical Priesthood shall continue.  
V. 23. wholly burnt] The offering being made by the Priest▪ and for the Priest, his own service was a debt, and so he was to have nothing for it; but when he offered for the people, he was for a recompense of his service to have a portion of the sacrifice; see vers. 26. of this Chapter. Or else because he was a sinner and could make no atonement for himself, therefore his meatoffering was wholly burnt, not eaten, to teach him to look for salvation by Christ.  
V. 26. shall eat it] That is▪ the blood being sprinkled, and the fat burnt, except such sin-offerings whereof the blood was carried into the Tabernacle, vers. 30.  
V. 27. shall be holy] See Annot. on Exod. 29. 37.& Exod. 30. 29.  
upon any garment] Meaning the garment of the Priests.  
wash that] The blood was to be separate from all profane, or common use, in reference to the blood of Christ, who was holy, harmless, undefiled, separate from sinners, in respect of society in sin, Heb. 7. 26. though sometimes he was companion with great sinners for their conversion from sin. Matth. 9. 12.  
in the holy place] In the Court of the Tabernacle, where the washing Laver stood, and the garment washed from the blood returned to a common use, and might be worn and used any where as occasion required.  
V. 28. earthen vessel] The liquour that boiled the sin-offering might pierce into an earthen vessel, and therefore it was broken; and the rather, because the loss was not great; but if the pot wherein it was sod, were iron or brass, it was to be scoured and rinsed: all which might shadow the infection of sin.  
water] Which was in the Laver near unto the Altar, Exod. 30. 18.  
V. 30. sin-offering] Which was offered by the High-priest and the whole Assembly, in the yearly expiation; Lev. 16. 27.  
whereof the blood] Which was done in the sacrifice for the Priest and all the people, Chap. 4. 6. 18.  
burnt] Wholly burnt out of the camp, Chap. 4. 12. 21. nor yet was this a whole burnt-offering; because it was not burned whole upon the Altar, as that was, but was divided into parts, as a sacrifice for sin, and so carried without the camp, and burned.   

CHAP. VII.  
Vers. 1. TRespasse-offering] The names of a sin and trespasse-offering are divers in the original, yet not so divers in real sense, as in verbal sound; and so, though some will have the one, viz. Asham rendered by Delictum, and the other, viz. Chattah by Peccatum, and understand peccatum to be a sin of commission, & delictum a sin of omission, yet the original words are promiscuously used and interpnted in the Hebrew Lexicons in the same acceptions; notwithstanding by the difference of sacrifices it appears by the Text, that there is a different degree of guilt, betwixt the offence which is called Chattah, and the other which is called Asham, and that in this difference the aggravation lies upon Asham, because to Asham translated trespass is required a greater and more costly sacrifice, then to Chattah, rendered sin: Now the aggravation or greater guilt might consist in this, that Asham, i. e. trespass was committed against greater light, or with more deliberation, or with more consent of will, or with inconvenience, or injury to another, which is agreeable to the word trespass; for sin may be immanent in us, but trespass is a transient guilt, which hath an offensive operation upon others, and so becomes so much the more faulty, as it is more extensive.  
V. 2. place] At the Court gate.  
V. 6. male] Except he be ceremonially unclean, as v. 20.  
among the Priests] The offering of the sin-offering, and trespasse-offering did properly belong unto the offerer, for one Law was for them both; yet the offerer might, and many times( it is like) did give part thereof unto the Priests, and to their sons, but not to their females.  
V. 7. one law] The same ceremonies, notwithstanding tha● this word trespass signifieth less then sin.  
shall have it] Meaning the rest which is left, and not burnt, shall be the Priests, Levit. 6. 26.  
V. 10. dry] Because it had no oil put upon it, or offered with it, Levit. 5. 11.  
as much as] That is, every Priest in his turn of administration, shall have the same Oblations allowed him, which happened in his course; or, as the Jews expound it, the flower or meal which was offered, was equally to be divided among the Priests; but if it were baked, or any way hardened with fire, it was the proper portion of the Priests, that did officiate for tha● time, and every Priest according to the lot of his ministration, wherein they had an equal privilege.  
V. 11. sacrifice of peace-offering] Whether it be to obtain a blessing, and so called an offering for peace or safety, or whether eucharistical for a blessing already received: the latter is spoken of, from the eleventh verse to the sixteenth; and from thence to the nineteenth of the former.  
V. 13. leavened bread] Leaven was not allowed but in this kind of Oblation of giving of thanks, Levit. 2. 11, 12. which though it were given to the Priests, was not( as is thought by divers) offered upon the Altar, but tendered to them towards their maintenance onely.  
of thanksgiving of his peace-offering] Peace-offerings were diversely distinguished; some were Oblations tendered without a vow, others with a vow; those without a vow, were either by way of absolute devotion to God, in acknowledgement of his goodness in general, or with reference to some precedent mercy received: the peace-offerings that were presented with a vow, were either such as were simply vowed, without respect of any, either foregoing, or future favour, or conditionally vowed, as when Jacob vowed, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, and that I come again to my fathers house in peace, then shall the Lord be my God, Gen. 28. 20, 21. And as there was this difference in the offerings themselves, so there was difference in the disposal of them when they were offered; those that were offered in reference to a precedent mercy, were to be eaten the same day they were offered, vers. 15. Chap. 22. 30. and if any did eat of them afterward, the sacrifices became void and fruitless, vers. 18. and he that so did eat, became profane or unclean, Chap. 19. 7, 8. and was to be punished with death: but those which were for a vow or voluntary offering, might be reserved till the next day, and no longer, as is expressed in the 16. and following verses, and Chap. 19. 6. and Philo adds this reason, because now they are not his that offered them, but Gods to whom they were offered, who since he is a beneficent and munificent God, will not have them thrust into cupboards, but communicated to guests, especially to the needy; but the true reason may be something in the unrevealed will of the Law-maker. If it be demanded, in what place these were to be eaten, whether in the Cou●t of the Temple; the Answer is, they might be eaten by the Priests, and people also, ● in any clean place, Chap. 10. 14. that is, free from all legal uncleanness: Therefore after they had committed to the fire the parts that were to be burned in sacrifice to God, viz. the fat and rump, &c. and given the Priest his due out of the sacrifice, to wit, the right shoulder, and the breast, they carried the rest, being boiled,( for nothing was roasted in the Court of the Temple) to their home; where they are it with their family, and whomsoever else they would invite, provided that they were clean, vers. 19.  
V. 17. burnt] Both to shun superstition towards Gods holy meat, and to keep it from common and profane use.  
V. 18. bear his iniquity] That is, he shall be punished for his iniquity. In the same sense is the phrase used, Levit. 20. 17. 19, 20.  
V. 19. toucheth] After it is offered;( for being carried out of the holy place, it might casually be touched by some unclean person or thing) and if it were polluted before, it should not be offered to God at all, the touch of any unclean thing, or person, though but ceremonially unclean, polluteth it; hag. 2. 13. and it was not to be eaten, but to be burnt, not by the holy fire of the Altar, but by common fire; but if it were not yet offered, such a touch did not so taint it, but it might be eaten, Deut. 12. 15.& 22.  
V. 20. the soul that eateth] If any being unclean, whether personally, as here, or by touching any unclean thing, as in the following verse, do witting eat of the peace-offering they must die, but if unwittingly, there was a sacrifice of Atonement prescribed for them, Chap. 5. 2. And this might intimate to us, that they that have given up their names to Christ and yet hate to be reformed, destruction will be their end, nor will God reckon them among his people; and more particularly, that they who partake of the seals of the Covenant of grace unworthily, eat and drink judgement to themselves.  
V. 21. cut off] See Annot. on Gen. 17. 14.  
V. 23. fat of ox, &c.] Because these three creatures were sacrificed up unto God, the fat especially, vers. 25. See Annot. on Chap. 3. v. 17.  
V. 24. And the fat of the beast that dieth of itself, &c. may be used in any other use] Hence some conceive, that though the touch of such carcases did render a man unclean, yet the touch of the fat of those dead beasts that dyed of themselves did not defile him.  
V. 26. blood] See Annot. on Chap. 3. vers. 17.  
V. 29. shall bring his oblation] Though the peace-offerings might be eaten in any clean place, yet they were to be brought to, and offered at the Altar.  
V. 30. His own hands] That is, the hands of him that brought the Oblation; upon which the Priest put the breast of the sacrifice, with the fat, and it may be with them the shoulder also, and unleavened bread, as Exod. 29. v. 22, 23, 24 some silver-charger being between his hands and the sacrifice, and thus the Priest putting his hands under the hands of him that held them, lifted them up, and moved them to and fro, as many both Hebrew, and Christian writers have set forth.  
wave-offering] Of this waving, see Annot. on Exod. 29. vers. 24.  
V. 31. the breast shall be Aarons] The breast belonged to the High-priest, and his family, but the right shoulder was for the Priest that did officiate, or do the office of a Priest for that turn.  
V. 32. heave-offering] See Annot. on Exod. 29. 24.  
V. 35. the anointing of Aaron] That is, the privilege, reward, or portion of his anointed function.  
V. 37. of the consecrations] Of the sacrifice which was offered when the Priest was consecrated, Exod. 29. 22.   

CHAP. VIII.  
THis Chapter, for the most part of it, containeth the same things which are before set down, and expounded, Exod. 29.  
V. 8. urim and Thummim] See Annot. on Exod. 28. 30.  
V. 9. holy crown] Or, place of pure gold. So called, because the Hebrew word Nezer, signifieth a crown, of which form this plate was; and it was called holy, because it was separated to an holy use; and because on it was graved holinesse unto the Lord, Exod. 28. 36.  
V. 10. anointing oil] Of this, see Exod. 30. vers. 23, 24, 25.  
V. 11. seven times] That number commonly notes perfection, because the seventh day, being a day of rest after work, was a witness that the work was done; and it is a number of holinesse also, because the seventh day was consecrated to holy rest, and so the fitter to be observed in consecration of Priests to holy duties, principally to be performed on that day. See Annot. on 1 Chron. 15. 26.  
V. 14. bullock] For bullock, see Exod. 29. vers. 35, 36.  
V. 15. Altar] That is, of the burnt offering.  
powred the blood at the bottom of the Altar] The Altar hath a twofold sanctification; the one passive, whereby it is sanctified, as in this place; the other active, whereby it sanctifieth the gifts or oblations that are offered upon it, Matth. 23. 19.  
reconciliation upon it] By offering for the sins of the people.  
V. 17. his hid] In other burnt-offerings which are not of consecration, or offering for himself, the Priest hath the skin.  
V. 19. he killed it] That is, Moses, so also vers. 20. 23. which he did, because yet the Priests were not established in their office.  
V. 24. tip of] See Annot. on Exod. 29. 20.  
V. 27. wave-offering] See Annot. on Exod. 29. 24.  
V. 29. anointing oil] That which was common to him with the inferior Priests, was the sprinkling of ointment mingled with blood upon them, and their garments, and the anointing of the right ear, and right thumb, Exod. 29. 20. the composition whereof is prescribed, Exod. 30. vers. 23. 30. the consecration peculiar to the High-priest was by pouring out that precious ointment upon his head, vers. 12. of this Chap.& Exod. 29. 7. Psal. 133. 2.  
V. 34. commanded to do] Hereafter, concerning the consecration of the High-priest, and those of inferior order, both for the consecration and atonement here prescribed.  
V. 35. shall ye abide] Now they have what belongeth to consecration for the Priests office, he requireth their diligent and constant residence upon their Charges.  
day and night] During which time though they went not to bed, they might take some refreshing by sleep in a sitting posture.  
that ye die not] Death is the due reward of disobedience to God, though but in a ceremonial observance.  
V. 36. by the hand] By commission made to Moses, as it were delivered into his hand, Mal. 1. 1.   

CHAP. IX.  
Vers. 1. EIghth day] After the consecration of seven dayes before, which were required for complete consecration of the Priests.  
on the eighth day] From the consecration of Aaron, and the Tabernacle, and Priests, which fell in the first month of the second year of the Israelites departure out of Egypt.  
Elders of Israel] Who were called for the more solemn and honourable entrance of them into the execution of the Priestly function.  
V. 2. Take thee] The High-priest was to begin his office with sacrifice for himself, that he might mediate betwixt God and the people with more acceptation; in this,( though otherwise a Type of Christ) he was far inferior to Christ, who was so holy, as not to need a sacrifice for himself, Heb. 7. 27. so holy, as to sanctify the unholy by his sacrifice.  
sin-offering] Aaron entereth into the profession of the Priesthood, and offereth the four principal sacrifices, to wit, the burnt-offering, the sin-offering, the peace-offering, and the meat-offering.  
V. 3. of the first year] That is, that neither calf, nor kid, nor goat, be above a year old.  
V. 4. will appear] Sending fire from heaven to kindle and consume the sacrifice; see Annot. vers. 24.  
V. 5. before the Lord] Or the door of the Tabernacle, where the glory of God appeared.  
V. 7. make an atonement] read for the understanding of this place, Heb. 3. 3.& Chap. 7. 27.  
V. 9. put it upon the horns of the Altar] To wit, of the brazen Altar; which was first to be sprinkled, and by that was passage made to the Altar of incense, as afterwards: see Chap. 4. vers. 5, 6, 7. see also and compare, vers. 15. of this Chap. with Levit. 4. 13. 17, 18.  
V. 10. he burnt] That is, he laid them in order, and so they were burnt, when the Lord sent down fire upon them: so that what is set down vers. 10, 13, 17, 20. is brought in by way of ●nticipation before the 24. verse.  
V. 17. of the morning] The daily sacrifice was first in the morning, and last in the evening; yet the burning of incense in the morning, was ever before the morning sacrifice.  
V. 20. upon the breast] Of the sacrificed beast.  
V. 21. waved] See Annot. on Exod. 29. 24.  
V. 22. lifted up] His hands were lifted up towards God, and stretched out towards the people; to show, that he expected from above the blessing which he desired to bestow upon the people, which, it may be, was in such a form as is set down, Numb. 6. 24.  
came down] Because the Altar was nearer the Sanctuary, which was the upper end; therefore he is said to come down.  
V. 23. went into] To carry the blood of the sacrifice● for sin, according to the Ordinance, Levit. chap. 4. 7.& 16. verses.  
blessed the people] Or prayed for them; and withall he might speak peace unto them in Gods Name.  
the glory] That is, an extraordinary splendour, or brightness, appearing out of the cloudy pillar, as Exod. 16. 10.  
V. 24. came a fire] For the seven dayes of sacrifice before, Moses used fire, but after the eighth day, fire in a miraculous manner descended from above, and consumed the sacrifice; to testify Gods approbation of the instituted Priesthood, and to breed more reverend acceptation of it among the people: this fire thus sent from heaven was to be kept continually burning, that it might never go out, as God appointed, Chap. 6. and therefore it was charily carried in some vessel for the purpose; when they journeyed in the wilderness; and so it continued until the Temple of Solomon; and then fire came down again from heaven, 2 Chron. 7. 1. which continued until the captivity of Babylon, and after that it was said to have been miraculously renewed in the second of Macc. 1.   

CHAP. X.  
Vers. 1. STrange fire] Not taken from the fire of the Altar, which was sent from heaven, Chap. 9. 24. but from that fire wherewith the flesh of the sacrifices was boiled; which, as some conceive, was strange, in respect of that which was customably used for burning of incense, Chap. 16. 10. and sacrifices: so that is strange in respect of God, which is most familiar with men; and contrariwise, as Luk. 16. 15.  
commanded them not] In Gods worship Gods command, not mans wit, or will, must be our rule.  
V. 2. fire from] In making light, or slighting the fire sent down in favour from God, fire cometh in judgement from him to destroy them; and this either came from heaven, or from out of the Tabernacle: see Numb. 16. 35. answerable to it: they that contemned the fire sent down from heaven, by fire from heaven are consumed, or rather killed, as with lightning; for their bodies were carried out of the camp, and butted.  
V. 3. I will be sanctified] They that come near me in an holy ministration, or profession, must above others witness my holinesse in their reverend and religious handling of holy things; and if they do not, I will avow mine own holinesse in a just vengeance against their wickedness.  
and Aaron held his peace] In this story concerning Aaron and his sons there are many things remarkable; as the great judgement of God, for a seeming light offence, upon his sons; and Aarons silence, whether as oppressed with the greatness of his grief, which oftentimes wants the ve●t of answerable expressions; or convinced of the justness of the punishment, and the good event which was to ensue upon it, as the glory of God, and converting the cross into a blessing to his posterity.  
V. 5. in their coats] That is, their linen garments, wherein they ministered; for as in these they sinned, so in these were they butted.  
V. 6. Uncover not] Put not off your Mitres and Bonnets, to put on the covering of mourners( whose custom is to have their heads covered in an especial manner, 2 Sam. 15. 30.& 19. 4. Jer. 14. 3, 4.) as though ye lamented for them, preferring your natural affections before the Divine judgements, Chap. 19. 28. Deut. 14. 1.& Chap. 33. 9.  
upon all the people] The Priests, if they be good, may bless the people; if bad, may be like to bring curses upon them.  
bewail the burning] Not so much in pity to them, as in devotion to God; whose honour impeached by their presumption, is more cause of mourning then their death who justly deserved it.  
kindled] In destroying Nadab and Abihu, and menacing the rest unless they repent.  
V. 7. ye shall not go] See Annot. on Chap. 8. vers. 35.  
V. 9. nor strong drink] Lest it should so affect their heads, or hearts, as to make them fail either in devotion, or in decency and decorum belonging to their holy ministration; and from this ordinance, presently made upon the act of Nadab and Abihu, it is thought, they were raised up to this presumption, by the fume of strong drink. The devilis Gods Ape, by whom, in imitation of this, the Egyptian Priests were forbidden wine and flesh continually: and so did he imitate the continual burning of the fire upon the Altar, Cha. 6. 12. and that in divers places among the heathens, as among the Persians, who made a God of it; and among the Delphi and grecians, who worshipped it in the temple of Apollo; and the Romans, who worshipped it under the name of Vesta, committing the charge of it to the vestal Virgins; and if it chanced to go out, it was held fatal to the city. Rhodigin: Antiq. Lect. l. 14. c. 14.  
V. 12. Take the meat-offering that remaineth] That the severe judgement on Nadab and Abihu might not make them so to mourn, as to neglect their meate, or to intermit their service, or to be less lightsome in it then before; they are encouraged to their duty, as it were, by a kind invitation, to participate of the provision of Gods Table; for so the Altar is called, Malac. 1. 7.  
V. 13. the holy place] That is, in the Court of the Tabernacle near to the Altar of the burnt-sacrifice. See Chap. 6. 26.  
V. 14. daughters] For the breast and shoulder of the peace-offering might be brought to their families, so that their daughters might eat of them; as also of the offering of first fruits, and the Easter lamb.  
V. 15. heave shoulder] See Annot. on Exod. 29. 24.  
V. 16. sought the goat] Upon the sudden and dreadful death of Nadab and Abihu, eleazar and Ithamar their brethren, either by distraction, or inconsideration had burned the goat of the sin-offering without the camp, contrary to the due order, for it should have been eaten by the Priests: See Annot. on vers. 18. Moses not knowing what was become of it, diligently sought after it, out of a care that Gods Ordinance should be observed, and the Priestly rights preserved: red vers. 17, 18.  
left alive] And not consumed by fire, as Nadab and Abihu their brethren were.  
V. 17. to bear the iniquity] That is, to appear in their stead, and to confess their iniquity, and to make atonement for them. There is another bearing of iniquity, when the Priests make themselves guilty of the peoples sin by their silence, Ezek. 33. 6. but that is not meant in this place.  
V. 18. not brought in within] The goat of the sin-offering was not of those kinds of sacrifices, whose blood was to be sprinkled in the Sanctuary, upon the Altar of incense; for such sacrifices were not to be eaten as this sin-offering of the goat was, but to be burned without the Camp. 6. vers. 30.  
V. 19. accepted] Aaron being passionately affencted at the death of two sons, and the chiding of other two by Moses; intimates his unfitness, in regard of the distemper of his mind, to do his office with acceptation to God, who would have them to eat with joyfulness in his presence, Deut. 12. 7.& 26. ●4. Hos. 9. 4.  
V. 20. content] Moses considering his great sorrow, bare with his infirmity, at least for that time; yet afterwards when he was in better temper, he might take opportunity to speak that which then he could not well have born.   

CHAP. XI.  
IN this Chapter, the Hebrewes are forbidden many sorts of creatures for food; not that any creature was evil or unclean of its own nature, for God made all things good at first, Gen. 1. vers. last: Rom. 14. 14. 1 Tim. 4. 4. Tit. 1. 15. but for manifold reasons: first, in respect of God; secondly, in respect of men: First, for God; he hereby sheweth his right to dispose of the creatures, as well negatively, what they shall not do; as positively, what they shall do. Secondly, for men; this abstinence was of use both physically, and morally: for the first; many of these forbidden meats yield no good nourishment to the body, and so are not generally so wholesome, as those that are allowed. Secondly, for the moral use of these prohibitions; it was to exercise men in obedience to God, in forbearance of things in themselves lawful, and many of them delightful to the palate. Secondly, in the practise of temperance against the ranging of the appetite after excessive variety. Thirdly, in shunning the vices that were Symbolically signified in the qualities of the creatures; as the filthiness of the dog, and swine, 2 Pet. 2. 22. Fourthly, in keeping the further distance from the Tables and communion of Aliens from the true Religion, whereby they might be corrupted both in their consciences and manners.  
Vers. 1. UNto Moses and Aaron] The Civill and ecclesiastical Governours, are both to have a care that the Ordinances of God be observed. See Ezek. 44. 23.& Numb. 9. 6.  
V. 2. These are the beasts] This difference of clean and unclean beasts was revealed to the Fathers from the beginning. See Annot. on Gen. 7. 2.  
V. 3. parteth the hoof] He noteth four sorts of beasts; some chew the cud, and some have onely the foot cleft; others neither chew the cud, nor have the hoof cleft; the fourth both cheweth the cud, and hath the hoof divided; of which last sort onely, they were to take their food of flesh.  
V. 4. divideth not the hoof] The dividing of the hoof is to be understood of a dividing into two parts, as in the hoof of a Cow, or a sheep; not a subdividing into many parts, as in the case of a coney: see vers. 26.& Deut. 14. 6.  
V. 5. coney] The original word Shapha●, is a general name of fearful creatures, which run away and hid themselves in holes from the light and society of man; most take it for a coney, which hath its hiding place in the rocks, Pro. 30. 26. Psal. 104. 18. but some take it for a creature in Palestine about as big as an Hedge-hogge, but made partly like a Mouse, partly like a bear, that hides itself in holes as Conies do.  
V. 8. not touch] This prohibition requires a great estrangement from all pollution, which is morally to be observed at all times, Esa. 52. 11. though under the Gospel such Ceremonies be abolished, Col. 2. 20. 21.  
V. 9. sins and scales] fins and scales in fishes, answer to wings and feathers in birds; so they are more in motion and action, and are therefore wholesomer then eels and Lampreys, which having neither, lye lazily in the mud.  
V. 10. that move] As little fish engendered of the slime.  
living thing] As they which come of generation.  
V. 13. Ossifrage] Some take the Ossifrage to be a Griffin, which is a bide of an Eagles kind, but bigger then an ordinary Eagle, and is very strong and ravenous, having a very crooked beak and talons, whereby it is able to take up the lesser sort of living creatures, and by dashing them down to break their bones; for which cause it is called an Ossifrage, which signifieth a bone-breaker: and not onely so, but, as some report, some of the Eagles kind are found so great and strong, that they can carry a whole ox or horse at once to their neast, to feed their young; yea and take up an Elephant into the air, and when they have killed him, by letting him fall to the earth, they devour him.  
Ospray] Some take the Ospray for the same thing with the Ossifrage; as if it were a changing of the word Osbreake into Ospray. The name of it in greek, signifieth a Sea-Eagle, which is a bide of great bigness, and of sharp sight, whereby discerning the pr●y in the water, he suddenly striketh at it and seizeth on it, Plin. lib. 10. ch. 3.  
V. 16. owl] The word is rendered by some, an Ostrich, which is a great bide of so heavy a body, that her wings will not bear her up in the air, and so they serve not for flying, though for flight or running fast on foot; the Hebrew is Daughter of the owl: whereby the mother is not permitted to be eaten, but the rather prohibited; because the old is not so easily digested as the young.  
the Night-bauke] That is, the Night-raven, which seeth to take his prey in the night: these Night-birds might be the rather forbidden, to mind Gods people to avoid deeds of darkness, and to walk as children of light, Ephes. 5. 11.  
V. 17. Cormorant] A bide which by diving into the water( as the name in latin signifieth) taketh fishes; the Vulgar Translation renders the original word Shalach by the word This, which signifieth an Egyptian bide somewhat high with stiff legs, and a long bill, which doth good service in that country by killing the Serpents brought out of Lybia with southern winds, against which the Egyptians make their prayers unto Ibis for preservation from them, Plin. lib. 10. chap. 28.  
V. 18. Gier-Eagle] Though it may not be for food to the body, it may be of use for instruction to the mind; for according to the original, the name Rahham, signifieth tender love of the damme to the young.  
V. 19. stork] The nature of the stork( as the name Hhafidhah importeth) is, on the contrary, to be kind to its damme, and it is noted to build high, Psal. 104. 17. and to feed low on fishes, snakes, and frogs; for which cause it may be the rather rejected as unfit for food.  
V. 20. All fowles that creep] As fowles they should fly; but creeping basely on the ground, they may note the ambiguous, and earthly-minded disposition of worldly men.  
upon all four] Some things that fly have four feet; some have more, as hornets, bees, flies; and those that have more feet then two, have no fewer then four; and those that have more then two are excluded from use of meat( as unclean), when they who have four are mentioned in the prohibition of meats. See vers. 42.  
V. 22. Locust] The Locust is of divers kinds, and of them the grasshopper is one, so that some for grasshopper red Locust; one sort of them is called Ophiomachus, of making war with Serpents, whereof Aristotle maketh mention, de hist. Animal. l. 9. c. 6. and though to us the Locust or grasshopper be loathsome as for meate, yet in themselves, and to all they are not so, but serve for food to some people; as in India there be Locusts of three foot long, whereof the Natives use the legs being dried for sauce, Plin. lib. 11. ch. 29, &c. the Ethiopians, and Parthians, and some other people use them for meat, Aristot. hist. Animal. lib. 6. ch. 30. and with some, powdered Locusts is their onely food, Plin. lib. 6. ch. 30. And so do many eat frogs and snails, forbidden vers. 30. which afford so much good nourishment( being boiled in milk) as serves to repair the decay of the body, made by a Cough and Consumption: and in some places Pismires are used for dainties, the different custom of Nations becoming a kind of law, for the different use of the creatures for mans sustenance; howsoever, though whatsoever God forbiddeth be not in itself unfit for meate; as we see by our use of the Swine, the Swan, and other creatures; yet nothing that God allowed was unwholesome to those to whom it was allowed. Besides, in divers Countries the kinds of creatures are so divers, as that which is very good in some places, is scarce tolerable in others.  
Beetle] The original word Hhargol, is not found in any other place.  
V. 23. which have four feet] That is, if they had all four equal; but if the hinder feet were longer, whereby they might leap, they were clean as is expressed, vers. 21.  
V. 24. until the even] Not always; and this limitation might mind the people of a state of religion where these Ceremonies should cease.  
V. 25. beareth] That is, out of the camp, or out of the way, as being offensive to passengers.  
V. 26. not cloven footed] See Annot. on vers. 5.  
V. 27. paws] Or, hands. That is, whose fore-feete are in use like hands, as in an Ape, or bear.  
V. 29. after his kind] For the creatures were to engender, and increase according to their own kind; and not by mixture with other kinds, Levit. 19. 19.  
V. 30. chameleon] A chameleon is a creature like unto a lizard, or Newt, in which two things are very strange; the one that he seemeth to live onely on the air; which makes him for the most part to gape, and put his head upward to draw it in; the other, that it taketh what colour is next him by resemblance, unless it be read, or white. Arist. hist. Animal. lib. 2. ch. 11. Plin. hist. lib. 8. c. 33.  
V. 31. unclean] Not onely to eat, but to touch their dead bodies; vers. 32. 40. and this uncleanness, as long as it lasted, was a cause of prohibition to enter into the Sanctuary, and to partake of the sacrifices.  
V. 32. or skin] Skins are used sometimes for bottles, sometimes for bags, and those serve either for moist, or dry things.  
unclean] This was onely a ceremonial uncleanness, not a moral; and therefore Christians are not defiled by such means; yet while the touching of them was forbidden by God, though in itself it did not defile the man in his body; much less in his soul, the disobedience even in such a small matter brought a guilt upon the soul, which did defile it, while the prohibition was in force.  
until the even] And at even the uncleanness expireth, or vanisheth of itself.  
V. 33. ye shall break it] Why washing should not serve the turn for cleansing in earthen vessels as well as others, no natural reason can be rendered: if by earthen vessels we understand reprobates, as some do, the breaking of them may signify their destruction, as Psal. 2. 9. Jer. 9. 11. as the washing of the other, and sparing them, may note the cleansing of other sinners by ●earess of contrition.  
V. 34. such water] That is, unclean water, coming from an unclean vessel or place.  
V. 36. that which toucheth] So much water of the fountain as toucheth the carcase and no more shall be unclean; and though an unclean thing fell into a fountain, or cistern, yet it is held by many not to be polluted, because of the necessary use of water upon all occasions.  
V. 37. sowing seed] Because being sown man had nothing to do with it for food, until it was dead and quickened again, Joh. 12. 24. 1 Cor. 15. 36. and so none uncleanness could be imputed unto it, that was not taken from it before it came to the use of meat.  
V. 38. but if any water] That is, by steeping the seed, not for sowing( as before) but for the use of meat, as Wheat is used for meat without grinding or baking; for that which is wet is more apt to take or retain any defilement that fals upon it, then that which is dry; in which case it was not to be eaten, but to be given to beasts.  
V. 39. if any beast of which ye may eat, die] By inward sickness, or outward violence, as of strangling;( so that the blood were not let out of the veins) or of tearing by beasts; such a beast became ceremonially unclean, and might neither be eaten, nor touched; yet with exception of the fat, in such a case; whereof see Annot. on Chap. 7. ver. 24.  
V▪ 40. he that catcth] That is, ignorantly, or of urgent necessity; for if he did it knowingly and with his will, his contempt was to be answered with the punishment of death, Numb. 15. 30.  
V. 43. defiled thereby] Either by eating or touching them.  
V. 44. sanctify yourselves] That is, you shall by application of these ceremonial ordinances to your souls, enure yourselves to a carefulness in your conversation, that you be not polluted with the society of sinners, who are morally unclean, as the beasts are unclean ceremonially; and as by touching them there was contracted a ceremonial uncleanness, so may a man become morally defiled by familiarity with the wicked: this was the spiritual use of this carnal commandement, for meat in itself was nothing to the sanctity or sin of the soul, Mark. 7. 15. Rom. 14. 14. 1 Cor. 8. 8.  
V. 45. For I am holy] I hate all manner of uncleanness; especially, the Idolatry of the Gentiles, which they commit upon the creatures, even those which are most base, as such as creep or crawl upon the earth, and my holinesse must be to you a pattern for your imitation and practise.   

CHAP. XII.  
Vers. 2. SEparation] The separation for uncleanness was divers; for some were separate not only from participation of holy things, but from civill society, as lepers; such as had a flux of their natural seed, and those that were polluted by the dead, Numb. 5. 2. Next unto these was the separation of a woman upon her child-birth, or having her monthly courses, during which time she was shut up at home from all communion of company, save such as were( out of charitable necessity) to minister unto her; for whatsoever or whomsoever she touched, contracted thereby a ceremonial uncleanness: Joseph. l. 2. contr. Appion. Other inferior or lesser uncleannesses( though they did shut the party out of the sanctuary, and from touching or eating of holy things,) did not excommunicate any from company with others; this ceremonial uncleanness was taken notice of, where there was no moral impurity nor could be, as in the Virgin Maries purification, Luk. 2. 22.  
infirmity] That is, by her monthly purgings of blood, called commonly womens sickness, and for that women were unclean seven dayes, Chap. 15. vers. 19. during which time they were to be separated at home from their husbands, and abroad from the Tabernacle, and from touching any hallowed thing; this was for their uncleanness without child-bearing, but with it, the first seven dayes the woman was to be separated from all but such as were to do offices of necessary and charitable Attendance on her person; and from familiarity with her husband( as an husband), she was to be separated for a far longer time, as until the dayes of her purifying were fulfilled, as they are reckoned, vers. 4.& 5.  
V. 3. on the eighth day] On this day was appointed circumcision of the male children, which being a Sacrament, was more seasonably administered, when the ceremonial uncleanness here mentioned was past.  
V. 5. threescore and six dayes] Which with the two weekes of strictest separation, made up eighty dayes; just twice as long as for the birth of a male child; for this some seek for reasons in nature, and affirm that after a female birth the purgings sometimes are not wholly ended until the eightieth day, whereas after a male they use not to continue above forty dayes; So Hippocr. de natura pueri; Vales. de sacra philos. Chap. 18. But others deny this, and hold it a vain thing to search for natural reasons for this prescript, as taking it to be purely ceremonial( as circumcision was), which yet may morally mind women of their original causality in sin wherein they had the first hand, 1 Tim. 2. 14. which is the greatest uncleanness of all others, that they may be less proud, and more holy; yet it might be, that the longer time was taken for a female birth then for a male, because the male was circumcised, the female was not; but this reason will not reach to the proportion forementioned.  
V. 6. for a son, or &c.] Not for the purification of the child, but of herself the mother of it.  
for a sin-offering] That may be understood either ceremonially, because by the the levitical Law she was held unclean; or morally, because by natural corruption she might not only be guilty of a sinful conception, but by impatience under the pain of child-birth might sin against God.  
door of the Tabernacle] Where the burnt-offerings were wont to be offered.  
V. 7. male or female] Though the uncleanness were different for male and female, the cleansing was the same for both; one and the same Christ typified in the sacrifice, is the same for justification to male and female, Gal. 3. 28.  
V. 8. clean] From that ceremonial uncleanness, so that she may be restored to that from whence she was before debarred.   

CHAP. XIII.  
IN this Chapter( said a famous School-man, and Commentator of the Popish party, when he had rehearsed it) of the discerning of the leprosy in men and in garments, there is nothing for me to expound; but I leave this charge to the Physitians: but Divines must not so pass it over. The leprosy treated of in this Chapter, seemeth to be, not only that disease which is best known by that name in later times, but as Valesius observeth, de sacra Philosophia, Chap. 19. by the various description of it, it may be conceived to contain the several kinds of diseases, at least divers of them, which appear in the skin, as Morphew, Itch, Ring-worme, Scaldhead, and other breakings out of the skin, which overspread or crust it with a kind of tetter, scab, or skurfe; as also that disease, which arising from a gross distemper of the humours, causeth the loosening of the hair of the head and beard, and the falling of it off from the roots: all which might be called leprosy, being one way or other like that which is commonly known by that name, which was more incident to such as lived in hot regions, as Egypt; especially, if their multitude were great, and room little; which might occasion the slander of Justine the Historian against the Jews; which was, that they were driven out of Egypt, because they were infected with the scall, or itch; So Justine histor. lib. 36. p. 284. There is another disease imputed to the Jews by Appion, to which Josephus maketh Answer in his second book against that Grammarian, p. 783. but that is brought in upon another occasion, which hath no affinity with the fiction of Justine.  
Vers. 2. BRight spot] Shining like the scale of a fish, for so the leprosy sometimes beginneth to appear.  
V. 3. white] This is the first sort of leprosy observed, which is discerned by the white colour of the hair, and the degree of inherence of it below the skin and within the flesh: of this colour, was Moses leprous hand, Exod. 4. 6. and miriae his sisters leprosy as sister to his was of the same complexion, Num. 12. 10.  
the Priest shall look] The Priest rather then the physician, because it belonged to him to admit, or to keep back from the Sanctuary, and services of Religion, 2 Chron. 26. 20. and to see that the ceremonies of cleansing were duly observed; yet when he viewed the leprosy, he had( as some conceive) the advice of the physician; for the profession of physic is ancient, as appeareth, Gen. 50. 2. though the authority of pronouncing leprous or clean belonged to the Priests only. And for this discerning or differencing between the sound and infected,( touching this disease) they might have sufficient knowledge, either by Art, or observation, and the direction of the rules here delivered; or, if need were, by revelation from God, for God would not call the Priests to an office, for which he would not see them furnished some way with gifts to discharge it; and if the Priest pronounced any unclean, they were put out of the Camp, whosoever he or she were.  
deeper then the skin] Which eateth into the flesh. See Numb. 12. 12.& 2 King. 5. 14. The leprosy of the body is a resemblance of the defilement of the soul, and the depth of it below the skin though but one spot, is as sin deeply rooted in the soul by habitual inherence, though but one. See vers. 20. 25, 26, 30, 31, 32, 33, 34, 35.  
pronounce him unclean] Hebr. make him unclean. But the meaning is, he shall declare or pronounce him so to be; as Ezekiel is said to destroy the city by an assured prediction of the Cities destruction, Ezek. 43. 3. And so the ministerial remission of sins is sometimes phrased as if it were judicial, when it is but declarative; which though another may do as fully as he, as another may sprinkle water with the words of baptism, yet it cometh with more assurance and comfort from him, who doth it with an especial warrant from God.  
V. 6. and be clean] Though he be not clean from the scab, yet he shall be pronounced clean from the leprosy; and so not be shut out of the Camp, though he might keep in, because in such a case he could not be seen with acceptation of others for human society.  
V. 10. rising be white] Physitians of later times make trial of leprosy by rubbing of the flesh, and pricking of a needle: for if the flesh being rebbed turn not read, and if pricked with a needle, it bleed not, it is a sign of leprosy in a deep degree of infection; and if it eat into the flesh and the bones, as sometimes it doth, it is incurable.  
quick raw flesh] The former kind of leprosy appeared in the hair and skin, this sheweth a deeper degree of malignity freting into the quick flesh, and making it raw.  
V. 13. covered all his flesh] Such a scurf, though it were a grievous plague, was not the infective plague of leprosy; and it argued the strength of natural constitution within, when the venom of the disease was driven out and diffused over the outward parts, except when here and there raw flesh appeared, which was a token that it was not wholly driven out, but lurked still in the flesh.  
V. 16. changed into white] When a white skin cometh upon the place that was raw, it is a sign that the flesh is healed.  
V. 23. spread not] That is, a clearing sign, because the leprosy is a running or spreading disease. See vers. 28, 34.  
V. 29. head or beard] The head common to man and woman, the beard peculiar to the man, though both seem to be said of both.  
V. 30. yellow] Vers. 3. The leprosy of other parts was noted by a white hair, this of the head and beard by a yellow thin hair, in such sort, that if a man were of yellow hair before, it might be discerned what was natural to him, and what adventitiall coming from the disease.  
V. 33. shaved] That the hair taken away, it may the better appear whether the leprosy spread.  
V. 36. not seek for yellow] That is, he shall not care whether yellow hair be there or no.  
V. 39. freckled spot] Like the Morphew, which some conceive to be one of the disfigurings and diseases here described in this Chapter.  
V. 40. fallen off] This is thought by Physicians to be properly that disease which is called Alopecia, a word taken from the name of a Fox, because it is observed to belong to that kind of creature more then others; which sometimes proceedeth from such a degree of malignity, as is of like natuer with, and so cometh under the name of leprosy.  
V. 40. he is bald] The hair though it be an excrement; is an ornament to the head, and face, where there is maturity of age for a beard, and when it cometh kindly, it sheweth a good temperament of heat and moisture: and therein as many take a pride, so God sometimes punisheth that pride with a shameful baldness, Isa. 3. 24.  
V. 45. cloths rent] Which might conduce to the cure of the diseased; for so the bad humours might the better evaporate and breath out; and to the caution or safety of the sound, who might thereby be warned to keep a due distance from the infected party; for they did wear long garments close before: and it might also signify the sorrow of the Leper because of his present sense of sin and misery; which is often signified by the rending of the garments in the Scriptures.  
covering upon his lip] See Ezek. 24. 17.& Mic. 3. 7.  
unclean, unclean] As lamenting his misery, and giving warning to others against the infection. Such as leprosy is to the body, is sin to the soul; and therefore we must fly from the infection of it, as a loathsome leprosy, Esa. 52. 11. Lam. 4. 15. the cause of this disease here described many times did not so much proceed from a natural distemper, as( out of an excess of phlegm, or black melancholy blood) as from a divine judgement for the sin of man; see 2 King. 15. 5. especially that kind of it which set so deep an infection upon the clothes and walls, Levit. 14. 37. And it is observed to have most infected the Jews upon their revoltings from Religion, and that Christians took the infection of it from their country, when they came thither to manage the war undertaken for recovery of it out of the hands of the Turks.  
V. 46. without the Camp] As miriae was, Numb. 12. 14. This was during the peoples journeying in the wilderness; after when they were settled in Canaan, the lepers were shut out of the Cities, Luk. 17. 12. 2 King. 7. 3. at least were confined to an house by themselves, though Kings, as Azariah was, 2 King. 15. 5.& 2 Chron. 26. 21. yet upon necessary occasions they were permitted to come into the streets, and highways, observing a due distance, that they might neither give offence, nor others take offence from them. Luk. 17. 1. This may intimate how odious the spiritual leprosy is to God, and how infectious evil company is to men.  
V. 55. not changed his colour] That is, so as to return to the colour it had, before it was infected; for washing would make some change, but if a taint of the contagion yet appeared in it, which could not by washing be got out of it; it was to be burned: at least that part which was so deeply infected, that it could not be washed clean, was to be cut out, and cast into the fire.  
V. 58. the second time] To the intent he might be sure the leprosy was departed, and that all occasion of infection might be taken away.  
V. 59. the law of the plague] If the Christians compare their condition with the Jews for laws and plagues in this and the 11. Chapter, they will find great cause to praise God for their better state; no such prohibitions of meats as these, no such plague, or not so common in most places, as the plague here very frequent among the Jews.   

CHAP. XIV.  
Vers. 3. go forth] It is said, vers. 2. the leper shall be brought unto the Priest; here, that the Priest shall go forth to the leper; yet no contradiction: for the leper remained at some distance out of the camp, and the Priest coming to the out-side of it toward the leper, the leper made his approach unto him.  
V. 4. and clean] That is, such as by the law were permitted to be eaten; the birds mentioned before for oblations, were Turtles and Pigeons; these are taken to be sparrows, according to the other reading in the margin.  
V. 5. shall command] The Priest was not to kill the bide, for it was not properly for a sacrifice, since it was to be done far from the Altar, and without the camp; but for expiation of the leprous person by the sprinkling of the blood of it upon him.  
that one of the birds be killed over running water] Water and blood are here to be mingled together; for Christ( whose Passion was typified by these sacrifices) came by water and blood, 1 Joh. 5. 6.  
V. 6. and the Cedar-wood] The manner of this sprinkling is conceived to be thus; there was a rod or stick of Cedar-wood, to the top whereof was tied the live bide with the tail upward, and head towards the handle of the stick; with the bide was tied Scarlet wool; then was the bide both wings and tail plunged into the water, coloured with the blood of the killed bide, and therewith was the leper sprinkled; and after that, the live bide sprinkled with the blood of the killed bide was set at liberty, to fly away. In this expiation some observe this conformity betwixt the leprous contagion, and the law of cleansing: as first, the leprosy did corrupt and putrefy the skin; opposite to that was Cedar-wood, which is commended for firmness and soundness against putrefaction. Secondly, the leprosy was of a very foul and offensive colour; contrary to that was the fresh and faire colour of Scarlet. Thirdly, the leprosy had a very ill and unsavoury sent; the sweetness of hyssop was a remedy against that. Fourthly, the leprosy did eat up the body, by a consumption of the flesh, and it may be, caused death; the sparrow let loose and flying abroad, was a symbol, or significant sign of the recovery of the health, and consequently of the continuance of the life of the leprous.  
V. 7. seven times] That number is often used in holy ministrations, as also in miraculous operations, 2 King. 5. 10. 14. by reason of Gods resting on the seventh day, as witnessing the perfection of his creatures made the 6. dayes before; so that there was no need of any more to be done: see Annot. on Chap. 8. vers. 11. yet sometimes seven is taken for many.  
living bide loose] Signifying that he that was made clean was set at liberty, and restored to the company of others. By these two birds some take to be signified the two natures of Christ, the one subject to death, the other secured from death.  
V. 8. seven dayes] Though he were admitted to come into the camp, yet must he not for seven dayes return to his own tent, lest some remainders of the leprosy should lye hide, and by familiar society should be transmitted to the infection of his wife, or any of the family.  
V. 9. shave] He was shaved before, vers. 8. and at seven dayes end was to be shaved again; for washing and shaving were of use for the clearing of the party from his leprosy.  
V. 10. log of oil] A Log was the least measure for moist things, containing the quantity of five eggs; or, as some say, six of ordinary bigness.  
V. 11. maketh him clean] That is, pronounceth him. See Annot. 4▪ on Chap. 13. vers. 3.  
V. 13. Holy place] In the Court of the Tabernacle, beside the Altar of burnt offerings.  
* is the Priests]* Chap. 6. vers. 26, 27.  
most holy] Of oblations that were to be eaten, none were more holy.  
V. 14. tip of] See Annot. on Exod. 29. 20.  
V. 16. before the Lord] Before the door of the Tabernacle where God gave evidence of his especial presence.  
V. 19. the burnt-offering] That is, the lamb of the first year; the sin-offering was to be made for reconciliation with God, before he would accept an oblation of thanksgiving from man. Some demand, why there should be an offering for leprosy, it being no sin? the Answer is, that though it be not a sin in itself; that is, no breach of the moral law, yet the ceremonial law requireth a cleanness to which the leprosy is contrary; and so it may be said to be ceremonially a sin; or it may require a sacrifice, because it many times presupposeth a guilt of sin which did deserve such a shameful curse; as you may see in the case of miriae, Numbers 12. vers. 10.  
V. 21. waved] Of the waving of the offering, see Annot. on Exod. 29. 24.  
V. 34. I put a plague] See Annot. on Chap. 13. vers. 59.  
V. 36. that all that is in the house be not made unclean] To wit, upon the Priests pronunciation of the uncleanness; from whence, and not before, the ceremonial uncleanness was con●racted: the like is to be believed of company with the leprous person before his uncleanness be legally proclaimed.  
V. 37. in the walls] Which argu●d a strong and strange infection, whether of the air, or breath of the leper▪ which is so much the fitter to set forth the infection of sin, whereof leprosy is both an effect and a type: for as the leprosy is so infective that it reacheth even to the walls of the house, and fretteth and corrupteth them even to their ruin; so doth the guilt of sin bring judgement, not onely upon the person of the sinner, but upon the timber and stones of the house: see Zach. 5. vers. 4.  
V. 41. an unclean place] Where carrions were cast, and other filth, that the people might not be therewith infected.  
V. 45. he shall break] That is, he shall command it to be pulled down, as vers. 40.  
V. 49. scarlet] It seemeth that this was a scarlet-coloured lace, or twisted string, to bind the hyssop to the wood; the Apostle to the Hebrewes, calleth it scarlet wool, Heb. 9. 19.   

CHAP. XV.  
Vers. 2. OUt of his flesh] Which is meant chiefly of a discase by Physicians called Gonorrhoea, but is more ordinarily known by the name in the margin of the Bible; which proceedeth from a weakness of nature, causing a feebleness in the retentive faculty, which may proceed from overstraining the strength in any wise; but especially by contemning the counsel of the Wise man, Prov. 31. 3. This differs from that emission of the seed which is casual in sleep, vers. 16. Deut. 23. 10. yet both did make a man ceremonially unclean.  
V. 3. be stopped] If it have run, and afterwards be stopped, yet the precedent running shall be judged an uncleanness; or if by obstruction or stoppage, the abundance of it be irritated, or provoked with more violence to issue out.  
V. 4. Every bed whereon he lieth] Such as this disease of leprosy is, is the infectious nature of sin, defiling all that the wicked hath to do withall, Tit. 1. 15.  
V. 8. he shall wash] That is, he that is splt upon.  
V. 15. a sin-offering] In respect of the ceremonial uncleanness; if it proceed merely of infirmity, of the retentive faculty, without the fault of the person, it is rather a sickness of weakness, then a sickness of wickedness.  
V. 16. wash] The time is not set down for washing, but since the uncleanness is limited to the evening, it is like the washing was to be the next morning after that the uncleanness happened.  
uncleannesses] These several cases of uncleanness serve for humiliation, and caution, in regard of the implied defilement and corruption cleaving to natural actions, especially those which most appertain to the propagation of mankind.  
V. 18. The woman also] Though marriage be Gods holy Ordinance made in the state of innocency, Gen. 2. 24. and in that respect it be honourable in all, and the bed undefiled, Heb. 13. 4. yet the exercise is not so undefiled in any, but that some imputations of guilt may be charged upon it.  
V. 19. whosoever toucheth] This is to be meant of such as were of yeares of discretion, and were not to perform a necessary and charitable ministration to her person; not of infants or children in their minority, who were not capable of such prohibitions.  
V. 20. in her separation] Whereby she is separate from her husband, from the Tabernacle, and from touching any holy thing.  
V. 24. seven dayes] This is meant of mere lying with her, and of the uncleanness which might be taken as a bed-fellow onely, without any more familiarity with her; for if in such a case he lay with her as with a wife, if the fact could be proved, they were to be put to death, Chap. 20. vers. 18. and this the rather, because by such commixtion a monstrous and leprous birth might be begotten.  
V. 25. beyond the time] That is, beyond the usual time of her female fluxes, the disease called by Physicians Hemorrboides, more vulgarly Emerods.  
V. 30. uncleanness] Not that it is a moral, and consequently a sinful, but a mere ceremonial uncleanness.  
V. 31. that they die not] There was danger of death in the breach of a ceremonial law; that ceremonial uncleanness( especially if to it were joined a careless neglect, or wilful contempt) was capital and deadly to the offending person; which may be a good admonition to Christians when they appear before the Lord, especially in Prayer, to beware of all moral pollution which may shut Gods ear against their suits, Psalm. 66. 18. or move him when they ask bread and fish to feed them, to answer them with a ston to bruise them, or a serpent to bite them.  
V. 31. defile my Tabernacle] By coming unto it, when by reason of their uncleanness, they are by these ceremonial ordinances to be separated from it.   

CHAP. XVI.  
IN this Chapter is instituted the Feast of expiation; whereof one occasion was the sin and punishment of Nadab and Abihu; and the end was for the preservation of the reverence of the Tabernacle, and of the holy services belonging unto it, that none might presume, as they had done, to do any thing in such matters, but according as the Lord had expressly prescribed.  
Vers. 2. NOt at all times] Into the most holy place; for that was the place which God did most appropriate to his own presence; into which none was to come but by his especial appointment; and he appointed the High-priest only, and him but once a year, Vers. 34.& Heb. 9. 7. Exod. 30. 10. and that was in the month of September: but this is to be understood with respect to his Priestly ministration, which was but once a year, as figuring the sacrifice of Christ once made in the time of his life, and no more, Heb. 9. vers. 7, 8. 11, 12. but upon other necessary occasions, the Priest might enter into the most holy place, as when the Tabernacle was to be taken down, and removed.  
for I will appear] The reason seemeth to contradict the rule; for if God appear there, there is more cause for Aaron to make his address thither to consult with him, and to receive revelations from him; but the meaning is, that Gods appearance there should be at such a time, as Aaron might make his approach thither, as the next words manifest.  
V. 3. with a young bullock] That is, with the blood of a young bullock, not with the body of it; which was to be offered for the sins of the High-priest and his family, vers. 6. for, for the sin of the people he was to offer a goat▪ vers. 5.  
and a ram] This ram was not to be sacrificed at his entrance into the Holy of holies; but afterward, upon his return, it was to be wholly burnt upon the Altar of burnt-offering: the young bullock, and the ram, were for the solemnity of the Highpriests entrance into the most holy place; but the two lambs for the daily burnt-offering, Numb. 28. 3. and the bullock, ram, and seven lambs, and he-goat, Numb. 29. 7, 8, 11. were for the sacred solemnity of the day of expiation▪ which followed the oblations of the bullock and ram fore-mentioned.  
V. 4. put on] Not those glorious garments which were peculiar to the High-priests, but those which were common to him with inferior Priests, vers. 23. because this was a day, not of jubilation or gladness, but of humiliation and sorrow, and so rather a fast, then a feast, Numb. 29. 7. though usually called the Feast of Expiation. Yet some conceive from vers. 24. that in the latter part of the solemn service he wore his more glorious robes; which were peculiar to him as he was Highpriest: And by these distinct habits, the one sort mean, the other eminently glorious, might be represented the double state of Christ, the one of humiliation, the other of majesty; the one temporal, the other spiritual.  
V. 5. And he shall take] In this day of reconciliation, the High-priest did all the service in the Holy of holies himself; figuring the sole reconciliation of us unto God by Christ onely.  
V. 6. Offer] In the wilderness there was not any sacrificing, but at Mount Sinai, for forty yeares together, Exod. 16. neither were the people furnished with frankincense, hony, wine, or cattle for sacrifice; so that in the wilderness onely the judicial and moral laws did bind, as some hold, except some expiations, Numb. 5. 2. neither in the desert were any feasts observed but the Sabbath.  
his house] To which were referred all the Priests and Levites; for these were not reckoned among the people, but appertained to the family of the High-priest, whose sons the Priests were, and the rest of the Levites his kinsmen.  
V. 8. lots] By which the Lord made choice of what he would have done, Prov. 16. 33. according to whose counsel and will alone, not by the appointment of any human policy, or prudence, the whole work of Christs Mediation, and mans Redemption was accomplished.  
one for the Lord] To be sacrificed unto him, the other as making an escape from death, being sent into the desert, vers. 10.& 21. was called the scape-goate: they were both alike in themselves, and by casting lots the Lord made a choice which of the two should die, or be reprieved, or delivered from death, for the lot is at his disposal, Pro. 16. 33. Of which two the one is conceived to be a type of Christ his immortal deity; the other of his mortal humanity; or the one of his death, the other of his living again by his resurrection.  
V. 10. scape-gote] See Annot. on vers. 8.  
to make an atonement] By confessing of sin in the name of the people, and praying that God would transfer their guilt upon the goat, before he were sent away into the wilderness. See vers. 21, 22.  
V. 11. the bullock] Some read the calf, or heifer; but this was not that read heifer mentioned Numb. 19. for that was offered for the people without the camp; this for the Priests upon the Altar within the Court of the Tabernacle.  
V. 12. a censer] That is, a fire-pan, or persuming-dish, to hold coals for the burning of incense; the composition whereof is set down, Exod. 30. 34, 35.  
within the vail] Into the Holy of holies.  
V. 13. the cloud] That is, the vapour or smoke ascending from the perfume, to cover the Mercy-seat, that there might be no curious prying into divine secrets, Deut. 29. 29.  
upon the testimony] That is, the ark, where was laid the Law, the testimony of Gods covenant with his people, verse 13.  
that he die not] As Nadab and Abihu did, by contempt, or neglect of those observances which God prescribed: Which sheweth that mans obedience must be ordered by the majesty of the author, rather then the means of the matter which is prescribed, or prohibited. See Exod. 4. 24, 25.  
V. 14. upon the Mercy-seat] The blood was sprinkled upon the Mercy-seat, to show that by the blood of Christ Gods mercy and justice were reconciled, and so his people saved from destroying indignation.  
upon the Mercy-seat] Some read, over against the Mercy-seat; or towards it; so that the blood must not touch it.  
Eastward] That is, with his face East-ward, towards the people; for the head of the Sanctuary stood West-ward. This signified, that as the Priest had need of this sacrifice as well as the people, vers. 6. and the people had a right in it, as well as the Priest, vers. 15.  
V. 15. then shall he kill] This, though here mentioned, was done before Aarons entrance into the Holy of holies;( though after the killing of the bullock) for Aaron being to go into it but once a year, Heb. 9. 7. was not to go into it twice a day, though he were allowed entrance into it one day onely.  
V. 16. for the holy place] The holy place was to be purged from the pollution of the people, though they came not into it; because they had their part or interest in the services there performed, which though offered unto God, by the Priest were most of thē presented as from, and for the people; Wherein appeareth the extreme pollution of sin like that of leprosy, Chap. 13. which tainteth not onely the persons of sinners, but places also whereto they have a reference, though it be not immediate.  
V. 17. Tabernacle] That is, in the Holy place which was East-ward on this side of the Holy of holies where the High-priest onely was allowed to enter.  
V. 18. unto the Altar] That is, the Altar of Incense.  
V. 20. reconciling the Holy place] See Annot. on vers. 16.  
V. 21. bead of the live-goate] The live-goate, or scape-goate was a type of Christ as well as that which was sacrificed; the sacrificed goat signified dying Christ; the scape-goate alive in the wilderness, signified Christs deliverance from death, and living, as the separated goat, out of the communion of men, with whom he formerly conversed: See Annot. on vers. 8. 10. Yet some hold that this scape-goate was not to scape death, but to be killed and devoured by the wild beasts of the wilderness; and that the one goat signified our Saviours suffering in the city of Jerusalem, the other his sufferings out of it, by barbarous and brutish men. The Devil as Gods Ape, sometimes enjoined his Priests this expiation; for Herodotus reports, that the Egyptians were wont to heap up imprecations and curses upon the head of a sacrifice, selected for the purpose; that if any evil were impendent over them, or the Egyptians, it might be turned upon the head of the sacrifice: and then they cast it headlong into the River Nilus to be drowned; or sold it in the market to some graecian, or profane person.  
V. 23. leave them there] Those garments were peculiar for that dayes service, in the most Holy place; which done, they were not to be worn until the like occasion returned, and then he was to put on the same, or the like.  
V. 24. in the Holy place] In the Court of the Tabernacle, where was the Laver, Exod. 30. 18. Yet some conceive this washing was before he came forth into the Court of the Tabernacle, as the words of this verse do seem to import.  
put on his garments] That is, his glorious garments proper to the High-priests: for now the proper office of expiation was past, and the rest of the day was allowed to be spent in more cheerful solemnity.  
V. 26. shall wash] To put away the ceremonial impurity or uncleanness, which he contracted by touching the goat ceremonially laden with the guilt of the peoples sin, and with the imprecations belonging to them.  
V. 28. he that burneth] He to whom that service was committed; which was not performed by the Priests, but by another upon their appointment.  
V. 29. for ever] See Annot. on Exod. 12. 14.  
seventh month] That is, as the Hebrewes call it, Tizri, answering to our September.  
upon the tenth day] The solemnity began the ninth day at even; Chap. 23. 32. but the tenth day was most observable for the sacrifices of expiation, or atonement.  
afflict your souls] Though the affection to, and fruition of sin be pleasant, the humiliation for it is very bitter; and an affliction not of the body onely by fasting, Act. 27. vers. 9. but of the soul, by anguish and sorrow for sin.  
V. 31. a Sabbath] This day of solemn humiliation, wherein they were to afflict their souls, vers. 29. Psal. 35. 13. by fasting and mourning, was to be observed as a Sabbath with cessation from all manner of work, vers. 29.  
V. 32. he shall anoint] It is not said who shall anoint; but it may be meant of God, by whose authority or command he was to be anointed; as the Priest is said to break down the house, Chap. 14. 45. which he doth but command to be broken down, vers. 40. Or the High-priest in being, is to anoint his successor in that office, that he may serve in his fathers stead, when he is dead.  
V. 34. everlasting statue] See Annot. on Exod. 12. 14.   

CHAP. XVII.  
Vers. 3. THat killeth] Not for the common use of meat, but for the religious use of sacrifice; which though others could do as well as the Priest,( as Butchers and Cookes) yet since the doing thereof was the proper office of the Priest, none might usurp it, that was not of that function: and God would have good things done in a good manner; and hereby also he would prevent Idolatry, which would easily have crep● in, if every one were left to his own private way of Sacrifice, or serving of God.  
V. 4. and bringeth it not] This is not onely a prohibition of the people from usurping of the Priests office, but a limitation of Sacrifices to the place expressly prescribed; yet by inspiration from God, sometimes other places were used for such holy Oblations, as by Manoah, Judges 13. 19. by Samuel, 1 Sam. 7. 9. and Ch. 11. 15. and Ch. 16. 2. and by David, 2 Sam. 24. 18. and by Elias 1 King. 18. 23. Notwithstanding regularly they were to bring their sacrifices unto the door of the Tabernacle as a type of Christ, Hebr. 9. 11. but the antitype now exhibited, that type, and the limitation of local liberty is abolished; so that now a spiritual sacrifice offered in sincerity will be accepted every where, John 4. 21, 24. Malach. 1. 11.  
Blood shall be] He shall be reputed as guilty, as worthy of death, as if he had killed a man, Isai. 66. 3. because the blood of the sacrifices was in equivalence the blood of man which was to be redeemed thereby,( as the water of the Well of Bethlehem is called the blood of those men, who hazarded their lives to break through the host of the enemies to fetch it for David, 2 Sam. 23. 17.) therefore the shedding of that blood otherwise then God did warrant, was accounted as the shedding of mans blood.  
cut off] He shall be punished by death, by the sentence of the Judge, if it be known; if it be secret, by the judgement of God: upon supposition of this sin, the Israelites prepared war against the Reubenites, Josh▪ 22. 12. Some understand this cutting off to be the sentence of Excommunication, whereby the offender is put out of the society of Israel, and put into the state of an Heathen or publican, though the Jews understand it ordinarily of an extraordinary death, by divine vengeance.  
V. 5. open field] Before the tabernacle was built, they used to offer sacrifices abroad, sometimes in fields, sometimes on mountains, and in groaves; but they are now charged to bring them unto the door of the Tabernaele.  
peace-offerings] The like is to be understood of sin-offerings, and whole-burnt-offerings, though they be not expressed as these be; which are not therefore particularly name, because they were more limited for these Oblations then for others; but lest they should take more liberty in these then in others; because they were most frequent, and were in part applied to feast the offerer; and in this precise caution for that which was more common, the whole-burnt-offering was the better secured from contemptible communities which might befall it, if it should be offered any where but in an holy place appointed for that purpose.  
V. 7. unto Devils] Meaning whatsoever is not the true God, Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. 2 Cor. 11. 15. Revel. 9. 20. but yet taken for a God, and worshipped as a God; The Hebrew word Sehhirim, or Segnirim, signifieth hairy, and goatish, of Sahhar or Sag●ar an hair, or hairy creature, or goat; by which may be meant those devils who appeared rough and hairy, as the satires, or fauns, Esay 34. 14. or because the apparition of such, through fear made the hair stand on end; as Job 4. 15.  
after whom] For idolatry is spiritual whoredom, because of the Covenant betwixt God and his people, as betwixt an husband and his wife; Hosea 2. 16, 18, 19. and the Covenant is broken on their part, when they, like Ephraim, join themselves to Idols, Hos 4. 17. See Annot. on Exod. 34. 15.  
No more] Here it appears that the Jews were much addicted to Idolatry; and it is like they both learned it, and practised it in Egypt, Ezek. 23. 8.  
V. 10. face against] That is, I will apparently declare my wrath, by taking vengeance on him, as Cha. 20. v. 3.  
V. 11. in the blood] Because blood is the seat of the vital spirits, from the purer part whereof the spirits are engendered; without which they cannot continue, though the blood may continue in the body when the life is gone by stoping of the breath; besides other reasons there rendered, here is an especial consideration of the propriety of blood of Atonement by sacrifice, Heb. 9. 22. whereby, being consecrated to God, it is separated from Common use.  
V. 13. or of the strangers that sojourned] There was a stranger in blood, that is, none of their kindred; a stranger in habitation, that is, a Sojourner, rather then a dweller amongst them; and a stranger in Religion, a worshipper of a strange god, or of the true God in a strange manner to that which God prescribed: He that was a stranger in blood, might be no a stranger in religion; such were divers convert Proselytes, who were of the same faith and profession with the natural Jews; and these were to obey the same Laws with the Israelites, and bear the same punishments which belonged to the violation of them. See ver. 8. 10.  
cover it] Lest beasts should lick it up, and by taking delight in the sweetness of it, should become more cruel, either to their own, or to any other kind.  
V. 15. soul that eateth] The soul in propriety of speech eateth not, but the body as animated by the soul. By the soul here is meant the person, the more excellent part being put for the whole; as in many other places of the Scripture. See Annot. on Chap. 5. vers. 1.  
V. 16. his iniquity] That is, the punishment of his disobedience in that behalf; for there is such affinity betwixt wickedness, and the reward due unto it, that one name is many times used for both.   

CHAP. XVIII.  
Vers. 3. DOings] Ye shall preserve yourselves from the abominations following, which the Egyptians, and Canaanites used.  
V. 4. judgements] judicial laws.  
ordinances] Whether Moral, or ceremonial precepts.  
V. 5. which if a man do, he shall live] But ever since the fall he was disabled to do what the Law required; therefore the failing of justification and salvation, by what is in a mans self, serveth 1. to show how perfect our condition was before the fall: 2. what God might expect of us since we have fallen, in that we fell not by his, but by our own default: 3. to direct us whither to have recourse, viz. to Christ, from the Law, Gal. 3. 24. by whose merit and mediation we may be acquitted, when by the Law we are condemned.  
I am the Lord] And therefore ye ought to serve me alone, as my people; this is often repeated, as vers. 4, 5, 6, 21, 30. to mind the people of Gods right of command, and power to punish; and to admonish men to mark and consider not so much what it is, as who it is, by whom any thing is commanded, or forbidden.  
V. 6. None of you, &c.] Hebr. man, man. That is, not any man shall approach any that is near of kin to him.  
near of kin] As according to the degrees after mentioned.  
uncover their nakedness] by this phrase is sometimes meant, the laying open of secret faults, or infirmities; but here it signifieth a literal uncovering of the body, for such familiarity with it as properly belongeth to lawful marriage.  
V. 8. fathers wife] That is, not thine own mother, but thy stepmother: of this incest you may see 1 Cor. 5. 1. it was Reubens sin, Gen. 35. 22.  
thy fathers nakedness] That is, that which none but thy father may uncover: and it may be called the fathers nakedness, because the husband and wife, though they be two persons, are by the bond of matrimony but one flesh: So that any fleshly action towards the one, hath a guilty offensivenesse towards the other.  
V. 9. thy sister] By both parents, or by the mother onely;( for of▪ sisters by a stepmother order is set down ver. 11.) born in marriage, or out of marriage,( by fornication, as a bastard;) yet it was not generally so taken, for Thamar thought, that David would have given her for a wife to Amnon, if he had made request for her unto his father, 2 Sam. 13. 13.  
V. 10. thine own nakedness] That is, so near of kin unto thee, descending from thee in a right line, that besides thine own personal sin and shane, thou wilt have so much more part and guilt in theirs, as they are more thine then others; so that their fault will be thine infamy, See Gen. 34. 30. and by such an act, as her nakedness is uncovered, so thy naughtiness may be discovered by an incestuous birth.  
V. 14. approach] By this here is meant, the nearest degree of naked communion.  
thine aunt] When thine uncle is dead; by the same reason that a man is forbidden the bed of his fathers brothers, or uncles wife, or aunt; a woman is forbidden the like nearness to her aunts husband; for as in logic, so in divinity, the difference of sex varieth not the case so much, as to make it unlawful in the one, and lawful in the other; somewhat it doth, for where the Aunt is married by the Cousen or nephew, there a superior relation is brought under an inferior; but where the uncle marrieth his niece, there a superior is made head of an inferior, which is more decent; but that which here is most respected, is not so much the relation of a superior and inferior,( for a mistris might mary a servant of the same religion and tribe, as well as a master might mary a maid-servant) but the nearness of blood, which is the same betwixt Aunt and nephew, as betwixt Uncle and niece; so much the Hebrew phrase imports, vers. 6. see the text and margin, and therefore it is as unlawful for the father to mary his own daughter, as for the mother to mary her own son; yet of the marriage of the Uncle and niece there are divers examples, as of Nachor with his niece Melcham, Abraham with Sarah his niece,( as is most probable) and Amram, the father of Moses, married his Aunt; Exod. 6. 20. but this was before this law was made; and for the Jews, who at this day observe it not, it may be thought to be a part of their apostasy from true religion. By this prohibition of marriage with the Aunt, some conceive the marriage with Cousen Germans is forbidden, because there is consanguinity betwixt them, but onely affinity betwixt the Aunt and the husbands son; but the husband and wife being one flesh, Gen. 2. 24. this affinity may make more for prohibition of marriage then any other; howsoever, it is safe to forbear what is doubtful, and to keep aloof from what is unlawful; especially the choice of lawful marriages being large enough, without the hazard of so great a sin as Incest. If it be said, that this is a levitical law, which doth not oblige us under our christian condition; it may be answered, that the Jews had allowance for nearer matches then other people, especially Christians; for among them a man might, or rather must mary his brothers wife( when he was dead) to raise up seed unto him; Deut. 25. 5. which in Christianity is condemned, Matth. 14. 3, 4. as well as marrying the fathers wife. 1 Cor. 5. 1. But what in this is forbidden to the Jews, is much more forbidden to the Christians; who, having more latitude, and liberty of choice then they had, who were to mary, not onely with their own nation, but within their own tribe, and sometimes( as hath been said) two brothers must successively be husbands to one wife; are less capable of excuse, if in carnal concupiscence they transgress these prohibitions: and in the general,( since the gospel is the law of love and charity, not to one nation onely, but all the world over) as far as consanguinity, or affinity will work in affection, without a new tie of matrimony, so far reacheth matrimonial prohibition, and should there first begin, where the relations are so remote, that they have little, or no operations of love; that, so charity might be more diffusive, and not so contracted to ones kindred, as it was among the Jews.  
V. 15. sons wife] when he is dead, much less mayest thou do it when he is alive.  
V. 16. Brothers wife] Neither while he is alive, nor when he is dead; except in an especial case, and upon an especial warrant, Deut. 25. 5.  
V. 18. to her sister] This is not to be understood onely of another natural sister, as if a man might have two wives, so they were not such sisters; or two sisters one after another to wife, the latter upon the death of the former; for the marriage of the brothers wife is forbidden before, vers. 16. and by consequence, a woman must not mary her sisters husband; and so two sisters are already forbidden to be married to one man, vers. 16. Wherefore it is most probable, that this is a prohibition of polygamy: that is, of having more wives then one at once; and the reason sheweth it, that the one may not be a vexation to the other, which is like to fall out not onely betwixt natural sisters, as Leah and rachel, Gen. 30. 1. 14. but betwixt those that are not of kin; as betwixt Hannah, and Peninnah, 1 Sam. 1. 6. And for the word sister, in a general acceptation it may be applied to any woman; as the word Brother, to any man, Gen. 19. 7. and it is to be noted, that it is sometimes applied to things, which in propriety of speech, come not under such a title or denomination; as the wings of the beast, Ezek. 1. 9. are said to touch a woman to ber sister, as the Hebrew phrase carrieth it.  
V. 21. pass through] The children dedicated to the idol Molech, pass through two fires, made on each side their way to it, that by that passage they may be purged, and so prepared for a sacrifice to the idol: all but the head of this idol represented a man, and being made of brass, and hollow, fire was put into it, and children put into the arms of it; wherein with the burning heat they were tormented to death, while their deluded parents danced about them, with the noise of Drums, and other loud Instruments, which might out-sound their lamentable cries. This idol was called sometimes Molech, and sometimes Moloch, Amos 5. 27. sometimes Melchom; all having a conformity in sense and sound with Melech, a King: and this was the principal idol of the Ammonites, 1 King. 11. 7. and of their neighbours the Phoenicians, and from thence it came unto the Canaanites, called also Baal: compare 2 King. 23. 10. Jer. 19. 5.& Chap. 7. 31.& Chap. 32. 35.  
profane the Name] That is, dishonour it by departing from God, to serve such an idol, in such an abominable manner. See Jer. 2. 7, 8. Rom. 2. 24.  
V. 24. which I cast out before you] The sins of the Gentiles which had not the Law in Tables of ston, were sins against the Law of Nature, written in the fleshly tables of the heart; wherein their consciences might accuse them, Rom. 2. 14. and justify God in his just judgements upon them.  
V. 25. visit] I will punish the Land, where such incestuous marriages, and pollutions are acted and permitted.  
vomiteth] He compareth the wicked to evil humours, and surfeiting, which corrupt the stomach, and oppress nature, and therefore must be cast out by vomit.  
V. 26. stranger] Some take a stranger here, for a stranger in Nation, but not in Religion, which engageth him to the same laws and penalties with the native Hebrewes; but the sins here mentioned, were some of them so abominable, that they were to be punished with death in whomsoever. See Annot, on Chap. 17. vers. 13.& Annot. on Chap. 20. vers. 2.  
V. 28. spewed out] Both for their wicked marriages, unnatural copulations; and for their Idolatry, or spiritual whoredom with Molech, and like abominations. See Levit. 20. vers. 3. 5.  
V. 29. the souls] That is, the persons; See Annot. on Chap. 17. vers. 15.  
out off] Either by the Civill sword, or by some plague, that God will sand upon such wicked people. See Chap. 17. vers. 4.   

CHAP. XIX.  
Vers. 3. HIs mother, and] The mother is name first, because children being most familiar with their mothers, are most apt to contemn them; and therefore to make them the more to reverence them, they are required to harken to the words of their mother as to a law, Prov. 1. 8. but to the words of their father as to an instruction; the tie of obedience being for caution, made most strict, where disobedience was most like to break out.  
and keep my Sabbaths] In the Decalogue or ten Commandements, the Commandement of the Sabbath is set before the Commandement of honouring of Parents; because that of the Sabbath is a duty of the first Table, and the Commandement for obedience to parents is a duty of the second Table; but here the order is first for obedience to parents, because they are charged with the observation of the Sabbath, both for themselves, and for their children, and servants, Exod. 20. vers. 10.  
V. 4. melted gods] By which( by a figurative speech called Syneedoche) all sorts of Idols are forbidden; and it may be, the rather under this name, and notion, because of the golden calf which was a melted Image.  
V. 6. the same day, and on the morrow] Of peace-offerings there are two sorts: the one is for impetration or obtainement of good, and for that there was no set time prescribed; for i● is said, ye shall offer it at your own will, and that was to be eaten the same day it was offered, and on the morrow: the other was for thanksgiving, and that was to be eaten the same day: See Annot. on Chap. 7. vers. 13.  
V. 12. neither— profane] Not use it as a common name, without reverence, whereby it may come into contempt.  
V. 13. not abide] Because he that worketh for hire, is commonly so poor, that he hath not provision for a day before hand.  
V. 14. not curse] Not speak evil of the deaf, nor of the absent, who is as a deaf man to that which is spoken out of his hearing, as a deaf man to what is spoken in his presence is as one that is absent.  
V. 14. before the blind] Though men neither hear what we say, nor see what we do; the awe of Gods omniscience, and of our own conscience, must bind us to our good-behaviour towards them, not onely from open, but from secret injuries.  
V. 15. person of the poor] That is, not so respect the poor in his poverty, as in pity to him, to wrong the rich, or mighty; nor so fear or honour the mighty, as to comply with his oppression of the poor, against right and justice. See Exod. 23. vers. 3.  
V. 16. stand against the blood] By telling tales, which may enrage others to his ruin, Ezek. 22. 9. as by Doegs example is evident, 1 Sam. 22. 9. 18. Psal. 5. 2. 19. Or by consenting to the death of the innocent, or conspiring with the wicked to that purpose.  
V. 17. in any wise rebuk] Hatred is forbidden, and rebuk prescribed as contrary to it, and this according to the dealing of God himself with his dear children, Prov. 3. 12. Heb. 12. 16. therefore rebukes must not be given in hatred, or wrath, but in love; and when they are lovingly tendered, they must be kindly entertained.  
V. 18. as thyself] Which requireth a conformity in quality, not a correspendence of equality, as Joh. 17. 21. the love to another must be like in kind, for sincerity, without deceit, 1 Joh. 3. 18. and for efficacy, without defect; when we have opportunity to do others good, or to save them from hurt.  
V. 19. divers kind] The reason of this was; that the order of nature, in the distinct kinds of creatures, might be preserved; and with this there was implied an instruction against mixtures of Religion; as the prohibition of mingling of seed of several sorts, and the wearing of a Linsey-woolsey garment, in this verse, was a document or lesson of simplicity, or sincerity, against double-dealing. Object. But the Jews had many Mules, which proceed from the mixture of an Horse and an ass, and therefore it is like, they observed not this rule: Answ. There are, that do affirm, that Mules, are male and female, and do engender in their own kind; but if they do not, they might be stored with Mules, in fairs, and Markets, Ezek. 27. 14.  
V. 20. because she was not free] freedom was a great privilege, as bondage a grievous pressure; but note that privileges do more oblige, and more strictly bind men to their good-behaviour; and bind them over to severer punishment, if they break them; as unto death, if the woman were not bound, but free, Deut. 22. 23.  
V. 23. as uncircumcised] As those Nations, which were uncircumcised; that is, legally unclean.  
three yeeres] Whether this was for a natural reason, because the fruits of a new plantation were weak, and waterish; or for some mystical cause, it is uncertain: but certainly God had power, to make his allowance, or restraint of fruits, as well as of other creatures, Levit. 11. whereby the appetite was to be kerbed, and the people enured to forbear lawful things, that they might be the further estranged from things unlawful: and withall the fruits in the fourth year coming to more maturity and perfection, were the fitter to be offered up unto God, who is always worthy to be served with the best.  
V. 24. all the fruit] Beside the first-fruits, which were given to the Priests, and the common Tithes given to the Levites, and the tithes of tithes which the Levites gave to the Priests; there were two sorts of tithes enjoined the Jews: First, the yearly Tithes mentioned Deut. 12. 12. 17.& Chap. 14. 22. and of these there was an holy feast made at Jerusalem, Deut. 12. 14. at which the Levites, Orphans and Widows were to be, and their domestics, and friends might be present; and among these Tithes were reckoned these fruits of the fourth year here mentioned. Secondly, those that were set apart every third year, as is prescribed, Deut. 14, 28.& Chap. 26. 12. and these were onely to feast the Levites, and the poor widows, and orphans, and needy strangers; and these were not eaten at Jerusalem( as the former) but by every one in his own city, Deut. 14. 28.  
V. 25. that it may yield unto you the increase] The way to be rich is to obey Gods command, though for the present it may seem to tend to poverty; as to give a portion to seven, and also to eight, Eccles. 11. 2. that is, to many; though no more be to be expected of them, then by casting bread upon the waters, as in the precedent verse, to give plentifully, Luk. 16. 38. which in a way of charity is not a casting away, but a sowing, which will be reaped in a plentiful increase as at the harvest, 2 Cor. 9. 6. to pay tithes freely, is more profitable for the giver, then for the receiver, Mal. 3. 10. to cease from traffic, or questuous commerce upon the Sabbath, though worldlings account the Sabbath a great interruption to their profit, and cry out of it, as if on that day the sun proceeded a slower place then on others, Amos 8. 5. For to those that constionably keep that day, it is a day, not onely of glory to God, but of benefit to themselves; and that not onely spiritual to their souls, but also temporal in their estates; which,( if they religiously observe that day in the Sanctuary, and in their Families,) are like to prosper the better all the week after: so though the forbearing of the first three yeeres fruit seem to be matter of damage, by Gods blessing upon their obedience, it shall turn to their advantage.  
V. 26. nor observe] Superstitiously; as those do, who account some dayes lucky, some unlucky: see Annot. on Gen. 1. 14.  
V. 27. not round the corners] The word round, in the original, signifies such a rounding as may be without cutting, a rounding in general, which some take to be a compassing the head with a Garland, as was in use among them that celebrated the Feasts of Bacchus; and the word Corners, in the original, is in the Singular number; and being so, it may note some singular cutting of one corner of the head round, in the manner of a circled( as the Egyptians, it may be, had their crownes shaved, as now is in use with the Popish-priests) or else in the manner of an halfe-Moone. Or taking the Singular number for the plural, the prohibition may be meant, as some conceive, of crisping, or curling round the hair in some corners of the head; or cutting off the longest of the hair, to offer tuffs, or locks of it as a devoted oblation to Idols, as many heathens did, making the bare place round, with a superstitious conceit of a round figure as most pleasing to God, and most like God, whom some Philosophers defining, said, God is a circled, whose Center is every where, and his Circumference no where: or of cutting the hair, as the Egyptian Priests did, who worshipped the Idols Anubis and Isis, shaving round their heads, and the hair of their eyebrows; or of cutting round the hair in mourning, to which may be applied, Isa. 15. 2.& Jer. 48. 37. which the Egyptians required even of their women, when their Idolized ox, called Apis, died. But hereby was not forbidden to them, much less to Christian men, to wear the hair in a moderate measure, betwixt shaving of the head, and nourishing the locks, Ezek. 44. 20. See 1 Cor. 11. 14.  
V. 27. Of the beard] Because a decent growth of the beard, is a sign of manhood, and a remarkable difference of the male, from the female sex: and this was forbidden to be done in that superstitious manner which heathens used, who consecrated to their gods not onely their locks, but their beards also; especially the first down of it. Plutarch. in Thesee,& Sueton. in Nerone. 1. 12.  
V. 28. nor print any marks] That is, you shall not make or receive any impression upon your flesh, or skin, as tokens of Idolatry, or superstition: See Deut. 14. 1. 1 King. 18. 2●. Jer. 16. 6.  
V. 30. and reverence Sanctuary] Or, fear my Sanctuary. The Sabbath is not to be profaned, because it is Gods holy day; nor the Sanctuary, because it is the place of his especial presence, Gen. 28. vers. 16, 17.& Eccles. 5. 1. Some of the Hebrewes expound it thus; that though every place where prayer was made, and the law taught, were to be reverenced, yet especially was Jerusalem, because the Sanctuary was there; whence they gather that a dead man ought not to abide there all night, nor the bones of a dead man to be carried through it. But through both Sabbath and Sanctuary were to be used with reverence, the Sabbath was first and chiefly to be regarded; for there was a Sabbath before the Sanctuary was made; and for the keeping of the Sabbath holy, there was, and is an express precept in the Decalogue, not so for the Sanctuary. 3. The holinesse of the Sanctuary is gone, and the Sanctuary itself; therefore now in every place God will accept of a sincere service, Joh. 4. 21, 23, 24. of every one, 1 Tim. 2. 8. It was therefore an absurd superstition in the one, and profaneness in the other, when the Sanctuary, the place of worship was held in so great reverence by many of later times, that they would not come into it without demonstration, or ostentation of devotion, and reverence; especially in their approaches to the Altar,( as they Jewishly, or Popishly called the Lords Table) when they allowed carnal recreations on the Sabbath day, and those of that sort, whereof there is question at least, whether they were lawful any day.  
V. 32. rise up] In token of reverence. See Chap. 23. 15. Gen. 31. 35.  
V. 34. as one born among you] That is, if he be not of the Canaanites, who were to be destroyed; but a Proselyte; that is, a circumcised convert, professing the Religion of the Hebrewes.  
V. 35. mete-yard] Or line, for the measuring of ground. The Hebrewes say, there was injustice in the mete-yard, when a man measured ground for one in faire weather, for another in foul; for in rainy weather it was longer, and in faire weather shorter: which may be true if the Line were of leather, or of such matter as the string of a Watch: but the ordinary lines, ropes, or cords of hair, or hemp, or flax, flag more in dry weather, and so are longer then in wet.  
in weight] Wherein,( as some of the Hebrewes say) not onely he offended that used an unjust weight and balance, but he also that had them at home, though he used them not; perhaps, because having them by him, he might sometimes be tempted to make ill use of them; at least it argued too little zeal against injustice in him who would keep them near him, when with detestation he should cast them from him, as the monuments, and enticements to Idolatry, Isa. 30, 22.  
measure] There might be a two-fold unrighteousness in measure; the one when it was not of a just capacity, the other when it was so filled with liquid things, by pouring them out with an high hand, that there was much froth in stead of substantial liquour; which after a while would shrink, and so the want of due measure would be manifest.  
V. 36. Ephan, and a just Hin] Of the Ephah, see Exod. 16. 36. and of the Hin, see Exod. 29. 40.   

CHAP. XX.  
Vers. 2. STrangers] In faults and penalties for ceremonial matters. By strangers are to be understood Proselytes, or Converts; as Chap. 17. vers. 15. but for moral, and capital crimes and punishments,( especially such as was the service of Molech) the word Stranger, might comprehend all Aliens from the commonweal of Israel, whether Converts or no.  
Molech] By Molech here are meant all kind of Idols; of Molech in particular, see Annot. on Chap. 18. vers. 21.  
V. 3. defile my Sanctuary] Though Molech was not honoured either in the Tabernacle, or Temple, which were the Sanctuaries of the Lord; the former in Moses time, the latter from Solomons time; yet his Sanctuary was defiled, and defamed, when the people of his Covenant rejecting that, revolted to Idolatry; or with that, did exercise Idolatry in other places, and then came with polluted hearts and hands, to worship in his Sanctuary: as Jer. 7. 9, 10. And so for the like reasons his Name is said to be profaned. See Annot. on Chap. 18. vers. 21.  
V. 4. bide their eyes] Though the people be negligent in their duty, to defend Gods right, yet he will not suffer wickedness to go unpunished: or if men know it not, or could not legally convince the offender, by evident proofs, God himself will both find him out, and cut him off.  
V. 5. against his family] By family in the general, may be meant any one of the same Nation; as neighbour in the ninth Commandement is meant not onely he that dwells nigh us, but any one with whom we have to do: or more particularly, his kindred, who either by conformity to his practise, or connivance at his sin, might contract to themselves a participation of guilt.  
cut him off] By some divine vengeance, if the hand of man, by course of justice, do not avenge the quarrel of my Covenant, by putting him to death.  
V. 8. will sanctify you] In the precedent verse, they are commanded to sanctify themselves so far, as by using outward means and helps they may become good, and do good, and shunue sin; but it is God that worketh the inherent holinesse of the heart, and outwardly sanctifieth, and separateth them by holy observations from other people, vers. 24. 26.& Chap. 22. vers. 9.  
V. 9. that nurseth] By cursing is meant all manner of reviling, or reproaching of natural parents. See Exod. 21. v. 17.  
put to death] It is like, by stoning, as Deut. 21. vers. 20, 21. which punishment, for more reproach, was, as some observe, inflicted on them stripped of their clothing.  
his blood shall be upon him] That is, the guilt of his own blood, which, but for his sin, would not have been  shed in this case.  
V. 10. the adulterer and the adulteress shall surely be put to death] Both are faulty in the sin, therefore both must fall by the punishment, which was equal, though the sin were unequal; for in some respects the man might be the greater sinner, as if he acted the Devils part to tempt the woman; and in this respect the womans sin might be the greater, because by adultery she might steal in a fall heir to the estate of her husband; and because it was neither lawful, nor tolerated for one woman to have the use of many men, as it was for a time tolerated for one man to have the use of many women: yet which so ever sinned least deserved death; and there was not so much severity in inflicting death upon that degree, as mercy in laying no more weight of punishment upon the greater guilt.  
V. 11. fathers nakedness] See Annot. on Chap. 18. v. 8.  
V. 14. it is wickedness] That is, an execrable and detestable degree of wickedness.  
V. 16. and the beast] Though beasts cannot commit sin,( because the law of holinesse is not given to them) yet such is Gods hatred against it, that he punisheth the appurtenances unto it, to make it as odious unto men, as it is to himself; and to take away the memorial of so abominable a villainy, the offender and his partner in that impurity must be taken away by fire, that nothing may remain of them.  
V. 17. in the ●ight] That others may see, and fear, what the guilty do feel; which is the chief end of such open and exemplary punishments.  
se● her] The sense of seeing in regard of the excellency, and certainty of it, is put many times for other senses; as Exod. 20. 18. Rev. 1. 12. for hearing, and here for touching.  
V. 18. in her sickness] That is, in her monthly infirmity.  
fountain] Or, issue. For of the same thing, the phrase is so varied, Mark. 5. 29. Luk. 8. 44.  
both] This seems to be too severe a sentence, if such a thing were done of ignorance; therefore it is probable, this punishment was the reward of a witting and willing transgression.  
cut off] See Annot. on vers. 5.  
V. 19. bear their iniquity] When God will not bear with them, but bringeth the reward of their sin upon them.  
V. 20. childless] Either their lives were to be cut off before they became parents, by the severity of this Decree, or God would not bless their bed with successful conception: Or, if they had children, they should out-live them, and die childless, vers. 21. and if their children lived, they should be reputed as bastards, and not numbered among the Israelites.   

CHAP. XXI.  
Vers. 1. DEfiled] It is considerable; first, how this uncleanness was contracted, viz. by touching the dead, lamenting, or being at their burial, or within the place, or Tent, where any lay dead; by which was contracted a ceremonial uncleanness for seven dayes, Numb. 19. 14. 16. Secondly, why the Priests were prohibited this approach with reference to the dead; and that was upon reasons, partly general, belonging to all the religious, as to profess their faith and hope of the resurrection of the dead, 1 Thes. 4. 13. and partly particular, for especial admonition of purity to the Priests as being types of Christ, and by nearer and more frequent communion with God professing more godliness then other men.  
for the dead] Heb. for the soul. The soul is put by a Synecdoche,( of the part for the whole man) and by a metonymy, one part for another, the soul for the body; so also, vers. 11. See Chap. 17. vers. 15.  
V. 3. virgin] For if she were married she was of another Family, and to be butted, and mourned for by her kindred of that family; but the Priest was permitted to mourn for his next kindred onely, and of his kindred for onely six of both Sexes, viz. his father, and mother, for his son, and his daughter, his brother, and sister if she were a virgin, else not; the wife is not mentioned; yet since none of these is so near as the wife,( for man and wife are one flesh) she is to be conceived as virtually included, or reasonably presupposed in the naming of the rest: and whereas Ezekiel is forbidden to mourn for his wife, Chap. 24. 16, 17, 18. it seems by the express prohibition, to be an extraordinary exception, from an ordinary rule, or practise. And whereas Eleazar and Ithamar were forbidden to lament the death of Nadab and Abihu their brethren, Chap. 10. 6. the reason is, because they died as malefactors, by divine vengeance, in which respect their mourning for them would have been a kind of murmuring against God himself; besides, if they had defiled themselves, the service of God must have been intermitted longer then was meet for their sakes, there being no other at that time to perform service in that kind.  
V. 4. being a chief man] The pre-eminence of his place and calling, must exempt him from the common condition of the people. The words are also rendered for a chief man, and then the meaning is, that though a chief man die, he may not accompany his body to burial.  
V. 5. nor shave the corner] See Annot. on Chap. 19. vers. 27. 28.  
V. 6. the bread] The showbread, or meat-offerings; or all the food that came, by way of Oblation, to the Priests his servants, might be called bread; for in Scripture, whatsoever serveth for mans sustenance, is often so called; See vers. 17. 21.  
therefore] Holinesse is pressed upon the Priests in especial manner, because they must both by doctrine, and example, work upon the people to be holy also; and if they be profane, their scandalous lives bring contempt on the name, and service of God, as if they were profane or common things.  
holy] Hebr. holinesse in the abstract; importing an extraordinary degree of holinesse; as if they should not be carnal at all, but mere spiritual, all holy, even as holinesse itself.  
V. 8. sanctify him] The sense of these words is varied with reference to the person, to whom they were spoken; if to Moses, the meaning may be, that he was to take care of their holy carriage, as much as in him lay; if to the people, the meaning is, that their opinion of them, and behaviour towards them should be such, as hath a savour of holy reverence with respect of their calling, in reference to God.  
V. 9. burnt] Burning was the severest kind of death: to this the Priests daughter was doomed when others were not, for fornication only, to die at all; Exod. 22. 16, 17. now since this penalty was not imposed with any especial respect to age or sex, it is like, the Priests wife or son, if guilty of the same sin, was to be punished in like sort, because of the dishonour done to the Priesthood by their means; for which cause the connivance, or indulgence of old Eli to his wicked sons was the more displeasing to God.  
V. 10. High-priest] The High-priest might not mourn for the dead, though of his nearest kindred; in this he was differenced from the inferior Priests; as also, first, in that they ministered daily, he but on the solemn day of expiation; Secondly, the holy anointing oil was poured on his head, Chap. 8. vers. 11. the rest were but sprinkled, and that not with pure oil, but with oil mingled with blood, vers. 30. Thirdly, he had eight holy garments, they not so many, nor any so glorious as some of his. The High Priests refraining from mourning, and funerals, was apishly followed by the Devils priests. Gell. lib. 10. cap. 15. Noct. Attic.  
uncover his head] See Annot. on Chap. 10. 16.  
V. 11. go into] He shall not go into the house where any dead body is.  
for his father, or for his mother] Though out of natural affection he may be sorry for them, he must not by any external token of mourning profess it, no, not so much as by his presence at their funeral; because he was to be observed, or noted, rather for qualifications of grace and holinesse, then for the affections of flesh and blood.  
V. 12. profane my sanctuary] Either by forsaking the Sanctuary for a ceremonial or immoderate mourning, or by staying from the Sanctuary for a ceremonial uncleanness, or by coming to it again before the time of cleansing, prescribed, be expired.  
crown] By this crown may be understood, either the Golden plate put upon the Mytre, Exod. 29. 6. or the oil, called by the same name, which served for separation from others, and for prelation above them, especially in reference to typical representation of Christs royal Priesthood.  
V. 13. in her virginity] The High Priests wife was therefore to be so pure, because she was a type of the Church, 2 Cor. 11. 2. Rev. 14. 4. as the High Priest her husband was of Christ.  
V. 14. a widow] In this the marriage of the High Priest( for in this particular the prohibition is not given to inferior Priests) was more precise, then the ministers of the Gospel need to be; but in the other exceptions, there is a moral reason for them, which was not peculiar to the Priesthood, but belongeth to modesty, honesty, and decency of the Evangelicall ministry.  
of his own people] Whereby, though it be meant, that usually the Levites should mary within their own tribes, as the rest did; yet because they had no separate portion of the land of Canaan by themselves, as the other tribes had, but were in a manner mingled among them by their dwellings; this restraint of marriage was not so strictly observed among them, but that they might sometimes mary with daughters that were not of their own tribe; as Jehoiada married Jehoshabeath the daughter of Jehoram king of Judah. 2 Chr. 22. 11.  
V. 15. profane his seed] Making them unfit for the holy Priesthood, by marrying any unchaste, or defamed woman; that upholding the holinesse, and purity of his Priesthood, he may breed the more reverence in the people, to the religion and worship, wherein he was a principal and most eminent agent: and therefore he was not to mary a woman either corrupted by whoredom, or defamed by report; no, nor an honest widow, ( but a virgin only) unless her deceased husband were a Priest, Ezek. 44. 22. nor a woman divorced for what cause soever.  
V. 17. any blemish] For as the sacrifice by death was a type of Christ, and therefore must be without blemish; Exod. 12. 5. Levit. 22. 19. 1 Pet. 1. 19. so the Priest by oblation was a type of Christs free-offering up of himself, and therefore he was to be without blemish also: And now though such blemishes do not disable men from the ministry of the Gospel, such remarkable deformities as apparently procure contempt, should discourage any from undertaking that calling; especially when they are to be set up to the public view, and there withall to disdain; whereby the ministry is neither so awful or fruitful as by another it might be: but that which in the Evangelicall ministry is most liable to exception, is such blemishes in the mind, or manners, as make them unable to be teachers, unfit to be examples to their flocks, as is required, 1 Pet. 5. 2, 3.  
bread] By which is meant all Oblations allowed for food, especially the showbread, which the inferior Priests every sabbath, brought new, and set upon the table of the showbread, and took away the old. See vers. 6.  
V. 18. flat nose] The original word Bharum in the radical sense of it, signifieth rather cut off, then depressed or flat.  
V. 22. he shall eat] Though the blemished Priest may not offer, he may eat of the offerings; because eating was no type of Christs person, or his actions: in not being allowed to offer, he was in worse condition then other Priests; in being allowed to eat, he was in a better state then they that were unclean, for they might not. chap. 22. vers. 3.  
both of the most holy] There was a difference, and kind of pre-eminence in things dedicated to God; but if they were to be eaten, he was to have his part, how holy soever they were.  
V. 23. nor come nigh] The altar was without the Tabernacle, and by the door of it, he that had a blemish might not come so far as to the Altar, much less might he come into the Sanctuary, or do any Priestly office there, though by birth he were of the Priestly kindred.   

CHAP. XXII.  
Vers. 2. SEparate themselves] Meaning, that the Priests abstain from eating holy things, as long as themselves are polluted; which requires a separation from them for a certain time, until they be cleansed. See vers. 4.  
V. 3. goeth unto] That is, to eat thereof.  
from my presence] Hebr. from my face; From me, or by me; so that he shall not live in my sight, nor have a being as he hath had.  
V. 4. What man soever] the Hebrew is, man, man; That is, any man, this or that, if he may be called man, or be of mankind; and so it extends to women also, who had no more privilege of ●ating holy things in a condition of uncleanness then men had.  
that is unclean] By touching any dead thing, or being at the burial of any dead body.  
or a man whose] That man shall be unclean: not he that toucheth him; though touching other unclean things, do cause a ceremonial uncleanness.  
V. 6. The soul] That is, by an ordinary Syneedoche, the person; the better part being put for the whole. See Annot. on chap. 21. vers. 1.  
V. 10. no stranger] That is, not a Priest, or of the family of the Priests, though living in the same house, for sometimes in one house there may bee two families; and herein there is difference between the portion of the Priests, and of the people, though in the same sacrifice, that the Priests portion is to be eaten only by them of his family, but the portion which belonged to him who brought the offering, might be imparted to any Hebrews, if they were not debarred from a part by some legal uncleanness.  
V. 11. he shall eat] He that is but a Sojourner, or Guest, may not eat of the holy things; nor he that is hired by the day, for such an hired servant is meant, vers. 10. but the bought servant, and he that was born in his house, as constant persons in the Priests family, might eat thereof.  
V. 12. stranger] See Annot. on vers. 10.  
she may not eat] But the Priests wife may eat, as in the right of her husband, being with him one flesh by the bond of marriage.  
V. 14. fift part] That is, he shall repay the principal, and a fift part over and above, as a forfeiture for the offence, and a caveat against the like in future time: see Chap. 5. 15.& 16. And this satisfaction was to be made to the Sanctuary, if the wrong were in any thing belonging to it, and to the Priest, if it were in that which was his peculiar portion.  
V. 16. or suffer them] Or load themselves with the iniquity of trespass in their eating what they should not.  
V. 18. strangers] That is, Proselytes, or Converts to the Religion of the Hebrewes.  
V. 19. a male] The whole burnt-offering was to be onely of the male kind, Chap. 1. 10. the peace-offering, Chap. 3. 1. and sin-offering might be of the females, Chap. 4. 32.& Chap. 5. 6.  
V. 23. but for a vow] The lesser blemishes, as the lack of a tail,( which in stinted sacrifices was not to be wanting, Exod. 29. 22. Levit. 8. 25. Levit. 9. 19. and the like may be said of the ears) did not hinder the acceptation of a free-will-offering; but that which was offered by vow, was to be perfect, as that which was required by obligation of the law; which was to mind the offerer of the perfection of Christ, of whom the sacrifice was a figure; and of that perfection which every one was to press after, as in imitation of him. Some take this exception to be onely of such blemishes, as were either excessive or defective in quantity, for length or shortness, for greatness or smallness; but if there were an excess on defect in the number of parts, as if a sheep had more or fewer then four legs, it was to be rejected as monstrously mis-shapen. And there be some who take this free-will-offering for a gift. for the use of the Priest, not to be sacrificed unto God; nor so tendered, as to be turned into money to buy somewhat which is fit to be presented in sacrifice to God. If that which was offered were in its own kind fit to be rejected.  
V. 25. strangers hand] The sacrifices of God must be offered, and are accepted without respect of any person, but his whom they typi●ie, Jesus Christ; therefore a blemished sacrifice will not serve, or be received from an Israelite, or from a Proselyte; but they might receive money from strangers, whether in Nation or Religion, which might be converted to some service of the Sanctuary, whether for sacrifice or otherwise; Josephus lib. 2. of the Warres of the Jews, Chap. 17. But no uncircumcised person might by himself present any thing; though in itself perfect, to be offered to God.  
V. 27. seven dayes] See Annot. on Exod. 22. 30.  
V. 28. in one day] By this, as by the ordinance against eating blood, God meant to admonish his people of mercy, and to restrain them from cruelty.  
V. 30. leave none] See Annot. on Chap. 7. vers. 15.  
V. 32. profane my holy Name] By bringing it into contempt with the Nations, by your profane and corrupt manners: See Annot. on Chap. 18. vers. 21.  
which hallow you] Who give you holy Laws to live by, and the grace you have to live according to those Laws.   

CHAP. XXIII.  
Vers. 2. HOly convocations] Called and met together for an holy business; for hearing of the Law, and for putting up prayers, and giving pray●es to God.  
V. 3. Sabbath of rest] Heb. rest of rest.  
no work] work in the general is forbidden on the Sabbath, and in particular the dressing of meat on the Sabbath is forbidden; and the like restraint is partly expressed, and partly understood of the day of expiation. But for other festivals, work in general is not forbidden, but servile work; that is, work of a mans worldly calling, wherein servants chiefly, though not onely, were employed.  
in all your dwellings] The observation of the Sabbath was not onely in the Sanctuary, as other Feasts were, but in private habitations, tents, or houses, as other Feasts were not: for that purpose there were built divers Synagogues, not onely in Jerusalem, but in divers other Cities, Act. 15. 21.  
V. 4. seasons] The Sabbath was kept every week, and the other Convocations but once a year.  
V. 5. first month] The month Nisan, which answereth to part of March, and part of april; which was made the beginning of the moneths, Exod. 12. vers. 2. for ecclesiastical account, though for Civill matters the year was reckoned from Tizri, which answereth to September.  
at even] The feast of unleavened bread began with the Passeover, on the fourteenth day of the month, but at the second of the two evenings( whereof see Annot. on Exod. 12. 6.) which was the beginning of the fifteenth day, and continued seven dayes, during which time, no bread but unleavened was to be eaten.  
V. 7. servile work] Or bodily labour, saving about that which every one must eat, Exod. 12. 16.  
V. 8. seventh day] The first day of the feast, and the seventh were to be kept holy; in the rest they might work, unless the Sabbath fell on any of them; yet all of them had the same number of sacrifices, above the ordinary preparation of every day. See Numb. 28. 24.  
V. 10. When ye be come] It appeareth hereby, that though these laws were ordained in the Desert, they were not generally and punctually to be observed there,( though some of them were, as that of the Sabbath) but in the Land of Canaan.  
harvest] That is, Barley harvest, which is ripe about the end of March, and the beginning of april, but especially about Jericho, for there the corn is ripe sooner by fifteen dayes, then about Jerusalem, or any other part of the land of Canaan: Joseph. Antiq. lib. 3. chap. 10.  
a sheaf of] Hebr. an Omer. For before it was offered it was dried, and threshed, and the grain separated from the chaff, as Joseph. sheweth lib. 3. cap. 10. and punned or ground to meal, and that sifted, that onely the fine flower might be offered; and so it might be measured in an Omer: and after this they were allowed to reap for themselves, which before they might not do; at least they might not dress any of the new corn for food, before this oblation were made. But since the word Omer, signifieth also an handful, Deut. 24. 19. some would have it taken here for a sheaf, as vers. 14.  
V. 11. on the morrow after the Sabbath] Not the weekly Sabbath, but the holy day of the feast of unleavened-bread, called a Sabbath, vers. 7. and the second day of the feast, which is the sixteenth day of the month Nisan; from which day were reckoned the fifty dayes ended at Pentecost, or whitsuntide, reckoning that second day inclusively. Pentecost, or whitsuntide was kept in memorial, first of the Israelites coming out of Egypt, Deut. 16. 10, 12. secondly, of the Law given at Mount Sinai: thirdly, for grateful acknowledgement of the fruitfulness of the Land of Canaan. Some make a mystical allusion hereof, to the giving of the Evangelicall law at Jerusalem in the feast of Pentecost, Act. 2. 1, 2, 3. and to the first fruits of the Christian converts, reaped by the ministry of the Apostles, according to our Saviours saying, Joh. 4. 37, 38.  
V. 12. an he lamb] At this feast were served in three courses of sacrifices; first, the continual daily sacrifice: secondly, the septenary sacrifice offered every of the seven dayes: and thirdly, this offered with the first-fruits, prefiguring Christ who was the first-borne of every creature, Col. 1. 15. and the first-fruits of them that slept, 1 Cor. 15. 20. Col. 1. 18. and by whom these first-fruits were sanctified.  
V. 13. two tenth deals] Which is the fifth part of an Ephah, or two Omers: see Annot. on Exod. 16. vers. 16. and therefore two or double to the usual proportion of a lamb, Numb. 15. 4. because here was added another occasion of the sacrifice, viz. a gratulation for the fruits of the earth, and therefore was the meal doubled, not the lamb, because it came of the fruits of the earth, as the lamb did not.  
Hin] See Annot. on Exod. 29. 40.  
V. 14. until] until they have offered unto God, as to their Maker, and maintainer, a portion of his own increase, as a tribute, or chief rent, for that they have and hold under him; they were not to take any thing for their own use.  
V. 15. morrow after] See Annot. on vers. 11.  
seven Sabbaths] That is, seven weeks; for that being the principal day in the week, carrieth the name of the whole week;( as the soul the chief part of man, stands for the whole man). So the Pharisee is to be understood, when he saith, he fasted twice a Sabbath, that is, twice a week, Luk. 18. 12. for twice a day he could not keep a fast.  
V. 17. two wave loaves] At the feast of Pentecost every family( as some conceive) was to bring two leavened loaves, as the first-fruits of their increase to the Priests, because it is said, they should bring them out of their habitations; but that notwithstanding others take it that it would be too great a proportion of bread for them, and that so many could not be waved by the Priest with the peace-offering, as is appointed, v. 20. therefore it is more probable that they were a common oblation, made at the public charge, and offered also in the name of all the people in covenant with God. Against this is objected, that they were to bring it out of their habitations, which imports a plurality; for two loaves were too few to come out of many habitations: to which it is answered, that it must be of the wheat of the land of Canaan, not of a foreign country where they had no habitations; and yet it might be that this common charge might by course be so distributed among the people, that it might be rather accounted a common or general thing, then of particular cost or concernment of particular persons.  
with leaven] Because the Priest should eat them, as Chap. 7. 13. and they should not be offered to the Lord upon the Altar; for no leaven was there presented. See Annot. on Chap. 2. vers. 11.  
V. 18. seven lambs] To these in the feast of Pentecost were added other oblations, whereof see Num. 28. 27.  
V. 20. wave them] See Annot. on Exod. 29. 24.  
holy to the Lord] They were said to be holy to the Lord, because the Priest as his servant, should be maintained by the wages and allowance of his Lord and Master.  
for the Priests] Wholly for the Priest, because being offered for the whole congregation, it was too little for every one to have a part, and no man in such a common interest, having right to challenge a singular portion to himself, all was assigned to the Priest; though in other peace offerings be had onely a part, Chap. 7. 32, 33.  
V. 22. thou when thou reapest] The charge is intimated first in the plural number, when ye; but presently changed to the singular number, thou: to direct every one to make a particular application of the general to himself.  
V. 24. seventh month] That is, about the end of September.  
a Sabbath] Or an holy day, or solemn feast unto the Lord.  
Trumpets] This was on the first day of the month Tizri, that is, of September; the first month for civill account: See Annot. on Chap. 25. vers. 3. And yet this seventh month, as if it had been the Sabbath of moneths, as the weekly Sabbath was the seventh of dayes, was eminent for the multitude of solemnities above any other; for in that month was the feast of Trumpets, of Tabernacles, and the solemn Atonement or Expiation observed. This feast of Trumpets was kept, at least the first day of it( as it is received by tradition among the Jews) in remembrance of Isaacs deliverance from slaughter, when his father was ready to offer him up in sacrifice, Gen. 22. 11,& 12. and it is called a memorial of blowing of Trumpets, because it was in the beginning of that month, which had many feasts in it, to which the people were to be called together by blowing of Trumpets; and for that the Trumpets were to sound at the oblation of the sacrifice on dayes of rejoicing, and other solemn dayes, especially in the New moon, Numb. 10. 10. Psal. 81. 3. and this joyful noise was made, with a special memorial of the year of Jubilee, which was begun in this month; and when it begun the solemnity of it is supposed to be such, that the Trumpets were sounded not at Jerusalem onely where the sacrifices were offered, but throughout all the Cities of Israel. Some think it was called the feast of Trumpets, with reference to the Ram by which Isaac was ransomed from death; because some Trumpets were made of rams horns, Josh. 6. 20. Others say this feast bears the memorial of the miraculous victory over Jericho, at the Israelites first entrance into the Land of Canaan, when the walls of it fell down at the sound of rams horns, Josh. in the place fore mentioned.  
V. 27. afflict your souls] By fasting, mourning in confession of sin, and supplication for pardon: see Levit. 16. 29. This is thought to be the memorial of the sin about the golden calf, and of the pardon granted upon the repentance of the people.  
V. 32. from Even to] That is, from sun setting, to sun setting; so was the old Sabbath and other feasts measured: in Christianity as the day is changed, by occasion of the resurrection of Christ; so also is the time of the beginning of it changed from evening to morning, and that upon the same ground; for Christ rose not in the evening, but in the morning. Matth. 28. 1.  
V. 34. Tabernacles] This feast was to be kept in grateful memorial of Gods providence, and protection of the Israelites in the wilderness, where they had no houses, but movable habitations, as Tabernacles, Tents, and booths, Winter and Summer, for forty yeares together, vers. 43. And it was instituted also, for thanksgiving to God for the fruits which the year before brought forth; not onely their corn, but the fruit of their vines and olives, and were all usually gathered at this time, to wit, in September, when this feast was celebrated, Deut. 16. 13, 14. See Exod. 23. 16. They that turn this History into Mystery make an allusion of it to Christ and to Christians; to Christ taking our tabernacle of flesh, Joh. 1. 14. to Christians, as they are pilgrims and strangers in the world, having no certain habitation, Heb. 11. 13. but traveling in this world toward heaven, as the Israelites in the wilderness towards Canaan, 2 Cor. 5. 1. See Zach. 14. 16, 19.  
V. 36. on the eight day] The feast of Tabernacles consisted of seven dayes, vers. 34. yet when those were past,( though the formality of the feast were finished) the eighth day was kept with public solemnity, and it may be with so much the more, because until that time twelvemonth it was not to return; for that reason,( though in constitution it were but equal with the first day) in observation it might exceed it, and so be called the great day of the feast, Joh. 7. 37. In this it is probable they had a grateful remembrance of their peaceable settlement in the land of Canaan, after their many intricate and troublesone windings, and wanderings in the wilderness.  
V. 38. Besides the Sabbaths of the Lord] If other solemnities were coincident with the Sabbath, the oblations belonging to the Sabbath did not excuse the cost of the concurrent festival; for the oblations belonging to it were to be performed, as if it had happened singly by itself.  
beside your gifts, and beside all your vows] No oblations that were voluntary, whether with vow, or without vow, would suffice to discharge the cost of the sacrifice, due to the solemnity of any special festivitie.  
V. 43. booths] Built of boughs, which in the general were made of goodly trees, and thick trees, vers. 40. fit for shelter and shadow against the weather: in particular they are name, Palme-trees, and willows of the brook, in the same verse; which might be useful to bind the boughs together: and in Nehemiah, there are mentioned branches of thick trees in general; and in special, Olive branches, and Myctle branches, Nehem. 8. 15. these were set upon the roofs of their houses, and in their courts, and in the courts of the House of God, and in the streets, Nehem. 8. vers. 16. their use was as hath been noted vers. 34. In this feast of Tabernacles they carried boughs in their hands, Joseph. Antiq. lib. 3. chap. 10. Among these feasts there is no mention of the feast of new moons; whereof see Numb. 28. 11. To all these in after times, were added, the feast of Purim, for remembrance of the deliverance of the Jews from the conspiracy of Haman, Esth. 9. vers. 17, 26, 28. and two more of less warrant, 1 Mac. 4. 56.& 2 Mac. 1. 18. These booths were not to be set up out of their Towns, or Cities, but out of their houses, in the streets, and in gardens; and sometimes they were placed on the tops of houses, as Nehem. 8. 16. and this feast of Tabernacles continued seven dayes, during all which time, they did not wholly forbear all bodily labour, but spent the most of it in feasting and rejoicing.   

CHAP. XXIIII.  
Vers. 2. THat they bring] The Priests, and Levites were to do the service of the Sanctuary, but the people were to bear the charge; since the ministration was not for the Ministers themselves, but for the people also: hence were their oblations, Exod. 23. 15.& Chap. 30. 13. and it is like the treasury, Luk. 21. 1. was to receive the gifts and oblations of well disposed persons for the maintenance of the Temple, and for the sustenance of them that did service in it.  
V. 3. vail] Which vail separated the Holiest of all( where was the ark of the Testimony) from the Sanctuary; so it is without the Holy of Holies.  
V. 5. bake] It seemeth by 1 Chron. 9. 32.& Chap. 23. 29. to be the service of the Cohathites( which was one of the families of the Tribe of Levi) to bake the bread.  
two tenths] That is, in measure two Omers; of which, see Annot. on Exod. 16. 16. and in weight every cake was thirteen pound and an half, allowing for every three ounces of flower, one ounce of water to temper it withall.  
V. 6. two rows, fix on a row] They might be variously disposed either in longitude, one by another, or in altitude, one upon another; as in the Scheme in the Geneva Bible.  
V. 7. on the bread for] Or, in stead of the bread; for it was burnt every Sabbath, when the bread was taken away.  
memorial] See Annot. on Gen. 9. 15, 16.  
V. 8. Every Sabbath] That there may be the more store for the maintenance of the Priests, and that it be not too stale by staying too long unchanged; and the new that was brought, was, it is like, hot from the Oven, that it might not be too dry before the weeks end.  
from the children of Israel] Front, It is like, being twelve, that they had one from every Tribe: Of the Levites eating the showbread, see 1 Sam. 21.  
everlasting Covenant] So perpetual Statute, vers. 9. See Chap. 3. 17.& Numb. 19. 21.  
V. 9. made by fire] The bread in this respect may be said to be holier then other oblations, because it is constantly and continually presented to God, and as in his presence, is called vers. 10. in Hebrew, the bread of faces. Quest. But how is it made by fire? Answ. It is not said, that it is made by fire, but it is compared with those that are made with fire; or they may be said to be offered with fire, because that which was laid upon them was burnt with fire, and that, it may be, with some reference to them, in their stead.  
V. 10. whose father was an Egyptian] When the Israelites came out of Egypt, there came with them a mixed multitude, Exod. 12. 38. whereof the greatest number of strangers were( no doubt) Egyptians, such a one by his fathers side,( though by his mothers side an Israelite) was the blasphemer. It is like his mother taught him to speak; his father, to blaspheme: that is the danger of mixed marriages; for children, like the conclusion of a syllogism follow the worse part.  
V. 11. blasphemed] Heb. bored through. For he that is so minded, would both bore his name, and gore his person if he could.  
V. 12. that the mind] Because the punishment for the blasphemer of God in particular, was not yet appointed; Moses might have put him to death by virtue of the law against cursing father or mother, Exod 21. 17. but he thought that too light, and therefore consulted with God about it.  
V. 14. lay their hands] To testify their personal charge of the sin upon him, and to express their desire, that the evil of punishment may light upon his head, who is guilty of the evil of sin; but on their own, if they in this accusation should by slander, and murder, take away first his innocency, then his life.  
V. 15. nurseth] This seems to be a more heinous sin, then blasphemy fore-mentioned; betwixt which there may be this difference, that blasphemy may be any impeachment of the the divine honour, whether inconsiderately, or deliberately, whether with malice or without; but cursing implies an intestine and deep malignity: howsoever in this place they were both capital to the offender.  
bear ●is sin] That is, shall be punished.  
V. 16. ston him] Death was inflicted for the like offence against man; and God inflicts no more( though the sin be infinitely more heinous) for blasphemy against himself; an example against partiality to ourselves, and too much severity in prosecution or punishment of those that offend us.  
V. 19. so shall it be done] See Annot. on Exod. 21. 24.  
V. 20. Breach for breach] Not according to every mans grudge, or desire of revenge; but as the Magistrate shall award the cause being heard.  
V. 22. for the stranger] Though in ceremonials the stranger had neither privilege in the use, nor prejudice by the omission of them, yet in capital crimes, if they and the Israelites sinned alike, they must be punished alike.   

CHAP. XXV.  
Vers. 2. A Sabbath] That is, a rest from the toil of tillage and culture, both of fields, and vineyards. Of the reasons of this, see Annot. on Exod. 23. vers. 11. This Law was dated at Sinai, for thence and then it was delivered, when Moses abode so long with God in the Mount; but it was not to be put in execution, until they had been six yeares in possession of the Land of Canaan: in the sabbatical year deuteronomy was to be red unto the people, Deut. 31. 10, 11. Hebrew servants were to be released, Exod. 21. 2. debts were to be remitted, Deut. 15. 2. and the ground untilled; and whatsoever fruits it brought forth, they must not be gathered as any ones proper goods, but left to common use.  
V. 3. six yeares] The Jews begin the count of their Civill year in September, for then all their fruits were gathered for the year following; the Sacred, which served for the Anniversary order of the festivals, and other ecclesiastical matters, was from the month Nisan, which answereth to part of March, and part of april.  
V. 5. own accord] By reason of the corn that fell out of the ears the year past.  
undressed] Heb. of thy separation. That is, which thou hast separated from thyself principally, and left free for common use, vers. 16. or which thou hadst wont in the six years to appropriate, or separate to thine own use; or,( as some conceive, according to the Hebrew word, Nezirecha) because the fruits ungathered, make a show or resemblance of the Nazarites, whose locks were worn long, without any cutting.  
V. 6. the Sabbath] The rest of the Land; that is, that fruit which the Land bringeth forth in the year of her rest from the labour of the husband-man.  
V. 8. seven Sabbaths of yeares] That is, forty nine yeares; and in the beginning of the fiftieth year was the Jubilee, so called, because the joyful tidings of liberty were publicly proclaimed by the found of the Trumpet, or Cornet made of a Rams horn, at the end of the forty ninth year, for the release of men from servitude, debts, mortgage, and the restitution of estates to the first owners, from whom in the former yeares they had been alienated. During this whole year there was neither sowing nor reaping, and when it was expired, the next year, which was fifty one, began the reckoning for the succeeding jubilee.  
V. 9. the tenth day of the seventh month] The Jews antedate the beginning of the jubilee ten dayes sooner, but if the Trumpet were not founded till the tenth day, it is like the solemnity began not till then; and the day of expiation lead the way to the jubilee succeeding, and in reference thereto, it might mind the people of sowing in tears, before reaping in joy, Psal. 126. 5. and of a disposition to pardon their offending brethren, as they expect pardon for themselves in the day of expiation.  
day of atonement] That is, the day of reconciliation with God, which was celebrated on the tenth day of the seventh month.  
V. 10. inhabitants] Which were in bondage.  
a jubilee unto you] Some take the word from Jubal the first inventor of instruments of music; because it was a year of rejoicing; but the more received etymology is from Jobel, which signifieth a ram, because the jubilee was proclaimed in the towns and cities of Israel with the sound of trumpets made of rams horns. The first mosaical jubilee was about the year 2501.  
his possession] Of immovable goods, as lands, and houses, which was no wrong to them that bought or took them before, because they were not put over from one to another without the condition of restitution( either expressed or implyed) in the year of jubilee; and the price was proportionable, more or less, according to the distance, or nearness of the year of release; and this God ordained, partly for restraint of concupiscence of others estates,( for men would not so much desire them upon these terms, as if they might purchase them for perpetuity, to them, and their heires for ever) and partly that they should not be too proud of what they obtained, since they must be sure to part with it again: and it was likewise for the comfort of such as were decayed,& impoverished,& to preserve such an equality as might keep out Tyranny and confusion of tribes and families, which were to be upheld in their estate and condition, whether of sufficiency, or plenty and dignity, wherein they had formerly been. Besides this, it may be( as some conceive) that this restitution in the year of jubilee, was a type of restitution to a right and possession of the celestial Canaan upon the sound of the trumpet of the resurrection, though men forfeited their right by sin, and were( as it were) cast out of it by excommunication out of the church below, a type, as well as a part of the congregation of the first born above. Heb. 12. 23.  
V. 12. holy unto you] First in the general, for that which gives occasion of so much rejoicing to men, is cause of much thanksgiving to God, and of so much more holy service to him, as they receive beneficence from him. Secondly, with especial reference to the great joy of the acceptable year of the Lord, by the redemption of Christ, of which this year of jubilee was a type. See Isay 61. 2. and 63. 4. 2 Cor. 62.  
out of the field] Whence it was not to be changed from a common to a proper right or use, as when it was laid up in the barn, but was to be left free for every one to eat; wherein for that year, no mans interest was more then anothers; and therefore it was to be left there, where any might have, and no man debarred from his portion.  
V. 15. according to the number of yeeres] If the jubilee to come be near, thou shalt sell better cheap; if it be far off, dearer; and so as the seller or setter must not demand too much, the buyer or taker must not bid or give too little. See the next verse.  
V. 20. What shall we eat the seventh year?] There was the more cause of this doubt, because the sabbatical year and the year of jubilee coming together, they were suspended from sowing and reaping both those yeers: but it was as easy for God to make them amends for that forbearance, by a more abundant blessing, as Malach. 3. 10. as for a shorter time. See Annot. on Exod. 23. vers. 11.  
V. 21. command my blessing] God hath an absolute power of blessing; when men bless, they do but pray that he would bless; but he blesseth by authority, and if he command stones to be made bread, Matth. 4. 3. the stones shall relent, and become both soft to the teeth, and satisfactory to the stomach: this command of Gods blessing upon the sixth year, to bring forth enough for itself and the seventh, sheweth, that besides the natural there was a supernatural fruitfulness in the land of Canaan.  
V. 23. for ever] But in the year of jubilee, it must return to the family to which it formerly belonged.  
V. 24. a redemption] It shall not be sold, but with covenant of redemption; or he that taketh it to mortgage, shall yield to a redemption, if not sooner, yet at the year of jubilee.  
V. 27. count the yeeres] He that enjoyed it, abating the money for the yeeres past, he that redeemed it was to pay for the yeeres to come according to the sum received, at the former contract of alienation.  
V. 28. go out] from his hands that bought it.  
V. 31. But the houses] There is no general rule but hath some exception; and here is one( of great moment) from the ordinary redemption at the year of jubilee; houses in villages that had no walls, were to be redeemed in that year, but not houses in walled cities; for they must be redeemed within a full year, or not at all: and this was either in favour to cities, the better to furnish them with inhabitants,& to keep the houses in good repair; or for caution to the owners, that by ill husbandry they might not be put to part with them; or else, because houses in cities, no nor cities themselves were so distinctly sorted to tribes, as houses in the country, and the lands annexed to them; for the Levites had cities in sundry tribes, and yet had no divided protion of land allotted to them, as the other tribes had: What is here said of houses, may be applied to some parcels of ground in walled towns; as that which David bought( mount Moria) for the building of the temple in Jerusalem; the like is held of such grounds as yield no profit, as gardens of pleasure, and the potters field for burial.  
V. 32. at any time] Others could not redeem their alienated lands or houses, but at the year of jubilee, if the taker would not release them sooner▪ but the Levites had a privilege for recovery of their possessions at any time.  
V. 33. their possession] Which consisted in houses, cities, and their suburbs, which were measured to a certain number of cubits round about them; not ample portions of lands, corn, fields, pastures, and vineyards, as the other tribes had.  
V. 34. suburbs] Of these suburbs see An. on Num. 35. 5. there is somewhat contrary to this in practise, Acts 4. 36, 37. but by this time the constitution of the Jewish state was much changed.  
V. 36. usury] See Annot. on Exod. Chap. 22. vers. 25.  
V. 40. unto the year of jubilee] If before that time he had not made use of his Hebrew privilege of his release in the seventh year, Exod. 21. 2. yea, those that had their ears bored thorough as a sign of their perpetual bondage, were now set at liberty. See Annot. on Exod. 21. vers. 6. and the Annot. on Exod. 12. 14.  
V. 41. he and his children] And his wife, if he came in married, else not. See Annot. on Exod. 21. 4.  
V. 42. my servants] So were the Hebrews, not onely by the common right of creation, but by particular right of redemption from tyrannicall servitude in Egypt.  
as bondmen] That is, unto perpetual servitude; for an Hebrew might not be brought under such bondage by another, ver. 46. and that they might be more willing to exempt their brethren from such an heavy, and long-lasting yoke, he giveth them leave to lay it on the necks of heathens, vers. 44.  
V. 45. your possession] A perpetual possession; for they shall not be bought out at the year of jubilee, though they were Proselytes, or converts to the Jewish religion; for the difference betwixt an Israelite and one of another nation, and the pre-eminence of the one above the other, was a privilege of pedigree from Abraham, Isaac, and Jacob, and not of profession, though he that forsook his religion, was not worthy to enjoy this privilege; and he that sincerely embraced religion,( though an alien in nation and nature from the Israelites) no doubt had a more easy bondage then another bondman.  
V. 46. for ever] When their masters die, their children shall inherit the masterly power over them, and they shall abide in bondage as long as they live.  
V. 50. year of jubilee] This was a figure of our freedom purchased by Christ, Joh. 8. 36. and of rest and relief from all aggrievances in the kingdom of Heaven: for it had all the privileges of the sabbatical year; and besides them, in this fiftieth year, all fruitful lands, and houses in the country returned to their first owners, though they had been sold over and over an hundred times.  
number of yeares] Which remain yet to the jubilee, as if ● man should sell himself for 50 shekels, to serve from one jubilee to another, and from the bargain making had served ten of the yeares, he must be redeemed for 40 shekels; and so in proportion, according to the rate payed, and time run up.  
V. 53. in thy sight] Thou shalt not suffer him to entreat him rigorously, if thou know it, and canst help it.  
V. 55. whom I brought] God renders this for a reason, why they should not be perpetual bond-slaves; because they were his redeemed from the sore bondage of Egypt: So the great redemption of Gods elect from the spiritual Pharaoh the devil, carrieth with it a comfortable expectation of lesser deliverances▪ so far as may serve for Gods glory, and his servants good.   

CHAP. XXVI.  
Vers. 2. ANd reverence] See Annot. on Chap. 19. vers. 30.  
V. 4. rain] By promising abundance of earthly things, he stirreth up their mindes to consider the rich treasures of spiritual blessings.  
V. 5. your threshing shall reach] Your old store shall be so much, and the new return so soon, and be so plentiful, that before you have threshed up your former provision of corn. you shall be invited to the vintage; and before that be gathered in,( it will be so copious) the new seed-time will come upon you.  
V. 6. through your land] In the furious march of a warlike enemy, who rangeth up and down a land, to ruin and root out the people.  
V. 8. five of you] A small number of yours, shall put to flight many troops of your enemies: as judge. 7. 22.  
V. 9. establish] By real and settled performance of what I have promised.  
V. 10. because of the new] Either because now the new will secure them from want, though they liberally spend up the old; or because by the abundance of new, they shall want room to lay it up, unless they take away the old.  
V. 13. upright] The yoke boweth down the head and neck, and maketh men rather of a grovelling, then upright posture; but they that are freed from the yoke, go upright.  
V. 15. break my covenant] Mine, because I first propounded it, and have authority to require it; and for my part shall assuredly keep it, if you do not set me free, by your revolt from your own undertaking; for thereby you break it, and I am not bound, if you forsake me, to cleave still unto you.  
V. 16. consume the eyes] Or, overheat the eyes. The word Kaddabhah, in the original signifieth the dise●se( which latin authors call the Kings evil) that is called the jaundice, which ariseth from a distempered head, and turneth the colour of the eyes.  
V. 18. seven times] That is, many times more, or more extremely. See Annot. on vers. 24.  
V. 19. as iron] Neither heaven shall distil a softening rain, nor the earth be in any disposition to receive it; neither of them shall be of any more use to help forward the fruits of the earth, then if they were the one Iron, the other brass.  
V. 24. seven times] It is often in this Chapter used for many times: as vers. 18, 21, 24, 28. so Prov. 24. 16.& Chap. 26. 16. Psal. 119. 164.  
V. 25. quarrel of my Covenant] Breach of Covenant betwixt God and man, breaks the peace, and breeds a quarrel betwixt them; in which he will take vengeance of mans revolt, if by repentance and reformation his wrath be not appeased.  
V. 26. staff of your bread] That is, the strength whereby the life is sustained, Psal. 104. 15.& 105. 16. Ezek. 4. 16.& Chap. 5. 16. or supported from falling into the grave, as a staff upholdeth a feeble body, which otherwise would fall to the ground.  
ten] That is, many. See Annot. on Gen. 31. 7.  
one oven] One oven shall be sufficient for ten families; not for the greatness of the oven, but for the scantness of provision.  
by weight] Too light weight, either to satisfy the appetite, or to sustain the strength. This is a great token of scarcity, Ezek. 4. 16. Neh. 5. 6.  
V. 29. of your sons, and of, &c.] The extremity of hunger breaks the strongest bonds of law or nature, and turns the kindest kisses of the lips, to biting with the teeth. See Lam. 4▪ 10.  
V. 30. high places] Where, after the manner of the Gentiles, the Jews set up memorials, and altars for Idols.  
upon the carcases] Images are called carcases, because they are bodies without souls; as Psal. 115. 4. yet so, that Idolaters are often so deluded, as to think the false gods do animate them, inform and quicken them; and because they are as loathsome unto God, as dead and stinking carcases to men.  
my soul] God is not as man composed of essential or integral parts, a body, and a soul, and several members; but in the Scripture condescending to our capacity, both a soul, and passions of the mind, and parts of the body are ascribed unto him.  
V. 31. sanctuaries waste] All places of public worship,( wherein you either dishonour me by you hypocrisy,) as the Tabernacle, Exod. 25. 8. and the Temple, 1 Chron. 22. 19. or honour your Idols by your Idolatry.  
not smell] I will not show any acceptance of your sweetest oblations.  
V. 33. a sword after you] You shall have enemies, and no heart to fight with them, nor safety by flying from them.  
V. 34. enjoy her Sabbaths] Being eased from the wicked weight of such inhabitants, which brought upon it heavy curses, and toiled, and tired it out with continual tillage.  
V. 39. of their fathers] For as much as they are guilty of their fathers faults, they shall be punished, as well as their fathers.  
V. 41. accept of the punishment] As thoroughly deserved on their part, and justly inflicted on Gods part; so that they glorify his justice, and kissing the rod of their correction, implore his mercy.  
V. 43. while she li●th] See Annot. on vers. 34.   

CHAP. XXVII.  
Vers. 2. A Singular vow] vows are religious promises of ourselves, or those persons, or things, which are in our disposal and power, with reference unto God, and with a purpose to bind ourselves by the vow for that, wherein before we were free. A singular vow, is a vow of a singular person, for himself, or for any thing by vow separate, and set apart from common to a sacred use; the word in the original hath a more emphatical signification then is expressed( in the translation) importing somewhat of a miracle.  
the persons] For of such were vows sometimes, as 1 Sam. 1. 11. It was also a personal vow, when a man vowed abstinence from some things( otherwise lawful) with respect unto God,( as in the vow of the Nazarites to forbear wine, strong drink, and the eating of grapes, moist or dry, Numb. 6. vers. 3.) or to serve at the Tabernacle by carrying of water, or wood, or ashes, or sweeping the court, or by any other ministerial attendance upon the Levites in their service of the Sanctuary; as the Gibeonites and Nethenims, Josh. 9. 21, 27. So might women vow their assistance, as by weaving, washing, making, or mending the garments of the Priests. Now if a Levite vowed any thing above the duty of his place in his ordinary course, he was to perform both his ordinary duty whereto his calling did oblige him, and that whereto by vow he was engaged afterward.  
V. 3. thy estimation] The order proposed in general, is applied to every one in particular according to the different estimation of his person, whereof the rules and ra●es follow afterwards; or thy estimation, may be the estimation of the Priest, in such cases as are not punctually determined.  
thy estimation shall be] That is, if he will redeem his vow, he shall pay so much for the maintenance of the Priest, and service and repair of the Sanctuary.  
fifty shekels] By the year, that is, for every year 50. shekels;( as is conceived) for if the shekels had been ranted by the year, a single shekel for every several year, it should have been rather forty shekels for the forty yeares, then fifty.  
shekel of the Sanctuary] See Annot. on Exod. 30. 13.  
V. 4. thirty shekels] We are not by the different rate set upon a male and female, to value the difference of their persons or sexes, but rather their service, because a man for the most part is able to do more profitable and advantageous service then a woman▪ so also vers. 5. yet there is a different price, vers. 6. where there seems to be no pre-eminence in ability for use and service.  
V. 5. five year old] If his parents have made a vow concerning him; for one so young could not by vow dispose of himself.  
V. 6. from ● month old] See Annot. on vers. 5.  
V. 8. poorer] Then that he can bear, or pay the estimation or rate according to his age, then the Priests shall value him, &c. this may be meant chiefly of such a one as was of ability when he vowed, but was by mishap made poorer when he should have performed what he had formerly vowed.  
before the Priest] That may be inferior Priests; for there is nothing to make the matter peculiar to the office of the Highpriest.  
V. 11. unclean beast] unless the dog were excepted, Deut. 23. 18.  
V. 12. good or bad] That according to the quality of it, the Priest may make the value more or less.  
V. 13. a fifth part] This was set down to make men steadfast in their vows; and if they be not, for a penalty of their levity, if they fail, or fall off: the like addition was to be made for redemption of an house, vers. 15. which they might be willing to give, because otherwise it could not be redeemed, no not in the year of jubilee: and also for dealing falsely in the holy things, Chap. 5. vers. 16.  
V. 14. sanctify] Or dedicate as by a vow, saying; This house shall be holy unto the Lord, and so separated for an holy use; if he redeem his vow, or his house from his vow, he shall pay the rate which the Priest set upon him; else the Priest was to keep the possession of it in perpetuity.  
V. 15. fifth part] See Annot. on vers. 13.  
V. 16. according to the seed] That is, according to the proportion and value of the seed, which is fit to be sown upon such a parcel of ground; as if it will take an Omer of Barley, it shall be valued at fifty shekels of silver from jubilee to jubilee; that is, a shekel for a year; and this was so low a price, that the worst ground was worth it. Some take it, that the fifty shekels were to be for one yeares rent, and so the whole time from jubilee to jubilee would be about five hundreth shekels; but the former rate is more received.  
of barley] That grain is especially mentioned, because it was most usual in Africa, and other eastern Countries.  
V. 17. sanctify his field] That is, dedicate his field by a vow, to bestow the price or profit of it to the service of the Sanctuary.  
from the year of jubilee] That is, as soon as the jubilee is past, and onward towards another jubilee.  
V. 18. after the jubilee] That is, at some yeares distance after the former jubilee.  
it shall be abated] The year of jubilee shall be abated, and no price reckoned for that, because that year the land was to be free: nor is more price reckoned for the rest of the yeares, then according to the remainder of them after the vow ●o the year of jubilee.  
V. 19. fifth part] See Annot on vers. 13.  
V. 20. not redeem] Neither he nor his next kinsman, Chap. 25. 25. See Gen. v. 73▪  
or if he have sold it] This is not meant, as some conceive, of him that dedicated the field by vow; for he could not sell it, having vowed it before,( unless he had redeemed it, which it here denied) but of some officer of the Sanctuary, as a Steward, or Treasurer, who managed such matters for the best behoof and benefit thereof: so that though( he) be the same word, the person may be varied: yet others conceive it to be meant of the person vowing, when either he neglected to redeem his vow, or fraudulently sought to transfer the title of the field vowed, from God to another, in which cases he lost all liberty of redemption; and though he that bought it might possess it until the year of jubilee, yet then it was not to return to the seller, but to the Priest, by virtue of the precedent vow; yet so that the Priests were to transfer the right of it to some of the same Tribe, and first of all to the nearest kinsman of him that vowed it; because the Land was divided betwixt the other Tribes,( among whom the Levites had no part allotted, Numb. 18. 20.) whose portions were not to be confounded.  
V. 22. which is not of the fields of his possession] Wherein he had rather a tenant right as a Leasee, then a right of inheritance; and in such a case he was not to add a fifth part, as in the redemption, vers. 19.  
V. 23. thy estimation] He gave the rule in general, in the first part of the verse, of the Priest, in the third person; but puts it afterward, for instance, to present application of the Priest in being; so the meaning is, the Priest shall reckon, as thou for example, who art the Priest, for the present shalt value it, so shall it be. So is it, vers. 12.  
V. 24. shall return] This, and the two precedent verses, may best be joined together in one continued exposition, thus; If any man have bought a field, and before it be redeemed, have vowed it unto the Lord; when the year of jubilee is come, then he shall give the worth of it from the time of his vow to the year of jubilee, unto the Lord; and the field shall return to the first owner, the vow of the buyer▪ cannot alienate it from him; because it was not in his power to give away that right, which was by Gods express law in the year of jubilee due to another; for though it had passed by sale through never so many hands, it must be his at the last, to whom it belonged at the first.  
V. 25. Gerahs] A Gerah was a piece of silver, weighing sixteen grains of Barley corn.  
V. It is the Lords] It is his already, by his express law designed for sacrifice, Exod. 13. 2. Numb. 8. 17. therefore not to be dedicated to him by a vow. Because a vow must be of such things as wherein the vower hath a particular interest, as his own, though that interest cannot be any other then derivative from, and dependant on God; but such things as were not dedicated to God for sacrifice, might, or rather must be redeemed, whether of man or unclean beasts. And though vowing and redeeming seem contrary acts, yet a vow▪ in one sense might be made with a purpose of redemption in another sense; as Samuel was vowed to God for service, yet with an intent to redeem him from sacrifice, 1 Sam. 1. 11.  
V. 27. an unclean beast] Which though it might not be offered in sacrifice to the Lord, the price of it might be of use to the repair of the Sanctuary, and the maintenance of the Priest.  
shall add] That is, if he will redeem it. This is not to be understood of the first-borne of unclean beasts, which the possessor was to redeem by law,( without the addition of a fifth part) because as first-borne they were generally belonging unto God, though not by way of sacrifice; but of other unclean beasts which were vowed voluntarily, vers. 11. See Annot. on vers. 13.  
V. 28. devoted thing] That is, so absolutely devoted unto God, as that it is not subject to redemption; but they rather devoted it to execration, that shall alienate it to any other use, then that whereby God may be glorified, whether in his service, or by his justice: whence the gifts of the Temple are styled anathemata, Luk. 21. 5. that is, gifts hanged up upon the walls or pillars of the Temple.  
V. 29. put to death] The Hebrew word Hherem, which is rendered by devoted, coming fron Hharam, which signifieth to consecrate, or curse;( but most usually to kill, or to destroy,) may be varied in the exposition of it, according to the difference of things or persons, to which it is applied; for applied to a thing without life,( as a field is said to be Hherem, vers. 28. and the case is alike in other things also, set apart for Gods portion, Josh. 6. 19.) it signifies either the alienation of it from all Civill right, and the perpetual consecration, or dedication of it to the maintenance of Gods service and Sanctuary;( and if it were sold, or let out by the Steward, or some Officer belonging to the Sanctuary: for such dealing, in such affairs, it was in the year of jubilee to return to the right of the Sanctuary again, and to be disposed of, for the use and service thereof;) or the execration and destruction of it: If the thing called Hherem, were a living creature, and not of mankind, it was either clean or unclean; if clean, it was to be offered in sacrifice to God; if unclean, the neck of it was to be broken: See Annot. on Exod. 13. 13. If of mankind, it was either of such as were acceptable to God, or execrable to him▪ of the former sort were the Levites, who were chosen by God for the service of the Sanctuary all the dayes of their lives, in which respect they were Civilly dead, that is, so estranged from other worldly callings, and commerce, as if they were dead; and to continue so long in that service as that they must die in it; and in this respect onely is the word Hherem, for the latter acception applied to them, if they were such as were odious to God, as wicked men, and things belonging to them, which were abhorred of God for their sakes; then if he devoted them to destruction, there was no reprieve or preservation of them; Hherem applied to them was a fixed doom of their destruction, as of Idolaters, Exod. 22. 20. and Canaanites, Deut. 20. 17. especially the Amalekites, Deut. 25. 19. See also 1 Sam. 15. 3. 26. So that the manner of devoted things or persons called Hherem, was different from all others which might be redeemed; these being devoted absolutely and perfectly, with a resolution either express or implicit, to be irrevocable, never to be redeemed.  
V. 30. all the tithes] Out of the yearly increase, the first-fruits were deducted; out of the rest the tenth was taken for the Levites, Numb. 18. 21. out of the nine parts remaining, was another tenth taken, and brought to Jerusalem, and there eaten by the owners, Deut. 12. 6, 7. and this second tithe was every third year distributed to the poor, Deut. 14. 28, 29. The tithe here meant is of the first sort, because if it were redeemed, a fifth part must be added.  
V. 31. fifth part] Besides the value of the thing itself. See Annot. on vers. 13.  
V. 32. rod] The Rod coloured at the further end with read, to mark the tenth of the cattle, that came out of the fold; whose door was so little, that onely one could come out at once; and so counting one, two, three, &c. the tenth was touched with the read Rod, and marked for the tithe.  
V. 33. both it, and, &c.] This penalty was to prevent the change, as vers. 10.    

ANNOTATIONS ON THE fourth book OF MOSES, called after the* greek in sense, and latin in sense and sound, both Numbers; but in Hebrew it hath its name from the first words Vajedabber, and the Lord spake.  

THE ARGUMENT.  
FOr the Title most in use among all authors except the Hebrews, viz. Numbers, it is given it from the many numberings reported in it; the first whereof is most memorable, wherein the people in the second month of the second year of their departure out of Egypt are reckoned to six hundred thousand three thousand five hundred and fifty, besides the Levites, who are not comprehended in that account, Chap. 1. vers. 46▪ 47. To this number are added many more, viz. a second kind of numbering of the offerings of the Princes; a third of the Ministers of the Tabernacle; a fourth of the searchers that were sent to discover the Land of Canaan; a fifth of the Rebels, konrah and his company; a sixth of the fornicators joined to Baal-Peor; a seventh of those that were new born in the wilderness, the old stock being consumed before the possession of the Land of Canaan; and an eighth of the Cities of refuge: This for the Title.  
And for the Contents of the book, it is partly historical, partly doctrinal; for the historical, besides the record of these numberings, we have the story of the peoples travels, their troubles, their murmurings and rebellions, their punishments, their straits and enlargements, dangers and deliverances, their combats and conquests, and the most notable things they did or suffered by the space of thirty nine yeares, wherein they rather wandered, then regularly journeyed in the Desert; their sins casting them back from the borders of the Land of Canaan, when they were near the possession of it. In this Story the order of time is not noted, save for that which belongeth to the second year of the peoples journeying from Egypt, towards the Land of Promise, and endeth at the eleventh month of the fortieth year, for with that beginneth the Story of the book of deuteronomy, as is evident by comparing of Numb. 1. 1. with Deut. 1. 3. For the story of the time betwixt these terms there is little or no mention of any chronological note, though there be many remarkable occurrences delivered, as Chap. 16, 17, 18, 19. The doctrinal part containeth additions and explanations of sundry laws, some moral, more judicial, but most of all ceremonial, given by God for the sanctification and preparation of the people for the Land of Canaan, especially for their observation when they were possessed of it: Some observe many parallel references of the New Testament to this book, which are not unworthy of a serious consideration; as  Numb. Chap. 6. vers. 18. The Nazarite shall shave his head. Num. 7. 12.& 10. 14. as well as Ruth 4. 20. or 1 Chron. 2. 10. Nahshon the son of Amminadab. Numb. 8. 16. In stead of such as open every womb, in stead of the first-borne of all the children of Israel, have I taken them unto me. Numb. 9. 12. as well as Exod. 12. 46. Nor break any bone of it. Numb. 9. 21, 22. Whether it was by day or by night that the cloud was taken up, they journeyed, &c. Numb. 11. 1. The fire of the Lord burnt among them. Numb. 12. 7. My servant Moses is not so, who is faithful in all mine house. Numb. 14. 37. Those men that did bring up an evil report upon the land, died by the plague before the Lord. Numb. 15. 38. Bid them that they make them fringes in the borders of their garments. Numb. 21. 6. The Lord sent fiery serpents among the people, &c. Numb. 21. 9. And Moses made a serpent of brass, and put it upon a pole. Act. 18. 18. Paul having shorne his head, for he had a vow. Matth. 1. 4. Amminadab begot Naasson. Luk. 2. 23. Every male that openeth the womb, shall be holy to the Lord. Joh. 19. 33. They broke not Jesus legs. 1 Cor. 10. 1. All our fathers were under the cloud. 1 Cor. 10. 10. As some of them murmured, and were destroyed of the destroye●. Heb. 3. 2. Moses was faithful in all his house. Heb. 3. 17. But with whom was he grieved forty yeares? was it not with them that had sinned, whose carcases fell in the wilderness? Matth. 23. 5. They make broad their phylacteries, and enlarge the borders of their garments. 1 Cor. 10. 9. And were destroyed of serpents. Joh. 3. 14. As Moses lifted up the serpent in the wilderness, even so must the son of man be lifted up. Numb. Chap. 22.& 23. The History of Balaam. Numb. 25. 1. The people began to commit whoredom with the daughters of Moah. Numb. 26. 64. Among these there was not a man of them whom Moses and Aaron the Priest numbered, when they numbered the children of Israel in the wilderness of Sinai. Numb. 28. 9. On the Sabbath day two lambs of the first year, &c. 2. Pet. 2. 15, 16. Following the way of Balaam the son of Bosor, who loved the wages of unrighteousness: But was rebuked of his iniquity, the dumb ass speaking with a mans voice, &c. judas, vers. 11. They have gone greedily after the way of Balaam for reward. 1 Cor. 10. 8. Neither let us commit fornication, as some of them committed, &c. 1 Cor. 10. 5. With many of them God was not well pleased, for they were overthrown in the wilderness. judas, vers. 5. The Lord Jesus saved the people that came out of Egypt, afterward destroyed them that believed not. Matth. 12. 5. Have ye not red in the Law, how that on the Sabbath dayes the Priests in the Temple profane the Sabbath, and are blameless? 
To conclude, the book measured by the age of the world beginneth, as some reckon, with the year, 2455. and endeth with the year 2494. as others more probably compute, it beginneth with the year 2544. and endeth with the year 2583.   

CHAP. I.  
Vers. 1. OF Sinai] In that place of the wilderness that was near to mount Sinai; which was the twelfth mansion of the Israelites, where happened all that which is set down from hence to the 11 verse of the tenth chapter of this book.  
in the Tabernacle] Not in the door of the Tabernacle, in the presence of the people( as at some other times) but in the holy of holies, whereof more particular mention is made, Chap. 7. 8, 9.  
second month] Which containeth part of april, and part of May.  
V. 2. Take ye the sum] There was one numbering of the people before this, and another after it, three in all; the first is that of Exod. 30. 11, 12. and chap. 38. vers. 25. when they were called, and numbered for contribution to the building of the Tabernacle, when every one gave half a shekel for an offering to the Lord, as a ransom for his soul; figuring thereby the redemption of Christ: the next numbering was that of this place; which was done, not onely that the number of the people might be known, but that they might be the more orderly disposed, and placed about the Tabernacle: and the third and last was in the last year of their travel, viz. the 40. when the former generation was worn out; for there was not a man of them remaining except Joshua and Caleb whom Moses and Aaron numbered in the wilderness of Sinai, Numb. 26. 63, and 64. their posterity was numbered for possession, and partition of the land of Canaan: and this was in the plains of Moab, Numb. 26. 3, and 63.  
of the children of Israel] None were numbered but the Israelites, though there came with them out of Egypt a mixed multitude of people, that were not Israelites; nor all that were so, but onely such as were able for war, women, children, sick persons, and decrepit old men being omitted; of which sort it is like there were not many, since at their coming out of Egypt, there was not a feeble person among their tribes, Psal. 105. 37. Some suppose they were not numbered, because God had promised an innumerable multiplication of them as of the stars, Gen. 15. 5. and( which much more overreacheth all reckonings of Arethmetick) as of the dust of the earth, Gen. 13. 16. which seemeth to have warrant from these words, But David took not the number of them from 20. yeeres old and under, because the Lord had said, he would increase Israel like to the stars of the heavens. 1 Chro. 27. 23.  
poll] In Hebrew, their skulls, for their heads; their heads for their bodies; their bodies for their persons; by a Synecdoche; the meaning is, man by man.  
V. 3. Upward] How far upward is not specified; but the Jews began the account at 20, and ended at 60.  
V. 4. head of] Who was the first-borne of his tribe, lineally derived by succession from one of the patriarches the sons of Jacob, from first-born to first-born, by a direct line of descent.  
V. 5. stand with you] That is, Moses and Aaron, and assist you when you number the people.  
of Reuben] The tribes were ranked partly by seniority, partly by dignity of their birth; first the issue of Jacob and his wives, then those that came of the handmaids; and of the wives, first the sons of Leah, then of Rachel.  
V. 11. Benjamin] Benjamin is name before those who were elder then he, because they were the sons of hand-maids.  
V. 16. renowned] For their wisdom, gravity, and goodness, and so meet to be Statesmen, and to stand for their tribes in any common consultation, or resolution, that might concern them.  
Princes] Or Captains, or Governours.  
V. 18. declared their pedigrees] showing every man his tribe, and his ancestors, whereby they might the better observe the rules of marriage in their tribes, the redemption of their estates, and might observe the fulfilling of the predictions of them, Gen. 49.  
V. 21. of the tribe of Reuben 46500] Though Reuben were the Arch-Patriarch, Jacobs first-born, the beginning of his strength, and the excellency of dignity of power, as he stiles him, Gen. 49. 3.( for that had been the privilege of his birth-right, had he not forfeited it by his incestuous incontinence with Billah his fathers concubine, Gen. 35. 22.) yet since he committed that offence, he foretold him that he should not excel; which may be meant divers ways, and particularly by reason of the paucity of his tribe; whereby he is over-numbred by all his brethren but three, Gad, Asher, and Benjamin; and so some part of the curse of incest, Lev. 20. 20. came upon his posterity.  
V. 22. generations] The word here is of a larger acceptation then a family, or household; for it may comprehend the descendent off-spring, which may people a whole province, or country: for to instance in the tribe of Judah, there were of them that were sit for war 74 thousand, which, with all the rest not reckoned in the muster, will be much too many for one house or family, and enough to store divers towns with a sufficient number of inhabitants.  
V. 27. threescore and fourteen thousand and six hundred] profane infidels will not believe that one man should have so great an increase in 250 yeers space; but how easy was it for him to multiply one into so many, in so many yeers, who out of nothing made all things in six dayes space? Gen. 1. See Annot. on Exod. Chap. 1. vers. 12. This is the greatest number of the progeny of any of the tribes, whereby it appeareth that Judah had the pre-eminence, not onely of dignity royal, but of multitude of his off-spring above the other tribes; to which may be added that from his tribe descended the Saviour of the world, called the lion of the tribe of Judah, Revel. 5. 5. with reference to this Patriarch compared to a Lion, Gen. 49. 9. Numb. 24. 9. and that very fitly, because of the courage of that tribe. See Annot. on Gen chap. 49. vers. 9.  
V. 37. of the tribe of Benjamin thirty five thousand and four hundred] In the 46. of Gen. 21. his sons are reckoned more; as here the descendants from him are fewer then of any of the patriarches; there is a tide and an ebb in the multiplication of families, as God pleaseth to enlarge or contract their numbers; so that he who at first might be called great Benjamin for his many children, is now but little Benjamin, Psal. 68. 28. in respect of the smallness of his increase, and at one time this tribe was near to a nullity, judge. 21. 3.  
V. 46. six hundred thousand] A very great multitude from 70. persons which was all the stock, from whence it multiplied in Egypt. Gen. 46. 21. See Annot. on vers. 27.  
V. 47. But the Levites] They were exempted from these musters, being consecrated and separated for the service of the Sanctuary; for which cause they were to encamp about the Tabernacle next unto it; vers. 50. yet that it might appear it was no loss to serve the Lord,( though wicked worldlings think otherwise, Job 21. 15. Mal. 3. 14. Amos 8. 5.) when their tribe was kept out of the account, the number was no less; for at a former computation, the Levites numbered with the other Tribes about a year before this, the total sum was 603 550; Exod. 38. 26. and now at this time just the same number, the Levites left out; yet were the Levites numbered afterward, but neither with the rest of the Tribes, but by themselves, nor from twenty yeares old and upward, as for the service of war, but from a month old and upward, Numb. 3. 15. with reference to the Sanctuary; either for service to it, or maintenance from it; and that Gods blessing might appear in the multiplication of that Tribe, as well as in the rest.  
V. 51. stranger] Whosoever was not of the Tribe of Levi,( in respect of this office or service) was a stranger, but in respect of offering incense, he that was not of the seed of Aaron,( though a Levite) was a stranger, Numb. 16. 40.  
put to death] So also Chap. 3. vers. 10. either by human punishment, or divine vengeance, as 2 Sam. 6. 6. Numb. 16. 32.   

CHAP. II.  
Vers. 2. own standard] In the twelve Tribes were four principal standards; so that every three Tribes had their standard, banner, or flag; for the Israelites, above others, were the Church Militant, being to make room for themselves in Canaan, by expelling the Canaanites; and of that Church it might especially be said, That it was terrible as an army with Banners, Cant. 64. 10. for the hearts of the enemies melted at the tidings of them, Josh. 7. 5. How these ●nsignes were differenced we find not in Scripture; some Jewish writers affirm, that they were distinguished according to the colours of the precious stones, that had the names of the Tribes engraven on them, Exod. 28. 21. And some think they were distinguished by the portraiture of beasts, or other things, to which they are likened in the Scripture; especially in the 49. of Genesis, where Judah is compared to a Lion, Issachar to an ass, Dan to a Serpent, Naphtali to an hind, Benjamin to a wolf, &c. in each of the three under one standard, the middle Tribe had the pre-eminence, to which the two Tribes on each hand were, if not subject in power, yet somewhat inferior in honour.  
far off] About two thousand cubits; that distance was to be kept betwixt the people and the ark; Josh. 3. 4. which is thought to be the measure of a sabbath-days journey, Act. 1. 12. the distance betwixt Mount Olivet and Jerusalem, which was seven or eight furlongs, which make an English mile: thus far they were to keep aloof for reverence; and no further, for Religions sake; that the Tabernacle might be within their view, and they ready for recourse unto it( especially on the Sabbath day:) and it is like,( as some conjecture) that the doors of their Tents were so set, that being opened, they might set their faces towards the Tabernacle.  
about] For better defence, more ready access, and prospect; which betokened Gods gracious presence in the midst of his people, Ezek. 43. 7. and his saving protection of his Church, and guarding it on every side.  
V. 5. Issachar] Judah, Issachar, and Zebulun, the sons of Leah, were of the first standard on the East.  
V. 9. all that were numbered] The first were near thirty thousand more then any of the other standards; these went foremost, the Tribe of Judah being of a Lion-like boldness, fit to be the Leader: the Tribe of Dan was next in number, and last in order, that both before, and behind, there might be the greatest force; the one to encounter all dangers in the front of the army, the other to withstand the pursuit of enemies in the rear.  
V. 9. of Judah] Those three Tribes under one standard, took their denomination from the chief, which was Judah.  
V. 10. of Reuben] Reuben, and Simeon, the sons of Leah, and Gad the son of Zilpah her maid, were of the second standard.  
V. 14. Revel] The same man is called Devel, Chap. 1. vers. 24. which difference proceedeth of the similitude of two Hebrew letters, Dal●th and Resh: which sheweth that the Hebrew letters were the same in form, and figure anciently, which we have at the present: this difference in proper names altereth not the sense, and in other words the sense will show which is the right writing.  
V. 17. shall set forward] Being taken in pieces, and carried( by parts) by the Levites, according as it was distributed among them, who were to take it down, and set it up, Chap. 1. v. 51. in the Hebrew, it is to dissolve, and build up.  
V. 17. midst] That it might be in equal distance from, and equal nearness to each one; and that all might have indifferent recourse unto it: and about the ark, and next unto it were the Levites placed.  
V. 18. on the West] Heb. toward the sea. For the Sea lieth on the West-side of Palestine.  
Ephraim] Because Ephraim and Manasses supplied the place of Joseph their father, they are taken as Rachels children; so they and Benjamin make the third standard on the West.  
V. 25. Dan and Naphtali] The sons of Billah Rachels handmaid, with Asher the son of Zilpah, Leahs hand-maid, made the fourth standard on the North.  
V. 43. standards] For under every one of the four principal standards; besides which it is like there were others of less eminency, yet sufficient for distinction of the several Regiments, and for direction of the souldiers in their march; for though they were very many, yet were they put into very good order, wherein consisteth both the beauty, and usefulness of any great assembly; whether in the Church, Levit. 24. 4, 6, 8. Colos. 2. 5. 1 Cor. 14. last: or in the camp, 1 King. 20. 14. 1 Chron. 6. 32. or in the commonweal, Exod. 18. 21, 22.   

CHAP. III.  
Vers. 1. GEnerations] Families, and kindreds; not simply the children; for the descendants or posterity of Moses are not here set down, but of Aaron.  
Aaron and Moses] Aaron was the elder brother of Moses; both of them of the Tribe of Levi; though Moses were the Civill Magistrate, Exod. 18. 21, 22. Aaron was the Priest, whose sons, and not the sons of Moses are here set down; because the Priesthood wen● by natural descent from Aaron, and so did not the government descend upon the sons of Moses; therefore Gerson mentioned vers. 17. was not Gerson, or Gershom the son of Moses mentioned, Chap. 2. vers. 22. but one ancienter then Moses; for he was his great uncle, as appeareth by comparison of Exod. 6. 16, &c.& Numb. 3. 17, &c.  
V. 3. consecrated] Heb. whose hands he filled. The reason of the phrase, see Annot. on Exod. 28. 41.  
V. 4. before the Lord] This is, when they came before the Lord to offer strange fire, by fire from the Lord they were destroyed, Levit. 10. 1, 2.  
sight of Aaron] While their father lived.  
V. 6. present them] Offer them by Aaron, for the use of the Tabernacle.  
minister unto him] By doing service, and giving assistance in the holy ministration.  
V. 7. his charge] That is, Aarons; in executing his commandement, and a careful over-sight of the things of the Tabernacle, principally committed to Aarons trust.  
whole Congregation] In a watchful care over them, to keep them in order.  
V. 9. and to his sons] Aarons sons the Priests served in the Sanctuary, in praying for the people, and offering incense, and sacrifice; the rest of the Tribe of Levi served for inferior officers unto them.  
wholly given] Given given, according to the Hebrew which doubleth the word, to signify an universality in the persons; as wholly given without exception of any one; and an entireness and intentivenesse in the service, so as that they are given wholly, and onely to attend the service of the Sanctuary, according to the command of Aaron, and his sons the Priests.  
V. 10. stranger] The Levite in respect of the Priests peculiar office was a stranger; and the other Israelites were strangers in respect of the office of the Levites; and the usurper of either was punished with death, vers. 38. being convicted of his fault before, and judicially condemned. See Annot. on Chap. 1. vers. 51.  
V. 12. in stead] The first-borne were Gods, not onely by a general right of Creation, but by a particular right of Redemption from the destroying Angel, Exod. 12. 23. who in mankind were in especial manner to serve him; in other creatures the first-borne were to be sacrificed unto him, if they were clean beasts; and if they were not, they were to be ransomed at a price for the maintenance of the Tabernacle; but from henceforth, for the first-borne, I have chosen the Levites to my service in their stead; and he choose rather to be served by one Tribe, then by a number taken out of many Tribes, for prevention of idolatry,& division in Religion; and by the Tribe of Levi rather then any other, for their zeal of his glory in revenging the indignity done unto him, in worshipping the golden calf, Exod. 32. vers. 26, 28.  
V. 15. from a month] They were numbered in their childhood, because they were chosen for the first-born; but not until they were a month old, for then were they first purged from the impurity of their birth, Levit. 12. 4. and so the sitter to be dedicated to the Sanctuary; but they began not their service until they were twenty five yeares old, Numb. 8. 24. and from thirty to fifty, they were to bear the burdens of the Tabernacle, Numb. 4. 3. but in Davids time, and afterward they were to begin their service of the Tabernacle at twenty yeares old, 1 Chron. 23. 24. Ezra 3. 8. but then either they were trained up until twenty five, and then first trusted with any charge; or the searcitie of the ancient men, or forwardness of the younger, might bring them the sooner to that service.  
V. 25. The charge] To keep, care for, or to look to, and to carry the Tabernacle and its furniture when it was removed.  
V. 25. in the Tabernacle] They were not( when they watched) in the Tabernacle, but had their stations in convenient places about the Tabernacle, for the safeguard of it, and the things that were in it; for the Levites might not enter into it at all, but the Priests only who there performed their ministry by course.  
V. 31. their charge] The chief things in the Sanctuary were committed to the Cohathites; perhaps because Moses and Aaron were of that Family, from whence all the Priests consequently were descended.  
V. 32. chief over the chief] That is, next unto the Highpriest, he shall have the pre-eminence and over-sight of the Princes, or chief of all the Families of the Levites.  
V. 36. boards] The wooden work and the rest of the instruments were committed to the sons of Merari; and because they were heavy, they had four wagons and Oxen allowed for removal of them, Numb. 7. 8.  
V. 37. pings] Which fastened in the ground, served to stretch and stay the cords, strengthen the pillars, and to keep the curtains from waving to and fro with the wind.  
cords] There were two sorts of cords, for several uses; the one sort was carried by the Gershonites, vers. 26. the other by the Merarites in this place.  
V. 38. Of the children of Israel] That none of them should enter into the Tabernacle, without Gods appointment.  
V. 39. twenty and two thousand] The particulars forementioned are more by three hundred then this total sum; out of which Aaron the Priest, and the first born of the Levites, born since their coming out of Egypt, are thought to be deducted, as being Gods own portion in a more special manner then the rest; or if in so great a number it be like that there were more then 300 first born, it may be some of them might beomitted, because they were for remarkable blemishes not to be permitted to serve with others at the Sanctuary; and some, for some other reasons, might be left out; or the lesser number might be omitted as not considerable in respect of the greater, as Gen. Chap. 15. vers. 13. but 400 yeares are mentioned which in exact account were 405.  
V. 41. cattle of the Levites] Not that they were to be offered up in sacrifice; for they were the Lords portion, though they were reserved, and served onely for the Levites provision. Levit. 27. 30.  
V. 43. twenty and two thousand two hundred seventy three] unless they abounded in females( who had nothing to do in the service of the Sanctuary, this was no very great increase for such a number, as is reckoned, Chap. 1. vers. 46. yet it is more then the Levites( who were taken in stead of the first born) by two hundred seventy three, for the redemption of which a price is set down, vers. 46, 47. the total whereof amounted to 1365. shekels, which were to be given to Aaron and his sons, vers. 48. and to be proportioned( for the payment) to the Israelites, either by lot, or some other rule, which might be received, and approved by the Priests and people.  
V. 45. shekel of the Sanctuary] See Annot. on Exod. 30. 13. twenty Gerahs] See Annot. on Levit. 27. 25.   

CHAP. IIII.  
Vers. 3. FRom thirty] These were to bear the heavier things of the Tabernacle, which were to be carried by men. The time of the Levites beginning their service of the Sanctuary was at the age of twenty five, Chap. 8. 24. and for some services, and for preparation to a complete ministration, they were sometimes taken at twenty yeares of age. See Annot. on Chap. 3. vers. 15.  
V. 5. take down] viz. When the Tabernacle was to be removed; it is hence probable that the inferior Priests might come into the Holy of Holies,( though not to minister, for that was peculiar to the High-priest,) to remove it, and the things that were in it.  
covering vail] Which divided the Sanctuary from the Holy-est of all. What a covering this was; see Exod. 26. vers. 31, 32, 33.  
V. 6. staves thereof] Or, bars; That is, put them upon their shoulders to carry it, for the staves of the ark were not to be removed.  
V. 7. showbread] See Annot. on Exod. 25. 30.  
continual bread] The showbread was called continual bread, because it was to continue on the Table all the week, until the Sabbath, and then the old was taken away, and the new set in the place thereof, Exod. 25. 30. Levit. 24. 8.  
V. 11. golden Altar] Which was for the burning of incense.  
V. 13. Altar] The Altar of brass, which was placed in the open Court, where all might see it; yet when the Tabernacle was removed, that was to be covered as well as other holy things.  
V. 15. burden] These were to be carried on the shoulders of the Levites, and not to be carried on Carts, as the wooden works, Numb. 7. 8. God was displeased not only with Uzzah his touching of the ark, but that it was carried in a Cart, 2 Sam. 6. which should have been carried only on the shoulders of the Cohathites, Numb. 7. 9.  
not touch] Nor offer to bear them, before they be covered.  
die] For that fault Uzzah( though a Levite) was smitten dead by the ark side, 2 Sam. 6. 7.  
V. 16. sweet incense] Whereby is not meant that eleazar alone was to offer incense, or sacrifice, but that it was his office to provide, and to take care that neither meats, nor oil, nor incense to be offered should be wanting.  
daily meat-offering] That is, the offering of flower, which was kept to be offered with the continual, or daily burntoffering.  
V. 18. cut ye not off] That is, be not ye an occasion, or permit none occasion by your negligence( in keeping or covering the holy things) that they may either see, or touch what they should not, whereby they may be cut off, and die for it: So Jer. 38. 23. burning the city; for causing it to be burned.  
V. 19. to his burden] showing what part every one should bear.  
V. 23. from thirty year] See Annot. on Chap. 3. vers. 15.  
V. 25. hanging] Or vail, which hanged between the Sanctuary and the Court.  
V. 26. which is by the Tabernacle] Which Court compassed both the Tabernacle of the Congregation, and the Altar of burnt-offering.  
V. 32. by name] That is, ye shall make an inventory of all things which ye commit to their charge.  
V. 41. doc service] Which were of competent age to serve therein; that is, betwixt thirty and fifty; which was so ordered by divine providence, that that family which had the greatest and heaviest burden, had the most serviceable men, to wit, those of the Merarites, who in their total number were fewer then the other families, yet exceeded any one of them in the number of those who were neither too young to begin the service, nor too old to continue it.  
V. 49. as the Lord commanded] So that Moses neither added, nor diminished from that which the Lord commanded him.   

CHAP. V.  
Vers. 2. Pvt out] By these excommunications, or shuttings out of human communion, God taught his people how pure he would have them to be, especially from all desilement of the soul, which was much worse then any uncleanness of the body;( this of leprosy not excepted, though so like it, that the one is signified by the other.) There were other legal uncleannesses of less offence, which did not desile by touching, nor shut men out of any society, but sacred.  
V. 6. that men commit] That is, of human error, or common frailty; otherwise, if it were a witting and a willing wrong, the recompense must be made in further measure then a fifth part.  
V. 7. with the principal] That is, by returning full recompense for the wrong, and a fifth part above; that the fear of lawful losing may make him less forward for unlawful getting: this order of restitution sheweth the fault to be( as the Hebrew word Mahal, or Magnal, signifieth) theft, or some such like fault, as tends to a neighbours hurt in his estate.  
unto him] Verse 6. it is called a trespass against the Lord, here it appears to be a trespass against man, and indeed is both; for when man is unjustly endamaged, God is impiously disobeyed; who would have all to do no worse to others, then they would have others to do unto them, Matth. 7. 12.  
V. 8. But if] If the man be not alive, or not to be had, against whom the trespass is committed, then the recompense must be tendered to his kinsman; that is implied in these words, but if he have no kinsman, &c.  
unto the Lord, even to the Priest] What is given to the Lords Minister, is as it were given to the Lord; and so a defrauding of him of his due, is a sacrilege against the Lord, Mal. 3. 8.  
V. 10. shall be his] The first-fruits appertained to the Priests common, other oblations were the Priests in particular who did administer; unless the party( that brought an oblation) mention, that he gave it for the service of the sanctuary. See Ezek. 44. 30.  
V. 15. no oil] Onely in the sin-offering of jealousy was neither oil nor incense offered; not oil,( as some conceive) because it betokens mercy, and tenderness,( because it softeneth, and maketh stiffness pliable) but a jealous man man will show no mercy, Prov. 6. 34, 35. nor incense, because that is a symbol or figure of a good name and famed, and jealousy is for a matter of reproach and infamy.  
V. 17. holy water] That is, the water taken out of the laver, placed betwixt the Tabernacle and the Altar of burnt-sacrifice, Exod. 30. 18. or the water of separation, or a purification for sin, Numb. 19. 9.  
dust] That might be called holy dust, for the place of Gods especial presence was holy ground, Exod. 3. 5. yet the taking of dust, might admonish her of the doom of death upon the guilt of sin, Gen. 3. 19. Or of the baseness of such as gave themselves to unlawful lusts, worthy, as dust, to be trodden under foot; for dust was ever a sign of baseness, and grief, Lam. 3. 29. Psal. 7. 5.& 22. 15. Job 2. 12.  
V. 18. uncover] It is as great a shane for a woman to be uncovered, as to be shorne, 1 Cor. 11. vers. 5. 6. this then was for her shane; or it might admonish her( being now to come to trial of her innocency, or guilt) of Gods all-seeing eye, who seeth the most secret sin, all things being uncovered and naked in his sight, Heb. 4. 13.  
bitter water] Verse 24. not called so, as Exod. 15. 23.& 2 King. 2. 19.( though it could not be of any good taste;) but it was bitter in the effect, if the woman were guilty, very bitter; for it was as bitter as death, 1 Sam. 15. 32. and unholy to her, though called holy before, vers. 17.  
V. 19. causeth the curse] A double curse, if the woman hath been an adulteress, and denied it upon oath; one for adultery, another for perjury; yet the water did rather discover the curse, then cause it; for the efficacy was from Gods justice, not from that ceremony.  
V. 21. curse and an oath] That is, accursed, and detestable for the oath.  
thigh to rot] By the thigh may be understood a like meaning to those words in the other sex, Gen. 46. 26. and so the justice of God appears, in matching the punishment to the sin, as well for the part, as the person offending; as judge. 1. 7.  
belly to swell] Not as women with child, by a gradual increase; for it was a sudden swelling, with such a violent extension of it, that it was near to bursting: and this was a usual miracle among the Jews, and an undoubted assurance that their Religion was of God.  
V. 22. Amen, Amen] That is, be it so as thou denouncest, Psal. 41. 13. Deut. 27. 15, &c. This doubling importeth vehemency and assurance, Neh. 8. 6. Psal. 72. 19.& 89. 52.  
V. 23. these curses] That is, the words whereby she cursed herself.  
in a book] Or, paper. The Hebrewes use to call any writing a book.  
blot them out] Of the Table-booke, with the water in a sponge, or linen cloth.  
V. 28. free] The water of itself had none either discerning virtue, or destroying vigour; but God used the same potion both for poison, and for medicine, thereafter as the woman was innocent, or guilty.  
V. 30. spirit of jealousy] So vers. 14. That is, a jealousy so violent, as if it were carried along with a spirit, or some supernatural cause.  
V. 31. guiltless] Though the woman be innocent, his suspicion shall not bring him in guilty, if he had probable reason to induce him to it.   

CHAP. VI.  
Vers. 2. MAn or woman] Then were Nazarites of both sexes.  
Nazarite] See Annot. on vers. 4.  
V. 3. strong drink] All liquour that doth inebriate, or incline to drunkenness.  
moist grapes, or dried] The abstinence was so strict, that he must have neither meat nor drink from the Vine; and so must neither drink wine, nor sip vinegar, or dip in it; nor eat grapes though dried up into raysens.  
V. 4. separation] Or, Nazariteship. Nazir is one separated from the common state and liberty of this life, with special dedication of himself unto God; whereof there were some who were separated by a voluntary vow, for a certain time of their own setting,( concerning which the Law determineth nothing) and some were Nazarites for their whole life; such an one was samson, judge. 13. 5. and Samuel, 1 Sam. 1. 11. Of the former sort Moses treateth here, and Luke Act. 21. 23.  
V. 5. no razor] Nor Cisers, for by them the locks might be cut off as well as by a razor.  
V. 6. no dead body] Neither to mourn over it, nor to bury it; the word in the original is soul, but it is taken for the person, and in this case the person is taken for the body; see Levit. 21. 1. in this the Nazarite was like unto the High-priest, Levit. 21. 11.  
V. 7. unclean] See Annot. on Levit. 21. 1.  
father] Having vowed himself to God, he must prefer his vow to him, above any ceremonious observances to his nearest kindred, Matth. 8. 21, 22.  
upon his head] The suffering of his hair to grow, was a sign of his consecration to God.  
V. 9. shave his head] His hair by the dead being legally defiled.  
seventh day] From the pollution; for by the dead body an uncleanness was contracted or caused for seven dayes, Numb. 19. 11. and on the seventh day, he that was before ceremonially unclean, was ceremoniously cleansed, vers. 12.  
V. 11. hallow his head] Beginning his vow again the eighth day, when he is purified; for the dayes that were before shall be lost, because his separation was desiled: vers. 12.  
V. 14. be shall offer] Upon a sudden, unwitting, and unwilling defilement by the dead, the Nazarite was to offer for his purging, vers. 10. but though he knew nothing by himself, he must end his vow with manifold oblations; among which a sinoffering must be one, since no votary is so sincere, and precise, but he may offend, though he knew it not; and therefore by this he did aclowledge himself a sinful man.  
V. 18. as the door] publicly, to testify that now his vow was at an end.  
in the fire] Some take this fire to be the fire of the Altar; others think it was the fire of the kitchen which served to boil the peace-offerings; which yet was no profane fire, though not so holy as that of the Altar; for the hair which was consecrated to the Lord might not be put into any profane place: and this sheweth that the whole man should be holy to the Lord, even to an hair; as his providence reacheth to the numbering of our hairs, Matth. 10. 30.  
V. 19. sudden shoulder] The right shoulder was due to the Priest raw, Levit. 7. 32. but in the offering, he was to have the left shoulder sudden, and this was his peculiar portion of the Ram of the Nazarite, which in other oblations was not his due.  
V. 20. wave-offering] See Annot. on Exod. 29. 24.  
after that] Not after the term of his vow, but after the performances formerly required for his release; for as his vow was made solemnly to God, so he cannot be fairly discharged of it, without a solemn dismission from God.  
drink wine] Though wine onely be mentioned, yet is he for other particulars of the vow of a Nazarite restored to his liberty, as before he vowed.  
V. 21. besides that] At least he shall do this, if he be able to do no more.  
V. 23. on this wise] Or thus in a set form of words.  
ye shall bless] See Annot. on vers. 24.  
V. 24. The Lord bless] It is ye shall bless in the precedent verse; the Priests blessing was Optative, and yet it was more then an ordinary praying; because it was a part of their Priestly calling to bless in the name of the Lord, or by his command, Deut. 21. 5. and for that they had with the command a promise, vers. 27. of this Chapter.  
V. 27. put my Name] They shall pray in my Name for them.   

CHAP. VII.  
Vers. 3. COvered wagons] That the people might not see what was carried in them, and that the carriages might not be hurt by rain, or hail, or snow.  
V. 8. sons of Merar] That is, because to them was committed the wooden work, or heavlest part of the Tabernacle; which required the more assistance both of Carts and Oxen. See Annot. on Chap. 3. vers. 36.  
V. 9. their shoulders] See Annot. on Chap. 4. vers. 15.  
V. 10. for dedicating] That is, when the Priests first sacrifice was offered upon the Altar by Aaron, Levit. 9. 1.  
V. 11. dedicating of the Altar] The Altar of the whole burnt-offerings, which was anointed, as the vessels of the Sanctuary were; but besides that, it had an especial dedication, and that was by daily anointing and oblation of sacrifice, according to the prescript, Exod. 29. 36, 37. therefore for the dedication of the Tabernacle,( but especially of the Altar,) did the Princes daily present their oblations.  
V. 12. offered his offering] This offering was made the first day, of the first month, of the second year, when the Tabernacle was erected and consecrated, Exod. 40. 18. though the mention of it( for special cause no doubt, albeit it appear not unto us) be brought in in this place: they offered in the same order wherein they encamped about the Tabernacle and each chief captain offered not for himself onely, but for his Tribe; and every one is called Prince but the first, whereof the reason may be, for that having the honour to be the first, it could not be doubted but that the title was due unto him, as well as to the rest.  
V. 13. silver chargers] These were not for the use of the Sanctuary,( where were used golden vessels onely) but for some service of the Court, or Altar of burnt-offerings, as for the shoulder and the breast of the sacrificed beasts, and the offerings of meal, and oil, and wine, &c.  
V. 14. gold] As the principal persons, so the principal things, are not too good for the service of God.  
V. 84. the dedication] This was the offering of the Princes, when Aaron did dedicate the Altar.  
in the day] That is, in the time; for this dedication continued for twelve yeares.  
V. 87. meat-offering] By the Law every burnt-offering was to have a meat-offering, of flower, and oil mingled, and wine for a drink-offering, whereof see Numb. 15. vers. 3, 4, 5.  
V. 89. between] According as he had promised, Exod. 25. vers. 22.   

CHAP. VIII.  
Vers. 2. OUer against] On every side of the bulk, or shaft of the candlestick; there was no window in the Tabernacle, therefore there was need of artificial lights.  
V. 4. beaten work] Beaten out of one piece, and not made up of divers pieces; Of this candlestick, see Exod. 25. 31.& Chap. 37. 17.  
V. 6. cleanse them] All the nation was to be holy, Exod. 19. vers. 6. but especially they who were to make so near approach unto him, as the Levites, Levit. 10, 3.  
V. 7. water of purifying] In Hebrew it is called the water of sin, because it is made to purge from sins; it was mixed with the ashes of a read Cow, Chap. 19. 9.  
V. 10. the children] Meaning some of the chief among them, in the name of the whole.  
their hands] The imposition of hands was used in benedictions, and ordinations, not onely in the Old Testament, as Gen. 48. vers. 17. 20. Numb. 27. 23. but in the New: See Act. 6. 6.& Chap. 13. 3. 1 Tim. 4. 14. 2 Tim. 1. 6. The peoples putting their hands upon the Levites, was partly to testify that they gave up all carnal and worldly respects and interests in them, and bequeathed them wholly to God, and that they did approve of their office in behalf of themselves in whose stead they stood in the performance of many of their ministrations.  
V. 12. thou shalt offer] By Aaron the High-priest, who was to offer the Levites, vers. 11. or it might be Moses himself, who might therefore be numbered among the Priests, Psal. 99. 6.  
V. 15. go● in, to do] The service of the Levites in the Tabernacle, strictly and properly taken, was but to take, and carry the things of the Tabernacle; but here the Tabernacle is taken more largely, not onely for the curious work, which was carried from place to place, but for the outward Court, where stood the Altar of burnt-offering; where the Levites were to be serviceably assistant to the Priests in their office; but otherwise into the Sanctuary came onely the Priests to minister, and not the Levites.  
V. 19. the service of] Which service the Israelites should do themselves, if the Levites did it not for them.  
Sanctuary] Because the Levites go into the Sanctuary in their name, as well as in their own.  
V. 21. offered] Heb. lifted them up. The word is the same which is used of lifting up of oblations, Exod. 29. 28. and it may be the ceremony was the same; at least the Levites were set up in eminent view, that all might see them when they entered upon their function, which it may be they did not all at once, at the first consecration of them, but so many as the service of the Tabernacle for the present required.  
V. 24. twenty and five] At that time they were entered into the Tabernacle, to be trained up, both by institution, and example; and at thirty yeares of age, they were to officiate and undertake the execution of their charge.  
V. 25. cease] From such services as were toilsome, and required much strength of body to undergo them.  
V. 26. But shall minister] In singing psalms, instructing, counseling, and keeping things in order; for such offices they might do so much the better, as yeares and experience made them the wiser.   

CHAP. IX.  
Vers. 1. IN the wilderness] The Passover was kept but this once in the wilderness; and then( as some think) for want of meal to make unleavened bread, they kept it with Manna; yet being here not very far from Midian, they might be furnished thence with so much as might serve the turn for one Passeover; which is brought in here, though it were celebrated before the numbering of the people in the beginning of this book; for this was in the first month of the second year after the peoples departure out of Egypt; and the numbering of the people was in the second month of the second year, Chap. 1. 1. For the Spirit that indicted this book, with the rest of the Scripture, tieth himself to the observation of truth, not to the order of time, which upon good reason may be sometimes left, though that reason do not appear.  
V. 2. appointed season] Though time be but a circumstance, the command of God maketh it a necessary part of mans obedience, Matth. 5. 23, 24, 25. compare Levit. 23. 34. with 1 King. 12. 33.  
V. 3. at even] Heb. between the two evenings. See Annot. on Exod. 12. 6.  
V. 6. by the dead] By touching of a dead corps, or being at the burial of it; by that the party was unclean seven dayes, Numb. 19. 11. and an unclean person might not eat of the holy things, Levit. 22. 4. 7.  
V. 7. wherefore are we] They have given the reason before; yet that doth not satisfy them: their zeal of the Passeover was such, that they would either have that stand for no reason, or else that they might in such a case have some dispensation, that they might not be debarred from it until another year.  
offer an offering] The celebration of the Passeover, by the slaying of the Psachall lamb, was the offering of a sacrifice unto God, Exod. 12. 27.  
V. 8. what the Lord] Religious doubts are to be resolved by God; and now he speaketh not in an extraordinary manner, as he did to Moses; we must take the Scripture, Gods written word, for our Oracle, and rely upon that, not on any mans word without it, much less against it, Esa. 8. 20.  
V. 10. unclean] uncleanness, and absence from home, are only mentioned; but there are other impediments as great as these, as sickness, especially the pestilence, war, captivity, child-bearing, &c. which may be reasonably understood as just impediments, though not expressed.  
V. 11. second month] So that they that have lawful lets, have a month longer granted unto them, 2 Chron. 30. 2. but no more; for if in the first or second month it were not kept, it must be forborn until the return of the year.  
V. 12. ordinances] Even in all points as the Lord hath instituted.  
13. bea●e his sin] That is, his punishment; and his punishment shall be to be cut off for neglect, but especially for contempt of the Lords holy ordinance; for that omission of duty is dangerous( as well as commission of sin against God).  
V. 14. one ordinance] See Annot. on Exod. 12. 49.  
V. 15. and at Even] See Annot. on Exod. 13. 21.& 40. vers. 38.  
appearance of fire] So it was in the night; and in the day the Lord guided them by a cloud, for that was best discerned in the day, as the other in the night.  
V. 18. At the commandement of the Lord] As it was visibly signified unto them for their encamping, or journeying thereafter, as the cloud remained on, or removed from the Tabernacle; which appeared openly and evidently in their sight.  
V. 21. by day or by night] God must be obeied without any exception of time or season.  
V. 23. by the hand] Under the charge and by the ministry of Moses, Mal. 1. 1.   

CHAP. X.  
Vers. 2. TWo] No more are here commanded, yet more were afterwards used; yea Solomon( as Josephus saith) made two hundred thousand Trumpets according to the ordinance of Moses, Joseph. Antiq. lib. 8. Chap. 2. therefore the mention of two, is no prohibition of more.  
of silver] Because that metal gives a better sound then gold, and more precious then any other metal; and therefore the best for price, and use, both together.  
of one whole piece] That is, of such a piece of silver as by beating out with the hammer may be sufficient, without any piecing: so was the golden candlestick to be made, Exod. 25. 31. The fashion of these Trumpets is described by Josephus Antiq. lib. 3. chap. 11.  
V. 2. thou mayest use] By make thee, and thou mayest use them, we must not understand that Moses himself must make or sound them, but that by his appointment they were to be made and sounded; as when we say such a Lord, or such a great man built a Castle, or a city; the meaning is, not that he was either Mason, or Carpenter, but that he caused it to be built, 1 Kin. 8. 43. Gen. 10. 11. And David is charged to have killed Uriah with his sword, in that he was the cause of his killing, but the dead was done by the hand and sword of an Ammonite, 2 Sam. 12. 9.  
V. 3. they shall blow] That is, the Priests, the sons of Aaron the High-priest, vers. 8. and they shall blow, first, at the removal of the camp: secondly, at the solemnity of Feasts, to summon and call the people to them: thirdly, at the oblation of Sacrifices: fourthly, at the denunciation of war. Of their use Josephus saith, that one of them was to call the people together, the others the Rulers; and when both were sounded, both Rulers and people were to come together, Joseph. Antiq. lib. 3. cap. 11.  
V. 4. are heads] That is, above the rest of ten Tribes( as the head is above the rest of the body) whether in pre-eminence of site or place, or of power and authority.  
V. 5. East part] That is, the host of Judah, and they that are under his ensign.  
V. 6. South-side] Meaning the host of Reuben, and those that are under his ensign.  
V. 7. not sound an alarm] In warres there are distinct sounds, both for marching forward, and retreating back; this alarm was for preparation to march with arms against the enemy; and it was a shrill broken sound, so distinct from all others, that they that heard it might know what is meant, and so prepare themselves for the battle, vers. 9. 1 Cor. 14. 8. therefore when the people were to be gathered for any assembly of peace, the Priests were not to sound an alarm of war.  
V. 8. the Priest shall blow] Onely the Priest must blow the Trumpet, so long as the Priesthood lasted.  
V. 10. of your gladness] In the feast after your peace-offerings, when ye rejoice for any blessings bestowed, or for any peril or plague removed: It was blown also at times of present or imminent misery, for solemn humiliation, Joel 2. 15.  
beginning] In the new moon, Psal. 81. 3. rather in the new, then at the full moon, lest it should be taken to be an honour to the moon, because it is then most glorious; and because they counted their moneths from the first day of the new Moon, when looking back upon the month past, they might be remembered of precedent favours from God, or of their offences against God, and so admonished of thankfulness, and repentance; and looking forward to the new recourse of time, might by prayers to God, and watchfulness over themselves, be comfortably carried on from one new moon to another.  
V. 11. the twentieth day] The Israelites kept this station at Sinai almost a whole year, abating about thirteen dayes; for it appears by Exod. 19. 1. that they came thither on the third day of the third month of the first year; and they departed thence the twentieth day of the second month of the second year, as this verse sheweth.  
V. 12. Paran] Paran is the general name of a great wilderness, of the length of eleven dayes journey, of which the wilderness of Sanai is a part; but is taken sometimes particularly for the first part of the desert next Arabia; sometimes for the last part, next to the land of Promise, and so it may here be understood; the whole was a most barren and fruitless place, which made Gods maintenance of so great a number, for so many yeares together, most miraculous.  
V. 13. first took] They first of their camp, in the order forementioned, Chap. 2. and by the sound of the Trumpet commanded, vers. 2.  
V. 17. bearing the Tabernacle] With all the appurtenances thereof, except the heavier part thereof, which was carried on wagons, Numb. 7. vers. 6, 7, 8. Which sheweth, that the Church( whereof the Tabernacle is a type or figure) is both military, and movable, not fixed to any place.  
V. 20. Devel] See Annot. on Chap. 2. vers. 14.  
V. 21. Sanctuary] That is, the most precious furniture of the Sanctuary, which was to be born upon the shoulders of the Cohathites, such as are name, Chap. 3. vers. 31.  
against they came] The Gershonites and Merarites went before with the Tabernacle itself, according to their charge, Chap. 3. vers. 25.& vers. 35, 36. that it might be set up, against the Cohathites came with their burden of sacred utensils, or things to be used for the service of the Tabernacle.  
V. 29. Hobab] Was one of the names of Jethro Moses father in law, judge. 4. 11. who is said to have three or four names,( Revel, Jethro, and Hobab) but here it seems to be the name of Jethro's son, and brother to Zipporah Moses wife, who might have the same name with his father; and that he, rather then his father, is here meant, there be two reasons; first, because Jethro Moses father in law is called Revel, Exod. 2. vers. 18. but this Hobab is here called the son of Raguel, or Revel:( for the word in the original is the same) Secondly, because Jethro Moses father in law, was by Moses dismissed into his country of Midian, Exod. 18. 27. but this Hobab Moses would not dismiss, though he desired to depart, vers. 30. 31. and that he did not depart appears in the next verse.  
V. 30. not go] That is, not yet; because it appears that his posterity and kindred dwelled in the Land of Canaan, among the Israelites, judge. 1. 16.& Chap. 4. 11. 1 Sam. 15. 6. so that either he was persuaded to go with them, or else to come into the Land of Canaan after them: See the Annot. on the foregoing verse.  
to mine own land] The land of Midian.  
V. 31. in stead of eyes] That is, to see about; being better acquainted with the condition of the wilderness then they, yea then Moses himself, though he had lived thereabouts about forty yeares; because many particular passages might be forgotten, and some changed so as to need a new direction; and though they were to be guided in their journey not by him, but by the cloud and fiery pillar, Chap. 9. vers. 18. which was a general conduct; besides that in the particular accommodation of so great a company he might advice, and direct many ways for the best conveniency of the people; and to this, because he holdeth his peace, it seemeth he consented.  
V. 33. Mount] That is, Mount Sinai, or Horeb.  
before them] Though when they encamped, the ark was placed in the midst of the Tribes; yet when they marched forward it might be( as some hold it was at all times) carried before them: and for these three dayes journey, it must not be understood as if the ark were before the rest of the troops the distance of three dayes journey; but that for three dayes space, it was carried before them, in the way they went, the cloud staying over the ark, where God choose a station or resting place for the people.  
V. 33. to search] Implieth some knowledge, which the Ark had not; some doubting and uncertainty, which God who lead the Israelites could not have: this searching then is to be referred to the people, who had knowledge to follow their guide, but did not know where he would dispose of their rest.  
V. 35. Rise up Lord] As Chap. 6. 23. there is a set form of blessing the people; so here a set form of praying to the Lord, both when they moved, and when they restend, vers. 36.   

CHAP. XI.  
Vers. 1. COmplained] Of what they complained of, whether the barrenness of the wilderness, or of wearisomeness of their way, by journeying three dayes together, with their little ones, or of want of flesh,( for that is here thought to be their sin, though particularly set down afterwards, vers. 4) it is not very clear; but that their complaining was wicked is plain by their punishment, which was an hot vengeance from the Lord, for breaking of his Law; which being published by fire, the transgression of it was punished by fire.  
uttermost part] There( it is like) the murmuring began, among the mixed multitude; therefore there God first beginneth the punishment with them.  
V. 3. The name of the place Taberah] But vers. 34. it hath another name given unto it, for it is not strange that one place hath several names, upon several occasions; as this from the punishment is called Taberah, that is, burning, and from the cause and the effect Kibroth Hattaavah, that is, the graves of concupiscence; which sheweth, that the burning was not an utter consuming, for so there would be no use of graves; but a dead blasting as by lightning: or some might be utterly consumed by fire, and others so killed that their bodies might be reserved for burial afterwards. Yet some conceive that this Taberah, or burning, was in the three dayes journey before their coming to Kibroth Hattaavah, and so they presuppose a double murmuring, out of vers. 4. whereas others take both their murmurings to be one, as Psal. 78. vers. 19, 20, 21. is the place one; the difference is not of any great moment, nor is there any more then twilight, or probable conjecture to clear it, which may vary the resolution, according to the capacity, or affection of the reader.  
V. 4. mixed multitude] Consisting of Israelites, and those strangers that came out of Egypt with them, Exod. 12. 38.  
who shall give us flesh] They had herds and flocks, but not enough to give them milk, and furnish them with flesh; having besides their own great multitude a mixed multitude of Egyptians, and other people, Exod. 12. 38. see vers. 22. of this Chapter.  
V. 6. dried away] The vehemence of their concupiscence to flesh, made them fret, and pine away; as Amnons lust to Tamar made him lean from day to day, 2 Sam. 13. 4.  
V. 7. Manna] See Annot. on Exod. 16. 15.  
Bdelium]( As some take it) is a white Pease; others say it is yellow; but it is an odiferous, or sweet smelling white gum of a three in Arabia, so called, Plin. not. Hist. lib. 12. cap. 9. See Annot. on Gen. 2. 12.  
V. 12. conceived] Am I their parent? are they begotten, or conceived by me? that none may have the care of them but I?  
V. 14. bear all] The burden of government of them, or provision for them.  
V. 15. kill me] I had rather die then see my grief and misery thus daily increase by their rebellions; which maketh the condition of Governours many times more capable of pity, then of envy.  
V. 16. gather unto me seventy] Moses had before, by the advice of Jethro, Exod. 18. taken up some subordinate assistants in Government under him; reserving matter of the worship of God, and greater causes to himself; now these prove too many, and too heavy for him, therefore he hath other assistants assigned him by God.  
V. 1●. take of the spirit] By the spirit is meant the gifts of the spirit; 1 Cor. 14. 32.& vers. 25. of this Chapter; and taking of the same spirit, is not meant taking away from one to give to another, but a communication of the same graces, and of the spirit in Moses, or his spiritual gifts; whereby he had not the less; as a candle which lighteth another hath not the less either heat, or light, then it had before.  
upon them] He will first put gifts upon them, before he put them upon an office; yet these seventy Elders afterwards were a settled council, for the Government of the people in the Land of Canaan, and were called the Sanhedrim, or Synedrion; yet they that succeeded, did not succeed them in gifts; nor did these first seventy always enjoy them.  
V. 18. sanctify yourselves] By this is meant, that they should do their parts, for an holy preparation of themselves to receive both ability, and authority to govern the people.  
wept in the ears] The weeping of the eyes is most apparent to the eye; but weeping with a noise( as there might be) was to be perceived by the ear: but this is a speech after the manner of men, for God hath neither ears, nor eyes, nor any such carnal parts as we have, since he is a most pure spiritual essence.  
V. 20. a whole month] Hebr. a month of dayes. That is, an entire month, not abating or wanting one day.  
at your nostrils] The offensivenesse of it shall fume out of your stomach, with an unsavoury sent at your nostrils.  
despised the Lord] By contempt of the Manna, which in a misaculous manner he bestowed on you.  
V. 21. And Moses said] A little before, vers. 15. his passion was too strong; now his faith was too weak; the worthiest of Gods servants are subject to faults and failings in this life.  
V. 24. gathered the seventy] There were wanting two of this number( as is plain by vers. 26.) yet the full number is noted, the name of the whole given to the greater part: See Annot. on Chap. 14. vers. 33.  
V. 25. And took] See vers. 17.  
and did not cease] Their gifts did not cease, or depart from them; nor they cease, upon all fit opportunities, to make use of them; yet some hold, they had not this assistance of the Spirit in the Land of Canaan.  
V. 26. written] That is, enrolled or written in some book, as men fit for the employment forementioned.  
but went not out] That is, not out of their Camps, or Tents, unto the Tabernacle of the Congregation, as was required, vers. 16.  
V. 28. forbid them] Besides the sixty eight which prophesied in Moses his presence, and were joined to him, there were two more, who out of Moses his sight, and without his knowledge, prophesied; which Joshua suspecting to be prejudicial to the right and reputation of Moses, he desires they may be silenced. Such blind zeal was in the Apostles, Mark. 9. 38. Luke 9. 49. Joh. 3. 26.  
V. 30. into the camp] Out of the Tabernacle, into some of the Tents about it.  
and the Elders] Who were enabled by the same Spirit, and called by the same authority to be Assistants in government to Moses; See Annot. on vers. 17.  
V. 31. a wind] A South wind, Psal. 78. 26. which sheweth that it was a miraculous wind, for though quails fly with the wind, yet not with such a wind, but with the North wind, as Pliny observeth, lib. 10. cap. 25.  
quails] This is the second time that they were fed with flesh in a miraculous manner. Of the former time, see Exod. 16. 13, &c.  
a dayes journey] In circuit or compass about the Camp, not a dayes journey by distance from the Camp.  
V. 32. stood up] Or, rose up. Whereby is not always meant an upright posture of the body, which was not suitable to this action; for the fowle was but two cubits high above the earth; so that they must rather stoop down, then rise up to take them; but by this word is sometimes noted a rising up from what was in doing before, and a ready address to some other action; so here.  
night, and all] The same men( though never so fleshly minded) could not endure so long labour; yet some might be so greedy, as to defraud themselves of their natural rest, to be plentifully furnished for their lust; but it is like that when some were weary, others came in their stead, and so the gathering continued all the while.  
ten homers] Or heaps, for so the word is sometimes taken, as Exod. 8. 14. G. pag. 74.  
spread them] As in their coming, so in their keeping there was an extraordinary providence of God; for if they were killed when they were spread round about the camp, it was strange that they were preserved sweet, until they were to be eaten; if kept alive in pens or cages, it was more strange, that they were supplied with sufficient provision to nourish them; unless we say they were every day furnished with new store( as with Manna) except the Sabbath, Exod. 16. 18, &c. which seemeth not to be so in this place.  
V. 33. And while] This was at the moneths end; for so long God promised to feed them with flesh, vers. 20.  
plague] God sometimes granteth mens desires in judgement; Hos. 13. 11. and sometimes denieth them in mercy, 2 Cor. 12. 9. This plague is thought to be the burning vengeance, as vers. 3. the same punishment for the same murmuring, whereof in the beginning of the Chapter the sin is set down in general, and the plague in particular.   

CHAP. XII.  
Vers. 1. miriae and Aaron] A sister, a brother; a prophetess, and a Priest, against their brother, a Prophet and chief Magistrate; What relations and endowments can secure a man from offensive exceptions?  
Ethiopian woman] Or, Cushite. There was an eastern Ethiopia, so was Arabia called; in that was Madian( the country of Moses his wife) or bordering so near upon it, as to borrow the name of it; but in latter times the western Ethiopia( which is beyond Egypt) is onely called by that name. The offence, it is like, was most betwixt the women, and( as is probably thought) Zipporah as Moses his wife, because of the honour of her husband, took too much upon her, and gave too little respect to miriae, who looked for much, because she was a prophetess.  
V. 3. very meek] And so bare with their murmurings, although he knew them; Moses was so modest, that he would not thus have praised himself, but that the Spirit overruled his mind, and guided his hand unto it; so that it is not so much Moses his commendation of himself, as the Spirits commendation of Moses.  
V. 6. Vision] Visions and dreams were the means whereby God, in those times, did oft reveal himself unto his Prophets: visions were revelations to such as were awake; dreams to those that were asleep: See Annot. on Gen. 15. 1.  
V. 7. in all mine house] That is, in all Israel, which was Gods Church; or in all the offices and acts of a good man and a just Steward, faithfully and fully discharging the trust reposed in him.  
V. 8. month to month] That is, more familiarly and frequently then by visions; and more clearly, and assuredly, then by dreams; and as by way of friendly, and constant conference, whereby full information may be given, and received, rather then in visions and dreams, which were transient.  
similitude] So far as any man was able to apprehended; which he calleth his back-parts: See Annot. on Exod. 33. 23.  
V. 9. departed] Removing the cloud the sign of his presence; but not forward, as by way of conduct; but upward, over the Tabernacle, where it usually did hang.  
V. 10. Tabernacle] From the door, or entrance into the Tabernacle, whither the cloud came down when the Lord spake to them.  
leprous] miriae, and not Aaron, is leprous, because she was first in the fault, and( it may be) also a mover of Aaron to it; or more passionate and peremptory in her reproofs of him, or reproaches against him, then Aaron was.  
V. 12. as one dead] As excluded from the society of men and women, by the law of separation of lepers, Levit. 13. 46. and so in respect of society, as dead and out of the world.  
half consumed] As a child half consumed by the corruption and rottenness in his flesh, is a very loathsome thing to look upon, when he is new born, so is a leper.  
V. 14. spit in her face] In his displeasure; the face is the table of beauty or comeliness, and when it is spit upon, it is made the seat of shane; and if spitting on the face be cause of shane, see Isa. 50. 6. and separation, much more if the heavenly Father cast contempt upon his undutiful daughter, and defile her face with such a filthy disease as leprosy, must she be ashamed to be seen, and so shut out of the society of Israel.  
V. 15. brought in again] Which was done without the ceremonial expiations prescribed in the case of leprosy, Levit. 14. because her cure was as miraculous as her disease; and therewithal her restoring to society, as authentic as her separation from it.  
V. 16. in the wilderness of Paran] To which they passed from the wilderness of Sinai. There is a mountain called Paran, and that mountain, and the plain under it, might be called Paran, as by a more especial name: but this part of Paran, the place of their pitching, was by an especial title called Rithmah, Numb. 33. 18. Of Paran, see Annot. on Chap. 10. vers. 12.   

CHAP. XIII.  
Vers. 2. sand] After the people had required it of Moses, as it is Deut. 1. 22. and Moses had consulted with the Lord about their motion, he gave order so to do.  
sand thou] That is, Moses was to give them their charge and warrant from the Lord, vers. 3. to take a survey of the land.  
of their fathers] That is, of the Israelites.  
shall ye sand] The number being changed from the singular to the plural, we must understand Aaron as joined with Moses, or that the people were to make choice of fit men, and present them unto Moses, by him to be sent to view the land.  
V. 16. Jehoshua] His name before was Oshea, which signifieth, to save, Jehoshua he shall save in Hebrew, which in Greek and latin authors is rendered Jesus; and therefore many of the Ancient Writers call Joshua Jesus: this name might give him heart and hope of good success in battle, thereby to save Gods people, and destroy their enemies, as our Jesus did.  
V. 18. see the land] It is like, they went not all together, but rather each man severally; or two and two, went to divers quarters, that with more speed, and less suspicion, they might make the discovery.  
V. 19. good or bad] As for situation whether pleasant, or wholesome,( or to the contrary) or for store, whether plentiful, or barren of fruit, of wood, and water; and for the breeding of cattle, whether they were great, or little, apt to miscarry, or usually prosperous: see 2 King. 2. 19. text and margin, and the 20. vers. This might be learned by inquiry, but not upon a sudden view.  
V. 21. Zin] Which was in the wilderness of Paran.  
Rehob] A city in the West part of the land of Canaan, belonging to the lot and Tribe of Ashur, and coasting towards Sidon, Josh. 19. 28.  
V. 22. Hebron] The place where Abraham, Isaac, and Jacob with their wives were butted, Gen. 23. 19.& 49. 31. this was also called Kiriatharba, Gen. 23. 2.  
V. 23. between two] These two are thought to be Caleb and Joshua, because they were most forward to commend the fruitfulness of the land: but what need two to carry one cluster of grapes? Answ. They might be best carried whole between two; though they were not too heavy for one to carry, yet one might be weary in carrying them far; since it is like they were great, and bigger haply then those which grow in some part of Asia, as big as a Cowes udder, or little child, Plin. lib. 14. cap. 1.  
V. 27. him] That is, Moses.  
V. 28. children of Anak] Which are taken to be a generation of Giants, vers. 33.  
V. 29. Amalekites dwell] Not in the Land of Canaan, but they so nearly border upon it, that they may hinder the Israelites passage into it, or be ill neighbours to them when they are in it; or they might be said to dwell there, if they lodged in their Tents, pitched in a convenient place, to withstand the passage of the Israelites. This is spoken for discouragement, to which end they tell some very great untruths, vers. 32, 33. and therefore we need not labour much, to make good these words.  
V. 30. Caleb stilled] They began to murmur against Moses upon that report; and Caleb( who with Joshua) was of the number of the spies, pacified them.  
V. 32. eateth up] Meaning the Giants were so cruel, that they spoiled and killed one another, and those that came to them; or they might by that imply, that the land was so barren, that with the great pains, and small return for their seed and tillage, the Inhabitants were toiled out, and in a manner eaten up; or that the air was unwholesome, and so the people were destroyed by diseases.  
V. 33. giants] See Annot. on Gen. 6. 4.   

CHAP. XIV.  
Vers. 1. equipped] That is, such as believed the lies of the spies, and were discouraged by them.  
V. 4. a captain] Their great passion putteth them upon a very mad motion; for who could conduct them back into Egypt? how could they be furnished with food in that desolate wilderness? would God again rain down Manna for Rebels, or sand quails to sustain them? and by what means would they pass the read Sea? would it again stand on heaps that they might pass on dry ground? God would not surely work any saving wonders for such desperate Apostates, who thus returning toward Egypt, deserved all the plagues of Egypt to way-lay them, and overwhelm them.  
V. 5. fell on their faces] By such humility they might pacify their murmuring, especially it being public, before all the Congregation; and with that gesture they might join in supplication to God, to pacify the people, and to spare them, that they might not be destroyed; as in vers. 33.  
V. 6. rent their clothes] See Annot. on Gen. 3. 7. 29.  
V. 9. bread for us] We shall as surely cut and kill them with our swords, as with our knives or teeth we cut the bread we eat; and shall root them out as we eat up this: agreeable to that manner of speaking is Deut. 32. 42.  
V. 10. all the Congregation] The greater number are most out of order.  
ston them] It is the condition of them who would persuade in Gods cause to be persecuted by the multitude; who through ignorance, inconsideration, and unruly passions,( wherein they are examples, and incitements to each other) mistake good men, and good meanings to the danger of their lives, for whose safety they should sacrifice their own.  
the glory of the Lord] A bright cloud appeared, signifying the especial presence of the Lord.  
V. 13. Then the Egyptians] The speech through height of passion is suspended, and may be thus supplied; If thou destroy the people, the Egyptians will hear of it, and take occasion to blaspheme thee, as vers. 16.  
V. 15. as one man] Not caring for a multitude more then for one single man; or destroying them as suddenly as if so many heads had but one neck to be cut off at once.  
V. 17. the power] He desires mercy, yet willeth God to declare his power; but he meaneth, his mercy to the Israelites, and his power in assisting them to conquer the Canaanites.  
V. 18. by no means clearing] Moses pleading with God for mercy, bringeth in a description of God, set down by God himself, which he impartially repeateth, because God in prayer would be spoken of in such manner; yet Moses while he sueth for mercy to many, may hereby intimate an assent to Gods justice if he please to exercise it upon some principal offenders in this rebellion; which if they were cut off, there might be more safety for the rest: or he might by the words next following intimate a deferring of his justice until the third and fourth generation. read Exod. 32. which will clear this doubt, touching this mention of mercy and justice together.  
V. 20. thy word] In that he destroyed them not presenly, but left their posterity to enter.  
V. 21. But as truly] Notwithstanding I show favour to the Nation upon this thy request, I will do justice upon the rebellion; and so by undoubted evidences of my iustice, and mercy, and miraculous power, will fully show forth my glory throughout the earth.  
V. 22. ten times] That is, many times, a certain number for an uncertain, as Gen. 31. 7.  
V. 23. they shall not see] This commination is not made against all, but in probability, onely, or chiefly against those men who were murmurers, betwixt the age of twenty, and fifty.  
V. 24. Caleb] Joshua was joined with him; for though he be not mentioned in this place, else-where he is, vers. 30. 38.& Chap. 32. 12.  
another spirit] They two, Caleb and Joshua, were more faithful spies, and reporters, then the other ten; and were both more patient to suffer adversity, and more valiant to offer an assault upon the enemy.  
V. 25. into the wilderness] They are now come to Rithma Cades, so near the promised Land, that onely the Mountaines of Idumea were betwixt them, and it; and God biddeth them go back towards the read Sea, as it were renouncing their conduct, because they desired a captain to bring them back into Egypt, vers. 4.  
V. 30. I swore] Yet was not God forsworn, because he promised but upon condition, and the condition on the peoples part was obedience, as Psal. 89. 30, 31. Deut. 31. 16, 17. and that condition broken by them.  
V. 33. forty yeares] Wanting five dayes; for they came out of Egypt the fifteenth day of the first month, Chap. 33. vers. 3. and they entered into Canaan the tenth day of the first month of the forty first year of their departure, Josh. 4. 19. but in so many yeares so few dayes are not considerable: See Annot. on Chap. 11. vers. 24.  
bear your whoredoms] That is, the punishment of your spiritual unfaithfulness, disloyalty, and disobedience, contrary to the duty of a wife to her husband; before you come into the promised Land, you shall( for the wickedness of your revolts, and rebellions, that you may be punished in them) wander in the wilderness until your carcases be there consumed.  
V. 34. my breach of promise] Because a covenant made upon conditions betwixt two parties, when it is broken on the one side, cannot be whole on the other; which, speaking after the manner of men, may be called a breach of promise; though God be so faithful and firm in his promise, as that he will never break for his part, unless the failing of his people( for their part) set him free.  
V. 37. by the plague] Threatened, vers. 12. or some other sudden vengeance from God.  
before the Lord] That is, at the place of Gods especial presence; see vers. 10. 1 Chron. 13. 10. Or, before the Lord. That is, they die such a death, as that it was evident Gods especial hand was with it, as the immediate executioner of it.  
V. 41. transgress] They confess they sinned by rebelling against God, but considered not they offended in going up without Gods commandement; for in that guidance or leading which he had appointed for them, he did expressly command that they should obey, and follow; and implicitly forbid that they should be leaders of themselves; much more was their wickedness to go up against the express prohibition, as they presumed to do, vers. 44.  
V. 45. Hormah] Which name was afterwards given to the place: see Chap. 21. 3.   

CHAP. XV.  
Vers. 2. YOur habitations] In the Land of Cahaan, where ye shall have fixed dwellings, and not wander nor dwell in Tents, as now you do.  
V. 3. tenth deal] That is, the tenth part of an Ephah, to wit, an Omer; what that is, see Annot. on Exod. 16. 36.  
V. 4. of flower] Which is offered onely with the holocaust, or whole-burnt-offering, and with the peace-offerings; but not with the sin-offering, or trespasse-offering.  
Hin of oil] See Annot. on Exod. 29. 40. The fourth part of an Hin is forty ounces▪ that is, three pound and four ounces Troy weight, reckoning twelve ounces to the pound; according to this, gold, silver, pearls, precious stones, electuaries, and bread are weighed.  
V. 9. three tenth deals] See the first Annot. on vers. 4.  
V. 14. so shall he do] If he be a Proselyte, and embrace the same belief and religion with you.  
V. 15. One ordinance] One ordinance here, and one law, vers. 16. are to be understood for matters of religion, wherein an Israelite and a stranger came under one rule; for in Civill matters there was much difference; for which see Levit. 25. vers. 44, 45, 46.& Deut. 23. 20.  
V. 20. first of your doughty] Which is made of the first corn ye gather and bake; but not onely that was to be given,( as some resolve) but as they were to set apart at least the sixtieth part of of their harvest fruits, to be given in the name of the first-fruits unto the Priests; so as often as they baked, they were to give a cake unto the Priest, which was not to be sent to Jerusalem, nor were the first▪ fruits to be sent thither, but to be given to the Priests, where they dwelled and performed some of their holy ministration. See Annot. on Numb. 35. 2.  
V. 22. if ye have erred] As by oversight, or ignorance. See Levit. 4. 2. 13.  
V. 24. burnt-offering] This bullock for a burnt-offering, and the goat for a sin-offering are added to the ordinance, Levit. 4. 13. for the sin of the whole Congregation.  
V. 30. reproacheth the Lord] For by this presumption, he maketh as if God were an ignorant God, that did not know his wickedness; or a careless God, that would not; or an impotent God, that could not punish his rebellion.  
that soul] That is, that person; see Annot. on Levit. 5. 1.  
cut off] Either by the hand of the Magistrate, where his presumption deserveth death by the law; or by immediate vengeance from the hand of God, as Chap. 14. vers. 37.  
V. 32. gathered sticks] The Sabbath in respect of cessation from works, was precisely observed in the wilderness; but so were not sacrifices.  
V. 34. not declared] But was it not declared what should be done when it was expressly decreed that the Sabbath-breaker should be put to death? Exod. 31. 14.& 35. 2. Answ. First, though the Law was a killing letter in the rigour of it, yet it might admit of some favourable construction of necessity, which might make the offender capable of pardon: Secondly,( which is more certain) though there were a law to put to death a Sabbath-breaker, yet it was not declared what manner of death he should die; and of that the question being proposed, the answer is made by declaring the kind of death he must suffer, which is set down in the next verse.  
V. 35. ston him] capital punishments among the Jews were either by 1 strangling;( which was not done by hanging as some conceive,( though it seem otherwise, Deut. 21. 22, 23.) but by putting a towel about the neck of him that was to die,( standing) two executioners plucking the towel contrary ways until he were stisted; yet when execution was done, in some cases, viz. in the fourth of those that follow, the dead body was to be hanged up for a time for caution to others, which was limited in the place fore-cited) or 2 by slaying with the sword: 3 by burning: or 4 by stoning: of these, the two last were most painful, and therefore inflicted upon the greatest offenders. This may seem to be too severe for so small a trespass, but it may be it was done presumptuously, or with public scandal; howsoever it is not a light offence,( though many make little of it) to do needless works upon the Sabbath day.  
V. 38. fringe] The fringe and ribbon on the border of the garment were helps to memory; so that when men looked on them they might be admonished of their duty to God; which being upon the borders of their garment, or upon the four quarters, they could not which way soever they went in company but be in the view of those that met or followed one another: It is thought our Saviour wore such, which was touched by the woman, who by a touch was cured of her disease, Luk. 8. 44.  
V. 39. after which ye use] That is, after those things which are the delightful objects of your hearts, and eyes, ye go a whoring; that is, you break your vows of loyal love and affection to me, who have married you to myself, and like whorish wives, prostitute yourselves to Idols. See Hos. 2. vers. 2.& 19.   

CHAP. XVI.  
Vers. 1. konrah the son] In being the son of Izhar, he was cousin german to Moses and Aaron; for his father Izhar was brother to their father Amram; compare this place with Exod. 6. 18.  
sons of Reuben] See Annot. on vers. 7.  
V. 2 before Moses] And not only before him, but( as it is in the third verse) against him and Aaron. This sheweth the boldness of their rebellion, that they were not afraid to begin it in his presence.  
men of renown] Men of note, and name, for their parentage, and parts; and now notorious for the abuse of them by an impious conspiracy and rebellion.  
V. 3. ye take too much] Too much state, too much power, too much honour, too much holinesse, in appropriating those administrations to yourselves, wherein all the people might partake with you, and make as near approaches to God, and with as much acceptance, as you do, and therefore they may offer incense, and present their own oblations, and offer their own sacrifices as well as you; which may be probably collected from the prayer of Moses against them, Respect not thou their offerings, which, though it may be first meant of the incense mentioned in the following Chapter, because they began their usurpation with that, yet it is like they meant to go on with the like intrusion into the Priestly office in other services appropriate unto it. This presumption was not ended with konrah and his company, we see the practise of it in the present ages among the people of several sects, taking upon them the preaching of the Word, and ministration of the Sacraments, and the exercise of ecclesiastical discipline, which belongeth not to them.  
holy every one] They flatter the people, while they slander their Governours, to stir them up to sedition against them; and their flattery ascribeth that praise to all, which is to be found but in very few, the praise of holinesse; perhaps because God required they should be so, Exod. 19. vers. 5, 6. and they promised they would be so, because of his especial presence among them.  
V. 4. fell upon his face] See Annot. on Chap. 14. vers. 5.  
to konrah] As the Ringleader of this rebellion, which he is thought to have raised of indignation, and disdain, that Elizaphan the son of the fourth or youngest Family of the Cohathites, was made a Prince of his Tribe, and that himself, being of the second Family and his elder, was neglected. Compare Exod. 6. 18. with Numb. 3. 30. And he exasperated Dathan, Abiram and On with this pretence, that they being of the Tribe of Reuben the first-born of Jacob, had more right to the supreme authority then Moses.  
V. 5. to morrow] To morrow the Lord will manifestly declare, whether he hath made choice of us for his chiefest services or no, and whether he account all the Congregation so holy, that they may come as near the Altar as we, and offer sacrifices as well as we.  
V. 7. ye take too much] He layeth the same fault to their charge justly, wherewith they wrongfully charged him; so did Elijah retort the accusation upon Ahab, 1 King. 18. 17, 18.  
ye sons of Levi] konrah was a Levite, and he had others of his Tribe of the same conspiracy, but Dathan, Abiram, and On were Reubenites, and therefore called the sons of Re●ben, vers. 1.  
V. 8. ye sons of Levi] He addressed his speech principally to konrah Captain of the conspiracy; yet so, as that what he said to him concerned all of them; and therefore though he began with konrah in the singular number, he presently turneth his speech unto the plural.  
V. 9. seemeth it a small thing] The lowest degree of peculiar service unto God, is a great honour to the sons of men, though men of renown, vers. 2. So that he that was in dignity a King, disdained not the office of a door-keeper in the house of the Lord.  
V. 10. near] nearer then the other Tribes, to do service at the Tabernacle; though not so near as the Priests, to offer sacrifice to God; for the Levites were to minister unto the Priest, the Priest unto God by offering incense▪ vers. 40. and sacrifice. See Chap. 18. vers. 2, 3, 7.  
V. 11. against the Lord] See Annot. on Exod. 16. 7.  
what is Aaron] What hath he done, what hath he assumed? but what the Lord hath put upon him? and what is he in comparison of him? if you take offence at the settling of the Priesthood upon Aaron, and his posterity, it is Gods doing, not Aarons, and what is he to God?  
V. 12. Moses sent] konrah was present with Moses, and he sent for these Conspirators, who were absent, to wit, Dathan, Abiram, and( it is like) On, name in the first verse, though here he be not.  
V. 13. with milk and hony] That which Joshua and Caleb said in commendation of the Land of Canaan, Chap. 14. 8. they speak in the praise of Egypt; and so both ungratefully, and presumptuously they prefer the land of their cruel bondage, before that of Gods gracious promise.  
V. 14. put out the eyes] Wilt thou make them that preached the Land believe that they saw not that which they saw, or make us so blind, as not to see how thou hast deceived us, in promising us plenty in a fruitful land, and leading us up and down in a wild and desolate wilderness, where there is neither milk nor hony, but an extreme want of all necessary sustenance? and wilt thou not onely afflict us with famine, but domineer over us with pride, as if thou wert not a brother, or companion among us, but a Prince over us?  
V. 15. neither have] He refutes their objection, by alleging his moderation and equity toward them, neither taking any of their goods from them, nor doing any hurt unto them; which is not their manner who usurp authority over others, or who have it and abuse it: See the 1 Sam. 8. 11.  
V. 16. before the Lord] At the door, or entrance of the Tabernacle.  
V. 19. all the Congregation] That is, that were of their faction.  
glory of the Lord] Shining in the cloud over the sanctuary; see vers. 24.& Chap. 14. 10.  
V. 21. consume them] society with sinners is dangerous to the godly, Gen. 19. 15. and separation of the godly is dangerous for the wicked, Gen. 19. 22.  
V. 22. one man sin] Meaning konrah the principal incendiary, who inflamed all the rest into an heat of rebellion; in comparison of whose wickedness all the rest were in a manner innocent.  
V. 24. and Abiram] On here again must be understood, though he be not mentioned, as vers. 1.  
V. 26. in all their sins] That is, punishments; by a figurative speech whereby the cause is put for the effect; and so near of kin is the guilt of sin, and smart of pain, that one term may stand for them both; See Gen. 4. 13. text& margin.& Chap. 18. vers. 1.& 32. of this book.  
V. 29. If these men] Moses engageth the truth and honour of his office upon a miracle to be wrought for the ruin of presumptuous Rebels, and that presently to come to pass, vers. 5. in the sight and view of many hundred thousands of people; an undoubted evidence of Gods concurrence with the ministry of Moses, and therewithal an undoubted assurance of the Divine truth of Moses his writings.  
V. 31. as he had made] Moses had no sooner spoken the word but God made it good by his dead; at once avowing Moses and Aarons authority and integrity, and avenging his own, and their cause, in the just and miraculous punishment of the conspirators impiety.  
V. 32. their houses] That is, their families, or housholds, for they had no houses in the wilderness, but onely Tents; or their Tents and what was in them; see Josh. 7. 15. 24.  
V. 33. all that pertained] Little infants not excepted; who though not guilty of their sin, were taken in their snare; their parents being punished in them, in whom their memory might have flourished, after a well-led life, and natural death: and though they were little, they had sin enough in their nature to deserve the shortening of their lives; yet God, while in justice he killed their bodies, might in mercy save their souls.  
V. 35. that offered incense] Usurping the Priests office, they are punished by fire wherein they offended; See Annot. on Levit. 10. 2. by the fire of the Lords Altar, whence they kindled the incense of their Censers.  
V. 37. scatter thou the fire] That is, the fire of their censers, as showing that the Lord rejected it.  
hallowed] That is, separated from common use; the reason is rendered in the next verse, because they were offered before the Lord.  
V. 38. a sign] Or memorial of Gods judgement against the presumptuous conspirators; and of his vindication and clearing of the innocency of his most faithful servants.  
V. 40. no stranger] All the Levites( except the sons of Aaron) were strangers in respect of the Priests office, or service▪ and in respect of the Levites office, all the other: See Annot. upon Chap. 1. vers. 51.  
as konrah] In usurping an office, or service without the warrant of a lawful calling unto it, and doing it in other manner then the Lord allowed.  
V. 41. But on the morrow] In this murmuring of the people so soon after a miraculous judgement, both by destroying fire from above, and a devouring vengeance from the earth below; the Devil may be thought to set himself against God, as the enchanters of Egypt did against Moses, to make the contumacy and rebellion of the people a miracle, as well as Gods judgement upon the rebellious.  
V. 45. consume them] There were two deadly plagues before; the swallowing up of konrah and that which appertained to him, vers. 33. and the burning of those conspirators which offered incense, vers. 35. and now a third is threatened, and in part executed, vers. 45, 46. for murmuring against Moses and Aaron, and charging them with murdering the people of the Lord, vers. 41.  
V. 46. from off the Altar] For it was not lawful for that purpose to take of any other fire, but that on the Altar of burntofferings; see Levit. 10. 1, 2.  
V. 47. put on incense] Incense was to be offered onely upon the Altar of incense in the Tabernacle; but this was done as upon an extraordinary occasion, so by extraordinary warrant of Divine inspiration.  
V. 48. between the dead and] The Plague seemeth to have been a present and speedy pestilence, which went along among the company as fire in a field of corn; so Aaron standing betwixt those that were already dead, and those who yet alive were in greatest danger of present death, by his Mediation( wherein as High-priest he representeth Christ) pacified Gods wrath, and stayed the Plague that it proceeded no further.   

CHAP. XVII.  
Vers. 3. A Arons name] Why not Levies name, as well as Reubens, Simeons, &c. Because the question was not so much whether the Tribe of Levi should minister unto the Lord, as whether the Priest-hood should be settled on Aaron, and his sons.  
rod of Levi] Though Aarons name were written on a rod, it was not that rod which he used in working miracles, but an ordinary rod, like the rest of the Tribes; for so the buds, and blossoms, and Almonds that came out of it, might appear more miraculous: yet some think it was the same miraculous rod used in miraculous operations before Pharaoh, because that was laid up before the Lord, Numb. 20. 9. and that rod which was laid up before the Lord, was Aarons rod that budded. Heb. 9. 4. unless there were two rods laid up, and but one expressly mentioned.  
V. 4. before the Testimony] That is, before the ark, wherein were the tables of the Law, Exod. 25. 16. whereby was testified Gods covenant with his people.  
V. 6. twelve rods] There is usually twelve Tribes without that of Levi, and with him there was thirteen, chap. 1. but then Joseph is divided into two, which here, though two was to be reckoned but for one, yet some conceive there were twelve rods besides the rod of Aaron, though it cannot be gathered from the Hebrew Text.  
V. 7. of witness] Or, testimony. See Annot. on vers. 4.  
V. 8. for the house of]( For Aaron was the first of the stock of Levi, that was born of his fathers family) to declare that God did choose the house of Levi, to serve him in the Tabernacle; and since it is called the Rod of Aaron, it notes the pre-eminence of the Priests, the sons of Aaron, above the Levites.  
V. 8. almonds] a miraculous spring, for a dry Rod to bring forth buds, and blossoms, and fruit, and all at once, or all within a very little space.  
V. 10. against the rebells] That others presume not to usurp the office of the Priesthood, as konrah and his company had done; for( when the judgement by fire, and swallowing up of the earth, being out of sight would be out of mind) that Rod would be of ready use to correct the presumption of those that would adventure upon the like in after times; and it might prove a bar to keep them back from such over-bold undertakings.  
V. 12. all perish] So many sorts of death, by the sword, by fire, by the opening of the earth, by the pestilence, making quick riddance of so many, will( if it hold) in a while leave very few of us alive.  
V. 13. any thing near] extreme fear makes them aggravate the danger above measure; or else they mean it onely of such as being no Levites, make too near approaches to the Tabernacle, or meddle with holy things, without sufficient warrant for that purpose.  
with dying] The words are a passionate expostulation with God, in sense thus, Wilt thou not, O God, withdraw thine indignation from us, until by killing, thou hast consumed us? and such an Interrogation is virtually an ardent deprecation of danger, as Psal. 85. 5, 6. Esay 64. 12.   

CHAP. XVIII.  
Vers. 1. bear the iniquity] I speak to you that be Priests, not to the Levites; if you trespass in any thing concerning the ceremonies of the Sanctuary, or your office, or suffer any one to usurp the service of my Sanctuary, against mine order, or to make nearer approaches to any holy thing then I permit, the offence shall be imputed unto you, and you shall be punished.  
V. 2. of witness] See Annot. on Chap. 17. vers. 4, 7.  
V. 3. thy charge] That is, thy charge, or appointment touching the services of the Sanctuary.  
and the charge] Of the Tabernacle, as it is distributed among them, Chap. 3.  
nor you] To suffer others to offend, whom we may hinder, is to be guilty of their sin, and in danger of their punishment.  
V. 4. a stranger] See Annot. on Chap. 16. vers. 40.  
V. 7. within the vail] Of the Sanctuary, for the inferior Priest; within the vail of the Holy of Holies, for the Highpriest.  
V. 8. by reason of the anointing] That is, of the service or office, to which by anointing thou art consecrated.  
V. 9. from the fire] That which was not burned by way of Oblation to God.  
V. 10. most holy place] That is, for eating; for that which was indeed the most Holy place, or the Holy of Holies, was within the second vail of the Tabernacle, into which none might enter but the High-priest, and he only once a year, not to eat, but to make a solemn atonement; but among the places where men might eat, some were held holier then others, as Jerusalem is called the holy city, Matth. 4. 5. where the Passeover was eaten, though in private houses; and in respect thereof, and of any part of the camp, the Priests Court was the most holy place for such a use.  
male] Of the sin-offering, and trespasse-offering onely males must eat, but to the peace-offering women admitted; Levit. 10. 14. Deut. Chap. 12. 18.& Chap. 16. 11.  
V. 13. first ripe] The first fruits and tenths are distinct tithes of different revenues of the Sanctuary: the tenths are better known then the first fruits, therefore of those it is to be observed, that they are of four sorts; First, a sheaf of the first ripe corn presented the second day of the Feast of unleavened bread, Levit. 23. 10. Secondly, two wave-loaves at the Feast of Pentecost, Levit. 23. 17. Thirdly, a cake taken first our of their doughty, before they made use of their weekly baking, Numb. 15. 21. Fourthly, in the seventh month, the month of September, when all their fruits were gathered in, they were to pay a part in the name of first-fruits of all their increase, of corn and wine, before they served themselves with any of them; and this was paid not in the proportion of tithe one for ten, but one for forty at the most, and for sixty at the least, usually betwixt forty and sixty.  
clean] This limitation was observed, when any of the first-fruits were offered in sacrifice to God; otherwise if they were given only for the use of the Priests, they might be eaten by any to whom he allowed them, whether ceremonially clean or unclean.  
V. 14. devoted] That is, separate from common use, and fit and profitable for the use of the Priests; unless it be devoted as a sacrifice to God.  
V. 15. first-borne] See Annot. on Exod. 13. 2.  
of unclean beasts] Some think the uncleanness here mentioned, is not in respect of kind, as the Horse, and Mule; but in respect of accidental quality, as when a sheep is blind, or lame: but it is more probable, it is to he understood of both.  
V. 16. Redcemed] That is, of mankind, not of other creatures.  
a month old] The first-born might be redeemed by this law before the mother was purified, viz. before the fortieth day; though commonly their redemption was deferred till the day of purification of their mother.  
V. 17. Holy] That is, appointed for sacrifice, and therefore not to be redeemed from death.  
V. 19. of salt] That is, sure and stable; because salt makes things to keep or last long without corruption. See Annot. on Levit. 2. 13.  
V. 20. in their land] In the land of the Hebrewes thy brethren.  
I am thy part] Thou shalt set thy heart upon me, as thy most precious portion and inheritance; I will make sufficient provision for thy maintenance, though thou have not a particular share of land, as other Tribes have: Or, I am thy part, that is, I will engage myself for thy supply, and thou shalt have allowance out of my portion. See Josh. 13. 14.  
V. 21. Levi all the tenths] All the tithes were paid to the Levites, not to the Priests, and out of them the Levites paid a tenth to the Priests, Neh. 10. 37, 38. See vers. 26. of this Chap.  
V. 22. bear sin and die] Disobedience to God, though in a small matter, brings deadly danger upon man.  
V. 23. they shall bear] See Annot. on vers. 1.  
V. 27. as though it] As profitable, and acceptable as the fruit of your own ground, or vineyard, had you an equal portion with the rest of your brethren.  
V. 28. to Aaron the Priest] That he may make distribution thereof among the Priests.  
V. 29. out of all] The Levites were not onely to pay a tenth out of their tenth to the Priests, Nehem. 10. 37, 38. but the tenth also of other things, as of the suburbs of those Cities( which belonged to them) reaching from the walls to a thousand cubits round about, Numb. 35. 4. The Tribe of Levi was so much less then any of the other Tribes, that they were every one of them three or four times greater, Numb. Chap. 3.& 4. yet they had the tenth of all, vers. 21. of this Chap. so that though they were fewer in number they had more means or maintenance then any other Tribe: the Priests who were now but two( of full age) besides Aaron, had the tenth of the Levites, who were 8580. Numb. 4. 48. and this was about the hundreth part of the profits of above six hundred thousand men: moreover, they had first-fruits of the yearly increase, which at least were a sixteenth part which was more then the tenth; they had also votive, and free-will-offerings, redemption money of persons, and things devoted unto God; the first-borne also of oxen, sheep, and goates in kind; together with the sin-offering, and trespasse-offering, they had the first-fruits of the bread of the families of the people; and of whole-burnt-offerings they had the skin; yet more, they had some Cities, and suburbs; and whatsoever oblations they had, they were all of the best: See Jer. 31. vers. 14.  
V. 30. heaved the best thereof] That is, given the best for an heave-offering.  
V. 31. In every place] Some Tithes, as common things, might be eaten in any place; such were these; but some were limited to distinction of place, with limitation of persons, as vers. 10.  
32. bear no sin] See Annot. on Chap. 16. vers. 26.  
neither shall ye pollute] By giving the worst things unto the High-priests, having received of the best sort from the people.   

CHAP. XIX.  
Vers. 2. ORdinance] According to this Law, and Ceremony ye shall sacrifice the read Cow; this Heifer, as a beast without blemish, holds conformity with other sacrifices,( as they with Christ, whereof they were figures) for he was without blemish or spot of sin, 1 Pet. 1. 19. but as read, and free from the yoke, it differed from other sacrifices; yet agreed more with the Antitype Christ, covered covered with his own blood, issuing from the many wounds on his head and body: And in that the Heifer was to be free from the yoke, it was because being destinate for a sacrifice of expiating of sin before God, it was not fit it should first be employed in the service of man; and it noted Christs freedom from the yoke and bondage of sin, as it is phrased, Lam. 1. 14. and from subjection to men, Matth. 17. 26, 27. Joh. 10. 17, 18.  
V. 3. without the camp] Because it was to be sacrificed for the sins of all the people; and therefore being siguratively under the guilt of so great iniquity, it was held very unclean; and the Priest that killed it, and he that burned it, were to be unclean until the evening. And if we consider this sacrifice as a Type of Christ, as it was, it holds conformity with him, who suffered as a Malefactor without the gate of Jerusalem, Heb. 13. 12. as malefactors did without the camp, Levit. 24. 14. and as bearing the guilt of all the Israel of God, Isa. 53. 6. and yet in himself the Holy one of God, Act. 2. 27.  
one shall slay] It is not said by whom the Heifer shall be slain, or burnt, vers. 5. and for the word One, though it be not in the Hebrew Text, yet it is supplied for the congruity of the sentence, which runs better in sense with it then it would do without it. It seems it was not Aaron the High-priest that was to do it, but rather Eleazar, to whom it was presented, by whom it was brought without the camp, and the blood sprinkled, vers. 41. and who was next in dignity to Aaron, Chap. 3. 32. and at this time the number of inferior Priests( besides them) was very few, if it were a number, for some think they were but three that were of full age; yet in that it it is said,[ shall slay her before his face]( that is, Eleazars face,) it appears to be some other, and not Eleazar; so also do the words[ in his fight, vers. 5.] import.  
V. 4. before the Tabernacle] That is, turning his face toward it; though being out of the camp, he were a good way from it.  
V. 6. scarlet] By that deep read colour is sometimes signified the great guilt of sin, Isa. 1. 18. especially of cruelty and bloodshed, vers. 15. and the blood of Christ washing away that guilt; and though read, yet making the sinner white, Revel. 7. 14.  
V. 7. wash his clothes] That is, Eleazar, signifying that uncleanness cleaveth to the most holy actions of the most holy persons, Heb. 7. 27, 28.  
V. 8. he that burneth] That is, an inferior Priest.  
V. 9. clean place] Where no dead carcase, dung, or other filth was laid; as on the contrary the stones, rubbish, and dust of a leprous house was to be put in an unclean place, Levit. 14. 40, 41. whence the ashes were yearly to be distributed in the Cities of Canaan, and so kept, that they might be in readiness for general use.  
it shall be kept] That is, the ashes,( for in the Hebrew the word is in the singular number) or part of the ashes shall be kept to mingle with water: See vers. 17.& Heb. 9. 13.  
a water of separation] Because they that were separated for their uncleanness were sprinkled with it, and made clean by it, Chap. 8. 7. from a ceremonial pollution. It is also called holy water, because it is ordained to an holy use, Chap. 5. 17. and used in an holy manner.  
V. 12. with it] That is, the water of separation, which some think did serve only to purge the uncleanness contracted by touching the dead: others extend it to all ceremonial uncleanness whatsoever.  
third day] He was to be sprinkled with this water of separation the third day after his pollution was known, and the seventh day, vers. 19. and if he omitted the first sprinkling, he had no benefit by the second on the seventh day; yet the first sprinkling might be,( if the third day were omitted) on the fourth or the fifth day, and yet stand as for the third, and from thence he must expect the seventh day so much the later, as it was longer before he had his first sprinkling.  
V. 13. cut off] So that he should not be esteemed to be of the holy people; but as a polluted and excommunicated person: some hold that if it were known, he was to be put to death by the Sentence of the Judge, if unknown, by the Judgement of God; except in case of ignorance, for then if he touched any unclean thing, and knew it not, he was( when he knew it) to offer a sacrifice for it, Levit. 5. vers. 3, 6.  
V. 14. all that is in] By this precise ordinance touching the dead, there was a caveat given against all guilt of blood: for if to come into the place where a dead man lay, rendered a man unclean, how unclean must he be, who made a living man a dead carcase by a murderous act? See Gen. 4. 10.& Esa. 1. 15.  
V. 15. open vossell] Which taketh in the air of the Tent ceremoniously tainted or unclean, when they left dwelling in Tents; the same Law in proportion served for houses, at least for the room or chamber where the dead was laid, or through which he was brought.  
V. 18. a clean person] One of the Priests that is clean.  
V. 19. wash his clothes] Because he had been among them that were unclean, or else had touched the water wherewith another had been sprinkled, vers. 21.  
V. 20. purify himself] By undergoing the ordinance or ceremony of purification, though himself be rather passive then active in it.  
cut off] See Annot. on vers. 13.  
V. 21. wash his clothes] See Annot. on vers. 7.  
toucheth] Except for the ordinary and legal use of cleansing others by it from ceremonial uncleanness.  
V. 22. until even] He that touched an unclean thing was to be unclean seven dayes, vers. 14. but such a person or thing touched at the second hand by another, could make him or it unclean but until even.   

CHAP. XX.  
Vers. 1. OF Zin] Some red Sin, as the vulgar latin, but corruptly; for it is not the same word, as the difference of the first letters show, for the former is written with Samech, this with Tsadi; nor the same place mentioned, Exod. 16. 1. where it rained Manna, for that was but the eighth mansion, this is the thirty third, but as some reckon it, the twenty third.  
first month] This was the first month of the fortieth year after their departure out of Egypt; for their next removal was from Kadesh to hoar, which seemeth to be in the same year when Aaron dyed, and he dyed in the first day of the fifth month of the fortieth year, after the children of Israel were come out of the Land of Egypt, as is expressly said, Numb. 33. 38. so that from this Chapter to the end of Deuteronomy, are described the passages of the fortieth or last year of the journeying of the Hebrews in the wilderness.  
Kadesh] As this was another desert from Sin in the eighth mansion, so this was another Kadesh then that which is called Kadesh Barnea, for kadesh Barnea was in the Southerno confines of the Land of Canaan; but the Kadesh here spoken of, was( though Southward also) far off, in the confines of Idumea, or uttermost border of the King of Edom, vers. 14,& 16. of this Chapter.  
miriae died] The sister of Aaron and Moses, she died four months before her brother Aaron, when she was of the age of one hundred and thirty yeares, and about the year of the world, 25 24.  
V. 5. wherefore have ye] This people was very prove to murmur against their Governours, and that most of all in the cause and quarrel of the belly, when they wanted provision of meat and drink, and the verse sheweth the wilderness wanted both; and they wanted patience to keep the Peace with their superiors; O how unquiet a thing is war which causeth famine, and by that wherein it ends, begins new brabbles! See Joseph of the warres of the Jews, lib. 6. cap. 11.  
V. 8. rod] It is not certain whether this was Moses his rod wherewith he wrought wonders in Egypt, and smote the rock in Horeb, Exod. 17. 5.( although some without doubt affirm it was that) or Aarons rod that budded, and brought forth Almonds, and was laid up before the Lord in the Sanctuary, Numb. 17. 8. 10. but the difference is not great, the miracle lieth not in the rod, or the relation to Mose● and Aaron, but in the power of God.  
V. 8. speak] Command it to give water.  
V. 10. must we fetch] By this question he seemeth to bewray some distrust of such a supply of drink, as he did of supply of flesh, Numb. 11. 22, 23. and what is probable of him by this verse is charged upon him and Aaron both, vers. 12.& vers. 24. The errors of Moses in this particular passage are conceived by some to be 1 his immoderate anger: 2 his speaking to the people, when he should have spoken to the rock, ver. 8. 3 his smiting of it when he should only have spoken to it with the rod in his hand, or stretched it towards it; and smiting it twice as in a pang of passion; but others excuse him, and say, he did not know whether God promised water upon condition they would cease from murmuring: but the next words show that both he and Aaron were in fault.  
V. 12. ye believed me not] They did not doubt of the power of God whereof they had sufficient evidence, even for such a miracle as this, Exod. 17. 6. nor of his will; but in regard of the wilfulness and murmuring of the people unworthy to be supplied in such a miraculous sort, and in this doubt and displeasure at the people something was too passionately said or done which might occasion or confirm incredulity in them. See Psal. 106. 32, 33.  
sanctify me] This is, honour me, because God is most to be honoured for his own holinesse, and by the holinesse of men, which consisteth in believing his word, and obeying his command.  
which I have given] By which is not meant the whole Land of Canaan, but that which was beyond Jordan in their passage out of Egypt, for then he was in that part on this side Jordan, which was given to the Tribe of Reuben, Gad, and half Tribe of Manasseh.  
V. 13. sanctified in them] That is, in Moses and Aaron by showing himself mighty, and maintaining his glory, which shineth most in holinesse, for his power is an holy power; his wisdom an holy wisdom; his justice an holy justice; and so he getteth himself honour above all cruel Tyrants, crafty Politicians and unjust Judges.  
V. 14. thy brother Israel] Because Jacob( of whom came the Israelites) and Edom( of whom came the Edomites) were heathen.  
V. 16. an Angel] Which conducted them in their way by the cloud and pillar of fire: yet some by this Angel or Messenger, understand Moses.  
in Kadesh, a city] Or at Kadesh, that is, hard by it, in that part of the Desert which is so near it, that it taketh the name from it, Chap. 33. vers. 36.  
V. 17. neither will we drink] As thine, but when we have made them our own by paying for them.  
V. 18. lest I come] A threatening denial, as if he had said, do not pass by me lest I come out, &c. or, if thou offrest to pass, I will resist thee with the sword.  
V. 21. turned away] Went another way toward Canaan, fetching a compass about the land of Edom and Moab, judge. 11. 18. and so passed not the next way through his land, ● they desired, but through the cost that bordered upon it, Deuter. 2. vers. 4. which was a way rather round about, then through it.  
V. 24. ye rebelled] Why then was not Moses as well as Aaron doomed to death, since both are charged with the same sin, vers. 12. and of both it is said in the same place, that they should not bring the people into the promised Land. Answ. God prolongeth Moses life a little further, yet so, as that he did but see the Land from Mount Nebo, Deut. 34. 4. where he died; and so of him, as well as of Aaron, was the prediction, vers. 12. verified.  
V. 26. upon Eleazar] Who was to succeed his father Aaron in the Priesthood, and so did his sons succeed him until the time of the Judges, but then( for what cause it doth not appear) the Priesthood was translated to the posterity of Ithamar, the other son of Aaron; Joseph. lib. 1. Antiq. ch. last; but it never went quiter out of his family, as Josephus saith, Antiq. lib. 20. cap. 8. which is denied by Sigonius de Repub. Hebr. lib. 1. cap. 2.  
V. 28. died] In the one hundred twenty third year of his age.  
there] That is, in Mount hoar; and whereas it is said, Deut. 10. 6. that he died in Morea; the answer is, that hoar and Morea are the same place, for hoar is an hill in Morea, which is the place round about it, and where the Israelites pitched, Num. 33. 30.& 37. for when they had thence journeyed in the wilderness to and fro for forty years together, it is very like they came more then once to the same place.   

CHAP. XXI.  
Vers. 1. THe way of the spies] By that way which the spies( which preached the land in the second year of their journeying from Eygpt, that is, thirty eight yeares before this time:) some understand it of the way which King Arad had sent spies to see which way Israel would go, who( by intelligence) had learned that they were returned from the read Sea: See Chap. 33. 40.  
V. 2. vowed a vow] Of vowing: See Annot. on Gen. 28. 20. Of this kind of vow, see Levit. 27. 29.  
V. 4. the land of Edom] They were to compass it,( but not to pass through it) and destroy it, for so were they charged, Deut. 2. 5. though by the name not of Edom, but of Seir, for so was Esaus or Edoms country called.  
V. 5. light bread] Meaning Manna, which they account light, as if it had little substance in it for their nourishment, in comparison of the more solid and substantial diet which they had in Egypt; and which now by common use was to them as unpleasant as they thought it unprofitable: See Prov. 27. 7.  
V. 6. fiery Serpents] So called, because those who were bitten or stung with them, were so enflamed with the heat thereof, that they died.  
V. 8. fiery Serpent] That is, a Serpent of the colour of fire, as burnished brass is, Rev. 1. 15. Ezek. 1. 7. This was a figure of Christ, for as they that looked upon the brazen Serpent lifted up upon a pole, were cured of the hurt they received by the fiery Serpents, vers. 9. so they that fixed the eye of faith on Christ, lifted up also, Joh. 3. 14. upon the cross, were cured of the biting or sting of that old Serpent, who hath many stings, which he shooteth out like darts, and those darts are fiery, Ephes. 6. 16.  
V. 13. Arnon] Some take Arnon for a rock, some for a brook running betwixt the Moabites, and Amorites.  
V. 14. Wherefore it is said] These two verses import some miraculous conformity betwixt what God did at the read Sea, and what he did at Arnon in the borders of Moab: what the former were we find in Exodus: for the latter there is reference made to a book which is not extant, or else latent, that we know not where to find it. Some say, that as the read Sea served for a passage to the Israelites, yet drowned the Egyptians, so the high rocks at the brook of Arnon fell upon the enemies of Israel, and made a moer easy and even passage for the Israelites; so the Jewish rabbis relate, and some Christian Writers too easily believe them.  
V. 17. Spring up, O well] In the Hebrew it is ascend, for fruitful springs bubble and rise up, like a seething pot.  
fing ye] Ye that receive the commodity thereof, give praise to God for it, or with respect unto it; or sing ye at it, or about it.  
V. 18. The Princes digged] That is, caused it to be digged; the principal men of the Tribes, the chief Magistrate, and chief Minister smote the ground with their rods or staves, the ensigns of their dignity,( as Moses did the rock) or with their journeying staves began to dig, and God caused thereupon a well to spring up as water issued out of the rock, Num. 20. 11. or they digged places to receive the water that came out of the rock, 2 King. 3. 16, 17.  
of the Law-giver] That is, of the Lord himself, so called, Isa. 33. 22. or Moses under God.  
V. 24. Jabok] The name of a River arising out of Arabia, and watering the Region of the Ammonites.  
strong] For the people were tall and strong like Giants, Deut. 2. 20.  
V. 26. of the Amorites] For if it had been the Moabites, the Israelites might not have possessed it, Deut. 2. 9. yet that which the Amorites had taken from the Moabites, the Israelites received and possessed, vers. 31. Numb. Chap. 32. vers. 33.  
V. 27. in proverbs] A proverb made in scorn of Sihon King of Heshbon,( a city of the Land of the Amorites; see judge. 11. 18, 19. over whom Sihon was King) which is part of the curse threatened to the wicked, Deut. 28. 37. this was the proverb used in these words[ Come unto Heshbon, &c.] and those times.  
V. 28. a fire] That is, war; so called, because it is raised and pursued in heat of wrath, or,( as the common saying is) with fire and sword.  
V. 29. Chemosh] Who worshippest the Idol Chemosh for a God; Chemosh was the Idol of the Moabites, 1 King. 11. 7. who was not able to defend his worshippers, which took the Idol for their father: Some take this to be the Idol Bacchus.  
he hath given] That is, the Idol Chemosh hath given those that escaped the sword to be captives; which is ascribed to the Idol by way of derision both of him and of the opinion of the people, who conceived there was such power in him: See judge. 11. 24.  
V. 30. we have shot] Bragging words of Sihon and his party, concerning the conquest of Moab.   

CHAP. XXII.  
Vers. 1. plains of Moab] Once belonging to the Moabites, since to the Amorites, and from them won by the Israelites, and in their present possession.  
on this side Jordan] Those that were at Jericho were beyond Jordan from Egypt; but the place where they pitched at this time, was on this side Jordan to travellers journeying towards Canaan; and it is said to be by Jericho, because Jericho was situate about seven or eight miles from Jordan, and over against the place where the people encamped.  
V. 2. Balak] King of Moab, vers. 4.  
V. 3. Moab] The Moabites, or people of Moab.  
V. 4. Moab] The King of Moab, or the Moabites.  
of Midian] Who were the Senate or Governours of the Midianites, though descended from Abraham by Keturab, Gen. 25. 1, 2. having made defection from their faith, they took part with the Moabites their neighbours, and it seems also their confederates, Numb. 25. 17, 18. This Midian is not that which is situate toward Mount Sinai, where Moses kept the flocks of Jethro; but another Midian far off that place, near unto the Moabites; with these Midianites their neighbours doth the King of Moab consult.  
V. 5. Balaam] The Diviner or Sooth-sayer, Josh. 13. 22. proved to be a bad man by his following of enchantments, Numb. 24. 1. and by his desire to curse Israel, and by building of Altars unto Baal, whereof in this and the next Chapter; yet some take him to be a Prophet( as he is styled, 2 Pet. 2. 16.) and a Prophet of God, because God had such intercourse with him, and because he particularly prophesied of Christ to come, and because he speaketh of God as his God, Chap. 24. vers. 13. yet they aclowledge him a wicked man, for such may prophecy in Gods name as well as in Christs, Matth. 7. 22.  
river] Euphrates.  
V. 6. whom thou blessest] Either the King of Moab slattered him exceedingly, or God suffered his sorceries to prevail very much, as he did those of Simon Magus, Act. 8, 9. 10. which they do the more, because they are the causes of many evils, which by evil spirits they bring upon men, and they sometimes take them away to seem good; and so the Devil doth more hurt as an Angel of light, then as the Prince of darkness.  
V. 7. reward] Thinking to bribe him with gifts to curse the Israelites.  
V. 8. this night] He taketh time to consult with his devilish Oracles, though he pretend the ditection of a better Spirit.  
as the Lord shall speak] Though he were a prophet of the Devil, he would seem to receive the revelation from God.  
V. 9. God came] Though the Devil be to many in stead of God, 2 Cor. 4. 4. yet God will keep an overruling power in his own hand, and both reveal his mind to whom he will, as Matth. 7. 22. and restrain their wils as pleaseth himself.  
what men are] God putteth this question, not that he needeth information, but to draw from them a ground of his treaty and proceeding with him, as he dealt with Adam, Gen. 3. 9. and with Cain, Gen. 4. 9.  
V. 12. God said] God warned him in a dream that he should not consent to Balaks wicked request.  
V. 16. let nothing] The wicked seek by all means to promote their naughty purposes, though they know that God is against them.  
V. 17. great honour] He thinks Balaams ambition would be bribed with honour, though he were not so covetous as to be won with rewards.  
V. 19. more] He knew he could do nothing without the Lords leave and help, and he hoped yet that God might yield to him, and then for advantage and advancement he would yield to the King of Moab.  
V. 22. kindled] God granted his request in his wrath, being angry with his motion against his revealed will, vers. 12, 13, 32. and for that( though God bade him) he went upon his own Errand with a mind( for gain, or glory) to curse his peculiar people, whom he had blessed, vers. 21. See Chap. 11. vers. 19,& 20.  
V. 24. the Angel] Appearing to him the second time, in another place.  
V. 28. opened] Gave her power to speak; or the Angel of the Lord formed his own words by the mouth of the ass, as the Devil did his by the mouth of the Serpent, Gen. 3. So at this time the ass was wiser then her rider, though a Prophet; according to that, 1 Cor. 1. 27.  
V. 29. a sword] The Apostle chargeth this Prophet with madness, 2 Pet. 2. 16. And it is plain his present anger was a fit of madness; for else the strangeness of the speech, being no less then miraculous, might have affencted him with fear, and have made him as patient as his beast; but his fury was his frenzy, and in his fit he calls for a sword to be put into the hands of a mad man, to kill his ass for saving his life from the sword of the Angel.  
V. 31. opened the eyes] For whose eyes the Lord doth not open they can neither see his anger nor his love. The Angel appearing in a visible shape to the ass, was not seen by Balaam, till the Lord opened his eyes, which( as to that object) were as shut or blind, though not to other things, Luk. 24. 16.  
V. 33. slain thee] For thou wouldest have slain thine ass, for going a little aside from thy way, how much more dost thou deserve to be killed for going so cross and contrary to Gods will?  
V. 36. border of Arnon] near to the place where the Israelites were encamped.  
V. 40. offered oxen] Or slay oxen and sheep. Offering implieth usually sacrificing, though the same word be used also for killing onely; and so the killing might be for a present to entertain Balaam, and the Princes, and Elders of Moab and Midian together: and as sacrifices to God were attended and followed sometimes with feastings among men; so was it with Idolaters, the Devil and his servants being Apes in imitation of God, and his servants for outward observances. See Num. 23. 1.& Chap. 25. 1, 2.  
V. 41. high places of Baal] To a chapel built to Baal on Mount Abarim, which divided the Moabites from the kingdom of Sihon and Og. Idolaters set their sin on high, being no more ashamed to serve Idols, then the godly to do service, or offer sacrifice to the true God. In the plain near this Mount the people of Israel pitched their Tents.   

CHAP. XXIII.  
Vers. 1. SEven altars] He builds altars to consult with God, he should first have consulted with God about the building of his altars.  
V. 2. Balak and Balaam] Among the Gentiles Kings oft-times used to sacrifice, as did the Priests.  
offered] It is not said to whom they offered; but it seemeth it was not to Chemosh, the god of the Moabites, Chap. 21. 29. but to the God that spake unto Balaam, ver. 4.  
V. 4. met Balaam] In some evident apparition, whereby he might know who it was that spake to him.  
I have offered] He would now bribe God with sacrifices,( as the King of Moab would do him with offers of reward, and worship) to turn the blessing of his people into curses.  
V. 5. thus shalt thou speak] As it followeth, vers. 8, &c.  
V. 7. of the East] Aram, or Syria: of which name there were divers Countries, but this is that which was called Aram Naharim, or according to the Greekes, Mesopotamia. Joseph. Antiq. lib. 4. cap. 6. Both which words note the situation of it betwixt two rivers, and the rivers are Tigris and Euphrates. This Aram is in situation East-ward from the land of Moab. See Deut. 23. 4.& Isa. 2. 6.  
V. 8. How shall I curse] How easy a thing is it to wag a wicked tongue? yet without Gods leave, neither King nor Prophet can have so much power against his people: How easy is it for him to bind their hands to the peace, who so binds their tongues to the good behaviour towards them, as to make them fall to blessing, when they would be cursing?  
V. 9. dwell alone] They shall have their Religion and laws apart, not communicating therein with other Nations, Esther 3. 8.  
among the nations] Among the profane or idolatrous Nations; severed from them as Gods peculiar people.  
V. 10. dust of Jacob] The infinite multitude of Jacobs or Israels posterity are as the dust of the earth, Gen 13. 16.  
let me die] He would be like the godly in an happy death, but he cared not to be like them in an holy life; but his end is not like to be the same with theirs, unless he walk the same way with them, Prov. 11. 7. Numb. 31. 8.  
V. 13. but the utmost part] Chap. 22. vers. 41. There are the same words without the word but; The meaning is, that in his former prospect, Cha. 22. he so saw the utmost part, and that he saw on each side, and the middle within; but here he had but a view of a part of the utmost part, and he would have him curse that in the name of the whole.  
not see them all] For being so many as to be compared to the dust of the earth, too many for the fourth part of them to be counted, vers. 10. the number might dismay him, therefore he must see but a part, and in that curse the whole.  
V. 14. Pisgah] Is a place of height or exaltation, and so is taken for an hill, in general; yet there was an hill in the Land of Moab called Pisgah in particular, Deut. 3. 27.& Chap. 34. vers. 1.  
V. 19. hath he spoken] He hath said I shall not curse, and if he said it, he will make me make good what he hath said; and I cannot say more or less in this matter, then he is pleased to put into my mouth, vers. 20.  
V. 20. to bless] The blessing as from Balaam was vain, because he was a wicked man; but as he was commanded by God to bless, so it was not vain, though he were a wicked man.  
V. 21. He hath not beholded iniquity in Jacob, neither hath he seen perverseness in Israel] The divers readings of these words, and the abuse of them to countenance some new conceits tending to corruption in Doctrine, and dissoluteness of life hath made the clearing of them somewhat difficult: If we should take them for the words of Balaam( as a wicked man loving the wages of unrighteousness, and desirous to curse where the Lord had blessed) we might pass them over without any great scruple, nor need we be solicitous to svit them with an Orthodox exposition; But they are generally conceived to be the words, not so much of Balaam, as of the holy Spirit, which overruled the spirit, at least the tongue of the mad Prophet, and made him speak the wisdom of God in a mystery; which some heretical novelists would turn to a mystery of iniquity, supposing the meaning of the words to be; That God saw no sin at all in Jacob, nor any transgression in Israel. For refutation of which wicked gloss we are to distinguish of the ambiguities of terms in this Sentence, whereof the parts are, 1. The Persons. 2. That which is attributed to them. 1. For the Persons, they are two, God and Jacob, or Israel. For the first, there is no doubt, but the first word he referreth to God, called El, vers. 19.& in the 21. verse Jehovah. 2. For the other Person, it is noted by two Titles Jacob and Israel: for the great Patriarch of that Nation had those two names, and in this order, for he was first called Jacob, and afterward Israel, of which names you may red, Gen. 25. 26.& 32. 28. and the reason of them, Gen. 27. 36.& Chap. 32. 28. by both may be understood either the person of Jacob of Israel, or his posterity; and the posterity may be conceived under a double distinction, the one as taken totally for the whole body of the people, or particularly for some eminent persons among their Tribes: the other distinction is, that it may be taken subjectively or objectively; subjectively, as supposing Israel to be the subject in whom that evil is inherent; or objectively, that it is object against which that is committed. This for the persons; Now for the attributes they are various according to the difference of the persons to whom they are ascribed; as to God seeing, and that may be interpnted three ways: 1. For a sensible apprehension; 2. For an intellectual contemplation; 3. For a moral approbation. Secondly, for that which is attributed to Jacob or Israel, all that is set down under two Titles, iniquity and perverseness, of which the original words are to be explained, and for them, the former of them rendered iniquity is Aven, and Aven signifieth, as Schindler sheweth, Pentaglot. col. 38. First of all, grief, sorrow, sadness, Gen. 35. 18. Secondly, it signifieth strength, Gen. 49. 3. Deut. 21. 17. Thirdly, violent strength, injury, injustice,( which causeth grief also) and iniquity, Job 11. 14. Prov. 30. 20. Psal. 5. 5. Fourthly, some take it for some heinous iniquity for kind or for degree; in particular, for idolatry, and for an idol in particular, Esa. 66. 3. as our translation hath it, and so the Chaldee renders it, and Schindl. Pentagl. col. 39. but Arias Montanus translates it vanity, and there may well be a communication of these two, for an idol is nothing in the world, 1 Cor. 8. 4. and so we find that Bethel when it had been the habitation of the golden calf, 1 King. 12. 28, 29, afterwards was called not Bethel, but Beth-aven, that is, the house of vanity, Hos. 4. 15. the like sense is to be given it upon the same ground, Amos 5. 5. The other word which is here turned perverseness, is Hbamal or Gbnamal, which signifieth toilsome labour or molestation of the body and mind, both passively, Psal. 25. 18.& 73. 5. and actively, Psal. 94. 20.& 55. 11.& 7. 15. so according to the greek version, and the French expresseth it by extortion.  
Now out of Application of these distinctions, we shall deduce the Explication of the words, which we will set down; First, by way of Refutation of the false Expositions that are put upon the Text. Secondly, by setting down and asserting the true sense of it.  
For the first, we say, that by Jacob or Israel in this place, is not meant the person of Jacob or Israel, the son of Isaac the father of the twelve patriarches, but the people or nation descending from him.  
Secondly, that not some few of the better sort of the people are here meant, who as justified by faith, and walking with God in an holy life might be reputed righteous, as Enoch, Gen. 5. 22. Noah, Gen. 6. 9. Job 1. vers. 1. and Zachary and Elizabeth, Luke 1. but the body of the people, because they were the object both of Balaams sight, and of Balaks spite, whom he desired should be cursed.  
Thirdly, it is not said, nor could be said, that these had none iniquity, nor that they were chargeable with no heinous iniquity, nor that they were free from idolatry, for they were guilty of heinous iniquity, of gross and brutish and bloody Idolatry. See Act. 7. 42. Exod. 32. 32. Psal. 106. 37.  
Fourthly, nor is the meaning that God did not see that evil that was in them, or done by them: for though in a literal and physical sense, he doth not see as we do, because he hath not a body and organs or instruments of sense, as we have, yet he discerneth all things better by his intelligence, then we do any things that is obvious to all senses, Esa. 38. 17.  
Fifthly, nor that God did take no notice of their wickedness; for he did so, and punished them for it, Deut. 32. 27, 28.& Psal. 78. 60. 61.  
Sixthly, nor is it to be thought that God having taken notice of their sins and chastised them for them, he forgot what they or himself had done: for though forgetfulness be sometimes ascribed to God, as Jer. 31. 34. and elsewhere, and it be said of him, that he casteth the sins of his servants behind his back, Esa. 38. 17. and into the depth of the Sea, Micah 7. 19. by such expressions we are to understand a gracious forgiving, not an oblivion or forgetting; for if God could be ignorant of any thing, or forget what he hath known, he could not be Omniscient, as he is, knowing all things as he doth, Heb. 4. 13.  
Seventhly, there is one interpretation more, which hath a truth in the thing itself, viz. that God looking on his chosen through Christ, seeth no more sin in them then is inherent in him; for they are made the righteousness of God in him by imputation, as he was made unrighteous by imputation of their transgressions, 2 Cor. 5. 21. but this though very true in thesi, as to this Text may be impertinent. This for the erroneous Expositions of the words, now for the Orthodox, interpretation of them.  
First, Both the Hebrew word Aven, which in our English Translation is rendered iniquity, and vanity, and Hbamal, or Gbnamal, which is expressed by Transgression and perverseness, signify in their Primitive sense, rather molestation, grief, wrong, violent strength, injury, misery, then sin; and so they are to be taken in this place.  
Secondly, they signify passively, and so the meaning is not actively that they do no evil, or wrong, or violence, or molestation to others, but that others shall not do any thing to them; or that if they do, God will not so see it as to approve of it, but will show himself in their defence by way of opposition to and punishment of those that do oppose them to oppress them, Psal, 105. 14, 15.  
Thirdly and lastly, the words may be expounded, either of the time past, present, or to come, as if he said, God neither hath, nor can, nor will give up his people to the wicked will of their enemies, because he loves them, and because should he desert them and give them over to their enemies hands, they would exalt themselves not only above his people, but against himself, and would break out into blasphemous brags of themselves, and reproaches of him, Isa. 36. Exod. 32. 12.  
V. 21. the shout] That is, a valorous shout of a puissant King and his people, encouraging each other to the battle; and victorious shout, as having obtained the victory in the hattell.  
V. 22. an Unicorne] Or, Licorne, as Pliny calleth him, lib. 8. cap. 21. is a very strong beast, Job 39. 10, 11. and armed with a dangerous weapon against any adversary, Deut. 33. 17. There are two kindes of unicorns, the one is called Rhinoceros, which hath an horn on his nose, Plin. Hist. l. 8. c. 20. the other on his head, Ibid, c. 21,  
V. 23. against Jacob] Or. in Israel. None against Israel shall be of force, or take effect to do the posterity of Jacob or Israel any hurt; or none in jacob, or among the posterity of  
Jacob shall either need, or use such unlawful means either of telling, or fore-telling, or of effecting any thing by devilish arts or means, as the Gentiles do, since they shall have God to consult with, and ready both to counsel them in doubtful cases, and to defend them against all their enemies.  
What hath God wrought] Men shall by way of wonder at Gods doing on their behalf, at this time ask, What hath God wrought?  
V. 27. another place] It is an old superstition to ascribe the efficacy of religious services to places, and to think that Gods presence or power admits of any local limitation, so that he is not present, or favourable, or powerful as well in one place as another.   

CHAP. XXIIII.  
Vers. 1. AS at other times] His manner was till now to seek after enchantments; and when he turned from them, to seek the true God; his service it is like had a smack of his old superstition, in the number of Altars, and sacrifices, in their scite or posture towards the points of heaven, in his gestures and set forms of words.  
toward the wilderness] Where the Israelites were encamped.  
V. 2. the Spirit of God] That is, an inspiration of prophesy, which is the operation and gift of Gods Spirit; for in such matters God may and doth many times reveal himself to wicked men, to whom any but saving graces may be imparted: See Annot. on Chap. 22. 9. Joh. 11. 51.  
V. 4. vision] Revelations by visions are properly such as are when their eyes are open or awake, and revelations by dreams, when their eyes are shut or asleep; and yet those dreams may be called visions of the soul when the eyes of the body are closed.  
eyes open] Heb. who had his eyes shut, but now open. This may be meant literally of the eyes of his body, according to the former Note; or figuratively of the eyes of his mind, which,( though before this they were shut, seeing nothing at all of such future events) might be awake, albeit he was in a trance, as one asleep, Gen. 15. 12. Dan. 8. 17, 18, &c.  
V. 5. thy Tabernacles] By these two words Tents, and Tabernacles, are understood movable hooses; but the latter in the original imports a vicinity or necrenesse of abode.  
V. 6. Lign-aloes] Or the Aloes trees; an odiferous and sweet smelling wood, or three, growing in Arabia, and India.  
as Cedar trees] Commendable for their strength, and growth by the abundance of sap, in respect whereof they are called the trees of the Lord, and are said to be planted by him: for things eminent in their kind( because he is most worthy of such) are ascribed to him: See Psal. 104. 16.  
V. 7. power the water] Plenty of water is here promised; and that is a great blessing on mans habitation, Ps. 1. 3.& 33. 2.  
many waters] By waters may be understood people, as the word is expounded, Revel. 17. 15. and his seed may be said to be in many waters, to note the numerous increase of it; according to the spawn, which is the seed of fishes in the waters.  
his King shall be higher] Or, taken away for Agag, and so it is understood of Saul, from whom the kingdom was rent for sparing Agag, whom by the Lords command he should have killed, 1 Sam. 15. 9, 10, 11.  
Agag] That was the ordinary name of the Kings of the Amalekites, as Pharaoh of the Egyptians; and their kingdom then most flourished.  
V. 9. who shall stir] See Annot. on Gen. 49, 9.  
V. 17. I shall see him, but not now] This prophecy is of Christ his coming in the flesh, whom Balaam forseeth that he shall see him, but not now, saith he, not in this life, and not till Balaam rise again, and Christ come down again. Or he prophesieth this in the person of posterity, in respect unto the wise men( of his profession) of the East, who came to worship Christ, Matth. 2. 2.  
not nigh] Neither of his comings are nigh, but afar off.  
a star] Meaning Christ; at his first appearance he seemed little, like the star, Matth. 2. 2. which brought the tidings of his coming though glorious, Revel. 22, 16. but afterward his glory increased to the brightness of the sun, Mal. 4. 2.  
sceptre] See Annot. on Gen. 49. v. 10.  
corners of Moab] That is, from one side to another, round about; as the house supplanted in the four corners is utterly ruined, Job 1. 19. Some apply this to Davids subduing the Moabites and Idumeans, whereof afterward: but it reacheth far beyond his time, to the prevailing of the Christian Religion over Pagan opinions and people.  
of Seth] The word may be rendered those who are behind; that is, when Balaam turned his face toward Israel, vers. 1. the eastern people were behind him, as the Ammonites, and Midianites, &c. but if we take Seth for a proper name, as Gen. 4. 25. viz. for the third son of Adam, Abel being slain, the posterity of Cain ●● owned; by Seth may be understood all the race of Adam, but then the word destroy, belonging to the wicked, must limit the word all, onely to all the ungodly of the world, or to the world of the ungodly, especially of the Edomites, 1 King. 11. 15.  
V. 18. Seir also] Edom and Seir were both names of Esau and his posterity, and of his country: and he was called Seir, because he was hairy, as the word Sehhir, or Segnir signifieth. In that the commination is made in both his names, it imports assurance of the thing: and if we take the words with any other but a verbal distinction, it may be this; by Edom may be meant the whole country of Esau, and by Seir, the place of his dwelling, his Court where he kept his residence; and so the prophecy imports the total conquest over the Edomites, since not so much as the Court or Palace of Edom, which was most strongly fortified, and carefully kept, should keep out the power of Israel or Jacob; which was literally fulfilled by David, 1 Chron. 18. 13. but is chiefly to be understood in a spiritual sense, for a complete victory of the Israel of God over all their enemies.  
V. 19. of the city] The City of Seir, or some other city, or Cities of note, which were adverse to the people of God; over whom Christs kingdom shall universally and gloriously triumph.  
V. 20. first of the nations] The Amalekites first made war against Israel, Exod. 17. 8. 1 Sam. 15. 1. Or Amalek was a principal Nation.  
V. 21. the Kenites] Were a people mingled with the Amalekites, 1 Sam. 15. 6.  
V. 22. the Kenite] Or Kain; which may either be the name of some famous progenitor, of whom the Kenites descended; or some city of note where they dwelled; some take it to be meant of the posterity of Jathro, judge. 4. 11.  
Ashur] That is, the Assyrian shall carry the Kenites and other people captives as well as the Israelites; which came to pass when Salmanaser King of Assyria carried the ten Tribes away into his country, in the dayes of Hoshea, 2 King. 17. 6. among whom the Kenites dwelled.  
V. 23. who shall live when] The calamity shall be so great that a few shall survive it; or, who shall desire to live when such a desolation shall come upon so many?  
V. 24. Chittim] Was the grand-child of Japhet; a people descended from him is here meant, viz. the posterity of Chittim planted in Greece and Italy: for Alexander the greek Monarch, who is said to come out of the land of Chittim, 1 Mac. 1. 1. subdued the Assyrians and their successors the Medes and Persians; and the romans who are Italians often infested them, and finally overthrew them by the warres of Vespasian the Emperour, and Titus his son: whereof see Josephus of the warres of the Jews, especially the seventh book.  
Heber] The posterity of Heber, that is, the Hebrews, against whom the Greeks warred, and for a time prevailed: see Joseph. Antiq. l. 11. cap. 8.  
V. 24. he shall perish] Some expound it of the Jews, some of the descendants or off-spring of Chittim, which is most like: for the graecian Empire is overthrown by the roman, and the roman which came from Chittim as the graecian did, is much impaired by the papacy, and that usurping state and power is in a great part ruined, and the ruin of it shall be further accomplished, 2 Thes. 2. 8.  
V. 25. to his place] Homeward, but was killed in the way among the Midianites, Chap. 31. 8.   

CHAP. XXV.  
Vers. 1. SHittim] This was the forty second, or last Mansion or resting place of the Israelite, in their passage toward Canaan out of Egypt.  
daughters of Moab] And of Midian also, vers. 17.& 18.  
V. 3. Baal-Peor] Baal the Idol of the Moabites which was on the hill Peor, or Phegnor, Chap. 23. 28. so called from the manner of the Idol worshipped upon that mountain; and the manner was such, that in it both spiritual and carnal uncleanness met together, as 'vice and impudence. Heb. the God of opening, or nakedness: by which is meant the abominable and shameless Idolatry of Priapus. Isid. Etymol. l. 8. c. 11.  
V. 4. beads] The capital offenders in that trespass; or the chief Rulers who gave way to such wickedness.  
against the sun] Openly, in the sight of all( as Sauls sons, 2 Sam. 21. 8.) for example of caution or warning to the rest; for things that are so done, are said in the Hebrew phrase to be done in the sight of the sun: See 2 Sam. 12. 11.  
V. 5. Slay you every one] Let him see execution done on them that are under his charge.  
V. 6. one of the children] name Zimrj, vers. 14.  
Midianitish woman] For fleshly abuse; which sheweth that spiritual and corporal whoredom are sister sins.  
weeping] For the offence and punishment in the matter of Baal-Peor, vers. 3.  
V. 9. twenty and four thousand] Of these, twenty and three thousand died by the immediate hand of God, and those are reckoned to twenty three thousand who fell in one day, 1 Cor. 10. 8. but besides these, there was execution done upon others, vers. 4, 5. which might make up another thousand; and though it be said, that 24. thousand died of the Plague, the word rendered Plague, by the best Interpreters of the original, may be red stroke, there dyed of that stroke of Divine justice( for all was either of Gods bidding or his doing) twenty four thousand; the lesser number taken away by mans hand cast into the greater number, and so making up the total of twenty four thousand, there is rather a subordination then a contradiction, for the lesser number is contained in the greater.  
V. 11. that I consumed not] zeal of justice in the cause of God is a means to procure Gods mercy to man.  
V. 13. everlasting Priest-bood] The word everlasting, as the words for ever, when applied to the ceremonial Law, and Priest-hood, import not either a duration of time without end, or a perpetuity without interruption; for both that Law and Priest-hood expired when Christ the end of both( prefigured by them) was exhibited, but a long continuance of time; and so it was in the High-priest-bood of Phinehas the son of Eleazar; for though for a time, for the fallings of part of them who were to succeed him in it, the Priest-hood passed over from the line of Eleazar to the line of Ithamar his brother, in Eli his son, nephew, and great grand-child; yet afterward they of Elies race being corrupted, and the other reformed, it returned to the posterity of Phinehas again; which return began in Davids time, who equally accepted of Abiathar of the posterity of Eli, and of Zadok of the stock of Phinehas( 2 Sam. 15. 35.& 1 Chron. 15. 11.) and was protected by Solomon when he put down Abiathar, who was the posterity of Ithamar, and Eli; and set up Zadok in his stead, who had for his Ancestors in blood, Eleazar, and Phinehas, 1 King. 2. 11. to whose Family when it was restored, it there continued( as some make the measure) to the coming of Christ; but certainly it held out a great while, whether we consider the person of Phinehas, who was yet alive at the battle betwixt the Benjamites and the rest of the Israelites, judge. 20. 28. or his posterity, who had a succession of the Priest-hood( except for the interposition fore-mentioned) even after the captivi●e, Ezra 7. 1, &c. until or very near the approach of our Evangelicall Highpriest after the order of Melchisedec,( as our Saviour is called, Heb. 5. vers. 6.) See Annot. on Chap. 20. vers. 16.  
V. 17. vex the Midianites] Take them for your enemies, and use them as enemies, because they cunningly plotted to ensnare you in sin, and to bring you to ruin; he saith not so of the Moabites,( though they were very faulty in corrupting the Israelites, vers. 2.) which may be either in favour to Lot,( as for his sake the Ammonites are favoured, Deut. 2. 19) or because Christ was to come of Ruth a Moabitesse; or because they were not so full of malignity as the Midianites were, yet afterwards the Moabites never the better for any favour shewed them, were severely chastised by David, 2 Sam. 8. 2.  
V. 18. beguiled you] Causing you to commit both corporal and spiritual fornication by Balaams counsel, Chap. 31. 16. Rev. 2. 14.   

CHAP. XXVI.  
Vers. 1. AFter the plague] Which came upon them for their double pollution, by fornication, and idolatry, noted in the precedent Chapter.  
V. 2. Take the sum] This third numbering of the people,( now in the limits of the Land of promise) was for more commodious distribution, and disposal of them in their several portions. See vers. 53, 54.  
V. 3. near Jericho] Where the River in its course turneth towards Jericho.  
V. 10. a sign] Or monument of their wickedness and Gods justice, for caution and warning to others.  
V. 11. died not] By the fall of fire from heaven above, nor by the opening of the earth below; being either not guilty of their fathers transgression, or repenting of that guilt to their preservation.  
V. 12. The sons of Simeon] Gen. 46. 10.& Exod. 6. 15. there are six sons of Simeon number; but in this place, as also 1 Chron. 4. 24. onely five are name, for ob the sixth is omitted, whereof the reason was, because he died without issue; and so having no family there was no need to name him here, having no portion in the Land of Canaan.  
V. 19. in the land of Canaan] Where Jacob sojourned before he went into Egypt, Gen. 37. 1.  
V. 36. Eran, or Edan] As the name is varied, by reason of the similitude of the two Hebrew letters, Daleth and Resh.  
V. 38. The sons of Benjamin] They were ten, Gen. 46. 21. of whom onely five are here mentioned; is is like the rest were dead without issue, or their posterity did not long continue.  
V. 51. numbered] In this third time of their numbering, their number is less, now after their enlargement, then when they were in bondage and oppressed; a manifest evidence of Gods power to work above the operation of ordinary means, against all impediments, to perfect his own purpose; as also an instance of the impotency of means, save so far as the blessing of God doth make them effectual. See Annot. on Chap. 1. v. 2.  
V 54. Thou] That is, not Moses, for he lived not to divide the land on the other side of Jordan; but he to whom the government of the people was committed in his stead, that was Joshua.  
V. 56. according to the lot] Verse 54. it is said, To many thou shalt give the more inheritance, and to few thou shalt give the less inheritance; which sheweth that the partition of the land was to be made with proportion to the people, how then was it to be divided by lots? Answ. Part of the land on the one side Jordan was already divided,( though without lot) betwixt the children of Reuben and Gad, and the half Tribe of Manasseh, beyond Jordan to them that come of Egypt, Numb. 32. 4, 5. The other part was by geometrical skill( as Josephus observeth, Antiq. lib. 5. cap. 1.) to be divided into nine parts and an half; which parts some conceive to have been made Geom●trically equal, yet so as that according to the fruitfulness or unfruitfulness of the ground, the proportion was more or less; whence Benjamin had more company and less land then other Tribes; because his portion fell in a more fertile soil: but it may be the parts were unequally divided, and made proportionable to the Tribes, that is, for the Tribes of the greatest number the greatest proportion, and so descending by less measure to the least, according to the number of the Tribes, and the goodness of the ground: after this division, equal or unequal, the lots were cast, and each Tribe having taken his lot, if the division were into unequal parts,( unequal among themselves, but equal according to the proportion of the Tribes) then it was both by proportion and by lot also, the Lord directing the lot to light according to the proportionable division before mentioned; but if the parts were equal, then if the lots being cast and any one had less then sufficient, there was an addition made by estimation without lot, as to the children of Joseph, Josh. 17. from v. 14. to the end of the Chapter, and so Judah having partly by the favour of his lot a large proportion, and partly by valour making himself more room by removing and rooting out the Canaanites, partend with some of his portion to the Tribe of Simeon which needed an augmentation of measure in regard of their number. Or taking the first assignation of portions( after the general and geometrical division of the land) to be by lot, the subdivision into families might be by particular estimation and proportion, according to vers. 54. and by that the measure being made as equal as might be, if yet any were not pleased to take his part by such a partition according to anothers discretion and appointment, they might have recourse to lots again, and so take their share by the disposition of Gods providence, Pro. 16. 33. and so be quiet, occasion of strife being by that means cut off, Pro. 18. 18. Now though the division at first were made into nine parts and an half,( as hath been said) yet the particular possession and acceptation of these parts was put off for some years; either because the first division was not thought for want of fidelity or skill, to be rightly made, or because the Canaanites were not presently driven out from among them. There was afterward another survey and partition made into seven parts, for there were seven Tribes which yet had not received their inheritance, and it was brought to Joshua in a book, concerning which he was by lot to make a distribution among the Tribes, which yet were not accommodated to their content, whereof see Josh. 18. vers. 6, 8, 9, 10.  
V. 57. of the Levites] The sons of Levi were eleven, Exod. 6. 17, 18, 19. 1 Chron. 23. but here onely eight of the principal families are mentioned, the rest might be omitted, because the Levites had not feverall portions in the land of Canaan as the other Tribes had.  
V. 62. from a month old] The other Tribes were reckoned from twenty yeares old and upwards, as serviceable for the warres, from which the Levites were exempt; and they were reckoned from a month old, because they were taken in stead of the first-borne, who at that age were offered unto the Lord. See Annot. on Chap. 3. vers. 15.  
V. 65. not a man] Wherein the verity of Gods prediction and commination was manifested.  
save Caleb] That is, of the Tribes among whom the land of Canaan was to be divided; for of the Levites there remained Moses, Eleazar, Ithamar, and it may be some more of those who were numbered at Mount Sinai.   

CHAP. XXVII.  
Vers. 1. DAughters of] Their names are not set down, Chap. 36. vers. 11. in another order then here; here according to their age, there according to their time and order in marriage.  
V. 2. at the door of the Tabernacle] near unto the door of the Tabernacle was Moses his Tent, there the Elders of the Tribes assembled with Moses, to consult and determine of matters of moment; or in faire weather they might meet in the court of the Tabernacle, near the door of it.  
V. 3. in his own sin] His own sin is opposed to the sin of konrah, which was not onely his own, that is, not confined to himself by his own sufferings, but had a malignant and deadly operation upon others for his sake; such a sin did not their father commit; he had his part in the common fault of murmuring upon the report of the spies, coming out of Canaan, and in that he died, and with him died the punishment of his sin, which was so his own, that his posterity should not suffer for that fault, Deut. 1. 39.  
V. 11.* Statute of judgement] According to which judgement shall be given in all cases of like kind, in time to come. See Annot. on Chap. 36. vers. 6.  
* Chap. 35. 29.  
V. 12. mount Abarim] Abarim is a word of the plural number, and it is a continuation of divers hills together, Chap. 33. 47. whereof the tops or higher parts had several names, as Nebo, from whence Moses had his prospect into the land of Canaan; Sinai, from whence the Law was given; Pisgah, where Balak, and Baalam offered sacrifice; Phegnor, where the abominable Idol of the Moabites was worshipped; whereof see Chap. 25. vers. 3.  
V. 13. gathered unto thy people] See Annot. on Gen. 25. 8. there he must die, not among the Israelites, lest they who honoured him, sometimes too little being alive, should honour him at any time too much when he was dead. Why he was not suffered to pass over Jordan into Canaan, see Chap. 20. 12.  
V. 14. for ye rebelled] That is, obeied not; for rebellion is put for the contrary to obedience, whether it be with contumacy, or not; See Esa. 1. vers. 19, 20.  
waters of Meribah] There were two Meribahs, the one mentioned, Exod. 17. 7. where the waters which came out of the rock at Horeb, are called the waters of Meribah, because of the chiding of the people for want of water; for Meribah signifieth chiding or strife: at that Meribah Moses and Aaron are not charged with any disobedience, but at the other( which here and Numb. 20. 12. for distinction sake is called Meribah in Kadesh) they are blamed. What their fault was in particular, see Annot. on Chap. 20. vers. 10.  
V. 16. God of the spirits] Who is the father of spirits, Heb. 12. 9. and therefore best able to judge whose spirit is most fitly qualified for the office of a Captain, Conductor, or governor of so great a people; and who can give him a spirit answerable to so great a charge.  
V. 18. Joshua] Moses had sons, yet of them God chooseth none to succeed their father; haply because they were Midianites by the mothers side, and not by both Parents Hebrews, as Joshua was; and because God foresaw the defection of Moses posterity, judge. 18. vers. 30. where we red of Micahs graved Image of the Tribe of Dan, and of the Idolatrous and superstitious service of that Idol by Levites of the posterity of Moses, for so was Jonathan and Gershom; Jonathan, who is called in the Text forecited the son of Manasseh; but as some rather read, Moses, supposing the Jews inserted the letter Nun to make the word Manasseh to save the honour of Moses;& in Arias Montanus, the letter Nun is set above the line, and the letters directly in the line without pricks, are the same with the name Moses.  
lay thine hand] By which he resigned up his office unto him; and withall, no doubt, he prayed to God to put his Spirit upon him, whence is that saying of the consecrating of Joshua, Deut. 34. 9.  
V. 20. put some of thine honour] Use him no more as a minister, or servant, nor let the people esteem of him as such a one; but commend him to the people as meet for the office, and appointed by God, and give up thine authority to him, that he may be honoured as thy successor, though not in the same degree of honour which thou hast had,( for Moses knew the mind of God immediately, but Joshua was to learn of the High Priest, see Deut. 34. 10.) for some of it will be sufficient to qualify him both for execution of his charge, and acceptation with his people.  
V. 21. Urim] The High Priest consulting with God, did put on the breastplate of Urim and Thummim; 1 Sam. 23. 9. See Annot. on Exod. 28. 30.  
his word] That is, Eleazar the Priest, having enquired of the Lord with the breastplate of Urim and Thummim.  
both he] That is, Joshua.   

CHAP. XXVIII.  
Vers. 2. MY offering] Many of the ordinances for Gods solemn service had been intermitted many yeers in the wilderness, which now are repeated; both because the generation of men to whom they were first given, were now dead, and because now, being ready to enter into the land of Canaan, they were upon nearer apprehension of the possession of Gods promise, to be the more careful to keep his commandments.  
my bread] he meaneth his sacrifices and oblations, because they served not onely for his honour, but for the sustenance of his servants, whereof bread is the chief, and the showbread the chief bread.  
V. 3. This is the offering] In the twenty third of Levit. the feasts were prescribed, but not the sacrifices belonging to them; here the sacrifices are particularly appointed.  
two lambs] Whereof see Exod. 29. 48. &c.  
V. 5. meat-offerings] Which was an accessary sacrifice to the burnt-offering; see Numb. 15. 4.  
V. 6. in mount Sinai] until they came thither( which was 38 yeares after their departure out of Egypt) they offered no such sacrifices; and( as some say) none at all. Of this daily sacrifice, see Levit. 9. 16.  
V. 7. strong wine] the word Shechar here used, whence cometh the word Sicera, usually taken for strong drink, as distinguishing from wine, but here it is taken for wine, for no strong drink, but wine was used in Oblations.  
V. 9. On the sabbath day] In the morning of the Sabbath were offered three Lambs; two for the Sabbath, and one for the daily sacrifice.  
V. 10. beside the continual] Sacrifice was to be offered unto God day by day, both morning and evening, vers. 3. but on the Sabbath more was to be done, and nothing of the weekly devotion to be left undone.  
V. 11. beginning of] The new moons are not numbered among the feasts, Lev. 23. for some reason which is not revealed; yet they are sufficiently authorized by this Text, and by Numb. 10. 10. and they were observed for grateful remembrance of Gods government of the world, as the Sabbath is a remembrance of the worlds creation.  
V. 13. A several tenth deal] a tenth of a tenth, as some render the words, and expound them to be an Omer the tenth part of an Ephah, which Ephah is the tenth part of another measure called in Hebrew Cor.  
V. 14. drink-offering] That is, the offering of wine, which yet was not to be drunk, but powred out upon the sacrifice.  
V. 15. sin-offering] That is, for the sin of the people in general.  
V. 17. in the fifteenth day] Which was the day of eating the lamb; for it was killed on the fourteenth day between two evenings: see Exod. 12. 6. and with the latter evening began the fifteenth day, when it was to be eaten at night, without reservation of any part of it until the morning.  
V. 23. in the morning] The like proportion is to be understood for the evening, though it be not expressed, because it is not to be doubted, but it was to be answerable to the morning; but of the morning there might be doubt, because in the morning divers other sacrifices were to be offered.  
V. 24. continual burnt-offering] That is, besides the daily sacrifice.  
V. 26. of the first-fruits] That is, all the feast of Pentecost, when cakes or loaves made of the first ripe fruits were offered.  
after your weekes] Counting seven weekes, or fifty dayes from the Passeover to Whitsuntide, as Levit. 23. 15. which was called the feast of weekes, Exod. 34. 22. because it was to be so many weekes after the Passeover.  
V. 27. ye shall offer] The same sacrifices are appointed for the feast of Pentecost which were offered at the Passeover. See vers. 19.  
V. 31. without blemish] Whatsoever was offered to God must bee of the best; the beasts without blemish; the flower fine, and not course, sweet and not musty; the drink not sour, nor the oil with dregs: all betokening the purity and perfection of him of whom they were types, to wit, Jesus Christ our propitiatory Sacrifice, and Saviour, and beseeming the excellency of him to whom they were offered; see Mal. 1. 8. 14.   

CHAP. XXIX.  
Vers. 1. SEventh month] The month Tizri, which containeth part of September, and part of October.  
blowing the trumpets] The first day of the month forementioned; for it was the new moon; so the Hebrewes account their month,( making the first day of the new moon the first day of the month) and in the new moon the trumpet was to be blown Numb. 10. 10. Psal. 81. 3. especially in this month, wherein( besides this feast) was the feast of expiation, and the feast of Tabernacles, at which the people were assembled by the sound of the trumpet; and this feast of trumpets was instituted, and so called in memorial of the giving of the Law at mount Sinai, with the shrill and dreadful sound of a trumpet, Exod. 19. 19. See Annot. on Levit. 23. vers. 24.  
V. 6. his meat-offering] His in the masculine gender, because the offering was a male without blemish.  
V. 7. afflict your souls] This is on the feast of expiation; whereof see Levit. 23. 27.  
V. 11. continual burnt-offering] That is, offered every morning and every evening.  
V. 12. fifteenth day] That is, the feast of Tabernacles celebrated the fifteenth day of the month Tizri: see vers. 1. and Annot. on Levit. 23. 34.  
V. 13. thirteen] The number of the beasts are increased because of the solemnity of the feast, being a memorial of their safe protection those 40 yeers in the desert, and because the yearly increase being come in, they had both the more cause, and the more store for the exercise of religious liberality. Deut. 16. 13, 15.  
V. 17. second day] Of the feast of Tabernacles.  
V. 18. after the manner] That is according to the ceremonies appointed thereunto; so also vers. 21. 24, 27.  
V. 32. on the seventh day seven bullocks] From thirteen young bullocks, vers. 12. every day one abated until the seventh; seven must then be offered, and no fewer, besides other oblations offered in a constant and certain number.   

CHAP. XXX.  
Vers. 2. VOw a vow] Of the conditions of a lawful vow, see Annot, on Gen. 28. 20.  
V. 3. in her fathers house] So in his house, as to be under his government,& not disposed of in marriage; and what is said of a young maid, is to be understood of a boy under age at his fathers disposal; and as fathers, so mothers when the father is dead, and when both are dead, other governours to whom children in their minority are committed, are by the reason of the Law comprehended in it.  
V. 4. hold his peace] Silence in this case implieth a consent: see vers. 14.  
V. 5. shall forgive her] So vers. 8. 12. which sheweth that the Lord is indulgent to well disposed persons, though there be a mixture of inconsideration, or error, with their good meaning.  
V. 10. husbands house] That is, while her husband was a live.  
V. 13. Oath] To afflict her soul by abstinence and fasting, which though it be particularly mentioned, oaths concerning other matters are in like manner ratified or disannulled under the general terms, vers. 5, 8, 10, 12.  
V. 14. from day to day] He should allow or disallow the same day he first heareth them, vers. 8. as the latter end of the verse sheweth; but if he held his peace from day to day, he more and more confirmed and established them.  
V. 15. bear her iniquity] That is, the guilt which would have been imputed to her, if she had of her own accord transgressed by her breach of vow( for any good or lawful thing) shall be imputed unto him, who( without just cause) hindered the performance thereof; especially if he did not disallow it the same day it was made, but some dayes after: See vers. 5. This sheweth that if the parents will not permit the performance of the vow, being in their own power to hinder it, they who have vowed being under their power must submit to their pleasure; but if it be of a thing within the power of them who thus vow, and they can perform it privately without offence to their Governours, they must perform it.  
V. 16. her fathers house] See Annot. on vers. 3.   

CHAP. XXXI.  
Vers. 2. GAthered unto thy people] See Annot. on Gen. 25. vers. 8.  
V. 3. avenge the Lord] As he had commanded, Chap. 25. 17, 18. declaring also that the injury done against his people, is done against himself; and as God shewed himself a preserver of his people, in appointing a revenge in their names; so Moses required that they should take up arms, not so much for their own cause, as for Gods, who was not less dishonoured, then the people were endangered by their sin.  
V. 6. and Phinehas] Because of the great zeal he bare to the Lord, Chap. 25. vers. 7. yet though Joshua be not mentioned, it is probable that he was general of the army, and not Phinehas; who yet in the affairs of God, and the holy things of the Tabernacle had most to do.  
with the holy instruments] The ark, with the Tables of the Law, the Cherubims and Mercy-seat; for these( as the Heathens brought their Idols to the battle) the Jews carried with them when they went to war, 1 Sam. 4. 17. as the remembrances of Gods especial presence, and incentives of courage to fight for his cause; this was when the war was undertaken with command or allowance from God, otherwise the Priests were not permitted to carry it out of the camp to battle with the enemy, Num. 14. 44.  
and the Trumpets] The two silver Trumpets, whereof see Chap. 10. 2.  
V. all the males] But such as saved themselves by flight; who running for refuge into another Region, afterwards in the time of Gedeon returned, and vexed the Israelites, judge. 6. v. 1.  
V. 7. and Zur] He was the father of the Midianitish woman, whom Phinehas slay, Chap. 25. 18.  
V. 8. Balaam also] Chap. 24. vers. 25. he is said to return to his place; that is, to his country; but he either stayed with the Midianites in his way homeward from the King of Moab, or returned to them again from his country of Syria, or Mesopotamia; howsoever it was just with God, that he should be a partner with them in punishment, who was their counsellor in sin, ver. 16. See Annot. on Chap. 25. vers. 18.  
V. 13. Moses and Eleazar] To congratulate their return with victorious revenge.  
V. 17. and every woman] Women and children in regard of their impotency to assault, or resist, are to be privileged from the destruction of the sword; yet Moses by warrant from God might justly command them to be killed, since they are by sin liable to his justice at all times, and are to give up their lives by what kind of death he pleaseth.  
V. 18. that have not known] As far as they could conjecture by their age; these were to be reserved for marriage, if they would embrace the Religion of the Hebrews; for the service of hand-maids; or if they had more then were needful to such purposes, they might set them to sale and make money of them.  
V. 19. whosoever hath killed] Though the war were lawful, and taken up upon Gods own command, yet that men should not have swift feet to  shed blood, there is a ceremonial uncleanness contracted by him that killeth, as well as by him that toucheth the party killed, Num. 19. 14.  
V. 20. and purify all] See Annot. on vers. 23.  
V. 23. abide the fire] Metals were to be purged by passing through the fire, and by sprinkling the water of separation upon them; other things were purified by washing in ordinary water.  
V. 27. All the Congregation] The parts of the prey were made equal, the parties betwixt whom they were divided very unequal; for a few wa●riers had as much as all that stayed from the war, because they did hazard their lives in the battle, which the others did not; afterwards David set down an order of division of the spoils of war, which was, that they that tarried with the stuff to watch and guard it, should have an equal share with those that fought, 1 Sam. 30. 24. and the reason is,( which much varieth the case and course he resolved on) for that such as stay so near the enemy as the carriages, are exposed to the peril of their lives, as well as those that go forth to battle; and when they have an enemy more covetous then valorous, they are in greater danger then they that manage the war.  
V. 28. one soul] That is, one person, as vers. 30. See vers. 47.  
of the persons] To wit, which were taken in war as well as of the other spoils.  
V. 29. of their half] The prey was first divided into two parts, the one part was for the souldiers, the other for the rest of the people: this tribute is of the souldiers part or half, who( though they were but twelve thousand) had a greater proportion of the prey, then they that stayed at home and made no such adventure of their persons, as the souldiers did; and therefore also was their tribute but one of five hundred, whereas of the peoples part, vers. 30. was taken one of fifty.  
V. 40. thirty and two persons] Taking one for every five hundred, as vers. 28.  
V. 49. not one] It is a strange battle( they say) where no man escapes, more strange on that side where no man perisheth, and many are slain on the adverse party, especially a whole nation on the one side( and that populous) being against twelve thousand on the other.  
V. 50. We have therefore] This was a free-offering over and besides the tribute before imposed, whereby the Captaines aclowledge the great benefit of God in preserving his people.  
for our souls] Fearing( belike) that God might inflict some deadly judgement upon them, for showing too much mercy in sparing from death the Midianitish women. See vers. 15.  
V. 52. of the captaines] Who brought their own, and their souldiers part to Moses and Eleazar.  
V. 53. had taken] spoils of such things for themselves as they could conveniently carry away; for that which was communicated with the multitude was but the prey of men and beasts, vers. 11, 12. and for the oblation of gold, that was made by the Princes or principal men; but the common souldiers kept what they caught to themselves, as hath been said.  
V. 54. for a memorial] A memorial that God had given them victory in battle, and that he would graciously accept of their oblation, and show himself mindful of it, when they had most need of his assistance.   

CHAP. XXXII.  
Vers. 6. SHall ye sit here] By this Moses sheweth himself much moved against their motion, as if it savoured of too much love to themselves, and too little to their brethren, and of as little belief in God, and obedience to his word; who had given order for division of the land by lot, Chap. 26. vers. 55.& Chap. 33. vers. 54.  
V. 9. that they should not] That might be their intent, who would not have the people attempt to take possession of the land of promise; at least it was the event, which followed upon their false reports of it.  
V. 11. Surely none] Others render the words,( if these men) as more exactly agreeing with the original and the best Translations; and they take the words by a figure called Aposiopesis, which pathetically withholds those words( out of an aversion to name them) which make up the sentence; as thus, if these men live to see and possess the land of Canaan, let not me be held a God, or to have any truth in me; See the like suspensive Oath or Protestation of God, Psal. 94. last, in the margin.  
V. 12. Kenezite] Caleb is mentioned by Moses many times with this addition, the son of Jephunneh, either for distinction sake,( for there was another Caleb, 1 Chron. 2. 18. 42.) or for explication of his pedigree, for which cause his original is fetched higher from Kenaz who might be one of the Ancestors of Jephunneh, whose father( unless there were another Jephunneh, but the Scripture commonly brings him in as a father of Caleb) was Jether, 1 Chron. 7. 38. and as he is called the son of Jephunneh, so he is name the brother of Othniel, and Othniel the son of Kenaz, Josh. 15. 17. judge. 3. 9. which is not to be understood in the strictest acceptation of the word Brother, as if they had both the same father, because in Scripture constantly the one is called the son of Kenaz, the other of Jephunneh; and that when in the same place both of them are spoken of together, as in the afore-cited place of Joshua; and Othniel married Calebs daughter; See the same place of Josh. and therefore they were not brethren by the same father, for albeit before the Law it were not prohibited the uncle to mary his niece, yet by Moses Law it was: See Annot. on Levit. 18. 14. so that rather Othniel is called Calebs younger brother, as his nephew, the son of Kenaz his brother, for it is not strange in Scripture to call nephews cousen germans, or kinsmen brethren.  
V. 13. done evil] Chiefly in murmuring, and not believing their report, who  told the truth concerning the land of Canaan, though they were but two for ten, that spake contrary to it, raising false reports to cast discouragements upon the people.  
V. 17. because of the inhabitants] The Reubenites and Gadites were near to the Moabites, Idumeans, and Canaanites their enemies.  
V. 20. before the Lord] That is, as setting yourselves in his sight, and sincerely doing the service to his glory: or, before the Lord, may be in the fore-front of the Lords Army; as is said, Josh. 4. 12. or before the ark, the place of the Lords especial presence.  
V. 21. all of you armed] Which is not to be understood universally for all the able warriors of the two Tribes and an half; but that all those that went should go armed, and there went about forty thousand, Josh. 4. 3. which was not half of their military number, for the whole was one hundred and ten thousand fighting men, Numb. 26. the rest stayed with the women and children to guard them, and keep their portion from being surprised, and to repair some Cities, and build others.  
V. 22. your possession before] That is, the Lord will take notice of it, and will give his approbation to it, as if it had happened to be your part by lot; yet it is probable they were too much set upon that portion of earth, for it is not without some note of their fault and punishment, that as they were the first that had their portion of inheritance assigned them, so they were the first that were carried captives out of their land, 1 Chron. 5. 25, 26.  
V. 23. your sin will] That is, the punishment of your sin.  
V. 26. in the cities of Gilead] In them chiefly, not onely, but in other Cities of the Reubenites, Gadites, and half Tribe of Manasseh.  
V. 29. ye shall give them] It was at the Lords disposal how the land should be divided; yet that this occasion might make no division nor emulation among the Tribes, he maketh the people parties to the grant of their request; as before, vers. 22.  
V. 30. they shall have] That is, if they will no● perform their promise you shall not give them Gilead; but you shall make them go over Jordan, and to fight for portions for themselves against their and your enemies.  
V. 31. As the Lord hath said] That is attributed to the Lord which his Messenger speaketh; and therefore they were the more like to rest contented with his resolution.  
V. 33. half the tribe of Manasseh] The Tribe of Manasseh was divided, the one half had his portion with the children of Gad and of Reuben on the one side of Jordan, the other on the other side; and this half which was sharer with the two Tribes fore-mentioned, was to undergo the same conditions with them, Josh. 4. 12.  
Amorites] The Amorites dwelled on both sides Jordan; but here he maketh mention of them that dwelled on this side( that is, nearer to the wilderness in which the people wandered) and Josh. 10. 12. he speaketh of them that inhabited beyond Jordan.  
V. 34. built] That is, re-edified or repaired those places, which were built before, but were now in decay; for they tarried not there long enough to build new Cities, or Towns.  
V. 38. their names being changed] That is, of some of them; partly because some of them imported Idolatrous notions, as Nebo, Isa. 46. 1. and Bamoth, Baal, Baal-meon; haply for that prohibition, Exod. 23. 13. and partly for remembrance of some remarkable thing done in them, or happening to them; especially for an honourable remembrance of those who won them, o● were at cost to repair them; though the old names were not quiter out of use, as Josh. 13. Jer. 48. Ezek. 25. 9. yet they might be changed; as Jacobs name was changed into Israel, yet is the name of Jacob often mentioned afterwards; the like is observed of Kiriath-arba, called afterward Hebron; yet so, that the old name was sometimes renewed, Neh. 11. 25. And as there was a change of names of places, so those names( as the name of Gilead) were taken sometimes for a l●●ger▪ sometimes for a narrower portion of land.  
V. 40. Gilead to Machir] If Machir the eldest son of Manasseh were dead by this time,( and so he was, or else he was very old) his sons mentioned, vers. 39. might be entitled to his name, as taking Machir for the 〈◇〉 of Machir; as Jacobs posterity is called by the name of Israel, or Jacob; and Ephraims by the name of Ephraim. See An●ot. on Deut. 3. 12.  
V. 41. Jair the son of Manasseh] He was a Manassite by his mothers side, who was a daughter of the Tribe of Manasseh; for sometimes the denomination was taken from the female sex, 1 Chron. 2. 21, 22.& Ezra▪ ●. 6●. O● the son of Manasseh may be one descended from him, in a remote degree, as the Israelites are called the children of Israel, many hundred yeares after Israel or Jacob was dead; and Christ is called the son of David, who was his progenitor a great way off, see Matth. 1. 1. so that as every▪ Ancestor in a direct line is called a father, so every one of the posterity in a direct line is called a son.   

CHAP. XXXIII.  
Vers. 1. UNder the hand] That is, by conduct and guidance of Moses and Aaron, by whose word they were to be lead, as a child held by the hands of his father.  
V. 2. their journeys] Wherein the places of their mansion are mentioned by particular names, given them partly by God, and partly by the people upon particular occasions; for it is not like, that the places of the desert had so many distinct appellations before their travels and encampings there: of divers of them there is no mention in the former story, as of their encamping by the read Sea, vers. 10. of their encamping at▪ Dophkah, vers. 12. at Rissah, vers. 21. and Ebronah, vers. 34. In this various wandring the condition of the Church( which is a pilgrimage) is prefigured; for those who are heires of heaven, are as younger brothers on earth, without any fixed seat, and as pilgrims and sojourners are put to shift from place to place. See Gen. 47. 9. 1 Chron. 29. 15. 1 Pet. 1. 17. Hebr. 11. 9, 10, 13, 14.  
V. 3. Rameses] A Province or country in the Land of Egypt; Gen. 47. 11. there was a city of that name in the utmost parts of Egypt, built by the Israelites during their servitude, and this was the place here spoken of.  
first month] Answering to part of March, and part of April.  
the morrow after] That is, after the killing of the paschal lamb.  
V. 4. their gods] That is, their men of authority; or their Idols, of which the cattle killed with the murrain were some part; and but a part, for Egypt abounds with the multitude of Idols, upon which,( of what sort so ever they were) God executed judgement. Exod. 12. 12. What is here from the fifth vers. to the eighteen, is in Exod. 12. to the 18.  
Vers. 6. Etham] Where their guidance by the cloudy pillar is first mentioned. See Annot. on Exod. 13. 22.  
V. 8. Sea] That is, the read Sea, through which the Israelites safely passed, and in which the Egyptians were overwhelmed.  
Marah] See Annot. on Exod. 15. 23.  
V. 11. Sin] See Annot. on Exod. 16. 1.  
V. 14. Rephidim] See Exod. 17. vers. 1.  
V. 15. wilderness of Sinai] See Exod. 19. 1.  
V. 16. Kibroth-Hattaavah] See Numb. 11. 34.  
V. 17. Hazeroth] See Chap. 11. 35.  
V. 18. Ritbmah] See Chap. 13. 1.  
V. 38. fifth month] The Hebrew word is Ab; this month answereth to part of July, and part of August.  
V. 39. when he dyed] Moses died in the 120. year of his age, being younger then Aaron by three yeares; so Aaron dying( as here is said) in his 123. year: it appeareth they dyed both in one year, which was the fortieth year from their departure out of Egypt.  
V. 45. Dibon Gad] So called because the Gadites built it, Numb. 32. 34. and to distinguish it from another Dibon which the Reubenites possessed, Josh. 13. vers. 15, 17.  
V. 47. Nebo] The name of a part of the mountaines of Abarim; on which Nebo Moses died. See Annot. on Chap. 27. vers. 12.& Deut. 32. vers. 49, 50.  
V. 49. Beth-jeshimoth even unto] Staying first a time at Beth-jeshimoth, where they made one mansion; and then going to Abel-Shittim where they made another.  
V. 52. pictures] Statues, or idolatrous representations, which were set up in their high places to worship.  
high places] That is, Idolatrous chapels, and Altars built on high hills, where the Heathens celebrated their idolatrous rites and ceremonies to their false gods; Deut. 12. 2.  
V. 55. pricks in your eyes] They will not spare your most ●ender parts, if you spare them; but with sharpest weapons will prick and gore you without mercy or measure, if you suffer them to remain among you.   

CHAP. XXXIIII.  
Vers. 2. THat is the land] That is, the description of the limits and borders of the Land, whereby they may know what inhabitants are to be turned out of their possession.  
V. 3. salt Sea] Sea water is generally salt; but this lake called the lake of sodom, was so called for especial saltness, by reason of the salt and sulph●reous springs which feed it, and from the shower of sulphur which fell upon it: It is also called the dead Sea, because( as some writ) it hath no fish or living creature in it, and that if upon an over-flowing of Jordan fishes be carried into it, yet they will not live in it. This salt Sea in the Gospel hath divers names, as the Lake of Gennesareth, the Sea of Galilee, the Sea of Tiberias, from the Regions Gennesareth and Galilee, and from the city of Tiberias bordering upon it.  
V. 4. Akrabbim] Called Maalehakrabbim, Josh. 15. 3.  
Hazur-addar] Which is counted as two places, Josh. 15. 3.  
V. 5. River of Egypt] By which is usually meant the River Nil●●, which cannot be meant of the main River in this place, because the border of Canaan did not reach so far, but the River called Rhinocorura, or Rhinoco●ura taking its name from the city by which it runneth; or a brook or torrent, which rising out of the mountaines of Kedar, and running through the desert passeth into the Mediterranean Sea, and in its way coasteth upon the Tribe of Judah, and Simeon, and separateth it from the wilderness, and the way to Egypt. See Annot. on Gen. 15. 18.  
V. 6. great Sea] The Mediterranean Sea, called great, no● simply, but in comparison of the Sea of Tiberias. See Annot. on vers. 3.  
for your border] Not meaning that all the Sea cost shall be theirs, but that part which answereth to its situation to Mount Libanus and Mount Hor.  
V. 7. hoar] Which is a mountain near Tyre and Sidon, and not that hoar in the wilderness, where Aaron died; for the Mount on which Aaron died was South, or South east in respect of Canaan; but this here mentioned was North, or North-west, quiter opposite to it.  
V. 11. Chinnereth] Which in the Gospel is called the Lake of Genesareth, &c. See Annot. on vers. 3.  
V. 12. Jordan] This River is distinguished by the measure of the stream, and is called Jordan the less until it mingle with other waters; and after that swelling to a greater height, and spreading in breadth until it run into the dead Sea, it is called Jordan the great. Josephus of the Warres of the Jews: lib. 4. cap. 1.  
V. 12. this shall be your] The like limits( with a little variation( for Israels portion in it was not always of one measure) are set down by Ezek. Chap. 47. these are the chief limits on the North and East part of Judea, but if we take all the Land together which was possessed by all the children of Israel, comprehending in the compass the portion of the Reubenites, Gadites and half Tribe of Manasseh beyond Jordan towards the East, and the Tribe of Naphtali beyond the Lake of Gennesareth towards the North, the limits of the Land of Promise are these; on the North-side it is bounded by Phenicia, Syria, Libamra, and Syria of Damascus, on the East side by Arabia, on the South side by the desert of Sin, the country of Cedar or Kedar, and Egypt; and on the West by the Mediterranean Sea, called the Great Sea.  
V. 13. inherit by lot] This and vers. 18. agree. See the Annot. on Chap. 26. vers. 56.  
V. 18. Prince of] Not the principal man of the whole Tribe, but a chief man of some Family in his Tribe.  
by inheritance] They were to take the Land in the name of the Tribes, and to distribute each Tribe his portion to be held by inheritance, though the distribution( for the most part) were made by Lot, Josh. 19. 51.  
V. 29. divide] And to decide any difference that migth arise, if any were not pleased with their portion.   

CHAP. XXXV.  
Vers. 2. UNto the Levites] By Levites here must be understood the whole Tribe of Levi, as comprehending also the Priests; because they had none inheritance assigned them in the Land of Canaan; and they had none inheritance distinct and apart from the rest of the Tribes, because they were to be dispersed throughout the Land for instruction of the people, and exhortation to obedience to the Law of God: and herein that malediction, Gen. 49. 7. is turned into an honourable blessing.  
V. 3. Cities] forty eight in number, Josh. 21. vers. 41. In one of these Cities for the most part was the Tabernacle placed, whither the Priests and Levites came to minister, as their course required; and that done, they returned to the Cities of their settled habitations and possessions; such were those which are mentioned, Levit. 25. 32.  
to dwell in] For them, their wives, and children, and servants, yet not for them onely;( though for them chiefly) for a city cannot well be furnished without men of several Arts and Occupations, which might live among the Levites, and be so far partakers with them, as that they might take their houses by way of Mortgage, and hold them( if the Levites did not redeem them) until the year of Jubilee. See Annot. on Levit. 25. 33.  
V. 5. two thousand cubits] In the precedent verse there is numbered but a thousand cubits, in this two thousand; which some take for the same measure, making the word Ammah in the fourth verse, to signify a place, and the same word in this verse a cubit( as the word Nahal in the same verse, viz. Deut. 2. 36. in the Hebrew is put for a brook and for a valley) and allowing to every place two cubits. The distinction of the word cubit taken for an ordinary cubit in this verse, and for a cubit of the Sanctuary( which is thought to be twice as much) in the precedent verse, is brought by some to clear this seeming contradiction; others affirm they had from the walls of the city a thousand cubits allowed for pasture of cattle, and two thousand more for corn fields and vineyards; but the clearest way for avoidance of this seeming difference is this; they had a thousand cubits from the walls of the city out-right in length, and two thousand in compass on each side, East, West, North, and South, which taken together made up the whole compass eight thousand cubits, which may best be discerned by this Figure;  
 diagram  
In which it plainly appeareth, that the Lines stretched out four several ways from the city, are each of them a thousand cubits distant from the city, and each side of the square, East, West, North, and South, being twice so much in length as the line coming from the City outward( which is one thousand cubits, vers. 4.) must make up for each quarter two thousand cubits, according to the fifth verse: and if the form of the city and Suburbs be circular, this proportion may be observed, with very little difference; for taking the semediameter, that is, the line half way from East to West, and from North to South, that is, from D to E, or from B to E, there is a thousand cubits, stretched out to a full diameter, that is, from D on the East side, to F on the West, and from B on the North side to H on the South, will make up two thousand cubits a piece; and if these be drawn about with a circular line, that circled will be about three times the length of the whole Diameter; and the city being in the midst of it, and the lines on each side drawn not from the Center of it, but from the wall or the outside, the circled or circumference will be so much the greater, that it will arise to eight thousand cubits; and so the whole quartered into four parts, East, West, North, and South, each part will contain two thousand cubits, according to this verse, without any contradiction; yea with exact conformity to the one thousand cubits in the fourth verse: and about this proportion in distance from the city walls, and in compass or circuit about them, will the Levites portion of Suburbs be, whether the city be great or small, round or square, or of any other figure.  
V. 6. six cities of refuge] Before that there were Cities of refuge, it is like the Tabernacle was a place of refuge, and afterward the Temple, especially the Altar, Exod. 21. 14. but they were to yield no refuge to a wilful murderer, who was by force( if he took Sanctuary there) to be plucked thence, as Joab was, 1 King. 2. 31. but for security to the unwitting and unwilling man slayer.  
manslayer] There was no city of refuge for any other offender but a manslayer; whereof the reason may be, because bloodshed is pursued( especially by those who are of the same flesh and blood with the man slain) with most violent and bloody revenge, without taking leisure to consider the fault as well as the fact, and the degree of it, whether it deserve to be punished with death or no: The manslayer here allowed a place of protection is such an one as slay another ignorantly and against his will, vers. 11. 15. of this Chapter, and Josh. 20. 3. to keep him from the rage of the pursuer, until his cause may judicially be heard; and the pursuer was he who was next of kin to the slain man; who, if the slayer were condemned to death, was to do or to see execution done upon him, vers. 19. But in what city should he be tried? some think in the City whither he hath betaken himself for refuge; but it is more probable to be in the City where the man was killed, or in that which was next to the place of slaughter, whither he was to be brought with a sufficient guard, and his cause heard before all the people, vers. 12. and if he were found guilty of witting and wilful murder, he was to be given up into the hands of the next kindred of the slain man, to be put to death; if he were cleared of so gross a guilt, he was to be returned to the city of refuge, from whence he was brought, and there to continue until the High-priests death, before which time if he were taken out of his city by the avenger of blood,( the slain mans living kinsman) he might be slain.  
V. 12. until he stand] He shall not be put to death by anothers wrath, but upon a deliberate trial before a competent Judge.  
V. 14. on this side jordan] Among the Reubenites, Gadites, and half Tribe of Manasseh, Deut. 4. 41.  
V. 15. sojourners] Who dwelled with them for a time, and were not of the same Religion with them; yet some conceive this privilege was onely for such strangers as were Proselytes, or Converts to the Religion of the Hebrewes.  
V. 16. smite him] witting and willingly.  
V. 17. and he die] That is, presently upon the blow; but if he rose again and died not, he that smote him was not to be put to death, but to bear the charge of his cure until he were recovered; as Exod. 21. 19.  
V. 19. meeteth him] That is, when after a true trial of his guilt he is presented to his view, and put into his hands by the Magistrates of the City, as vers. 30. then some hold he might, some that he must do execution upon him, not taking any satisfaction to take him off from a just revenge, vers. 31.  
V. 22. without enmity] Which may be reasonably conjectured, if there were no quarrel or falling out betwixt them before, this was a ground of presumption( against a malicious or murderous intention) sufficient to clear him.  
V. 24. the Congregation shall judge] The Elders shall judge openly and in the presence of the Congregation, in such sort, as that they shall approve of the sentence given in the cause.  
V. 25. death of the high Priest] The High-priest was a type of Christ in making atonement for the people in his life-time, but in this case( by his death restoring the exiled person to his liberty, so that he might leave the city of refuge( if he had committed man-slaughter unawares) and be safe) he did prefigure the freedom of the redeemed of the Lord, whose death reduced them to the fruition of a free condition: See vers. 28.  
V. 26. at any time] Except at the death of the High-priest.  
V. 27. the avenger of blood] That is, the next of kin to him that was killed, who was to do execution, or to see it certainly done by another.  
V. 29.* statute of judgement] A Law to judge man-killers, whether done of purpose, or unadvisedly.  
* Chap. 27. 11.  
V. 33. pollute the land] The guilt of blood hath a diffusive malignity, spreading itself all about, if it be not sought out and pursued to punishment.  
of him that  shed it] Mercy to a murderer, is cruelty to a kingdom.  
V. 34. wherein I dwell] God by his infinite immensity is every where, Psal. 139. 7, 8, 9. yet he prefereth some persons and places before others; and to whom, and where he gives evidence of his presence in more favourable and familiar manner, there he may be said to dwell especially: See Isa. 57. 15. Psal. 135. 21. 1 King 9. 3. Matth. 18. 20.   

CHAP. XXXVI.  
Vers. 1. OF the children of Gilead] Not those who had already received their possession in the land of Gilead, but those who were yet unprovided of a portion, and were to receive it beyond Jordan, for these Gileadites had the same Gilead for their Progenitor.  
V. 4. jubilee] That is, the year of remission of debts, of release of mortgages, restoring of liberty to the exiled, &c. See Levit. 25. from vers. 11. forward; this jubilee was celebrated every fiftieth year.  
V. 6. to whom they think best] Though they were restrained to their Tribe, and in their Tribe( as some resolve) to their near kindred, yet they were free for the choice of the particular person; as Gen. 24. 57, 58. not marrying within the degrees forbidden; and their obligation to mary within their Tribes, made them the more capable of inheritance, though they were of the weaker sex.  
Tribe of their father] This rule is made( as some take it) rather for women then for men; and of women, chiefly for such as had no brethren to inherit their fathers portion, in which case as they must mary within their Tribe, so he that was of the same Tribe, and near of kin, must mary such a one, rather then one of another Tribe; otherwise there want not examples( and those examples are no where condemned) of men marrying with women of another Tribe, sometimes of another Nation: as David of the Tribe of Judah, married Michol the daughter of Saul of the Tribe of Levi; and Jehojadah the Priest of the same Tribe, married Jehoshabeath the daughter of King Jehoram of the Tribe of Judah, 2 Chron. 22. 11. and Elizabeth as cousin to the Virgin Mary being of the Tribe of Judah, was married to Zacharias the Priest, of the Tribe of Levi: and the Levites might the rather have that liberty, because they had not such divided portions as the other Tribes had, but were mingled among them, and so might the rather mary in other Tribes; and generally it was allowed to men of the Hebrewes to mary aliens from the commonweal of Israel, yea enemies taken in the warres, Deut. 21. 13.( so that they were not of the race of the accursed Canaanites, Deut. 7. 3.) By virtue of that warrant Booz married Ruth a Moabitesse, Ruth 1. 10.  
V. 10. as the Lord] In cases of doubt Moses used to consult with God, and to make the resolution from him, as Levit. 24. 12. Num. 15. 34, 35.    

ANNOTATIONS ON THE FIFTH AND LAST book OF MOSES, called after the manner of the Hebrewes, from the first words, Elleh haddebarim, that is, these are the words; but that which is most in use with us is derived from the greek, viz. deuteronomy.  

THE ARGUMENT.  
THe word deuteronomy signifieth the second Law, it being an iteration of the Law, or a second Edition of it, with addition of some new laws, and a more clear and copious explication of the old; and the Law was declared again, because the generation to whom it was published at Mount Sinai was now dead, and among them Aaron the High-priest, for he died in Mount hoar, Numb. 20. 25. the fifth month, and the first day of the month, in the fortieth year after the children of Israel were come out of the Land of Egypt, Numb. 33. 38. and in the 122. year of his age. The same year did Moses writ this book of deuteronomy,( except the last Chapter, which some ascribe to Ezra, others more probably to Ioshua his servant first, and after his successor) and the same year died he also, which was in the 120. year of his age, and in the year of the world, 2493. and before the year of Christ, 1456. yeares. This book( not onely for the excellency of the laws and memorable Stories comprehended in it, but because also it contained the last words of Moses uttered a little before his departure out of the world) was so much to be esteemed, that first the King himself was to writ a Copy of it, and to red in it all the dayes of his life, Chap. 17. vers. 18. Secondly, it was for more perpetual memory written upon great stones upon the peoples passing over jordan, Chap. 27. vers. 3. Thirdly, it was to be solemnly red every seventh year in the audience of all the people, Chap. 31. vers. 9, 10, 11.   

CHAP. I.  
Vers. 1. THese be the words] Which are partly a repetition of precedent passages, and so might be the conclusion of the book of Numbers; but withall they are such as make a good part of deuteronomy, and so may have reference to what followeth; where he repeateth much of that which hath been spoken of before, not binding himself to any exact order in observation of places.  
on this side] In the country of Moab, not yet having passed over Jordan into Canaan, and the Israelites or people in Canaan were in this respect said to be beyond Jordan; yet ordinarily, when they passed over and were possessed of Canaan, this part where Reuben, Gad, and the half Tribe of Manasseh had their portion, was said to be beyond Jordan.  
Jordan] The most famous river of Palestine, or Canaan; arising out of two fountains, Jor and Dan,( which give the name unto it) at Mount Lebanon, in the North-end of Canaan, whence it runneth all along the country: Or, it may be so called from Jarad, to descend, because it descendeth from the mountain.  
in the wilderness] Some take this for the Champian country of Moab, some for the wilderness of Arabia, where the Israelites had remained forty yeares.  
V. 2. eleven dayes] That was their journey from Horeb, or Sinai, to the plains of Moab, which was in measure fifty one leagues, which was after four leagues a day, eleven dayes journey, going by Mount-Seir and Kadesh-Barnea. See Annot. on vers. 46.  
Horeb] Or, Sinai,( for the mountain where the Law was first published with terrible solemnity about forty yeares before this was called by both those names).  
V. 3. eleventh month] Called in Hebrew, Shebat, answering to part of January, and part of february.  
V. 4. at Astaroth in Edrei] Astaroth, and Edrei, were two Cities of the land of Og, Josh. 13. 31. within six miles distance one of another, where he might dwell by turns; at this time keeping his Court at Astaroth, he went thence to Edrei, and drew his military forces thither to battle, Numb. 21. 33. Deut. 3. 1. at which battle he was slain; so that though he had his dwelling at Astaroth, he had his death at Edrei; wherefore the words[ which dwelled at Astaroth] for the clearing of the sense, must be made a parenthesis.  
V. 5. began] To make this repetition of the Law following.  
V. 7. turn you] Take your thoughts from all other things, and set them seriously towards your progress unto Canaan, and bend your course that way.  
mount of the Amorites] To Kadesh-Barnea, at the border of the land of Canaan, which city is hard by those hills where the Amorites dwell.  
the river Euphrates] In this verse are set down the bounds of the land of Canaan, according to the four quarters of the world, East, West, North, and South: but in the 34. of Num. the limits of the promised land are narrower; the reason may be, because there is a distinction betwixt that which was hereditary to the Israelites as their constant possession, and that which by conquest was added to it, and made tributary; and if they had less then either, the fault was not in Gods failing of his promise, but in the peoples breach of covenant with him, whereby he was discharged from his engagement to them: See Chap. 19. 8, 9.  
V. 9. spake unto you] By the counsel of Jethro my father in law, Exod. 18. 19.  
to bear you] That is, to bear the burden of government of you, and provision for you. See vers. 12.  
V. 15. known] Not onely wise and worthy men, but so known and reputed by the people.  
V. 19.* terrible wilderness] By reason of the extreme barrenness, having( for the most part) neither house, nor men, nor beasts, nor birds, nor trees, nor grass, nor wels, nor rivers, nor any thing necessary for the sustenance of man, but by miraculous supply; and terrible by fiery serpents within it, and a multitude of mighty enemies bordering upon it.  
* Chap. 8. 15.  
V. 22. We will sand] The motion of sending searchers or surveighers of the land of Canaan proceeded from the people, yet was it approved by Moses, and by their joint consent and approbation from God, it was put in execution, Numb. 14.  
V. 25. said, It is a good land] So said Caleb and Joshua, whom( though but two) he prefereth before the other ten; the better part being rather to be believed then the greater part, who raised a bad report of the land, and as false as it was bad.  
V. 27. hated us] How grossly are Gods own people sometimes mistaken? how ungratefully is he requited, when his fatherly discipline of love is received as a demonstration of hatred towards them?  
V. 28. up to heaven] So said the false-hearted, and in this, false-worded spies, to discourage the people; otherwise such excesses of speech, intending to raise the mind to an extraordinary apprehension of extraordinary things, are figurative hyperboles, not unusual in the Scriptures, and very frequent in human Writers, especially poetical.  
V. Anakims] That is, men of huge stature, of the posterity of Anak the Giant: See Chap. 2. vers. 10.  
V. 36. save Caleb] For he was one of the two, who made a survey of the land before; Joshua was the other; but he is not mentioned with Caleb now, because he was advanced to an higher condition then any of the rest, who is therefore afterward mentioned by himself, vers. 38.  
V. 36. wholly followed] God must not be obeied or served by halves, but wholly and entirely; and that, as it is most acceptable to him, so is it most profitable for man.  
V. 37. for your sakes] Your murmurings made me sometimes too rash in speaking, Psal. 106. 3. and sometimes too slow in believing in the Lord, which moved him to offence against me, Numb. 20. 12. See Deut. Chap. 3. 26.& Chap. 4. 21.  
V. 40. turn ye] He doth not now turn them back toward the read Sea, but repeateth what he had formerly said unto them, Num. 14. 25.  
V. 42. I am not among you] Signifying that man, though he have a courage to fight, hath no power to prevail, but when God is at hand to help him; and therefore when there is just cause to go forth to war, he is to be sought unto to go forth with the host, Psal. 60. vers. 10, 11.  
V. 44. as Bees do] When they set upon drones, or wasps, or swarm about the ears of those that provoke them, Psal. 118. 12. so the Amorites enraged, in great troops pursued you, and with their warlike weapons( as the Bees with their stings) made at you, to wound and kill you.  
V. 45. would not harken] Such was your stubbornness when it was well with you, and such your hypocrisy when the rod of correction was upon you, that he shewed as little respect to your tears or prayers, as you did to his precepts, Zach. 7. 11. 13.  
V. 46. Kadesh] A wilderness, Psal. 29. 8.  
according to the dayes] Repeating the words again, he admonisheth them to double their thoughts upon their abode in that place wherethey were many dayes, yea many yeares; for though by a right progress it was but eleven dayes journey, vers. 11. yet by their sins, they were made to wander there almost thirty eight yeares, Chap. 2. vers. 14. therefore there was just ground to come over the words again, that they might recount the rubs they had in the way, and the reasons of so long delay: See Annot. on vers. 2.   

CHAP. II.  
Vers. 1. AS the Lord spake] Numb. 14. 25.  
mount Seir] That is, the country of Idumea, which was mountainous; called Idumea, as it were Edomea, from Esau, who was called Edom; and it was called Seir also,( for so was he called) The word signifies hairy, as he was: See Annot. on Numb. 24. 18.  
V. 3. North-ward] That is, toward the land of Promise, which is North-ward to those that travel out of Egypt.  
V. 4. brethren] Numb. 20. 14.  
shall be afraid] God is able to give, and take away courage as he pleaseth: by making them afraid, no doubt he made them give consent to let them pass by the borders of their country, though they denied their passage through it, Numb. 20. 21.  
take ye good heed] In the precedent words it is said, they of mount Seir shall be afraid of the Israelites; and here it is said, the Israelites must take heed; a caveat which might seem more pertinent to their adversaries, yet indeed, since God had cast a fear upon them, the Israelites of whom they were afraid, ought in fear of God to take heed to the charge he giveth of them; and that was, that as their fear of the Israelites was security to the Israelites that they should receive no hurt from the Inhabitants of mount Seir, so the Israelites upon this prohibition forbearing all violent acts against them, they were more afraid then hurt: For Gods favour to us binds us to show the more obedience to him in whatsoever he commands or forbids, Deut. 4. 9.& 12. 19. Mal. 2. 15, 16.  
V. 5. because I have given] Not onely by my general providence alloting every one his portion, which by the same providence I transfer from one to another at my pleasure; but I give an especial grant for securing his possession against your invasion, though afterwards when his posterity have made up the measure of their iniquity( as Gen. 15. vers. 16.) they may be expelled out of their possession.  
V. 6. buy meat] They had Manna to eat, yet they might eat other meats, when they could get them; but of that they had a certain and constant provision, Exod. 16. 16.  
V. 7.* he knoweth] A figure called Meiosis▪ whereby more is meant then is expressed; as not onely Gods knowing, but his ordering, and governing their walking through the wilderness.  
* Psal. 1. 6.  
V. 9. I will not give thee of their land] This is to be understood of the land whereof they were peaceably possessed at that time; but there was a part of the land of Moab of which a great while ago they were dispossed by the Amorites, and this land( though in the hands of other Lords) was called many times by the old name, the land of Moab: in this was mount Nebo where Moses died, Chap. 34. 1. 5.  
children of Lot] The Moabites descended from his incestuous issue, Moab; yet God is so gracious, that for Lots sake, who sinned of ignorance, and served God with uprightness, rather then for their own, he giveth this order for their peaceable possession. The godly are not forgotten by God, though many yeares after they bee out of memory with men. See vers. 19. where there is the like charge given concerning the children of Ammon, where Lot is again mentioned as the roote of that stock, on which God set so much favour as extends to the branches stretched out afar off.  
Ar] The chief city of the Moabites, Num. 21. 15. 28.  
V. 10.* Emims] That is, terrible ones: for their tall stature, and tyrannicall oppression. Some derive the word from Ema, which in Hebrew signifieth terror. Others from Amma, in the same language signifying a cubit, as men of a large cubit: or by their tall stature consisting of many cubits. By the expulsion of these Emims out of their possession, Moses encourageth the people to the conquest of Canaan.  
* Gen. 14. 5.  
V. 12. as Israel did] That is, Esau drove out the Horims, as the Israelites did those people whose land they possessed; to wit the land of Og, and Sihon: whereof see Numb. 21. 24.& vers. 35. Or the words may be red, as Israel shall do: which may be the meaning of the words, as a prophetic speech, spoken( by way of assurance) in the preter tense.  
V. 14. as the Lord swore] He sheweth hereby, that as God is true in his promises, so his threatenings are not in vain; but are sure to take effect to the confusion of the wicked, as his promises to be performed to the comfort of the godly.  
V. 19. children of Lot] See Annot. on vers. 9.  
V. 20. Zamzummims] That is, boisterous, or presumptuous, or abominable wicked ones, though they called themselves Rephaims, that is, Physicians, or preservers: they are called Zuizims, Gen. 14. 5.  
V. 23.* Arims]* Josh. 13. 3.  
V. 24.* Arnon]* Numb. 21. 13.  
V. 25. put the dread] This declares that the hearts of men are in Gods hands, either to be made faint, or bold: See Annot. on vers. 4.& Numb. 22. vers. 3.  
V. 26.* sent messages]* Numb. 21. 21.  
V. 27.* let me pass]* judge. 11. 19.  
V. 29. children of Esau] Called( after his other name) Edomites; who, albeit they had denied them passage through their land, yet allowed them to cost along their borders, and furnished them with necessaries for their money. So vers. 28. compared with this 29, Numb. 20. 20, 21.  
V. 30. hardened] See Annot. on Exod. 4. 21.& on Chap. 10. 1.  
* V. 33.] Chap 29. 7.  
V. 34.* utterly destroyed] God had cursed Canaan, and therefore he would not that any of his wicked race should be preserved.  
* Deut. 20. 16. Levit. 27. 28. Job 18. 16, 17.  
V. 35.* onely the cattle]* Chap. 3. 7.  
V. 36. God delivered] Though they were so many thousand able men for the warres, yet the victory is ascribed to the Lord of Hosts, and not assumed to themselves, Psal. 44. 3.  
V. 37. river Jabbok] near which Jacob wrestled with the Angel, Gen. 32. 22. it appertaineth to the possession of the Ammonites, judge. 11. 15.   

CHAP. III.  
Vers. 1. CAme out] Therefore besides the commandement of the Lord, they had just occasion given on his part to fight against him: and so they did, and the battle with him is set down, Num. 21. vers. 33. where are most of the same things that here are mentioned.  
Edrei] See Annot. on Chap. 1. 4.  
V. 2. I will deliver] See Annot. on Chap. 2. vers. 4.  
V. 4. Argob] This is another name of the kingdom of Basan, or a province in that kingdom, 1 King. 4. 13.  
V. 5. all those cities] Which were no fewer then threescore, vers. 4.& Josh, 13. 30. which sheweth that neither number nor power of men can hold out against God.  
V. 6.* utterly destroyed them] Chap. 2. 34, 35.& 20. 16. Levit. 27. 28.  
V. 8. on this side Jordan] To those who journeyed from Egypt towards Canaan; but those that were in Canaan were said to be beyond Jordan, vers. 25.  
mount Hermon] Is conceived to be the utmost part of mount Gilead boyond Jordan, joining( as some affirm) mount Lebanon and Gilead together: Gilead hath several names for several parts of it; and one part of it, to wit, Hermon, hath many names, vers. 9. and it is called Sirion, and Shenir, and Chap. 4. 48. Sion and hoar, Numb. 34. 7.  
V. 11. onely Og remained] Viz. in that Region. In the Hebrew it is, of the stock of Rephaim, which in the time of Abraham possessed the whole country, Gen. 14. for all the race of the Giants was not every where rooted out, as appeareth by goliath the Giant of Gath, 1 Sam. 17. 4. See also Numb. 13. 33.& Josh. 15. 14. but for that country, the off-spring of Rephaim was with Og utterly rooted out.  
bed-stead of iron] Belike wood was not strong enough to bear his weight and strength, in stretching and turning himself upon his bed. Some take this repository not for a bed for ordinary sleep, but for a sepulchre, the bed of the sleep of death.  
after the cubit of a man] There were divers sorts of cubits; some were measured from the bending of the arm to the palm where the fingers meet, and these are called our short cubits: some from the bending of the arm to the end of the longest finger; and these were longer and shorter according to the difference of human stature▪ and when it is said of the stature of a man, the largest usual measure among Artificers is meant, a cubit of a foot and nine inches long; so that this bed was fifteen foot, that is, five yards and eight inches long, and seven foot broad.  
* Rabbath]* 2 Sam. 12. 26 Jer. 49. 2.  
V. 14. unto this day] Because these words are thought to import a longer continuance of time then the age of Moses; some think they are the words of Ezra, or of some other Sacred Scribe, who wrote part of the 34. Chapter of this Book, from the sixth verse, to the end of it: but because the words, vers. 13. next before these, and vers. 15. next after do plainly appear to be the words of Moses, there is no reason to think that these word[ unto this day] have any other author but him: and though from the conquest of these places, and the name given to them to the time of Moses his writing of this story( which was at the latter end of his life) there passed not past three or four moneths, yet might it be said( unto this day): for the words are not simply an affirmative, that the towns were called so, as by common and ancient custom, but that Jair that took them called them so to this day: and so the continuance is not to be extended beyond his time, which might be no longer then the time of Moses; and yet it might be a matter to be noted that he could take such a portion of the Land from giants, and still continue them in his power and under his name: for it is the manner of Conquerors to change the names of the places conquered; and by adding[ unto this day] Moses both gives a note of assurance of his story, and a motive of courage to the Israelites by the example of Jair to do valiantly, and to ●et their names on conquered towns and Countries, as he had done.  
V. 15. Gilead unto Machir] Part of Gilead: for the Reubenites and Gadites therein were partners with him. See vers. 12.& Annot. on Num. 32. 40. See also, 1 Chron. 2. 22.  
V. 17. Chinnereth] See Numb 34. 11.  
salt sea] See Annot. on Numb. 34. 3.  
V. 24. what God] He meaneth not that there are indeed many Gods, or any other but the true God; but he speaketh with respect to the common and corrupt speech of them, who attribute that power unto Idols that onely appertaineth to the true God, and by way of contestation and contempt against false and feigned Gods, Psal. 86. 8.& 89. 8.  
V. 25. I pray thee let me go over, and see] God had  told Moses he should not go over, Numb. 20. 12. we must think then that either Moses took the saying of God for no absolute commination, but such a one as was made of Hezekiahs death, 2 King. 20. 1. and of Ninevehs destruction, Jonah 3. 4. Or that he suffered his affections to go too far, in desiring to go further then God would have him; yet this was not out of any superstition to the place, in regard of any holinesse in it, from its reference to the ancient patriarches butted there,( as some Popish glosses would have it) but that he longed to see that Land so long ago promised to Gods people, as the glory of all lands, Ezek. 20. 6. and to see Gods promise fully performed( whereof the Israelites so much doubted) by their actual possession of it.  
goodly mountain] Some think it was mount Moriah, on which the Temple was after built, but that was too far off for Moses to see, being 210. furlongs distant from Jordan. Josephus of the warres of the Jews, l. 5. c. 4. Or one of the mountaines of Bethel, which were higher then it, and nigher to Jordan: but certainly it was some mountain of eminent note, though not here name, unless Lebanon be it, which some affirm, taking the word[ and] to be redundant: or( as sometimes it is taken) by way of exposition, as, and Lebanon: that is to say, Lebanon. See Annot. on vers. 8.  
Lebanon] A mountain situate in the North-part of the land of an●an, and famous for tall and strong ●edars, and other trees, and for odiferous plants, Psal. 29. 5.& 104. 16. Isa. 2. 13▪& 14. 8. Cant. 4. 11.  
V. 26. for your sakes] See Annot. on Chap. 1. vers. 37. Num. 33.& 27. 13, 14. Deut. 32. 51.  
V. 27. thine eyes] As before he saw by the Spirit of prophesy the good mountain which was Sion, so here his eyes were lifted up above the order of nature to behold all the plentiful Land of Canaan; whereof God was much more able to give him a true, full and clear prospect at once, then the devil could present an apparition from an high mountain of all the kingdoms of the world, Matth. 4. 8.   

CHAP. IIII.  
Vers. 1. TO do] For this Doctrine standeth not in bare knowledge, but( withall) in practise of life, vers. 5.& Chap. 5. 1. Psal. 78. 6, 7.  
V. 2. shall not add] Not as a Comment or Exposition to a Text, but man must not add any thing to Gods word, either for words or meaning contrary to it, nor as Gods word with an intent to make that of Divine authority which is but human, as the Papists do by apocryphal writings and unwritten Traditions. See Chap. 12. 32.& 18. vers. 20.  
diminish] By denying any part of it to be of Divine authority, or concealing any part of it, either for words or meaning, or by partial belief of it, or obedience to it; God is not to be believed, obeied or served in part and by halves, but as he is to be loved, wholly. Chap. 6. vers. 5.  
V. 3. your eyes] Gods judgements executed on some idolaters serve for instruction and caution to others. See Numb. 25. vers. 3, 4.  
Baal-Peor] Baal is a common name of all Idols, signifying a Lord: because idolaters carry themselves towards them as servants; and Peor is the proper Idol of the Moabites and Midianites. See Numb. 25. 3. Josh. 22 17.  
V. 4.* cleave to the Lord]* Chap. 10. 20.& 13. 4.  
V. 6. wisdom] Because all men naturally desire wisdom, he proposeth that as a motive to obedience; and because they generally mistake it, he sheweth wherein it consisteth, and how much it excelleth all human wisdom of what kind or degree soever, 2 Tim. 3. 15. Job 28. 28. Psal. 111. 10. Prov. 1. 7.& 9. 10.  
* in the sight]* Mal. 3. 12.  
V. 7.* so nigh] So ready at hand both to instruct, as vers. 36. what to do, and to deliver us from undoing, and to manifest his power apparently on our side. 2 Sam. 17. 23.* Josh. 24. 19▪ Psal. 6. 1 2.& 86. 5. 145 18.& 148. 14. Lam. 3. 57.  
V. 9.* teach them, &c.]* Gen. 18. 19. Deut. 6. 7.& 11. 19. Psal. 78. 6.  
V. 10.* specially the day]* Exod. 19. 9. 16.& 20. 18. Heb. 12. 18.  
* make them hear]* Psal. 51. 8.  
V. 11. burnt with fire] The Law was given with fearful miracles, to declare both that God was the Author thereof, and also that no flesh was able to abide the rigour of the same. Chap. 5. 23. Heb. 12. 18.  
V. 12.* no similitude]* Vers. 15.  
V. 13. to perform] God joineth this condition to his Covenant, to wit, the condition of obedience on his peoples part, as of providence, protection, and deliverance on his own part.  
* wrote them]* Exod. 24. 12.  
V. 14.* Statutes and Judgements] The ceremonial and judicial Laws.* Mal. 4. 4. Exod. 21. 1.  
V. 15. Take good heed] Signifying that destruction is prepared for all them that make any Image to represent God, vers. 9.  
no manner of similitude] For he is the invisible God, and hath no visible image, whereby a man may make a representation of God, Col. 1. 15. See Esa. 40. 18.& Act. 17. 29.  
V. 16. any figure] The Image of God cannot be made nor must the Image or Figure of any other creature be made by way of resemblance of him, or religious reference unto him, vers. 15. Exod. 20. 4, 5.  
V. 19. driven to worship them] Or compelled by the prevailing of a glorious object over thy frail nature and feeble spirits, which can make but weak resistance to strong temptations, Chap. 29. 26.  
divided] Distributed, or so imparted, that by turn they may be of use, and do service to all the world.  
V. 20. iron furnace] That is, a furnace to mollify and melt iron in, which requireth an excessive heat. See 1 King. 8. 51. He hath delivered you out of most miserable slavery, the iron-yoke, Deut. 28. 48. which most wringeth the neck, and the furnace of fire which most tormenteth the body; wherein he alludes to the servile labour of the Israelites in making and burning of bricks See Exod. 5. 7. Jer. 11. 4.  
a people of inheritance] Exod. 19. 5. 1 Pet. 2. 9.  
V. 21. for your sake] See Annot. on Chap. 1. vers. 37.& 3. 26.& 31. 2.& 34. 4.  
V. 22. I must die] Moses good affection appeareth, in that he being deprived of such an excellent possession doth not envy them that must enjoy it. And indeed he that is sure of heaven, as Moses was, need not envy any one for any earthly felicity.  
V. 23. which the LORD thy God hath forbidden thee] Or, as the Lord thy God hath charged thee. Exod. 20. 4, 5.  
V. 24.* consuming fire] He is a Sun and a shield, Psal. 84. 11. to warm and defend those that love and fear him; but a fire to burn and consume such as irreverently rush upon him, or rebelliously rise up against him.* Chap. 9. 3. Heb. 12. 29.  
V. 25. remained long] Hebr. waxed old.  
corrupt yourselves] Corruption is both the mother and the daughter of Idolatry: for when the heart is corrupted, it breedeth idolatrous affections and fancies; and when Idols are made and used, they corrupt the heart and conscience more then before.  
V. 26. heaven and earth to witness] By heaven and earth may be meant the intelligent creatures in the one, and on the other; or, if the insensible creatures be meant, the meaning is, that God will bring evidence and witness from them to convince and condemn them of ingratitude. See Isa. 1. 2.  
soon utterly perish] Chap. 7. 10. Josh. 22. 18. 2 Pet. 2. 3.  
V. 27. few in number] Hebr. men of number. For the Hebrews when they use the word number absolutely, mean a small number or a few, because the greatest multitudes are of those things which cannot be numbered, as the stars of heaven, and dust of the earth, therefore is Abrahams progeny promised as a numberless increase. G●n. 13. 16.& 15. 5.  
V. 28. Gods] Not in dead, but in name and opinion of brutish idolaters, though so far short of divinity, that they have neither reason nor sense, Chap. 28 36. 64. Jer. 16. 13.  
V. 29. all thy heart] Not without word, show or ceremony; but with a true confession of thy faults, and a sincere desire of his favour.  
* if from thence &c.]* Chap. 30. 1, 2. Nehem. 1. 9. Jer. 29. 12, 13.  
V. 32.* one side of heaven]* Chap. 30. 4.  
V. 33. and live] See Annot. on Exod. Chap. 33. vers. 20▪  
V. 34. out of another nation] That is, the Israelites out of the Egyptians.  
temptations] Trials of their obedience. Chap. 7. 19.& 29. 3.  
V. 35. that thou mightest know] God wrought these wonders that he might be known not onely to be God, but the onely God, since none could do such works as he had done. Isa. 45. 5. Mark 12. 29. 32.  
V. 36. out of heaven] Exod. 19. 9.& 20. 18. 22. Nehem. 9. vers. 13.  
upon the earth] Mount Sinai. Exod. 24. 16.  
V. 37. brought thee out &c.] Exod. 13. 3.  
V. 38. as it is this day] They had already won sixty Cities of Og, Chap. 3. vers. 4. and conquered him, and Sihon King of the Amorites, vers. 46, 47. of this ●hapter, which conquests were an earnest of further victory over their enemies.  
V. 40. that it may* go well] God promiseth reward not for our merits, but to encourage us that our labour shall not be lost, Chap. 5. vers. 16.* Eph. 6. 3.  
V. 41. severed, &c.] Numb. 35. 6. 14.  
V. 42. flee thither] Exod. 21. 12, 13. Numb. 35. 15.  
V. 45. Testimonies] The Articles and points of Covenant, whereby Gods mind is testified unto the people in his p●●posall, and theirs in their acceptance of them. See 1 King. 2. 3.  
V. 46.* Beth-Peor] That is, the house or temple of the idol Peor, the God of the Moabites and Midianites. See Numb. 25. 3.* Chap. 3. 29.  
V. 48. Mount Sion] This is not that Mount Sion of Jerusalem, and the Temple, but differing from it both in the writing, and in the situation: for Sion, where was the Temple, was written with Tsadi, the other Sion with Shin: and Sion with Tsadi was in Jerusalem on the one side Jordan, the other Sion was on the other.  
V. 49. Sea of the plain] That is, the salt Sea, whereof see Annot. on Numb. 34. 3.   

CHAP. V.  
Vers. 1. ALL Israel] As Chap. 29. vers. 10, 11. To speak to so many at once that all might hear, required a very loud and shrill voice.  
do them] Chap. 4. 1.  
V. 3. made not this Covenant] The word[ not] is not always purely negative: Sometimes it is to be taken for not onely, or, not principally, Gen. 32. 28. Matth. 9. 13. So it may be here expounded, the Lord made not the Covenant at Horeb onely with those who are now dead,( at least the most of them) but with them and their posterity after them, as the Promise, Act. 2. 39. Or, by Fathers may be understood the patriarchs who were before the giving of the Law at Horeb, upward unto Adam, with whom there was not such a formal, legal and particular Covenant made as with them at Horeb, though in substance it were the same; for they were obliged to believe in Christ, and to keep the Law to the utmost of their ability, so far as it was revealed unto them; and in many particulars both of the ten Commandments,( as against idolatry& for keeping of the Sabbath,) and of the ceremonial ordinances, as sacrifices, the distinction of clean and unclean beasts, with others: they practised that which afterward came under legal Precepts, Chap. 29. 15. Rom. 4. 23, 24.  
V. 4.* face to face] Not in a visible or sensible form or figure, Chap. 4. 12. but so plainly that you need no more to doubt who it was that spake to you, then of him that talketh with you face face.  
* Exod. 33. 11.  
V. 5. I stood between] Gal. 3. 19. Exod. 19. 16, &c.& 20. 18.  
V. 8. graved image]▪ See Annot. on Exod. 20. where the Ten Commandements here repeated, are explained.  
V. 9. jealous God] That is, of his honour▪ not permitting it to any others no more then a generous husband w 〈…〉 d permit the prostitution of his wife to another man. See H●●. 2. verse 19, 20.  
iniquity] In the children eternally, if they live and die in the sins of their fathers; and temporally( if they do no●) ●or their fathers sakes; who, as they might in their posterity have p●rished, so are they in them punished.  
V. 10. love me] Love of God and obedience to God are linked together, so that the argument is good from the one to the other: as ●oh. 14. 15.  
V. 11. nor hold him guiltless] But so guilty as that he will punish him: for the words are a figurative Liptote, or Litotes, whereby more is meant then is expressed, 1 Sam. 12. 21.  
V. 13 six dayes] Meaning since God permitteth six dayes to our labouring, we ought willingly to dedicate the seventh wholly to serve him.  
V. 14. stranger] An uncircumcised person shall not be suffered to violate the rest of the Sabbath by any public profanation. See Neh. 13.  
V. 15. therefore the Lord] This reason is peculiar to the Jews; the rest, Exod. 20. are general, obliging universally all persons in all ages.  
V. 16. Honour] With love, reverence, obedience, assistance and succour, if they shall have need.  
V. 17. not kill] All manner of killing is not here forbidden, but that which is done without warrantable cause and lawful authority.  
V. 18. not commit adultery] See Annot. on Exod. 20. 13.  
V. 19. not steal] See Exod. 20. vers 15.  
V. 20. false witness] See Exod. 20. vers. 16.  
V. 21. neither shalt thou desire] See Annot. on Exod. 20. vers. 17.  
V. 22. added no more] That is, no more precepts of the Decalogue, or moral Law, nor any more laws to the people immediately; for the other ordinances were delivered to them by the mediation of Moses. See vers. 30. 31.  
V. 23. for the mountain did burn with fire] This is not rendered as a reason of the darkness, but as a reason of the peopl●s fear; which was the more, because exceeding thick darkness, vers. 22. and bright flaming fire appeared on the mount at the same time; which, as it was more strange, so was it more terrible, as the fire and hail coming together, Exod. 9. 24. Psal. 18. 12. Deut. Chap. 4. 11.  
V. 25. if we hear] See Annot. on Exod. 20. 19.  
V. 26. and lived] See Annot. on Exod. 33. 20.& Deut. 4. 33.  
V. 28.* well said]* Chap. 18. 17.  
V. 29.* O that, &c.]* Chap. 32. 29. Psal. 81. 13. Isa. 48. 18. Jer. 44. 4.  
* always]* Chap. 11. 1.  
V. 31. by me] In the mountain.  
V. 32.* to the right]* Chap. 2. 27.& 17. 20.& 28. 14. Josh. 1. 7. Pro. 4. 27.   

CHAP. VI.  
Vers. 1. do them] See Annot. on Chap. 4. vers. 1.  
V. 2. fear] A reverend fear of God is the the first beginning to keep his Commandements, Eccles. 12. 13.  
I command thee] That is, God: for, though Moses spake sometimes in the third person of God, yet he often useth the first, as if God himself spake; from whom, and in whose nam● he giveth the charge unto the people.  
prolonged] Chap. 5. 16.& 22. 7. Exod. 20. 12. Pro. 3. 2. 1 Pet. 3. 10.  
V. 4. one Lord] One in the substance of the deity( though three in the Persons of the trinity): and therefore being one Lord to all, he alone is to be worshipped by all in one way and form of worship: and though but one, he must be loved and served with all the heart, soul and might of every man, as in the next verse: and all that is too little for so great and good a a God, though it be a great deal more then we can perform, Chap. 4. 35. Zach. 14. 9. Mar. 12. 29. Joh. 17. 3. 1 Cor. 8. 4. 6. Ephes. 4. 5.  
V. 5. with all thine heart] See the precedent Annot. and the Annot. on Chap. 4. 29. Gen 31. 6.  
V. 6. teach them] Or, whet them; that is, sharpen them, so that they may make the deeper impression in the minds and hearts of the hearers, Chap. 4. 9. Exod. 13. 8. 2 Pet. 1. 13.  
V. 7. talk of them when] Holy discourse is never out of season.  
V. 8. frontlets] Which are not( as some expound) to be taken literally, but parabolically, with this meaning, that we should as much remember and mind the Law of God, as if it were written in frontlets on the forehead, and bracelets on the arms; though the Jews, the Pharisees especially, followed the literal sense, mat. 23. 5. See Annot. on Exod. 13. 16. Pro. 3. 3.& 6. 21.& 7. 3.  
V. 9.* writ them]* Chap. 11. 20.  
V. 10.* cities, which, &c.]* Josh. 24. 13. Neh. 9. 25. Psal. 105. 44.  
V. 12.* Then beware] Let not wealth and ease cause thee to forget Gods mercies, whereby thou wast delivered out of misery.  
* Chap. 8. 11. Prov. 30. 9.  
V. 13.* serve the Lord]* Matth. 4. 10.& Luk. 4. 8.  
swear by] We must fear God, and serve him onely, and confess his Name, which is done by swearing lawfully, Jer. 4. 2. And when swearing is lawful, then to swear by any other name then Gods, is unlawful.  
V. 16. tempt the Lord] By making doubt, or trial of his presence, wisdom, power, and providence, without warrant from his revealed will; or, by provoking him to wrath by your unbelief and murmurings, as formerly you have done.  
V. 17.* diligently]* Chap. 11. 22. Psal. 119. 4.  
Testimonies] His laws by which he hath testified his will concerning thine obedience to him.  
Statutes] The same laws ratified by his authority for rules of obedience, with commination of penalty to those that disobey them.  
commanded thee] This verse beginneth in the plural number, but endeth in the singular, that every one should make application of general precepts to himself.  
V. 18. sight of the Lord] We must do not what seemeth good in our own eyes, but what is good in Gods sight, Chap. 12. vers. 8, 21, 25.  
V. 20.* when thy son]* Exod. 12. 26.& 13. 14.  
V. 21.* mighty hand]* Exod. 3. 19.& 13. 3.  
V. 23. and brought us] The more we receive of Gods benefits, the more are we bound to his obedience, Luk. 12. 48.  
V. 24. for our good] Our conformity to the Law of God doth him no good, Job 35. 7. Though the law be his, the benefit of obedience is ours; and the more constant it is, the more beneficial, Prov. 9. 12.  
V. 25. our righteousness] So it should be if we could exactly keep the Law, Rom. 10. 5. but because we cannot, we must betake ourselves for refuge to the righteousness of faith, ver. 6. and so be saved, not by our own justice, but by Gods mercy for Christs merits, as divers Translations render it, He will be merciful unto us, Chap. 24. 13.   

CHAP. VII.  
Vers. 1. SEven nations] In the 33. of Exodus, vers. 2. and Deut. 20. 17. six onely are name, the Gergashite being omitted; and in the 15. of Gen. vers. 19, &c. are name ten: the Hivites omitted, and the Kenites, Kenezites, Kadmonites, and Rephaims added: the reason of which difference may be, that one part of the people might have several names, and several parts of them might be comprehended under one name; or, sometimes general names, sometimes particular might be mentioned.  
V. 2. make no covenant] Heb. Cut no Covenant. See Gen. 15. 17, 18. Jer. 34. 18. No covenant of cohabitation in the same country; much less of marriage, unless they be converts to the true Religion, See Exod. 34. 15, 16. 1 King. 11. 2. Ezra 9. vers. 2. 12. Nehem. 13. 23. judge. 3. 6, 7.& 14. 2, 3.  
V. 4.* turn away, &c.]* 1 King. 11. 2. Neh. 13. 26.  
V. 5. destroy] God would have his service pure without any pollution of superstition and Idolatry, vers. 25.& Chap. 12. 2, 3. Exod. 23. 24.& 34. 13.  
V. 7. fewest] Before God had made a miraculous multiplication of you from those few which were of your posterity of Jacob, See Chap. 10. vers. 22.  
V. 8. loved] You freely, finding no cause in you more then in others so to do, Chap. 10. 15. 1 Sam. 12. 22. 2 Sam. 22. 20. Psal. 44. 3. Zeph. 3. 17.  
V. 9.* to a thousand generations]* Chap. 5. 9, 10. Exod. 20. 5, 6.  
V. 10. to his face] The words are doubled for assurance that God will so apparently take vengeance of his enemies, that they shall plainly perceive( as they do a thing set before their face) he doth it; and that he doth it for their wickedness, as in that example of the idolaters and of the lustres after flesh, Numb. 11. and of Corah and his company, Chap. 16. Exod. 32.  
V. 12. mercy] This Covenant is grounded upon his free grace: therefore in recompensing their obedience he hath respect to his own mercy, not to their merits, Chap. 28. 1. Levit. 26. 3.  
V. 13. the fruit of] By multiplying thy posterity, and withholding the mishaps of abortion, and feeble and deformed births, Deut. 28. vers. 4.  
V. 15.* all sickness, &c.]* Exod. 23. 25. Psal. 105. 37.  
V. 16. no pity] We ought not to be merciful where God commandeth severity: for such a mercy to others would prove a cruelty to their own souls that use it.  
V. 18. remember, &c.] Psal. 77. 11.  
V. 19. temptations] The trials of their faith and obedience were very great, and such as required miracles to uphold them from falling from God, and to scourge and recover them when they were fallen, Chap. 4. 34.& 29. 3.  
so shall] This is to be referred to the precedent verse, concerning the destruction of Pharaoh and his people, meaning they shall be overcome as well as they were, though not with so many works of wonder.  
V. 20. hornet] The smaller creatures shall be armed against the enemies of God, and of his people, and shall subdue them as well as the greater.  
V. 21.* among you]* Exod. 17. 7.  
V. 22. lest the beasts] So that it is for your commodity that God accomplisheth not his promise so soon as you wish.  
V. 23. until they be destroyed] That is, destroyed utterly.  
V. 24. destroy their name] So, as their name shall be butted in oblivion, or, if it be mentioned, it shall be but as the stirring of a sepulchre, which will raise an offensive fume.  
V. 25. an abomination] A thing that the Lord doth loathe and abhor, as he doth all sins, though one sin more then another, idolatry especially.   

CHAP. VIII.  
Vers. 1. OBserve to do] See Annot. on Chap. 4. 1.  
V. 2. to prove thee] See Annot. on Exod. 16. 4. vers. 16. of this Chapter.  
V. 3.* but by every word] Not by the ordinary way of provision, wherein mans providence is exercised onely, a● in preparing of bread,( the principal substance of his Table) but in room thereof, either Gods word or command will make a miraculous supply of food, as by quails and Manna, and that without any means at all; his word, that is, his will, made as readily and evidently known by his powerful work, as a mans mind by his word, will support a mans life: and when a man hath meat, it is the virtue of that word and power of his that nourisheth, else it would be more likely to choke then to feed; but his word of command would soften stones into doughty and make poison to be both meat and medicine,* See Matth. 4. 4. Luke 4. 4. Mark. 16. 18.  
V. 4. thy raiment] Besides the provision of apparel which they had of their own, they were furnished with many suits of several sizes for themselves and their children by borrowing of the Egyptians, Exod. 3. 22.& Chap. 12. 35. These being by a Divine power preserved from decay, some conceive the garments of thriving children or young men miraculously grew up with their persons: But it is more like that many of different ages and statures, dying their garments were kept for, and used by such as succeeded in the same measure; for we must not multiply miracles without necessity; where one is mentioned( as the preserving of clothes without decay) there is no need nor ground for God to make, or man to imagine any more.  
V. 5. chasteneth his son] God sheweth his love as well by afflictions, as by apparent favours; as a man sheweth love to his son, as well by providing physic for him in his sickness, as food in his health, Heb. 12. 6. and his chastening of his children is for their correction and amendment; not as the punishments of the wicked, for their ruin and destruction. 2 Sam. 7. 14. Psal. 89. 32. Prov. 3. 11, 12. Revel. 3. 19.  
V. 6.* fear] Chap. 6, 2. 13.& 10. 12.  
V. 7.* bringeth thee, &c.]* Chap. 6. 10, 11.& 11. 10, 12.  
V. 9. stones] That is, store of Mines of iron and brass, Chap. 33. 25. Job 28. 2.  
V. 10. shalt bless] For to receive Gods blessings and not to be thankful, is to contemn God in them; and we must not onely conclude our refreshings with thanksgiving, but pray for a blessing before the use of them. See 1 Tim. 4. 5. Rom. 14. 6.  
V. 12. and art full, &c.] Chap. 28. 47.& 31. 20.& 32. 15. Prov. 30. 9.  
V. 14. lifted up] By ascribing Gods benefits to thine own power, or care, or skill, boasting as if thou hadst them of thyself, without receiving them from God, 1 Cor. 4. 7. or, as if for some worthiness in thee God had been so bountiful unto thee, Hos. 13. 6.  
V. 15. terrible wilderness] See Annot. on Chap. 1. vers. 19. Chap. 32. 10. Psal. 136. 16. Hos. 13. 5.  
V. 16. to do thee good] Jer. 24. 5. Heb. 12. 10, 11.  
V. 19. if thou do] The word[ thou] taken distributively in the beginning of this verse amounts to a collective sense, and is as much as[ ye] in the end of it.   

CHAP. IX.  
Vers. 1. THis day] Is not precisely to be taken for one of the three hundred sixty five dayes in the year, but for a short time near at hand, within this two moneths: for Moses said this the first day of the eleventh month, Chap. 1. 3. and the people passed over Jordan the tenth day of the first month, Josh. 4. 19.  
possess nations] So, as not onely to have their land for thine habitation, but their persons at thy disposal, either for slaughter or service; Levit. 25. 45. 46.  
up to heaven] He speaketh according to the report of the Spies, Chap. 1. vers. 28. See Annot. on Gen. 11. 4.  
V. 2. heard say] By the report of the Spies, Numb. 13. 28. 33.  
V. 3. consuming fire] His burning indignation will not be quenched until thine enemies be consumed: the heat thereof made their hearts to melt afar off, Josh. 5. 1.& Chap. 7. 5.  
so shalt thou drive] That is, Gods justice having doomed them to destruction, he will give you the power to do execution upon them; yet divers of them were destroyed by hornets, Chap. 7. vers. 20. without their pursuit, or slaughter.  
V. 4.* in thine heart]* Psal. 14 1.  
* my righteousness]* Vers. 5.& 6. Ezek. 36. 22.  
V. 5. for the wickedness of these nations] Gen. 15. 16. 1 Tim. 1. 9. Levit. 18. 25.  
perform the word, &c.] Gen. 122. 7.& 13. 15.& 15. 7.& 17. 8.& 26. 4.& 28. 13.  
V. 6. stiffnecked] Exod. 32. 9.& see Annot. on Exod. 33. 3.& on 34. 9.  
V. 8. in Horeb] By Idolatry to the golden calf, Exod. 32. 4. Psal. 106. 19.  
V. 9. neither eat bread] Moses the chief Minister of the Law fasted forty dayes and forty nights, at the publication of it; Exod. 24. 10. so did Christ before his publication of the Gospel, mat. 4. 2. and Elijah that famous Prophet betwixt them both, 1 King. 19. 8.  
V. 10.* finger of God] That is, miraculously, and not by the hand of man.* Exod. 8. 19. Luk. 11. 20.  
V. 12. quickly]* Vers. 16.& judge. 2. 17.  
V. 13. stiffnecked]* Vers. 6.& Chap. 10. 16.& 31. 27. 2 King. 17. 14.  
V. 14. let me alone] Signifying that the prayers of the faithful are a bar to stay Gods ang●r, that he consume not all. See Annot. on Exod. 32. 10.  
V. 16.* I looked]* Exod. 32. 9.  
V. 17. and broke them] See Annot. on Exod. 32. 19.  
V. 18. forty dayes and forty] Some hence collect that Moses fasted forty dayes and forty nights, now the second time by occasion of the sin about the golden calf, and some hold a third time, vers. 25. but for twice it is probable, though not certain, and for the third time it is neither certain nor probable. See Annot. on Exod. 34. 28.& on vers. 25. of this Chap. Psal. 106. 23.  
V. 20. to have destroyed him] Whereby he sheweth what danger they are in that have authority and resist not wickedness. See 1 Sam. 3. 13.  
V. 21. your sin] That is, the object of your sin, on which you set your idolatrous conceits, and to which you directed your idolatry, Exod. 32. 20.  
into the brook] See Exod. 32. 20.  
out of the mount] That is, Horeb, or Sinai.  
V. 23. then you rebelled] At the return of the spies, Num. 13. 31.& 14. 1.  
V. 25. As I fell down at the first] These words import onely a repetition of a thing that was formerly done, as if it were, as I said before; for he was three several times on the Mount in the space of forty daies; once at the receiving of the Law, Exod. 24. 18. after that when he interceded for the people upon their sin committed in worshipping the golden calf, Exod. 32. 30. 31. And thirdly, when he received the new Tables, Exod. 34. 28. of which some conceive that Moses so many times fasted forty dayes and forty nights; which is not likely: for they that make that allowance of time for fasting and absence from the people, allow too little time[ not full three dayes] for many businesses with the people. Besides; if from the several mentions they will infer so many forty daies fast, they may say it was four times as well as three; for the like mention is made again, Chap. 10. vers. 10. Thirdly, two of these times belong to the same action, which is for reconciliation after the sin touching the golden calf: which obtained by once fasting forty daies, what need was there to do the like again?  
V. 26.* destroy not, &c.] Exod. 32. 11.  
V. 27. Remember thy servants] By the authority of Gods promise, and sincerity of those to whom he promised, he strengtheneth his hope of obtainement of mercy notwithstanding their transgressions.  
V. 28.* was not able, &c.]* Exod. 32. 12. Num. 14. 16.  
V. 29. Yet they are thy people] Notwithstanding their gross Idolatry, their manifold murmurings, and other rebellions he hath not yet given them a bill of divorce, they are yet the people of his Covenant, and his visible Church upon earth, Chap. 28. 9. Psal. 95. 7.& 100. 3. Jer. 14. 9.   

CHAP. X.  
Vers. 1. hue thee two] Here precedent passages are repeated without any strict observation of order.  
V. 2. an ark of wood] Of this ark, of what wood it was, and in what manner made: see vers. 3.& Exod. 25. 10. The order for making the ark was given before the second writing of the Law, as in the fore-cited place of Exodus; but it was not made indeed until afterward; as appeareth by comparison of Exod. 25. 10. with Exod. 37. 1.  
V. 3. Shittim wood] Which yields firm and durable timber, exod. 25. 5. 10.  
V. 4.* he wrote]* Exod. 34. 28.  
V. 6. to Mosera; there Aaron died] He died on mount hoar, which is the place adjacent, or circumjacent, where the Israelites encamped; it is called Moseroth, Num. 33. 31. whither the people came now the second time; for wandering in the wilderness forty yeares together, it was not strange for them to come again and again to the same place, and so the place from whence they came was varied, which without this consideration may be thought a contradiction: besides, the places of their incampings had sometimes divers names, as the place here called Becroth of the children of Jaakan, Num. 33. 31. is called Benejaakan. It is likewise to be observed, that for[ come] must for avoiding of contradiction be red[ had come] for the Hebrewes having but one preter Tense, it is used sometimes for the preterperfect, sometimes for the preterimperfect, sometimes for the preterpluperfect Tense, as in the next verse.  
V. 7. Gudgodab] Numb. 33. 32. It is called Horhagidgad, comparing this place with that their journeying to and fro may be conceived to be, from Hashmonah to Moseroth, Numb. 33. 30. from Moseroth to Benejaakan, vers. 31. or( as here it is called) Beeroth of the children of Jaakan; and in their return they came from Benejaakan to Moseroth, and from Moseroth to Gudgodab, as it is here. Some endeavour to dissolve the difficulty by laying blame upon the Scribe that copied out the place, as if he should have left out somewhat which he found in the Text: some answer by assigning several names to one place; some by a nice distinguishing of the same name Moseroth and Mosera, applying the former to be the mansion of the Israelites here mentioned, and the latter to be mount hoar, where Aaron died; and some say Moses being less observant of matter of circumstance( as the particular removals from place to place are) then of matter of substance for the main truth of the story, omitteth divers particular mansions, and so bringeth in such places together as in their situation were asunder; but the best answer is, that so mutable and uncertain were the windings of the Israelites in the wilderness, as may appear by the map of Adrichom. delft of the desert of Pharan, inter p. 116.& 117. Theat. ter. sanct.( and yet there might be more wanderings then he hath drawn out in his spotted lines) that the same place might be terminus a quo,& ad quem, the place whence and whither again and again, according as their turnings and windings, their stay or diversion varied them.  
V. 8. at that time] Which is not to be taken strictly for the time of the precedent encamping, but with more latitude, for the time while Aaron was Priest● Numb. 3. 6. or, at the time mentioned, vers. 5. when Moses brought the new Tables from the Mount.  
* separated]* Rom. 1. 1.  
to bear the ark] Which belonged to the Tribe in general▪ yet so that at some special and solemn times, the Priests did( as they always might) bear it themselves as they were Levites, Josh. 3. 3.  
* to stand before, &c.] Chap. 1. 38.  
and to bless] ministering in the Tabernacle, and offering of sacrifices belonged to the Priests, so did the solemn blessing of the people: yet the other Levites were employed in singing praise to God, while the sacrifices were offered.  
V. 9. the Lord is his inheritance] That is, having God for his God in especial manner; as he is Gods portion rather then any of the other Tribes, so is God his, and thereupon he hath his maintenance out of that which God hath set apart for himself, his own allowance out of every Tribe where the Levites are dispersed, and so the God of Jacob turned their fathers curse, Gen. 49. 7. into a blessing. See Annot. on Num. 18. 20, 21, &c. Deut. Chap. 18. 1. Ezek. 44. 28.  
V. 10. according to the first time] See Annot. on Chap. 9. vers. 25.  
V. 12.* what doth &c.]* Mic. 6. 8.  
V. 13. for thy good] Prov. 9. 12. Jer. 32. 39.  
V. 14. and the heaven of heavens] By heaven may be meant all the visible heavens: and by heaven of heavens that which excels them all, the third heaven, the place of the blessed, Gen. 14. 19. Psal. 115. 16.  
the earth also] Exod. 19. 5. Psal. 24. 1.  
V. 15. had a delight] Chap. 7. 7, 8.  
V. 16. circumcise] Cast off all your evil affections, Jer. 4. 4.  
stiffnecked] See Annot. on Chap. 9. 13.  
V. 17. a God of gods] Above all that are Gods in name onely: for indeed there is but one God. See Annot. on Exod. 12. 12.  
Lord of lords] Revel. 17. 14.  
V. 19. Love the stranger] Levit. 19. 34.  
V. 20. swear by his Name] See Annot. on Chap. 6. vers. 13.  
V. 21. thy praise] That is, the object of thy praise, in whom thou shalt find most matter and cause of praise and glory. See Jer. 17. 14. and he that makes thee worthy of praise, and so to be praised, Chap. 4. vers. 6, 7.  
V. 22. threescore and ten] See Annot. on Gen. Chap. 46. vers. 27.   

CHAP. XI.  
Vers. 2. WHich have not seen] He addresseth his speech not to the younger sort who were born since their fathers departed out of Egypt, but unto those, who then being under twenty yeares old at that time, and of apprehension then to observe:( for those above twenty were cut off for their murmuring) to these now of the ancienter sort who had seen Gods miraculous deliverance he speaketh, who ought rather to be acquainted therewith, then those that had onely heard of them and not seen them.  
V. 4. read Sea &c.] Exod. 14. 27.  
V. 5. and what he did] As well concerning his benefits as his correction.  
V. 6. Dathan and Abiram] konrah is not left out, as more innocent then they; but the story being fully set down, Numb. 16. where the three principal conspirators are particularly name, in other places, which refer to that story, it is sufficient to name any of the three, as judas 11. konrah onely is name, and yet Dathan and Abiram are neither excluded nor excused: and here, and Psal. 106. 17. Dathan and Abiram are name, and yet konrah is not left out as less guilty;( for it may be as he was first name in the first mention of their conspiracy he was ring-leader to the rest) but because the mention of any one will bring to memory the rest, these two are the rather name together, because they were not onely brethren in evil, but brethren also in blood, whereas konrah was of another family.  
the son of Reuben] The descendants in a direct line, though remote, as grandchidren, great grandchidren, in the Hebrew phrase are all called sons, as well as the immediate children.  
V. 7. but your eyes] An undoubted evidence of the truth of this holy story, wherein Moses appeals to so many eye-witnesses of Gods miraculous acts yet alive.  
V. 8. may be strong] Not to be head-strong, nor stiff-necked against God, but humble-hearted and obedient towards him is the way to be arme-strong against enemies. See Josh. 1. 5, 6, 7.  
V. 9.* prolong your dayes] Grace is a good friend to human nature:( though corrupt nature be an enemy to grace) for it upholds it in health and prolongeth life, whereas wickedness cuts off the life by the halves, Psal. 55. 23. and if the godly be taken away while they be young, it is but from the evil to come, Isa. 57. 1. And if the life of the wicked be prolonged,( as Eccles. 7. 15. it is said) it is not in favour, but in anger, as the Amorites were forborn to make up the measure of their iniquity, Gen. 15. 16. that their judgement might be the heavier when it came.  
* Deut. Chap. 5. 16.& 6. 2.& Prov. 9. 11.& Chap. 10. 27.  
V. 10. with thy foot] That is, with bodily labour, which,( though it be usually) called the labour of the hands, as Psal. 128. 2. is sometime attributed to the feet, as Gen. 30. 30.( See the Annot. on the place) The meaning is, that it is not like the land of Egypt, which( having but little rain, Zach. 14. 18. but was watered by the overflowing of Nilus,) puts the people to put their feet to the spade to dig gutters and channels to keep water for the watering of their gardens, whereas in Canaan the land was watered and made fruitful by rain from heaven.  
V. 11.* of hills and valleys]* Chap. 8. 7.  
V. 12.* the eyes of the Lord]* Ezra 5. 5. Jer. 40. 4. in marg. Psal. 34. 15.& 33. 18.  
V. 13.* diligently]* Vers. 22.  
V. 14. the first and latter] The first,( meaning after seed) was to bring the corn out of the ground; the latter afterwards to make it full in the ear, Zach. 10. 1. Jam. 5. 7. Jer. 5. 24.  
V. 16.* take heed] Chap. 4. 9.  
V. 17. shut up the heavens] Amos 4. 7.  
V. 18. frontlets] See Annot. on Exod. 13. 16. and on Deut. Chap 6. vers. 8.  
V. 21.* as the dayes of heaven] As long as the heavens endure. And the phrase also may import a temporal prosperity like an heaven upon earth, as an earnest of that everlasting happiness in heaven above.* Psal. 89. 29.  
V. 22.* diligently]* Vers. 13. Psal. 119. 4.  
cleave unto him] Gen. 21. 24. Act. 11. 23. Josh. 22. 5.  
V. 24. every place] Within the compass of the promised Land, not universally, as if they were to be Lords of the whole earth, as the Jewish rabbis vainly fancy.  
* uttermost sea] That is, the main Ocean, which was the western bound of the Land of Canaan.* Chap. 34. 2.  
V. 25.* fear of you]* Chap. 28. 10. Exod. 23. 27.  
V. 26.* a blessing &c.] Chap. 30. 15.  
V. 29. put the blessing upon, &c.] The manner of blessing and cursing upon Mount Gerizim, and Mount Ebal[ two hills near together in the Tribe of Ephraim] is conceived to be thus: six of the Tribes were placed on the one mount, and six on the other: in a little valley betwixt both( for there is but a little valley betwixt them) stood the Priests onely, one while pronouncing blessings upon the observers of the Law, another while denouncing curses against the transgressors of the Law. When a blessing was pronounced, the Tribes on Mount Gerizim sounded out Amen; and when a curse was denounced, Amen was sounded from the Tribes on Mount Ebal. See Annot. on Chap. 27. vers. 12.  
V. 30. are they not] This manner of interrogation hath the force of an assured affirmation, as if he had said, they are, and well known so to be.   

CHAP. XII.  
Vers. ALL* the dayes that]* 1 King. 8. 40. Psal. 104. 33.  
V. 2.* utterly destroy]* Chap. 7. 5. Numb. 33. vers. 52.  
* high mountains, &c.]* Numb. 22. 41. 2 King. 23. 13. 15.  
V. 3. names] Either forbearing to name them, as Exod. 23. 13. and putting other names in their stead, as Numb. 32. 38. or by naming them onely by way of reproof or contempt, 1 King. 18. 26, 27.  
V. 4. not do so] You shall not serve the Lord in such sort as they served Idols in their superstitious and idolatrous observances; especially you shall not serve him in consecrated groves; or, you shall not do so by those things which belong unto the Lord, as unto such things as are dedicated unto Idols. And if any of the faithful servants of God did at any time sacrifice in groves, they either had an especial warrant, or their fact was their fault; against this negative rule, there can be no dispensation but by divine authority.  
V. 6.* thither, &c.]* Levit. 17. 3, 4. Ezek. 20. 40.  
V. 7. there] See Annot. on Num. 18. 10.  
ye shall cate] The Priests such things as belonged unto them; and the people such things as were allowed unto them: and they might eat of the peace-offering; but they might not eat of the sin-offering, nor of votive-offerings, nor of the whole burnt-offerings, as appeareth, Numb. 18. 9. 15. Or, by their eating before the Lord, may be meant their feasting and rejoicing, when they were thrice in a year to appear before the Lord in the place where the Tabernacle was, or the Temple should be, Chap. 27. 7.  
before the Lord] This is to be understood chiefly of the Priests, who might eat in places which had near reference to God, with whom the people were not to be partakers: Or, if it be referred to the people, they may be said to eat before the Lord, when eating they give thanks unto the Lord, Rom. 14 6. Or, because they were to eat a second tithe( after they had paid the first to the Levites) onely in that city or place, where Gods Sanctuary was set up. See vers. 17, 18. of this Chapter.  
V. 8. after all that we do] For God will be served after a more exact and perfect manner when ye come into the Land of Canaan, then hitherto he hath been, or conveniently could be in the wilderness.  
right in his own eyes] Not that they sacrificed altogether after their fantasies; but in many things they took too much liberty to do what they liked: or, in respect of the ceremonial laws they were not to be so free from obligation and practise of them in the promised land, as now they were in the wilderness, where neither Circumcision, nor the Passeover, nor other Ordinances( which were neither moral nor judicial) were, or could conveniently be observed as in the Land of Canaan they might, and must be too: and withall it was to admonish them that the more Gods favour was manifested to them,( and it is more manifest in the fruition then in the promise of his blessings) the more should their obedience be manifested to him, 1 Chron. 13. 4. judge. 17. 6. Prov. 14. 12.  
V. 10. in safety] This is spoken with reference to their Anniversary recourse to the place of the Tabernacle or Temple thrice a year, that they might not fail of their appearance there so oft as was required, for fear lest in their absence their enemies should invade their dwellings and take away or spoil what they left at home.  
V. 11. shall choose] That was for a time the city Shiloh, where the Tabernacle was placed, Jer. 7. 12. Ps. 78. 60.& where it continued unto the dayes of Samuel, which was two hundred forty and three yeares; or,( as some think) three hundred, 1 Sam. 4. 12, 13. though called the Temple, 1 Sam. 1. 9. and afterwards Jerusalem, where the Temple was built in Solomons time. See Annot. on 1 King. 8. 29. Psal. 78. 68.  
choice vows] That is, such things as you vowed freely being at your own choice: or, such things as you offered not taking what come first to hand, but with choice and election of the fairest and best, as meetest for Gods service and acceptance.  
V. 12. before the Lord] At the Tabernacle or Temple, or in the city where either of them shall be erected for the solemn service of God to be presented to him, as conversant with those that sincerely serve him.  
hath no part] His rejoicing is not because he hath no part of inheritance, but because, though he have no such portion as the rest, he shall rejoice in the participation of the offerings, &c. Or these words may have reference to what was said before, which is, that the Priests should invite the Levite to their feasts, as may be collected from Chap. 16. v. 11. 14. and that because he hath no portion of lands with the other Tribes, Num. 18. 20.  
V. 13. Take heed, &c.] Chap. 11. 16. Levit. 17. 4.  
the burnt-offeriags] Under this word are other holy oblations comprehended, though they be not expressly mentioned, as burnt-offerings are.  
V. 15. the unclean] Every one, whether ceremonially unclean, or not, might eat of the same kind of beasts which were appointed for sacrifice, as well as of them that were not, as the Roe-buck, and the Hart, which were not to be sacrificed to the Lord: for in civill meats( whereof he speaketh here) there was not that distinction observed betwixt persons or meats as in sacrifices there was, vers. 20, 21, 22. of which this distinction is to be observed; some creatures were ceremonially unclean, so that they might neither be sacrificed nor eaten, whereof see Levit. 11.& Chap. 14. of this book; some were wholly clean, which might be both eaten and offered in sacrifice; as of birds the Turtle and Pigeon, and of beasts the sheep, Kine, and Goats; and some were partly clean and partly unclean, so clean, that they might be eaten, and so ceremonially unclean, that they might not be sacrificed; whereof see Chap. 14. v. 5.  
V. 16. as water] That the ground may drink it up, and it be not used for meat to man or beast, because the blood of sacrifices is peculiarly consecrated to God, as a type of the blood of Christ. There be other reasons used against the eating of blood, whereof see vers. 23, 24.& Annot. on Gen. 9. 4.  
V. 19.* Take heed] This Caveat sheweth mens proneness to forsake the Levite, and importeth a threat to them that do it, Chap. 14. 27. Neh. 10. 39.  
* Vers. 30.& 4. 15.  
V. 21. be too far] They that dwelled too far off from the place of the Tabernacle or Temple, might for all that keep their feasts here mentioned, though they had not Priests and sacrifices as at the place where the Tabernacle or Temple stood; for though the Priests were there, it was not their duty to kill the cattle which were eaten in their particular or private houses; therefore they that dwelled at such distance that they could not appear, need neither forbear their feasts, nor be scrupled because they had no Priests among them to celebrate such services as were done at the Tabernacle or Temple.  
V. 22.* row]* Vers. 15. Chap. 14. 5.& 15. 22.  
unclean, &c.] There was a two-fold ceremonial uncleanness: a lesser, which onely restend on the party who was ceremonially unclean, and did not communicate an uncleanness unto another; and there was an uncleanness by which another became ceremonially unclean, by touch or company; the former lesser uncleanness was no let to a sociable eating with others who were not ceremonially unclean at all; the latter was; yet they that were thus unclean might in their meat communicate among themselves, as when a whole family was unclean by reason of a dead body among them.  
V. 23. for the blood] See Annot. on Gen. 9. 4.  
V. 26. thy holy things] Such as are mentioned, vers. 17.  
V. 27. the flesh thereof] That is, the flesh of Peace-offerings, for part thereof was to be eaten by the owners who offered them. So are we to understand Levit. 7. 15.  
V. 28. after thee for ever] A man cannot better bless his children then by his own obedience to his heavenly Father, Isa. 48. 18, 19.  
V. 30. after they be destroyed] That is, in time to come, when their judgement is out of mind, or little thought of, being past a great while before, else their destruction might be a warning against their evil imitation of them.  
V. 30. inquire not] With any purpose to make any pattern of their practise.  
V. 31. burnt them] They thought nothing too dear to offer to their Idols: whereby it appeareth how subtle and powerful Satan is in drawing Idolaters to do so contrary both to grace and nature, Levit. 18. 21.& 20. 2. 2 King. 16. 3. Jer. 32. 35.   

CHAP. XIII.  
Vers. 1. DReamer] Which saith he hath things revealed to him in dreams.  
V. 2. come to pass] As the Prophecies of such Prophets are false, so are their wonders fallacious and counterfeit, 2 Thes. 2. 9. else, if they were true wonders they were Gods seals, which are never set to confirm an untruth: and therefore the Devils argument was good,( though his meaning was nought) when from a miraculous mutation of stones into bread, Matth. 4. 3. he inferred the divinity of the son of God. For if God had wrought a miracle to confirm the position, it must needs have been assured as undoubtedly true. But many things forespoken may come to pass, and yet not by any Divine revelation: for the devil may to a false and idolatrous suggestion( as in this verse) affix a prediction by his skill in natural causes: as if a jesuit to persuade the Indians to the Popish party should give them for a sign of assurance a prediction of the Eclipse of the sun: In such a case we must bring the proposal to the trial of the Scripture, and always prefer the Divine word before a natural, or diabolical work.  
V. 3. proveth you] Tempteth, or trieth. See Annot. on Gen. 22. 1.  
to know] Or,( as some render the Hebrew word) that it may be manifest, or known, and discerned to themselves or others, or so convicted in the fight of God, that he may without suspicion of injustice punish them for their apostasy.  
V. 5. put to death] When their evil hearts are made known by their evil works, and of those evil works they are sufficiently convicted, and for them judicially condemned, Chap. 18. 20. Jer 14. 15. Zach. 13. 3.  
V. 6. if thy brother] All natural affection must give place to Gods honour: and in such a case we must show ourselves rather children of God then brethren, or kinsmen or kinswomen, in what degree of relation soever, Chap. 17. 2.  
V. 9. thou shalt surely kill him] When his cruel heart is discovered sufficiently by his cruel work; and when of that work he is convicted for it and judicially condemned by the Magistrate, Chap. 17. 7.  
thine hand] Thou who art a witness to accuse him, shalt cast the first ston at him: for the witnesses were to begin, and all the people to follow in throwing stones at the offender, Chap. 17. 7. Act. 7. 58.  
V. 13. children of Belial] Belial signifieth without yoke, and it is usually applied to such as are most unruly, submitting to no yoke, living by no rule, and so most wicked and licentions; and therefore the word is often taken for the devil, 2 Cor. 6. 15. and for conformity to him, wicked men may be so name, who are Devils incarnate. See 1 Sam. 1. 16.& 2. 12.& 25. 25. judge. 19. 22.  
V. 14. inquire] This is spoken chiefly to the Magistrate, who hath power to punish such faults.  
abomination] Though Idols be set out gloriously in Images of gold and silver, and curious mixtures of colours, and their tempers gorgeously garnished, yet is idolatry a loathsome and abominable thing in the fight of God; and so it should be in the sight of men, Exod. 8. 26.  
V. 15. destroying it utterly] Which sheweth that no Idolatry is more execrable, nor more grievously to be punished then theirs, who have formerly professed God, and have fallen off from that profession.  
V. 16. an heap] Of rubbish, a monument of ruin, never to be repaired or built up again.  
V. 17. to thine band] Though it come to thine hand, it shall not cleave or stick to it, so as to tarry with thee, but thou shalt cast it away as an execrable thing, Chap. 7. 25, 26.  
of the cursed thing] That is, of the spoil of that city, which God hath accursed to such confusion and ruin.   

CHAP. XIIII.  
Vers. 1. CUt yourselves] See Annot. on Levit. 19. 27, 28.  
between your eyes] That is, in that part of the forehead which is above the partition between the eyes.  
for the dead] That is, by occasion of the dead, as by way of lamentation for their death, Levit. 19. 28.& 21. 5. Jer. 16. 6.& 41. 5.  
V. 2. an holy people] That is, in respect they were consecrate, separate, or set apart from other nations as the peculiar people of God, not in respect of inherent holinesse, or of Saint-like life: for they are justly charged with many great rebellions, Chap. 9. throughout. Yet that relation to God did bind them to more holinesse then other people to take his example for a pattern of holinesse, and was to keep them at a further distance from conformity with the corruptions of uncircumcised nations.  
V. 3. abominable thing] That is, not onely what mans nature abhorreth, but what Gods law forbiddeth: for when it is forbidden by God, it should be abominable to man.  
V. 4. these are the beasts] This ceremonial law instructeth the Jews to seek a spiritual pureness even in meats and drinks.  
sheep, and] The Hebrew word[ Sch] signifieth the lesser cattle; not lesser for age, as the lamb in respect of the sheep, but in their kind, and is commonly taken for a sheep, or a goat.  
V. 5. wild goat] In other languages this creature is called by a name signifying a Goat, and a Deere or Hart, in short a Goat-bart, resembling a Goat in his horns and hair, especially his beard, and a Hart, or Deere in the rest of his body: of which see Phin. l. 8. 3.  
Pygard] So called after the Greeks Translation: the Hebrew word[ Dishou] used onely in this place is variously understood: some take it for a wild beast, whose horn turns inward toward his head: some for a kind of Eagle: some for an unicorn: some for a wild beast like to a Fallow-deere, or Roe-buck: but though to us it be not perfectly understood( as the names of many living creatures, herbs and stones are not) yet those to whom the precept or prohibition of such things was given, had the right understanding of them,( with the rule, whether it were a command or a caveat) if not in particular, yet by the general notes.  
wild ox] Such as do not sort with tame cattle, but haunt desert places, and are hurtful to man, and no way serviceable, but when they are hunted to death. And as there are wild oxen, and wild goats, so of all sorts of domestical creatures that are tame, there are of like kind which are wild. Plin. hist. lib. 8. cap. 53.  
Chamois] Wild one: the Hebrew word Zemer, is rendered in the best English Translations by a French word, Chamois, which signifieth a wild goat, a goat that haunts the rocks, and other places out of ordinary access: many authors give it the name of Camelo-pard, which is a creature resembling a camel in his head, and a Libard or Panther in spots, for the body of it hath white sports upon a read ground, Plin. l. 8. c. 18.  
V. 6. parteth the boofe] See Annot. on Levit. 11. 3. 5.  
V. 10. nor fins] See Annot. on Levit. 11. 9.  
V. 19. that flieth] See Annot. on Levit. 11. 20.  
V. 21. death of itself] This also is to be understood of such a creature as death by any mishap, as falling, drowning, or any other way, so that the blood was not let out of it, but remained in it: and it is to be understood of a clean beast: for the unclean were not to be eaten at all. See Levit. 11. 39.  
unto the stranger] Which is not of thy Religion: for the Converts of other Nations were bound to the same rule with the Hebrews, Levit. 17. 15.  
that he may eat it] Though for the most part such creatures as die of themselves, be not wholesome food: yet sometimes the disease affecting but one principal part, as the Vertigo, or turn in the head, the rest of the body may be of use for diet.  
his mothers milk] See Annot. on Exod. 23. 19.  
for thou art] Thy profession of holinesse, as the holy Lord God his peculiar people, engageth thee to discreet and decent observances in thy diet, that it be not disgraced by the uncleanness or looseness thereof.  
V. 22. truly tithe] Chap. 12. 6. 17.  
V. 23. before the Lord] See Annot. on Chap. 12. vers. 7.  
tithe of] See Annot on Chap. 26. 12.  
that thou mayst learn] In the place where these tithes were eaten, the fear of the Lord was especially taught, and to be learned the better by the solemn service there performed, and by dieting themselves with especial reference to the Lords portion of tithe, and his ordinance in the use of a tenth to themselves, called the second tenth: whereof see Annot, on Chap. 12. v. 7.  
V. 26. bestow that money] Matth. 21. 12.  
V. 27. within thy gates] Living in the same city with thee, Chap. 10. 9.& 12. 12. 19.& 18. 1, 2.& 26. Numb. 18. 20. 24.  
V. 28. at the end of three yeares] When the tenths are gathered in the last of the three yeares, besides the yearly tithes that were given to the Levites, and a second tithe which the owners set apart for their journey-sacrifice and feasting,( when they appeared, where the Tabernacle or Temple stood) thrice a year. There was a third tithe, viz. that here mentioned, which every third year( not reckoning the sabbatical year when all was common, Exod. 23. 10, 11.) was laid up in store for the specified in the next verse, where the giver himself is not mentioned; nor was he to have his part in these tithes as in those oblations which were brought for public feasts.  
V. 29. may bless thee] By blessing and beneficence to others, men may derive blessings upon themselves. Bounty is the way to plenty, and a godly liberality a prevention of poverty. See Prov. 11. 24, 25.   

CHAP. XV.  
Vers. 1. ENd of every seven yeares] Vers. 12. Exod. 21. 2.& 23. 11. Levit. 25. 4. Jer. 34. 14.  
V. 2. shall release it] To such poor debtors as are not able to pay what is due to be paid that year, so it appeareth by vers. 4. This release is taken by some to be but a forbearance of payment for that year, which might be exacted the year following, but if the party were as unable that year as the former, it was not then to be called for, and the lender was to expect a recompense from the blessing of God, vers. 6.  
neighbour or brother] By this is understood a neighbour or brother not by community of human nature,( as sometimes it is) but by nation: so that one of another nation, though a proselyte or convert, if he were not a natural Jew, was not( as some restrain the rule) to have this privilege, who, if they had not to pay, were to make recompense by service. But it is more probable that his Religion gave him as much privilege as his carnal kindred could do, and therefore that the proselyte shall be taken for a neighbour and brother, and so have as much favour for Gods sake( if not more) as for mans.  
V. 4. save when] Or, that there be no poor among you; That is, made poor by exacting that of them which they are not able to pay: for God will have poor always for the exercise of the charity of the rich, Vers. Matth. 26. 11. though private poor, rather then public beggars; for such are forbidden by Law, and order taken in wel-govern'd Common-wealths that there be none such.  
V. 6.* lend to many nations]* Chap. 28. 12. 44.  
V. 8. open thy hand, &c.] Matth. 5. 42. Luke 6. 34. 2 Cor. 9. 5, 6.  
V. 9. sin unto thee] Bring the punishment of sin upon thee, if he stand in need of thy charity by giving or lending, and thou withhold the relief, because the year of release is at hand.  
V. 10. not grieved] Charitable beneficence must be performed with cheerful benevolence; for God not onely loveth a cheerful giver, but bountifully rewardeth him, Vers. 18.& 14. 29.& Prov. 11. 24.& 28. 27.  
V. 11. the poor shall never cease] That is not contrdry to what is said, vers. 4. See the reconcilement there.  
V. 12. in the seventh year] That is, at the beginning of the seventh year: but the release of debts was at the end of the seventh year, vers. 1.  
V. 14. liberally] As acknowledging the blessing of God upon his labour, and constionably recompensing his painful and faithful service, Vers. 18.  
V. 17. unto thy maid-servant] That is, for giving unto her, as unto the man-servant, Vers. 13, 14, 15. not for boring thorough the ear, which was peculiar to a man-servant.  
V. 18. double hired] For three yeares service was the stinted time of an hireling, Isa. 16. 14. But the Hebrew servant here spoken of served six yeares, which is twice so many.  
V. 19. nor shear] Being appropriated to God, they must not be used for the service or advantage of man: therefore the sheep and wool must be given unto the Priest. Some understand this of the firstlings of the females, whereof the wool might be a part, being offered as Peace-offerings, which seemeth to be moant, vers. 20.  
V. 20. before the Lord] Chap. 12. 7. 17.  
V. 22. the unclean and clean] Which is not lawful, if it were offered as a peace-offering: for of such onely the clean were partakers, Levit. 7. 20.  
V. 23. not eat the blood] This prohibition is often repeated for better caution against all kind of cruelty, and because, blood was sprinkled for atonement, and so as a thing consecrated to God to be kept out of common use. See Levit. 17. 11.   

CHAP. XVI.  
Vers. 1. month of* Abib] Containing part of March and part of April, when the Barley-harvest began to be ripe, and the first ripe ears were offered at the passeover the second day of unleavened bread, Levit. 2. 14.& Chap. 23. 10.* Exod. 13. 4.& 12. 2.  
V. 2. and herd] The Passeover was to be a lamb or young kid; but this of the herd is thought by some an additional sacrifice of a sheep or bullock offered at that time, Numb. 28. vers. 19.  
his name there] Where he is known and acknowledged by his worship, as a man is known by his name.  
V. 3. bread of affliction] So the unleavened bread was called, because it was to mind them of their afflicted condition, from which they fled in such hast that they could not stay till the bread was leavened, Exod. 12. 39. Esa. 30. 20.  
V. 4. until the morning] See Annot. on Exod. 12. 10.  
V. 6. at the season] This is not meant punctually for the precise hour of the killing of the paschal lamb: for they departed not till the next day, but with some latitude of time: or their departing, or coming forth is taken for their preparation for their departure. See Annot. on Exod. 12. 8.  
V. 7. unto thy tents] Or, to thy dwelling place, whether tents, or houses: and indeed this hath especial reference to the settled estate of the Hebrewes in the Land of Canaan.  
V. 8. six dayes] The dayes of unleavened bread were seven, but the seventh is spoken of by itself, as having somewhat proper and peculiar to it, and is to be understood for unleavened bread to be like unto the rest, for the ordinance is expressly for seven, Exod. 12. 19. Levit. 23. 8.  
V. 7. seven weeks] Beginning the next morning after the Passeover.  
the fickle to the corn] For the reaping of the sheaf to be waved before the Lord.  
V. 10. the feast of weeks] See Annot. on Levit. 23. 15.  
V. 11. rejoice] In cheerful feasting: whereof, see Chap. 12. 18.  
V. 13. of Tabernacles] See Annot. on Exod. 23. 16.& Lev. 23. 34.& Numb. 29. 12.  
V. 20. altogether just] Not seeming just, but so indeed; not just in part, but entirely just, in measure and degree; not just to some, but just to all, and to all alike; and not sometimes just, but always just, this is altogether just.  
V. 21. grove] Chap. 12. 3. See Annot. on Exod. 34. 13.& on Gen. 31. 13.   

CHAP. XVII.  
Vers. 1. WHerein is blemish] Chap. 15. 21. Levit. 22. 20. Mal. 1. 8.& 14.  
V. 2. or woman] showing that the crime cannot be excused by the frailty of the person: for both sexes are obliged to Gods holy prohibitions and precepts, and his justice and mercy are upon the same grounds indifferently distributed to both, Gal. 3. 28.  
V. 3. boast of heaven] See Annot. on Gen. 2. vers. 1.  
* not commanded] Whereby he condemneth all Religion and Service of God, which God hath not commanded: and withall in this expression there is a Figure called Liptcte or Litoles, whereby more is meant then spoken: as by not commanded is to be understood forbidden: and not simply forbidden, but with severe comminations, as in the second Commandement, and in the fourth verse of this Chapter. Chap. 4. 19.* Levit. 10. 1. Jer. 7. 31, 32.& 19. 5.  
V. 5.* unto thy gates] For there was the place of public judicature; and the offender condemned there was the readier for his execution, which was done without the gates of the city, whether the death were by stoning,( as here, and Act. 7.) or by crucifying, as that of our blessed Saviour, or any other.* Chap. 22. 24.  
shalt ston him] See Annot. on Chap. 13. vers. 9.  
V. 7. first upon him] Laid on his head as avowing the guilt of that man, or throwing stones at him to put him to death. See Annot. on Chap. 13. 9. Levit. 24. 14.  
all the people] To signify their common consent to maintain Gods honour and true religion, and their detestation of such impiety against him.  
* so shalt thou put] To sacrifice sinners to public justice, is the means to obtain mercy for the preservation of them that survive.* Vers. 12.& Chap. 13. 5.& 19. 19.& 21. 21.& 22. 24.& 7.  
V. 8. between blood and blood] That is, betwixt the guilt of wilful murder, and casual man-slaughter; or, betwixt bloodshed by violence, and blood to be  shed by justice: or, betwixt blood and blood, may be betwixt kindred and kindred, wherein justice must put a difference betwixt guilt and innocence, if the party be never so near in alliance or kindred.  
plea and plea] Pleading for and against in the same cause: some accusing, and some denying.  
stroke and stroke] Whether it be of malignity or casualty.  
God shall choose] For the pitching of his Tabernacle, or building his Temple.  
V. 9. Judge] Who shall give Sentence as the Priests counsel him by the Law of God, in matters of Religion, or the ceremonial Law; but in civill controversies there were civill Magistrates, who were to hear and determine betwixt party and party; yet so, that if there were a scruple, or case of conscience which made the Judge doubtful what to determine, he was to consult with the Priest, Psal. 122. 2 Chron. 19. 8, &c. Numb. 27. 21.  
V. 11. sentence of the law] The Judge was not to give what Sentence pleased himself, but according to the Law: and if the Case were such as was not already ruled by the Law, God was to be consulted with, and resolution to be made by his direction. See Levit. 24. 12. Numb. 15. 34. Deut. 24. 8. Ezek. 44. 24. Deut. 21. 5.  
V. 12. unto the Priest] While the Priest bringeth warrant from God for the Sentence which he passeth in the Cause of man, Ezek. 44. 23, 24. he that contumaciously disobeyeth him, disobeyeth God, Luk. 10. 16. Matth. 10. 14. The case is alike, if the just Sentence of a competent Judge be contemned in secular affairs.  
V. 15. not set a stranger] Not one of another Nation or Religion, lest he change true Religion into Idolatry, and bring thee both into slavery and sin, Chap. 1. 13. Jer. 30. 21.  
V. 16. not multiply horses] Not affect to be Master of too many horses, lest that should occasion him or his people to have too much to do with the idolatrous Egyptians, to go or sand his Courtiers to Egypt, where there was great store of such cattle, 1 king. 10. 26. 28. the abundance whereof might occasion too much confidence in their in their number and strength. See Esa. 31. 1. 17. 15.  
hath said] Not in express words, but implicitly, and by consequence, when he shewed himself much offended at those, who would have made them a Captain to led them back into Egypt, Numb. 14. 4. 11.  
that way] He speaketh not of any particular way, but of that way( which soever it is) which leadeth unto Egypt: for in this case the matter of moment lieth not in the journey, but in the end of it.  
V. 17. multiply wives] If Kings may not, much less may their Subjects; since it is of more moment that they have children then inferior persons, and though the patriarches had more wives then one at once, it was not according to the first institution of marriage. See Annot. on Gen. 4. 19. It was never allowed by God, though for a time tolerated, upon reasons which concern not our times. And this might the rather be forbidden to a King, because of the power of his example upon the manners of his people.  
greatly multiply] That is, immoderately addict himself to multiply gold or silver: for covetousness is a mischievous sin in a man of great power, in a King especially, since it will for reward attempt, admit, and uphold any wickedness; and oppose and suppress any good man or good cause. Esa. 2. 7.  
V. 18. he shall writ] Or, cause to be written, as 2 Sam. 7. 13.  
a copy of this Law] Of this fist book of Moses out of that original record, which was kept in the Sanctuary, Chap. 31. 26. 2 King. 22. 8. or, of the whole Law. Philo writeth that the King ought to writ it with his own hand: but by whomsoever it was written he must diligently red in it; notwithstanding the multiplicity and greatness of the affairs of his kingly office, 1 Sam. 10. 25.  
V. 19. red it] Josh. 1. 8. Psal. 119. 98. Chap. 31. 11.  
V. 20. not lifted up] Not so lifted up above his Subjects, as to forget they are Brethren, but to make his Government rather loved by lenity, then feared or hated by rigour, 1 King. 12. 7. Dan. 5. 20.   

CHAP. XVIII.  
Vers. 1. MAde by fire] Which were partly burned for Gods glory, and partly reserved for maintenance of the Levites, Levit. 7. 32. 34. as in the right of the Lords inheritance, who hath reserved that portion for the service of himself and the sustenance of his servants, Numb. 18. 20. Deut. 10. 9. Josh. 13. 14. 33. Ezek. 44. 28. 1 Cor. 9. 13.  
V. 2. the Lord is their inheritance] They must look to the Lord for their portion, and shall find it in him by his right in all, and his favour to them, whose riches and beneficence will supply them with maintenance.  
V. 3. that offer] That bring a sacrifice, which is to be understood of peace-offerings.  
the maw] Or, the breast. As Exod. 29. 27. Levit. 7. 31. Or, the maw with the breast.  
V. 7. as his brethren] Though they attend the service of the Sanctuary by course, yet if any would willingly offer his service who was not bound unto it by his turn, he was to be admitted.  
V. 8. like portions] For their diet out of the revenues of the Tabernacle, while they attend at it, who at other times were maintained by the tithes: wherein some conceive they that did not perform such a service in the Sanctuary, had neither any sustenance thence, nor so much in tithes as their brethren who underwent the service in their turns.  
sale of his patrimony] Which he was to keep; for if hedid not spend the money, he might redeem it at any time, Levit. 25. 32.  
V. 10. pass through the fire] Either as a superstitious purging, by passing between two fires, or by an idolatrous sacrificing them to the Idol Molech. See Annot. on Levit. 18. vers. 21.  
divination] Taking upon them to foretell things to come, Micah 3. 11. without any ground of reason, or Divine revelation.  
observer of times] Superstitiously making difference of dayes or times, good or bad, as lucky or unlucky.  
an enchanter] Is such an one as useth songs and verses, or other words or ceremonies to produce supernatural effects.  
V. 11. Or a Charmer] A Charmer is the same in effect with the enchanter.  
a wizard] Is the same with the Diviner.  
a Necromancer] One that seeketh to the dead: as 1 Sam. 28.  
V. 14. hath not suffered] Heb. It is the Lord thy God hath given thee: that is, Prophets and Instructors to teach thee, that thou mayst not need to seek to Diviners for instruction or direction.  
V. 18. a Prophet like] This is meant principally of Christ, Act. 3. 22. betwixt whom and Moses though there are many remarkable comformities, as Numb. 12. 3. Exod. 32. 32. compared with Matth. 11. 29. Joh. 2. 17.& Deut. 5. 5. Gal. 3. 19. with 1 Tim. 2. 5.& Exod. 1. with Matth. 2. yet withall God promiseth here a succession of Prophets before his coming, by whom his people were to be instructed from time to time, so that they should not be affrighted with Gods speaking to them as formerly they had been.  
V. 19. I will require it of him] That is, I will call him to an account, and bring him to punishment for it.  
V. 22. if the thing follow not] For if the prophecy were of God, it must needs come to pass, for he cannot lye, nor be deceived; though it follow not to say, the thing is come to pass, therefore it is the Lord that speaketh: for they that use to foretell, may among many untruths light upon some truth: as if a blind man shoot many arrows at a mark, he may sometimes hit it, though it be rather by chance then any good cunning: and sometimes God may for trial,( Chap. 13. 3.) in judgement punishing the people by mis-guidance, suffer it to come to pass. See Annot. on Chap. 13. 2.  
not be afraid of him] Though he foretell fearful things, thou shalt not be afraid of him, since he is a false Prophet, and his predictions shall not take effect.   

CHAP. XIX.  
Vers. 1. THeir cities] On the other side Jordan: for on the one side there were three appointed before, Chap. 4. v. 41. See Numb. 35. 14.  
V. 2. in the midst] That is, within the land,( though not precisely in the midst) so that from all parts there may be convenient recourse to some of them. The three Cities were to be of equal distance one from another, and as it is probably conceived, the distance was triangular thus, like the Capital Greek letter delta Δ.  
V. 3. prepare thee a way] For commodious passage unto them; which some think was paved, and had marks of direction, that they which fled towards them might not miss their way, nor be hindered, if there were need to make an hasty flight from the pursuit.  
every slayer] Which killed against his will, and bare no hatred in his heart before.  
V. 4. ignorantly] At unawares, or unwillingly. See Numbers 35.  
V. 5. and live] That murder be not committed upon murder, by slaying of him in wrathful revenge who slay another against his will.  
V. 7. for thee] He speaketh to the people as to one man, or to Moses, as in their names, and for their use.  
V. 8. enlarge thy cost] When thou goest over Jordan, and art possessed of the whole Land of Canaan.  
to give unto thy fathers] Which he promised to thy fathers to give thee, as to Abraham, Gen. 15. 7. to Isaac, Gen. 26. 3. and to Jacob, Gen. 28. 13.  
V. 9. If thou keep] The promise of the Land of Canaan was but conditional, and therefore if the people did not their part, their failing of possession was not Gods, but their own fault.  
shalt thou add] In thy enlarged portion, vers. 8. which if it be without the Land of Canaan, the Cities of refuge shall be there: but we red not of those three Cities more added to the former six, for the enlargement of the dominion of the Israelites in the time of David and Solomon was not so much in actual possession, as a tributary dominion: in which case,( if it were none otherwise) the Cities of refuge were of no use to the people of the Jews: nor was this therefore an idle ordinance; for if the people had kept covenant with God, he had enlarged their borders, not onely by conditional subjection by tribute, but by actual possession.  
V. 11. if any man hate &c.] Numb. 35. 20, 21, &c.  
V. 12. of his city] Not where the manslayer hath taken Sanctuary for safety, but where the slain man dwelled.  
V. 13. put away guilt] See Annot. on Chap. 17. 7.  
V. 14. land-marke] See Annot. on Chap. 27. 17. Prov. 22. 28. Hos. 5. 10.  
V. 15. at the mouth] An Enallage of number: that is, of mouth for mouths: Or, though several witnesses, they must agree as if they had but one mouth.  
V. 17. before the Lord] Gods presence is where his Ministers are assembled to do according to his commandements.   

CHAP. XX.  
Vers. 1. WHen thou goest] Which is to be understood of a warrantable war, which requireth a just cause, and lawful authority, and great necessity, when peace will not be entertained, vers. 12.  
V. 2. the Priest] The Priest, though he warred not with his hands, did animate to the battle with his tongue.  
V. 4. goeth with you] That is, is present to defend you with his grace and power.  
V. 5. not dedicated it] For when they entered first to dwell in an house they gave thankes to God, acknowledging that they had that benefit by his grace, and it may be also feasted with singing of psalms at their first possession of it, which was a kind of dedication of it to the use intended. See the title of the thirtieth psalm.  
V. 6. planted a vineyard] Or garden, or any such like thing, which makes men unwilling to go to warres: for as in all the services done to God, we are to bring a good will to the work; so especially in war God requireth a most cheerful and cordial resolution to fight his battels.  
not eaten of it] Heb. not made it common. For the law concerning a vineyard was, that for the first three yeares the fruit of it should not be eaten: the fourth year it was offered to God: and the fi●th it was common to the owners and to others. See Levit. 19. 23.  
V. 8. faint as well as] cowardice is catching, especially in such as should be leaders unto others; in so much that some hold that an army of Harts lead by a Lion would be more valorous and victorious then an army of Lions lead by an Hart.  
V. 10. proclaim peace] For though nothing seem more contrary to peace then war; yet war is not to be undertaken if peace may be obtained without it: and the end of war should be peace; and therefore David inquiring of Uriah concerning Joab his army, and the war; asked him of the peace of the war; so it is in the original, 2 Sam. 11. 7. But this is not to be understood of the Cities of the Land of Canaan, for they were to be more severely dealt withall, vers. 16, 17. and for showing them more favour Israel is blamed, judge. 1. 28. but of Cities without the Land of promise, vers. 15.  
V. 14. women, and the little ones] The weakness of the sex in the one, and of age in the other, made them objects of compassion; when men, who were more able for doing, were more obnoxious to the suffering of violence; yet sometimes the slaughter was to be general, when God did particularly prescribe it, women and children not excepted, Josh. 6. 21.  
V. 15. Thus shalt thou do] In sparing women and children, and taking the spoil, as vers. 14.  
of these nations] Which are after mentioned, vers. 16, 17.  
V. 16. save alive nothing] If they refuse conditions of peace, when they are tendered unto them; this slaughter is to be understood, not of beasts, but of mankind, Josh. 11. 14.  
V. 17. the Hittites] See Annot. on Chap. 7. vers. 1.  
V. 19. is mans life] This is spoken of the fruitful three, which ministered food for mans sustenance; and so is called mans life by a figure called a metonymy, whereby the cause is put for the effect.   

CHAP. XXI.  
Vers. 1. slain] This Law declareth how chary the Lord is of spilling mans blood, how displeasing the shedding of it is to him, and how dangerous to others that have their hearts and hands defiled with it; when a whole city or country may be charged with one mans murder, and brought to punishment for it, if they do not solemnly testify their clearness from it.  
and it be not known] Upon diligent enquiry after the bloudguilty person.  
V. 2. they shall measure] If there be any doubt concerning the distance or nearness of it to the place of the slain.  
V. 3. which is next] Since the guilty person may be most like to lurk there, or thence to have come to do the murder, or there to have conceived or plotted the execution of it; or because they that were next, it is like might have the first notice of that wicked act, and had therefore the advantage of other places for a seasonable pursuit and apprehension of the murderer.  
yoke] The like is said of the sacrifice of the read Cow, Numb. 19. 2. which as it was a type of Christ had a suitable signification unto it. See the Annot. on that place: but here being killed for, or in stead of the murderer, which should have suffered if he had been taken; it may signify an unruly wrathful man, not subject to the yoke of reason or conscience, and so a son of Belial, that is, one without yoke: See Annot. on Chap. 13. v. 13.  
V. 4. rough valley] A place which of itself was to be abhorred, to make the thought of murder more horrible. The Hebrew word Nahhal, is put sometimes for a brook, or for a valley. It signifieth properly a declive place, or a place of descent, where waters usually fall, and come together, although there be no water in it: and the word Ethan, rendered here by rough, signifieth strong; as either fortified by hills round about it, or having hard and strong things in it, as rocks or stones.  
strike off] Signifying that the murderer deserved to be so used, and that they, if they had him, would do capital execution upon him.  
V. 5. by their word] See Annot. on Chap. 17. 11.  
V. 6. wash their hands] Murder defileth the hands with blood, Isa. 1. 15. and washing the hands was a ceremony of clearing a mans self from the guilt of it, as we see in Pilate, Matth. 27. 24.  
V. 7. this blood] By this it seems either the slain man was brought where the Heifer was killed, or the Heifer to the place where the slain man lay.  
neither have our] We neither saw the dead when it was done, nor knew the living man that slay the slain.  
V. 8. Be merciful] This was the prayer which the Priest made in the audience of the people.  
lay not innocent blood] That is, the blood of the slain. But if they were not guilty of it, what need they pray for mercy; or that the guilt might not be imputed unto them? Because it was not enough not to have their hands or hearts polluted with so heinous a crime, but they must so far clear themselves from it, as in this manner, to show their detestation of it, else they were to be reputed, and deserved to be punished as guilty, though not in so high a degree as the murderer.  
V. 9. So shalt thou put away] So speaketh Moses to the Priest, showing that thus they might acquit themselves of the guilt of that fact, which otherwise in some degree would be charged upon them: See Annot. on Chap. 17. v. 7.  
V. 12. shave her head] Which may be taken as a token of mourning for her final parting from her parents, vers. 13. whom by that ceremony she lamented, as to her utterly lost and dead, especially if they or either of them were killed in the war; where is permitted unto her to mourn after the manner of her country; or her head might be shaved for the reason alleged in the next Annot.  
pare her nailes] The original hath no more but[ she shall make her nailes] which some render that she shall make or suffer them to grow, or, let her nourish her nailes; and then the meaning may be, that the deformity of her shaved head, and long nailes should alloy the affections of him that took her, that he might not take her to wife, unless she would show herself a true Convert to the right Religion. But most red the words pare her nailes, and the original word being rendered( as it is by some) make, or dress; by dressing of her nailes may be meant paring of her nailes; and so it might be to admonish her to put off her former manners, and to betake herself to a contratie course; which is further implied by putting off the attire of her captivity,( according to the custom of changing the garment in mourning, 2 Sam. 14. 2. See Josephus Antiq. l. 4. c. 8.) for she must revolt from her former Religion, and profess the Religion of the Hebrewes, else she was not to be taken to wife, Exod. 34. 16.  
V. 13. bewail her father] See Annot. on vers. 12.  
a full month] That time was observed in mourning for A●ron, Numb. 20. 29. and for Moses, Deut. 34. 8. but withall there might be somewhat more in this matter, as that the man that took her might learn to be moderate in his desires, and to curb his concupiscence in this monthly forbearance; and in that time he might be better acquainted with her disposition, and so he might the better judge whether she were fit or worthy to be his wife or no.  
thy wife] This was permitted onely in the warres, otherwise they could not mary strangers; nor so neither, but by such an especial allowance as this is.  
V. 14. no delight in her] If he were actually married, he had not liberty to leave her though he hated her, Chap. 22. vers. 13. 19. but if upon some purpose of marriage, or intemperate desires he had lain with her,( which is meant by humbling her, which though mentioned without reproof is not allowed) and had not yet married her, she was of a captive to be made a free woman again.  
let her go whither she will] Heb. thou shalt set her free to her soul. That is, give her power to do according as her soul desireth; as in servitude the soul may be said to be subject to the higher power, Rom. 13. 1.  
V. 15. have two wives] In this supposition plurality or more wives then one is not allowed, being contrary to the first institution of marriage, Gen. 2. 24. to which our Saviour reduceth the Pharisees for resolution of a matrimonial question, Matth. 19. 4, 5. See Annot. on Gen. 4. 19. but presupposing the practise, he resolveth the case concerning the first-borne son of the hated wife, which was held also in second marriages.  
V. 17. double portion] As if a man have two sons, his estate being divided into three parts, the first born was to have two; the other, one; and if he have many sons, he is to have double to them, as he must have a third part for their sixth, a fourth for their eighth, a fifth for their tenth throughout.  
the right of the first-borne is his] Except he deserve to be deprived of it, as Reuben did, Gen. 49. 3, 4. 1 Chron. 5. 1.  
V. 18. voice of his mother] For it is the mothers duty also to instruct her children, Prov. 1. 8.& 31. 1.  
when they have chastened him] This goeth beyond words: and if this chastening will either not be received; or if thereby he be not bettered, then when all other means were fruitless, and hopeless, the Magistrate was to be appealed unto.  
V. 19. lay hold on him] Or, cause him to be apprehended.  
V. 20. stubborn] contumacy, or stubborness in a dissolute person shows he is incorrigible, therfore he deserveth to die by the Law.  
a glutton] Heb. an eater, or devourer of flesh, and a drinker, or carouser of wine: Because usually men are most excessive in such kind of meat and drink; though there may be and is gluttony and drunkenness committed in other meats and drinks.  
V. 21. ston him] Which death was also appointed to blasphemers and Idolaters; so that to disobey the parents, and to be stubborn against their authority, is an horrible sin.  
V. 23. all night] For Gods Law by his death being satisfied, he required not that there should be still a vis●ble monument, or remembrance of his wrath: See Josh. 10. 26. but it was otherwise in the case of Saul and his sons, 2 Sam. 21. 9, 10.  
accursed] A temporal curse it is to all that under go it, Gal. 3. 13. which is seconded with an eternal malediction on such as die in their sins without repentance.  
that thy land be not defiled] That there might not be a visible monument of an accursed thing to remain: there was a defilement, which was onely a scandalous looking on the dead malefactors, whereby some might take occasion to murmur at the justice done upon them, and strangers might think the worse of Gods people for having such malefactors among them. Or, by these words,[ that thy land be not defiled] may be meant that great offenders are to be put out of all manner of communion of men, being indeed vile as dung, Psal. 83. 10. which was to be covered in the earth, Deut. 23. 13.   

CHAP. XXII.  
Vers. 1. hid thyself] Or, make as if thou sawest it not.  
V. 2. not nigh] showing that brotherly benevolence must be shewed not onely to them that dwell near unto us, but also to them that are far off: yea in this case justice and charity must be offered to an enemy, Exod. 23. 4.  
V. 3. with his ass] And so likewise with his Horse: for under these creatures particularly name, the cattle or creatures of other kindes are comprehended so far as they have reference to the good or hurt of their owners.  
V. 5. The woman shall not] For this prohibition there may be many reasons: as, because it was against the ordinance of God, for distinction of sexes, which would make men effeminate, and women immodest; and might be occasion, or give opportunity to some to commit sins against nature: and it is observed that the worst, and wickedest sort of men have been most noted for wearing the apparel of women; as Caligula, Sardanapalus, Clodius, and others.  
abomination] Except in case of necessity, as for necessary covering.  
V. 6. dam with the young] If God detest cruelty done to birds, how much more to man, made according to his Image? See Annot. on Levit. 22. 28.  
V. 8. battlements] Their houses were so built, that they might walk upon them, 2 Sam. 11. 2. Matth. 10. 27. and the battlements which were borders of each side, were to be so strong, that one might safely lean on them; and so high, that he might not be like to fall over them.  
V. 9. not sow] The tenor of this Law is to teach the people to walk in simplicity, and not to be curious of new inventions; as also to warn them against mixtures in Religion, and manners with other nations.  
defiled] Or, corrupted. Which may be understood of a ceremonial defilement; for the neglect of a ceremonial law caused at least a ceremonial uncleanness, both personal, and real: and by these mixtures, the fruit might be physically corrupted, either by an ill temperament, or weak nourishment of them, especially if they were sown too thick, or that the stronger seed sucked the juice from the weaker.  
V. 10. ox and an ass] Which might be partly because of their unequal strength, and stature betwixt them, which might prove a pressure to the lower and weaker: but withall( if not principally) to admonish the people against unmeete mixtures, and matches of the clean, and unclean; the ox was a clean creature, the ass unclean.  
V. 11. of wollen and linen] See Annot. on vers. 9.& Levit. 19. 19.  
V. 12. fringes] See Annot. on Numb. 15. 39.  
V. 17. the cloth] Meaning the sheet wherein were the signs of her virginity, which are of the colour of a maidens blushy: yet for the clearing of her innocency the Elders( not the younger sort) might have the view of them: for thereby( as Physicians affirm) the truth or falsehood of the suspicion of her former chastity might be discerned. Vales. de sacra philos. c. 25.  
V. 18. chastise him] Either by stroke, or very sharp words at the least besides the amercement, vers. 19.  
V. 19. to the father] For the fault of the child redoundeth to the shane of the parents, therefore he was recompensed since he was slandered.  
not put her away] If she be content to continue with him as his wife.  
V. 22. both of them die] In adultery there is divers times the concurrence of several sins of heinous guilt: as of vowbreaking, of theft, whereby one mans seed may come to inherit another mans estate; besides the foulness of defiling the marriage bed with lawless lust; and therefore it was punished with death in both sexes without partiality to either.  
V. 24. his neighbours wife] Because she was betrothed, she was a wife in right, though not in fact; for the mutual stipulation or promise makes the marriage, not the lying together, which is but a consequence upon it, and a confirmation of it.  
because she cried not] For her silence in such a case was a sign of consent.  
V. 26. so is this matter] By violence on the one side, and innocence on the other.  
V. 28. lay hold on her] This argueth violence, and enforcement, which goeth beyond enticement, and so it is a different case from that of Exod. 22. 16.  
V. 29. fifty shekels] See Annot. on Exod. 22. 17.  
shall be his wife] That is, if her father give his consent to the marriage, as in the place fore-cited.  
V. 30. his fathers wife] He shall not lye with his stepmother, meaning thereby all other degrees are forbidden, Lev. 18. 8. and 20. 11.  
discover his fathers skirt] That is, uncover or remove that covering which his father onely had power to make bare or naked.   

CHAP. XXIII.  
Vers. 1. WOunded] In one or both of them: for the word is of the singular number. Or, is an Eunuch.  
shall not enter] Shall not be accepted, or admitted as one belonging to the commonweal of Israel, or bear any office in the Church or State of Israel, Levit. 22. 21, 22. Nehem. 13. 1, 2, 3. Isa. 56. 3.  
V. 2. bastard] Some restrain this to a bastard that is an alien from the Nation of the Israelites; who, though he would embrace the Religion of the Israelites, was not to be admitted to their holy assemblies: howsoever, whether the law be made of aliens or home-born, it was an admonition of chastity in regard of the infamy and contempt of such a polluted posterity.  
V. 3. tenth gene●ation] Inclusively, so that until the grand-child of the eleventh descent there was no admission of the off-spring of a bastard into the holy Congregation.  
for ever] Some red, and for ever, as an aggravation of their rejection, as though that of the bastard, vers. 2. were too little; and therefore to show the condition of the Ammonite and Moabite more abominable to the Israelites, for ever is added to the exclusion fore-mentioned. Or the meaning may be, that this ordinance against the Moabites to be cast off to the tenth generation was to last for ever, which is thought to be made rather against the men then against the women: for Moabitish wives( if their husbands were Israelites, as it was in the case of Booz and Ruth, Ruth 4. 10.) had more acceptance among Israelitish women, then a Moabitish husband had among the men of Israel if he had married an Israelitish wife.  
V. 4. met you not] Hereby he condemneth all that further not the children of God in their vocation: not onely they that do hurt, but they that do not good to Gods people are displeasing to him, and he will for their omission of observance repay them with vengeance.  
V. 7. thy brother] An Edomite is brother to an Israelite, as Edom, or Esau( for he was called both) was brother to Israel or Jacob.  
not abhor an Egyptian] The reason rendered is, because the Israelites were strangers in their land; though they endured hard bondage there, yet at their first coming they were very kindly entertained, Gen. 47. 6. and at their going out of Egypt, Exod. 11. 3.& 12. 35, 36. and it was more agreeable to the goodness of their Religion, to forget the offences, then the favours of their Land-lords.  
V. 8. third generation] After their first profession of the Israelitish Religion, if their fathers having renounced Idolatry and received Circumcision, their children persist in the profession of the same.  
V. 9. then keep thee] A soldier should be a Saint, and precisely abstain from all sorts of sin, as a dying sick man, since( carrying his soul in his hand, judge. 12. 3. 1 Sam. 19. 5.) he is in danger of death every step, and consequently of damnation if he die in sin unrepented of.  
V. 10. out of the camp] That was for the people, but if a Priest were ceremonially unclean, it was enough for him( as some affirm) to go out of the Temple or Tabernacle, and Court of either: and if any were unclean before, he was to keep out of the camp, or Temple, &c. and not to enter until he were cleansed by washing, vers. 11. See Numb. 19.  
V. 12. whither thou shalt go] For the necessities of nature.  
V. 13. a paddle upon thy weapon] Or, besides thy weapons, or, among thy weapons. Which, what it was may be known by the use to which it is put in this verse; which sheweth that Gods people should be pure both in soul, and body▪ and by this curiosity concerning bodily defilements, he meant to admonish them to be so much more curious of the cleannesse of the soul, as it is more excellent then the body.  
V. 14. walketh in the midst] Because the ark, which was the sign of Gods especial presence, was placed in the midst of the Camps of Israel.  
V. 15. not deliver] This is meant of the Heathen, who fled from their Masters cruelty especially, and embraced true Religion: who were not to be given up to their Masters, until they had given over their wrath, and were reconciled unto them.  
V. 18. hire of a whore] Hereby is forbidden that any gain of evil things should be applied to the service of God, Mic. 1. 7. but the Pope takes tribute of whores, and Papists hold the price of whoredom to be base, but not unjust.  
or of a dog] Haply because the impudence of lust is compared to that of dogs, wherefore such as were most shameless were called Cynickes from dogs: some take it to be the price of some dog of most use, let out for hire to breed others of the same race; or of the price of the first of the litter, which was neither to be offered nor redeemed, as the firstling of an ass was, Exod. 13. 13.  
V. 19. upon usury] See Annot. on Exod. 22. 25.  
V. 20. unto a stranger] This was permitted for a time, partly for the hardness of their hearts, as bills of divorce; but by a stranger was to be understood one rather of another religion, then of another nation; for if he were a convert to the Israelitish Religion, he was to be accounted as a brother, Levit. 25. 35, 36.  
bless thee] If thou show thy charity to thy brother, God will declare his love towards thee.  
V. 21. sin in thee] If thou shouldst not pay, or perform what thou hast vowed.  
V. 23. keep and perform] If the vow be lawful, and godly.  
V. 24. neighbours vineyard] Orchard, or Olive-yard, being hired to labour in it, or such as occasionally pass by them, or through them, if necessity urge them, they may take some refreshing; as the Disciples did passing through corn-fields which they sowed not, Matth. 12. 1.  
put any into thy vessel] To bring home to thy house.   

CHAP. XXIIII.  
Vers. 1. SOme uncleanness] Not of adultery, as some take it: for if that could be proved, she was to die for it: and if it were doubtful, she was to be tried by the water of jealousy, Numb. 5. but some bodily uncleanness, as of leprosy, or some other disease which is an impediment to contentment in her: To these as causes of divorce are added by some, barrenness, madness, stubbornness, reproachful insolency toward her husband, which is an uncleanness of the mind, or any other things which dispose him rather to loathe them then to love her.  
bill of divorcement] Hereby God approveth not the fickleness of mens affections, in a light, or causeless leaving of their wives, Mal. 2. 16. but permitteth a parting, for prevention of danger through dislike, Matth. 19. 6, 7, 8, 9. In this bill,( which was a schedule, or writing) he gave her a release of the bands of marriage, and liberty to go whither she would, and to mary whom she would: this seemeth to be rather at the husbands choice to give the wife a bill of divorce, then ●t the wives to give one to the husband, which was not allowed among the Jews; as Josephus affirmeth. Antiq. l. 15. cap. 11.  
V. 4. may not take her again to be his wife, after that she is defiled] That is, put away for some uncleanness, or if she were not taken by the second man as a wife, her lying with him was an uncleanness; and such a putting away for a time only might occasion an unlawful love of one mans wife to be another mans bed-fellow: by this debarring of the husband of liberty to resume her that was divorced, he might be the less forward to put away his wife. See Malach. 2. 14, 15, 16. Yet before she was taken to the bed of another he might take her again, but not after though she were again divorced.  
cause the land to sin] If such lightness and lewdness should be practised, or permitted, it would draw a guilt of sin upon the people, and a curse upon the land, Psal. 107. 34.  
V. 5. with any business] Which may cause him to break off cohabitation with his new married wife.  
V. 6. millstone]( Whether upper, or nether, because without both he cannot grinned,) nor any thing whereby a man getteth his living, which therefore is called his life in this verse.  
V. 7. stealing] See Annot. on Exod. 21. 16.  
V. 8. of the plague of leprosy] Which thou mayest incur by contempt of their authority, or contumacy against it, who are set over thee, whether in the Church or in the commonweal. See 2 Chron. 26. 19. Numb. 12. 10.  
V. 10. not go into his house] Although thou mayst appoint what to have, yet thou shalt receive for a pledge, what he may spare, and will willingly part withall.  
V. 12. sleep with his pledge] What pledge is here meant, is plain by the following verse: and by this God admonished the lender to take such a pledge,( if any at all) as he should not need often to return, and resume.  
V. 13. Sun goeth down] See Annot. on Exod. 22. 26.  
before the Lord] As done with respect to Gods presence, and knowledge: though he may be unthankful, yet God will not forget it; but accept it as an act of conformity to his own law, and so far righteous; and withall as merciful to man, as righteous before God.  
V. 16. The children] Which is a law for man to follow, but God, to whom all both parents and children are guilty of sin, and who is supreme Lord of life and death, is not bound unto it. See Annot. on Exod. 20. vers. 5.& Josh. 7. 24.& 2 Sam. 25. vers. 22.  
V. 17. The stranger] Who being unknown, and without friends, was most like to be wronged by false accusations, and other hard measure; therefore God hath so much the more ●are of their comfortable condition, as men have the less.  
V. 18. Therefore I command thee] To do justice, and to show mercy to strangers, to the fatherless, and widow, of oppressing whom thou shouldst be the more apprehensive, because thou thyself wast oppressed in Egypt, and thou must show thyself thankful for thy deliverance by charitable offices toward those that need: for he will not judge them mindful of his benefits, who are not beneficial unto others.  
V. 19. not go again to fetch it] A merciful oblivion is to be preferred before a just remembrarce. This care of the poor is observable, Levit. 19. 9. wherein men were to be so free, that they should rather remember to leave a portion for the poor, Joseph. Antiq. lib. 4. cap. 81. then fetch that home, which by forgetfulness was left behind.   

CHAP. XXV.  
Vers. 2. BEaten] When the crime deserveth not death.  
V. 3. forty stripes] Every fault, that deserved not death, was not to be punished with forty stripes, for correction must be done according to the proportion of the fault, vers. 2. but the punishment of any fault( which was not capital) must not exceed the number of forty stripes, of which the Jews need to abate one, lest they should by miscounting go one beyond: yet sometimes it is like some of them did not out of mercy make that stint, but out of cruelty, that they might begin their account again the sooner; it might be so with Saint Paul, when as we red, 2 Cor. 11. 24. he five times received forty stripes save one,( as it is probable for preaching five times against their minds) the keeping back of that one might bring thirty nine more upon his back the sooner, and so for that one he might have one hundred fifty and six: so cruel are the mercies of some wicked men. Some think these stripes were given with a whip of three leather thongs, wherewith having given thirteen blows they made account they had given thirty nine stripes, which was one less then the just number, for three times thirteen is thirty nine.  
V. 3. vile] As if he were rather a slave then a brother, or rather a beast then a man; and by use of extreme tyranny in this kind mens hearts might be hardened in cruel contempt of those whom they should love and esteem, hating the sin, and not hurting the sinner, but so as may tend to his greater good. Or, he might become vile by extremity of pain falling down to the ground as half dead, or by losing the ligaments of the retentive faculty.  
V. 4. treadeth out] There were many ways to bring the grain out of the ear of Corn, as threshing Instruments, 2 Sam. 24. ver. 22. beating with a staff, bringing the wheel over the ear, Isa. 28. vers. 27, 28. and here by treading of the ox,( which was in use not onely with the Jews, Hose. 10. 11. but with romans, Greeks, and other Nations, Varro de re Rustica, l. 1. c. 12. Columella de re Rustica l. 2. c. 21.) who while he was laboured was not to have his mouth muzzled, but might feed himself while he prepared food for man; and had as much liberty to his meat, as his Master had authority over his work. Saint Paul applies this to the maintenance of the labourers in the Gospel: See 1 Cor. 9. vers. 9.  
V. 5. her husbands brother] Or next kinsman, for the Hebrew word Jabham, signifieth not onely a natural brother, but also a kinsman; so it may be that it is not meant that the natural brother should mary his brothers wife, but some other of the kindred, who was in that degree which might mary: yet it may be a natural brother, as Onan was to Er: See Annot. on Gen. 38. vers. 8. and if there were many brothers, this rule was, when as one died, successively to be observed by the surviving brother; but this was to have place onely where the brother died altogether childless; for if he had no son, but a daughter, there was another rule to be observed for continuation of the name and family of the deceased, Num. 36. vers. 2, 3. so that besides the case of extreme necessity when the brother died altogether childless, the Negative precept, Levit. 18. 16.& 20. 21. stood in force.  
V. 6. in the name] That is, in the stead, for it was not necessary that the name of the first husband should be put upon the son of the second; for the son of Boaz by Ruth was not called Mahlon the name of her first husband, but ob. See Ruth 4. vers. 10, &c.  
V. 9. loose his shoe] losing of the shoe and giving it, Ruth 4. 7, 8. was a ceremony of alienation of land, whereby the seller resigning up his land to the buyer made tender of his shoe: signyfying that not he but the buyer had the right to tread on that ground from that time forward. In this ●ase the like ceremony was used but with another intimation, which was to keep a memorial of contempt to the unkind brother who was held as worthy to go barefoot, in that he would not uphold the name of, and raise up seed unto his brother.  
spit on his face] Or, on the ground before him, as in contempt and defiance of him.  
that will not build up] By raising him issue to uphold his family. See Annot. on Exod. 1. vers. 21.  
V. 12. cut off her hand] Because by such an act she may maim the man, and utterly disable him from being a father; and because she sheweth herself to be a very impudent woman, and it is an horrible thing to see a woman past shane.  
V. 13. a great and a small] For deceitful bargainings to buy by the great weight, and to sell by the small; see Pro. 20. 10.  
V. 18. and smote the hindmost] This belongeth to the story of the war of the Amalekites against the Israelites, Exod. 17. yet there this particular is not mentioned, the wisdom of the Holy Ghost holding it fittest to be mentioned in this place; the like is observed of other passages before.  
V. 19. blot out the remembrance] This was partly accomplished by Saul about four hundred and fifty yeares afterward, 1 Sam. 15. vers. 2, 3. and further pursued by the Simeonites in Hezekiahs dayes, 1 Chron. 4. 42. and yet further when Queen Esther prevailed against Haman and his ten sons, Esth. 7. 10.& 9. 12, 13. who were slips of that corrupt and accursed stock of Amalek.   

CHAP. XXVI.  
Vers. 2. THe first of all] By this Ceremony they acknowledged that they received the Land of Canaan as a free gift of God: this oblation was yearly, and the time of the year when it was made was the feast of Tabernacles, Num. 18. vers. 12. See Levit. 23. 19.  
to place his Name] To be called upon, served and worshipped: See Annot. on Chap. 16. 2.  
V. 5. A Syrian] Meaning Jacob, who lived twenty yeares in Syria with Laban, who was the son of Bethuel the Syrian, Gen. 28. vers. 5.  
ready to perish] By the deadly hate of his brother Esau purposing to kill him, Gen. 27. vers. 41. and his approaching towards him with four hundreth men in an hostile manner, Gen. 33. vers. 1. and his hard service unto Laban, wherein he was consumed by drought in the day, and frost in the night, Gen. 31. vers. 40. and lastly, ready to perish by the famine in Canaan, whence he removeth into Egypt for necessary sustenance to preserve his life, Gen. 42. 1, 2, &c.  
V. 7. when we cried] alleging the promises made to our fathers, Abraham, Isaac, and Jacob.  
V. 9. floweth with] See Annot. on Exod. 3. v. 8.  
V. 10. thou shalt set] Thou shalt bring it near the place where it shall be set, but the Priest shall take it out of thy hand and place it, vers. 4.  
it] That is, the basket where the first-fruits are put, vers. 2.  
before the Lord] That is, before the Altar of the Lord, v. 4.  
V. 11. rejoice] See Chap. 12. vers. 7.  
V. 12. year of tithing] To wit, the third year. There was a three-fold tithe, one was that which out of the whole was taken for allowance of the Levites; and out of that which remained there was another tithe taken for the owners to eat with thanksgiving in the place where the Sanctuary was situate; as in the city of Shiloh when the Tabernacle stood there, and in Jerusalem where the Temple was built; and of the third tithe, see Annot. in Chap. 14. 28. From this addition of tithe more then was other yeares( for in them there was but a double tithe, in this a third tithe besides the other two) it was called the year of tithing.  
the third year] See Deut. 14. vers. 28.  
V. 13. before the Lord] That is, sincerely, as in his presence without all guile or hypocrisy.  
V. 14. my mourning] That is, being ceremonially unclean by mourning for, and burial of the dead; for none such might eat thereof, Levit. 7. vers. 20. See Hos. 9. 4. It was to be eaten with rejoicing as in manner of feasting, Deut. 16. vers. 11. 15. See Annot. on verse the twelfth of this Chapter, and Chap. 28. vers. 47.  
for any unclean] Common or profane use, or for any unclean person to eat thereof.  
for the dead] To furnish the funeral of the dead, or the sacrifice offered to dumb and dead Idols, Psal. 106. vers. 28.  
according to all] As far as sinful nature would suffer; for else as David and Paul say, there is not one just, Psal. 14. vers. 3. Rom. 3. vers. 10.  
V. 17. Thou hast avouched] The Covenant betwixt God and his people consists of mutual conditions; on the peoples part the conditions are faith, whereby they embrace him, and rely upon him as their God; and obedience to his commandements as their Law-maker and Governor.  
V. 18. the Lord hath avouched] On Gods part the conditions are to take them for his peculiar people; which implieth both his protection of them, and provision for them, both for this life and the next.   

CHAP. XXVII.  
Vers. 1. I Command you] That is, Moses Gods Minister: Or, God by his Minister Moses.  
V. 2. great stones, and plaster] These were not stones for building of an Altar; but being smoothed over with plaster they served for another use noted in the next verse.  
V. 3. writ upon them] What was written, see Annot. v. 8. and for the reason why we may conceive it to be, for that God would have his Law set up in the borders of the Land of Canaan, that all that looked thereon might know that the Land was dedicated to his service; and that the twelve Tribes( according to whose number it is probable the stones were twelve) were especially obliged to obedience to the Law of God upon their actual possession of the promised Land.  
V. 4. mount Ebal] See the Annot. on vers. 12.  
V. 5. iron tool] The Altar should not be curiously wrought, because it was to continue but for a time: for God would have but one Altar in Judah; and as yet the ark not having a certain place, the Altar was to be but such a one as might serve for the present occasion, and afterwards be easily demolished.  
V. 8. upon the stones] That is, not upon the stones of the Altar, vers. 5, 6. but upon the stones which were plastered, vers. 4.  
this law] Not the whole book of deuteronomy, or Exodus, but the principal part of the Law, which is the ten Commandements, with some other selected parcels of most use for edification of the people, which were( as some conceive) the blessings and cursings upon Mount Gerezzim and Mount Ebal, vers. 12, 13.  
very plainly] So that it may be easily and readily red by those who are least skilful in reading.  
V. 9. this day thou art become] See Annot. on Chap. 26. vers. 17, 18.  
V. 12. These shall stand] See Annot. on Chap. 11. 29.  
upon] Josh. 8. 33. It is said, over against; yet no contradiction: for they that stood upon the one stood over against the other.  
mount Gerezzim] Is a mountain near the city Shechem, judge. 9. 7. near unto it,( onely a little valley betwixt them) is Mount Ebal, which vers. 4. was name before Mount Gerezzim, because the curses after-mentioned pronounced from the top of Ebal, take up a very great part of the Chapter.  
Simeon, and] Onely the Tribes who were born of the wives of Jacob; Leah, and Rachel,( though not all of them( for Reuben and Zebulun were the sons of Leah, and stood upon Mount Ebal) are name first, and have the more honourable part applied to them, which is to assist at the pronouncing of blessings upon Mount Gerezzim.  
Joseph] Meaning Ephraim and Manasseh his sons, in whom he had a double portion; for they were each of them reputed, and provided for as several Tribes.  
V. 13. curse] Signifying, that if they would not obey God for love, they shall be made to obey for fear.  
V. 14. the Levites] That is, the Priests of the Tribe of Levi, Josh. 8. 33. standing with the ark in the valley betwixt two hills, whose office from God was to pronounce not onely blessings, Numb. 6. 23. at which they looked towards Mount Gerezzim, but curses, at which they turned their faces toward Mount Ebal, to which the Tribes fore-named were( by their presence and saying, Amen) to signify their assent.  
loud voice] So loud that all might hear; or those who were near, beginning their Amen with a loud voice, the rest might take it from them; and from them again others, till it went through all the company.  
V. 15. image] Under this he containeth all the corruption of Gods service against the first Table.  
in a secret place] God will not endure Idolatry in secret: much less when it is committed with public scandal.  
say, Amen] That is, some of them shall say, Amen, at the pronunciation of the blessings, some at the denunciation of the curses, as they are before distributed among the Tribes.  
Amen] Signifieth truth: or, be it true: and that either importeth a protestation, that it shall be so; or a prayer, that it may be so.  
V. 17. land-marke] To enlarge his own portion, and to take from another mans: or diminish the inheritance of his father, to gratify a friend. See 1 King. 21. 3.  
V. 18. blind to wander] When their eyes should rather guide him, and their hands led him in the right way. See Job 29. 15.  
V. 20. fathers skirt] See Annot. on Chap. 22. 30.  
V. 26. to do them] conformity in work is the best confirming of the words of the Law; yet the Law is so perfect, and all men since the fall so imperfect, that it is not onely a rule for our life, but a rod upon discovery of our failings to make us run to Christ the Lord of life for safety against the second death, Gal. 3. 24.   

CHAP. XXVIII.  
THis Chapter is for the material contents of it much like the 26. of Leviticus, the clearing whereof, may be a sparing of some labour in the expounding of this.  
Vers. 2. overtake thee] If thou be diligent in hearing, and constant in doing of the will of God out of pure love to him, though thou hast no mind of the reward, but shouldst rather run from it, then aim at it, or labour for it; blessings should follow thee so fast, as to be sure to overtake thee.  
V. 7. seven ways] That is, many ways; a certain number for an uncertain; as vers. 25.  
V. 8. command the blessing] We obtain blessings by entreaty, but God bestoweth them by command, since the creatures can no more resist his power in their use, then in their essence, when at first he commanded their being.  
V. 10. the Name of the Lord] That is, the Lords children, as Chap. 14. 1. Or, his peculiar people, Chap. 26. 18.  
afraid of thee] The holy league betwixt God and his people, is matter of terror to those, who otherwise would be a terror to them. See Exod. 23. 22.  
V. 12. treasure, the heaven] Heaven is the treasure of every blessing; even those which are most earthly, have their original from thence.  
V. 13. and not the tail] A proverbial speech importing high pre-eminence, or a security from contempt.  
V. 15. not harken] To harken is more then to hear, for that compehendeth hearing with attention, and with a ready disposition to actual obedience.  
V. 20. perish quickly] Plagues shall come on apace, treading on the feet of one another, like Jobs messengers, making hast to make thee quickly miserable many ways. See Job Chap. 1.  
V. 23. brass] See Annot. on Levit. 26. 19.  
V. 24. powder and dust] That is, in stead of rain; by exceeding great drought grains of dust shall ascend into the air with the wind, and come down as the drops of rain in a shower when it is kindly weather.  
V. 26. carcase] Thou shalt be cursed both in thy life, and in thy death, and after it, for thy burial is a testimony of the resurrection, which sign for thy wickedness thou shalt want, being left a prey to be devoured by the fowles of the air, and the beasts of the earth.  
V. 27. botch of Egypt] See Exod. 9. 9.  
Emerods] A disease proceeding principally of the excess, and malignity of melancholy blood in the heads of the veins of the fundament, which sometimes bleed, and sometimes gather into knots with a painful swelling, called by some the Piles.  
V. 29. grope at noon day] In things evident and clear, thou shalt lack discretion and judgement to do what is best, or to prevent, and avoid the worst.  
V. 32. to another people] Carried captive to another Nation, vers. 41.  
V. 32. thine eyes shall look] When they shall return from their captivity.  
V. 36. and thy King] As he did Manasseh, Joachim, Zedekiah, and others; for they have no more privilege to offend, nor protection from punishment, then their meanest subjects.  
serve other Gods] There is no God but one, Isa. 44. 8. the maker of all things; but there are many gods made by the fond fancies of men, these they shall be made to serve, either blinded in their understandings, or forced against their consciences. See Dan. 3. 19, &c.  
V. 40. cast his fruit] It shall perish before it come to maturity.  
V. 42. locust consume] Under one kind is contained all the vermin which destroy the fruit of the land, which sometimes succeed and prey upon the leavings of each other; as Joel 1. 4.  
V. 43. very high] Heb. high, high.  
very low] Heb. low, low.  
V. 44. and thou the tail] See Annot. on vers. 13.  
V. 46. for a sign] Of Gods great indignation, which shall be evident upon thee.  
for a wonder] That a people once so happy in Gods favour, should be so unwise and wicked as to deserve so great a change.  
V. 49. as the Eagle flieth] With swiftness of her wings, greediness of prey, without any respect or pity: such were their enemies mentioned, Jer. 4. 13. Lam. 4. 19.& Ezek. 17. 3. See Dan. 7. 4.  
V. 53. the fruit of thine own body] See Levit. 26. 29.  
V. 55. not give to any of them] That is, neither to his brother, nor to his wife, nor to a remnant of his children, whom yet he hath not eaten.  
V. 57. between her feet] See Annot. on Gen. 49. 10.  
V. 58. to do all] For he that willingly offendeth in one point, is guilty of all; because in a willing breach of one he contemns the author of the Law; and he that contemns him in one point, obeys him not in any, James 2. 10. For though he observe the matter of the Law, he doth it for some other reason, then the Word, or Law of God, and so to him it is no obedience.  
fearful Name] The name of God is sometimes put for God himself; as Psal. 20. 1. so here.  
V. 61. not written] Though God hath threatened many sorts of punishments in express terms, yet he hath many more plagues in store, then are committed to record, or writing.  
V. 63. rejoice over you to destroy] Not as a work of misery to the creature, Ezek. 33. 11. but as an execution of justice upon the sinner.  
V. 64. serve other gods] See Annot. on vers. 36.  
V. 68. with ships] In mentioning Ships, he gives them occasion to remember their passage through the Sea without Ships, by Gods miraculous making of the water to give way unto them, Exod. 14. 21, 22. 29. and to stand as a wall on each side their passage, and afterward to turn, and overwhelm their enemies. This mention of Ships by Moses confutes the fiction of them who fain there were no Ships until about forty yeares before the last Trojan warres, which is later then this record of Moses by above two hundred yeares: and although this be a prophecy for after-times, he speaketh of Ships as things then known to those, to whom he spake.  
by the way whereof I spake] That is, that miraculous way foretold by God, and fore-mentioned by Moses, Exod. 14. 16. thou shalt not go that way nor shalt see that way any more; for that is covered with the Sea, which no more shall be divided to show the bare ground for thy passage, as once it did. Or, no more that long and winding way by many turnings and changes to and fro, backward or forward in the wilderness; and when many hundreds of yeares after the Jews( upon the taking of Jerusalem by the romans) were sold captives many ways, and some were carried into Egypt partly by Ships, partly by the way of the wilderness; yet was not their passage in the same road or way whereby they passed out of Egypt towards Canaan.  
sold] That is, set to sale, and they shall be so vile, and contemptible, that none shall bid any money for them: or, they shall be sold, and none shall buy them again by way of redemption; and hereof red Josephus of the warres of the Jews, lib. 17. cap. 16.   

CHAP. XXIX.  
Vers. 1. BEside the covenant] The same in substance, but not altogether the same, but much varied with sundry additions of explanation, admonition, with some new commands, comminations, and benedictions, which were not mentioned in the former Edition of the Covenant; in which respect it may be said to be divers from the former: so divers as if it were another besides it.  
V. 2. Moses called] It is not like that all this was delivered at once, but that the people dismissed having heard some part before, were called together again to hear the rest.  
ye have seen] See Annot. on Exod. 19. vers. 4.  
V. 3. temptations] Trials or proofs of Gods power. See Annot. on Chap. 7. v. 19.  
V. 4 not given you] They had both sensual eyes and ears, but a spiritual apprehension and use of those great works they had not; and they had it not, because God had not given it unto them; so that wonders without the work of grace will not avail for mans conversion, but grace without them will be sufficient for faith and salvation.  
V. 5. clothes not waxed old] See Annot. on Chap. 8. v. 4.  
V. 6. not eaten bread] Made by mans art, but Manna, which is the bread of Angels, Psal. 78. vers. 24, 25.  
nor drink wine] For your drink hath been as miraculous as your bread; water fetched out of the rock, Numb. 20. v. 11. Psal. 78. v. 15, 16.  
that ye might know] By a miraculous supply of your wants of both; how great a God I am in power, how able to provide for my people without ordinary means.  
V. 10. all of you] All of what difference soever, by sex, by age, stature, or state must be made to know what they are bound to keep.  
before the Lord] Who seeth you, though you see not him; and in you seeth what man cannot see,( your hearts) and therefore you may not think to dissemble with him in making of the Covenant, nor in a guileful observation of it.  
V. 11. thy stranger] Such as came with thee out of Egypt, and left their Idolatrous Religion behind them.  
from the hewer] A proverbial speech, as from a thread to a sho●●latchet. Gen. 14. v. 23.  
V. 12. enter] Heb. pass. Alluding to them who when they made a sure covenant divided a beast, and past between the parts divided. See Annot. on Gen. 15. 10.  
V. 13. a people unto himself] Chap. 28. v. 9.  
V. 15. that is not here] Meaning your posterity.  
V. 16. passed by] To come through( as is said before) and to pass by( as here) seem repugnant; but the meaning is, that they came through some parts of the Nations, where they saw their Idols, vers. 17. and passed by others; or that though they came through them they made no stay among the people, but as wayfaring men passed away.  
V. 18. Lest there should be] He proposeth the Covenant in general terms both for those that are and those that shall be, Vers. 14, 15. lest any one should expect a privilege from the curse, if he do transgress: or this word( lest) may be answered by vers. 20. lest any one should do so, the Lord professeth he will not spare him.  
root that beareth] That is, a corrupt heart whence proceed evil words and deeds, which are bitter leaves and fruit, bitter by repentance if they be pardonned, and bitter by pain if they be punished; and unto God as distasteful as the bitterest gull can be unto man. And though it be in the root, and that hidden in the ground, yet it is as well known to God, as that which is in the branches or fruit obvious to the view or taste of man.  
V. 23. brimstone and salt] The heat of brimstone and salt dry up the fruitful juice of the earth, and make it barren; wherefore Abimelech when he had overthrown the city of Sichem sowed the ground with salt, judge. 9. 45. See Psal. 107. 34. text and margin. Jer. 17. 6.  
V. 28. as it is this day] These words are not to be taken as spoken by Moses himself, or as if the condition of the people were in his time such as is said, vers. 22. but they are spoken as of the time when the prophesy should come to pass, as in the name and by those who should see it accomplished.  
V. 29. the secret things] These words are not, as the former, the words of God, but of Moses; and they are an Epiphonema, or a Sententious conclusion of that which went before, wherein mention is made concerning curses and judgements, in which there are many secrets which men cannot search into, as the wicked thoughts of men, and their privy practices, Chap. 27. vers. 15. what manner of curse shall come upon men for their sins as they are particularly name, Chap. 27. vers. 15, &c. and when they shall come, and who are impenitently guilty of such sins, as deserve these curses; these and such like secrets we must leave as locked up in Gods private Closet, of which the Key is in his own keeping, not in ours.  
V. 29. revealed things] Are of many sorts, but those here chiefly meant, are the Rules of duty to God and man, revealed not for contemplation, but for practise, and the Judgements in the general before threatened to the transgressors of them; in which sentence he giveth a Caveat against curious presumption in prying into hidden matters, and careless neglect of known laws.   

CHAP. XXX.  
Vers. 1. BLessing and the curse] First the blessing, the ungrateful neglect, and the ungracious abuse whereof deserveth the curse: or, the blessing to those that keep the Law, the curse to such as break it.  
hath driven thee] Upon presupposal of their great sin, he foretelleth their punishment, whereof he speaketh by way of assurance as if it were already come upon them.  
V. 3. turn thy captivity] That is, return thee out of thy captivity.  
V. 4. utmost parts of heaven] As far upon earth, as there is heaven beyond or above it.  
fetch thee] And bring thee into thy country.  
V. 6. circumcise thy heart] See Annot. on Chap. 10. vers. 16.  
V. 11. not hidden from thee] The Law is so evident that none can pretend he is ignorant of it.  
V. 13. beyond the sea] By heaven, vers. 12. and sea here, he meaneth places most distant.  
V. 14. very nigh] So near that it is within thy nature, and thou canst not pretend any ignorance of it, for it is by word of mouth revealed to thee, and that thou mayst not forget it, it shall be written for thee, Chap. 31. vers. 9.  
that thou mayst do it] By faith in Christ, for so his obedience is made ours, and without it mans obedience is very imperfect, not onely because he cannot do all he should, but because he doth not all he might in outward exercises and duties of devotion.  
V. 16. love] So that to love and obey God, is the means to escape death and to obtain life eternal.  
to keep his Commandements] Though God command to keep his Commandements, it doth not follow, that it is in mans power to perform them,( no more then it was in the power of Lazarus to deliver himself from whence Christ bade him come forth, Joh. 11. 43. and such as was his corporal, is mans spiritual deadness, Eph. 2. 1.) for the Law implieth a right of command and a duty to obey, and not any ability thereto, or if an ability, an ability once had, though since lost, when entrusted to the custody of our first parents free-will, it was treacherously made away by their consent to the evil motions of Satan.  
V. 19. I call heaven] See Annot. on Chap. 4. vers. 26.  
V. 20. thy life and] That is, effectively the Cause, or Christ the Author of life and length of dayes, for in him we live, move, and have our being, that is, by power and virtue from him, Act. 17. 28.   

CHAP. XXXI.  
Vers. 1. WEnt and spake] That is,( as some take it) Moses went to the people assembled together, and to them assembled, spake as followeth: but it may be went and spake is he went on in speaking; or began again to speak: for the Hebrewes use to phrase beginning by going or rising.  
V. 2. an hundred and twenty yeares old] His yeares might have made him too aged to bear so great a burden, yet his sight was not dim, nor his natural force decayed when he dyed, Deut. 34. 7. but the chief reason was, he knew though he were neither sick nor weak, he must quickly die, vers. 14. and must not led the people over Jordan, as he saith in the next words, and that Joshua was designed to take the Charge which he laid down: and he complaineth of his age to make them the more to accept of a younger man for their governor in his stead.  
no more go out and come in] That is, do the office of a Captain to led the people forth to war, and to bring them home back again in peace.  
V. 3. and Joshua] He joineth the Lord and Joshua together, that the people may have the better hope of his happy guidance, who, though he were before but a Minister or servant to Moses, was now to be Commander in chief under God, as himself had been; and whatsoever difference they conceived betwixt them as men, they were to expect, that he as guided and assisted by God, would be a sufficient Conductor of them to the possession of the promise, and therefore they might follow him with confidence, and must follow him with obedience, rather as second onely to God, then as successor to himself.  
V. 4. as he did to Sihon] God is the same in future, that he was in former favours to his people, and judgements to their enemies, if they be not rebels against him, or revolters from him.  
unto the land] That is, the inhabitants of the Land.  
V. 5. Before your face] They shall so fly or fall before you, that you shall perceive that you prevail by the power of the Lord.  
V. 6. Be strong and of] For he that must govern his people( specially so numerous and apt to murmur) hath need to be valiant to repress 'vice, and constant to maintain virtue.  
V. 8. The Lord is he that doth] Gods assistance is the surest ground of courageous confidence.  
V. 9. this Law] That is, the book of deuteronomy.  
to the priests] Who were to be most conversant in it, that they might the better instruct the people out of it, especially in the year of release, which was every seventh year, Exod. 23. 11. when it was solemnly and entirely to be red unto them, vers. 11. of this Chapter.  
which bare the ark] The ark is mentioned here by occasion of the book, which was laid up in the side of it: and for the bearing of the ark, there is some doubt whether it belonged to the Priests onely, or to the Levites with them, or whether to either, as Priests, or as Levites. Some conceive that the Priests must bear the ark, and not the Levites, and therefore that Uzzah being but a Levite when he touched it was smitten, because he presumed upon the charge of the Priests; but it appears that the Levites,( which were the sons of Cohath, who had the charge of the ark, Numb. 3. 31.) did carry it, as vers. 25. of this Chapter, though not onely, nor always, for at some extraordinary times the Priests did bear it, Josh. 3. 13.& 1 King. 8. 3. yet with this difference, that the Priest● might, and sometimes did it upon especial occasion, to testify their piety, or for greater solemnity: but the Levites must do it, as a part of their service in ordinary. See 1 Chron. 15. 2. And yet might they not touch any of the holy things they carried, until they were covered by Aaron and his sons the Priests, Numb. 4. 15. and therefore the sin of Uzzah, whether Priest or Levite, was not onely, for that he and the rest suffered the ark to be carried on a Cart,( which they should have born on their shoulders) but for that he either feigned a peril of falling, and so seemed hypocritically to support it, or that he took the boldness irreverently to touch some part of it, for which he ought to be smitten as he was, Numb. 4. 15.  
V. 10. year of release] Every seventh year was a year of release, See Annot. on Chap. 15. 1, 2.  
V. 11. before the Lord] Before the ark of the Covenant, which was the sign of Gods presence, and the figure of Christ.  
Thou shalt red] It is not said who in particular, but it is like the service was performed by some eminent person in the Priest-hood, as by Ezra, who is called both a Scribe, and a Priest, Nehem. 8. 1, 2. A ●cribe as he was a Writer of the Law, and a Priest as a Reader, and Expounder of it to the people, and a Sacrificer to God.  
V. 12. children] Children must be timely instructed in the Law of God, that they may be enured unto it, and habituated in it before they come to be men; for young Saints are most like to be old Saints,( though one of the devils Proverbs calls them the old devils.)  
V. 14. in the Tabernacle] The Tabernacle is sometime taken for the whole space, or place, which was marked, and bounded out for holy uses, and not for the curious Tent of curtains, Exod. 26. 10, 11, &c. Here it is taken for that part of the Court which was near the door of the Tabernacle, for into the Tabernacle itself none but the Priest might enter.  
V. 15. pillar of a cloud] That is, a cloud in form, and fashion of a pillar, as the flaming sword, was fire in form of a sword, Gen. 3. vers. last.  
V. 17. hid my face] That is, I will take my favour from them, as to turn his face towards them is to show them his favour.  
V. 19. this song] See Annot. on Vers. 30.  
a witness] For me against their disobedience and ingratitude, and against their obstinacy, or stupidity, who, though they were warned of the wretched end of wicked works, would not beware.  
V. 20 then will they turn] Outward prosperity, though good for the body, may be bad for the soul; for many will no longer obey God then they are under his rod, who turn their prosperity, which should be a cause of their obedience to God, to an occasion of contempt against God.  
V. 21. testify against them] That their own wickedness wrought their woe, and that their sufferings were but the just reward of their disobedience.  
which they go about] There were some so ill minded among them, as to meditate on mischief before hand, whereby they deserved their expulsion out of the land, when as yet they had not gotten possession of the Land: but God foresaw how bad they would be, and therefore fore-ordained a just reward for their wickedness.  
V. 23. and said] Hitherto God spake of, and to Joshua, but by Moses; now he speaketh to him by himself, and here both giveth him his charge, and encourageth him to it.  
V. 26. in the side of] Or, by the side: and( as some Hebrew rabbis note) in a chest by itself placed on the right side of the ark; for there was no writing kept in it, but the two Tables of the Ten Commandements, 1 King. 8. 9. 2▪ Chron. 5. 10. And though in the Epistle to the Hebrews we red of more things in the ark, as the golden pot of Manna and Aarons Rod that budded, Chap. 9. 3. yet neither there, nor in the first of Kings, or in the second of Chronicles is there mention of any other writing; and whereas in those two historical Texts it is said, there was nothing else in the ark save the two Tables which Moses put there at Horeb; and in the Epistle to the Hebrewes the pot of Manna and Aarons Rod are said to have been placed there: The answer is, first, that in the ark side, is here understood by the ark side; and as Christ is said to have suffered in Jerusalem, though precisely not in it, but near unto it; so the pot of Manna and Aarons rod may be said to be in the ark, though placed but by the side of it: but because they are said by the Apostle to be in the ark, in the same phrase that is used of the Tables, the better answer is, that there is so much distance of time betwixt the story of the first of Kings and second of Chronicles, and that which is mentioned in the Epistle to the Hebrewes, that there was time enough, and changes of time great enough, that by several turns both might be true; and doubtless were so, though it be no where noted in the Scripture, when and upon what reason they were kept in, or laid up out of the ark.  
V. 28. heaven and earth to record] See Annot. on Chap. 32. vers. 1.  
V. 29. you will utterly corrupt] By the Spirit of prophesy he foretells their def●ction, as a forerunner, and cause of their future affliction.  
V. 30. of this song] Which followeth in the next Chapter.   

CHAP. XXXII.  
Vers. 1. GIve ear, O heavens] Here beginneth the Song spoken of vers. 19. of the precedent Chapter, where he turneth his speech to the heavens, either meaning by the heavens, Angels, the Inhabitants of the heavens, and by the earth, men, the Inhabitants of the earth; as by the land, the Inhabitants of the land, Chap. 31. vers. 4. Or else by the heavens and the earth we may understand the heavens, and earth themselves. The meaning is, by such a passionate expression, to stir up their apprehensions; or by appealing to the heavens, and earth, which have neither sense nor reason, nor religion, and yet obey Gods Ordinance, to shane them, who profess to have all, and against all are disobedient to him: or that upon their rebellion against God, the heavens, and the earth should both join in judgement against them, as is threatened, Chap. 28. vers. 23.  
V. 2. My doctrine shall drop] I would have my doctrine to drop from my lips upon your hearts to mollify them; or that it may be unto them as a fruitful due or rain which maketh grass, and flowers to spring, and sprout, Heb. 6. 2. See Isa. 55. 10.  
V. 4. He is a rock] In strength, and fixedness, a strong, and durable foundation, that cannot be removed, Isa. 26. 4.& 28. 16.  
V. 5. their spot] That is, their sin, which spotteth, and blemisheth their souls, 2 Cor. 7. 1. judas vers. 23.  
not the spot of his children] That is, not such sin as is of infirmity, which his children may, and many times do commit, but of malignity, perverseness, and contempt.  
V. 6. O foolish people] Great ingratitude is gross folly, and the ingratitude is great which returns evil for good to a mans best father, and onely Maker, as God is.  
V. 8. divided to the nations] This some conceive to be meant of the division by confusion of Tongues upon the building of Babel: others of assigning portions to the nations, as of Seir to the posterity of Esau, Chap. 2. 5. and through the whole earth the Lord distributeth the portion to every people as pleaseth himself.  
set bounds] Or limits, meaning the division of the Land of Canaan among the children of Israel according to the Lord● allotment; for it was done( for the most part) by lots, Num. 34. 13. and the disposition of the lot is of the Lord, Prov. 16. 33.  
V. 9. the Lords portion] The Lord hath chosen the people of Israel for his peculiar portion, out of all the Nations of the world, Amos 3. 2.  
lot] He alludeth to the division of the Land of Canaan, as if the sons of Jacob had fallen to him by lot.  
V. 10. He found] Not by chance, but with resolved choice he manifested himself to him in the wilderness.  
howling wilderness] Because of wild beasts, whose noise is howling, when they want provision.  
V. 11. fluttereth over her young] Either to teach them to fly, or to save them from violence.  
on her wings] It is noted as the peculiar property of the Eagle to carry her young in her claws, as she catcheth, or carrieth the prey; but with such tenderness, as that she may not hurt them, and at such an height, as others may not reach them.  
V. 12. the Lord alone] By the pillar of the cloud by day, and of fire by night.  
V. 13. ride upon the high places] That is, triumphantly prevail over the fenced Cities, whose walls, and towers are raised highest, Chap. 33. 29. Psal. 45. 8. Isa. 58. 14.  
made him] The preterperfect tense as in other verses of this Chapter used for the future tense.  
hony out of the rock] Barren places, like rough, and craggy rocks were made to yield fruit; or( according to the letter) swarms of Bees made hony in the clefts of the rocks, and Olive trees prospered in stony places.  
V. 14. breed of Bashan] A place of special note for a good breed of cattle, or for good pasture for them.  
kidneys of wheat] The fatness of the creature appears in the kidneys, and the best are such as are most fat; to such is the fruitfullest, fullest, and whitest flower of wheat compared. See Psal. 81. 61.  
pure blo●d of the grape] That is, the liquour of it, which in some sort of grapes is read; and being pure without mixture, it is more read, and like to blood. See Annot. on Gen. 49. 11.  
V. 15. Jesurun] The word is derived of Jesher, signifying righteousness, or uprightness; by which is meant Israel, Gods peculiar people, Isa. 44. 2. who should have been upright, righteous, just in obedience to the will and law of God, but was lawless and unruly, and like a fatted bullock, kicked against his feeder. The original word Jeshurum is very rarely used, and it seems to be made by Moses by way of allusion to an ox, as in the manner of the figure called Paranomasia, as if he had said, Israel should be Jeshurun, but is, Scher, that is, an ox; or a bullock.  
V. 17. new gods] For all false gods are new, and young to God the Ancient of dayes who was from everlasting, Dan. 7. 9.  
V. 18. the rock that begot] He was called a Rock before, vers. 4. and here the same terms continue, but with a great difference from an extraordinary Rock: for the same God who is so called, is( as a Rock is not) of a quickening and a generative power to beget sons and daughters as they are called, vers. 19.  
V. 20. hid my face] See Annot. on Chap. 31. vers. 17.  
see what their end] Gods hiding is a withdrawing of his favourable influence and assistance, and though he be not seen, he can see and observe, and will so see as to make others observe( and this phrase is used after an human manner, as many others in the Scripture) as if he watched( as Moses sister did, to see what would become of him, Exod. 2. 4.) whereas indeed God knoweth all things concerning all creatures at one act of understanding.  
V. 21. not a people] That is, such as I have not taken for a people as I have done Israel, nor given laws as a Lord unto them, nor entered any Covenant with them; to wit, the Gentiles, whom I will uphold against them, and make them victorious over them, and when their sins are ripe for a further rejection, and they refuse the greatest favour I can do them,( in sending my son to save them,) then I will accept of the Gentiles for my people, who embrace the messiah I sand, by belief in him, and adherence to him: the words in this sense are applied by the Apostle, Rom. 10. 19.  
foolish nation] So are all blinded Gentiles, who not discerning the difference between the Almighty God, and impotent Idols, turn their backs upon him, and set their faces with bended knees towards them.  
V. 22. to the lowest hell] Or, to the deepest part of it; A vigorous Metaphor importing a most deep destruction, rooting out all hope of growing up, or recovering prosperity again. Or, by the lowest hell may be meant the extremest plagues of the other world, as well as manifold and woeful calamities in this; such terror of the Lord might persuade men to beware of sin, 2 Cor. 5. 11.  
V. 24. burnt with hunger] Famine consumes the flesh and moisture, and shrivels up a young girl, so that it makes her look like an old woman; and( as fire) makes the visage black like a coal, Lam. 4. 8.  
V. 25. sword without, and terror within] They shall be slain both in the field, and at home, within their houses, and chambers.  
V. 27. Were it not] Here again, as vers. 20. God speaks after the manner of men, who do not what otherwise they would for fear of scandal and encouragement of the wicked. See Psal. 140. 8.  
V. 28. a nation voided of counsel] This is spoken of the Israelites, who inconsiderately went on in wickedness without fore-casting what would come of it, Isa. 27. 11. Jer. 4. 22.  
V. 30. how should one chase] That is, one of the enemies of Israel chase a thousand Israelites, except God, who was, and would have been their Rock of defence and refuge, had given them up to ruin.  
V. 31. not as our Rock] That which was said before, is spoken in the person of God: this in the person of Moses, or the people, where comparing the true God of Israel with the false under the name of rocks, the enemies upon former experience of Gods power and terror in punishing their transgression and wickedness,( which ignorant and impotent Idols could not do) have judged the pre-eminence on Gods side, against them.  
V. 32. their vine]( Meaning of the wicked Jews,) is compared to the Vine of sodom, whose fruit is abhorred, as was all that belonged to that accursed city, and to her wicked sister Gomorrah.  
V. 33. the poison] Their fruits are as poison, detestable to God, and dangerous to man.  
V. 34. treasures] God hath his just treasures of wrath, Rom. 2. 5. answerable to the evil treasure of sin, Matth. 22. 35. which is heaped up by the wicked.  
V. 35. slide in due time] Due is added by way of explication: for the wicked, though they be thought to stand too long, shall fall in due time, that is, in the time which God chooseth, as most meet for the honour of his own justice, and for the good of the godly.  
V. 36. judge his people] That is, give sentence for them by taking vengeance on them that wrong them, Psal. 26. 1.  
repent himself] In favour and compassion to his servants. Of his repenting, see Annot. on Gen. 6. 6.  
their power is gone] When there is least hope in the creature, there is most help from the Creator. See Exod. 14. 13.  
none shut up] That is, none lying hide, as those in the Prophet Elias time, who would not bow to Baal, 1 King. 14. 10.& Chap. 19. 14. 18.& 2 King. 14. 25, 26.  
V. 37. he shall say] That is, God, spoken against by the wicked to whom he maketh answer, vers. 39.& 43.  
V. 38. let them rise up] This may be applied to the heathens( who oppressed Gods people) as a taunt for their Idolatry, when God takes vengeance of them for it. But withall God speaks the like words by way of bitter reproach against Idolatrous Israel, judge. 10. 14. Jer. 2. 28.  
V. 40. lift up my hand] See Annot. on Gen. 14. 22. See also, Heb. 6. 16, 17.  
and say, I live for ever] That is, God protesteth by himself that he will do as he saith, afterward, vers. 41, 42.  
V. 42. from the beginning] Or, the head of revenges. That is, the chief of the enemies of my people. Or, from the beginning of revenges: that is, from the beginning of the enemies oppression of my people with revengeful mindes towards them; I will begin my revenges at the beginning of theirs.  
V. 46. to observe to do all] Observing to do, or observe to do( even) all: else the sense is not so clear.  
V. 47. For it is not a vain] Not vain that I command, nor shall it be in vain that I have promised unto you. See Isa. 55. 10, 11.  
V. 49. mount Abarim] See Annot. on Numb. 27. 12.  
V. 50. and die in the mount] This is not a command to Moses to die, but a decree that he should die there; for he was not to kill himself, but to expect there until God took away his soul to heaven.  
gathered unto] See Annot. on Gen. 25. 8.  
unto his people] Moses and Aaron were brethren, and their people on earth were the same, and being in heaven( both of them) their society there is the same: therefore the word[ his] here repeated, doth not imply they w●nt several ways, or had different kindred or company in heaven: but it noteth the particular right of each to the comfort and rest with the same people, as when our Saviour saith, I ascend to my Father and your Father, to my God and your God; he meaneth not two Fathers, or two Gods, but onely one Father, and one God, Joh. 20. 17.  
V. 51. because ye trespassed] See Annot. on Numb. 20. 10, 11, 12.   

CHAP. XXXIII.  
Vers. 1. THe blessing] This blessing containeth not onely a simplo prayer, but an assurance of the effect thereof.  
V. 2. The Lord came from] Or, unto Mount Sinai:( for the word will admit of three readings, though more usually it be rendered from, or out of it) Throughout the whole verse there is a continued metaphor, wherein God is brought in as the sun showing himself to the people in divers places, in several kinds and degrees of glory and goodness; as at Mount Sinai, God called for his people to make a Covenant with them: out of it, or from it, he went to guide them towards Canaan.  
rose up from Seir] A mountain of Idumea. The former favour was as the light before the wanting; here at Mount Seir he rose up, and shewed himself in special favour and glorious power, when in their way by Seir or Edom, the brazen Serpent( a Type of Christ the sun of righteousness arising with healing in his wings, Mal. 4. 2. and a remedy against the biting of fiery Serpents) was erected. Some take it literally, as that the glory of God began to shine from Mount Seir,( the top whereof might be seen near Sinai) and that it passed thence to Mount Sinai, becoming more and more glorious, and there settled for a time.  
shined forth from mount Paran] A mountain in the wilderness, near unto which Moses made a repetition and explication of that book of deuteronomy, Chap. 1. vers. 1. and where it is conceived by some, that God endowed the Elders of Israel with a large measure of his Spirit: and there also did he manifest his miraculous power in provision for his people by sending quails from heaven.  
ten thousands of his Saints] That is, holy ones: meaning an infinite company of Angels: for the good Angels are all of them Saints, though Saints be not Angels; and they attended him in the solemnity of his appearance at Sinai, from whence also was his Law delivered. See Act. 7. 53. Gal. 3. 19. Heb. 2. 2.  
a fiery Law] Given with the fire of terrible lightnings, Exod. 19. 16, 18. Or, because the Law is the rule of our ardent devotion to God, and fervent affection to our neighbours.  
for them] That is, for his people.  
V. 3. in thy hand] That is, in the Lords hand: by which is signified his power and protection; the person is often changed, the Spirit sometimes moving the inspired pen-men to speak of God, sometimes( upon speaking of him) ravishing their affections in devotion towards him, and moving them to speak to God.  
at thy feet] Thy holy people attended upon thee at the foot of Mount Sinai,( where thy Majesty appeared) as disciples at the foot of their Teacher, Act. 22. 3.  
V. 4. Moses commanded] The fourth and fifth verses are the words of the pious part of the people, expressing their good affection to the Law, and to Moses, by whose mediation they received it.  
the inheritance] Or an hereditary law to be kept by themselves, and transmitted to their posterity.  
V. 5. King] That is, Prince, or chief governor, judge. 19. 1. meaning Moses▪ for the kingly government, as it is described, 1 Sam. 8. 9. was not yet set up in Israel. Or, if it be meant of such an one, it is a prophesy of the Common-wealth of Israel in the reign of Saul.  
in Jeshurun] That is, in Israel. See Annot. on Chap. 32. vers. 15.  
V. 6. live, and not die] See Annot. on Gen. 42. 2.  
let not his men be few] Or, let his men be few: For the word( not) is not in the original; yet it may be repeated as in Job 30. 20. 25.& Psal. 9. 18. The needy shall not always be forgotten, the expectation of the poor shall perish for ever; but the word not must be repeated thus: the expectation of the poor shall not perish for ever: or, nor the expectation of the poor perish for ever. So, let Reuben live and not die; and let not his men be a number: that is, let them be few: and if the words be red without the word not, let his men be a number,( as in the douai Bible) that number may be either few or many. The Genevah renders the words, though he be few; and thereupon the Annotation is, Reuben shall be one of the Tribes of Gods people, though for his sin his honour be diminished, and his family but small: for he had the fewest of all his brethren the sons of Leah, as the account is brought in, Numb. 1.( where Levi was not numbered with them) and fewer then Naphtali one of the sons of Bilhah Rachels hand-maid.  
V. 7. hear the voice of Judah, and bring him unto his people] The prayer of Moses, or voice of Judah is not to be understood of the person of Judah, for he was dead long before this time, but of the Tribe of Judah, and of the bringing of him unto his people, some conceive to be a bringing of him with his people into the Land of Canaan according to the desire of Caleb and Joshua, Numb. 14. 8. Secondly, others take it to be a coming to his people, as a warrior returning to his people with victory over his enemies, and safety and protection to his people; and this as well by prayers as by force of arms of the Tribe of Judah; as in the example of David who prayed devoutly, as well as fought valiantly and victoriously against his enemies; as Asa, and Jehosaphat, and Hezekiah Kings of Judah. Thirdly, the bringing of Judah to his people, is taken for the return of the Tribe of Judah from captivity: for though the children of Israel and the children of Judah were oppressed together, and all that took them captives held them fast, and refused to let them go, Jer. 50. 33. yet the Lords promise was to bring again the captivity of Israel and Judah, Jer. 30. 3. which promise implied a condition of repentance, and that condition performed by the Tribe of Judah, and Benjamin, and some few of the other Tribes, they were restored to their people, to wit, to the poor which were left to husband the land, Jer. 39. 10.& 40. 7.& 52. 16. but the other ten Tribes generally persisting in their impenitency continued in their captivity.  
sufficient] Give thou sufficient strength to his hands, that he may not be made a prey to his enemies.  
V. 8. And of Levi] Simeon his elder brother, who was joined with him in the curse of Jacob, was not here made his partner in the blessing of Moses: for he is not mentioned at all: the reason is thought to be, because that Tribe was exceedingly defiled with fornication spiritual and corporal; and though Levi had his part in the slaughter of the Shechemites, and curse of Jacob for it, yet is his Tribe here blessed by Moses, because of his zeal against idolatry, Exod. 32. 26, 27, &c.  
Thummim and Urim] Or, Urim and Thummim. See Annot. on Exod. 28. 30.  
thy holy One] Thy High Priest dedicated unto thee by a peculiar consecration.  
Massah] Signifieth temptation, probation or trial, and so the words may be red, whom thou dost prove with a probation, that is, with some great special trial.  
Meribah] Of Meribah, see Numb. 20. 13. Of Massah, and Meribah both, see Exod. 17. 7.  
V. 9. Who said unto] Or, of his father and mother, I have not, and do not see him,( Concluding both under the more worthy gender) that is, who was so impartial in Gods cause, as not to aclowledge, either father, or mother, brother, or children against his command. This is applied to the state of the High-priest, who was not to defile himself by mourning for the dead, whether father, mother, &c. Levit. 21. 11, 12. nor being Judge to favour his nearest kindred in a naughty cause, Deut. 17. 9. nor in execution of just punishment to spare his own flesh, and blood how near so ever, from slaughter in the Lords cause, and quarrel, as Exod. 32. vers. 26, 27, 28, 29.  
V. 11. bless, LORD] He declareth that the Ministers of God have many enemies, and therefore have need to be prayed for.  
V. 12. The beloved of the Lord] That is, Benjamin, who, as he was his father Jacobs darling, when Joseph was supposed to be dead; so was he much beloved of the Lord; of whose Tribe the first King was chosen, and in whose portion the Temple was built.  
by him] That is, by Gods assistance; or Benjamin shall dwell in safety by Levi: for the Temple wherein the Tribe of Levi ministered, was in the Tribe of Benjamin, whose lot of inheritance was betwixt the Tribe of Judah, and the Tribe of Joseph.  
his shoulders] God shall choose him an habitation in the chief city of the Tribe of Benjamin: for though the South part of Jerusalem( which is called the city of God in especial manner) where was Mount Sion, were in the Tribe of Judah, yet the Northern part with Mount Moriah, where the Temple stood, was in the Tribe of Benjamin; and being set upon that hill it was conspicuously eminent, as the head placed above and between the shoulders. And though God be said to dwell in Mount Sion, and thence some conceive his Temple was situate upon it, yet where it is so said, the word Sion must be taken not strictly for the hill of Sion, but by a Synecdoche of a part for the whole, for the whole city of Jerusalem, and therewith for the Temple founded upon Mount Moriah.  
V. 13. the precious things of heaven] He plentifully sets forth the fruitfulness of the portion of Joseph, by all the means that produce increase, whether from above, as rains, and dews, which fall from heaven upon the earth, or from beneath, Ezek. 34. 26.  
the deep that coucheth] That is, the springs, and rich minerals which are below.  
V. 14. by the Moon] The influences of the sun by heat, and of the Moon by moisture, and the influences of the stars make the fruits of the earth to prosper. Or, according to the Hebrew, moons, meaning the various operation by the change and course of the Moon for that blessing of the earth.  
V. 15. ancient mountains] There are some mountains of sand and rubbish casually made, some purposely cast up by the labour of man: in respect of these the mountains made at the Creation are very ancient mountains; and upon some of them grow Olives, Cedars, Pine-trees, Cypresse-trees, and other things useful for necessity and delight.  
lasting hills] As in the precedent words they are called anoient mountains; so are they here by way of comparison, called lasting hills.  
V. 16. in the bush] God appeared unto Moses in a burning bush, Exod. 3. Chap. 2.  
and upon the top of] Which is not another, but the same Joseph, but spoken of under another title, that the blessing might be doubled upon him.  
separated from his brethren] Or, was a Nazarite. Which some take in respect of beauty, for the Nazarites are commended for that. Lam. 4. 7. and so was Joseph, Gen. 39. 6. But why he was called so, see Annot. on Gen. 49. 26.  
V. 17. His glory] That is, the glory of Ephraim shall be like unto a faire young and lusty bullock.  
horns of Unicornes] See Annot. on Numb. 23. 22.  
to the ends of the earth] He shall overcome countreyes far remote.  
the ten thousands of Ephraim, and the thousands of Manasseh] The fruitfulness of Ephraim by this comparative proportion seems to be much more then that of Manasseh, and so we find it, at the muster and number of the people, Numb. 1. 33. 35. but when Moses blessed them, the Tribe of Manasseh was more numerous, Numb. 26. 34. 37. yet Moses overlooks the present overplus of the Tribe of Manasseh, foreseing and foretelling that Ephraim should overtake it, and overgoe it in the multitude of his troops in future times.  
V. 18. in thy going out] In thy prosperous voyages by Sea, according to that, Gen. 49. 13. and thy going out to war against thine enemy.  
in thy tents] In thy peaceable habitation in pasturing· of cattle, and other exercises of husbandry, whereto he so addicted himself, that he had rather submit, like a strong ass to a double burden of Tribute, then fight for his freedom from it. Gen. 49. 14.  
V. 19. unto the mountain] To the Mount where Moses by the spirit of prophesy foresaw the Temple should be seated. See Annot. on Chap. 33. vers. 12.  
they shall suck] The former part of the verse of inviting to the holy mountain, may be meant of both the Tribes forementioned, but this of sucking of the abundance of the Seas is to be appropriated to Zebulun, who being commodiously situate for Merchandise reaped great benefit by the Seas, and by the Cities seated upon the Sea shore, which is sandy ground, whereof Issacher had some, though Zebulun more, or more commodious for traffic.  
V. 20. That enlargeth Gad] Either by giving him more scope and compass for his company, as Josh. 17. 15. or by delivering him out of straights when he is distressed, Psal. 4. 1, 2. 1 Chron. 5. 18, 20, 21.  
teareth the arm with] That is, catching the prey like a Lion, who greedily seizeth on the arm and head together; so that he shall prevail over the strong, and pull down the dignified; for the arm is the strongest part, the crown of the head the highest.  
V. 21. provided the first part for himself] That is, he with the Reubenites and half Tribe of Manasseh got the first portion of Land, which was on this side Jordan, to those which journeyed towards Canaan out of Egypt: See Numb. 32. vers. 23. 29. 33.  
Lawgiver] That is, Moses; for he had not his portion by lot as others had, but by his own request, and Moses his grant.  
he came with the heads] A prophesy for asseveration and assurance set down in the phrase of an history as if already the dead were done: it imports the forwardness of that Tribe, who would be as ready as the best to execute the Justice of the Lord upon the Canaanites.  
and his judgements] Which God had denounced against them.  
with Israel] For though the Gadites with the Reubenites and half Tribe of Manasseh had their part on this side Jordan, they undertook the conquest on the other side with the rest of their brethren, Numb. 32. 23. 29. 33.  
V. 22. Dan is a Lions whelp] As a fierce young Lion leaping from the hills of Bashan( where he was bread) to catch the prey. So is the similitude; yet Bashan was a part of the portion of Manasseh, not of Dan, Deut. 3. 13. but the similitude is in regard of quality, not of place, and in this he is resembled( as Judah was) to a Lion, Gen. 40. 9. and the Danites were valorous, of which Tribe were more warriors numbered, Num. 1. then of any other Tribe but Judah, vers, 22.& 39. Or it may note the disposition of the Danites to hunting and living upon prey as Lions do.  
V. 23. Naphtali satisfied with favour] His portion was most pleasant and fruitful by land; and for foreign dainties his situation near the Sea furnished him with abundance by his traffic with the Sidonians, Tyrians, and phoenicians, so that he might very well be satisfied who neither wanted contentment for the quantity or quality of desirable provision.  
V. 24. dip his foot in oil] In his portion shall be great store of oil, not onely to anoint the face, but to suppling the feet: This is agreeable to Jacobs prediction, Gen. 49. 20.  
V. 25. iron and brass] At thy feet where thou treadest shall be Mines of those metals which thou shalt dig in great abundance; or it may be meant of strengthening their shoes with nailes or plates of iron or brass; sometimes used by romans, and Syrians: See Josephus of the Warres of the Jews, lib. 7. cap. 3. Plin. not. Hist. l. 33. c. 3. Val. Max. l. 9. c. 1.  
V. 25. as thy dayes so shall thy strength be] While thy dayes hold out thy strength shall hold out and not fail, as it was with Moses, Chap. 34. vers. 7. Or, the honour and power of the Tribe of Asher shall not decay with age, as usually a mans personal strength doth, but it shall continue in vigour and virtue, which shall not fail or languish with continuation of time.  
V. 26. of Jesurun] See the Annot. on Chap. 32. 15. in thy help] For thy help.  
V. 27. underneath are the everlasting arms] Gods protection over his people is above, and beneath, and both everlasting.  
V. 28. in safety alone] Without any enemy to challenge, or usurp any part of his promised possession. See Numb. 23. 9.  
the fountain] That is, the posterity of Jacob, spread abroad like the overflowings of a fountain, Psal. 68. 26.& Isa. 48. 1.& Rev. 17. 15. Or, the fountain of Jacob may be his plentiful blessing, which floweth from God as a fountain that cannot( not as a cistern that may) be drawn dry. Some for the fountain of Jacob red the eye of Jacob, and the meaning then is, that he shall feed and delight his eye in the fruitfulness of his land abounding with good corn and wine.  
his heavens] The heavens spread over the land of his habitation.  
V. 29. sword of thy excellency] God is not onely a buckler of defence to his people, but a sword of assault against their enemies whom by his assistance they shall excel and gloriously conquer in combat with them. See Psal. 44. vers. 5, 6, 7.  
found liars] Either in their prophesies of triumph over thee; or in feigning and lying like the Gibeonites to cury favour with thee, Josh. 9. 4. Psal. 18. 44.& 66. 3.  
high places] See Annot. on Chap. 32. vers. 13.   

CHAP. XXXIIII.  
Vers. 1. plains of Moab] A part of the wilderness where Moses had given his instructions to the people, and pronounced his last blessing upon them.  
Nebo] A part of Mount Abarim. See Annot. on Num. 27. 12.  
Pisgah] Nebo was one of the Mountaines of Abarim, and among them the highest, and Pisgah was the highest top of Nebo, thither he ascended, from thence he had the fairest and truest prospect of the Land of Canaan.  
the land of Gilead] The land of Gilead is here taken largely for that part of the land which was bestowed upon the Reubenites, Gadites, and half Tribe of Manasseh, before the Israelites passed over Jordan to take possession of the Land of Canaan for the other Tribes; and Moses being on the top of Pisgah which afforded him a prespect every way, he first cast his eyes upon Gilead where the two Tribes and an half were already possessed of their portion; and having taken a view of that, he directed his sight to the survey of the other part of Canaan beyond Jordan.  
unto Dan] A city anciently called Leshem, Josh. 19. 47. or Laish, judge. 18. 27, 29. but afterward possessed by the Danites, it was called Dan; it was the furthest part of the Land of Canaan towards the North, as Beer-sheba was toward the South; and by these two were the utmost limitations of it set out: See judge. 20. 1.  
V. 2. all Naphtali, and the land] Their portions were not severally assigned them in Moses time, therefore he either uttered this by the Spirit of prophesy, as that this was afterward by lot to be the portion of the Tribe of Naphtali; or it was written not by Moses, but by some other sacred pen-man of the Holy Ghost who wrote the rest of this Chapter from vers. 5. to the end of it.  
and all the land of Judah] The like may be understood of the Land allotted to the other Tribes, for his prospect was not limited to those particularly name.  
utmost Sea] The Mediterranean Sea; the Hebrews use to call any great confluence of waters Sea; and they called this the utmost Sea, because it was the utmost bound of the Land of Canaan.  
V. 3. valley of Jericho] This was in the Tribe of Benjamin.  
city of palme-trees] Jericho is so called, because it abounded with Palme-trees. Joseph. Antiq. lib. 4. cap. 5.  
Z●ar] Lots place of refuge, situate near the Lake Asphaltites; whereof see Annot. on Gen. 19. 20.  
V. 5. died] And he died( as some, who seem exact in the computation of time, affirm) the third or fourth day of the month Adar, which answereth to our February: from hence the rest of the Chapter( and it may be the whole) was not written by Moses, but by some other by the Lords appointment, who is thought by some to be Ezra, but by others more probably Joshua. The like observation is to be made of the book of Joshua made by Joshua until the 28. vers. of the last Chap. but from the 29. where his death is mentioned, is thought to be supplied by Samuel, Ezra, or King Hezekiah.  
V. 6. he butted him] The Lord himself, without any human act or aid, prepared a grave for Moses, and laid his body in it, having taken his soul unto himself.  
over against Beth-Peor] The place of that abominable Idol fore-mentioned, Chap. 3. 29.& 4. 46.  
but no man knoweth] For though it be said, he was butted in a valley in the land of Moab over against Beth-Peor, that was so great in space of ground that the particular grave might be altogether unknown; especially Gods purpose being to conceal it, he would leave no outward appearance of it lest the Israelites should have made it an occasion of Idolatry. But why had Moses possession of the land of Moab by his burial, when God said, he would give the Israelites none of the land of Moab? for answer to this doubt, see Annot. on Chap. 2. vers. 9.  
V. 7. his eye was not] See Annot. on Chap. 31. 2.  
V. 8. thirty dayes] It was the manner to make thirty daies the measure of mourning for principal Rulers, whether of the Church or State, so long was Aaron lamented for, Num. 20. 29.  
V. 9. and Joshuah— was full of] Hereby appeareth the favour of God, that leaveth not the Church destitute of a governor.  
hands upon him] See Annot. on Numb. 8. 10.  
V. 10. since] By this it seems that this part of deuteronomy was written not presently, but a good while after the death of Moses: or, for since him, we may read besides him, according to some Translations,( which accord well enough with the original) and so the writer having the Spirit of prophesy, might speak not for his own time, but for a good while after.  
face to face] Unto whom the Lord did reveal himself so plainly. See Annot. on Exod. 33. 11.& on Numb. 12. 8.  
V. 11. In all the signs] That is, there is none like him in might and miraculous operations; whereby the Lord magnified his own majesty, and dignified his servant Moses his ministery. This is no prejudice to the praise of John Baptist, whose excellency did not consist in signs and wonders, nor in such familiarity with God, but in other graces wherein he was exceeded by none that went before him.    

ANNOTATIONS On the Book of JOSHUA.  

The ARGUMENT.  
THe main scope of the holy Ghost in this Book of Joshua, is to glorify God, by the manifestation of his Truth in his Promises, and his Power and All-sufficiency in performance: For whereas he had promised unto Abraham 
Gen. 12. 7.& 13. 15.& 15. 18. Exod. 32 10. Acts 13. 18. Rom. 4. 3  four hundred yeers before, That he would give unto his Posterity the Land of Canaan for a Possession, he remaineth firm and constant in his Word: And though they provoked him to wrath by their heinous sins, and wilful rebellions, both in egypt and in the wilderness, and thereby justly moved him to nullify his Promises, and either wholly to destroy them, or at least to cast them off from being his People; yet he rather dispenseth with their sins, and exerciseth his patience and long-suffering, in bearing with their evil manners in the wilderness, rather then that their unbelief should make the Faith of GOD of none effect, or cause any of his gracious Promises fall to the ground unaccomplished. So also is Gods Almighty Power in this Book magnified and glorified, and He mightily declared to be the Lord of Hosts, by giving unto such a poor contemptible People, whose parents were lately Bond-slaves in the Land of egypt, so great and glorious Victories over such Warlike Nations, and such a numerous multitude of puissant enemies: Unto which we may add the manifestation and glorifying of his Justice, in rooting out these cursed Nations, when their sins were increased to a full measure; but yet withall some mixture of Mercy with this just 
Gen. 15. 16.  severity, in saving some of the Hivites from this common destruction, and from being( as it were) drowned in this general deluge: Mercy, I say, towards them, in sparing their lives; and towards his own People, in providing for them servants and slaves to do their basest works, that they, in the mean time, as a royal Nation, might be privileged, and exempted from such servile drudgery. Another end aimed at in this History, and subordinate to the other, is to describe, and set out to the life, a worthy Prince, and a truely-valiant and victorious general, both in his person, parts and properties, in the example of Joshua, as a Precedent and pattern to all such as are of like Calling and Condition: and that whether we respect his piety towards God, his justice and charity towards men, or his temperance and sobriety towards himself. In respect of God, he is described to be pious and religious, both in his personal holinesse, and in his public Calling, as he was a general and chief Commander: For he was a man truly fearing God, a strict observer of his Commandments, neither declining to the right hand nor to the left, a worshipper of God in sincerity and truth; and so zealous and resolved in the true Religion and ways of godliness, that though he had no other among all the people to join with him, yet he professeth, That he and his household would serve the Lord. So in 
Josh. 24. 15.  his particular Calling he is propounded as a fit pattern and pr●cedent to all of his Rank; for he wholly dependeth on his chief sovereign, the King of kings, and Lord of Hosts, for his direction and protection: he attempteth nothing of any moment, till he have first consulted with God, and then he goeth on with undaunted courage, when he commandeth him, against many and mighty enemies: He trusteth not in the arm of Flesh, in his own or the peoples policy and power, but onely relieth on Gods Promises and Providence; and having his assistance, he is most courageous; but when he, seeming displeased, withdraweth his helping hand, how is he humbled and dejected for the loss onely of six and 
Josh. 7. 7.  thirty men? Finally, in all his famous Victories he arrogateth no part of the praise unto himself, but ascribeth the whole glory unto God, as being the principal cause of all his Conquests. In respect also of his carriage towards men, he is propounded as a singular pattern of Justice and Charity: for being to divide the conquered Land among the people by Lot, as God commanded, he obeyeth his Will with all uprightness: showing therein no favour, partiality, or respect of persons, as appeareth in his dealing with his own Tribe; for when( presuming, it may be, on his nearness unto them in blood and kindred) they made svit unto him for the enlarging of their Inheritance, under a fair pretence, That their portion was too straight for their numerous Tribe, he refused to gratify them by scanting others, but retorteth their argument upon themselves, namely, That if they were so numerous, they were the better able to enlarge their Borders, by their own endeavours; and so putteth them upon labour, to fit the Mountain for their habitation, 
Josh. 17. 14, 14, &c.  by felling down the Woods; and upon danger also, by fighting with, and driving out the inhabitants of the Valley, though they were a strong People, and had iron Charets. His Charity and Love also appeareth, in seeking the peoples welfare and prosperity with all his endeavours: for whereas the love and favour of God was the chief ground of their present and future happiness, and there was no other means to preserve it unto them, then by their cleaving close unto him in his pure Worship, and shunning Idolatry, he is not onely careful to maintain it in purity and sincerity all his days, but when he was strike in age, and ready to die, it was his chief care to have it continued after his departure▪ and calling together all the Heads and Elders of the people, he useth all his art and policy to make a firm Covenant between God and them, That they would cleave onely unto him, and utterly abolish all Idolatry and false worship. 
Josh. 24.  Lastly, he is propounded to all Princes and great Commanders, as a mirror of Temperance, Sobriety, and Contentation, in that having in his hand, by reason of his famous Conquests, so great Power and Authority, that he might have commanded what he list, yet he aspireth not to any regal sovereignty, nor to enrich himself with a vast estate, or large inheritance, but resteth contented with such a proportion as by Gods providence was allotted unto him amongst the rest of his Brethren. The last End at which this Scripture aimeth, is mystically and typically expressed; for Joshua is here propounded as a Type of our Lord Jesus Christ, the onely true Saviour of his Elect People: And to this purpose, that he might more fitly represent this great Saviour of the Church, the Prophet foretold and promised by Moses, his 
Deut. 18. 18. Num. 13 8.  name is changed by him; and whereas he was before called Oshea, he was afterwards name Joshua, or Jehoshua, being the same name which was given to Christ our onely Saviour; because as he in a sort was to save his People out of the hands of their earthly enemies by a temporary deliverance, and to bring them into the Land of Canaan as their Possession and Inheritance: so our Jesus, pref●gured by him, was to save all his Elect People out of the hands of all their spiritual enemies, and to give them as their possession the heavenly Canaan, of which the other was but Type: And as this could not be effected by Moses the Law-giver, but was left unto Joshua as his proper Work, unto which God called and assigned him; so this was to signify unto us, That the ministry of the Law, withall its legal Ordinances and Performances, can never bring us into the heavenly Canaan, but is wholly left to be accomplished by our true Joshua and Saviour, as his peculiar Work, unto which he is called and scaled by his Father, who hath vanquished all 
Joh. 6. 27.  our spiritual enemies, and will give unto us, at his second appearing, both in our souls and bodies; the full possession and fruition of our holy and happy Inheritance in his heavenly Kingdom, unto all Eternity.  
The book of Joshua] i.( according to Hebrew name or title.) A narration or history of the acts of Joshua, in bringing and settling the people of Israel in the land of promise; and continueth the story of almost 18 yeers, from Moses death, Deut. 34. 5. unto his own, Josh. 24. 29.   

CHAP. I.  
Vers. 1. NOw] Hebr. And it happened, or came to pass. With which copulative the story is continued and knit, to the end of Deuteronomy, as the Hebrews often use. So Ruth 1. 1. judge. 1. 1. 1 Sam. 1. 1. 2 Sam. 1. 1.  
after the death] i. e. after the funeral mourning for him, which lasted 30 dayes, Deut. 34. 8.  
V. 2. Jordan] The greatest River in Canaan, running along the land, and falling into the lake Asphaltites, or dead sea.  
give] je. in real possession, as before I gave it onely by promise and right, Deut. 11. 24.  
V. 3. Every place] i. e. before promised, Deut. 11. 24. and here expressed and confirmed, vers. 4.  
V. 4. wilderness] i. e. of Sin, with which the land of promise was bounded on the south.  
Lebanon] the highest and greatest mountain in all Syria, extending itself from Zidon to Damascus, and bounding the land of promise on the north.  
Euphrates] the confines on the east, Gen. 15. 18.  
great sea] je. the Mediterranean sea( opposed to the petty seas or lakes of Palestine) which bounded the land on the west, Num. 34. 6. and is therefore called the uttermost sea, Deut. 11. 24.  
V. 7. right hand] by adding to it, or detracting from it.  
V. 8. mouth] i. thy tongue shall be always ready to utter the holy meditations of thy mind and heart, abounding as a good treasure with the knowledge of God and his Law. So Psal. 108. 1 Matth. 12. 34, 35. Psal. 1. 2.  
way] i. e. Thy counsels, enterprises, and actions.  
V. 9. Have not] First he confirmeth him, by a divine vocation; and then by a promise of Gods efficacious presence. The former is propounded by way of interrogation, which is used with the Hebrews for a strong affirmation; Have not ●? &c. i. e. I have certainly commanded thee. So Gen. 13. 9. 2 King. 6. 32.  
V. 11. victuals] that is, All provisions fit for such an expedition, saving bread, for manna was not as yet ceased.  
V. 13. rest] i. e. a place of rest for your wives, children, and cattle; namely, that part of the land in which they now were, on this side Jordan, Num. 32. 33.  
V. 14. armed] marshaled in a military order.  
V. 16. they answered] i. e. The two tribes and an half, to whom his speech was formerly directed: Or, as some think, the heads of all the tribes, in the name of all the rest, hereby submitting themselves unto Joshua's government.  
V. 17. Onely the Lord] This is a wish of the people congratulating Joshua in his entrance into his government; wherein they pray for Gods presence and assistance, as unto Moses.   

CHAP. II.  
Vers. 1. S●it●im] In the plains of Moab, near Jordan, where the Israelites now encamped, Num. 33. 49.  
spy secretly] Hebr. silently; i. e. to spy out the land with as much silence and secrecy as they could; and that both in respect of the Israelites, that they might not again be discouraged, as before, with rumours, Num. 13. 28. 32. and in respect of the people of the land, that they might not discover and apprehended them.  
even Jericho] je. And chiefly Jericho, as being in the confines of the country; situated an hundred and fifty stadia from Hi●rusalem, and sixty from Jordan: a place very fruitful, and abounding with palm-trees; and therefore called, The city of palms, Deut. 34. 3. judge. 1. 16. 2 Chron. 28. 15.  
an harlots house] The Hebrew word may signify an innkeeper; but she might be both; for she is plainly called an harlot, Heb. 11. 31. Jam. 2. 25. to whom Gods providence directed them, for the preservation of her and her kindred, and for the confirmation of the spies and Israelites in assurance of conquest; as Gideon was by telling of the dream, Jud. 7. 13. 15.  
V. 4. hide them] Hebr. hide him; je. each of them apart; to wit, as soon as she knew that they were discovered to the king.  
but I wist not] This( as some think) was not a lie, but the concealing of a truth not necessary to be discovered: for being an innkeeper, it may be others lodged in her house that night, and were gone, of whom she speaketh in truth, and concealeth these spies in faith and charity; as it is Heb. 11. 31. But if it were a lie, or equivocation, her example is no precedent, being a new convert whose faith God accepted, and pardonned her sin. So Exod. 1. 19.  
V. 5. of the gate] to wit, of the city.  
V. 6. roof] Which in those countreys used to be flat, like a terrate or leads.  
V. 7 fords] i. e. The ferries, or places of ordinary passage.  
sh●t the gate] i. e. The gate of the city, that if the spies were within, they might not get out and escape.  
V. 9. I know] I am persuaded in the assurance of faith, grounded on Gods promises to his people, and his miraculous favours towards them, and because I see that the hearts of my people sink and faint, &c.  
terror] An hebraism: i. e. in that we are terrified because of you, in regard of your near approach and power: and this God had promised, Deut. 28. 7. and 5. 1.  
V. 11. did melt] An hebraism; i. e. were dissolved with fear, so that we quiter lost all our valour and courage. The like phrases are used, Josh. 5. 1. and 7. 5. Deut. 1. 28. and 20. 8. Isa. 13. 1.  
V. 12. fathers house] i. e. My kindred and ali. s. See Chap. 6. 23. 25. so vers. 13.  
a tr●● token] to wit, That you will inviolably keep covenant with me.  
V. 14. Our life for yours] i. e. We warrant thee, on the penalty of our own lives; or, We will preserve thy life, and the life of thy kindred, though it be with the hazard or loss of ours.  
ye] that is, you, or any of yours.  
V. 17. thine oath] i. e. Of the oath which thou hast made us take, namely, on these two conditions; first, That none of thine be out of thy house: secondly, That none reveal our business.  
V. 19. his blood] he shal be guilty of his own death, because he stayed not in the place of safety appointed unto him, as Num. 35. 26, 27. Matth. 27. 25.  
on our head] i. e. We will answer it before God and men, as being guilty of his death.  
V. 22. the way] i. e. between Jericho and Jordan.  
V. 23. passed over] to wit, Jordan.  
V. 24. hath delivered] They speak of that which was to do, as done already, to express the certainty of their hope.   

CHAP. III.  
Vers. 1. MOrning] Namely, of the ninth day of the first month; for they passed Jordan the tenth day, as appeareth, Chap. 4. 19.  
V. 2. three da●es] to wit, three dayes after the command of providing victuals, Chap. 1. 11.  
V. 3. priests the Levites] that is, which were all of the tribe of Levi.  
V. 4. by measure] Which distance between the ark and them, was appointed to preserve in them due reverence unto God, of whose person the ark was a type. So Exod. 19. 12.  
know the way] i. e. That following the guidance of the ark, and pillar of cloud going before it, you may not err out of the right way.  
V. 5. sanctify] to wit, both ceremonially and spiritually, that you may be prepared to see a miraculous sign and effect of Gods presence. See Exod. 19. 10. Levit. 20. 7, 8. Num. 11. 18. 1 Sam. 16. 5.  
wonders] in dividing the waters, as verse 13.  
V. 6. Take up] See Num. 4. 15.  
V. 7. magnify the●] To exalt thee in the esteem of all the people, by a great miracle which I am about to do, whereby they shall be brought to aclowledge that I have made thee head over them, and by thee will possess them of the land of promise.  
Moses] i. e. As I divided the read Sea before Moses, so will I divide Jordan before thee, and thereby declare my presence and power with thee, as they were with him.  
V. 10. Hereby] i. e. By the miracle described, verse 13.  
V. 11. the Lord] So Mich. 4. 13. Zach. 4. 14. 6. 5.  
V. 12. twelve men] For that use and service which is expressed Chap. 4. 2, 3.  
V. 13. waters shall be cut off] The waters coming from above shall stand still on an heap, and the waters below shall pass away, and leave the channel dry for the people to pas●e over.  
V. 15. for Jordan] that is, Jordan in its natural course, thus over-floweth yearly in time of harvest, as now it did. See Chap. 4. 18. 1 Chron. 12. 15. and their harvest began in April.  
V. 16. city Adam] Some Cosmographers place this city on the east side of Jordan, over against Gilgal.  
Zaretan] lying Southward from Adam.  
salt sea] That is the lake of Sodom, or Asphaltites, Gen. 14. 3. Num. 34. 2.   

CHAP. IIII.  
Vers. 1. THe Lord spake] That is, further declared the command which he had given, Chap. 3. 12.  
V. 3. lodging place] that is, Gilgal, where they encamped that night, as appeareth, v. 19, 20.  
V. 6. sign] To recall unto your remembrance in time to come so great a benefit, for the stirring up of yourselves and your posterity to thankfulness, for the strengthening of your faith and affiance in God, and working in your hearts true obedience. So Exod. 13. 14. Deut. 6. 20. Josh. 22. 27. and 24. 27.  
V. 9. twelve stones] Besides the twelve stones which were set up in Gilgal, that it might be a monument to them that inhabited about Jordan, or passed that way, of that great miracle.  
to this day] That is, by an immutable and perpetual statute: or it may be meant of that day when this history was written.  
V. 10. Moses] See Num. 27. 21, 22, 23. where the sum of that commanded is expressed.  
V. 12. before the children] That is, before all the other tribes of Israel, according to covenant with Moses, Num. 32. 20, 27. and Joshua's command, Josh. 1. 14.  
V. 13. before the Lord] Before the ark of the LORD, which was a visible sign of Gods presence, and now stood in the midst of Jordan, until all the people were passed over in their ranks.  
V. 14. magnified] See Chap. 3. 7.  
V. 17. out of Jordan] To wit, that they might land on the further bank of Jordan, towards Jericho.  
V. 19. first month] called Abib or Nisan; containing part of March, and part of April.  
Gilgal] So called here, by anticipation; as though he should say, They encamped in that place which was afterwards by Joshua called Gilgal, Chap. 5. 9.  
V. 23. before you] who survive your rebellious fathers by Gods appointment, Num 14. 31.  
before us] That is, myself and Caleb, with the rest of our fathers, who for their sin and unbelief fell in the wilderness.  
V. 24. fear] And thereby be restrained, that you do not start back from obedience unto God, as did your fathers, Jer. 32. 40.  
for ever] That is, all the dayes of your lives.   

CHAP. V.  
Vers. 1. AMorites] The Amorites were on both sides Jordan, whereof two kings were slain already on the side towards Moab.  
westward] Inhabiting in the western parts of the land of Canaan.  
melted] That is, fainted. See Chap. 2. Vers. 9. 11. 24.  
V. 2. At that time] To wit, after they were passed Jordan, and were now entred into the land of promise.  
sharp knives] The Chaldee paraphrase hath it, sharp rasours.  
circumcise] Hebr. turn again, circumcise; that is, circumcise again: an Hebrew manner of speaking. The like used, Num. 11. 4. Psal. 85. 7. Ezek. 8. 6. It was first commanded unto Abraham and his seed, and by him observed; but omitted in the wilderness, at least from the Spies returning from searching the land, which was the second year after their coming out of Egypt, either out of their neglect of Gods holy Sacrament, or because they were to remove from place to place at Gods appointment; which they could not do without great danger and hurt to those who were newly, circumcised. See v. 8. for though sometime they encamped long in a place, yet all that while they had no assurance of their abode there, but were still at an hours warning to remove: And now the LORD requireth that circumcision should be restored to its primitive use.  
V. 3. and circumcised] They took order that they should be circumcised; to wit, all that were yet uncircumcised.  
hill of fore-skins] So called, because the people circumcised left there their fore-skins.  
V. 4. died] Namely, for their si● and rebellion against God, Num. 14. 23. 1 Cor. 10. 5. Heb. 3. 17.  
V. 5. they] To wit, their parents.  
V. 6. give us] That is, to me, Caleb, and their posterity.  
V. 9. reproach of Egypt] That is, contracted in Egypt, because the Israelites following the example of the uncircumcised Egyptians rather then Gods commandment, had left this reproach upon their children, That they had not the sacrament of Gods covenant, but had their fore-skin still on them to their shane, Gen. 34. 14. Some hereby understand that reproach which the Egyptians would have cast upon God and his people, if they could not have entred into the land of promise. See Deut. 9. 28. Num. 14. 16.  
from off you] That is, which would have lain upon you.  
Gilgal] Because the reproach which was rolled or turned away, when as by circumcision they renewed their covenant with God.  
V. 10. the passeover] Which was likewise neglected in the wilderness, saving onely the second year after their coming out of Egypt. See Num. 9. 1, 2.  
month] That is, the first month. Exod. 12. 2, 6. So Josh. 4. 19.  
V. 13. a man] The Lord Christ, who assumed and appeared in the shape of man; as now, so at sundry other times, as a preparative to his incarnation: for, that it was no created angel, appeareth by Joshua's adoration, and his acceptance of it, seeing a created angel would have refused it, Revel. 19. 10. 22. 9. judge. 13. 16.  
his sword drawn] As the LORD of hosts, ready prepared to execute judgement on the cursed nations; that hereby he might encourage Joshua in assurance that he should be victorious, seeing he was on his side, r●ady to fight against his enemies.  
V. 14. Nay] i. e. I am not for your adversaries.  
but as captain] That is, prince and chief general both of the angels which fight for the church, being Michael the arch-angel, the chief prince, Dan. 10. 13, 21. Revel. 12. 7. 19. 11, 14. and also of the church militant, and am now come to aid Israel, which is the people and host of God.  
worship] Because he knew him to be the Lord Christ, the eternal Son of God.  
What saith my Lord] A question rising from reverence and admiration; q. d. What will it please my Lord to command his servant, that I may do it?  
V. 15. Loose thy show] So the Moses, Exod. 3. 5. which God required, that he might affect him with an awful and religious reverence of his divine presence, Lev. 16. 2. Exod. 30. 10.  
is holy] Not in itself inherently, but as it is now sanctified by my divine and holy presence.   

CHAP. VI.  
Vers. 1. BEcause] For fear of the children of Israel, who encamped near it.  
V. 2. the Lord] Who, Chap. 5. 13. is called a man; and v. 14. prince of the LORDS host.  
the might] i. e. The valiant souldiers that defend it.  
V. 3. once] To wit, every day once.  
V. 4. rams h●rns] That the conquest might not be assigned to mans power, but to the power of God, which with most weak means can overcome that which seemeth most strong.  
V. 5. wall of the city] i. e. N●t the whole wall, but such a large part of it as was sufficient to give the Israelites an easy entrance: for if all had fallen, then had Rah●bs house, which was built upon the wall, fallen with it. See Chap. 2. 15.  
V. 7. is armed] Which is chiefly meant of the two Tribes and an half.  
V. 8. before the Lord] See Annot. in Chap. 4. 13.  
ark of the covenant] i. e. In which were kept the two tables, on which the covenant was written.  
V. 9. r●re-ward] In which was the standard of the tribe of Dan. See Num. 10. 25.  
V. 17. shall be accursed] That is, devoted to destruction, and so consecrated unto God, as the first-fruits of the land of Canaan, in obedience to whose command it was to be destroyed. See Lev. 27. 28, 29. Num. 24. 20. Deut. 2. 34.  
hide the messengers] Some read, hide them carefully and faithfully.  
that we sent] i. e. myself, and some of the chief commanders, unknown to the people.  
V. 18. yourselves accursed] i. e. Become guilty of your own destruction, for robbing God sacrilegiously, of that which is consecrated unto him. See Deut. 7. 26.  
camp a curse] That you be not a cause or occasion of the destruction of the whole camp.  
V. 19. shall come] i. e. Shall be laid up in the tabernacle, to be employed in Gods service. See Num. 31. 54. and therefore cannot be put to any private use.  
V. 21. utterly destroyed] According to Gods express commandment, Deut. 20. 16, 17.  
V. 23. left them without the camp] As things unclean, till they were legally purified, Num. 31. 10. and afterwards to be incorporated into congregation, by instruction, profession, circumcision, &c. Deut. 21. 12.  
V. 25. this day] Yea, and was afterwards married to Salmon the son of Naasson, of the tribe of Juda, one of Christs progenitors, Matth. 1. 5. Luke 3. 32.  
unto this day] See Chap. 4. 9.  
V. 26. Joshua adjured] That is, by a prophetical spirit cursed with an adjuration those that should rebuild this city, devoted to utter destruction.  
before the Lord] i. e. By Gods decree, made known unto me by the inspiration of the holy Ghost.  
riseth up] Which shall presume and set himself to build this city.  
first-born] In the death of his first-born, &c. that is, For his presumption, he shall be punished with the death of his two sons; which was fulfilled in Hiel the Beth●lite and his sons, 1 Kin. 16. 34.   

CHAP. VII.  
Vers. 1. CHildren of Israel] That is, one member of that body; who being in communion with them, his particular sin was occasion that a judgement fell upon them all, till by diligent examination, and inflicting just punishment, the sin was purged, v. 12.  
accursed thing] In taking that which was devoted to God, and not to be turned to any private use, contrary to his express command. See Chap. 6. 18, 19.  
Achan] Who, 1 Chr. 2. 7. is called Achar, i. e. destroyer.  
V. 2. Ai] This city lay on a hill three leagues from Jericho, westward, which fell afterwards to the share of the tribe of Benjamin. There were two cities of this name; this of the Amorites, which was the greater; the other in the tribe of Gad, which the Amonites had taken, and is prophesied against, Jer. 49. 3.  
Goup] To wit, from the plains of Jericho, to the mountainous places of the country.  
V. 5. Shebarim] Heb. a place of breakings: so called, it seemeth, because the army of Israel was there broken and discomfited.  
V. 6. rent his clothes] To signify the rending of his heart with grief and anguish. See Gen. 37. 29, 34. not for that small defeat, but because it was a sign of Gods wrath, seeing he prospered not their expedition according to former promises, which might discourage the people, and make them faint-hearted, as v 5.  
before the ark] In these difficulties fleeing unto God, as his onely refuge, for counsel and direction. See Chap. 9. 14.  
put dust] A ceremony used in great mournings. So 1 Sam. 4. 12. 2 Sam. 13. 19. Neh. 9. 1. Job 2. 12.  
V. 7. would to God] In this wish Joshu●'s faith, through human frailty, fainteth, in apprehending Gods promises; yet his intention is good, namely, That he had rather have restend content with a straight habitation for so great a people on the other side Jordan, then that by this accident Gods Name should be exposed to obloquy, and the blasphemies of the nations.  
V. 8. what shall I say] What shall I answer to those who on this occasion will detract from thy power and glory?  
V. what will thou do] i. e. How wilt thou preserve the glory of thy Name, when these nations shall say that thou wantest power to protect thy people, and hast failed in thy promises? So Ex. 32. 12. Num. 14. 13.  
V. 11. Israel hath sinned] See v. 1.  
V. 12. my covenant] My command concerning the accursed thing, Chap. 6. 19. or my covenant, in not obeying my commands as they promised, Ex. 19. 8. 24. 7.  
accu●s●d thing] Which I have devoted; to wit, the Babylonish garment, which should have been burned.  
also stolen] To wit, the gold and silver, which ought to have b●en brought into the Lords treasury, Chap. 6. 19.  
dissembled also] By concealing it, or converting to their own use that, which was devoted to Gods service.  
and have put it] To wit, both the things to be burned and destroyed, and those which were to be consecrated unto God, they have mixed with their own goods, still persisting in their sin, and so still remaining accursed.  
V 12. were accursed] Have a judgement lying upon them, occasioned by such a sin, as before, v. 1.  
the accursed] i. o. The man who committed the fact about the accursed thing, and so himself is become accursed, and all his, with the contagion of his sin: i. e. not onely Achan himself, but also all his family and goods, as being in the same sin. So v. 24.  
V. 13. sanctify the people] See Chap. 3. 5. that is, Prepare them to appear before God, that the offender may be discovered and punished, and so the people may be freed from punishment of his sin.  
V. 14. Lord taketh] That is, apprehendeth by lot, which is at his disposing, Prov. 16. 33. See 1 Sam. 14. 41. Jon. 1. 7.  
V. 15. shall be burnt] As the accursed thing ought to have been, according to the Law, Deut. 13. 15, 16. namely, after he is first stoned, which was the punishment appointed for blasphemers and presumptuous offenders by the law, Lev. 24. 13. Num. 15. 30, 35.  
fully in Israel] A base, foolish and sinful dead. So Gen. 34. 7. judge. 20. 6. 2 Sam. 13. 13.  
he and all that he hath] Not onely the accursed things, but his sons, daughters, oxen, asses, &c. This was a most severe punishment, but yet just, because God appointed it, whose judgements are always righteous, Gen. 18. 25. Jer. 12. 1. though often unsearchable, and above our reason: which may appear, whether we respect God, who appointed this punishment; for first, he is supreme LORD of all, and may do with his what he will; and his will is the rule of justice, yea justice itself. Secondly, we owe our lives to God, and deserve death by the first sin, and all that followed it, and God may justly require his debt, when and in what manner he pleaseth. Thirdly, he had infected all he had with the contagion of his sin, and so made them liable to his punishment. Secondly, just in respect of Joshua and the people, who executed it: First, because God commanded it. Secondly, because he had endangered the whole camp to destruction, who were not directly guilty of his fact. Thirdly, because he had exposed six and thirty men to the slaughter, who were innocent of his sin, though by their own sins known to God they might deserve their death; and therefore all his were executed with him justly by the same reason, though they were not knowingly guilty of his fact, that they might be examples unto others, to deter them from the like transgressions and sins.  
V. 17. family of Judah] That is, every family of the tribe of Judah.  
man by man] Hebr. by the men i. e. according to the housholds of their fathers, and not every one by the poll, as appeareth, v. 18.  
V. 19. give glory] je. Seeing God is both thy accuser and judge, whose knowledge thou canst not avoid, nor decline his judgement, confess the truth in an humble and penitent manner, that hereby God may be glorified.  
V. 21. under it] i. e. Under the Babylonish garment.  
V. 23. before the Lord] Before the tabernacle, in which the ark was the sacred sign of Gods presence.  
V. 24. the son] je. The nephew of Zerah. See v. 1.  
anchor] i. e. Of trouble, so called, by reason of this accident, ver. 26.  
V. 25. stoned him] together with all his family.  
V. 26. a heap of stones] As they used to do over them that died ignominiously, Josh. 8. 29. 2 Sam. 18. 17.  
anchor] Of trouble, because all Israel was troubled here with Achans sacrilege, and himself and all his, by this dreadful punishment inflicted on them, Hos. 2. 15. Isai. 65. 10.   

CHAP. VIII.  
Vers. 2. AN ambush] For in a just war it is as lawful to get victory by policies and stratagems as by open fight; the which God, the author of justice, hath confirmed by many examples.  
behind it] i. e. On the west side, as v. 9.  
V. 4. lye in wait] God would not destroy Ai by miracle, as Jericho, to the end that the nations might fear the power and policy of his people.  
V. 7. Then] That is, when the sign is given: of which ver. 8.  
V. 8. I have commanded] That is, fear not to execute the design, seeing you have my command for your warrant. So 2 Sam. 13. 28.  
V. 9. among the people] i. e. With the rest of the army.  
V. 10. numbered] i. e. Mustered and set in order the people.  
V. 12. five thousand] To wit, besides the other thirty thousand, v. 3. to lye in ambush in another place, to make the execution surer and easier.  
V. 13. set the people] That is, marshaled them in order.  
went that night] i. e. Drew nearer unto the city with the body of his army.  
into the midst of the valley] Which was between the city and his army, v. 11.  
V. 14. when the king of Ai s●w it] Namely, that the Israelites had placed their army in a place of disadvantage, to wit, in a low valley, he made hast to lay hold on this opportunity.  
all his people] That is, the greatest part, fit for this service, for that some remained in the city appeareth v. 16.  
plain] Which was on the east part of the city.  
V. 15. wilderness] To wit, between Ai and Jericho, as fleeing to Jericho, from whence they came, to secure them from imminent danger.  
V. 17. not a man] i. fit for war. See v. 24.  
V. 18. out the spear] Which was the signal to be given to those that lay in ambush, that they should enter and surprise the city; and to those that fled, that they should turn face against the enemy.  
V. 19. set the city on fire] Not the whole city, for then they could not have had the spoil which was given them, v. 1. but so much of it as might be a signal to the army, by the smoke ascending when they should return from their counterfeit flight, and set upon the enemy.  
V. 20. this way] Being enclosed between them that had lain in ambush and the main battle.  
V. 24. smote it] All that remained in the city, as old and impotent men, women and children.  
V. 26. drew not his hand back] Which was the sign when they should make their retreat, and cease wasting the city.  
V. 28. for ever] i. e. for a long time, as this phrase sometimes signifieth; for Ai was afterwards rebuilt, and inhabited by the Benjamites, Nehem. 11. 31.  
V. 29. his carcase down] According to the Law, Deut. 21. 22, 23. So Josh. 10. 26.  
a great heap] See Chap. 7. 26.  
V. 30. mount Ebal] Which lay by Sichem; as it is judge. 9. 6.  
V. 31. over which no man] Namely, to smooth and polish it with tools of the artificer, Ex. 27. 25. Deut. 27. 5.  
V. 32. the stones] i. e. Other stones then those mentioned, v. 31.  
a copy of the law] i. The sum of the law, or the decalogue; or, as some conceive, the blessings and the curses.  
V. 33. Gerizim] Both these hills, Gerizim and Ebal, lay in the tribe of Ephraim, near Sichem. See Deut. 11. 29, 30. and 27. 12, 13. judge. 9. 7.  
bless the people] je. pronounce the blessings and cursings opposite unto them, Deut. 27. 12, 13.  
V. 35. which Joshua red not] i. e. Caused to be red by one of the Levites, as Moses had commanded, Deut. 27. 14.  
strangers] i. e. The profelytes which had received and professed the Israelites religion. See v. 33.   

CHAP. IX.  
Vers. 1. ON this side] i. e. in respect of Moab, to wit, the land of Canaan, where the Israelites now were.  
great sea] That is, the Mediterranean, or in all the coasts adjoining to that sea.  
Lebanon] Which lieth in the north part of Canaan.  
Gibeon] A city of the Hivites, Josh. 11. 19. which fell to the tribe of Benjamin, and was given to the priest●, Josh. 21. 17. with them no peace was to be made, as being a part of the seven cursed nations, without special warrant from God, Exod. 23. 32. Deut. 7. 2.  
V. 4. wilily] As the other Canaanites sought to save themselves by force of arms, so these by subtlety and policy.  
bound up] To wit, where they had leaked.  
V. 6. to the men of Israel] To wit, the princes and chiefest men. See v. 7. 14.  
V. 7. Hivit●s] i. Gibeonites.  
and how shall] Seeing God hath given us your land, and hath expressly forbidden us to make any covenant with you, Ex. 23. 32. Deut. 7. 2.  
V. 8. thy servants] Not thy enemies, as the Ca●aanites are, and are ready to submit to thy commands, and to accept of such conditions of peace as thou shalt please to offer, though it were to become your servants.  
V. 9. because of the name] Of the glory and power of the LORD( which we have heard much of) shewed in his great works and miracles.  
V. 14. And the men] That is, the chief rulers and princes, took their victuals into their hands, that they might handle them, and see if they were such as they reported, and so believed and approved their words, being deceived with the sight of their provisions.  
asked not counsel] Namely, by the high priest, inquiring of the LORD by Urim and Thummim, as he commanded, Num. 27. 21. Exod. 28. 30. 1 Sam. 30. 7, 8.  
of the Lord] Who had promised to answer those that thus inquired of him, Exod. 25. 22.  
V. 15. made peace with them] Not expressing any condition of persons, lands, liberty or goods( as it was lawful to have done with other nations which were not Canaanites) but onely the saving of their lives. And this peace seemeth lawful, namely, if they would sue for this peace, abjure their idolatry, embrace the true religion of the Jews, and submit themselves, their lands, goods, and all they had to their Dominion: So Rahab, judge. 2. 12. 14. See Deut. 2. 26. Josh. 11. 20. 2 Sam. 21. v. 1. 2, 9, 14. Deut. 20. 10. By all which places it appeareth, that they onely of the Canaanites were devoted to utter destruction, who would not seek for peace on the former conditions.  
V. 19. we may not touch them] To wit, because we are bound to save their lives, by a lawful oath; for if it had been unlawful, it might have been lawfully broken: but they sued for peace before we besieged their city, and upon our own conditions.  
V. 20. This will we do] Namely, what is said v. 21.  
lest wrath be upon us] As it would be, if we should violate a lawful oath.  
V. 21. unto them] i. e. To the murmuring people.  
h●wers of wood] In the meanest condition among the people, Deut 29. 11.  
V. 23. curs●d] i. e. In respect of your temporal condition, seeing you and your children shall like bond-men subject yourselves to the basest offices. Some think that afterwards these were those Nethinims mentioned 1 Chr. 9. 2. Ezra 8. 20.  
house of my God] i. e. The tabernacle now, and temple afterwards; yea, for the public service of all the congregation, in things appertaining to God, v. 27.  
V. 25. in thy hand] i. e. In thy power, to do with us and lay upon us such service as thou pleasest.  
V. 27. choose] i. e. Either tabernacle or temple.   

CHAP. X.  
Vers. 1. ADoni-zed●k] Which name signifieth, king of righteousness.  
among them] For so it seemeth, by Chap. 9. ver. 17.  
V. 2. That they feared] To wit, Adoni-zed●k, and the other kings of the country.  
V. 3. Adoni-zed●k] Who it seemeth was chief of those kings, and had in such cases( as some think) some superiority over the rest.  
Hebron, &c.] Which cities were afterwards in the tribe of Judah.  
V. 6. slacken not] Withdraw not thine aid from us, that now by covenant are become thy servants, and therefore under thy protection.  
mountains] For all those five cities were situate in the mountains, and not like Jericho in a valley.  
V. 10. d●scomfited them] Both by the Israelites sword, and also with the hail-stones, as it is v. 11.  
at Gibeon] That is, in the confines about it. So Chap. 5. 13.  
V. 12. spake Joshua] To wit, by a faithful and e●●ectuall prayer in the presence of the people, that God would be pleased to do this great miracle; and then believing that he was heard, he commanded the sun, and it obeied.  
Ajalon] Afterwards in the tribe of Zebulon, judge. 12. 12. towards the north of Canaan. There is another of that name in the tribe of Dan, Josh. 19. 42.  
V. 13. book of Iasher] A book of civill annals, which is lost, as many other of like nature, Num. 21. 14.  
V. 14. no day like that] i. e. Of so great length; for in Hezekiah's dayes the sun did not stand still, but went back onely ten degrees.  
V. 15. Ioshua returned] To wit, when he had performed all related from this verse to the end of the Chapter, as appeareth in the last verse; for the writer of this book sets forth the whole war succinctly to this verse, and then more largely and part●cularly to the end of the Chapter.  
fled] Namely, whilst Joshua pursued the victory.  
V. 21. all the people] To wit, which by Joshua's command had pursued the enemy, v. 19.  
to the camp] i. e. The military camp of the army; for the standing camp of the whole people remained still in Gilgal, whither they returned after the victory, v. 43.  
in ●eace] Hebr. that is; sound and s●fe.  
moved his tongue] None opposed them, not so much as by muttering against them. See Ex. 11. 7.  
V. 24. put your f●et] To disgrace them for their wickedness, and to encourage his captains in the assurance of like victories for the time to come. So v. 25.  
V. 26. hanged them] i. e. Caused them to be slain and hanged by his command.  
V. 27. took them down] See Josh. 8. 29.  
laid great stones] i. e. In perpetual memory of the thing done. See Josh. 7. 26.  
V. 28. Makkedah] A city which afterwards was in the utmost confines of the tribe of Judah towards the west, Josh. 15. 41.  
all the souls] i. e. All human persons; for the beasts were to be their prey. So v. 40. and Chap. 11. v. 11.  
V. 29. all Israel] To wit, which had been in this expedition at Gibeon.  
Libnah] A city situate in the tribe of Judah. Josh. 15. 42. and given to the priests, Josh. 21. 13.  
V. 31. Lachish] A strong city in the confines of the tribe of Judah westward. Josh. 15. 39.  
V. 32. second day] To wit, after they laid siege to it.  
V. 33. Gezer] A city situate in the tribe of Ephraim, Josh. 16. 3. 10.  
V. 34. Eglon] In the tribe of Judah, Josh. 15. 39. situate five leagues from Jerusalem southward, and three from Emaus.  
V. 35. On that day] To wit, the same day that they encamped against it.  
V. 36. Hebron] An ancient city in Canaan, built seven yeers before Zoan in Egypt, Num. 13. 22. situate in the tribe of Judah, Josh. 15. 13. called before Kirjath-arba. This history is enlarged Chap. 14. 15.  
V. 37. the king thereof] to wit, the new king, who succeeded him that was slain, v. 3. 26.  
V. 38. Joshua returned] i. e. Leaving the Southern parts, bended his course toward Gilgal.  
Debir] A city in the confines of Judah, butting on the tribe of Simeon, before called Kirjath-sepher, judge. 1. 12. Another of this name was in the tribe of Gad, beyond Jordan, Josh. 13. 26.  
V. 40. smote all] i. e. Conquered and subdued.  
all that breathed] See v. 28.  
commanded] And therefore this great and general slaughter of these nations proceeded not from any cruelty in Joshua, but was done in obedience to Gods commandment.  
V. 41. Kadesh-barnea] In the tribe of Judah, in the utmost confines southward.  
Goshen] Not that of Egypt, but another: of which see Josh. 11. 16. 15. 51.  
V. 42. at one time] i. e. In one expedition, and so he endeth the history of the first seven yeers after their entrance into Canaan, as appeareth by the taking Hebron and Debir. Of which see Chap. 14 and 15. and judge. 1.   

CHAP. XI.  
Vers. 1. HAzo●] A city lying in or upon Galilee, called Galilee of the Gentiles, not far from Kades.  
Shimron] Which is called Shimron-meron, Josh. 12. 20.  
Cinneroth] Afterwards called Tiberias by the lake of Genezareth, Luk. 5. 1. Also the sea Chinnereth, Num. 34. 11. The sea of Tiberias, and the Galilean sea.  
V. 2. Dor] A city and country afterwards in the tribe of Manasseh, Josh. 17. 11.  
V. 3. Hermon] A hill in the ●orth of Palestine.  
Mispeh] A city adjoining to Gilead. See Gen. 31. 49. judge. 10. 17.  
V. 5. waters of Merom] Where the king of Shimron-meron reigned.  
V. 6. hough their horses] To wit, that you may not use them in war, nor put your trust in these warlike preparations. See Deut. 17. 16. judge. 7. 2. 2 Sam. 8. 4. Psal. 20. 7.  
V. 8. Zidon] Which had its name from Zidon the first-born of Canaan, Gen. 10. 15.  
Misrephath-maim] i. e. Salt-pits, with which that tract aboundeth: or, as some take it, glasse-ovens, or hot waters, or baths.  
V. 10. smote the king] i. e. Jabin, if he had escaped out of the battle; or if he were slain, their new king succeeding him in this government.  
was the head] i. e. The metropolis of all the kingdoms in that part of Canaan where Joshua now was.  
V. 11. the souls] i. e. All the people, having the cattle for their prey.  
V. 13. flood still in their strength] To wit, with their walls and bulwarks not yet razed and dismounted; these they preserved entire for their own use, that they might dwell in them safely and securely.  
V. 16. Goshen] See Chap. 10. 41.  
the mountain of Israel] Which fell to the share of Israel, Judah excepted, which had his own mountains peculiar unto himself, as appeareth vers. 21.  
V. 17. mount Halak] i. e. The smooth or bare mount, so called, because neither grass, herb nor three grew upon it.  
V. 18. a long time] That is, somewhat more then six yeers, as appeareth by the age of Caleb, when he desired Hebron of Joshua, Josh. 14. 7, 8, &c. 13.  
V. 19. all other they took] i. e. All the above-named cities, or all that Joshua came before; for we red in the book of Joshua and Samuel, That there were many cities which were not yet taken. See also Josh. 13. 1.  
Anakims] Anakim was the proper name of a famous giant, which afterwards was given commonly to all giants. See Num. 13. 28. 33. Deut. 1. 28.  
mountains of judah] Wherein the giants chiefly inhabited. See Chap. 14. 12. and v. 16.  
of Israel] i. e. Other tribes besides Judah.  
V. 22. Gath] Where dwelled the giant Goliath, 1 Sam. 17. 4.  
Ashdod] These three were cities of the philistines, which were not then conquered.  
V. 23. the whol● land] i. e. The greatest part of it, or all sorts of land, champion and mountainous, &c. or all that land before spoken of.  
according to their divisions] i. e. Related in the following Chapters.   

CHAP. XII.  
Vers. 1. RIver Arnon] A river dividing the Moabites from the Amorites, on this side Jordan, Num. 21. 13.  
V. 3. Cinneroth] See Josh. 11. 2. Deut. 3. 17.  
sea of the plain] It is called also the dead sea, in respect of the thick waters, and slow motion; and the lake of Sodom, and of Asphaltites.  
Beth-j●shimoth] Situate in the confines of the Moabites, Ezek. 21. 9.  
V. 5. Geshurites] Geshur was a royal city in the land of Bashan, not far from Damascus. The daughter of Talmai the king of Geshur, Maacah, was Davids wife, and Absaloms mother, 2 Sam. 3. 3. whither he fled after he had murdered Amnon, 2 Sam. 13. 37, 38.  
V. 7. Seir] The name of a mountain, and city seated on it. It is a very high mountain, situate on the east side of the land of Hus, which had its name from Esau, who was also called Seir, i. e. hairy.  
their divisions] i. e. To every one his share.  
V. 14. Arad] Of whom, see Num. 21. 1.  
V. 15. Adullam] A city in the land of Judah, 1 Chron. 11. 15. near unto which was a cave in which David hide himself. 1 Sam. 22. 1.   

CHAP. XIII.  
Vers. 1. TO be possessed] To wit, after the enemies are overcome.  
V. 2. remaineth] To wit, unconquered, or not yet subdued.  
all Geshuri] See 2 Sam. 3. 3. 15. 8. and Chap. 12. 5.  
V. 3. Sihor] A river so called because of its blackness; which,( as some think) divideth Palestine from Egypt, See Num. 34. 5.  
counted] For the philistines were not just owners of it, but by force had driven the Avims out of it. See Deut. 2. 22, 23. yet some of them remained unexpelled, which are here spoken of in the end of the verse.  
V. 5. Giblits] So called of Gebal, a promontory above Zidon: see Psal. 83. 7. Ezek. 27. 9.  
V. 7. Now therefore] i. e. Seeing thou art strike in yeers, and canst no longer pursue thy conquest.  
V. 8. even as Moses] To wit, in like manner, and on the same conditions.  
V. 12. of the giants] Of the Rephaims, mentioned Gen. 14. 5.  
V. 13. expelled not] Either wanting power, or rather will, as thinking that they had cities and ground sufficient for their use, though they lived with them: But herein disobeying Gods command, they that remained became snares and pricks to hur● them, Num. 33. 55. Josh. 23. 13. judge. 2. 3.  
V. 14. he gave none] To wit, Moses: so v. 33.  
the sacrifices] That is, all that which remained of the sacrifices: see Num. 18. 8. to 23. Deut. 10. 9. 18. 2.  
V. 15. according to their families] Assigning to every family its portion.  
V. 17. Heshbon] This city belonged both to the Reubenites and Gadites: and hence it is said, Chap. 21. 39. that the Gadites gave it to the Levites.  
Bam●th-baal] i. e. The place from whence Balaam blessed Israel, Num. 22. 41.  
V. 21. princes of Midian] Whom Moses likewise defeated, Num. 31. 8.  
dukes of Sih●n] i. e. The governours and commanders; which also are called kings, Num. 31. 8.  
V. 25. half the land] To wit, which Sihon had taken from them, as appeareth Num. 21. 26. for otherwise God had expressly forbidden the Israelites to take any thing from the Ammonites which was in their present possession, Deut. 2. 19. Hence it is, that Jephthah denieth that they had taken any thing from them, but from Sihon, judge. 11. 15.  
V. 27. valley] That is, the champion or plain.  
Jordan Eastward] i. e. In the land of Moab.  
V. 30. Mahanaim] There the angels of God met with Jacob, whence the name was imposed, Gen. 32. 1, 2.  
V. 31. one half] For his six sons had received their inheritance on the other side of Jordan with the nine tribes. Josh. 17. 2, 5.  
V. 32. plains of Moab] So called, because the Moabites possessed them, till they were expelled by the Amorites.   

CHAP. XIIII.  
Vers. 1. ANd these] Which are expressed in this and the five following Chapters.  
which] Which by hereditary right were given to them to be possessed.  
and the heads] i. e. The chief fathers of the tribes, as God appointed before, Num. 34. 17, 18.  
V. 2. by lot] In which they thus proceeded; the whole country was divided into so many parts as there were tribes, and when the lot was drawn by a tribe in such or such a country, according as the number of such a tribe was, great or small, so the portion of it was enlarged or lessened. See Num. 26. 54, 55, &c. 33. 54.  
hand of Moses] By his ministry.  
half tribe] To wit, of Manasseh.  
V. 4. were two tribes] To wit, by Jacobs appointment, Gen. 48. 5. 1 Chron. 5. 1. So though levy lacked, yet were there still twelve tribes by this means.  
V. 5. they divided the land] i. e. Not in present act, but in their intention, according to which they agreed upon an order how the whole land should be divided, both that part which they now possessed, and that also which was not yet subdued. The like phrase we have Gen. 37. 21. Ex. 12. 48.  
V. 6. of Judah came] As being of the same tribe with Caleb, they came to assist him in his svit, which in the general God had formerly promised, Num. 14. 24. Deut. 1. 36. And that all this was done before the subduing of Hebron, appeareth v. 12. being compared with Chap. 10. 36, 37.  
in Gilgal] It seemeth this distribution was made, the camp being yet in Gilgal; the other distribution was made at Shiloh, whither the camp removed from Gilgal, Josh. 18. 1, 10.  
V. 7. forty yeers old was I] He was, with others, sent to spy the land two yeers after their coming out of Egypt, and after that they wandered in the wilderness eight and thirty yeers, Deut. 2. 14. Whence it appeareth, that this was the seventh year after their coming into Canaan; and that they were above six yeers in conquering of it, seeing he was forty yeers old when he was sent to spy the land, Josh. 14. 7.  
in my heart] As I was persuaded in my heart to be true, that God would give unto us the land of Canaan.  
V. 8. melt] Made them faint-hearted.  
followed the Lord] So v. 9. 14. and Num. 14. 24.  
V. 9. swore] To wit, by Gods motion and direction. See Num. 14. 21. 24.  
V. 10. wandered] By Gods special command, for their rebellion and unbelief, Num. 14. 25. Heb. 3. 19.  
V. 11. both to go out] A proverbial speech, often used, as Deut. 31. 2. Num. 27. 17. whereby he signifieth, That he was yet an able commander, and sit to conquer the country which he desired, and to subdue the Anakims.  
V. 12. this mountain] i. e. This mountainous country of Judah, in which Hebron was seated.  
V. 13. And Joshua blessed him] Having granted his request, prayed God to bless him with good success, and joyful fruition of his inheritance.  
Hebron] That is, the country and territory of Hebron, with the towns and villages belonging to it: For Hebron itself was a free city, and belonged to the Levites, Josh. 21. 11, 12. 1 Chron. 6. 56.  
V. 14. Inheritance] But not on the condition which he propounded; to wit, That he would conquer it by his own proper forces; for Joshua himself, with the whole army, subdued it, and afterwards gave it to Caleb, Josh. 10. 37.  
V. 15. Ar●a] From whom this city had its name, was a great man, both in his authority, strength and stature, yea even among the giant-like Anakims so reputed.  
had rest] Not at the time when Caleb made this request, v. 12. for then both Hebron, and a great part of the land, was not conquered; but after that Joshua with his army had subdued it, and given it to Caleb in possession.   

CHAP. XV.  
Vers. 1. OF Zin] Not that( as it seemeth) into which the Israelites first entred when they came out of Egypt, but another, on the south of the lake Asphaltites; because in the Hebrew they are written with divers letters, the one with Tsade, the other with Same●h.  
V. 2. salt sea] The lake of Sodom, sulphurous and bituminous.  
V. 3. Maaleh-acrabbim] So called, from the scorpions and snakes which there abounded, judge. 1. 36.  
V. 4. the sea] i. e. The Mediterranean sea.  
V. 5. end of Jordan] Where it falleth into the salt sea.  
V. 6. son of Reuben] The tribe of Reuben had no land on that side of Jordan; therefore it seemeth that place had its name from Bohan a Reubenite, for some memorable act done by him there.  
V. 7. Gilgal] Called also Geliloth, Josh. 18. 17.  
V. 8. valley of the son of Hinnom] In which they sacrificed their children with inhuman torments to Molech, 2 Kin. 23. 10. Jer. 19. 2, 6. 2 Chron. 28. 3. And in the new testament, by a little change of the letters, it is called Gehenna, and taken for the torments of hell, Matth. 18. 9. 23. 33.  
Jebusite] jerusalem was called Jebus, judge. 19. 11. because it was the metropolis of the Jebusites, which they long possessed, 2 Sam. 5. 6.  
V. 10. mount Seir] Not that in Edom, but another of that name in the land of Judah.  
Beth-shemesh] Not that situate in the tribe of Issachar, Josh. 19. 22. but a city in the tribe of Judah, 2 Kin. 14. 11. yet given to the Levites, Josh. 21. 16. 1 Sam. 6. 12.  
V. 11. the sea] i. e. the Mediterranean sea.  
V. 14. Caleb dr●ve thence] This, as some think, was done after the death of Joshua, judge. 1. 10. 20.  
V. 15. he went up thence] This expedition is attributed to Caleb, because, though Joshua and the army performed it, Josh. 10. 37, 38. together with him, yet it was done chiefly for his sake, to whom Hebron was given, and achieved chiefly by him, Othniel, and the rest of his allies and friends. Some think, that after it was conquered by Joshua, it was again repossessed by the Canaanites, and then afterwards recovered by Caleb: And others conceive, that Caleb himself properly conquered these cities; but by anticipation it is attributed to Joshua, because Caleb took them by his concession and authority.  
V. 18. she came unto him] i. e. To Othniel her husband.  
and Caleb said] See this story more fully related, judge. 1. 11.  
moved him to ask] Obtained leave of him that she might ask of her father.  
she lighted] That she might with more reverence speak unto her father. See Gen. 24. 64. 1 Sam. 25. 23.  
V. 19. a blessing] i. e. A gift or boon, with thy fathers blessing on it, Gen. 33. 11.  
a south land] A dry land, because high, and exposed to the scorching heat of the sun.  
springs of water] i. e. Other lands, with springs of water in them, that with watering them we may make them fruitful.  
V. 32. all the cities are twenty and nine] Thirty and six were name; but because some of them did belong to the tribe of Simeon, as appeareth Josh. 19. 2. and some lay in common to both tribes, therefore he speaks here but of twenty and nine.  
V. 36. Gederah, and Gederothaim] Both which names signify one and the same city, as some conceive, and so here are but fourteen cities reckoned.  
V. 55. Maon] From this city the wilderness adjoining had its name, in which David hide himself from Saul, 1 Sam▪ 23. 25.  
V. 66. could not drive out] To wit, because God, for their idolatry and other sins, would not drive them out before them. See judge. 20. 20, 21.  
unto this day] i. e. In which this history was written; for a part of that city was taken by Juda, judge. 1. 8. and by David wholly conquered, 2 Sam. 5. 6.   

CHAP. XVI.  
Vers. 1. LUz] Not that Luz spoken of Gen. 28. 19. but that mentioned judge. 1. 26.  
V. 2. Archi] The place from whence Hushai came, Davids counsellor, 2 Sam. 16. 16.  
V. 4. Manasseh] To wit, half that tribe which had not its portion beyond Jordan.  
V. 7. to Jericho] i. e. Some territories thereof; for the city of Jericho itself fell to Benjamins lot, Josh. 18. 21.  
V. 10. they drove not cut] They brought them into subjection, but did not quiter expel them, herein sinning against Gods express command, Deut. 7. 2. judge. 1. 29.  
this day] i. e. When the author wrote this history; yea, to the dayes of Solomon, when the king of Egypt subdued it, and gave it to his daughter, Solomons wife, 1 Kin. 9. 16.   

CHAP. XVII.  
Vers. 1. A man of war] He had a double portion, both winning it by his valour, and having a right unto it, as being the first-born, Deut. 21. 17. 3. 14.  
Gilead] i. e. Our half of mount Gilead, as appeareth, Deut. 3. 12, 13.  
V. 2. ●est of the children] i. e. Those who had no portion on the other side of Jordan.  
by their families] i. e. The heads of their families descending from them, and bearing their name.  
V. 5. ten portions] Of which six fell to those name, v. 2. of which the fifth belonging to Hepher, was divided amongst Zelophehads five daughters, the grandchidren of Hepher.  
V. 6. daughters of Manasseh] i. e. Which descended from Manasseh, but begotten by Zelophehad.  
V. 9. among the cities] i. e. The cities and lands belonging to Ephraim and Manasleh were mingled one with another. See Josh. 16. 9.  
V. 10. the sea] i. e. The Syrian sea.  
V. 12. would dwell] i. e. Resolving to dwell still in their own cities, stood upon their own strength and defence.  
V. 14. children of Joseph] i. e. Both Ephraim and Manasseh, as it ●ppeareth v. 15, 16, 17.  
one lot] They had two lots or portions; but their meaning is, That they were so small, by reason the Canaanites held still a great part from them, that all yet allotted to them was scarce sufficient for one tribe to inherit, in regard of their great multitude.  
a great people] For in the last number these two tribes were eighty five thousand and two hundred strong, Num. 26. 34, 37.  
V. 15. cut] i. e. Cut down the wood, and make the land champion and arable for thy use, and fit for habitation.  
V. 16. the hill] i. e. The hilly part of the country which we have hitherto subdued.  
have charets of iron] And, having this advantage, can hardly be vanquished and expelled, judge. 1. 19. and 4. 3.  
V. 17. o●e lot onely] i. e. As there is great reason that thou, being a great and numerous people, shouldst have a portion large enough for thee to inhabit; so, upon the same ground, there is as great reason that thou shouldst employ double strength to get a double portion.  
V. 18. for thou shalt drive out] i. e. Doubt not of good success, if you will be courageous, and rely by faith upon Gods promises, assuring you of victory, Josh. 13. 6.   

CHAP. XVIII.  
Vers. 1. SHilch] Which is a city in the tribe of Ephraim, unto which place they removed the tabernacle from Gilgal, that the people might frequent it with more conveniency, because this was toward the heart of the country, whereas Gilgal was in the confines.  
V. 3. are you slacken] It seemeth that the distribution of the land was for some time interrupted after it was begun, either because the people misliked the division, as suspecting it to be partial; or because they feared to enter, because many of the Canaanites were not yet subdued: which negligence Joshua here reproveth.  
V. 4. and describe it] i. e. In respect of the quantity of it, and of the number of the cities and villages, that so we may the better know how we may justly divide it, and give equal shares to every tribe and family, as they are in number, few or many.  
V. 5. coasts on the north] Not in relation to the whole land, but to the tribe of Judah onely.  
V. 6. the land] i. e. The remainder of the land, which is not yet divided.  
cast lots] That by casting lots I may distribute unto every one their inheritance.  
before the Lord] i. e. The tabernacle of the congregation.  
V. 7. But the Levites] This reason he giveth why no lot was to be cast for the Levites.  
priesthood of the Lord] i. e. The things consecrated to God, and due unto the priests and Levites for their service, that is, the offerings, tithes, and first-fruits, &c.  
V. 10. their divisions] i. e. To each tribe and family their portion.  
V. 11. came up] i. e. Out of the urn or vessel into which it had been put: that is, a double lot] to wit, out of one urn the name of Benjamin, and out of the other that share of land that was allotted unto him.  
V. 13. Luz] See Chap. 16. 2.  
Beth-el] Which was in the tribe of Ephraim, and called Beth-aven, Josh. 7. 2. Another Beth-el was in the tribe of Benjamin.  
V. 14. sea] i. e. The Mediterrancan sea, which was towards the west in the land of Canaan.  
V. 17. Geliloth] i. e. Gilead, as appeareth, Josh. 15. 7. and 22. 13.  
V. 28. Jerusalem] Which was in two tribes; the north in the tribe of Benjamin, which was the greatest part; and the south, which was in the tribe of Judah.   

CHAP. XIX.  
Vers. 1. LOt came forth] See Josh. 18. 11.  
within the inheritance] To wit, according to Jacobs prophecy, That he should be scattered among the other tribes, Gen. 49. 7.  
V. 2. and Sheba] Some red it, or Sheba, and do think that these two names signify but one city divided into two parts by a wall or river; or otherwise there should be here fourteen cities instead of thirteen, reckoned vers. 6. Besides, in 1 Chron. 4. 28. where this story is repeated, Sheba is left out.  
V. 3. Balah] Which city is called Bilha, 1 Chron. 4. 29. and such alterations in names are frequent in the scriptures, and other authors, caused by length of time, and other accidents.  
V. 9. children of Simeon] See the note on Josh. 15. 32.  
V. 13. Gittah-hepher] Which was the birth-place of Jonah, 2 Kin. 14. 25.  
V. 15. Beth-lehem] Not in the tribe of Judah, where Christ was born, but another of that name in the tribe of Zebulun, vers. 10.  
villages] Some of the chiefest whereof are reckoned here with the cities.  
V. 21. En-gannim] There was another city of this name in the tribe of Judah; for in divers tribes were cities of the same name, and were onely differenced by the several tribes in which they were, one from another.  
V. 17. Cabul] Some think this not to be a city, but a country, containing in it twenty cities, which Solomon gave to Hiram, 1 King. 9. 11. and the rather, because he reckoneth here but two and twenty cities; whereas, if this were one, there should be three and twenty. But yet it seemeth that that Cabul was so first called by Hiram, on that occasion, because it was displeasing, or dirty; or therefore displeasing, because dirty. Besides, that Cabul was not a part of the land of promise, but some place adjoining to it; for otherwise it had been unlawful for Solomon to alienate it, by giving it to a stranger.  
V. 28. Hebron] Not that in Judah, but in this tribe of Asher, which in the original are differenced by divers letters, {αβγδ} and {αβγδ}.  
great Zidon] Not called so because there was a less, but in respect of her famed and excellency.  
V. 29. Tyre] Hebr. Tzor; i. e. a rock, as being built on a rock, and environed with rocks and the sea. This belonged to Asher, but the heathens held it in possession, 2 Sam. 5. 11. 2 King. 5. 1, 2.  
V. 47. went out too little] i. e. Was so little and straight, that it was not large enough to contain so great a multitude as they were.  
Leshem] Or Laish, as judge. 18. 7. where the same story is related more fully: and by collation of that with this, it plainly appeareth, that the things here recorded were done after Joshua's death, and that therefore he could not be the author of this whole book, seeing he could not writ of things which happened after his death.  
V. 47. Leshem, Dan] After the name of their patriarch Dan. This city was situate at the bottom of mount Lebanon, in the northern confine of the country opposite to Beer-sheba, which is the southern border; and afterwards called Caesare● Philippi.  
V. 50. Timnath-serah] Called Timnath-heres, judge. 2. 9. where Joshua afterwards was butted, Josh. 24. 30.  
V. 51. This verse is the conclusion of what hath been said concerning the distribution of the land, from the fourteenth Chapter hitherto.   

CHAP. XX.  
Vers. 1. SPake] i. e. Either visibly appearing unto him, as Josh. 5. 15. or by prophetical revelation.  
V. 2. cities if refuge] i. e. In which those that had slain any at unawares might be in safety.  
V. 3. unwittingly] For no place might secure a wilful murderer, no not the temple nor altar, Exod. 21. 14. 1 Kin. 2. 31, 34.  
avenger of bleod] i. e. From the kindred of the party slain, to whom the right of executing just revenge belonged.  
V. 4. gate of the city] i. e. The place of Judicature, which in those dayes used to be at the city gates.  
shall declare his cause] i. e. The manner of his fact, and what moved him to flee thither.  
of the elders] That is, the magistrates and judges in that place.  
shall take him] To wit, after he hath cleared himself of wilful murder. See Num. 35. 22, 23. Deut. 19. 4, 5.  
V. 6. he shall dwell in that city] To wit, if upon the hearing of his cause he be justified by the judges.  
unto the death of the high priest] i. e. Who was so when he committed the slaughter. By which figure was signified, That true and full liberty was onely to be obtained by the death of our high priest, Jusus Christ, Joh. 8. 36.  
V. 7. they appointed] Hebr. they sanctified; i. e. They consecrated for sanctuaries or places of refuge and safety, the cities which Moses formerly had appointed, Deut. 4. 41, 45.  
mountain of Judah] i. e. In the mountainous country in Judah, Luk. 1. 39, 65.  
V. 2. stranger] i. e. The proselyte converted to the Jews religion.  
he stood] i. e. Till his cause were heard in a judicious manner before the judges, in the great assembly of the people, and he found and pronounced guiltless.   

CHAP. XXI.  
Vers. 1. THe heads] i. e. The chief among the families of the Levites, to wit, the Kohathites, the Gershonites, and the Merarites. See 1 Chron. 6. 54, 62, 63.  
Shiloh] Where the tabernacle and ark were now seated.  
V. 2. spake unto them] They could not speak before for their inheritance, till all the rest were divided among the other eleven tribes, because theirs was to be appointed out of them all.  
hand] i. e. The ministry.  
V. 3. gave unto the Levites] To wit, by lots, as it is, v. 4, 6, 8. namely, for their use and habitation, and not in respect of title and dominion, which still remained to the tribe to which it was by lot first given, as appeareth, v. 11, 12.  
V. 4. came out] Was first drawn out of the urn.  
thirteen cities] Every tribe gave more or fewer cities, according as their inheritance was great or little, Num. 35. 8.  
V. 8. suburbs] i. e. Arable land and pasturage adjoining unto the cities, which were a thousand cubits from the wall of the city round about, Num. 35. 4.  
V. 10. of Aaron] For Aaron came of Kohath, and therefore the priests office remained in that family, though none of them were priests, but they onely which descended from Aaron.  
V. 11. Anak] See Josh. 14. 15. and 15. 13.  
V. 12. But the fields] i. e. Besides or beyond the two thousand cubits allotted to the Levites, Num. 35. 5.  
V. 13. Thus they gave] The catalogue of these cities is rehearsed, 1 Chron. 6. 55. with some difference in respect of names, which is caused by the altering of names in process of time, and also because some cities had divers names.  
children of Aaron] i. e. The priests of the family of the Kohathites, of whom Aaron was the chief.  
V. 16. tribes] Namely, Judah and Simeon, v. 9.  
V. 18. Anathoth] The City in which Jeremy was born.  
almond] Alias Alemeth, both names signifying youth; and 2 Sam. 3. 16. It is called Bahurim, which hath the same signification.  
V. 20. Children of Kohath] Which were not Priests, as not being descended from Aaron.  
V. 21. Shechem] This and Hebron were the two Cities of refuge, under the Kohathites.  
Gezer] See judge. 1. 29.  
V. 25. half-tribe] i. e. Which dwelled in Chanaan.  
V. 27. other half-tribe] Besides that half whose lot fell beyond Jordan.  
Golan] This and Kedesh were the Cities of refuge under the Gershonites.  
V. 34. the rest of the Levites] They are called the rest, because they are last numbered, and Merari was the youngest brother, Gen. 46. 11.  
V. 36. Bezer] Bezer and Ramoth were the Cities of refuge under the Merarites, and beyond Jordan, Josh. 20. 8.  
V. 41. within the possession] Thus according to Jacobs prophecy, they were scattered throughout the whole land, which God did to this end, That his people might be instructed by them in the true religion.  
forty eight Cities] Unto levy the half tribe are allotted more Cities then to the greater tribes: And this is, because divers Cities of other tribes are not name as the Levites are; and also, because they ne●ded more then other tribes, in regard that they might live onely in Cities, whereas the other might live in villages and country houses.  
V. 43. the Lord gave] That is, he assigned it unto them, and gave them right unto it, though divers of the tribes through their negligence, did not drive out the Canaanites. For that much of the land at this time remained unsubdued, appeareth, Chap. 13. and 23. and judge. Chap. 1. But the meaning is, That all Gods promises were performed in that manner and time, as God made them. i. e. That they should enjoy all the country in fit time, when as they were sufficient to inhabit it, Exod. 23. 29. Deut. 7. 22.  
possessed it] i. e. So much of it as they subdued, or thought needful for their present use.  
V. 44. gave them rest] to wit, From war. i. e. Peace and tranquillity.  
not a man] To resist or hurt them, namely, of all those who assailed them, or were assaulted by them, whilst Joshua did led the army.  
V. 45. any good thing] And among the rest that is to be reputed one, That the LORD would not presently, and at once, expel their enemies out of the land of promise, Exod. 23. 29.   

CHAP. XXII.  
Vers. 1. THen] i. e. When God had fulfilled all his promises; and having subdued their enemies, had given unto his people, peace and rest.  
V. 2. commanded you] Which was to go armed before their brethren.  
V. 3. these many dayes] i. e. Above thirteen yeers, as some compute it. Seven yeers almost in their conquest, and near so much in dividing the land, others reckon near thirteen yeers, and more yeers to the conquest then to the division of the land.  
V. 7. to their tents] That is, to their own dwellings beyond Jordan.  
blessed them] i. e. Prayed unto God for his blessing upon them.  
V. 8. with your brethren] to wit, Which remained at home with their wives, children, and stuff, and went not to the war. See Num. 31. 27. and 1 Sam. 30. 24.  
V. 9. Gilead,] i. e. All that country in which Sehon and Og reigned.  
V. 10. borders] Heb. Geliloth. See Josh. 18. 17. Which country was also called Canaan, because the Amorites dwelling there, were called Canaanites.  
V. 12. to war] Such now was their zeal, that they would rather hazard their lives, then suffer Gods true religion to be corrupted. For God had ordained, That there should be but one place for public service, and sacrifices, and but one altar. Levit. 17. 8, 9. Deut. 12. 5, 7. 13. 27. Exod. 20. 24. Deut. 27. 5.  
V. 14. ten princes,] i. e. Nine for the nine tribes, and one for the half tribe of Manasseth.  
V. 17. not cleansed] But all lye still under the infamy of so foul a sin; and some then guilty, but not presently punished, do still suffer for it, though many yeers after, Numb. 14. 20, 21.  
V. 18. to morrow] i. e. In time to come, and that very speedily. So v. 24. and 4. 6.  
V. 19. be unclean] i. e. If in your opinion it be unsanctified, as wanting the visible signs of Gods presence, and the means of his public service, to wit, the tabernacle, altar, and ark.  
against the Lord] To use any other service then God hath appointed; is to rebel against him, 1 Sam. 15. 23.  
nor rebel against us] In drawing Gods judgements upon us by your sin, as Achan did, or inseparating yourselves from us.  
V. 20. son of Zerah] i. e. Of the posterity of Zerah, Josh. 7. 17, 18.  
not alone] But thirty and six of the people, and his wife, and children for his sin.  
V. 21. the thousands] For the children of Israel were divided into thousands, Exod. 18. 21. judge. 6. 15.  
V. 23. require it] Call us to account, and punish us for it.  
V. 24. this thing] That is, concerning Gods pure worship.  
What have you to do] To wit, with our God, or his service, tabernacle, or altar, seeing you are not his people, being separated by Jordan from the holy land.  
V. 25. no part in the Lord] i. e. Ye are none of Gods people, nor have any thing to do in his service, in his sanctuary, or any interest in his blessings. See the like phrases. 2 Sam. 20. 1. 1 King. 12. 16. Ezra 4. 2. Neh. 2. 20.  
make our children] i. e. Make them less zealous in the service of God, or cause them to turn quiter from him.  
V. 27. a witness] A significative monument.  
before him] In his tabernacle or temple, the place of his presence.  
V. 31. the Lord is among us] To wit, by his grace and blessing in keeping you from sinning against him, by setting up a new devised worship.  
out of the hand of God] Whose wrath would have been kindled both against you and us all, if you had committed that sin which we suspected.  
V. 32. brought them word] i. e. Related unto them their just apology and excuse.  
V. 34. a witness between us] To wit, That we worship the same God, and embrace the same true religion with all the rest of Gods people.   

CHAP. XXIII.  
Vers. 2. ALL Israel] That is to say, for all their elders, and heads, &c. as it is expounded in the words following.  
V. 4. that remain] That is, as yet unconquered, which the people of Israel by Gods command were bound to root out by war.  
V. 7. come not among] i. e. Have no familiarity with them, nor make marriages with them, as v. 12.  
nor cause to swear] i. e. Let not the Judges admit an oath, which any shall swear by their idols. Deut. 12. 3.  
V. 8. unto this day] i. e. Since under my conduct, you came into the land of Canaan.  
V. 12. go back] That is, back-slide from God and his true worship.  
V. 13. scourges] Alluding to the manner of old times, when the sides of offenders were scourged. Eccles. 30. 12. 42. 5.  
in your eyes] i. e. A continual grief and vexation unto you.  
V. 14. I am going] i. e. I am ready to die according to the course of nature, or my death near approacheth. So 1 King. 2. 2. Heb. 9. 27.  
in all your hearts] i. e. You know most certainly.  
V. 15. all evil things] To wit, which he hath threatened if you transgress his law.   

CHAP. XXIIII.  
Vers. 1. TO Shechem] That is to Shilo, which was in the territories of Shechem, where the tabernacle now was: nor is it unusual to put the name of the country, for some chief city therein situated. So vers. 32. compared with Gen. 33. 18. So Hebron is said to be given to Caleb, Chap. 14. 14. That is not the city itself, but the territory adjoining to it, Chap. 21. 13.  
before God] i. e. The tabernacle, the place of Gods presence.  
V. 2. all the people] To wit, those specified, v. 1.  
of the flood] To wit, Euphrates, i. e. In Mesopotamia. So v. 3. 14, 15.  
V. 3. multiplied] To wit, by Hagar and Keturah.  
gave him Isaac] To wit, as heir by special covenant, grace and power.  
V. 7. darkness] That is, by a dark cloud he separated the Egyptians from the Israelites.  
and your eyes have seen] i. e. So many of you as were under twenty yeers when you came out of Egypt, for all the rest died in the wilderness, saving Caleb and Joshua.  
V. 9. arose, or to war, and warred] i. e. Purposed to make war, though he did not do it in act, judge. 11. 25. So the intention is sometime taken for the very act, as John 10. 32, 33.  
V. 11. fought against you] i. e. Prepared to fight, and fortified themselves and cities, in a hostile manner, and the rest of the nations here mentioned, by force of arms fought against you.  
V. 12. the hornet] Either literally very hornets, as it is understood, Wisd. 12. 8. or metaphorically taken for the terror of their approach, which like hornets, stung, and deadened their hearts.  
I sent the hornet before you] Exod. 23. 28. Deut. 7. 20.  
even the two kings] To wit, Sehon and Og.  
not with thy sword] i. e. Not by any policy or power of thine onely, or chiefly, which would have been vain in themselves, had not God, as principal cause, given victory. Psal. 44. 3.  
V. 13. and cities] For they destroyed onely Hazor, and left the rest for themselves to dwell in. Josh. 11. 13.  
of the vineyards] i. e. Of the fruit of the vineyard. So Gen. 3. 1. 12. Revel. 2. 7.  
V. 14. your fathers] i. e. Terah and Nachor, v. 2. yea, Abraham himself before he was called by God, as is thought.  
V. 15. And if it seem evil] He doth not in thus speaking, leave them to their choice, to serve God or no; but comparing that which is best, with that which is worst, the service of God with the service of devils, as it were life and death, hell and heaven; he then leaveth them to choose, that they might choose more freely, and delight in their choice, and be more firm. and constant in their covenant: For it is the strongest bond when a man binds himself freely and willingly. So Ruth 1. 8, 15. 1 King. 18. 21.  
V. 19. Ye cannot serve the Lord] To wit, if ye retain your idols among you, or mingle false worship with the true, as vers. 23. And this he speaketh not to deter them, but to make them suspect themselves as being very prove to idolatry, and to draw them up to make a more firm covenant of serving God with so much the stronger resolution.  
an holy God] And therefore abhors impiety and idolatry.  
a jealous God] And therefore cannot endure any corrivals in his worship.  
V. 20. then he will turn and do you hurt] Chap. 23. 15.  
he will not forgive] To wit, if you add to your idolatry breach of covenant.  
V. 21. Nay] i. e. All this shall not hinder us from entering into covenant with God; for we are fully resolved to serve the LORD onely.  
V. 22. And Joshua said] That is, concluded and ratified the covenant between God and the people.  
V. 23. put away the strange gods] i. e. The idols which some of you still do( though secretly) retain and worship, and that they so did, appeareth, Amos 5. 25, 26. and Act. 7. 43.  
God of Israel] To wit, to serve him alone, and no other.  
V. 25. So Joshua made] That is, as Gods servant and substitute, renewed and ratified a covenant between God and his people.  
V. 26. in the book of the law] That is, he wrote or caused the priests to writ the words of this covenant in some copy of the law, written by Moses, Deut. 31. 26.  
and set it up] To wit, as a sign or monument of this covenant thus ratified, as it was the custom of those dayes. Gen. 28. 18. and 35. 14. Josh. 4. 3.  
an oak] Of which, see judge. 9. 6. and Gen. 35. 4.  
by the sanctuary] i. e. In Shechem near the tabernacle, or in the outward court as it was now pitched.  
V. 27. it hath heard] By a figurative speech, sense is emphatically ascribed to a senseless ston. So Deut. 32. 11. Psal. 19. 1. and Isai. 1. 2. Jerem. 22. 29. As though he should say, this ston, when you see it, shall represent to your mindes and consciences, this covenant which you have made, as if it could both hear and speak.  
the words of the Lord] That is, the words of the covenant, which we have contracted with the land.  
V. 30. Timnath-serah] Chap. 19. 50. judge. 2. 9.  
V. 31. had known] See v. 7.  
V. 32. And the bones] To wit, as he had bound them by oath, Gen. 50. 25. Exod. 13. 19. So they now performed it.  
in She●hem] See v. 1.  
pieces] Or, lambs.  
the inheritance] i. e. That parcel of ground, and the burial place in it.    

ANNOTATIONS On the Book of JUDGES.  

The ARGUMENT.  
THe Judges mentioned in this Book, were not ordinary Magistrates, but extraordinarily called by God, in times of great extremity, when all things seemed deplorable and desperate, and endowed with heroic gifts of the Spirit, fitting them for those services, in which he was pleased to employ them, which was usually to fight his Battles, and by vanquishing their enemies, to give his people deliverance from their grievous oppressions: As also to restore and rectify the Government, when through the peoples insolences and unruliness, all things were brought to disorder and confusion. Neither had these Judges supreme and regal power committed unto them; for in all their time, God was their King, and kept the jura regali●, or royal Rights, in his own hand, unto whom, as supreme they were 
Exo. 18. 15, 19. 1 Sam. 8. 7. judge. 8. 23.  to appeal in cases of greatest difficulty, till in Samuels time they rejected him and his Government, and would have a King of their own to reign over them, like other Nations; but they were onely Gods lieutenants, who were to go out and in before the people, at his command, to execute his designs, and at his appointment( when their work was done) to lay down their authority and Rule, as we see in Gideons example. Now these were called Judges, because they were Gods Ministers, appointed by him to execute his righteous judgements, both in subduing, punishing, and destroying the wicked enemies of his Church, also when his people were delivered from their tyranny and oppressions, to administer justice unto them according to his Laws, and preserve unto them Gods true Religion, in purity and sincerity, without any tainture of Idolatry and Superstition. And this Scripture is called the Book of Judges, because it containeth the History of the memorable things done under their several Governments, and the state of the people of Israel, both in Church and Common-wealth, in their times, which being computed from Joshua to Eli, amounteth to three hundred yeers saving one, they being twelve in number that bore this office. The main scope of this History is to set forth, and leave to the use of all posterity, the state and condition of the Church and Common-wealth of Israel, from their first settling in the Land of Canaan, to the time of Eli; That all succeeding Ages might learn by their example, to imitate such things in them as are worthy imitation, and shun the contrary: For it discovereth their prosperous success in all their enterprises, whilst they professed and maintained Gods true Religion, and valiantly executed his commands in fighting his Battles, and driving out their enemies; but when out of sloth, and love of ease, or 
Exo. 23. 32. Josh. 23. 13. Numb. 33. 55. Psal. 106. 35. judge. 3. 6. and 2. 13.  cowardly fear, they neglected Gods charge, and suffered them to live amongst them: The Lord, as he had threatened, caused them to become snares and traps unto them, scourges to their sides, and thorns in their eyes, to vex and grieve them, as plainly appeareth by this History: For by conversing with these cursed Nations, they learned their works, as the Psalmist speaketh: They took their Daughters to be their Wives, and gave their Daughters to their Sons, and worshipped their gods Baalim and Ashteroth, and served their Idols, which were a snare unto them; yea, they sacrificed their Sons and Daughters unto devils. By which, their fearful apostasy, they shewed their horrible ingratitude unto God, who by such mighty wonders had delivered them out of the Egyptian bondage, subdued their many and mighty enemies, and performed all his gracious Promises in bringing them into, and giving them possession in that good Land of Canaan, which flowed with Milk and Honey: And also their shameful perfidiousness in breaking their solemn Covenant with God, into which, Joshua a little before his death, had caused them to enter. By all which their provocations, they fearfully kindled Gods just wrath against them; as the story sheweth; so that he made them despiteful in all their enterprises, delivered them into the hands of spoilers, 
Ju 14  that spoiled them, and sold them into the hands of their enemies round about, so that they could no longer stand before them; but being subdued, were grievously oppressed by them. Yet in all this just severity, the Lord is mindful of his Covenant, and doth not utterly reject them as their sins deserved, but in his great mercy and goodness, doth thus sharply correct them to bring them to repentance; which was no sooner done, but presently he raiseth up Judges to deliver them out of the hands of their oppressing enemies. And though they often relapsed into their Idolatrous and sinful courses, and were as often severely punished, yet returning unto God, who sinote them, by serious repentance, they still found him alike, gracious, and merciful in pardoning their sins, and sending them deliverance. Lastly, By that horrible corruption of Religion and manners, which was at this time in the Common-wealth of Israel; specially instanced in that bloody massacre of Gideons sons, and the Sodimiticall filthiness of the men of Gibeah, countenanced and maintained by the whole Tribe of Benjamin, is declared unto all posterity, the miserable condition of such a state and people. who live in an Anarchy, or( that which is almost as bad) under the Government of wicked Magistrates, who either out of fear, dare not execute Justice upon offenders, being over awed with the insolences of a stiff-necked and rebellious people, or out of favour will not, because they like their courses, as being suitable to their own dispositions; Or through negligence or love of their own ease, will not trouble themselves to examine and take notice of any wickedness, that it may be punished; but as if there were no King in Israel, suffer every one to do that which seemeth good in his own eyes.   

CHAP. I.  
Vers 1. DEath of Jeshua] And the funeral mourning ended.  
asked the Lord] To wit, by the high priest, according to the Law, Numb. 27. 21. Exod. 28. 30. So judge. 20. 18. 1 Sam. 23. 9.  
Who] i. e. What tribe shall first begin to fight against the Canaanites, and so be a precedent to the rest.  
V. 3. said unto Simeon] Because their inheritances were intermingled, therefore they joined in war. Josh. 19. 1.  
V. 5. Ad●ni-bezek] i. e. Bezek the lord or ●ing of that country.  
Bezek] Which was near Jerusalem.  
V. 6. cut off his thumbs] To wit, by law of retaliation▪ because he had used the like cruelty to others, as himself confesseth, v. 7. 1 Sam. 15. 33. Isa. 33. 1.  
V. 7. having their thumbs] Which cruelty he exercised, that they might never after handle arms, nor escape by flight, and that others might be deterred from warring with him, by their example.  
V. 8. fought against Jerusalem] i. e. That southern part of it which was fallen to their lot, and called Jebus; but not that northern part which was fallen to Benjamins share, and called Salem, See Josh. 15. 8, 63. and 18. 11, 28. and here. v. 21. For this was a double city, besides the Castle( and therefore its name is of the dual number) of which, one was in Judah's lot, the other in Benjamins, together with the Castle.  
V. 10. And Judah went] To wit, under the conduct of Joshua and Caleb. Josh. 10. 36. and 15. 13, 14. For these things here related to the 17 verse, were done in Joshuahs time, but here expressed more fully and particularly.  
V. 14. And it came to pass] See this story before related, Josh. 15. 18, 19. And the annotations on that place.  
V. 16. Kenite] i. e. Jethro, Exod. 18. 1. Num. 24. 21, 22.  
palm-trees] i. e. Jericho. Deut 34. 3. 2 Chro. 28. 15.  
Arad] See Numb. 21. 1.  
V. 17. And Judah] Here the history broken off, v. 8. is resumed and prosecuted.  
Zephath] See 2 Chro. 14. 10.  
Hormah] i. e. Devoted to destruction. See Numb. 14. 45. and 21. 1, 3.  
V. 18. Gaza] These cities were in the land of the philistines, at the Mediterranean sea side, and were afterwards by them again recovered. judge. 14. 19. 16. 1, 2. 1 Sam. 6. 17.  
V. 19. because they had chari●ts] This was no just cause to deter them from pursuing their conquests, for they had Gods express promise of victory, notwithstanding these iron chariots. Josh. 17. 18. But it was onely their want of valour, and their sinful fear, and want of faith in Gods promises that hindered them; and neglect of Gods commands, who enjoined them to drive them out, Josh. 13. 6.  
V. 20. Hebron to Caleb] See the story of it. Josh. 14. 6, 7, &c.  
V. 21. Jerusalem] i. e. Their part of the city, and the castle or fort, but these remained unconquered till Davids time, 2 Sam. 5. 6, 7.  
to this day] To wit, when this story was written.  
V. 24. the entrance] i. e. The weakest part, where it may most easily be assaulted, and give us entrance into i●.  
V. 26. Hi●●ites] On the north side of the mountain of Ephraim.  
V. 27. Beth-shean] Which lay on the west-side of Jordan. See Josh. 17. 11.  
Taanach] At the hill of Gilboa, Josh. 17. 11  
Ibleam] Which lay near the Mediterranean sea.  
would] i. e. Either by force or composition.  
V. 28. tribute] They made peace with them on this onely condition, neglecting Gods worship, and express command; Exod. 23. 32. Deut. 7. 2.  
V. 29. Gezer] Lying on the river Gaas, near the Mediterranean sea, and being a city of the Levites, Josh. 21. 21.  
V. 35. would dwell] See v. 27.  
house of Joseph] Which came to succour Dan, subdued the Amorites, so as they became tributar●es.  
V. 36. Akrabbim] Lying southernly on the salt sea, and easternly on mount Seir, and on the utmost borders of Canaan, towards the sonth. Josh. 15. 2, 3.   

CHAP. II.  
Vers. 1. AN angel] Some take it for a messenger, or some prophet sent by God, which they think to be Phine has; but the sequel, as others think, sheweth, That he was the angel of the covenant, Jesus Christ, who before appeared to Joshua, Josh. 5. 9. seeing he attributeth unto himself the works of God, vers. 1, 2, 3. See judge. 6. 11, 12.  
from G●lgal] Where first he appeared to Joshua.  
Bochim] So called by anticipation, from the weeping of the people there, vers. ●.  
V. 3. not drive them] i. e. The Canaanites.  
thorns] See Num. 33. 55.  
snares] To entangle you to your perdition in their idolatry, by keeping them company. See Exod. 23. 33. and 34. 12. Josh. 23. 13.  
V. 5. sacrificed there] To wit, in Shiloh, which was near Bochim.  
V. 6. And when Joshua] In this verse, to the seventh of the third Chapter, he summa●ily setteth down the causes why God inflicted his judgements upon the Israelites, and would not drive out the Canaanites from before them, namely, their neglect of Gods commands, idolatry, and back-sliding. These words to the tenth verse, are repeated out of the 24th, v. 28. of Joshua, and here inserted, to clear the way to the ensuing story.  
V. 9. Timmath-heres] So called from the idolatry in that place, committed to the sun. It is called Timnath-Serah by a transposition of letters, Josh. 24. 30.  
V. 10. knew not the Lord] To wit, by his miraculous works, of which, they were not eye-witnesses, as their fathers were, nor had any holy impression of them in their hearts, by thei● relation.  
V. 11. did evil] By committing idolatry, the greatest evil in Gods sight.  
Baalim] Baal signifieth lord, and was a name generally used with idolaters, for all their gods and goddesses; which being many, they used to distinguish them one from another, by some addition; as Baal-berith. judge. 8. 33. Baal-p●or, Num. 25. 3. baalzebub, 2 King. 1. 6. The Israelites thought their worship lawful, because they worshipped the true God in these idols, Hos. 2. 16. So Exod. ●2. 4, 5.  
V. 13. Ash●ar●th] The Heathens called this idol Astartz, which they worshipped in the female sex, and the philistines, and Sidonians, under the form of a sheep. See 1 Sam. 31. 10. 1 King. 11. 5, 33. And under this, some think they worshipped Venus, or Piana, or the Moon.  
V. 14. he sold them] i. e. Gave them over, as the seller the things sold into the hands of the buyer. So Chapter 4●●, 9. Psal. 44. 12▪ 13. Isa. 50. 1. Or as they use to sell captives taken in war for slaves.  
V. 15. for evil] i. e. To cross them in all their enterprises, and to bring upon them all mischiefs and miseries threatened, Lev. 26. and Deut. 28.  
V. 16. raised up] Not in an ordinary way, but by the singular motion of his spirit, not for a settled course of government, but for special uses upon extraordinary occasion, whom God fitted for this service, by enduing them with heroical and extraordinary gifts and virtues. See Chap. 3. 9, 10. and 8. 23.  
V. 17. a whoring] i. e. Defiled themselves with spiritual whoredom, to wit, idolatry with false gods.  
V. 18. it repented] i. e. He altered his course, from executing judgement, to showing mercy, upon their turning from their sins. See Gen. 6. 6.  
V. 19. then their fathers] To wit, either in Egypt, or in the wilderness.  
ceased not] They desisted not from their wicked practices.  
stubborn way] i. e. In which they stubbornly walked and persisted.  
V. 21. Joshua left] i. e. Unconquered and unexpelled, Josh. 23. 13. besides those which after his death were subdued, as Chap. 1.  
V. 22. prove Israel] And now punish them, being disallowed in the trial, as was threatened. Josh. 23. 13. See Gen. 22. 1. 2 Chro. 32. 31.   

CHAP. III.  
Vers. 1. THe wars] To wit, in the time of Joshua; and that to this end, That he might still keep the people in the exercise of faith and obedience, seeing they still needed God assistant against these enemies.  
V. 2. might know to teach] That is, by this continual exercise of war, might be able to teach their posterity the use of arms, and so not to grow weak-hearted, and effeminate by their long peace and rest.  
V. 3. five lords] Three of these are said to be conquered by Judah, judge. 1. 18. But it seemeth, that for the apostasy and idolatry of the people, these enemies revolted, and got head again, and so long after continued in their strength. judge. 15. 11. and 1 Sam. 4▪ and 6. 4. 17.  
mount Lebanon] Lying in the north border of Canaan.  
Baal-hermon] So called from the idol there worshipped: it lay on the east end of mount Lebanon, and northward from Basan. 1 Chro. 5. 23. And the mount Hermon at the west end of Lebanon. Deut. 3. 9. and 4. 48.  
V. 4. to know] i. e. To make known. See Deut. 8. 2.  
V. 6. took their daughters] Contrary to Gods express command. Exod. 34. 16. Deut. 7. 3.  
V. 7. and the groves] Or, the grove-gods which they worshipped in thick, dark-groves, under the goodliest shady trees, which they consecrated to the honour of their idols. Exod. 34. 13. Deut. 16. 21.  
sold them] See Chap. 2. 14.  
V. 8. Mesopotamia] Or Syria, of the two rivers, because it lieth between two rivers, Euphrates and Tigris.  
V. 10. spirit of the Lord] i. e. The spirit of wisdom, and fortitude, fitting him for war and government, and inciting him unto it. So Chap. 6. 34. and 11. 29.  
his hand prevailed] To wit, for the subduing of him, and keeping him in subjection.  
V. 11. land had rest] To wit, from war and servitude, true religion being restored, and the land flourishing in peace and plenty.  
forty yeers] Or, to the fortieth year, reckoning this time from the death of Joshua to Othniels death, as may be gathered from 1 King. 6. 1.  
V. 13. palm-trees] See Chap. 1. 16.  
V. 14. eighteen yeers] They served the king of Mesopotamia eight yeers, and now Eglon eighteen yeers, because their sins increasing, their servitude also was prolonged.  
V. 18. he sent away the people] Both to avoid suspicion, because of their number, and to secure them from danger, if any should happen.  
V. 19. Keep silence] To wit, till the company about me be departed.  
V. 20. And he arose] i. e. In sign of reverence to Gods message and messenger, though he were an idolater.  
V. 24. covereth his feet] i. e. He doth his easement, which the Hebrews modestly express by this phrase. 1 Sam. 24. 3. because sitting down, the feet were covered by the upper garment.  
V. 26. Seirath] A place near mount Ephraim.  
V. 30. the land had rest] See v. 11.  
fourscore yeers] Which( as some think) are to be reckoned from the death of Othniel.   

CHAP. IIII.  
Vers. 2. SOld them] See Chap. 2. v. 14.  
Jabin] There was another Jabin slain by Joshua. Josh. 11. 1, 10. whom this succeeded.  
of Canaan] Not the whole land of promise, but the north borders of that country.  
Hazor] See Josh. 11. 10, 11. and 19. 36. Which Hazor was burnt by Joshua, but now re-edified by the Canaanites.  
Har●sheth of the Gentiles] That is, a woody strong place, whither the relics of the conquered nations resorted to inhabit there, as being most safe and defensible against the Israelites.  
V. 4. judged Israel] Not governing onely as a judge, but also as a propheresse, counseling, and directing them by revealing unto them the will of God, by the spirit of prophesy. So vers. 6.  
V. 5. palm-tree of Deborah] So called, because she dwelled there.  
for judgement] i. e. To learn of her, as a prophetess, the will of God, concerning things which themselves knew not, and also for judgement otherwise.  
V. 6. Kedesh-naphtali] A City in Naphtali, between the waters of Merom, and the lake Genesareth. Josh. 19. 32, 37. and 20. 7. and 21. 32.  
Hath not the Lord] An Hebraism, that is, the LORD hath assuredly commanded. For such questioning doth strongly affirm. So v. 14. and 6. 14. Gen. 13. 9.  
mount Tabor] near the west border of the tribe of Zebulon by the river Kishon. See Chap. 5. 21. Psal. 83. 9.  
V. 8. go with me] To give me assurance that God hath spoken by thee, and as a prophetess to direct me by acquainting me with Gods will, as there shall be any occasion.  
V. 9. for thine honour] i. e. Thou shalt not have the chief honour of the day, nor the praise of the victory, which is due to a general, because of thy fear and diffidence; but it shall be principally ascribed to women, to wit, Deborah and Jael.  
sell Sisera] i. e. Shall deliver him into the power of a woman to be slain by her, seeing thou darest not execute the LORDS commands, without having the presence of a woman.  
V. 10. at his feet] i. e. Who marched after him( as it were) treading in their leaders steps: The like Hebraism we have, Exod. 11. 8. 1 King. 20. 10.  
V. 11. Heber] The husband of Jael. Vers. 17.  
from the Kenites] That is, his countrymen and allies, which dwelled in the tribe of Juda. Chap. 1. 16.  
V. 12. Tabor] See vers. 6.  
V. 13. Kishon] Which first riseth out of the▪ hills of Tabor, Hermon, and Gilboa, and afterwards dividing itself into two parts, one of them runneth into the Mediterranean, the other into the lake Genesareth.  
V. 14. is not the Lord] i. e. Most certainly the LORD is gone out before thee, as general of the army, to sight for thee, and give thee victory. See vers. 6. Chap. 5. 20. 2 Sam. 5. 24.  
V. 15. discomfited] i. e. Took away his heart and courage, and so overthrew him, and all his power in an extraordinary manner. So Josh. 10. 10. judge. 5. 20. 1 Sam. 7. 10.  
V. 16. not a man left] i. e. In the field, to make any resistance. See Psal. 14. 3. 53. 3. Rom. 3. 12.  
V. 17. there was peace] No open hostility, Heber standing in a neutrality, between Jabin and the Israelites, and so enjoyed peace with both, but not by oath and covenant, for then Jaels act had been faulty.  
V. 19. a bottle of milk] i. e. To make him the more sleepy, that she might have the better opportunity to effect her intended act, and the less suspicious upon the experience of her kind entertainment. See Chap. 5. 25.  
V. 20. shalt say, No] This he requireth, but she prudently giv●th him no promise to do it.  
V. 21. a nail of the tent] i. e. Used to fasten wards of the tent to the ground, to keep it firm against the winds, and therefore long and strong enough for her intended use.  
and smote the nail] This act proceeded from a singular zeal to Gods glory, and his peoples weal, inspired in an extraordinary manner and measure, by his spirit; seeing she is so highly commended for it by the holy Ghost. Chap. 5. 24.   

CHAP. V.  
Vers. 1. THen sang] Deborah as a prophetess composed the song, and Barak joined with her in singing it.  
V. 2. the people] To wit, chiefly of the two tribes, Zebulon and Naphtali, as it is Chap. 4. 10. and 5. 18. with some others, v. 14, 15.  
willingly] i. e. As volunteers at the sound of the trumpet, Barak having no authority to press them to the service.  
V. 4. wentest out of Seir] i. e. When going before them in a cloudy pillar, thou didst led thy people thence into the land of promise, by a long circuit, after they had subdued King Arad. Numb. 20. 21. and 21. 4.  
the earth] That is, the earth itself, or the nations, both Edomites and Amorites, trembled with fear of the Israelites near approach. See Deut. 2. 25. Josh. 5. 1.  
the heavens dropped] See Psal. 68. 2.  
V. 5. mountains melted] By these hyperbolical expressions he sheweth how the nations were affrighted and amazed when God shewed visible signs of his power in protecting his people. So Psal. 68. 15, 16, &c.  
that Sinai] i. e. Even as mount Sinai had done when God proclaimed his law.  
V. 6. Shamgar] See judge. 3. 31. A narration of Israels misery, before this victory.  
the highways were unoccupied] Because there was no commerce nor intercourse of trading, and because men durst not travel in the highways, for fear of enemies and robbers. See Lev. 26. 22. 2. Chron. 15. 5. Esa. 33. 1. Lam. 1. 4.  
by-ways] i. e. Forsaking the beaten roads, to escape robbers and enemies.  
V. 7. of the villages ceased] i. e. Unwalled towns lay waste, because the country people durst not dwell in them.  
a mother in Israel] i. e. As governess and a prophetess, teaching them Gods will, and tendering their miseries, have encouraged them to this war, which hath freed them out of all their calamities  
V. 8. They choose new gods] i. e. They worshipped the heathen idols, which was the cause why God plagued them with all these miseries of war, judge. 2. 10. and 4. 1.  
was there a shield] i. e. Surely there were none, because the enemies had disarmed them. See 1 Sam. 13. 19, 22. or else they were grown so cowardly, that they durst not use their weapons in their defence, nor so much as let them come in sight.  
V. 9. my heart] i. e. From my heart I honour and love the governours and heads of the tribes who offered themselves to be captains and leaders in this war, by their example encouraging the common people.  
V. 10. white asses] i. e. Princes and chief governours, who used in those dayes to ride on such asses, as an ensign of their state and power. See Chap. 10. 4. and 12. 14. do ye bless the LORD, and speak of his greatacts.  
walk by the way] That have occasion to travel in the highways, which were lately dangerous, but now secure, by the valour of these worthies.  
V. 11. they that are] i. e. They that were formerly put in danger of their lives by the archers and souldiers, whiles they were drawing water, and are now out of this fear, let them bless the LORD for this, and sing his praises.  
righteous acts] To wit, in avenging his people upon their enemies.  
villages] Which were in most danger, because least defensible; but now by this victory safe for habitation.  
go down to the gates] i. e. All sorts, citizens and countrymen, may now have free ingress and egress, both to the courts of justice, and to the market.  
V. 12. thy captivity captive] i. e. led them captive, that kept thy people in captivity, Psal. 68. 18.  
V. 13. Then he] i. e. The LORD made the remainder of the Israelites, rescued by this victory out of the tyranny of the Canaanites, to have now dominion over their nobles.  
made me] i. e. Me Deborah, by my counsel and encouragement, to subdue great princes and captains.  
V. 14. Out of Ephraim] Here Deborah beginneth to relate how the several tribes acquitted themselves in this expedition, praising or blaming them according to their merit or demerit.  
a root] Some take this root to be Deborah, dwelling upon mount Ephraim, Chap. 4. 5. the root or first mover of this expedition against the Canaanites, here called Amalek, in respect of their hatred and tyranny. Others take it to be Joshua an Ephraimite, who subdued Amalek, Exod. 17. 13. Others red it thus, whose root is by Amalek, and understand Judah and Simeon, whose cost did extend unto Amalek, as appeareth by comparing judge. 1. 16. with 1 Sam. 15. 6.  
after thee] That is, after thee, O LORD, Benjamin followed also with the rest of thy people. Some refer it as spoken to Ephraim, followed by Benjamin.  
Machir] i. e. The Manassites descending from Machir the first-born of M●n●sseh, Josh. 17. 1.  
governours] Captains and leaders, or judges and law-givers.  
handle the pen] q. d. Not onely captains and rulers, but even scribes, addicted to their studies, took arms to help their brethren.  
V. 15. were with De●orah] i. e. Agreed with her to give their assistance when they were required.  
even ●ssa●har] i. e. Not onely the princes, but the whole tribe.  
also Barak] Being called with his tribe of Naphtali, came, and did what was commanded, judge. 4. 6, 10.  
on foot] So judge. 4. 10, 14.  
into the valley] To wit, of mount Tabor, judge. 4. 14.  
for the divisions of Reuben] Reuben, dwelling on the other side Jordan, kept himself separate from his brethren, giving them no assistance in this war, but stood as neutral to both sides, regarding more their own private, then the public interest.  
great thoughts of heart] i. e. Wrought in mens mindes many strange impressions, and distracted them with several opinions, and divers constructions, causing men to wonder much at this could neutrality. Some think that these strange thoughts which made them so slacken and remiss, were in the Reubenites themselves, who were distracted with several opinions; some thinking it best to aid their brethren: and others, the greater and more prevailing party, that they were better to abstain, that they might enjoy their ease, and avoid danger: others, because out of pride of heart they would not follow the conduct of a woman.  
V. 6. abodest thou] i. e. Thou, O Reuben.  
among the sheepfolds] For this tribe was rich in cattle, Num. 32. 1.  
to hear the bleatings] i. e. Taking more care to tend thy cattle, then to assist thy brethren.  
great searchings] See v. 15.  
V. 17. Gilead] i. e. Half the tribe of Manasseh beyond Jordan, or else the two tribes and an half that dwelled together in Gilead. See Num. 32. 5. 29, 33.  
in ships] The inheritance of Dan and Asher lay for the most part on the sea side, Josh. 19. 24, 26, 40, 46.  
breaches] Made into the land by sea-floods.  
V. 18. high places] i. e. Mount Tabor, from whence they went down with Barak into the battle. See Chap. 4. 10, 14.  
V. 19. the kings] i. e. Jabin and his confederates.  
in Taanach] Which belonged to the one half of the tribe of Manasseh, and was near Tabor. See Chap. 1. 27▪  
money] Though they hoped for much spoil, yet they got nothing, yea, l●st all and themselves too.  
V. 20. they fought from heaven] i. e. The treasures from above, as the rain, winds, hail; and the stars with their influences conspired to work their ruin. See Chap. 4. 15.  
V. 21. swept them away] To wit, being swelled with rain and storms from above, did drown many of them in their flight.  
strength] i. e. All the power of the enemies, or the strong and mighty enemy.  
V. 22. h●●f● broken] And so made unserviceable.  
V. 23. Curse ye] i. e. aclowledge and pronounce them accursed, by the authority and command of the angel speaking by me.  
Meroz] Which was( as some think) a city near the river Kishon, where the battle was fought, on the south border of Issachar. Others say that it is the name of a place now unknown, as being not elsewhere mentioned.  
said the angel] That is, the angel of covenant, the LORD Christ. See Chap. 6. 11. and 2. 1.  
h●lp of the Lord] i. e. To the help of the LORDS people, unto whose salvation Gods glory is annexed.  
the mighty] i. e. Sisera and his mighty army. Some red it thus, among, or, with the ●●ghty: i. e. Barak, and his valiant worthies.  
V. 25. a lord●y dish] i. e. A dish befiting a lord; or so large as he might drink his fill out of it.  
V. 26. she smote Sisera] i. e. She smote the nail of the tent thorough his temples with the hammer.  
V. 28. The mother of Sisera] A lively and ironical representation of pride and carnal confidence, pr●suming of success in enterprises upon sensual grounds, without respect to Gods power and providence.  
V. 30. Have they not sped?] i. e. They have surely sped, and got the victory, and therefore cannot come so soon, because they must have some time allowed them to divide the spoil.  
on both sides] i. e. Both sides alike, and of equal beauty.  
V. 31. as the sand] i. e. From morning to high noon, still increasing in glory and brightness▪ Prov. 4. 18. Psal. 37. 6.  
forty yeers] To wit, being reckoned from that eighty yeers mentioned, Chap. 3. 30.   

CHAP. VI.  
Vers. 1. OF Midian] i. e. The Midianites, who came of Midian the son of Abraham, by Keturah, Gen. 25. 2.  
V. 2. made them the dens] Namely, to hid themselves in from the Midianites. See 1 Sam. 13. 6.  
V. 3. And so it was] i. e. It was their usual practise thus to do every year, as they did now.  
Amalekites] Who were of Esau's posterity, Gen. 36. 12.  
of the cast] i. e. The Arabians chiefly. See Chap. 8. 10, 11. Job 1. 3.  
V. 4. unto Gaza] Lying west at the Meditertanean, so that they wasted the whole land, from east to west.  
V. 5. as Grash●ppers] An hyperbolical expression of their multitude, their army consisting of a hundred and thirty five thousand able fighting men, besides the rascallity which followed the camp, as appeareth, Chap. 8. 10.  
without number] Heb. i. e. So many, that they were hardly to be numbered. So Chap. 7. 12. whereas a small company is expressed by the contrary phrase, That they are men of number. See Gen. 34. 30.  
V. 11. an angel] That is, Christ the eternal Son of God; for he is called JEHOVAH, v. 14. and the LORD, v. 16. See Chap. 2. 1. Gen. 18. 17. 48. 16.  
Ophrah] There were two Ophrah's, one in the tribe of Benjamin, Josh. 18. 23. and this in the tribe of Manasseh.  
Abi-ezriie] Of the tribe of Manasseh, Josh. 17. 2. So below, v. 34. 35.  
winepress] In an unusual and secret place, that he might not be discovered.  
V. 14, in this they might] i. e. Which I now give thee, with my promise to assist thee.  
have not I] i. e. Surely I have sent thee. See Chap. 4. 6.  
V. 15. wherewith shall I save Israel?] These are not words proceeding from difference, but of one seeking direction what means he was to use for the effecting of the thing promised, and the strengthening of his faith, Heb. 11. 32. Luk. 1. 34.  
V. 16. as one man] i. e. As easily as if thou hadst to do but with one man, and not with a great army.  
V. 17. show me a sign] To wit, that thou art sent of God thus to speak unto me, that I may undertake this dangerous expedition with good conscience and courage.  
V. 18. my present] Thinking him to be onely a man or prophet, he desireth to give him entertainment, by setting meat before him, as Abraham did, Gen. 18. 5. and Manoah, judge. 13. 15.  
V. 19. the broth] To wit, upon the flesh and cakes, 1 King. 18. 34.  
V. 21. fire out of the rock] With which, after the manner of a whole burnt offering, all upon it were consumed. So 1 Kin. 18. 38. and 2 Chron. 7. 1.  
V. 22. Alas, O Lord] Being affrighted because he had seen the LORD, he thus crieth out through the weakness of the flesh, as though he should presently die. So Gen. 32. 30. Deut. 5. 24, 26.  
V. 24. Jehovah-shalom] This altar was by Gideon built, and dedicated to Christ himself that appeared to him, which he calleth Jehovah-shalom, because he is our peace, and the Prince of peace, Isai. 9. 6. and the author and giver of all our peace, Isai. 53. 1. Luk. 2. 14. Heb. 7. 2. Joh. 14. 27. and 16. 33. Act. 10. 36. And secondly, because he had promised to Gideon deliverance and peace to him and his people, by their victory over the Midianites.  
V. 24. in Ophrah] See v. 11.  
V. 25. second bullock] i. e. Which useth to stand second in the stall.  
seven yeers old] bread the same year when the Midianites began their tyranny.  
cut down the grove] Dedicated to idolatry, beginning thy calling with the rooting out of idolatry, and restoring of Gods true worship, judge. 3. 7.  
V. 26. top of this rock] Out of which came the fire that had consumed the cakes, meat and broth.  
ordered place] i. e. Fitted for the sacrifice in an orderly manner, by laying wood upon it.  
offer a burnt sacrifice] This office was proper to the priests, yet in a case extraordinary, Gideon, who was no priest, did lawfully offer it, having Gods special command for it.  
of the grove] To wit, which grew about Baals altar, and was now cut down.  
V. 31. he that will pled] i. e. He that will still dare to speak in this idols behalf.  
yet morning] That is, presently, without further delay.  
V. 32. he called him] i. e. Joash called his son Gideon by the name of Jerubbaal, in remembrance of this act of their contending for Baal.  
V. 33. went over] i. e. Jordan. See Chap. 7. 24.  
valley of Jezreel] There were tow of this name; one in Judah, Josh. 15. 56. this in Issachar, on the other side of mount Gilboa, between Manasseh and Issachar, Josh. 19. 18. ending at the city of Jezreel westward.  
V. 34. the spirit] To wit, of wisdom, zeal and courage. So 1 Chron. 12. 18. and 2 Chron. 24. 20.  
Abiezer] i. e. The family of Abiezer, of which he was.  
V. 35. all Manasseh] The one half dwelling on this side Jordan, the other beyond it.  
unto Asher, Zebulun, Naphtali] Which three tribes lay near together.  
to meet them] i. e. Gideon, with the Manassites, and Abiezrites.  
V. 36. If thou wilt] He desireth this sign, not out of infidelity to tempt God; but in all humility, that his faith might be further confirmed in his vocation.   

CHAP. VII.  
Vers. 1. THe well of Harod] That is, the well of terror or trembling; so called, either from the fear which seized on the two and twenty thousand Israelites, vers. 3. or on the Midianites routed and slain by Gideon, which encamped there on the other side, Chap. 6. 33. This well lay upon the borders of Manasseh.  
Moreh] i. e. One of the hills of Gilboa, so called from the seasonable reins which used to fall there, 2 Sam. 1. 23.  
the valley] To wit, of Jezreel. See Chap. 6. 33.  
against me] By robbing me of the glory of the victory, and ascribing it to themselves.  
own hand] i. e. My own power. See Ex. 8. 9.  
V. 3. depart early] i. e. Betimes, and withall speed, as the word signifieth.  
from mount Gilead] Or towards mount Gilead, beyond Jordan( as the word may signify) whence the half tribe of Manasseh came, Chap. 6. 35. and which did lye over against Gideons camp.  
V. 4. I will try them] i. e. I will give thee a sign whereby thou mayest try them, separating those who must depart, from those that must go with thee, as it were dross from gold.  
V. 5. that lappeth] To wit, the water taken up out of the hollow of his hand, as it is v. 6.  
V. 7. other people] To wit, which kneeled, and bowed themselves down to drink.  
V. 8. So the people] i. e. The three hundred chosen men.  
and their trumpets] i. e. Three hundred trumpets of their own, and theirs who departed from the camp.  
he sent] i. e. Gideon.  
in the valley] To wit, of Jezreel, on the other side of the hill.  
V. 9. unto the host] To wit, of the Midianites.  
V. 10. fear to go] To wit, alone, or to go yet down with thine army to fight with so great a number.  
V. 11. thy hands be strengthened] i. e. Thou shalt be further encouraged to fight against them.  
outside] i. e. To the first sentinels of the host.  
V. 12. like grasshoppers] See Chap. 6. 5.  
as the sand] An hyperbolical expression of a great multitude, usual with the Hebrews. So Isai. 48. 19. Gen. 22. 17.  
V. 13. a cake of barley-bread] To signify the weakness and contemptiblenesse of the means, which God intended to use, for the saving of his people, and confusion of their enemies.  
V. 15. he worshipped] i. e. Praised God for confirming him thus in his calling, and prayed unto him for good success, according to this omen, or good sign.  
V. 18. The sword of the Lord] i. e. This battle is fought by the sword of the LORD, as principal agent, and by Gideon▪ as his instrument.  
V. 19. middle watch] i. e. About midnight, when the watches use to be changed.  
V. 21. stood] To show, that the LORD onely fought the battle, and got the victory. See Exod. 14. 13. 2 Chro. 20. 17.  
V. 22. every mans sword] i. e. The LORD struck them with such sudden terror and amazement, that they knew not their friends from their enemies; but mistaking one for the other, they slay their friends instead of their foes. So 1 Sam. 14. 15, 20. 2 Chro. 20. 23.  
Beth-shittah] Out of the plain towards Jordan, where all these places here name lay.  
V. 23. And the men] i. e. Hearing of this defeat, and routing of the Midianitish army.  
V. 24. and take before them] To wit, that being enclosed and hemmed in on both sides, they might have no way to escape.  
the waters] That is, the fords, and passages by which they should pass and escape.  
Beth-barah] Lying near Jordan, which some think to be that Beth-barah, spoken of Joh. 1. 28.  
V. 25. the rock Oreb] So called in after times upon this occasion, and lying at the east end of mount Ephraim, near Jordan: So Zeeb likewise.  
the other side Jordan] Where he now was pursuing Zeba and Zalmunna, with their fifteen thousand men that had in the time of the fight escaped over Jordan.   

CHAP. VIII.  
Vers. 2. IS not the gleaning?] q. d. Is not your rich gleaning better to be esteemed then our poor vintage? In which allegory he compareth the fight to a vintage; Ephraim's pursuit of the victory, and taking of the two princes, to the gleaning, which he prefereth before all that had been done by the Abi-ezrites.  
V. 5. Succoth] Which lay at the river Jabbok beyond Jordan. See Gen. 33. 17. Psal. 60. 6. Another Succoth there was, Ex. 12. 37. and Num. 33. 5.  
V. 6. Are the hands] q. d. Are they already in thy power as thy prisoners, before thou hast got the victory? that we should respect thee as victor, and not rather fear their revenge for relieving their feeble enemies? And thus they incense Godepm. by rejecting his request with a contemptuous scorm.  
V. 7. I will tear your flesh] I will thus punish you with extreme severity, because you well deserve it, seeing you refuse to relieve my faint and wearied followers, fighting in a common cause against Gods enemies; herein grievously sinning against God, the common-wealth, myself and all my followers your brethren, and that in favour of their tyrannous enemies.  
tear] Heb. thrash.  
of the wilderness] i. e. Lying between Succoth and Penuel, at the brook Jabbok, Gen. 32. 2. 22. 30. called also the wilderness of Mahanaim, as lying near unto it, 2 Sam. 17. 27, 29.  
V. 8. Penuel] A city in the tribe of Gad, in the border by the Amorites, near the brook Jabbok; so called by Jacob, because there he saw God, and wrestled with him, Gen. 32. 30. 1 Kin. 12. 25.  
V. 9. in peace] i. e. Safe and victorious, having subdued my enemies.  
this tower] In the strength whereof you being confident, have given my svit such a scornful repulse.  
V. 10. in Karkor] A city beyond Jordan towards the east.  
an hundred and twenty thousand men] To wit, those which were slain before.  
that drew the sword] i. e. Able men for service in war. So Chap. 20. 15, 17, 25, 46. 2 Sam. 24. 9. 2 Kin. 3. 26.  
V. 11. that dwelled in tents] i. e. The Arabians, who were called by the Grecians Scenitae from hence, that is, tent-dwellers.  
Nobah] A city in the tribe of Manasseh, Num. 32. 42.  
Jogbehah] A city in the tribe of Gad, Num. 32. 35. both these cities beyond Jordan eastward.  
V. 12. discomfited] Heb. terrified.  
V. 14. he described] i. e. He gave to Gideon their names in writing, who were guilty of the offence committed.  
V. 16. he taught] i. e. By making the Princes in this severe punishment an example to all the rest, he taught them more wit for the time to come, then to commit again the like sins.  
V. 17. men of the city] i. e. The Princes and elders, who were chiefly guilty of the fault, as he did in Succoth.  
V. 18. whom you show] When this was done, is not expressed; but it seemeth it was very lately, in this expedition, seeing though Gideon knew that his brethren were slain, yet he understood not the manner and circumstances of their death.  
at Tabor] See Chap. 4. 6.  
as thou art] q. d. They were like thee, and both like children of a king, i. e. goodly and majestical: and this they speak to humour him, and get favour.  
V. 19. I would not slay you] i. e. I would save your lives, if when they fell into your hands you had saved them.  
V. 20. and slay them] This he did to hearten him against Gods enemies. So Josh. 10. 24. and to make him to share with himself in the glory of the victory.  
V. 21. rise thou] This they desire, that they might die nobly, by the hand of one like themselves, and not by a boy, in an ignominious manner: and also for more quick dispatch, which could not be done by the weak hand of a boy, who would have hackled them with many blows, and so put them to more torment; whereas a man of strength striking them, would quickly rid them out of their pain.  
ornaments] Or, ornaments like the moon.  
V. 23. I will not rule] I will not take unto me the place and power of a king over Gods people, and entail it to my posterity, but the regal rights shall remain still in the hand of God: Whereby it appeareth, That the judges in this book were not lords and kings over the people, but raised extraordinarily for the defence and deliverance of Israel, their laws and liberties remaining still entire. See Chap. 2. 16. and 1 Sam. 8. 7. and 12. 12.  
V. 24. car-rings] i. e. The golden ornaments of his prey, whether worn in the ear or fore-head; for the Hebrew word is used for both. See Gen. 24. 22, 47. 35. 4. neither doth he desire all, but that every man should give one of those which he had gotten for his prey, as the Hebrew text hath it.  
they were Ishmaelites] See Gen. 37. 25. 25. 13.  
V. 26. shekels of gold] See Gen. 24. 22. and Num. 7. 14.  
V. 27. an Ephod] Which was an habit onely to be used in divine worship, being a vestment that covered the shoulders, and compassed the breast, like a short straight coat without sleeves, put upmost upon the garments to keep them close. See Ex. 28. 4. 1 Sam. 2. 18. and 2 Sam. 6. 14. judge. 17. 6.  
and put it in his city] i, e. Set it up in some eminent place, as a monument of the late victory, to stir up himself and the people to thankfulness: wherein, though his intent were seemingly good; yet because it was not as God had commanded, but an human invention, it became a snare to Gideon and his house.  
a whoring after it] After the death of Gideon abused it to idolatry, and the worship of Baal, v. 33. See Lev. 17. 7 and 20. 5.  
became a snare] This sin of Gideon, in giving unto the people this occasion of idolatry, already too too prove unto it, brought ruin to his posterity, as appeareth in the following Chapter.  
V. 28. lifted up their heads] i. e. Got no more any prevailing strength against Israel.  
forty yeers] i. e. Being computed from the end of those forty yeers mentioned, Chap. 5. 31.  
V. 29. in his own house] i. e. He reigned not as a king, v. 23, but lead a private life; though as a judge he maintained Gods true worship, defended the laws and liberties of the people, and did all good service to the common-wealth, v. 28. and 33. See v. 23. and Chap. 2. 16.  
V. 30. of his body begotten] Heb. going out of his thigh. See Gen. 46. 26.  
V. 31. Shechem] Situate upon a hill in Ephraim near Samaria. See Gen. 12. 6. and 33. 18. Josh. 20. 7.  
Abimelech] Whom the Sichemites made their king.  
V. 33. Baal-berith] i. e. The lord of the covenant, which was the idol of the Sichemites.   

CHAP. IX.  
Vers. 1. SHechem] See Chap. 8. 31.  
unto his mothers brethren] i. e. Her kindred and allies, namely, to practise with them for the attaining of the kingdom. So v. 3. 18.  
V. 2. of all the men] i. e. All the lords and chief citizens, as the word Baal or Behalim here used signifieth.  
your bone] i. e. Of your blood and kindred by my mothers side. See Gen. 2. 23. and 29. 14. and if you will rather have one ruler then many, then choose me before another, because I am your kinsman.  
V. 3. hearts inclined to follow] i. e. To choose him, before any other, to be their king and captain, because he was their kinsman.  
V. 4. pieces of silver] See Gen. 20. ●6.  
out of the house] i. e. The idolatrous temple of this idol, which stood upon an high hill near Shechem.  
vain and sight] i. e. A desperate and rascally crew, sons of Belial, that had no fear of God. So 2 Chron. 13. 7.  
V. 5. seventy persons] He nameth the whole number designed to the Haughter, though one of them, to wit, Jotham, escaped. And this is usual in the scripture. So Gen. 42. 13. Num. 14. 32, 33. 1 Cor. 15. 5.  
V. 6. house of milo] Some understand hereby a city near Shechem: others, the strong hold spoken of, v. 20. 46, 49. used for the town-house, where the full council met together, guarded with a garrison.  
by the plain] i. e. In that field near Shechem, where Joshua erected the great ston under an oak, Josh. 24. 26, 27.  
V. 7. Gerizim] Which was near Shechem, and over against it mount Ebal, Deut. 11. 29, 30. Josh. 8. 33.  
said] i. e. By divine inspiration, or spirit of prophecy, ●s the event shewed, v. 24, 57.  
harken unto me] i. e. Hear me in my distress, as you would have God hear you in yours.  
V. 8. the trees] In this parable he setteth forth the modesty of his father, himself and brethren, and the ambition of Abimelech, with the evil fruits of it. See the like, 2 King. 14. 9.  
V. 9. my fatness] i. e. My useful oil.  
God and man] For the oil thereof was used in sacrifices, and the lamps of the sanctuary, in the anointing of kings, priests and prophets, 1 King. 19. 16. for food and feature, Psal. 104. 15.  
V. 13. cheereth God and man] Because wine also was used in sacrifices and oblations, and also cheereth the heart of man, Psal. 104. 14.  
V. 15. my shadow] Which seeming to promise shelter and safety, doth indeed prick, scratch and tear all that come under it, as tyrants use to do, Dan. 4. 12.  
the cedars] i. e. The princes, elders and chief men amongst them.  
of Lebanon] This mount was famous for tall and goodly cedars growing there in abundance.  
V. 16. Now therefore] In these words he unfoldeth and applieth the parable.  
dealt well] If you have gratefully requited him for all the benefits received from him.  
V. 17. adventured] Hebr. cast away: i. e. neglected and despised his life for the common good. So Chap. 12. 3. and 5. 18.  
Vers. 21. ran away, fled and went] This variety of words, expressing the same thing, implieth his great hast in fleeing.  
to Beer] Some think it to be that Baalath-beer, in the tribe of Simeon, mentioned Josh. 19. 8.  
V. 23. an evil spirit] i. e. Either Satan himself the author of discord, as 1 Sam. 10. 9. 19. 9. or the evil affection of division and dissension.  
V. 24. cruelty] i. e. The just revenge of that cruelty.  
their blood] i. e. The guilt and punishment of their blood unjustly  shed. So 2 Sam. 1. 16. 1 King. 2. 32, &c.  
V. 25. for him] i. e. For Abimelech to surprise him, if he passed by weakly attended.  
robbed all] But those chiefly of Abimelech his party.  
V. 26. confidence in him] Having chosen him for their captain.  
V. 27. into the fields] Namely, to show how much out of their confidence in Gaal they slighted Abimelech, whom before they feared, and durst not for him, go out of the city.  
made merry] Or, sung, as they used to do in the time of vintage. Isa. 16. 9, 10. Jere. 25. 30.  
their god] Namely, to praise him for delivering them from the yoke of Abimelech.  
V. 28. Who is Abimelech] i. e. How base is he, and unworthy his place of government?  
and who is Shechem] i. e. How unfit to be governed by him, being a city so ancient and famous?  
the son of Jerub-baal] i. e. Who was but a mean private man, that got his name by that act of destroying the altar of our god Baal.  
his officer] Left in Shechem as his lieutenant.  
of Hamor] That is, some of his progeny, pointing as some think, at himself, who was descended of him. Others thus: If ye will needs serve, then such as do not rule tyrannically, like Abimelech, but in a fatherly manner, as Hamor did of old.  
V. 29. under my hand] i. e. Under my government.  
remove Abimelech] To wit, from being any longer king.  
said to Abimlech] To wit, being absent in a thrasonical bragging manner.  
Increase thine army] Make thyself as strong as thou canst, whereby my victory will be more glorious, and then if thou darest come out to battle.  
V. 33. when he] i. e. Gaal.  
V. 38. thy mouth] That is, thy glorying and boasting.  
V. 41. Arumah] A city near Shechem southerly.  
V. 45. sowed it with salt] In token that it should for ever remain unfruitful, desolate, and uninhabited. So Deut. 29. 23. yet afterwards it was re-edified, 1 King. 12. 1, 25.  
V. 46. god beareth] Called before Baal-berith, vers. 4. whither they went, trusting both in the strength and religion of the place.  
V. 48. mount Zalmon] Which lay west-ward from Shechem, towards Jordan; on it were thick trees, and snow that seldom melted. Psal. 68. 14.  
V. 49. died also] i. e. Were all destroyed, as well they in the tower, as the other.  
V. 50. Thebez] A city lying on the north of Shechem, between the mounts of Samaria and Gilboa.  
V. 51. shut it] i. e. Shut the gates of it.  
V. 52. fought against it] i. e. Assaulted it.  
V. 54. that men say not] He thought by this means to smother it, but this made it the more to be spoken of. 2 Sam. 11. 21.  
V. 55. men of Israel] To wit, which had followed Abimelech.  
V. 56. God rendered] i. e. Inflicted upon him justly, deserved punishment for his cruel murders.  
V. 57. men of Shechem] Who had assisted him in his tyrannies.   

CHAP. X.  
Vers. 1. THere arose] i. e. Being called by God extraordinarily, as the rest of the Judges. So v. 3.  
to defend] i. e. To preserve them in their peace, liberties, and the purity of Gods worship, against all that did oppose them.  
in Shamir] i. e. A town of Issachar bordering on Ephraim. There was another of that name in Judah. Josh. 15. 48.  
V. 3. a Gileadite] Dwelling in Gilead of the tribe of Manasseh beyond Jordan, Josh. 17. 1, 5. Numb. 32. 39. Gen. 31. 48.  
V. 4. asse-colts] In token of dignity and authority. See Chap. 5. 10.  
Havoth-jair] So called either from this Jair, or from that Jair, Numb. 32. 41. Deut. 3. 14. It may be this mans progenitor.  
V. 5. in Camon] A city belonging to Manasseh, in the land of Bashan, lying north from mount Gilead.  
V. 6. Baalim and Ashtaroth] See Chap. 2. 13.  
of Zidon] i. e. astart. See Chap. 2. 13.  
of Moab] i. e. Chemosh. 1 King. 11. 33.  
of Ammon] i. e. Milcom. 1 King. 11. 5. 33. and Chemosh. Chap. 11. 24.  
of the philistines] i. e. Dagon. 1 Sam. 5. 2. and Ashtaroth. See Chap. 2. 13.  
V. 7. sold them] See Chap. 2. 14.  
V. 8. And that year] That is,( as some think) wherein they fell from the true worship of God, to this gross idolatry, they vexed them, and so from that time, to the end of eighteen yeers. Others reckon these eighteen yeers from the death of Jair. Others red it thus, They vexed them that year, that is, the eighteen, or the last year of the eighteen.  
in Gilead] See vers. 3.  
V. 9. over Jordan] They did not onely afflict those beyond Jordan, but they also entred into Canaan on this side Jordan, and vexed Judah, Benjamin, and Ephraim.  
V. 11. the Lord said] That is, either the Lord Christ appearing in human shape, as before Chap. 2. 1. and 6. 23. or by his oracle related unto them by the high priest; or some prophet sent with this message.  
V. 12. Maonites] i. e.( as some red it) the inhabitants of the land; to wit, Canaan. Others understand hereby the inhabitants of a city called Maon, upon the south of Judah, Josh. 15. 55. To which the wilderness of Maon adjoined, 1 Sam. 23. 25.  
V. 13. deliver you no more] This threatening was not absolute, as the sequel sheweth, but conditional, namely, if they did not repent, that is, Forsake their idolatry, and embrace Gods pure worship, unto which, he provoketh and quickeneth them, by this threatening. Jere. 18. 7, 8.  
V. 14. Go and cry] This is no real command, but an ironical upbraiding of them for their sin of idolatry, which now they found so fruitless in their greatest need. So 1 King. 18. 27.  
V. 15. do thou unto us] i. e. Punish us hereafter as thou pleasest, if we persist not in thy true and pure worship.  
V. 16. his soul was grieved] Heb. shortened, or straitned, which is spoken of God after the manner of men, that we the better may conceive of it.  
V. 17. Mizpeh] There were many other places of this name. But this did lye upon mount Gilead. See Chap. 11. 29. Gen. 31. 49.  
V. 18. will begin to fight] i. e. Who will undertake to be our leader in this expedition against Ammon; he shall ever after be our captain and governor. Chap. 11. 8, 9.   

CHAP. XI.  
Vers. 1. GIleadite] See Chap. 10. 3.  
Gilead] i. e. One of the posterity of Gilead, the son of Machir, mentioned. Josh. 17. 1, 3. and of his name.  
V. 2. thrust out] Not by private violence, but by public authority, as he implieth, vers. 7.  
V. 3. land of tub] A part of a country, lying along mount Gilead, not far from the Ammonites in the entrance of Arabiz the desert. 2 Sam. 10. 6, 8.  
vain men] Idle fellows, that had no calling, nor means of maintenance.  
went out with him] i. e. In military expeditions to fetch in booty to live upon, wanting other means; and as it is likely from the Ammonites, and with such good success, that hereby the Gileadites were moved to think him the fittest man to be their general.  
V. 5. the elders of Gilead went] To wit, either by Gods special command, or some extraordinary instinct; for otherwise a bastard might not bear any public office. Deuter. 23. 2.  
V. 7. and expel me] i. e. Gave sentence against me at the svit of my brethren, that I should be expelled.  
V. 8. Therefore we turn] As if they had said, Let these old things be forgotten; for now we are therefore come to make thee large amends by choosing thee for our general.  
and be our head] i. e. Not onely in this expedition, but ever after.  
V. 9. shall I be your head] i. e. Shall I indeed still continue to be your head, as you now promise?  
V. 10. The Lord be witness] i. e. We call God as a witness and judge, to punish us if we do not keep this our covenant with thee.  
if we do not] If we do not make thee our head in time to come, as well as now.  
V. 11. all his words] i. e. Which had passed between him and the elders of Gilead.  
before the Lord] i. e. In a solemn and religious manner, as in Gods presence, before the whole assembly of the people, encamped in Mizpch. Chap. 10. 17.  
V. 12. What hast thou to do] i. e. What just cause of war hast thou against me? speaking this in the name of all the people, as being their general. See the like expressions. 2 Sam. 16. 10. Joh. 2. 4.  
V. 13. took away my land] This was a false challenge, for he had no right to that land he claimeth, seeing it belonged first to the Moabites, then won from them by the Amorites, and from them by the Israelites. Numb. 21. 24, 25, 29, &c. Deut. 2. 19, 37.  
unto Jordan] Eastward from mount Gilead unto Jordan westward.  
V. 14. And Jephthah sent] That is, further to clear his cause for the quieting of his own conscience, the encouraging of his armies, and convincing of his enemies.  
V. 15. Israel took not] Being forbidden expressly by God. Deut. 2. 9. 19.  
V. 17. Then Israel sent messengers unto the king of Edom] Num. 20. 14.  
Kadesh] Which was also called Zim, to difference it from Kadesh-barnea. Numb. 13. 26. and 20. 14. and 33. 36.  
V. 18. but came not within the border of Moab] Numb. 21. 13. and 22. 36.  
V. 19. Israel sent messengers unto Sihon] Deut. 2. 26.  
unto my place] That is, the land of Canaan which God hath given me.  
V. 21. Israel possessed] To wit, by right of conquest in a lawful war.  
all the land] That is, all that region which the Ammonites do now unjustly challenge as theirs, v. 13.  
V. 22. all the coasts of the Amorites] Deut. 2. 36. All the country within these coasts, as Arnon in the south, Jabbok north, the wilderness, that is, the desert of Arabia east, and Jordan west.  
V. 24. which Chemosh thy God] That is, according to thy opinion, though not in truth, giveth thee: This was an idol both of the Ammonites, and of the Moabites, Num. 21. 29. 1 King. 11. 7. Jere. 48. 7. 13.  
So whomsoever] That is, if thou thinkest thou mayest justly possess, all that thy idol Chemosh giveth thee; how much more may we lawfully possess all which Jehovah the onely true God giveth us.  
V. 25. better then Balak the son of Zippor] Num. 22. 2. Deut. 23. 4. Josh. 24. 9. That is, hast thou better right, or more power and policy to maintain it, then Balak, who yet never made any such claim, or challenge?  
ever strive] Namely, to recover this country of the Amorites, after the Israelites had conquered it; notwithstanding, that in former times it did belong to the Moabites. Numb. 21. 24, 26.  
V. 26. did ye not recover] That is, if you had then such right unto these towns and country, as ye now pretend, why did you so long time suffer them to enjoy them, making no claim to them?  
V. 27. be judge] To preserve the innocent, and punish the offenders.  
V. 29. the spirit of the Lord] That is, the spirit of wisdom and fortitude.  
he passed] To wit, with all his army.  
and Manasseh] That is, Bashan, in which, half the tribe of Manasseh inhabited.  
V. 31. whatsoever cometh forth] Heb. that which cometh forth, which shall come forth.  
in peace] That is, victorious.  
be the Lords] Or, to the Lord, that is, shall be consecrated to him.  
and I will offer] Others red it, or I will offer, for so the conjunction is sometime dis-junctive, Gen. 26. 11. Exod. 1. 10. and 21. 15. That is, if it be such a thing as may lawfully be offered, then I will offer it for a burnt offering; but if not, it shall howsoever be consecrated unto God. But by the law, not onely human sacrifices, but of things unclean, were forbidden, Levit. 27. 11, 12, 13. Isai. 66. 3. Deut. 12. 31.  
V. 33. Aroer] Lying by the brook Arnon. Deut. 3. 12.  
to Minnith] Beyond Arnon castward, and is a town in the borders of Ammon near Rabba.  
the plain of the vineyards] Or, Abel.  
V. 34. with timbrels] As the custom was for women and maides, after great victories, to sing songs of triumph, Exod. 15. 20. judge. 5. 1. 1 Sam. 18. 6.  
beside her, he had neither son nor daughter] Or, he had not of his own either son or daughter; Heb. of himself.  
V. 35. brought me very low] That is, I am not so much exalted by my great victory, as humbled and depressed with this sad and unexpected accident, whereby I am utterly hopeless of having posterity.  
I have opened my mouth] Hebr. that is, I have made a vow, as this phrase signifieth in the scriptures.  
I cannot go back] That is, I dare not break my vow, not knowing in those dayes of ignorance and superstition, that the law of God gave him liberty in this case, to have redeemed her with thirty shekels of silver, Levit. 27. 4.  
V. 36. do to me] Namely, according to thy vow: and seeing thou hast consecrated me, as holy to the LORD, to live a virgin, and as a Nazarite all my dayes; I willingly agree unto it, and ratify thy vow, devoting myself wholly unto God. So Anna, Luk. 2. 36. See 1 Cor. 7. 34, 36, 37. Neither can we probably think, that Jephthah commended for his faith, Heb. 11. 32. should offer his daughter for a burnt-offering, seeing it is odious to God, Isai. 66. 3. and forbidden as abominable, Deut. 12. 31. And God requireth in the law, That the firstborn, which were his, Exod. 13. 22. 22, 29. should not be offered, but redeemed, Numb. 18. 15. Exod. 13. 13.  
V. 37. go up and down] Heb. go and go down.  
bewail my virginity] Whereby I shall be deprived of posterity, which in those dayes was accounted some dishonour, even as fruitfulness was much esteemed. See Gen. 30. 23. 1 Sam. 1. 6. Luk. 1. 25. And here note, that she speaketh not of bewailing her approaching death, or being sacrificed; but her virginity onely upon the former reason.  
V. 39. who did with her] That is, did not redeem her according to the law, but did consecrate her to the LORD, as a virgin, to led a single life, 1 Cor. 7. 32.  
and she knew no man] That is, she lived a virgin, as her father had vowed, and she assented.  
custom] Or, ordinance.  
V. 40. yearly] Heb. from year to year.  
to lament] Or as the word may signify, to talk with her, that is, They did yearly go to visit her, that they might commune and discourse with her, comfort, and cheer her in this her solitary condition. See Chap. 5. 11. where the same Hebrew word is used to signify, speaking or relating.   

CHAP. XII.  
Vers. 1. GAthered themselves] Hebr. were called, Being moved with vain-glory, and envying Jephthahs, and the Gileadites victory, and good success, as they did formerly Gideons, Chap. 8. 1.  
North-ward] That is, over Jordan into Gilead, which was on the north of Ephraim, where Jephthah lived.  
not call us] They backed their insolency and ungratitude with a lie; for Jephthah, vers. 2. telleth them, That he had called them to the war, but they would not come.  
V. 2. I and my people] That is, the quarrel was between the Ammonite and us, and not between them and you, and yet I called you to our aid, as being brethren and allies, but you helped us not.  
V. 3. I put my life] Hebr. That is, I exposed my life to the danger of death, like a precious jewel carried in the open hand, which is easily snatched away, or a glass which is apt to fall and be broken. So 1 Sam. 19. 5. 28. 21. Job 19. 14. Psal. 119. 109.  
Lord delivered] That is, confirmed my calling by crowning my attempts with victory; and why then do you quarrel against my proceedings, seeing God approveth them?  
V. 4. Then Jephthah] That is, when he saw them so obstinate that no words or reasons would satisfy them.  
Ye Gileadites are fugitives] That is, the refuse of two tribes, Ephraim and Manasseh, and so a mung●●ll generation out of the mixture of both, as dwelling upon the passages of Jordan, just between those two tribes; and therefore ye ought not to have undertaken a matter of such importance, as this war, without our knowledge, and allowance, you being so base, and we so noble: And by this scornful reproach and contempt, they incensed the Gileadites to their own ruin.  
V. 5. took the passages] To wit, to this end, That none might escape by flight, as the Ephramites had formerly done in the war against the Midianites, Chap. 7. 24.  
V. 6. said they unto him] That is, to every man that came to seek for passage over Jordan, that they might discern the Ephramites from those that dwelled beyond Jordan, and might happen at the same time to come and seek for passage.  
entituleth] That is, a stream, ford, or water-course, a word fit for the present occasion, when they were to pass over, Psal. 69. 2. Isa. 27. 12.  
and he said Shibboleth] Speaking upon the sudden, according to the dialect of their own country, unto which they were accustomend, not suspecting what they intended.  
V. 8. Bethlehem] There were two cities of this name, one in Judah called Bethlehem Judah, the other in Zebulun upon its north borders, Josh. 19. 15. which it seemeth is meant here.  
V. 9. sent abroad] That is, married away unto husbands.  
V. 12. in the country of Zebulun] Added to distinguish it from other cities called by this name, Ch. 1. 35. 1 Chr. 6. 69. 8. 13.  
V. 13. a Pirathonite] Pirathon was a city westward from Samaria, and Shechem, where Benajah Davids worthy was born, 2 Sam. 23. 30.  
V. 14. nephews] Heb. sons sons.  
asse-colts] See Chap. 5. 10.  
V. 15. of the Amalekites] Their own land lay without the limits of Canaan south-east, by the desert Havilah, Exod. 17. 8. 1 Sam. 15. 7. But some of them it seemeth dwelled in some part of the tribe of Ephraim, till they were destroyed by Saul, 1 Sam. 15. or at least had dwelled there before the conquest of Canaan, and so the mount still retained their name.   

CHAP. XIII.  
Vers. 1. DId evil again in the sight of the Lord] Heb. added to commit, &c. Chap. 2. 11. and 3. 7. and 4. 1. and 6. 1. and 10. 6.  
V. 2. Zorah] A city lying on the west-side of that hill, which parteth Judah and Dan, Josh. 15. 33. and 14. 41. In whose fields or country adjoining it seemeth Manoah dwelled, and not in the city itself, v. 25. and Chap. 16. 31.  
V. 3. the angel of the Lord] That is, Christ the eternal word of his father; who is therefore called Jehovah, ver. 16. and 22. See Chap. 6. 11.  
V. 4. unclean thing] That is, not onely unclean meats, forbidden to all by the law, Levit. 11. But even wine and strong drink, forbidden to Nazarites, Numb. 6. 3.  
V. 5. no razor] So Numb. 6. 5. 1 Sam. 1. 11.  
a Nazarite] That is, separated to God as a figure of Christ, perfectly sanctified from the womb, See Num. 16. 2. Luk. 1. 35.  
begin to deliver] For he did onely begin this deliverance, which was afterwards perfected by David, or as others, begin to save, that is save.  
V. 6. A man of God] Thus the Scriptures usually honour Gods prophets and messengers with this title, Josh. 14. 6. 1 Sam. 2. 27. 1 King. 13. 1, &c. 1 Tim. 6. 11.  
very terrible] That is, glorious, majestical and fearful unto frail mankind.  
V. 12. Now let thy words] This is a prayer of faith, laying hold on the former promise.  
How shall we order] Heb. What shall be the manner of the, &c. That is, what must we observe in his education.  
how shall we do unto him] Or, what shall be do? Heb. wint shall be his work?  
V. 13. Of all that I said] These directions given to the mother, did chiefly respect her son, who was to be a Nazarite. See Numb. 6. 3, 4.  
V. 15. for thee] Heb. before thee.  
V. 16. not eat of thy bread] That is, of thy meat or provisions, but if thou wilt offer it for a burnt offering, thou must offer it unto me as being Jehovah, and not a created angel, v. 22.  
V. 17. do thee honour] That is, in giving unto thee some present to testify our thankfulness. So 1 Sam. 9. 7, 8. 1 Kin. 14. 3.  
V. 18. secret] Or, wonderful, Admirable and incomprehensible, Isa. 9. 5. Neither will I reveal myself unto thee by my name, but by my wonderful actions, which I will do presently.  
V. 19, offered it] See Chap. 6. 26.  
unto the Lord] To wit, as the LORD had directed him, v. 16.  
V. 21. an angel] That is, the eternal word, and angel of the covenant, which he calls Elohim, or God, and his wife, Jehovah, vers. 22, 23.  
V. 22. We shall surely die] See Exod. 33. 20. Chap. 6. 22. Deut. 5. 26.  
V. 23. such things] For all these are signs of Gods favour, and gracious acceptance, and not of his displeasure.  
V. 24. blessed him] That is, endued him with an heroic spirit, and wonderful strength.  
V. 25. began to move him] That is, to inspire into him magnanimous thoughts, and to endue him with miraculous strength, inciting him to attempt, and do wonderful, and more then human acts, fit for him that was called to be a deliverer of his people.  
camp of Dan] near unto Hebron; which place had its name from that expedition of the Danites, Chap. 18. 11, 12. the meaning is, That the spirit moved him whilst he lived in his father house, which was in the fields of Dan, Chap. 16. 31.  
Zorah] See v. 2.  
Eshtaol] Which lay westward, towards the sea. See Ch. 16. 4.   

CHAP. XIIII.  
Vers. 1. TImnath] A town upon the confines of Judah, Dan, and Ephraim, lying west-ward from Zorah, towards the Mediterranean sea. See Gen. 28. 12. Joh. 15. 10, 57. 2 Chro. 28. 18.  
V. 2. get her for me] That is, because I ought not to take a wife without your consent and liking, being my parents. See Gen. 21. 21. and 24. 3. 26. 34, 35.  
V. 3. of thy brethren] That is, of thy kindred, tribe or nation.  
uncircumcised] For by Gods express commandment, they were forbidden to mary with such, unless they became proselytes to their religion, and entred into the same covenant, Exod. 23. 22. 34. 12, 16. Deut. 7. 2, 3.  
for she pleaseth me] Hebr. she is right in mine eyes, This he speaketh, not carried with lust of youth, but by a secret motion of the spirit, which he concealeth, choosing rather to manifest it by his ensuing actions, then by his words.  
V. 4. that it was of the Lord] Who hath power to dispense with his own laws, Gen. 22. 1, 2. and Exo. 3. 22. And in his wise providence would have him take this occasion against the Philistines, listines, to fall at enmity with them upon a just cause; that out of these private quarrels, he might proceed to public and hostile actions, suitable to his calling.  
V. 5. father and mother] Having changed their mindes, and yielded to his desire.  
lion roared against him] Heb. in meeting him, His parents being absent, and he having( it seemeth) gone from them out of the common way upon some occasion, as is implyed, v. 8.  
V. 6. came mightily] That is, inspired him with courage and strength, that by this essay he might confirm him in his calling( as it befell David in like case, 1 Sam. 17. 34.) and to encourage him to take up enmity against the Philistines, trusting upon Gods power, affisting him; and that he might have matter supplied for his riddlo, which proved the occasion and cause of their quarrel.  
V. 7. he went down] That is, being accompanied by his parents.  
V. 8. to take her] To wit, in marriage.  
turned aside] Namely, out of the common way, into the place where he had slain the lion.  
V. 9. he  told them not] Neither, where he had the honey, nor of his killing the lion; that keeping it secret, it might be the subject of his riddle, v. 16.  
V. 10. his father] To wit, as chief of his company, but with him his mother, and rest of his friends.  
a feast] That is, a wedding feast, lasting seven dayes, as young men used to do when they married wives.  
V. 11. saw him] That is, some thing remarkable in him for strength, stature and demeanour.  
they brought thirty companions] Which they did to honour him in show, but indeed to have an eye over him, and to provide for their own safety, whatsoever should happen.  
V. 12. a riddle unto you] That is, a dark speech, in which, something lieth hidden, under the literal sense, that is to be found out by the wit of the hearers, which is a pleasant and innocent excrcise of the wit, fit for feasts, to keep the guests from worse employments. See Ezek. 17. 2.  
seven dayes] The usual time appointed for marriage feasts, Gen. 29. 27.  
then I will give you] To wit, as a prise, or reward of your wit and industry.  
thirty sheets] Or, shirts; that is, Fine linen clothes, which in those east countries they used for sundry purposes, by day or night. Of this we red, Matth. 27. 59. Mark. 14. 51. So here the same is used in the Greek.  
V. 13. Put forth thy rid] q. d. We accept of the wager, therefore propound thy riddle.  
V. 14. Out of the eater] That is, which lives by prey, devours all, and is food for none.  
the strong] That is, the strongest of beasts that live by prey, came forth that which is most sweet.  
three dayes] That is, they tired their wits in vain, to find out the meaning; and from thence forward they begun to work with Samsons wife, to the seventh day by enticements, but not prevailing with her, or rather she with her husband, they provoke the utmost of her endeavours by terrors and threats.  
V. 15. declare unto us] That is, that making it known to thee, thou mayst declare the meaning of it to us.  
to take that we have] Heb. to possess us, or, to impoverishus.  
V. 16. children of my people] That is, the thirty Philistines, which are they companions.  
V. 17. seven dayes] Or, the rest of the seven dayes from the third.  
the riddle] That is, the meaning of the riddle.  
V. 18. If ye had not ploughed] That is, if my wife had not unfaithfully discovered my secret, persuaded hereunto by your subtlety, you had never by your own wit found out the meaning. An allegory taken from husbandmen, who in ploughing, by the labour of their beasts, find things hidden under the earth, when the plow turns it up; wherein he taxeth both his wives persidi● ousnesse, and their fraud, and want of wit.  
V. 19. the spirit] See v. 6.  
Ashkelon] A city lying on the borders of Dan, belonging to Judah and Simeon, Chap. 1. 18. But now possessed by the Philistines, whose inhabitants Samson slay.  
spoil] Or, apparel.  
anger was kindled] To wit, against his thirty companions, and his wife; and therefore he went from her to his fathers house.  
V. 20. was given] That is, in marriage.  
his companion] To wit, one of the thirty Philistines, whom in the marriage feast he had chosen for his friend, according to the custom in those countries, Joh. 3. 29.   

CHAP. XV.  
Vers. 1. VIsited] That is, went to visit her, carrying a kid with him as a testimony of his love.  
V. 2. hated her] Because thou wentest away from her in displeasure, Chap. 14. 19,  
I gave her] To wit, in marriage.  
is not] That is, certainly she is.  
take her] Heb. let her be thine.  
V. 3. concerning them] That is, the Philistines.  
Now] That is, seeing by this wrong they have given me just cause to take revenge. So vers. 11. Sea Chap. 14. 4.  
Now shall I be more blameless then the Philistines, though I do them a displeasure] Or, Now shall I be blameless from the Philistines, though, &c.  
V. 4. three hundred foxes] With which the land of Canaan abounded, Psal. 63. 11. Cant. 2. 15. Lam. 5. 18. The Lord also causing them to fall into his snares.  
fire-brands] Or, torches.  
V. 7. yet will I] q. d. I will not for all this desist, till I be fully revenged on you.  
V. 8. hip and thigh] A proverbial expression, signifying the total nune of all their strength and abilities. Such phrases souldiers now have, pel mell, and cap a pee. See Deut. 28. 35. Isai. 9. 14.  
he went down] To wit, from his fathers house.  
Etam] A city on the fouth-end of mount Jud●h, fituate on in high and strong rock, near the brook Etam, which belonged to the tribe of Simeon, whose inheritance was intermingled with Judalis, Josh. 19. 1.  
V. 9. in Lehi] That is, a jaw-bone, a place so name by samson, vers. 17. upon this accident here recorded.  
V. 11. went to] Heb. went down, To wit, that they might clear themselves to the Philistines, whom they feared, by laying the whole blame upon Samson.  
V. 12. not fall upon me] That is, not kill me, as they expound it in the next verse. q. d. I am content that you should bind me, so that you swear that you will not kill me.  
V. 13. up from the rock] That is, to Lehi where the Philistines encamped, vers. 9.  
V. 14. shouted] To wit, for joy, because their chief enemy was fallen into their hands.  
and the spirit] See Chap. 14. 6.  
became as flax] That is, were as easily broken by him as burnt flax.  
loosed] Heb. were melted.  
V. 15. new] Heb. moist.  
V. 16. heaps upon heaps] Heb. an heap, two beaps.  
V. 17. Ramath-lehi] That is, the lifting up of the saw-bone, or, casting away of the jaw-bone.  
V. 18. now shall I die] q. d. Surely I shall not: for this was not a speech of diffidence, but of faith, relying upon Gods covenant, Heb. 11. 32. 1 Sam. 17. 26, 36. and 2 Sam. 1. 20.  
V. 19. an hollow place] i. e. In figure like a mortar. See the same words used, Prov. 27 22.  
in the jaw] Or Lehi, That is, not in the jaw-bone itself, but in the place called Lehi, or jaw-bone on this occasion, wherein this spring did arise.  
revived] That is, became strong and lively.  
the name thereof] i. e. Of that well, in me moriall of his victory, reviving his thankfulness to God for both.  
En-hakkore] That is, the well of him that called, or cried.  
V. 20. judged Israel] That is, He revenged their wrongs upon the Philistines, but did not quiter free them from their tyranny.   

CHAP. XVI.  
Vers. 1. GAza] One of the most famous and greatest cities of the Philistines, lying in that part of the country allotted to Simeon and Judah, judge. 1. 18. towards the Mediterranean sea.  
an harlot] Heb. a woman an harlot.  
and went in unto her] Some think, onely to lodge in her house, being an innkeeper, because here is no speech of his loving her: but the phrase is otherwise used in the Scripture. See Gen. 6. 4. 16. 2. 2 Sam. 3. 7.  
quiet] Heb. silent.  
V. 3. barie] Heb. with the bar●e.  
top of an hill] Which lay castward from Gaza, from whence one might see Hebron, seated upon an other high h●ll.  
V. 4. in the valley] Or, by the brook.  
Sorek] Which is called, The grape-valley, from the abundance of the best grapes growing there. Some red it, by the brook Sorek, which runneth along by the valley of Esheol, where these grapes grew, Deut. 1. 24. And some think that these are both one. See Num. 13. 23. 24.  
V. 5. afflict] Or, humble.  
eleven hundred pieces of silver] See Gen. 20. 16.  
V. 7. green withs] Or, new cords, Heb. must.  
another] Heb. one.  
V. 9. be upon thee] i. e. Are here, ready to surprise thee.  
toucheth] Heb. smelleth.  
his strength was not known] That is, To the Philistines, neither whence it came; ner how it was retained and preserved.  
that never were occupied] Heb. wherewith work hath not been done.  
V. 13. If thou wove the seven locks] i. e. If thou divide all the hair of my head into seven parts or locks. So v. 19. 22.  
with the web] Namely, wound about a weavers beam.  
V. 14. And she] That is, she did as he had said with his locks, and withall did fasten the beam with a pin, that Samson might not pluck it out of its place.  
went away] That is, he carried away with him both pin, beam, and web, into which his hair was woven.  
V. 16. vexed] Heb. shortened.  
V. 17. That he  told her] Though he had thrice experience that she intended to betray him unto death, yet his doting affection so blinded him, that he could not beware.  
my strength] Not because his strength lay in his hair, but because being a Nazarite, he was by Gods express command enjoined, not to cut his hair, Chap. 13. 5. Num. 6. 5. the which he transgressing, and breaking his vow, God withdrew from him his spirit of strength and courage, and left him to his own human frailty.  
V. 19. to afflict him] To wit, by rousing him out of his sleep, and calling upon him as before.  
V. 20. and shake myself] Namely, to put off drowsiness, that he might go about his employments.  
that the Lord was departed] That is, had withdrawn from him his spirit of strength which he had continued unto him, so long as he continued in obedience, and kept his vow.  
V. 21. put out his eyes] Heb. bored out, To wit, that hereby he might be disabled from doing them any more hurt; and yet suffered him still to live, to insult over him, and for the greater glory of their idol Dagon, v. 23, 24.  
V. 22. be●an to grow] And with it, his strength, of which it was a sign; Samson in the mean time, reconciling himself unto God by serious repentance, and recovering his former state of a Nazarite, from which he had fallen.  
was shaved] Or, as when he was shaved, That is, to that length it was of before he was shaved.  
V. 23. Dagon their god] That is, Triton, the idol of the heathens which lived on the sea coasts, as did the Philistance. He had his name from the Hebrew word Dag, signifying a Fish, because he was portrayed like a fish from his middle downward, 1 Sam. 5. 4.  
V. 24. which slay many of us] Heb. and who multiplied out slain.  
V. 25. make us sport] That jeering him he may become a fie subject of scorn and laughter.  
and he made them sport] Hebrew, before them, That is, he became the subject of their sport, as before; or gave them occasion of laughter, either by unwillingly committing some errors and mistakes, being blind, or else willingly to blind them by these shows, that they might not discover his main intention.  
V. 26. the house] That is, the temple of Dagon where these idolaters kept their feasts, as the manner was. See Chapter 9. 27.  
may lean] Pretending weariness, either by his labour in grinding, or his speedy and sudden coming to that place.  
V. 17. upon the roof[ As being flat, after the manner of those countreys.  
V. 28. called unto the Lord] This being a prayer of faith, Heb. 11. 32. God heareth him, and giveth him strength.  
at once avenged] To wit, according to my vocation, which is, to execute venzeance upon Gods, and the Churches enemies.  
for my two eyes] Not onely, because they have done me wrong in putting them out, but have also thereby disabled me to fight in Gods quarrel, for the deliverance of his people.  
V. 19. on which it was born up] Or, he learned on them.  
V. 30. Let me die] Heb. my soul, This was not a despairing speech, of one impatient to live any longer; but of a faithful man, humbling himself to the very death, that he might do God and his people service; and that not in an ordinary way, but by an extraordinary motion of Gods spirit inspiring him, and suggesting unto him this prayer: Neither doth he primarily and simply desire death, but respectively as it was a means to destroy the enemies of God, and his people, wherein he executed the office of a judge and deliverer, as appeareth, vers. 31.  
slay at his death] Where in he was a type of our Lord Christ, who by his death and sufferings principally conquered all his and the Churches enemies.  
V. 31. Zorah and Eshtaol] See Chap. 13. 2. and 15.  
he judged Isiael] See Chap. 15. 20.   

CHAP. XVII.  
Vers. 1. ANd there was] It is not certainly known and agreed upon, when the things related in this, and the following Chapters were done: But learned expositors upon evident grounds, do agree, That they happened not after the death of Samson, but long before, and soon after the death of Joshua, and the elders that lived with him, when religion was most corrupted, and idolatry set up, Chap. 2. 11. And that these stories were annexed to the end of this book, that the history of the Judges might be continued without interruption: For Jonathan the Danites priest, was the son of Manasseh, Moses his grandchild, who dyed long before Samsons times, Chap. 18. 30. And the following story of the Levites wife, and the war with the Benjamites( which happened after this here related, as appeareth, Chap. 19. 1.) sheweth, that these things were all done, when Phinehas the grand-son of Aaron was high priest, Chap. 20. 28. Which place he executed in the first times of the Judges.  
V. 2. The eleven hundred she●els] See Gen. 20. 16.  
thou cursedst] To wit, the thief that stolen it from thee.  
in mine ears] That is, in my hearing, where with being affrighted, I now come to aclowledge my fault, that I may be freed from the curse.  
Blessed he thou] q. d. I do not onely free thee from the curse, but turn it now into a blessing.  
V. 3. unto the Lord] So they cloaked their gross idolatry under show of Gods service, though he had so often forbidden, and condemned it in his law.  
from my hand] That is, to be bestowed by me upon my son, and his son for religious uses, vers. 5.  
I will restore it] That is, seeing it was devoted for thy use, there is no need that thou shouldst bring it to me, but keep it still thyself.  
V. 4. Yet he restored] That is, though his mother pressed him to keep it, yet he would needs restore it, to be the more free from the curse.  
made] To wit, of the silver that remained of the eleven hundred shekols, which were wholly consecrated, v. 3.  
V. 5. an ephod] That is, vestnients for a priest. See Chap. 8. 27. and Exod. 28. 4.  
teraphim] That is, images or honshold Gods. See Gen. 31. 19. Hos. 3. 4.  
consecrated] Heb. filled the hand.  
priest] Though not of A●rons lineage, which he did, and all the rest as a gross idolater expressly contrary to Gods law.  
V. 6. In those dayes there was no king in Israel] Chap. 18. 1. and 21. 25.  
no king] That is, no Judge or supreme magistrate to keep the people in awe and order. So( King) is taken, Gen. 36. 31. Deut. 33. 5.  
own eyes] Not that which was right in Gods eyes, but what himself fancied to be right.  
V. 7. family of Judah] That is, who was of the tribe of Levi, but born and brought up at Beth-lehem Judah.  
V. 8. to sojo●n] For in those times, religion being wholly corrupted, the Levites were neglected, and wanted maintenance.  
as he journeyed] Heb. in making his way.  
V. 10. a father] Though he were younger then Micah, yet for honours sake, he saith he should be a father unto him in respect of his calling.  
a svit of apparel] Or, a double svit, &c. Heb. an order of garments.  
went in] That is, agreeing to his conditions, he went into Micha's house to dwell with him.  
V. 11. as one of his sons] That is, he loved and cherished him, as if he had been one of his own sons.  
V. 12. Micah consecrated] He had no right to consecrate him, nor the Levite to be a priest, as not being descended from Aaron, but from Moses, Chap. 18. 30.  
V. 13. Now know I] Thus he blesseth himself in his blind devotion and superstition, though it wholly tended to gross idolatry, and exposed him to Gods wrath and vengeance.   

CHAP. XVIII.  
Vers. 1. IN those dayes] That is, soon after the death of Joshua, before God raised up Judges extraordinarily to deliver and govern the people.  
no king] See Chap. 17. 6. and 21. 25. And this is prefixed as a reason, why the Danites were put to provide an inheritance for themselves, whereas whilst the whole people were under any government, the tribes assisted one another. Chap. 2. 3. Josh. 22. 2, 3. Numb. 32. 21.  
had not fallen] That is, they had not an inheritance large enough for their numerous tribe, as appeareth, Josh. 19. 47. And the Amorites also did drive them out of part of that which fell to their lot, judge. 1. 34.  
V. 2. men] Heb. sons.  
Zorah] See Chap. 13. 2.  
Esh●aol] See Chap. 13. 25.  
Iodged there.] In that place where Micah had a house.  
V. 3. knew the voice] By his pronunciation they perceived that he was not an Ephramite, but of Judah.  
V. 6. priest said] To wit, after that he had inquired of his idol, by whom it is like the devil gave this answer, or else himself feigned it to humour them in their course  
before the Lord] That is, the eyes of the LORD watch over you, to favour, direct, and prosper you in your journeys; and thus he abuseth the LORDS holy Name, to countenance his idolatrous courses.  
V. 7. Laish called also Leshem] See Josh. 19. 47.  
careless] That is, quiet and secure( in their opinion) from all danger of surprise. See v. 28.  
manner of the Zid●nians] That is, using their customs and laws, who were alike secure, trusting to their strength, and the situation of their country.  
no magistrate] Heb. possessor, or, heir of restraint, That is, either none at all, or none hereditary and perpetual, but during their pleasure, from year to year, who did let them live as they list, for fear of displeasing them; and so all things became lawful, and nothing that pleased them accounted dishonest.  
put them to shane] That is, were so far from punishing them according to their demerits, that they would not so much as disgrace or discountenance their vices and faults.  
from the Zidonians] Who did lye far west from them, and therefore could not on a sudden sand them any aids.  
no business] No league or commerce, but lived of themselves pleasantly and securely.  
V. 8. to their brethren] That is, to the Danites, who were of their tribe.  
V. 9. and are ye still?] That is, not replying to our relation any thing, and losing time and opportunity in not present setting upon the conquest. So Exod. 14. 14.  
V. 11. appointed] Heb. girded.  
V. 12. Kirjath-jearim] Or, Kirjath-Baal, Josh. 15. 60. situate upon a hill on the borders of Juda and Dan, northward.  
Mahaneh-dan] That is, the camp or leaguer of Dan. See Chap. 13. 25.  
it is behind] That is, on the west-side; for as the east part is called the fore part, so the west, the hind part. So Josh. 1. 4. and 13. 5.  
V. 14. Then answered] That is, they began to speak; so this phrase is usually taken in the Scriptures, as 1 Sam. 14. 28. Ezra 10. 2. Matth. 11. 25. Act. 5. 8.  
Do ye know] That is, we would have you to know.  
in these houses] That is, in one of these houses.  
consider] That is, Whether it be not expedient, that we take all these along with us, or no, to make the like use of them, that we have done before.  
V. 15. And they turned] To wit, after they had resolved to do as they advised.  
saluted him] Heb. asked him of peace.  
V. 19. lay thine hand] That is, refrain from speaking any thing against our proceedings. So Josh. 21. 5. and 40. 4. Exod. 30. 32.  
V. 20. went in the midst] To wit, that they who pursued them, might not recover the things stolen.  
V. 23. that thou comest with such a company] Heb. that thou art gathered together.  
V. 24. what have I more?] That is, What have I worth the having, in comparison of my idols and priest, which you have taken away?  
V. 25. angry fellows] Heb. bitter of soul, That is, embittered and incensed with thy clamours. So 2 Sam. 17. 8.  
V. 28. far from Zidon] i. e. Laish lay far from Zidon eastward, hard by mount Lebanon, and therefore they could have no help from thence in this sudden surprise, though there( as it seemeth) was their chiefest hope.  
it was] To wit, the city Laish.  
Beth-rehob] A part of Syria Trachonitis: of which, see 2 Sam. 10. 6, 8.  
V. 29. Dan] Josh. 19. 47.  
their father] Their great grandfather, or the father of their tribe, Gen. 30. 6.  
unto Israel] i. e. Unto Jacob. See Gen. 32. 28.  
V. 30. and Jonathan] See Chap. 17. v. 7.  
of the captivity] Which followed( as most of the learned think) upon that great defeat of the Israelites, when the ark of God was taken, as the next verse seemeth to imply. See 1 Sam. 4. 10, 11. and Psal. 78. 60, 61.  
V. 31. all the time] For afterwards, when Samuel came to govern, and the ark was carried to Kirjath-jearim, 1 Sam. 7. 1. he destroyed all the idols of the land, and this, no doubt, among the rest, 1 Sam. 7. 3.   

CHAP. XIX.  
Vers. 1. WHen there was no king] i. e. No supreme magistrate to punish sin: which is rendered as a reason of this concubines continuing in whoredom, because she was not punished for it, neither in Judah nor Ephraim; and of that outrageous wickedness of the men of Gibeah, which followed upon it. See Chap. 17. 6. and 18. 1. and 21. 25.  
a cencubine] Hebr. a woman a concubine, or, a wife a concubine; so called, to distinguish her from a common harlo●; and also from the lawful wife, who was mother of the family, and the onely true wife, by Gods first institution, Gen. 2. 18, 24. Mal. 2. 15. Matth. 19. 4. 5. and by his law, Lev. 18. 18. 1 Cor. 7. 2.  
Beth-lehem-judah] See Chap. 12. 7.  
V. 2. against him] i. e. Against her faith and promise made unto him, she committed whoredom with others; for though concubines were no ways equal to the lawful wife, yet were they contracted, though not so solemnly; and therefore bound to keep their faith to them to whom they were contracted. See Gen. 22. 24. 1 Kin. 11. 1.  
went away] i. e. Out of dislike or fear.  
four whole moneths] Or, a year and four moneths. Hebr. dayes four moneths.  
V. 3. to speak friendly] Hebr. to her heart: i. e. By loving persuasions to reclaim and bring her back with him, Gen. 34. 3.  
V. 4. eat and drink] i. e. They feasted and made merry one with another, as the phrase is usually taken, Exod. 32. 6.  
V. 5. they arose] i. e. They of the family.  
he rose] i. e. The Levite also.  
comfort thine heart] i. e. Refresh and strengthen thyself for thy journey. So Gen. 18. 5. 1 Kin. 13. 7, 8.  
Comfort] Hebr. strengthen.  
morsel of bread] i. e. With a little food.  
V. 8. until after noon] Hebr. till the day declined.  
V. 9. draweth] Hebr. is weak.  
the day groweth to an end] Hebr. it is the pitching time of the day.  
V. 9. groweth to an end] i. e. And therefore it is a time more fit to take up ones lodging, then to begin a journey.  
home] Hebr. to thy tent.  
V. 10. ever against] Hebr. to over against.  
V. 10. Jerusalem] i. e. So called afterwards, but now a city of the Jebusites, Josh. 15. 63. So that this story was of things done before the taking of Jerusalem, and expelling of the Jebusites, spoken of, Chap. 1. 8. if at least the people of Judah were not for their sins again beaten out by the Jebusites after they first took it.  
V. 11. Jebusites] Who were of the posterity of Canaan. See Gen. 10. 16.  
V. 12. city of a stranger] i. e. A cursed nation, est●anged from God and his people.  
V. 13. in Gibeah, or in Ramah] These two cities were near Jebus northward, situate on hills in the way to mount Ephrain●, whither the Levite traveled, v. 18. Some think that there were two cities of this name in the tribe of Benjamin; one situate on a mountain, the other in a plain, unto which this Levite came. See Chap. 20. 31.  
V. 18. house of the Lord] Which then was in Shiloh, not f●r from mount Ephraim, Josh. 18. 1. 1 Sam. 1. 3.  
receiveth] Hebr. gathereth.  
V. 19. there is] To wit, with us, for our own provision in our journey.  
of any thing] To wit, saving a place to lodge in.  
V. 20. peace be with thee] i. e. Be of good chea●, quiet and comfort thyself.  
let all thy wants] Heb. i. e. I will undertake to supply all thy wants, and therefore take care for nothing.  
V. 21. they washed their feet] Which was one of the rites of hospitality towards travellers, in those hot countreys. See Gen. 18. 4. 19 2.  
V. 22. sons of Belial] i. e. Most wicked men, or desperately wicked, who had quiter shaken off all law, and the yoke of government, Deut. 13. 13.  
beset the house round about] Gen. 19. 4. Hos. 9. 9. and 10. 9.  
may know them] A modest expression of their s●lthy lust, according to the scripture phrase. See Gen. 19. 5. Gen. 4. 1.  
V. 23. into my house] To wit, that ye may be ●afe under my protection from suffering any wrong. See Gen. 19. 8.  
folly] See Gen. 34. 7. 2 Sam. 13. 12, 13. Prov. 7. 7.  
V. 24. humble ye them] See Gen. 19. 8. It was commendable in him that he highly prizeth the laws of hospitality; but the means to be condemned, as sinful: and we may not do evil that good may come of it.  
what seemeth good] i. e. use them at your pleasure.  
so vile a thing] i. e. Such a notorious villainy.  
V. 25. so the man] To wit, the Levite.  
took his concubine] i. e. So reverencing the laws of hospitality, that he thought it unreasonable to expose his hosts daughter to be abused for his sake.  
knew her] See v. 22.  
V. 26. fell down] i. e. Dead, or ready to die.  
her lord] i. e. Her husband; so called for honours fake, which the Apostle commendeth in Sarah, 1 Pet. 3. 6.  
V. 27. go his way] i. e. To go on his journey.  
and her hands] As if she had lain asleep.  
V. 28. none answered] She being st●●k dead.  
V. 29. sent her] To wit, piecemeal, that by such a horrid spectacle he might incense their wrath, to take the more sharp revenge: the which his fact was inhuman, Deut. 21. 22.  
into all the coasts] Because there was at that time no supreme to punish this soul fact, he addresseth himself and his complaint to the whole body of the people.  
V. 30. take advice] To wit, what course is to be taken in such a woeful case.   

CHAP. XX.  
Vers. 1. ALL the children] That is, the tribe of Benjamin onely excepted.  
as one man] That is, with unanimous consent. So v. 8, 11. 1 Sam. 11. 7. Ezr. 3. 1.  
from Dan] Called before Baish, Chap. 18. 7. and Leshem, Josh. 19. 47. which was the utmost border of Canaan upon the north, 1 Kin. 4. 25.  
Beer-sheba] Which was the utmost border upon the south, in the tribe of Judah, towards the Philistines, Gen. 21. 33, 34.  
of Gilead] In the east beyond Jordan, the country where the two tribes and an half lived.  
unto the Lord] That is, to worship, pray and ask counsel of the LORD at Shiloh, which was near Mizpeh on the east.  
in Mizpeh] A place in the borders of Benjamin, Josh. 18. 26. and therefore fit for their present occasion; which was also often used for such general assemblies, as lying in the heart of the land, and so commodious for such meetings, 1 Sam. 7. 5. and 10. 17. Some think that there was here some synagogue, of place of public worship.  
V. 2. And the chief] That is, gathered out of all corners of the land, as the Hebrew hath it, which calleth the chief princes, corners( as some think) because they are like corner-stones or pillars, the main strength of the fabric of the commonwealth.  
that drew sword] See Chap. 8. 10.  
V. 3. Then said] That is, unto the Levite.  
V. 4. the Levite] Hebr, the man the Lovite.  
the husband] See Chap. 19. 2.  
V. 5. slain me] That is, either by abusing me, as they did my concubine; or if I would not yield to prostitute my body to their abominable lusts; before which, I should have much preferred death itself.  
forced] Hebr. Humbled.  
V. 6. lewdness] That is, horrible wickedness, which ought not to go unpunished.  
folly] See Chap. 19. 23.  
V. 7. ye are all children] Whom this horrible fact concerns as well as me, being the people of God, who are bound by Gods command to punish such outrageous wickedness, and so to put away evil from Israel, v. 13.  
V. 8. We will not] That is, before we have seen this abominable fact severely punished.  
V. 9. by lo●] Which shall determine who shall perform this service; that is, who shall make provision for the camp, and who shall go to fight.  
V. 10. and a thousand] That is, in the whole, forty thousand out of four hundred thousand.  
for the people] That is, to victual the camp.  
V. 11. knit together] Hebr. fellows; To wit, both heart and hand.  
V. 12. sen● men] To wit, as ambassadors of peace, if they would punish the offenders; or heralds to proclaim war, if they refused.  
V. 13. the children of Belial] See Chap. 19. 22.  
would not harken] And so made themselves accessaries, abe●ters, and guilty of that horrible fact.  
V. 16. left-handed] Chap. 3. 15.  
at an hair ●●ead●h] An hyperbolical expression, whereby is signified, That they were so skilful in s●inging stones, that they would commonly hit a small mark.  
V. 18. house of God.] At Shiloh, near Mizpeh, and not far from Gibeah, Chap. 21. 12. and 19. 18.  
and asked counsel] See Chap. 1. 1.  
go up first] Being full of confidence, in respect of the justness of their cause, and also their great number and strength, they strive for precedency, and who should have the honour of the day, and so seek to God onely for the determining of this difference between them.  
V. 21. twenty and two thousand men] To punish their self confidence, and their idolatry, and other sins for which they were not duly humbled in their seeking unto God.  
V. 22. en●●waged themselves] Still trusting more in their own strength then in Gods assistance.  
V. 23. went up and wept] As bewailing their great defeat and loss, but not thoroughly humbling themselves in the ●ight and sense of their sins by ●asting and prayer, as vers. 26.  
benjamin my brother?] Doubting( as it seemeth) of their success, because they raised war against thou brother, that is, a tribe of their own people.  
go up] But doth not promise victory, as v. 28.  
V. 25. drew sword] That is, were valiant men, and able to manage their weapons.  
V. 26. sate there] That is, according to the posture of mourners, Lam. 1. 1. Psal. 137. 1. or, as others, abode there, 2 Sam. 7. 18. Psal. 23. 6.  
and fasted] That is, they did perform the duty of humiliation and repentance, not overtly, slightly and formally, as they had done before, but in a serious manner.  
burnt-offerings] To wit, for the expiation of their sins.  
and peace-offerings] To wit, to testify their faith and assurance of victory, having sought God in a right manner.  
V. 27. inquired] To wit, by the high priest, after the judgement of Urim, Num 27. 21.  
V. 28. Phinehas] See Chap. 17. 1.  
stood before it] To wit, to perform the office of an high priest in the tabernacle. So Deut. 10. 8. and 18. 5.  
V. 29. liars in wait] Josh. 8. 4.  
V. 31. the people] To wit, of Israel.  
high-ways] Or cross ways leading to divers places.  
Gibeah in the field] So called( as it seemeth) to distinguish it from the other Gibeah on the hill. See Chap. 10. 13. and Josh. 18. 24, 28. both which cities lay near together in the tribe of Benjamin.  
V. 33. Baal-tamar] lying on the west of Gibeah.  
V. 34. against Gibeah] To wit, to put themselves between the city and the army, that there might be no place of retreat.  
ten thousand chosen men] To wit, who had lain in ambush.  
V. 35. twenty five thousand and an hundred] This was the whole number of all that were slain, which afterwards are more particularly specified.  
V. 36. for the men] In these and words following he describeth the manner of the Benjamites defeat, and the Israelites victory.  
gave place] That is, feignedly fled.  
V. 37. drew themselves along] Or, made a long sound with the trumpets; to wit, out of the places where they had li●n in ambush.  
all the city] That is, all that they found in the city.  
sign] Or, time; to wit, when the Israelites which did seemingly flee should, stay and return upon the Benjamites.  
and] Hebr. with.  
flamme] Hebr. elevation.  
V. 39. to smite and kill] Hebr. to smite the wounded.  
V. 40. the flamme] Hebr. the whole consumption.  
V. 41. that evil was come] That is, that they were utterly lost, without any hope of escaping.  
upon them] Hebr. touched them.  
V. 42. in the midst of them] That is, having enclosed them on all sides, they slay them.  
V. 43. with ease] Or, from Mem●chah, &c.  
over against] Hebr. unto over against.  
V. 44. And there fell] To wit, in the battle.  
V. 45. the rock of Rimmon] A city lying upon a rock, between Bethel and Gibeah on the southwest of Benjamin.  
they gleaned] That is, they slay here and there as they could meet with them, cutting them clean off, as the ears of corn are gleaned after the harvest, or the grapes after the vintage.  
V. 46. were twenty and five thousand] He expresseth here onely the round or grand number, leaving out the hundred mentioned v. 25. as it is usual in the scripture; and also the remainder of the twenty six thousand and seven hundred mentioned v. 15. which it seemeth were all slain in the two other battels, these six hundred excepted.  
V. 47. rock Rimmon] Chap. 21. 13.  
V. 48. children of Benjamin] To wit, those that remained in the cities, both men and women.  
that came to hand] Hebr. was found; Namely, in the heat and sury of the war.  
they came to] Hebr. were found.   

CHAP. XXI.  
Vers. 1. IN Mizpeh] See Chap. 20. 1.  
there shall not any] Out of their great detestation of that horrible wickedness committed amongst them, which they all defended, they bind themselves by this rash oath; of which, upon more serious deliberation, they now repent, v. 6.  
V. 2. house of God] That is, at Shiloh, where the tubernacle was, and in it the ark, the visible sign of Gods presence.  
V. 3. why is this] With this expostulation( it is like) they joined a prayer, That God would be pleased to direct them unto some means whereby they might both preserve the tribe in Israel, and also keep their oath.  
V. 4. built there an altar] God appointed that in ordinary use there should be but one altar for sacrifice, as there was to be but one tabernacle, and one temple, as types of our onely Saviour Christ, Heb. 13. 10, 11. and therefore the two tribes and half were thought to have sinned, when they built another for this ordinary use, Josh. 22. 11. But upon extraordinary and necessary occasions, God allowed his people to build more then this one in number, though they were all one in kind, both in respect of matter and form, especially when it was done by holy men, and without danger of idolatry: yet with this difference, That the one was to be fixed and permanent, the other to stand onely so long ●s the necessary occasion continued. And thus we red of divers altars erected; as by Samuel, 1 Sam. 7. 9, 17. 11. 15. and 16. 2, 5. by David, 2 Sam. 24. 25. by Elijah, 1 Kin. 18. 32. by Solomon, 1 King. 8. 64.  
V. 5. unto the Lord] See Chap. 20. 1.  
V. 6. for Benjamin their brother] All the Israelites were brethren, because they were in covenant with God their father, and because they were all descended from Israel, who was their common father, and were all called after his name.  
there is] That is, it is in danger to be cut off, if some course be not taken to preserve it. Others red it thus, Should we this day out off a tribe of Israel?  
V. 7. that remain] To wit, that so the tribe may be preserved from perishing.  
V. 8. Jabesh-gilead] Lying beyond Jordan towards the east, near the lake of Genesareth, in the tribe of Manasseh.  
V. 11. ye shall utterly destroy every male] Num. 31. 17.  
lain by man] Hebr. knoweth the lying with man, reserving onely virgins for the Benjamites.  
V. 12. young virgins] Hebr. young women virgins; which were marriagable.  
brought them] That is, having killed all the other women that had lain by man.  
land of Canaan] Beyond Jordan, west ward from Gilead.  
V. 13. to speak] Hebr. and spake and called.  
rock Rimmon] Chap. 20. 47.  
call peaceably] Or, proclaim peace.  
V. 14. sufficed them not] Hebr. found they nothing for them. That is, they were not enough to fit the number of the Benjamites to have every man his wife, and so to satisfy their desire. The like phrase is used, Num. 11. 23. Josh 17. 16.  
V. 15. repented them] That is, both because they had in the heat and fury of war slain their brethren with so great a slaughter; and also more especially, because they had killed so many of their virgins, as there were not enough left for the men than remained, and they knew not now how to help it.  
the Lord] To wit, by their hands, as executioners of his justice.  
V. 16. that remain] That is, the two hundred Benjamites which have no wives provided for them.  
V. 17. an inheritance] That is, Benjamin must be reserved to have the twelfth portion in the inheritance of Jacob, in the time of Joshua allotted unto them, seeing it is unlawful to alienate any part of it to another tribe: And therefore it being so large, and they so few in number to inhabit it, there is the more need that all of them should have wives to multiply their tribe, that they may enjoy their inheritance.  
V. 18. have sworn] It was a rash oath, which did not bind unto that which was evil, onely it was a bond to a superstitious conscience; for they must either give them wives, or they must mary strangers, which was expressly contrary to Gods law, unless they became proselytes.  
that giveth] To wit, at this time, or to these Benjamites that are guilty of this wicked fact; neither did this oath bind them for ever after.  
V. 19. of the Lord] And therefore one of those three solemn and religious feasts which he had commanded, some think the feast of tabernacles.  
yearly] Hebr. from year to year.  
on the east side] Or, towards the sun-rising.  
of the high-way] Or, on  
V. 21. to dance in dances] Their dances were not light and wanton, but suitable to their feast, which was religious, and instituted to Gods praise; like Miriam's, Exod. 15. 20. and Jephthah's daughters, Chap. 11. 34. and theirs, 1 Sam. 18. 6. and Davids, 2 Sam. 6. 14.  
and catch you] This advice was given either by special dispensation from God, in respect of the present necessity; or if otherwise, their counsel was no less unlawful to take wives by such fraud and force, then to have given their daughters, notwithstanding their rash oath.  
V. 21. Be favourable unto them] Or, gratify us in them.  
for our sakes] Who have brought this necessity upon them, and so are no less faulty then they.  
not give] To wit, your daughters unto them voluntarily, but they by force have taken them away; and therefore you are free from the breach of your oath.  
V. 24. to his tribe] That is, they went in troops to the tribe of which they were; and coming thither, they partend company, and went severally to their families from which they were descended, and then particularly every man to his own house.  
no king] See Chap. 17. 6.  
V. 25. In those dayes there was no king in Israel] Chap. 17. 6. and 18. 1. and 19. 1.    

ANNOTATIONS On the Book of RUTH.  

The ARGUMENT.  
THis Scripture is entitled, The Book of Ruth, because she is the chief subject of this Story, and her Person and Part principally acted in it. The main scope at which it aimeth, is to continue and declare the genealogy of our Saviour Christ; and that he descended of Boaz a Jew, and of Ruth a Moabitish gentle, to show that he should bring Salvation to all of every Nation, and that there should be no difference or respect of persons between one and another; but in every Nation, he that feareth God and worketh righteousness, should be accepted 
Act. 10. 34, 35.  in him. For the bringing of this to pass, there are many passages of Gods providence worthy observation, which are the sum and substance of this whole History: First, a Famine is sent by God upon the whole Land of Israel, as it is likely, in the time of that grievous oppression under the Tyranny of the Midianites; who spoiling 
judge. 6.  and wasting all the country for many yeers together, brought this Famine, which enforced Naomi and her two sons, Mahlon and Chilion, to flee for sustenance into the Land of Moab; where sojourning a long time, they took unto them wives of the daughters of Moab, because( as it is probable) they could get none of their own country and Tribe: There both of the men die, and Naomi deprived of the comfort of her sons, hearing that God had visited his people with plenty, resolveth to return: and when Ruth could not be persuaded to leave her, as dearly loving her Person and Religion, she accompanieth her into her country. There they live in a poor condition; and to relieve their wants, Ruth is fain to glean after the Reapers: and not knowing what field to make choice of, she is by Gods providence directed to follow Boaz his servants; upon which occasion he taking notice of her, her singular virtue, and pious love towards her mother-in-law, groweth by degrees into further acquaintance; till at last, concluding the match, they were married together, and blessed with a son called ob, who was one of the Progenitors of JESUS CHRIST. And thus, through Gods wise providence, Ruth's poverty is made a step and passage 
Mat. 1. ●●  to her highest preferment, not onely to her marriage with rich Boaz, but also to be a great Grand-mother to the Saviour of the world; even as formerly Joseph, by his imprisonment, became governor of egypt, and a preserver of his Father and all his family.   

CHAP. I.  
Vers. 1. WHen the Judges ruled] Hebr. judged. Some of the learned, by comparing the end of this book with Matth. 1. 5. do probably guess, That the things related in this story, were done in the dayes of Deborah: others refer them to the times of other of the Judges; so that there is no certainty hereof, in respect of the great variety of opinions, and no sure ground for any of them.  
famine in the land] That is, of Canaan, See judge. 6. 4, 6.  
Beth-lehem-judah] See judge. 12. 8.  
of Moab] Lying castward from Canaan beyond Jordan, being much champian, and full of plains, Deut. 34. 1, 8.  
V. 2. Ephrathites] In former times Beth-lehem-judah was called Ephrath, Gen. 35. 19. and also the country adjoining to it, Mic. 5. 2. Mat. 2. 6.  
continued] Hebr. were.  
V. 4. was Orpah] Chilions wife.  
Ruth] The wife of Mahlon. See Chap. 4. 10. Some think these Israelites sinned in marrying wives of an idolatrous nation, Ezr. 6. 1. Neh. 13. 23. But it was lawful to mary such, if they were converted to the true religion, as it is probable these were, at least Ruth, v. 26. and Chap. 2. 12. and it came to pass by Gods special providence, who would have Ruth, as also Rahab, types of the calling of the Gentiles, seeing he would have Christ to descend of them, who was to be the Saviour both of Jews and Gentiles.  
V. 6. had visited] That is, by sending them plenty again. This phrase is used to signify Gods fulfilling his word, either in his promises of good, or threatenings of evil. See Gen. 21. 1. Luk. 1. 68. Job 35. 15. Jer. 14. 10.  
bread] That is, all necessary food, and had ceased the famine.  
V. 7. to return] To wit, Naomi, accompanied with her daughters in law. See v. 10. and Chap. 2. 6.  
V. 8. with the dead] That is, my two sons your husbands.  
V. 9. find rest] A settled abode with all comfort and content, in the houses of those who are to be your husbands, Chap. 3. 1.  
V. 10. we will return] That is, in thy returning to thy people we will accompany thee.  
V. 11. your husbands] According to the law, Deut. 25. 5. So Gen. 38. 11, 14.  
V. 12. If I should have an husband] Or, if I were with an husband.  
V. 13. tarry] Hebr. hope.  
it grieveth me much] Hebr. I have much bitterness.  
for your sakes] That is, that I have this heavy, yet necessary cause of parting with you, whom I so love, and who so love me.  
hand of the Lord] That is, that God hath inflicted on me this sharp correction, to whose good pleasure, nevertheless, I must submit, as you also ought to do.  
V. 14. kissed her mother] And so departed and returned.  
clavae unto her] That is, would by no means leave her.  
V. 15. her gods] That is, the Moabitish idols whom she served. See judge. 11. 14.  
return thou] This she speaks not to persuade her, but to try her faith and love both to the true religion, and also to her self, So Josh. 24. 19.  
V. 16. entreat me not to leave thee] Or, be not against me.  
thy God my God] Here she sheweth her true conversion from idolatry, to the worship of the true God, and from her society with idolaters, to the communion of Gods people.  
V. 17. the Lord do so to me] A form of imprecation used among the ancients, wherein the evil wished is suppressed; as though she should have said, The LORD thus and thus punish me, yea, multiply his plagues and judgements according to my demerits, and as himself pleaseth, if I do intend otherwise then I say and profess. See 1 King. 19. 2. 1 Sam. 25. 22. 1 King. 2. 23.  
V. 18. was steadfastly minded] Hebr. strengthened her self.  
V. 19. and they said] That is, the people of Bethelem, who had formerly known her in a better estate.  
20. Naomi] That is, pleasant.  
M●●a] That is, bitter.  
bitterly with me] To wit, in depriving me of my husband, and my two sons.  
V. 21. out full] To wit, having a husband, two sons, and sufficient means of maintenance.  
empty] That is, deprived of all these comforts.  
testified against me] That is, declared his just displeasure, and convinced me of my sins, by inflicting these sharp afflictions. So Job 10. 17. 13. 26. 16. 8. Mal. 3. 5.  
V. 22. which re●●ned] See v. 7. 10. 1 Sam 25. 26.  
barley harvest] Which in Canaan used to be in the month Nisan, and with us answereth to part of March and part of April, Levit. 23. 10.   

CHAP. II.  
Vers. 1. KInsman] Some think his nephew, being the son of Salmon Elimelech his brother.  
V. 2. glean ears] Which by the law were to be left by the reapers, for the relief of the poor and stranger. Levit. 19. 9. 23. 22. Deut. 24. 19, &c.  
V. 3. and her hap] Heb. hap hap●ed: It was hap in respect of Ruth, who knew not Bo●z his part of the field from another mans, but so ordered by Gods providence to make way for her marriage to him, Luk. 10. 31.  
Boaz] Called, Matth. 1. 5. Booz.  
V. 4. The Lord be with you] That is, bless and prosper you, and your labours.  
The Lord bless thee] That is, we answer thee again with the like holy salutation.  
V. 5. his servant] See Gen. 24. 5.  
V. 6. came back] That is, accompanied Naomi in her coming back. See Chap. 1. 7, 10.  
V. 7. a little in the house] That is, she hath been here all the day, saving a little while that she stayed in the tent, either for shade, rest or repose.  
V. 8. Hearest thou not?] A form of affirming usual with the Hebrews. See Gen. 13. 9.  
V. 9. have I not charged] That is, I have certainly and earnestly charged them. See judge. 4. 6.  
not touch thee] That is, that they do thee no wrong, in dead, or word, Psal. 105. 15.  
go unto the vessels] This was a great kindness in those countries, where the weather was hot, water scant, and they very thirsty with heat and labour, Gen. 26. 18, 19, &c.  
V. 10. fell on her face] Such adorations from inferiors to superiors, are often mentioned in the scripture, Gen. 18. 2. 33. 3. 42. 6. 1 Sam. 25. 23.  
take knowledge] That is, respect and favour me, as if I were one of thy friends, or kindred.  
V. 12. a full reward] Let God bountifully like himself reward thy faith, by which thou hast been moved to leave all thy friends, and to trust in him, of which all my kindness is but a small taste.  
whose wings] That is, in whose protection thou puttest thy confidence, as the little chicken under the wings of her dame. See Psal. 17. 8. 36. 6. 57. 1. Matth. 23. 37.  
V. 13. Let me find favour] Or, I find favour.  
friendly] Heb. to the heart.  
though I be not like] That is, more mean, and less to be respected. So 1 Sam. 25. 41.  
V. 14. the bread] Her virtues observed increase his love, and his love, her allowance; before v. 9. he giveth her leave to drink out of his vessels, and now also to eat of his food.  
in the vinegar] Or the sauce made with vinegar, wherewith, those that are afflicted with heat are much refreshed. Plinius l. 23. ch. 1.  
parched corn] A kind of food usual in those countries. See 2 Sam. 17. 28.  
and left] Which she reserved for the relief of her mother, vers. 18.  
V. 15. reproach her not] Heb. shane her not; that is, do not forbid, or rebuk her, which would make her ashamed, being a modest woman.  
V. 17. an ephah] See Exod. 16. 36.  
V. 18. brought forth] To wit, out of her scrip or bag.  
V. 19. take knowledge] See v. 14.  
V. 20. the living] That is, me and thee.  
the dead] That is, my husband and sons deceased, who were of his near kindred.  
one of our next kinsmen] Or, one that hath right to redeem, To wit, who hath according to the law, right to redeem lands alienated; and also ought to mary the widow of him that is dead, having no issue, as it is thy case, Levit. 25. 25. Deut. 25. 5, 6, 7. Mark. 12. 19.  
V. 22. that they meet thee not] Or, fall upon thee; That is, that other reapers, ill minded to thee, being a stranger, do offer thee no abuse, or least Boaz his maids should meet her in some other field, he having willed her to keep to his.   

CHAP. III.  
Vers. 1 SHall I not] That is, I will assuredly seek. See judge. 4. 6.  
rest for thee] That is, a settled estate, free from the turmoyl of thy present condition, to wit, poverty, labours, grief, widowhood, want of children, which disquiet thy mind, by procuring for thee a good husband. See Chap. 1. 9.  
V. 2. is not Boaz] That is, know assuredly, that he is our near kinsman, to whom the right of redemption belongeth. See Chap. 2. 20.  
V. 3. anoint thee] To wit, with fragrant oil, as was the manner of those countries, 2 Sam. 14. 2. Psal. 104. 15. Matth. 6. 17.  
thy raiment] That is, thy best clothes.  
to the man] That is, to Boaz.  
V. 4. and thou shalt go in] Her intention was good, though the means seemingly, and under severe censure immodest. But Naomi, being confident of the honesty and innocency, both of Boaz and Ruth, having respect also to Boaz his age, adviseth to this course, as thinking it most effectual to draw on the match, avoiding withall, as much as might be, giving scandal to others by the secrecy, which the time of night and place afforded.  
uncover his feet] Or, lift up the clothes that are on his feet.  
V. 5. And she said] That is, Ruth answered her mother.  
V. 7. had eaten and drunk] That is, liberally, according to their manner in time of harvest and vintage, Psal. 4. 7.  
was merry] That is, frolic and cheerful.  
V. 8. turned himself] Or, took hold on.  
V. 9. spread therefore thy skirt] A proverbial speech; that is, retain me into thy protection, by taking me to be thy wife. See Chap. 2. 12. and Gen. 20. 16. Ezek. 16. 8. Deuter. 22. 30.  
a near kinsman] Or, one that hath right to redeem. See Chap. 2. 20.  
V. 10. in the latter end] That is, in this thy present act of chased love, preferring me an old man before young men, more vigorous and personable.  
then at the beginning] That is, to thy former husband, and to thy mother in law, Chap. 1. 8. and 2. 11.  
young men] That is, men of like age to thyself, neither here nor in thy own country, but hast left them, and come into Canaan, and hast not chosen a man of thine own age, but such an one as may be fit to preserve thy husbands name in his own family.  
V. 11. all that thou requirest] That is, procure for thee an husband and redeemer, according to the law. See Chap. 2. v. 20.  
city] Heb. gate.  
V. 13. part of a kinsman] In taking thee to wife, and raising seed to him that is deceased, to preserve his name and race. See Chap. 2. 20.  
V. 14. not be known] To avoid scandal, that he might keep hereby a good conscience before God, and a good name before men, Act. 24. 16. Rom. 12. 17. 2 Cor. 8. 21.  
V. 15. veil] Or, sheet, or, apron.  
V. 16. Who art thou] Though she might discern her by her feature and burden, to be a young woman, and so calls her daughter; yet being dark, she could not clearly and certainly see, and know that she was Ruth.  
V. 18. Sit still] That is, abide with me in the house, that thou mayest be ready to attend upon all occasions.   

CHAP. IIII.  
Vers. 1. TO the gate] The place used among the ancient● for their assemblies, judicature and contracts.  
and sate him down] To wit, expecting when the nearer kinsman to Ruth should come thither, or pass by.  
Ho, such a one] The Hebrews here use two words, which have no proper signification, but seem to note a certain person whose name they knew not, or had forgotten, as we use to say, ho, such an one, or, do you hear, sir. So 2 King. 6. 8. 1 Sam▪ 21. 2.  
V. 2. took ten elders] To wit, that they might be judges or witnesses of their proceedings.  
V. 3. selleth a parcel of land] To wit, which was Mahlons, and is divolved upon Ruth his widow, and is now upon sale, for her own, and her mothers maintenance, being in poverty; by which ambiguous speech he soundeth his mind, before he would speak of his marrying with Ruth, Levit. 25. 25.  
our brother] That is, our near kinsman in blood.  
V. 4. I thought to advertise thee] Heb. ●said I will reveal in thine ear.  
before the inhabitants] That is, in a legal manner.  
may know] That is, what I have to do, and how to proceed.  
V. 5. of Ruth] Who had right unto it for her maintenance, till her husbands kinsman marrying her, had restored and preferred his name by raising seed unto him, who was to enjoy it afterwards, Deut. 25. 5.  
V. 6. lest I mar mine own inheritance] For if he were a single man, then if he should mary Ruth, and have issue, onely one child, then this bearing his kinsmans name deceased, and inheriting his land, he should want an heir( to bear his own name) begotten by himself, which was Onans case, Gen. 38. 8. and now Mahlons; or if he were a widower( as it is more probable) and had already divers children, and should have likewise divers more by Ruth, then he should impair his inheritance for his former children, by having it divided among so many.  
my right] That is, the right which I have as next kinsman, I renounce and resign it unto thee.  
V. 7. the manner] Deut. 25. 7, 9. That is, the ceremony that was used legally to ratify it.  
concerning changing] That is, publicly performed in a legal way.  
a man] That is, he who did alienate any thing from himself.  
plucked off his show] In token that he was willing to depart from, and alienate his right and title.  
and gave it to his neighbour] To wit, the redeemer, to whom it was alienated and yielded over.  
a testimony] That is, was entred upon record, that the redeemer should ever hold his right to the thing redeemed; and he that had yielded it over, should never again challenge it.  
V. 8. drew off his show] The ceremony of reproach, to wit, spitting, appointed by the law, Deut. 25. 9. was here omitted or remitted, either now being out of use, or because Ruth was not present, having referred the managing of the whole business to Boaz.  
V. 10. the gate of his place] From the citizens of his city, who meet in the gate.  
V. 11. like Rachel and Leah] That is, who leaving their own country, and following Jacob, as now Ruth hath done, have by bearing of children, multiplied Jacobs posterity.  
do thou worthily] Or, get thee riches, or, power; or, make thee grow mighty and full of riches, which in this marriage with Ruth, thou hast wholly neglected.  
in Ephratah] Which is all one with Bethelem. See Chap. 1. 2.  
be famous] Heb. proclaim thy name: By having a numerous posterity to continue thy name, and make thee famous and renowned.  
V. 12. whom Tamar bare unto Judah] Gen. 38. 29. 1 Chro. 2. 4. Matth. 1. 3. And who was the progenitor of Boaz, and he of Christ by lineal descent; which is here purposely inserted by the holy Ghost, to show Christs genealogy according to the flesh, and that according to the promise, he came out of the tribe of Judah, Gen. 49. 10.  
V. 13. went in unto her] A modest phrase, signifying his companying with her as his wife. See Gen. 6. 4.  
V. 14. left thee] Heb. caused to cease unto thee.  
kinsman] Or, redeemer.  
that nis name] That is, the name of this pious redeemer, who hath raised up seed to his kinsman deceased; or the name of thy son, though he died childless, in this son now born unto him.  
V. 15. a restorer of thy life] That is, he shall comfort and revive thee, restoring to thee( as it were) a new life. See Psal. 19. 8. 23. 3. Lam. 1. 11.  
a nourisher] Heb. to nourish.  
thine old age] Heb. thy gray hairs.  
then seven sons] That is, then many sons. See Gen. 4. 15. 1 Sam. 2. 5.  
V. 16. laid it in her bosom] That is, did tenderly love and cherish it, as its dry nurse.  
V. 17. neighbours gave it] That is, persuaded Naomi, or the childes parents, to give it this name.  
ob] That is, serving, in respect of that service, which he should afterwards perform to old Naomi, of which they spoken, vers. 15.  
V. 18. the generations] That is, the posterity which descended of Pharez.  
Pharez begot Hezron] 1 Chron. 2. 4. Matth. 1. 3.  
V. 20. Salmon] Or, Salmah.    

ANNOTATIONS On the first Book of SAMUEL, Otherwise called, The first Book of the KINGS.  

The ARGUMENT.  
THis Book was entitled with the name of Samuel, not that he was the Author of it, but because the first eight Chapters chiefly respect him, and the things done under his government, and was( as the Hebrews think) written by one of his Disciples, a son of the Prophets; who in honour of his Master, calleth it by his name: and it is entitled also The first Book of Kings, because it containeth a relation of such things as happened under the first Kings Government. In the Book itself, we have the History of the two last Judges, Eli and Samuel, and Saul the first King of Israel, with the State of the Church, and Common-wealth under their Government. Eli was the son of Ithamar, the second son of Aaron, and high Priest; but how he came to this Office, rather then Eleazars posterity, who was the first born, the Scripture mentioneth not: Onely we may probably guess, That being one of the Judges, he was in an extraordinary manner called immediately by God to this place and Government. Concerning him we find, That though himself were a godly man, yet( grace not going by inheritance) his two sons Hophni and Phinehas were wicked, even in their Office, and about the holy things, in which God chiefly will be honoured; with which being highly displeased, he punisheth them with untimely death, and their Father with them, as accessary to their sin; because, being both a Father and a Judge, he restend onely in a mild reproof, and did not severely punish them according to their demerits. After his death, Samuel judged Israel, who before he was born, was designed of God to this Office, and devoted by his Mother to this service, being the son of her desires, prayers and praises. He being an holy Prophet, purgeth the Church from Idolatry, restoreth Religion to its purity, prospereth in all his undertakings, and by some victories doth in part deliver Gods people out of the hands of their enemies. But his sons not walking in his ways, cause discontent, and occasion the people to reject his Government, and to desire a King; wherewith the Lord being displeased, because in Samuel his deputy, they rejected himself their supreme sovereign, and would not 
Deut. 17. Hos. 13. 11.  stay the time; when according to his promise he would set a King over them, he gave them( as the Prophet speaketh) a King in wrath, even Saul, who at first, and at the best, was a notable Hypocrite; yet for the first times of his reign, used by God, for the good of his Church, as an instrument of deliverance unto it, by obtaining some famous victories over its enemies: But when for his disobedience he was by God rejected and deposed, and David designed to his place, then he sheweth himself a wicked rebel, and bloody tyrant, who obstinately resisteth Gods revealed will, holdeth still the sceptre by violence and strong hand, rageth against David with all subtlety and fury, and oftentimes attempteth his death; notwithstanding, That he was in his own conscience convinced of his innocency. And seeing his malice could not reach to God himself, he extendeth it as far as he could, laying his bloody hands upon his Priests; and because the high Priest alone in his innocency and simplicity had relieved David, he causeth him and all the rest of the Priests, even eighty and five persons, to be cruelly murdered, yea, with them their wives, children, sucklings, and even their Oxen, Asses and Sheep, with more then barbarous and beastly cruelty.  
Finally, In this Book are related Davids grievous persecutions, not onely by Saul, but also by his courtly Sycophants, Flatterrers, Slanderers, false Friends, and professed Enemies. God first humbling him hereby, before he would advance him to the supremest dignity, and laying( as it were) a deep foundation where he intended to raise the stateliest building. In all which his sufferings, David assisted with Gods grace and spirit, sheweth such faith, patience, piety, affiance in God, humility, constancy, and many other graces, that he is made exemplary herein to all succeeding ages and persons.  
Lastly, In this story is recorded, the execution of Gods righteous Judgements, upon Saul and his wicked courtiers and servants, with many other of this sinful Nation, by the sword of the Philistines, whereby he maketh way for the accomplishing of his promise to David, in causing him to reign over his people. Israel.   

CHAP. I.  
Vers. 1. OF Romathaim] That is, of that Ramah which was divided into two cities, or the same city into two parts, as the Hebrew name implieth, which is of the dual or plural number.  
Zophim] That is, of the Zophites inhabiting the land of Zuph; of which, see Chap. 9. 5.  
of mount Ephraim] Which is added to distinguish it from Ramah in Benjamin, and another in Naphtali, and other places of the same name.  
Elkanah] 1 Chro. 6. 27.  
Ephrathite] That is, born in Ephraim, but of the tribe of Levi, which was scattered amongst the other tribes, 1 Chro. 6. 27. 35.  
V. 2. Hannah] Who was his first and chief wife, and mother of the family, and Peninnah a secondary wife or concubine. See judge. 19. 1, 2.  
V. 3. yearly] Heb. from year to year, Deut. 16. 6. That is, thrice in the year, the feast of the passeover, of weeks or pentecost, and of tabernacles, according to the law, Deut. 16. 16. Exod. 23. 15, 16, 17.  
Shiloh] Where the tabernacle had continued from Joshuahs time till now, Josh. 18. 5.  
the priests] To wit, under their father Eli the high-priest.  
V. 4. Elkanah offered] To wit, thanks-offerings and peaceofferings, of which a good part by the law, after the oblation performed, belonged to him that offered it, to be eaten by himself and his family, Levit. 3. 4, 5. 7. 15, 31, 32. Deuter. 12. 12.  
portions] To wit, of the offerings, Deut. 16. 11.  
V. 5. a worthy portion] Or, a double portion; That is, a choice and principal portion, by this expression of love, to comfort her in her grief, for being barren, Genesis 43. 34. 1 Samuel 9. 23.  
loved Hannah] That is, in a singular manner, and above Peninnah. So Gen. 29. 30.  
shut up her womb] That is, had made her barren. See Gen. 16. 2. and 20. 18.  
V. 6. her adversary] To wit, Peninnah, who maligned her as her corrival, Levit. 18. 18.  
provoked her] Heb. angered her: To wit, with clamorous and bitter words, upbraiding her with her barrennesse●  
make her fret] To vex and grieve her.  
V. 7. he did so] That is, thus express his love to Hannah.  
when she went up to the house of the Lord] Or, from the time that she, &c. Heb. from her going up] That is, more then than at other times Peninnah vexed her, knowing that then she sought God in a special manner, that she might become fruitful. In which svit, because she had failed divers yeers, she upbraided her with her fruitless and bootless devotion.  
V. 9. temple] That is, tabernacle, the house where the ark was, or the court of the tabernacle where he sate, that the people might have free accesle unto him upon all their occasions.  
V. 10. in bitterness of soul] Heb. bitter of soul.  
V. 11. she vowed a vow] Either upon the condition of her husbands approbation, or having already obtained it, vers. 21. and Numb. 30. 8.  
a manchild] Heb. seed of men.  
give him unto the Lord] That is, to consecrate and appropriate him to the Lords service, as a Nazarite, Numb. 6. 5.  
all the dayes] An ordinary Levite was to do service onely twenty five yeers of his life, that is, from twenty five to fifty, Numb. 4. 3. and 8. 25. But Hannah by her vow devoteth her son for his whole life, v. 24.  
there shall no razor come upon his head] Numbers 6. 5. judge. 13. 5.  
V. 12. continued praying] Heb. multiplied to pray.  
V. 14. put away thine wine] That is, get thee out of this holy place, till having slept, thou shalt be more sober.  
V. 15. of a sorrowful spirit] Heb. hard of spirit.  
poured out my soul] That is, the earnest desires of my sorrowful heart, Psal. 6. 2. 8.  
V. 16. of Belial] One desperately wicked, who hath shaken off the yoke of the law. See Judges 19. 22. Deuter. 13. 13.  
complaint] Or, medita●ion.  
V. 17. Go in peace] Quietly rest upon God, who will grant thy svit, and be no more troubled.  
V. 18. find grace] Namely, to further my svit with thy prayers.  
no more sad] Being comforted with the prayer of the high priest, and resting upon God by faith, for the obtaining of her svit, Eccles. 9. 7.  
V. 19. remembered her] That is, her prayer, to grant it, by making her fruitful, See Gen. 21. 1.  
V. 20. when the time was come about] Heb. in revolution of dayes; That is, of womens going with child, from conception to the birth.  
Samuel] That is, asked of God.  
V. 21. and his vow] That is, which Hannah had made, and himself had ratified, concerning the devoting of Samuel to Gods service: or to offer some sacrifice of thanksgiving, vowed for the birth of their son.  
V. 22. Hannah went not up] Because women were not bound by the law to go up, but the men onely, though they often accompanied them, Exod. 23. 17.  
weaned] Or educated so long, till he be fit to minister, as some think.  
abide for ever] That is, as long as he liveth. See Gen. 17. 8. Exod. 21. 6. So vers. 11. and 28.  
V. 23. his word] That is, that which he hath promised concerning our son, and hath already in part performed.  
until she weaned him] Which was( as it is probable in respect of the custom of those times) after he was three yeers old, 2 Maccab. 7. 27.  
V. 24. took him up with her] Namely, to Shiloh, there to present him to the LORD.  
one ephah] See Exod. 16. 36. Levit. 5. 11.  
V. 25. slay a bullock] Giving the other two to Eli, or leaving them to his disposing.  
V. 26. as thy soul liveth] That is, as sure as thou art alive.  
V. 28. lent him to the Lord] Or, returned him, whom I have obtained by petition to the Lord; That is, dedicated him to his service.  
he shall be lent] Or, he whom I have obtained by petition shall be returned.   

CHAP. II.  
Vers. 1. HAnnah prayed] That is, rendered praises and thanksgivings.  
My heart rejoiceth in the Lord] Luke 1. 46. To wit, for his great mercy in giving me this son.  
mine horn] That is, my strength, a speech borrowed from horned beasts, whose strength and comeliness is in their horns. Psal. 92. 10. 148. 14.  
is exalted] That is, increased and advanced above my adversaries.  
my mouth is enlarged] That is, I date now boldly open my mouth.  
over my enemies] That is, Peninnah and all like her, that upbraided me with barrenness, seeing now the LORD hath made me fruitful.  
in thy salvation[ That is, in this benefit, whereby the LORD hath saved me from the reproach of my adversaries.  
V. 2. none beside thee] That is, none essentially holy, but onely thou who art infinitely holy.  
any rock] That is, not any sure strength, upon which we may safely rely, Deut. 32. 4, 15. Psal. 18. 2, 31.  
like our God] Psal. 86. 8.  
V. 3. Talk no more] That is, let not Peninnah, or any other adversery insult over me with their proud speeches, as being barren.  
let not arrogancy] Heb. hard; That is, glorious and arrogant speeches, ascribing much to yourselves above others.  
a God of knowledge] And therefore seeth the vanity of your proud brags, and insolent carriages.  
actions are weighed] That is, enterprises are established, that is, he ordereth and disposeth of mens actions and proceedings according to his own will.  
V. 4. The bows] That is, he weakeneth the mighty that trust in their own power, and strengtheneth the weak, that through feebleness are ready to stumble and fall.  
V. 5. were full, have hired] Luk. 1. 53. That is, the rich are brought to such extreme poverty, that they are fain to become servants to get victuals, Lam. 5. 6.  
ceased] Namely, to be hungry, and enjoy plenty, Luke 1. 53.  
born seven] That is, many children, and are become fruitful, Ruth. 4. 11.  
waxed feeble] Namely, to conceive and bear children.  
V. 6. The Lord killeth and maketh alive] Deut. 32. 39. Ezek. 32. 11, 12. or tub. 13. 2. Wisd. 16. 13. That is, he is LORD of life and death, and hath both at his command.  
to the grave] That is, into the depth of misery, Psal. 130. 1. and raiseth them out of their afflictions.  
V. 8. He raiseth up the poor out of the dust] Psal. 113. 7. Job 36. 11. Luk. 1. 52. That is, out of the greatest misery and affliction.  
the beggar] That is, the most poor from their basest condition.  
for the pillars of the earth are the Lords] Psal. 102. 25. and 104. 5. That is, God is the LORD of the whole earth from the one pole to the other, and he hath made it the center or foundation of the world.  
V. 9. keep the feet] That is, he will direct and protect them in all their ways.  
silent in darkness] That is, counfounded in their miseries, not daring to mutter, nor to boast and glory as now they do.  
V. 10. thunder upon them] See Chap. 7. 10.  
strength unto his king] That is, his Son Christ, who shall have all power in heaven and earth committed unto him, Mat. 28. 18. and obtain victory over all his enemies, Luk. 1. 69. Psal. 148. 14.  
his anointed] That is, the messiah, JESUS CHRIST, of whom she prophesyeth. So Psal. 2. 2.  
V. 11. did minister] That is, did service in the tabernacle, when he was come to some maturity and ability.  
before Eli] That is, by his command and direction.  
V. 12. were sons of Belial] See Deut. 13. 13. and judge. 19. 22. and Chap. 1. 16. See 1 King. 21. 10.  
knew not the Lord] That is, with saving knowledge, to fear and serve him, Rom. 1. 28. Tit. 1. 16. Jere. 9. 3.  
V. 13. priests custom] That is, a wicked innovation introduced by these priests, and sons of Belial.  
offered sacrifice] That is, brought to be offered by the priest.  
V. 14. flesh-hook brought up] The priests portion in peaceofferings, was onely the shoulder and breast, and the rest belonged to them that brought the oblation, Lev. 7. 31, 32. but they by violence took any other part that came first to hand; neither did they wave it before the LORD, according to the law, Lev. 7. 34  
V. 15. burnt the fat] According to the law, Levit. 3. 3, 4.  
V. 16. presently] Heb. as on the day.  
and then take] Not regarding their own profit, but onely desiring that God might be served aright.  
V. 17. of the young men] To wit, the sons of Eli.  
abhorred the offering] That is, because they so shamelessly abused their oblations to their own luxury, their hearts were estranged from Gods worship.  
V. 18. with a linen ephod] The ephod was an habit appropriated to Gods service, which was of two kindes in respect of the materials. The one of rich and costly stuff for the high priest onely, of which, see Exod. 28. 4, 6. The other of linen, for inferior priests and Levites, which others also might use in Gods service, 2 Sam 6. 14.  
V. 19. yearly sacrifice] To wit, at the feast of the passeover.  
V. 20. Eli blessed Elkanah] That is, in Gods name, as being high priest.  
for the loan which is lent] Or, petition which she asked, &c. That is, instead of the son dedicated to God, who was obtained by prayer.  
V. 21. visited Hannah] That is, according to Eli his blessing made her fruitful.  
grew before the Lord] To wit, in stature and wisdom, Luk. 1. 80. and 2. 57.  
V. 22. assembled at the door of the tabernacle] Heb. assembled by troops, as they used to do, Exod. 38 8. Especially, when after their childe-bearing they came to be purified, according to the law, Levit. 12. 6.  
V. 23. I hear of your evil dealings] Or, I hear evil words of you.  
V. 24. Nay, my sons] That is, do not such wickedness.  
to transgress] Or, to cry out; That is, either by drawing them to the like filthiness by your ill example, or by causing them to abhor and neglect Gods service, seeing your profaneness.  
V. 25. shall judge him] Before whom, by some means or mediation, the matter may be taken up and compounded.  
a man sin] That is, presumptuously, and with an high hand, who dare presume to mediate for him before this supreme Majesty, seeing the sin is committed against the judge himself? But especially, what means of reconciliation can be expected, when as you the Lords priests, who mediate for the sins of others, are yourselves the offenders? See Chap. 3. 14.  
because the Lord] That is, because the LORD was resolved to slay them for their abominable wickedness; therefore he did not bless unto them this means, of bringing them to repentance. 2 Chro. 25. 16.  
V. 26. grew on] Luke 2. 52.  
V. 27. a man of God] That is, a prophet, 2 Pet. 1. 21. 1 Tim. 6. 11. 2 Tim. 3. 17.  
of thy father] That is, Aaron, from whose son Ithamar, Eli was descended.  
V. 28. all the offerings] That is, all the parts of the oblations which were not to be consumed by fire upon the altar, Levit. 7. 24. and 10. 14. Numb. 18. 18.  
V. 29. Wherefore kick ye] Deut. 32. 15. Both thou and thy sons contemning my sacrifices, and as it were, treading them under your feet, and making them also contemptible to the people.  
my habitation] That is, my tabernacle.  
honourest thy sons] By choosing to displease me, rather then them, not punishing them for their sins, nor turning them out of their priests office, which they have so shamefully abused, thou having power so to do.  
V. 30. I said indeed] To wit, when I settled thy father and his sons, in the priests office, Exod. 28. 43. and 29. 9. Yet not absolutely, but upon condition of your obedience.  
walk before] To wit, in the execution of the priests office, according to my statutes.  
Be it far from me] That is, because you have so basely abused it, and yourselves; be it far from me, to establish the priesthood in your house.  
V. 31. cut off thine arm] That is, thy chiefest strength, both by slaying thy two eldest sons, and depriving thy house of the priests office, by which they have all their power and authority.  
V. 32. And thou shalt see] That is, thy posterity to their great grief shall behold.  
an enemy in my habitation] Or, the affliction of the tabernacle for all the wealth which God would have given Israel; That is an other high priest and priesthood, substituted in my temple, in thine and their room, which thy posterity shall envy, and hate as enemies, because as rivals they shall enjoy your honour and powers the which was done by Solomon, who thrust out Abiathar, and put Zadoc in his room, 1 King. 1. 26, 27.  
in all the wealth] That is, in all the riches and prosperity which God shall give Israel in the dayes of Solomon. Others by this enemy, understand the P●il●stines, the defeat of the Israelites, and the c●ptivity of the ark; of which, the tabernacle was deprived seven mon●ths.  
V. 33. And the man] That is, of thy posterity which shall remain in the office of the priesthood, and not be cut off in the battle against the Philistines, Chap. 4.  
shall be] Or, should be; Namely, if thou shouldst live so long to see it, such a miserable object and cause of grief, as would make thee weep out thine eyes, to behold it; which was fulfilled in the horrible murder of the priests by Saul, 1 Sam. 22. 18. and the deposing of Abiathar by Solomon, 1 King. 2. 26.  
in the flower of their age] Heb men.  
V. 34. a sign unto thee] That is, that I am a true prophet sent of God, and that all these threatenings shall in their due time come to pass, that all these calamities shall shortly begin with the death of thy two sons, Chap. 4. 11.  
V. 35. a faithful priest] To wit, Zadoc who was descended from Eleazar, 1 Chro. 29. 22. and was faithful both to God, and also to his Kings, David, and Solomon.  
a sure house] That is, by multiplying his issue, and continuing both him and his posterity in the office of the high priest, according to the promise made to Phinchas Zadoc's progenitor, Numb. 25. 13. See 1 King, 2. 24. Isai. 22. 23.  
and he shall] That is, he and his posterity shall walk; to wit, in the execution of the high priests office.  
before mine anointed] That is, David and Solomon as types, and the Lord Christ typified by them.  
for ever] That is, all the dayes of his life.  
V. 36. shall come and crouch] That is, to Zadoc and his posterity, as it was fulfilled, 1 King. 2. 26. Ezek. 44. 14, &c. Neither could Abiath us small means maintain himself and family, after he was deposed, without having some help and relief from the provisions of the tabernacle and temple▪  
Put me] Heb. join.  
one of the priests offices] Or, somewhat about the priesthood.   

CHAP. III.  
Vers. 1. BEfore Eli] See Chap. 2. 11. the word; that is, of ●xtraordinary prophesy was precious; that is, there were but few prophets to reveal it, and by reason hereof, it was very rare, Psal. 74. 0.  
no open vision] That is, publicly known, though some had private visions, as Gedion and Manoah.  
V. 2. at that time] To wit, when it was so rare and precious.  
in his place] That is, in some part of the court next to the tabernacle, where the priests chambers were.  
and his eyes began to wax dim● 1 Sam. 4. 15.  
not see] That is, clearly as in former times.  
V. 3. ere the lamp] That is, before morning; for they were to be refreshed, that they might not go out, Exod. 27. 20, 21. Levit. 24. 3.  
in the temple] That is, the tabernacle.  
V. 7. Now Samuel did not yet know the Lord] Or, Thus did Samuel before he knew the Lord, and before the word of the Lord was revealed unto him; To wit, as a prophet, by way of vision and extraordinary revelation by voice and speech; and as it is probable in a visible apparition, implyed in those words, The Lord came, and stood, and called, used, v. 10.  
V. 9. in his place] Which was in a remote part of the court where the Levites chambers were.  
V. 10. thy servant heareth] That is, attendeth, and is ready to obey.  
V. 11. I will do a thing] That is, cause a great slaughter to be made in Israel, as Chap. 4. 10. and the ark to be taken, v. 11.  
shall tingle] A phrase used in Scripture, to signify such great horror and astonishment upon the hearing of some terrible accident, as shall weaken and debilitate the very sense, like the report of a cannon going off near the ear. So King. 21. 12. Jere. 19. 3.  
V. 12. which I have spoken] To wit, by the man of God. See Chap. 2. 27.  
when I begin] Heb. beginning and ending: Namely, to execute the judgements threatened, I will not desist till they be fully accomplished.  
V. 13. For I have  told him] Or, and I will tell him, &c. Chap. 2. 29, 30, 31, &c.  
will judge] That is, execute my just judgements upon him, and his family and posterity.  
made themselves vile] Or, accursed; That is, base and contemptible by their wicked practices.  
restrained them] Heb. frowned not upon them; No, not so much as by frowning upon them, though he ought to have severely punished them, as being not onely their father, but also the high priest and judge.  
V. 14. the iniquity] That is, the temporal punishment of their sin is so immutably determined, that by no means it can be avoided, nor my sentence revoked. See Chap. 2. v. 25.  
V. 15. vision] Or the things revealed unto him by this vision or apparition.  
V. 17. God do so] See Ruth. 1. 17.  
more] Heb. so add.  
thing] Or, word.  
V. 18. every whit] Heb. all the things, or, words.  
let him do what seemeth him good] Psal. 39. 9. Isai. 39. 8.  
V. 19. was with him] That is, favouring and multiplying ●is graces in him.  
let none of his words fall] That is, fail and come to nothing, but effectually fulfilled all that he had spoken to Samuel. See 1 King. 8. 56. and Matth. 10. 29. Some refer it to the words of Samuel which God accomplished, Isai. 55. 10, 11.  
V. 20. from Dan] That is, from one end of the land to the other. See judge. 20. 2.  
established] Or, faithful.  
V. 21. by the word of the Lord] To wit, revealed to Samuel by dreams, visions and apparitions, which before his time were so rare and precious. Some understand hereby the eternal word of the LORD, JESUS CHRIST. So 2 Sam. 7. 21. Joh. 1. 1.   

CHAP. IIII.  
Vers. 1. THe word of Samuel] That is, the prophesy revealed unto him by the LORD, concerning the slaughter of the Israelites came to pass, as he foretold, Chap. 3. 11.  
came] Or, came to pass. Heb. was.  
Eben-ezer] That is, the ston of help, so called here by anticipation; for it was so name afterwards by Samuel upon the occasion of his victory, Chap. 7. 12.  
in Aphek] A city in the tribe of Judah, Josh. 15. 53.  
V. 2. they joined battle] Heb. the battle was spread.  
the army] Heb. the array.  
V. 3. Wherefore hath the Lord] Some think that this expedition was by Samuels advice, which maketh them upon their ill success, to ask this question, not being duly conscious to themselves of their demerits and sin.  
fetch the ark] Heb. take unto us. Not asking before counsel of God, and trusting more in the visible sign of Gods presence, then in his promises apprehended by faith.  
V. 4. between the cherubims] From whence God gave his answers to Moses, Aaron, and others that succeeded them, Exod. 25. 22. Numb. 7. 89. See 2 King. 19. 15.  
were there] That is, in the camp, or in Shiloh, where the ark was before it was brought thence.  
V. 7. Wo unto us] For before we fought against men, and now God is come to fight against us, Exod. 14. 25.  
heretofore] Heb. yesterday, or the third day.  
V. 8. these mighty Gods] Speaking impiously of the one onely true God, after their own idolatrous manner, who worshipped many gods or idols.  
in the wilderness] That is, not onely in the land of Egypt, but also in the read sea, which lieth by the wilderness of Etham, Exod. 13. 20. and 14. 27.  
V. 9. as they have been to you] judge. 13. 1.  
quit yourselves like men] Heb. be men.  
V. 10. into his tent] That is, to his own dwelling. So Cha. 13. 2. 1 King. 12. 16.  
V. 11. was taken] Psal. 78. 61.  
Hophni and P●●neh●s] Chap. 2. 34.  
were slain] Heb. died.  
V. 12. clothes rent] That is, in token of grief and mourning. See Josh. 7. 6.  
V. 13. watching] That is, expecting news from the camp.  
all the city cried out] That is, lamented for that great defeat, and the taking of the ark.  
V. 15. his eyes were dun] Chap. 3. 2. Heb. stood.  
V. 16. is there done] Heb. is the thing.  
V. 17. are dead] That is, are slain in the battle.  
V. 18. of the gate] To wit, of the city where he sa●e, expecting news, or of the tabernacle where he usually attended, Chap. 1. 9.  
V. 19. to be delivered] Or, to cry out.  
she bowed her self] To wit, by reason of her pain and anguish that came upon her, upon the sudden, hearing of this lamentable news.  
came upon her] Heb. were turned.  
V. 20. neither did she regard it] Heb. set not her heart.  
V. 21. I-chabod] That is, where is the glory? or, there is glory.  
The glory is departed] For the ark of God was the glory of Israel, because it was a sign of Gods gracious presence among his people, Psal. 26. 8. and 78. 61.  
V. 22. And she said] That is, by repeating her words, she more fully expressed the greatness of her grief.   

CHAP. V.  
Vers. 1. EBen-ezer] See Chap. 4. 1.  
Ashdod] One of the five chiefest cities of the Philistines, which is also called Azotus, Act. 8. 40.  
V. 2. of Dagon] That is, triumphing in their victory which they ascribed to their idol. See judge. 16. 23.  
V. 4. the stump o● Dagon] Or, the fishy part.  
V. 5. on the threshold] Superstitiously ascribing unto it holinesse, because their idol had touched it with his head and hands, that fell upon it.  
of Dagon] That is, of Dagons temple.  
V. 6. destroyed them] To wit, their persons with emerods, a grievous plague, in their hinder parts, as it is Psal. 78. 66. and their country with mice, Chap. 6. 4, 5.  
V. 8. unto Gath] Which was another of their five principal cities, not far from the sea. This city was also called Methegammah, because it was situate on a little hill called Ammah, which David afterwards took. See 2 Samuel 8. verse 1. compared with 1 Chron. 18. 1. and Hazael after him. 2 King● 12. 17.  
V. 9. in the secret parts] Which were so extreme, that they could have no ease nor cure.  
V. 10. to Ekron] Which was also one of the five principal cities of the Philistines; which in the division of the land, fell to Judahs lot, Josh. 15. 35. See judge. 1. 18. and 3. 3.  
cried out] As fearing by the coming of the ark, to have the like plagues inflicted on them, wherewith their neighbour cities were destroyed.  
slay us] That is, both the lords, who it seemeth thus complained and the people.  
V. 12. that died not] It seemeth that they were punished with some other mortal disease, besides the emerods, of which many died, and caused that deadly destruction spoken of, v. 11.   

CHAP. VI.  
Vers. 1. SEven moneths] They thought in continuance of time their plagues would have ceased, and so would have kept the ark still.  
V. 2. to his place] That is, to the land of Israel.  
V. 3. not empty] That is, not without some gift or present to appease his wrath incensed against us, Exod. 23. 15.  
trespasse-offering] That is, an offering for your sin, either in taking it away, or not using it aright, according to his laws.  
and it shall be] That is, upon the sending of his offering, it shall be known if you be healed, that it was his hand upon you for your sin, or if you be not, then that it came not from the God of Israel, but by chance, or some hidden natural cause. So v. 9.  
V. 4. on you all] Heb. them; That is, both lords and common people.  
V. 5. images of your emerods] That is, in the figure of figs, like the knops or swellings of that disease.  
mar the land] That is, have eaten up and spoiled your corn.  
and ye shall give glory] By this offering acknowledging that he hath justly punished you for your presumptuous sin, in meddling with his holy ark, Josh. ●. 19. Joh. 9. 24.  
of your gods] That is, Dagon and others, who is now vilified with this dishonour and disgrace which he hath lately put upon him, Chap. 5. 3, 4.  
V. 6. harden your] That is, wilfully retaining the ark, after the suffering of such great punishments.  
wonderfully] Or, reproachfully.  
did not let the people g●] Exod. 12. 31.  
the people] Hebr. them. That is, of Israel.  
V. 7. a new cart] To wit, which hath never been yet profaned by being put to any common use. So 2 Sam. 6. 3.  
bring their calves home] To see if their natural instinct of love towards their young ones will be overcome by a supernatural and divine power and providence, causing the kine to leave their calves, and to go on in their way, carrying the ark into its own place.  
V. 8. jewels of gold] That is, the golden emerods and mice.  
in a coffer[ Not presuming to put them into the ark itself.  
V. 9. he hath done] Or, it. That is, the God of Israel hath inflicted these plagues upon us.  
V. 12. Beth-shemesh] See Josh. 15. 10. 21. 16.  
lowing as they went] That is, by a natural instinct hanging after their calves left behind them; but yet moved to go on with the cart by a superior and divine providence.  
turned not aside] That is, not into cross or by-ways that lay by their passage.  
went after them] To wit, for trial of the matter.  
V. 13. their wheat-harvest] Which in that country was in the month of May, about the time of Pentecost, Lev. 23. 16. whereby it appeareth, That the ark was taken in the beginning of November, or somewhat before, seeing it was seven moneths in the land of the Philistines, v. 1.  
V. 14. and they clavae the wood] To wit, the levitical priests, who were ready at hand to execute their office, because they dwelled at Beth-shemesh, a city of the tribe of Judah, Josh. 15. 10. which was given to the priests, Josh. 21. 16.  
V. 15. And the Levites] That is, the priests, who were of the tribe of Levi: for the Levites might carry, but not touch the holy things, Num. 4. 1●. 2 Sam. 6. 6, 7.  
offered burnt-offerings] That is, brought their oblations to the priests, to be sacrificed by them.  
V. 18. even unto] That is, to that ston which is in the utmost border of their territory.  
great ston of Abel] Or, great ston; signifying complaint and mourning: so called, from the great lamentation that was taken up for the grievous slaughter, mentioned v. 19.  
V. 19. because they had looked] Contrary to Gods express commandment, Numb. 4. 15, 20. either out of curiosity, to see what the Philistines had put in, or taken out, or else profaneness, and violation of Gods command.  
sinote of the people] To wit, those that came from all parts of the land to meet the ark coming home, or those that lay in garrison upon the borders to defend the land from the in-roads of the Philistines.  
V. 20. to whom shall he] That is, the ark, which is the visible sign of his presence and glory.   

CHAP. VII.  
Vers. 1. KIrjath-jearim] See judge. 18. 12.  
Abinadab] 2 Sam. 6. 4.  
and sanctified] That is, consecrated and set him apart for this holy office, to attend upon the ark of God.  
V. 2. lamented after the Lord] That is, they sorrowing and mourning under the grievous oppressions of the Philistines, cried unto God, and sought unto him, turning unto the LORD, and bewailing their sins, vers. 3.  
V. 3. put away strange gods] Josh. 24. 14, 23. That is, the idols of the strange nations.  
Ashtaroth] See judge. 2. 13. and under this idol he understandeth Baal and all the rest, v. 4.  
serve him onely] Deut. 6. 13. and 10. 20. Matth. 4. 10. Luk. 4. 8.  
V. 4. put away Baalim] See judge. 2. 11. And Baalim being of the masculine, and Ashtaroth of the feminine gender, by both these he meaneth all the gods and goddesses of the heathens.  
Mizpeh] A city situate upon the borders of Benjamin and Judah; of which, see judge. 20. 1. unto which place Samuel causeth the people to assemble, that they might join together in prayer, and seek God by a general humiliation and serious repentance.  
V. 6. and drew water] To wit, abundance of tears out of the fountain of contrite hearts, as the Chaldee paraphrase hath it: By which hyperbolical expression, is signified the great plenty of tears which they  shed for their sins, and testified thereby their unfeigned repentance. The like expression David hath, Psal. 6. 6. and 119. 136.  
And Samuel judged] That is, by his wise government, good example, holy admonitions and exhortations, he brought them to repentance, convincing them of their sins, Ezek. 20. 4. 22. 2. 23. 36.  
V. 7. were gathered] Taking this to be a sign of their co●●motion and rebellion, they raise their forces, and com● to subdue them.  
V. 8. Cease not to cry] Hebr. Be not silent from us from crying. As trusting more in Gods aid, obtained by his prayers, then in their own strength.  
V. 9. offered it for a burnt-offering] That is, he either caused it to be offered by the priest, himself not being of that order, or did it as a prophet immediately inspired by God, and warranted to do it, as Elijah, 1 King. 18. 30, 31.  
heard him] Or, answered.  
V. 10. but the Lord thundered] According to Hannah's prophecy, Chap. 2. 10. See Josh. 10. 10. judge. 4. 15. 5. 20.  
discomfited them] Josh. 10. 10.  
V. 11. Beth-car] The name of a rock, of which, v. 11.  
V. 12. and set it] As a monument of their victory, and thankfulness unto God for his help and assistance.  
and Shen] Which was a great rock or promontory over against Mizpeh.  
Eben-ezer] That is, the ston of help.  
V. 13. they came no more] To wit, with an army to give battle, and to enlarge their territory; but yet kept garrisons upon their frontiers, to defend what they had gotten, 1 Sam. 10. 5. and 13. 3. Or else[ no more] may be taken for a long time, or whilst Samuel judged Israel.  
V. 14. were restored] That is, either taken by force▪ or yielded by composition.  
there was peace] That is, a cessation of open war between Israel and the Amorites, that is, the Philistines and others of the Canaanites. See judge. 4. 17.  
V. 15. judged Israel] That is, exercised the jurisdiction of a judge. See judge. 2. 16. for though Saul reigned as king, yet Samuel continued his government as a judge still; and therefore they are said to have ruled together forty yeers, Act. 13. 21.  
V. 16. in circuit] Hebr. and he circuited.  
to Beth-el] That is, either the city of Beth-el, or the house of God, which was now at Kirjath-jearim, where the ark was.  
V. 17. Ramah] Or, Ramathaim, Chap. 1. 1. where his dwelling house was.  
there he judged] That is, there was his most ordinary pl●ce of judicature, whither he used to return, after he had done h●● circuits in other cities.  
an altar] See judge. 21. 4.   

CHAP. VIII.  
Vers. 1. WAs old] That is, so old, that by reason of age and weakness, he was not able to go his circuit as he was accustomend▪ unto the uttermost p●rts of the land to administer justice to all the people.  
his sons judges] That is, substitutes and assistants to him, himself still retaining the chief power of judicature in his own hand.  
V. 2. Joel] Called also Vashni, 1 Chron. 6. 28. and father of Heman often mentioned in the Scripture as a chief master of the singers, and also a penner of the 88 Psalm, 1 Kin. 4. 31. 1 Chron, 25. 1.  
Beer-sheba] See judge. 20. 1.  
V. 3. walked not in his ways] That is, d●● not imitate their fathers justice and equity ●n their government.  
took bribes] Deut. 16. 19.  
V. 5. make us a king] Hos. 13. 10. Act. 13. 21.  
to judge us] That is, to rule over ●s with regal authority.  
V. 6. displeased Samuel] Hebr. was evil in the eyes of Samuel. To wit, because herein they rejected Gods government who was their king, having in his own hand the regal rights, and did substitute under him judges, whom he extraordinarily called, fitted them with gifts, and inspired them with his Spirit, v. 7. Chap. 12. 17, 19.  
and Samuel prayed] To wit, for direction from God what to do, and how to demean himself in this case.  
V. 7. harken unto the voice] That is, seeing they will need● have a king, let them have him at their own peril: for the LORD condescended to their svit in his just anger, as it is Hos. 13. 11.  
not rejected thee] That is, not so much thee, who art but my minister, as myself; who, being chief king, rule by thee.  
that I should not reign] That is, keeping still in my own hand the regal rights, and appointing what governours and government I please.  
V. 9. harken] Or, obey.  
Howbeit, yet protest solemnly unto them, and show, &c.] Or, notwithstanding when thou hast solenmly protested against them, then thou shalt show, &c.  
V. 9. the manner of the king] That is, not what they ought to do in right, but what they use to do in fact, and how they commonly demean themselves in their government, contrary to Gods law, Deut 17. 15. and the laws of the kingdom. See Chap. 10. 26.  
V. 11. take your sons] That is, according to his own pleasure, whether you like it or no.  
V. 12. instruments of war] That is, he will make them his smiths, carpenters and chariot-makers.  
V. 15. officers] Heb. eu●●chs.  
V. 17. be his servants] That is, ye shall be brought into the greatest servitude.  
V. 18. because of your king] That is, because of that tyranny and oppression which he will exercise over you.  
V. 19. Nay but we will] That is, notwithstanding all thy dissuasions, we stand firm in our resolution to have a king.  
V. 20. may judge us] That is, govern and rule us according to his laws.  
go out before us] That is, be our general in the wars.  
V. 21. and he rehearsed them] That is, asking counsel of him what he should further do.  
V. 22. Go ye every man] That is, depart for the present to your own homes, and in the mean while I will better consider of the matter, and ask counsel of God what is to be done for the satisfying your desires, and how it may be best effected.   

CHAP. IX.  
Vers. 1. KIsh] Chap. 14. 51. 1 Chron. 8. 33.  
a Benjami●e] Or, the son of a man of Jemini. power] Or, substance.  
V. 2. a choice man] That is, a man singularly adorned with gifts both of body and mind.  
higher then any, &c.] Chap. 20, 23.  
V. 3. were lost] Which happened by Gods special providence, that hereby Saul might be brought to Samuel, and by him be anointed king.  
V. 4. Shalisha] A plain or champion country in the tribe of Benjamin, 2. King. 4. 44.  
land of Shalim] Which also lay in the tribe of Benjamin, and in it Salim, a city not far from Gilgal by Jordan, spoken of, Joh. 4. 23.  
V. 5. land of Zuph] Where was Ramath-zophin the city of Samuel.  
V. 6. a man of God] That is, a prophet; to wit, Samuel. See judge. 13. 6.  
show us our way] That is, what way we must take to find our asses.  
V. 7. bring the man] That is, what present shall we give him, according to the common custom, which was, To bring unto the prophet some present; not as the wages of his divination, but as an honourable or civill gratitude, to testify thankfulness, 1 Kin. 14. 3. 2 Kin. 4. 42. and 8. 8. judge. 13. 17.  
the bread] That is, all our provision of victuals for our journey.  
is spent] Hebr. is gone out of, &c.  
in our vessells] That is, in our scrips or wallets.  
have we] Hebr. is with us.  
V. 8. I have here at hand] Hebr. there is found in my hand. That is, in my hand or in my purse.  
of a shekel] That is, a piece of the value of 7d. ob. the whole shekel amounting to half an ounce of silver, or, 2s. 6d. of our money: a poor present, onely to testify thankfulness.  
V. 9. to the seer] So called, because he foresaw things to come, which God by visions revealed unto him, Num. 12. 6. and 24. 4.  
Well said] Hebr. Thy word is good.  
V. 10. to the city] That is, to Ramah, where Samuel dwelled.  
V. 11. the hill to the City] Heb. in the ascent of the city.  
V. 12. he is before you] Not meaning that he was so going before them, as that he was in their sight at that time; but that he was in the city near hand, so as they might soon and easily see him. See v. 13.  
is a sacrifice] Or, feast. It was lawful for holy prophets, immediately inspired, to offer sacrifices, especially peace-offerings and sacrifices of thanksgiving, upon extraordinary occasions, upon altars erected in other places besides the tabernacle, 1 Sam. 7. 9. 16. 5. See judge. 21. 4. especially at this time, when the ark, which was( as it were) the soul of the tabernacle, was not resident in it. But it seemeth that this here spoken of was rather a feast after the offering, then a sacrifice, at which the people met to rejoice before the LORD, and to praise him for his blessing, Gen. 31. 54. 1 Kin. 19. 21.  
in the high place] For in those times they made choice of high and eminent places for their public feasts, and also for religious service; which continued till the building of the temple, 1 King. 3. 2. and afterwards were condemned as unlawful, and therefore to be taken away.  
V. 13. to eat] That is, to feast, and not to sacrifice.  
he doth bless] That is, by prayer and thanksgiving, Deut. 8. 10. 1. Tim. 4. 4. and after the blessing distribute the meat, as their manner was. See Luk. 27. 30.  
the sacrifice] That is, the meat reserved after the offering, for the priests and people to furnish their feast. See Chap. 1. 4. or the meat provided for the feast, without a sacrifice.  
this time] Heb. to day.  
V. 14. Samuel came out] Being directed by God so to do, v. 15.  
V. 15. Now the Lord] Chap. 15. 1. Act. 13. 21. Here he rendereth the reason of Samuel's coming forth, and his providing this feast, namely, To entertain Saul, that he might anoint him king.  
 told Samuel in his ear] Hebr. revealed the ear of Samuel. That is, had made him clearly to know. So Chap. 20. 12, 13. 2 Sam. 7. 27. Job 33. 16. Isa. 22. 14. 48. 8.  
V. 16. I will sand] To wit, by a secret instinct and motion of my providence, though himself knoweth not of it.  
their cry] That is, their clamour, in calling for a king to be their captain.  
V. 17. the Lord said] That is, by a secret inspiration. So Chap. 16. 8, 12.  
reign] Hebr. restrain. That is, restrain them by his authority and government, from loose liberty and licentious wickedness.  
V. 18. in the gate] Others red it, in the midst of the gate; That is, in the midst of the city. See v. 14.  
V. 29. all that is in thine heart] That is, all that troubleth thee, and all that thou desirest to know.  
V. 20. three dayes ago] Hebr. to day three dayes.  
set not thy mind upon them] That is, take no further care for them, nor let them trouble thy mind by thinking on them anxiously.  
desire of Israel] That is, in their election of a king to rule over them, according to Gods own designation.  
V. 21. the smallest of the tribes] That is, by reason that they were almost all slain in the quarrel about the Levites wife, judge. 20.  
so to me] Hebr. according to this word.  
V. 22. them sit in the chiefest place] Honouring thus the servant for the masters sake, hereby intimating to all the guests, That God was purposed to advance him above all the people.  
V. 23. Bring the portion] As he esteemed him the chiefest person, so he allotted unto him the best and choicest portion, according to the manner of those times. So Gen. 43. 34. 1 Sam. 1. 4, 5.  
V. 23. said unto the cook] Whereby it appears, That Samuel knew of S●uls coming, and purposely provided this special dish for him.  
V. 24. is left] Or, reserved. To wit, of the peace-offering, &c.  
since I said] That is, since I caused this feast to be prepared, I appointed that this best piece should be reserved for thee.  
V. 25. And when they] That is, all the guests, after they had dined.  
communed] That is, acquainted him with Gods will, that he should be king.  
the top of the house] As being a place most solitary, and of greatest privacy, fittest for secret counsels and affairs of importance. Others understand it of Samuels own house, whither they went after they were come from the feast. Deut. 27. 8.  
V. 26. Samuel called Saul] That he might privately talk with him about his calling to be king.  
V. 27. Bid the servant] That is, that he may not particular us conferring of these weighty affairs, nor see me anointing thee king.  
but stand thou still] To wit, that thou mayest with the more reverence hear Gods message, and his divine oracles, concerning thy calling to thy kingly office, the signs to confirm thy faith in the assurance of this divine vocation, and the duties which belong to thee.  
a while] Hebr. to day.   

CHAP. X.  
Vers. 1. Avial of oil] Three sorts of men, as the most conceive, were solemnly ordained by anointing with oil, in the old Testament; to wit, priests, prophets and kings: whereby was signified the gifts of the holy Ghost which were necessary for their callings, 1 King. 9. 15, 16.  
and kissed him] To wit, in token of congratulation, homage and subjection. So Gen. 41, 40. 1 King. 19. 18. Psal. 2. 12.  
inheritance] That is, his own peculiar people Israel, Ex. 19. 5. Deut. 9. 26. 32. 9.  
Rachels sepulchre] Gen. 35. 20. Which was near Beth-l●hemjudah, Gen. 35. 19. in the confines of both the tribes.  
the care] Hebr. the business.  
V. 3. to Beth-el] That is, either the place so called Gen. 28. 19. or the house of God at Kirjath-jearim, where the ark now was, Chap. 7. 1, 2.  
V. 4. salute thee] Heb. ask thee of peace.  
V. 5. hill of God] That is, an high place near Oibeah consecrated to divine service, and is therefore called the hill of God, in which was a school of the prophets.  
the garrison] See Chap. 7. 13.  
with a psaltery] These instruments were used to cheer and raise up the spirits, and thereby to fit them for prophecy. So 2 King. 3. 15.  
shall prophesy] That is, shall speak and sing of spiritual and divine matters.  
V. 6. thou shalt prophesy] That is, have for the time the gift of prophesying, Num. 11. 25.  
be turned into another man] Both in respect of the present gift of prophesying, and of the spirit of valour and government which shall be inspired, to fit thee for the calling of a king.  
V. 7. let it be when these signs] Hebr. and it shall come to pass that when these signs, &c.  
do as occasion shall serve thee] Hebr. do for thee as thine hand shall find. That is, as God shall give thee opportunity, so demean thyself in all things befiting a king, for the good of the common-wealth.  
V. 8. Gilgal] To wit, after thou art elected king at Mizpeh, as it is v. 17. thou shalt go to Gilgal, to have the election confirmed, Chap. 11. 14.  
offer burnt offerings] To wit, after the ark of God is brought thither. See Chap. 11. 15. 13. 9.  
seven dayes thou shalt ●arry] Chap. 13. 8.  
V. 9. back] Hebr. shoulder.  
gave him another heart] Hebr. ●●●ned. That is, wrought in him a sensible change, by infusing into him heroic gifts, and kingly abilities.  
V. 10. a company of prophets] That is, both the prophets themselves, and their disciples and scholars, who gave themselves to divine studies; and he prophesied. See Chap. 19. 23, 24.  
V. 11. one to another] Hebr. a man to his neighbour.  
Is Saul] Chap. 19. 24. As who should say, It is so strange, that it may well be wondered at.  
V. 12. And one] To wit, amongst those prophets.  
of the same place] Hebr. from thence.  
But who is their father?] That is, the father of those other prophets; as who should say, They have not these gifts by patrimony, but from God: and the same father of Spirits that hath inspired them with the gift of prophecy, is alike able to infuse the same gifts into Saul.  
a proverb] To wit, used when a man had spoken or done any rare thing, above all expectation.  
V. 23. to the high place] That is, where was the school of the prophets.  
no where] That is, not in any place whither we went to seek them.  
V. 16. he  told him not] Either out of modesty and humility, on to avoid his uncles envy, or, as it is most likely, because Samuel had forbidden him to reveal it: for, to the end that it might be kept secret, he would not suffer his servant to hear of it, Chap. 9. 27.  
V. 17. unto the Lord] Both to declare unto them their fault in asking a king, and also to show Gods sentence therein. See judge. 11. 11. and 20. 1.  
to Mizpeh] Whither he had appointed the ark to be brought, and the high priest to come with Urim and Thummim, to ask counsel of God, and by casting lots to find out who should be their king, v. 22. See judge. 20. 1.  
V. 19. rejected your God] See Chap. 8. 6, 7.  
said unto him] That is, to wit, in thus saying to me who am his prophet and vice-gerent, Chap. 8. 19. 12. 12.  
by your thousands] The tribes of Israel were divided into thousands, as appeareth, Mic. 5. 2. and elsewhere.  
V. 20. to come near] To wit, before the ark, that they might first join in prayer for Gods direction, Prov. 16. 33. and then cas● lots: for those were joined, v. 22. Act. 1. 24. See the like example, Josh. 7. 14.  
was taken] That is, by lot.  
V. 22. they inquired] To wit, by Urim and Thummim, and by prayer, desiring Gods answer and direction.  
hide himself] Which he did out of modesty and prudence, to make it appear, that he did not ambitiously affect the kingdom, nor use indirect means to aspire unto it, but was called unto it by Gods immediate and free choice.  
V. 24. all the people] That is, the generality, or greatest part; for some amongst them did despise him, v. 27.  
God save the king] Hebr. Let the king live.  
V. 25. the manner of the kingdom] That is, not as it is commonly practised, Chap. 8. 9, 10, 11. but as it ought to be and hereby understand the fundamental laws of a lawful and right monarchy appointed by God himself, teaching both kings how to rule, and subjects how to obey. See Deut. 17. 18. Ezek. 45. 9, 10. 46. 16. Rom. 13. 1. 1 Tim. 2. 2.  
wrote in a book] Which is not now extant.  
before the Lord] That is, in the tabernacle, where also were reserved the standards of just weights and measures.  
V. 26. a band of men] That is, a voluntary guard.  
God had touched] That is, by his Spirit inclined to yield willing obedience to their new king.  
V. 27. children of Belial] See judge 19. 22.  
they despised him] See Chap. 11. 12.  
no presents] To wit, as subjects were won● to do, to testify their homage and obedience to their king, 1 King. 10. 25. 2 Chron. 17. 5. Matth. 2. 11.  
he held his peace] Or, he was as though he had been deaf. Out of his modesty and prudence, both to avoid sedition, and also to win them by patience and gentleness.   

CHAP. XI.  
Vers. 1. JAbesh-gilead] See judge. 21. 10. and here he expresseth the occasion why the people desired a king, Chap. 8. namely, To defend them against Nahash the king of Ammon, as he sheweth more plainly, Chap. 12. 14.  
V. 2. your right eyes] This he required not onely as ignominious, but also to disable them for taking arms; for carrying their shields on their left arm, the use of their left eye was hindered: and so their right eyes being put out, they become little better then blind.  
V. 3. the elders] That is, the rulers and governours.  
Give us] Hebr. forbear us.  
we will come out] That is, yield ourselves to dispose of us at thy pleasure.  
Gibeah of Saul] Called before, Gibeah of Benjamin, as lying in that tribe; and now, Gibeah of Saul, either because Sa●l was born there, or was now their king and deliverer.  
V. 5. came after the herd] For though he were chosen king, yet he did not presently administer his office, but lived privately till an occasion were offered for showing his heroical valour, and kingly abilities.  
V. 6. the Spirit of God] In●using into him wisdom, magnanimity and valour, fit for a king and captain.  
anger was kindled] To wit, against Nahassi, for propounding such insolent and dishonourable conditions.  
V. 7. hewed them in pieces] In imitation of the Levite, who thus divided, and sent the pieces of his wife to all the tribes, to increase their indignation, and whet their courage.  
and after Samuel] Who accompanied this new unsettled king as a judge to assist him, and as a prophet to direct him, v. 12.  
of the Lord] That is, which the LORD wrought in them by this threatening.  
with one consent] Hebr. as one man.  
V. 8. in Bezek] See judge. 1. 5.  
V. 9. they said] That is, Saul and Samuel.  
help] Or, deliverance.  
V. 10. Jabesh said] To wit, to Nahash and the Ammoi●tes that beleaguered them.  
Tomorrow we will] To wit, if we have no help, dissembling their hope of aid, that Saul might find them secure, and so obtain a more easy victory.  
V. 11. on the morrow] That is, the eighth day after their truc● taken, on which they had promised to surrender themselves, if in no day of the seven they were relieved.  
of the host] That is, of the Ammonites.  
morning watch] That is, when they begin to withdraw the watches.  
V. 12. reign over us] Chap. 40. 27.  
V. 13. The●e shall not a man] So David, 2 Sam. 19. 22.  
wrought salvation] To wit, by giving us victory over our enemies, thereby confirming my calling, which these men doubted of.  
V. 14. and renew the kingdom] That is, confirm Saul in his kingdom( to prevent all future rebellion) by universal consent, seeing now, having experience of his wisdom and valour, none will question his calling, of which formerly some doubted. Chap. 10, 27.  
V. 15. before the Lord] That is, in a solemn manner, as in Gods presence, represented by the ark, before which it was done.  
peace-offerings] To wit, in sign of thanksgiving for the victory.   

CHAP. XII.  
Vers. 1. MAde a king] To wit, at Gilgal. Chap. 11. 15.  
V. 2. walketh before you] That is, is settled in his kingly office, to govern you, and to go before you to the was.  
I am old] And therefore unfit any longer to undertake the the public affairs of the kingdom.  
my sons are with you] Not as rulers, but as private men, to do you service, and to give an account to you and your king of what they have done.  
V. 3. Behold, here I am] Ecclus. 46. 19. To wit, ready to give an account to you and your king of all my actions in the government of the common-wealth, since I first undertook it.  
before his anointed] That is, Saul, whom, by Gods appointment, I have anointed to be king over you. So v. 5. and Chap. 24. 7.  
whose ox] God would that Samuels example should be a pattern for all them that have any charge or office.  
bribe] Hebr. ransom.  
blind mine eyes therewith] Or, that I should hid mine eyes at him. That is, that I might not take notice of their faults, to punish them according to their demerits, being corrupted with their bribes.  
V. 5. ought in my hand] To wit, which I have taken to pervert justice.  
V. 6. advanced] Hebr. made. Making Moses the governor of his people, and Aaron high priest.  
V. 7. righteous acts] Heb. righteousnesses, or, benefits. To wit, as well benefits as punishments, in both which he justifieth God against them.  
to] Heb. with.  
V. 8. When Jacob was come into Egypt] Gen. 46. 5, 6. That is, when he and his posterity had long continued in Egypt, and were exceedingly multiplied. See Exod. 1. 13, 14. 2. 23, 24.  
sent Moses and Aaron] Exod. 4. 16.  
In this place] Moses settling them in the land of the Amorites beyond Jordan, and Joshua, by his direction, according to Gods will, in the land of Canaan.  
V. 11. and Bedan] That is, as some understand, Samson of the tribe of Dan: or, as others, Jair the Gileadite, judge. 10. 3. of the tribe of Manafleh; of whom, see 1 Chron. 7. 17.  
Jephthah] judge. 11. 1.  
V. 12. Nay, but a king] See Chap. 8. 5, 19.  
was your king] With whose government you should have been contented.  
V. 14. commandment] Heb. mouth.  
continue following] Heb. be after. To wit, as your king and leader, and be still safe under his protection.  
V. 16. this great thing] That is, this strange miracle of thunder and sudden rain.  
V. 17. wheat-harvest] To wit, a season in which it seldom reins in the land of Canaan, Prov. 26. 1.  
is great] To wit, in refusing the immortal and Almighty God to be your king, and desiring to be ruled by a mortal man.  
V. 18. sent thunder] To wit, in an unusual and terrible manner, to convince them of their sin, Ezr. 10. 9.  
feared the Lord] Unto whom thunder, rain and tempests obey, and Samuel, who had obtained them by his prayers.  
V. 20. yet turn not aside] q. d. Though you have grievously sinned, yet there is no sin so great, but shall be forgiven, if the sinner turn unto God by repentance.  
V. 21. vain things] That is, idols; which being vain, and of no worth, 1 Cor. 8. 4. do led men to vanity, Jer. 10. 8, 14. Hab. 2. 18.  
V. 22. make you his people] To wit, of his free grace, and not your merits, and therefore he will not forsake you.  
V. 23. sin against the Lord] Who commandeth his prophets and ministers to pray and preach, 1 Cor. 9. 16. and therefore I will not cease to perform my duty, though you have ungratefully rejected me.  
in ceasing] Heb. from ceasing.  
V. 24. how great things] Or, what a great thing, &c.   

CHAP. XIII.  
Vers. 1. REigned one year] Heb. the son of one year in his reigning. To wit, whilst the things were done that are contained in the former Chapter.  
reigned two yeers] To wit, then he began to take upon him the state of a king, and choose his guard and legionarie souldiers to attend his service upon all occasions, as he pleased to employ them. Some gather hence, that Saul reigned onely two yeers, to wit, before he was rejected of God, and forsaken of his Spirit, Chap. 15. 26. 16. 14. and David anointed in his stead, Chap. 16. 12, 13. And though he be said to have reigned forty yeers, Act. 13. 21. computing the time of Samuels government with his, yet he reigned onely two yeers lawfully, and the rest of his time as a tyrant: which they gather from Chap. 14. 47. where it is said, That Saul took the kingdom; that is, like a tyrant usurped it.  
V. 2. in Michmash] That is, a place so called in the border of Benjamin, near the mountain of Bethel. So v. 5.  
V. 3. Jonathan sinote] To wit, by Sauls command, as it appeareth vers. 4.  
the garrison] See Chap. 7. 13.  
in Geba] Or upon the hill. See Chap. 10. 5.  
heard of it] That is, hearing of it, prepared themselves to fight against Israel.  
Hebrews hear] That is, take notice of these preparations against them, that they may prepare themselves for the war.  
V. 4. Saul had sinitten] That is, Jonathan, by Saul's command.  
was had in abomination] Hebr. did stink. So Gen. 34. 30.  
V. 5. Beth-aven] That is, a house of vanity and wickedness; so called, because of the idols there erected and worshipped. Here it signifieth the city and wilderness of Beth-aven: of which see Josh. 8. 12.  
V. 6. in caves] Which were frequent in those places.  
and in rocks] That is, in the holes of the rocks.  
V. 7. all the people] That is, his two thousand legionary souldiers, mentioned vers. 2. many of which in this fear left him.  
followed him trembling] Hebr. trembled after him. Insomuch as for sudden fear they left their arms behind them in the camp, and followed him naked and disarmed.  
V. 8. And he tarried seven dayes] Chap. 10. 8.  
had appointed] The end of this meeting is expressed, Chap. 10. 8.  
and the people] That is, his guard and presidiary souldiers.  
V. 9. And Saul said] Being weary of waiting on Samuel's coming; and fearing the issue, by reason of the souldiers defection.  
And he offered] That is, he caused the priest to offer. So Chap. 14. 18. For if he had himself offered sacrifice, he had greatly sinned, in usurping the priests office; and Samuel would have much more have reproved him for it, then for not staying the time appointed; which he doth not.  
V. 10. salute him] Hebr. bless him.  
V. 11. What hast thou done] This is not a question of one desiting to be informed, but a serious reproof. So Gen. 3. 11, 12.  
thou camest not] This excuse was untrue, for Samuel came on the seventh day, though not at that hour of the day in which Saul expected him.  
V. 12. made supplication] Hebr. entreated the face. To wit, by prayers and oblations.  
forced myself] That is, I have in these great difficulties done( though unwillingly) contrary to thy direction from God.  
V. 13. done foolishly] To wit, in not waiting the time appointed by God.  
for ever] That is, all the dayes of thy life. So Deut. 15. 17. and 1 Sam. 1. 22. For the promise of an everlasting kingdom was made to David and his seed onely, which came of the tribe of Judah. So Gen. 49. 10.  
V. 14. sought him a man] That is, wisely appointed him to this office; to wit, David, though Samuel at that time did not know it, 1 Sam. 16. 6, 12.  
hath commanded] He speaketh of the future, as of a thing already done, to show the certainty of it; as it is usual in the Scriptures.  
V. 15. present] Hebr. found.  
six hundred men] The rest were of his two thousand, being fled for fear, v. 6, 8.  
V. 17. Ophrah] A city of the Benjamites, Josh. 18. 23.  
Shual] See Chap. 9. 4.  
V. 18. Beth-horon] Situate in the tribe of Ephraim, on the borders of Benjamin, Josh. 16. 3. 18. 13.  
V. 18. valley of Zeboim] In the tribe of Benjamin, towards the desert of Jordan, which is mentioned Neh. 11. 34.  
N. 19. said] That is, thus reasoned with themselves, and one with another, Let us take care lest the Hebrews procure arms, to free themselves from being under our subjection. So Gen. 3. 22.  
V. 21. a file] Heb. a file with mouths. That is, to point and sharpen their instruments and necessary utensils, when they could not go to the Philistines forges.  
to sharpen] Heb. to set.  
V. 22. So it came to pass] That is, partly through the Philistines tyranny, disarming them; and partly through the Israelites fear, that had either cast away their arms, or left them in the camp when they followed Saul. See v. 7.  
sword nor spear] Though they might have other weapons, and rustic instruments, as clubs, goads, staves and slings, which they might use for weapons.  
garrison] Or, standing camp.  
went out] That is, to surprise Saul and his disheartened followers in Gibeah.  
passage] Which being taken, they had an easy entrance into the fields of Benjamin.   

CHAP. XIIII.  
Vers. 1. IT came to pass upon a day] Or, there was a day.  
V. 2. Migron] A place situate on the other side of the narrow passage towards Gibeah, where Saul lay with his six hundred men, expecting what the Philistines would do, vers. 11.  
V. 3. Ahiah] Who is also called Ahimelech, 1 said. 22. 9.  
I-chabods brother] Chap. 4. 21.  
wearing an ephod] That is, with the rest of the pontificial ornaments, as the breastplate with the Urim and Thummim, being high priest, and now resident with Saul in the camp with the ark, v. 18.  
V. 5. fore-front] Hebr. tooth.  
V. 6. these uncircumcised] And therefore being aliens, and out of covenant with God, they are not under his protection.  
it may be] q. d. Though we have no assurance of victory, seeing we have no promise; yet there is hope, in respect of Gods All-sufficiency. So judge. 7. 7. Josh. 14. 12. 2 Chron. 14. 11.  
to save by many or by few] 2 Chron. 14. 11.  
V. 7. in thine heart] That is, whatsoever seemeth good unto thee.  
to thy heart] That is, I will follow thee whithersoever it pleaseth thee to go.  
V. 9. If they say unto us] This sign, by the instinct of Gods Spirit, he desireth, to confirm his faith. So Gen. 24. 14. judge. 6. 37. and 7. 9, 13.  
Tarry] Hebr. Be still.  
V. 10. for the Lord hath delivered, &c.] 1 Mac. 4. 30.  
V. 12. answered] That is, spoken unto them.  
we will show you a thing] Words of scorn and contempt; q. d. we will teach you more wit then thus to thrust yourselves into such desperate danger.  
V. 13. upon his hands] To wit, because the ascent upon the rock was steep and craggy.  
flew after him] Having gotten weapons from them who were slain.  
V. 14. an half acre of land] Or, half a furrow of an acre of land.  
V. 15. a trembling in the host] To wit, caused miraculously by a sudden terror and astenishment, wherewith God had smitten them, which took away their sense and reason, so as they could not discern their friends from their foes.  
a very great trembling] Or, a trembling of God; that is, immediately sent of God. See 2 Sam. 5. 24.  
V. 16. the multitude] To wit, of the Philistines host.  
V. 18. ark of God] Namely, to inquire what was to be done, either to pursue the Philistines, or to keep their standing.  
V. 19. noise] Or, tumult.  
Withdraw thine hand] q. d. In these favourits of time we have no leisure to attend Gods answer, but will lay hold on the present opportunity which already appeareth.  
V. 20. assembled themselves] Heb. were cried together.  
against his fellow] Not being able, through fear and amazement, to discern them from their enemies. So judge. 7. 22. and 2 Chron. 20. 23.  
V. 21. the Hebrews that were] To wit, either as fugitives, out of present fear, or as captives and servants.  
went up] To wit, being forced like slaves to fight against their brethren.  
V. 22. hide themselves] To wit, those spoken of, Chap. 13. 6.  
V. 23. the battle passed] That is, the army of Israel pursued the Philistines to Beth-aven, which was not far from Michmash, Chap. 13. 5.  
V. 24. were distressed] To wit, with hunger and faintness, not daring to eat.  
had adjured] To wit, under the penalty of a curse and threatening of death to all that transgressed his command. See vers. 39.  
Cursed] That is, let him be rooted out as an accursed thing.  
any food] Heb. any bread; whereby all food is signified; else Jonathan had not transgressed in eating honey. So vers. 28. and Gen. 43. 31.  
may be avenged] His end was, That( by staying to eat) they might not be hundred from pursuing the victory.  
V. 25. all they of the land] That is, the souldiers which pursued the Philistines. So v. 29.  
to a wood] To wit, between Michmash and Aijalon, v. 31.  
V. 26. to his mouth] Namely, to take and eat any of the honey.  
the eath] That is, the curse and penalty of death.  
V. 27. heard not] Because he was not in the camp, vers. 3. and 17.  
honey-comb] Or, wood-honey; that is, wild honey, Matth. 3. 4.  
his eyes] He got new strength and vigour, and his eyes grew clear, that were dim with fasting and faintness.  
V. 28. Then answered] That is, spake.  
this day] That is, till the evening, as vers. 24. for with the Hebrews the present day ended at evening, and the next day began.  
were faint] Or, weary; So as they could not any longer pursue their enemies, v. 30.  
V. 29. the land] That is, the whole army of Israel; namely, by hindering them from obtaining a more full victory.  
V. 30. How much more] To wit, had all the army been refreshed and strengthened.  
V. 31. Aijalon] Which was not that in the tribe of Dan, Josh. 19. 42. and given to the priests, Josh. 21. 24. but in the tribe of Judah, 2 Chron. 11. 10.  
V. 32. did eat] Through extremity of hunger, though it were contrary to the Law, Levit. 3. 17. and 17. 10.  
with the blood] Leviticus 7. 26. and 19. 26. deuteronomy 12. 16.  
V. 33. transgressed] Or, dealt treacherously.  
roll a great stene] To wit, that the beasts might be killed upon it, and the blood of the slain beasts pressed out. Some think that it was to build an altar, v. 35. that the beasts might be slain before God.  
V. 34. with him] Hebr. in his hand.  
V. 35. built an altar] To wit, that all, who would, might offer upon it peace-offerings, in thankfulness for their great victory; and that it might be a monument of it for the times to come. See Chap. 9. 12.  
the same was the first altar that he built unto the Lord] Heb. that altar he began to build unto the Lord.  
V. 36. Let us draw near] That is, to inquire by Urim before the ark, Num. 27. 21.  
V. 37. asked counsel] To wit, by the high priest.  
answered him not] Which was a sign that God was angry, not with Jonathan for eating the honey, but with Saul, for his rash curse and oath. See Chap. 28. 6.  
V. 38. chief of the people] Hebr. corners. The pillars and corner-stones of the building of the common-wealth, by which it is upholden: or, all the people from all parts. See judge. 20. 2.  
wherein this sin] Saul suspecteth that Gods silence was caused by some mans hidden sin, as in the case of Achan, Josh. 7.  
V. 40. be ye on one side] To wit, that being thus divided, we may see on which party the lot will light, and so he that hath sinned may be known.  
V. 41. Give a perfect lot] Or, show the innocent. That is, an upright and impartial lot, or a lot which will show and clear the innocent, as the words signify, though Saul meant the contrary.  
escaped] Hebr. went forth; That is, were cleared and freed by lot.  
V. 42. Jonathan was taken] Who really and truly was innocent and faultless, but not in Sauls sense. But why is Jonathan taken by lot, who was innocent? Some think that hereby God might show how tender he is in allowing any show of disobedience to princes. Secondly, To make children fear and avoid even the rash and causeless curses of parents, which out of Gods secret judgement are sometime inflicted. Thirdly, To punish Sauls rash oath, by bringing thereby his dearest son into extreme danger. Fourthly, To discover Sauls gross hypocrisy, who was scrupulous in keeping a rash and wicked oath, and made no conscience of killing his innocent son.  
V. 43. lo, I must die] q. d. Though the fault be little or nothing, seeing I was ignorant of the oath.  
V. 44. God do so] See Ruth 1 17. Saul here, and in many other places, is said to swear; whereby it appeareth, That he was much given to swearing and cursing.  
V. 45. Lord liveth] That is, as surely as God liveth, who punisheth falsehood, and rewardeth truth.  
not one hair] A proverbial speech with the Hebrews, signifying immunity from all hurt and evil. So Matth. 10. 30. Luk. 21. 18.  
V. 46. went up] That is, ceased to pursue them, because God seemed angry in not answering him; and also it was now too late.  
V. 47. took the kingdom] That is, thus when Saul had taken, &c. he fought. See Chap. 13. 1.  
Moab and Ananen] Bordering on the east of Canaan.  
Edom] Bordering on the south.  
Zolah] Which lay on the north of Canaan, between Batanea and Euphrates. See 2 Sam. 10. 5.  
V. 48. gathered an host] Or, wrought mightily.  
V. 49. the sons] He nameth those sons onely who accompanied him in his wars both in life and death.  
Isi●ui] Who is called Abinadab, Chap. 31. 2. 1 Chron. 8. 33.  
V. 51. Abiel] See Chap. 9. 1.  
V. 52. Saul s●w] As Samuel had forewarned, Chap. 8. 11.   

CHAP. XV.  
Vers. 1. THe Lord sent me to anoint thee to be king over his people] Chap. 9. 16.  
therefore harken] That is, in thankfulness to God for so high an advancement.  
V. 2. how he laid wait] Exod. 17. 8. Num. 24. 20. So Deut. 25. 17.  
V. 3. slay both man] That this might be an example of Gods vengeance against them that deal cruelly with his people; and that Gods word and oath concerning Amalek might be fulfilled, Exod. 17. 24, 26.  
V. 4. in Telaim] That is, in the fields adjoining to the city Telaim, situate in the tribe of Judah, called also Telem, Josh. 25. 24.  
V. 5. a city] That is, either the first city in his march, or the chief city where their kings dwelled.  
laid wait] Or, fought.  
V. 6. to the Kenites] See judge. 1. 16. who dwelled in the borders of Judah and Amalek.  
Go, depart, &c.] This multiplying of phrases signifying the same thing, intimateth that they were to depart with all speed.  
get you down] For the Kenites dwelled in high, hilly and rocky places, Num. 24. 21.  
ye shewed kindness] That is, Jethro your progenitor, Exod. 18. 10, 19. Num. 10. 29, 31.  
V. 7. from Havilah] A region of Arabia, Gen. 2. 11.  
to Shur] The utmost border of Arabia towards egypt, Gen. 25. 18. Exod. 15. 22.  
V. 8. took Agag] This name, as some think, was the common name to all the Amalekitish kings, as Pharaoh to the kings of egypt, and Abimelech to the kings of Gerar, Num. 24. 7.  
V. 9. spared Agag] That is, contrary to Gods commandment, v. 3. either to reserve him for triumph, or out of covetousness, hoping that he would redeem his life with some great ransom; or out of impious pity, as Ahab spared Benhaded, 1 King. 20. 31.  
of the fatlings] Or, of the second sort.  
V. 11. It repenteth] He speaketh after the manner of men, namely, That he would do as men use to do when they repent of their actions; and not change his counsel and purpose, but his manner of working, as if he repented of what he had done; not changing his mind, but the things, his pre-science and couns●ll remaining immutable. So v. 29.  
following me] In obeying my word.  
and he cried] That is, earnestly prayed unto God for Saul, That he would not cast him off from being king: but God would not grant his svit, v. 23, 26, 28. and Chap. 16. 1.  
V. 12. to carmel] A town belonging to the tribe of Judah, lying in the way from Amalek to Judah.  
up a place] Heb. an hand, that is, as some think, a monument of triumph like an hand, to signify that by his hand and sword he had gotten the victory. Others, That he had appointed this place to refresh his army, and divide the spoil.  
V. 13 I have performed] This was untrue, as appeareth v. 11▪  
V. 14. What meaneth] q. d. This convinceth thee of untruth and disobedience, seeing they still live, bleat and low.  
V. 15. the people spared] That is, They, and not I; which is also false. See v. 9.  
to sacrifice] He coloureth his disobedience under the pretence of piety.  
thy God] That is, whom thou lovest and servest, and therefore canst not but allow the means of his worship.  
V. 17. wast little] That is, of mean condition. See Chap. 9. 21.  
V. 18. a journey] That is, a warlike expedition against Amalek.  
the sinners] That is, sinners above others in malice and wickedness. So Gen. 13. 13. Matth. 9. 10. Joh. 9. 24, 31.  
they be consumed] Hebr. they consume them.  
V. 19. fly upon] To wit, greedily, like a bide of prey.  
V. 21. But the people] q. d. It was the people, not I, to whom I gave way, for fear of mutenie, v. 24.  
V. 22. to obey is better then sacrifice] Eccles 5. 1. Hos. 6. 6. Mat. 9. 13. and 12. 7.  
V. 23. is as the sin of witchcraft] Hebr. divination. That is, both are sins of an high nature; for as witches and diviners leave Gods word, and go to the devil for counsel and direction, so rebells res●st Gods will, and obey the devil in their works.  
idolatry] Hebr. Teraphim. See Gen. 31. 19.  
V. 24. I have sinned] This was not the confession of one truly penitent, like Davids, 2 Sam. 12. 13. but dissembled, for fear of losing his kingdom.  
V. 28. ●ath rent] He taketh occasion by this accident, as a sign sent of God, to ratify his sentence of deposition from the kingdom.  
V. 29. the strength] Or, eternity, or, victory. That is, the LORD, in whom alone is all Israels strength. See vers. 11. and Gen. 6. 6.  
V. 30. yet honour me] q. d. Though I be rejected of God, yet for the present uphold my credit with the people.  
V. 32. delicately] That is, both in respect of his garb and gate.  
said] That is, thought within himself, or spake to others about him.  
the bitterness of death] That is, the fear and danger: for being spared in the heat of war, it is not likely that they will kill me in could blood, being their prisoner.  
V. 33. As thy sword hath made women childless] Exod. 17. 11. Num. 14. 45.  
Samuel hewed] Being excited by an extraordinary motion of Gods Spirit. So Elijah, 1 King. 18. 40. 2 Kin. 1. 10, 12. Num. 25. 7.  
came no more] That is, purposely as his assistant, to visit, counsel and direct him from God, 2 King. 8. 29. though he saw him afterwards accidentally, when Saul came to see him at Naioth in R●mah, Chap. 19. 24.  
mourned for Saul] To wit, till God did inhibit him, Ch. 16. 1.   

CHAP. XVI.  
Vers. 1. HOrn with oil] See 1 King. 1. 1. 39.  
V. 2. How can I go] A question not of diffidence or reluctance, but to desire Gods direction how it might be done with most safety.  
with thee] Hebr. thine in hand.  
to sacrifice] That is, peace-offerings, or a sacrifice of thanksgiving; after which followed a feast, made out of the remainders of the offerings. See Chap. 9. 12.  
V. 4. trembled] Not knowing the cause of this h●s unusual coming, they feared the worst, as, That some crime committed amongst them drew him thither; or, That Samuel had fled from Saul, being displease●, to shelter himself among them.  
coming] Hebr. mee●ing.  
V. 5. sanctify] To wit, by legal purifications, and spiritual devotions, Exod. 19. 10. See Josh. 3. 5.  
Jesse] Because it was Gods purpose to choose a king out of his sons, v. 6, 8, 10.  
V. 6. when they] That is, Jesse his sons one after another into some private pl●ce.  
Eliab] Called also Elihu, 1 Chron. 27. 18.  
and said] That is, to himself, or in his heart.  
V. 7. the Lord said] That is, secretly, and by divine inspiration. So Chap. 9. 17.  
refused him] That is, not chosen him to be king. So v. 9.  
outward appearan●a] Hebr. eyes.  
heart] 2 Chron. 28. 9. Psal. 7. 9. Jer. 11▪ 20. and 17. 10 and 20. 12.  
V. 9. Shammah] Called also Shime●h, and Shimmah, 2 Sam. 13. 3. 1 Chron. 2. 13.  
V. 10. seven sons] Compare with Chap. 17. 12. and 1 Chron. 2. 23. 14.  
V. 11. sand and fetch him] 2 Sam. 7. 8. Psal. 78. 70.  
sit down] Hebr. round. To w●t, to the feast.  
V. 12. of a beautiful countenance] Heb. fair of eyes.  
the Lord] See v. 7.  
anoint him] To wit, to be king over Israel, Psal. 89. 20.  
V. 13. and anointed him] First revealing the mystery of Gods will to David and his father, 2 Sam. 5. 2. but not( as it is probable) to his brethren. Compare Chap. 17. 28.  
and the Spirit] To wit, enduing him with heroic gifts in an extraordinary manner and measure, as wisdom, magnanimity, courage, grace and holinesse. See judge. 13. 25. Act. 13. 22.  
V. 14. the spirit of the Lord] That is, those kingly parts and qualities conferred upon him, Chap. 10. 6, 9.  
an evil spirit] That is, Satan, unto whom God for his sin had given him up to be vexed with frenzy, distempers, furious passions, rage and cruelty.  
troubled] Or, terrified.  
V. 15. troubleth] That is, vexeth and disquieteth thee.  
V. 16. are before thee] That is, stand ready to do thee service.  
shalt be well] That is, thy spirit shall be composed and quieted, and thy passions and distempers moderated.  
V. 18. a mighty valiant man] From which commendation some probably gathor, That before this he h●d slain Goliath, from whence it was known that he was valiant, and that the LORD was with him, blessed and assisted him in all his signs.  
matters] Or, speech.  
V. 21. and stood before him] That is, waited on him, to do him service. See Deut. 1. 38. and 10. 8. Gen. 18. 3.  
V. 23. was well] That is, was for the time freed from his fits of rage, and melancholic passions, God working with Davids music, and giving Saul ease, that hereby he might make way to his kingly vocation.  
departed] That is, ceased for the present to vex and trouble him.   

CHAP. XVII.  
Vers. 1. NOw] Some think that this whole Chapter is a digression or transposition of the story, relating things done before David's coming to the court, added for the confirming of those words whereby the servants of Saul commended him to their master, Chap. 16 18.  
Shochoh and Azekah] Cities belonging to the tribe of Judah, Josh. 15. 35, 45.  
Ephes-dammim] Or, the cost of Dammim.  
V. 2. of Elah] The oak, or, grove of oaks.  
set the battle in array] Hebr. ranged the battle.  
V. 4. a champion] Hebr. a man between two; either because he put himself between the two camps, or offered a duell between two, that is, himself and another.  
a span] That is, three hands-breadth, or twelve inches.  
V. 5. armed] Hebr. clothed.  
shekels of brass] The common shekel was half an ounce; according to which estimate, the coat weighed two thousand and five hundred shekels, that is, one hundred fifty and six pound, and four ounces: others compute it to two hundred and eight pound, and four ounces, assigning to every pound twelve ounces.  
V. 6. target] Or, gorget.  
V. 7. six hundred shekels] That is, five and twenty pound, computing twelve ounces to the pound.  
V. 8. choose you a man] To wit, to fight with me in a duell or single combat, and let that side be esteemed victors, whose champion overcometh the other.  
V. 10. Philistine said] That is, began to insult, when he saw that none durst come to answer his challenge.  
V. 12. the son of that Ephrathite of Bethlehem-judah] Chap. 16. 1.  
eight sons] He had onely seven sons properly, which are name, 1 Chron. 2. 13, 14, 15. the eighth was the son of one of the seven, and so Jesse his nephew, which usually in the Scriptures are called sons, Dan. 5. 11, 12. or, as others think, one of his eight sons wanting issue, is therefore left out in the genealogy, 1 Chron. 2. 15.  
went] That is, was accounted in the estimate of men.  
V. 13. three eldest] Of which, see Chap. 16. 6, 7, 8.  
V. 14. the youngest] To wit, of Jesse his own sons.  
V. 15. went, and returned] That is, he was often sent by his father to visit his brethren, and supply their wants; which being done, he returned to keep the sheep. Some understand it, of his often coming and going from the court to his fathers house.  
V. 17. an ephah] See Exod. 16. 36.  
V. 18. cheeses] Hebr. cheeses of milk.  
captain of their thousand] Hebr. captain of a thousand.  
their pledge] That is, bring unto me some token from them, whereby I may know that they are alive and well. Others take it thus; If they have laid ought to pawn f●r victuals or necessaries, take money with thee to redeem it.  
V. 20. trench] Or, place of the carriage.  
fight] Or, battell-ray, or, place of fight.  
V. 22. his carriage] Hebr. the vessels from upon him. That is, the things sent by his father to the captain and his brethren, that he might with more speed go into the army.  
saluted his brethren] Hebr. asked his brethren of peace.  
V. 23. came up] To wit, towards the mountain where the Israelites were now in battle array.  
same words] To wit, as before, v. 8.  
V. 24. from him] Hebr. from his face.  
V. 25. to defy] That is, to reproach them as dastards, that durst not fight with him, being so often provoked.  
will give him his daughter] Josh. 15. 16.  
free] That is, from all taxes and impositions, and so ennoble his family.  
V. 29. What have I] q. d. Is it not lawful for me to speak of that which is in every ones mouth? or, What cause have I given to be taxed of pride?  
a cause] Have I not good reason to make this enquiry?  
V. 30. the same manner] Hebr. word. Both that he might know the certainty of the matter, and also show his willingness to fight, that the king might hear of it when he spake it to many.  
V. 31. sent for him] Heb. took him.  
V. 33. fight with him] To wit, with any hope of victory.  
but a youth] And therefore inexpert in warlike affairs.  
V. 34. lamb] Or, kid.  
V. 36. shall be as one of them] By the experience which he had in time past of Gods help, he doubteth n●t of victory over Goliath.  
V. 38. armed David with his armor] Hebr. clothed David with his clothes. That is, with armor which he gave David, and fit for his body: for Saul being so very tall, his own armor was unfit for David, Chap. 10. 23.  
V. 39. proved it] That is, the armor and weapons.  
not proved them] That is, not been used to wear them.  
V. 40. his staff] That is, his shepherds crook.  
brook] Or, valley.  
bag] Hebr. vessel.  
V. 42. but a youth] Here three causes are expressed of the giants contempt; his youth, which argued his weakness and want of experience; his ruddy colour, which shewed his rashness, and undiscreet choler; his beauty, which made him seem effeminate, and too tender to endure fight.  
V. 43. with staves] Speaking indefinitely, he putteth the plural number for the singular. So Gen. 21. 7.  
his gods] That is, Dagon, Baalim and Ashteroth.  
V. 45. comest to me] That is, thou trustest in thy arms and weapons.  
in the Name] That is, as his champion, to fight in his cause and quarrel, and trusting wholly in his promise, power and gracious assistance.  
V. 46. this day will] David being assured both of his cause and calling, prophesyeth of the destruction of Goliath and the Philistines army.  
deliver] Hebr. shut thee up.  
V. 46. a God] That is, Almighty, and willing to give his people victory over all their enemies.  
V. 47. saveth not] That is, is not tied to save by these means, Psal. 44. 6.  
in the Lords] To guide it by his providence, and to give victory to whom he pleaseth. Others, This battle is the LORDS, we fighting for him, and you against him; and therefore it concerneth his honour to give us victory, 2 Chron. 20. 15.  
V. 48. arose] That is, prepared himself for the combat, Gen. 31. 17.  
V. 49. sunk] That is, pierced deep into his forehead, as a ston speedily sinketh into the waters.  
V. 50. David prevailed over the Philistine] Ecclus 47. 4. 1 Mac. 4. 30.  
V. 52. Shaaraim] A town in the confines of Judah, Josh. 15. 36.  
V. 55. whose son] Hence some probably gather, That this battle was sought before David lived in Sauls court, Chap. 16. 21. otherwise Saul must needs have known him. See vers. 1. Others say, That David, after his coming to court, had been some good time absent before this battle, and so was forgotten of Saul, a little time making a great change in growing youth; and that Sauls memory was spoiled with the incursions of the ill spirit, and furious fits and passions. Others, That he might know him in his person, and yet more curiously inquire after his condition and parentage, having promised to give him his daughtr. And as for Abner, being captain of the host, he might be abroad in some warlike expeditions, when David was in court, and therefore now knew him not.   

CHAP. XVIII.  
Vers. 1. WAs knit] To wit, in a very near and firm bond of love and friendship.  
V. 2. took him] That is, retained him in his court.  
that day] That is, wherein( as some think) Saul required Jesse to let David abide with him, Chap. 16. 22. making these words a regression to that history which is there intermitted.  
go no more] That is, not( as some take it) to go to and fro between the court and his fathers house, as he is said to do, Chap. 17. 15.  
V. 3. made a covenant] That is, of perpetual friendship with David, after Saul had taken him to abide in the cou●t, which was begun at Davids first coming to play before him.  
V. 4. his garments] That is, his arms or military garments. Others understand it of his courtly ornaments.  
V. 5. went out] To wit, to do warlike exploits.  
behaved] Heb. prospered.  
V. 6. they came] That is, Saul, with his servants and souldiers, to wit, from some other fight, against the Philistines.  
Philistine] Or, Philistines. Indefinitely, the singular number being put for the plural: or, Goliath the Philistine at first, and afterwards the army in general.  
singing and dancing] So Exod. 15. judge. 5. and 11. 34.  
V. 7. answered] Singing interchangeably by turns songs of triumph.  
Saul hath slain his thousands, and David his ten thousands] Chap. 21. 11. and 29. 5. Ecclus 47. 6. q. d. Sauls valour deserveth much praise, but Davids ten times more  
V. 8. displeased him] Hebr. was evil in his eyes. eyed David] That is, had a jealous and envious eye over him, v. 29.  
V. 10. he prophesied] That is, being transported with rage and melancholic passion by the evil spirit, he behaved himself as one in an ecstasy or rapture. So 1 King. 18. 29.  
played] That is, to quiet his spirit, and moderate his raging passions, as at other times, Chap. 16. 16.  
V. 11. the javelin] To wit, at David.  
he said] That is, he thought or intended with himself. So v. 17, 21.  
V. 12. was afraid] To wit, as his corrival, lest he should get the kingdom from him, because the souldiers and people loved him, and he prospered in all his undertakings.  
V. 13. his captain] Not out of love, but hoping that he would one time or other be slain by his enemies, seeing that he was valiant and venturous. So v. 17, 25.  
went out] That is, lead them out into the field to fight, and brought them back, like a valiant commander.  
V. 14. behaved] Or, prospered.  
V. 15. afraid] See v. 12.  
V. 17. said to David] Under pretence of love, seeking his ruin, because he durst not kill him himself, being so much beloved of all the people, he engageth him in desperate exploits, that he might be slain by his enemies.  
valiant] Hebr. a son of valour.  
Lords battles] That is, undertaken to maintain Gods glory against idols and idolaters, and for Gods people.  
Let not] That is, let me not kill him myself, but let the Philistines do it.  
V. 18. Who am I] q. d. I am too mean and unworthy to be a kings son in law.  
what is my life] That is, my state and condition of life.  
V. 19. Adriel] The son of Barzillai the Ephraimite, who was born at Mehola, called Abel-mehola, judge. 7. 22. and is therefore called a Meholathite, 2 Sam. 21. 8.  
pleased him] Hebr. was right in his eyes.  
V. 21. Saul said] See v. 11.  
a snare] So v. 25.  
in the one] That is, of my two daughters, by marrying her.  
V. 22. secretly] As of yourselves, and not by my motion.  
V. 23. a poor man] And therefore unable to give a dowry befiting a kings daughter: for in those dayes they gave dowries to their wives, and not, as now, received portions, Gen. 34. 12. Exod. 22. 16. Deut. 22. 29.  
V. 24. On this manner] Hebr. according to these words.  
V. 26. an hundred foreskins] To wit, in lieu of a dowry, hoping that he would be slain in procuring them.  
V. 26. the dayes] That is, appointed by Saul, for the bringing in of the foreskins.  
expired] Hebr. fulfilled.  
V. 29. more afraid] Because God prospered him in all things, both in his victories, and also the love of his wife. See vers. 12.  
V. 30. went forth] That is, to war against the Israelites.  
set by] Hebr. precious.   

CHAP. XIX.  
Vers. 1. KIll David] Before Saul sought Davids life secretly, but now his hypocrisy bursteth forth to open cruelty.  
V. 3. what I see] That is, discover and observe.  
V. 4. sin against] To wit, in seeking to kill him unjustly, v. 5.  
V. 5. his life in his hand] judge. 9. 17. and 12. 3. Chap. 28. 21. Psal. 119. 109. That is, exposed himself to much danger. See judge. 12. 3.  
V. 7. in his presence] To wit, to do him service.  
in times past] Hebr. yesterday third day.  
him] Hebr. his face.  
V. 9. the evil spirit] See Chap. 16. 14. and 18. 10, 11.  
javelin] Which he usually had by him like a tyrant, continually in fear, Chap. 18. 11. 20. 23. and 26.  
V. 12. a window] Because the doors were beset with Sauls servants that watched David.  
V. 13. an image] Heb. Teraphim.  
goats hair] As if it had been Davids hair, hereby deluding Sauls men with hope of taking him, till, by their stay, David might have more time to make his escape.  
V. 15. see David] That is, whether he were indeed sick, or onely feigned himself to be so; but with commission to bring him, in what state soever he was.  
V. 17. Saul said] That is, when he found by his messengers how she had deluded him.  
why should I] That is, I will assuredly kill thee, if thou wilt not further me in my flight. So 2 Sam. 2. 22. or, why shouldst thou do that, that will provoke me to kill thee?  
V. 18. came to Samuel] Both to ask his advice in these extreme dangers; and for security, thinking that the prophets presence would protect him, and deter Saul from his bloody practices; and that the place which was a school of the prophets would be a sanctuary unto him, seeing they lived safely there, though the Philistines garrison was near unto it, Chap. 10. 5. Finally, to be comforted by him in this distress, and to have his faith confirmed in the promise of the kingdom, which Samuel from God had made unto him; which, through these great trials, was ready to waver, Psal 116. 11. 1 Sam. 27. 1.  
to Ramah] Where was Samuels dwelling, and a school of the prophets, whereof he was over-seer, father or president, and at Naioth near unto it.  
V. 20. prophesying] That is, praising God with psalms and songs, and praying unto him, and speaking of divine matters. See Chap. 10. 5.  
prophesied] Were transported like the prophets with a divine rapture, and spirit of prophesy, and so forgot their business for which they came, which was, To take David.  
V. 21. they prophesied] To convince Saul of his sin in pursuing David, when he saw him preserved by such a miracle; and that in vain he persecuted him whom God thus protected.  
Sechu] See Chap. 17. 1.  
V. 24. also] As his messengers had done before his coming.  
and prophesied] That is, was transported with divine rap●ures, as in an ecstasy, and joined with the rest in their prophetical exercises.  
lay] Hebr. fell.  
naked] That is, stripped of his regal and military habilaments in which he came to take David, being for the time so distracted in his mind and senses, that, like one in a trance, he knew not what he did, Numb. 24. 4. and Isai. 20. 2. Mic. 1. 8.  
Is Saul also am●ng the prophets?] Chap. 10. 11.   

CHAP. XX.  
Vers. 1. DAvid fled] That is, whilst Saul being distracted in his prophetical ecstasy a day and night, minded him not, to apprehended or kill him.  
came] That is, to Gibeah of Saul, where Jonathan resided, as his fathers lieutenant.  
V. 2. God forbid] To wit, that my father should seek thy life.  
show it me] Hebr. uncover mine ear.  
V. 3. a step] That is, I am in extreme and imminent danger of death.  
V. 4. Whatsoever thy soul desireth, I will even do it for thee] Or, Say what is thy mind, and I will do, &c.  
desireth] Hebr. speaketh, or, thinketh.  
V. 5. new moon] On which they used to offer oblations of thanksgiving, and afterwards feasted together, Numb. 10. 10. Psal. 81. 3.  
let me go] Give me leave to go, seeing in your fathers absence you have power to do it, that I may keep the feast of the new moon with my kindred at Bethlehem, and on the third day I will come and hid myself in the field, verse 6, 19, 35.  
V. 6. his city] That is, in which he was born, Joh. 7. 42. So Gen. 23. 10. 24. 10.  
sacrifice] Or, feast. Accompanied with a feast. See Chap. 9. 12.  
V. 7. that evil is] That is, that be is resolved to ruin me.  
V. 8. kindly] To wit, in giving me timely warning.  
thou hast brought thy servant into a covenant of the Lord] Chap. 18. 3. and 23. 18. That is, made between us by oath in Gods presence.  
slay me] Seeing if I have deserved it, you have power to do it.  
to thy father] To wit, to be killed by him.  
V. 9. from thee] To wit, that thou shouldst be killed by me, being innocent.  
V. 10. tell me] That is, what thy father speaketh, good or evil, towards me, seeing thou canst hardly come to me thyself without suspicion, nor entrust such a secret to a servant.  
V. 12. O Lord God] He calleth upon God to be witness of his fidelity and truth, in discovering to David how his father stood affencted towards him, either-well or ill.  
sounded] Hebr. preached.  
show it thee] Hebr. uncover thine ear.  
V. 13. The Lord do so] See Ruth 1 17.  
if it please] That is, if my father be resolved.  
hath been] When he raised him to the kingdom, and hath given many famous victories.  
V. 14. And thou shalt] To wit, when God shall have made thee king, after my fathers death; so that Jonathan submitteth to Gods will, though by descent he was next heir to the crown.  
of the Lord] That is, great kindness to me and my posterity, which thou hast promised in Gods presence.  
V. 15. from my house] That is, posterity and family.  
V. 16. made a covenant] Heb. cut. That is, renewed and ratified the covenant made before with him, Chap. 18. 3.  
require it] That is, revenge it, Gen. 9. 5.  
Davids enemies] And so of myself among the rest; if I discover myself to be one of them, by being perfidious in breaking promise, and not revealing my fathers purpose against David.  
V. 17. to swear again] To wit, that he would show kindness to him and his posterity, when he came to be king.  
because he loved him] Or, by his love towards him.  
V. 18. empty] Heb. missed.  
V. 19. quickly] Or, diligently. Heb. greatly.  
and come] To wit, from Bethelem.  
when the business] Heb. in the day of the business; That is, when I made intercession for thee to my father, Chap. 19. 2.  
ston Ezel] Or, that sheweth the way; Either which stood in cross ways, showing travellers which way to take, or where Jonathan and David used to meet, when they meant to have private and secret conference.  
V. 20. I will shoot] That is, this shall be the token between thee and me, whereby I will show thee what thou shalt do, as thou didst desire, vers. 10. if I cannot with conveniency, and unseen, come to speak with thee.  
V. 21. no hurt] Heb. not any thing.  
V. 22. go thy way] That is, come not a● court, but shift for thyself by going further off.  
V. 23. be between] As a just judge and witness of our covenant, vers. 42.  
V. 25. Jonathan arose] To wit, that he might honour Abner in giving him place; or he left his place to his father being present, which in his absence he used to sit in as his vicegerent.  
Abner say] Being the kings uncle and captain general.  
V. 26. not clean] And therefore cometh not to the feast, because the law forbiddeth it, Levit. 7. 19, 20. 11. 24. 15. 16.  
V. 27. of Jesse] That is, David, whom he thus calleth in contempt●. So Nabal, Chap. 25. 10.  
V. 29. a sacrifice] See Chap. 9. 12.  
my brother] To wit, being appointed by my father.  
V. 30. Thou son] Or, Thou perverse rebel. Heb. Son of perverse rebellion. Not my son, but a rebel, resisting my known will, not lawfully begotten by me, but some stranger, and born of a mother rebellious like thyself.  
own confusion] Seeing he will deprive thee of the Kingdom.  
of thy mothers] Either because thou causest her by thy carriage to be suspected of dishonesty, or because thou dost deprive her of her due honour in having a king for her son.  
V. 31. shall surely die] H●b. is the son of death.  
V. 34. was grieved] To wit, because that his fathers wrath against him was implacable, though he were innocent.  
shane] By his reproaches, and casting his javelin at him, thereby showing that he was resolved to kill David.  
V. 36. beyond him] Heb. to pass over him.  
V. 40. artillery] Heb. instruments.  
his lad] Heb. that was his.  
Go] He sends him away, that he might the more freely and secretly talk with David.  
V. 41. David] Now seeing the cost clear, and none in sight that might discover them.  
the south] That is, the south-side of the field, or of the ston where David had hidden himself.  
V. 42. forasmuch as we have sworn both of us in the Name of the Lord] Or, the LORD be witness of that which, &c.  
between me] To bless and protect us, and to preserve this love and friendship for ever amongst us, which we have ratified by covenant before him.  
the city] That is, Gibeah-Saul wh●re Jonathan had his court and residence, Chap. 23. 18, 19.   

CHAP. XXI.  
Vers. 1. TO Nob] A city near Anathoth in the tribe of Benjamin, 1 King. 2. 26. Neh. 11. 32. unto which( as it seemeth) Saul had caused the tabernacle to be removed from Shiloh, because it was in his own tribe, as before Joshua an Ephramite had placed it in Shiloh a city of Ephraim; and after David in Jerusalem being of the tribe of Judah, that he might have Gods oracles near him. And this was the cause, why at this time, there were so many priests in Nob, Chap. 22. 18.  
was afraid] Suspecting that some sinister accident had befallen him, knowing that he was in Sauls displeasure, Chap. 16. 4.  
alone] Or with so small a retinue as did not befit his place. For it appeareth that David had some company with him, vers. 4. Matth. 12. 3, 4. unless we will say( as it is very probable,) That David had appointed his company to stay i● some place for him, till he returned, as he saith, vers. 2. and himself went alone to the high priest.  
V. 2. The king] Through human frailty, David speaketh this untruth, to dissemble the true cause of his flight.  
to such] Hebr. pel●ni, alm●ni. See Ruth 4. 1.  
V. 3. under thy hand] In thy present custody, and at thy disposing, ready to be eaten.  
present] Heb. found.  
V. 4. but hallowed] That is, showbread which was set before the LORD, and so hallowed unto him; of which none but the priests might eat, unless in the case of necessity and charity, which dispense with ceremonies, Exod. 25. 30. Levit. 24. 5, 9. Matth. 12. 4, 7.  
from women] That is, their wives. See Exod. 19. 15. 1 Cor. 7. 5. And if so, then I will give it them.  
V. 5. three dayes] All which time we have been in our journey, and therefore absent from our wives.  
the vessels] That is, the bodies. So Act. 9. 15. 1 thessaly. 4. 4.  
in a manner common] That is, the sabbath, near approaching, Levit. 24. 8. seeing it is no longer as showbread, to stand before the LORD, but to be changed, and new put in the place; and though the old be the portion of the priest●, yet others in case of necessity may eat of it, Luk. 6. 3.  
yea, though it were sanctified this day in the vessel] Or, especially when this day there is other sanctified in the vessel.  
V. 7. detained] Either to keep the sabbath approaching, or to pay his vows, or to perform some other service, or some other occasion▪  
an Edomite] That is, by nation, but a proselyte by profession of the Jewish religion.  
V. 9. the valley of Elah] Chap. 17. 2.  
behind the ephod] Laid up by the ephod in the tabernacle. Others red it thus, After that Abimelech had put on the ●phod to ask counsel of God. See Chap. 22. 10, 13, 15. The like phrase is used, Gen. 24 67. Deut. 24. 20, 21.  
V. 10. to Achish] This was his proper name, but he is called Abimelech, Psal. 34. 1. which was a common name to all the Philistine kings. See Gen. 20. 21, 26.  
Gath] One of the five chief cities of the Philistines. See 1▪ Sam. 5. 8.  
V. 11. the king] That is, the famous and chief warrior, and( as it were) another king in the esteem of the people.  
Saul hath slain his thousands, and David his ten thousands?] Cha. 18. 7. and 29. 5. Eccles. 47. 6.  
V. 12. laid up] That is, seriously weighed, and thought on them, Luk. ●. 19, 51.  
V. 13. his behaviour] Hebr. his taste; That is, his gesture, words, and all his carriage, whereby may be discerned whither a man be wise or foolish, mad, or in his right wits; as the taste discerneth of meats, whither they be savoury or unsavoury, Job 12. 11. and 34. 3.  
in their hands] That is, whilst he was in their power, who were ready to carry him before their king, Psal. 34. 1. and 56. 1.  
scrabbled] Or, made marks; That is, used the postures, gestures and absurd actions of a mad man.  
V. 14. is mad] Or, playeth the mad-man.  
V. 15. come into] That is, is he fit to come into a kings house, q. d. He is most unfit; and therefore sand him away.   

CHAP. XXII.  
Vers. 1. A● Dullam] A city in the tribe of Judah, not far from Bethlehem; of which, there is mention, Josh. 12. 15.  
V. 2. was in debt] Heb. had a creditor.  
discontented] Heb. bitter of soul.  
V. 3. Mizpeh] A strong hold in the land of Moab.  
king of Moab] For he expected from him the more favour, because he was Sauls enemy, Chap. 14. 47. Or, because Ruth the mother of ob, Davids grand-father, was a Moabitish woman.  
V. 4. the hold] That is, in Mizpeh, v. 3. in which the king of Moab had placed him.  
V. 5. depart] Either because the king and his people were treacherous, or idolatrous, or▪ because God would further try Davids faith, with many perils and temptations in his own country.  
foreste] Because in it were many hiding places.  
V. 6. three in Ramah] Or, gr●ve in a high place; That is, within the territories of Ramah, near to Gibeah, or in some h●gh place within Gibeah. See judge. 19. 13. Or thus, Saul was sitting in Gibeah under a grove in an high place.  
V. 8. have conspired] This he speaketh out of jealousy and suspicion, and not of certain knowledge. See Chap. 20. 23.  
sheweth me] Heb. uncovereth mine ear.  
V. 9. D●eg] A court-sycophant, who applieth his speech to the humour of his master, maliciously and slanderously traducing an innocent, Psal. 52. 1, 2.  
set over] Or stood among the servants, as vers. 6.  
V. 11. of Ahitub] See Chap. 14. 3.  
the priests] Which were some of the remnant of Elies house that God threatened to cut off, Chap. 2. 31.  
V. 12. son of Ahitub] He so calleth him, without any other title, by way of contumely and disgrace. So David the son of Jesse, v. 7. 13. in contempt.  
Here I am] Heb. Behold me.  
V. 14. goeth at thy bidding] As David  told him, Chap. 21. 2. and he believed.  
V. 15. begin to inquire] Have I not at other times also, when he had great affairs, consulted with the LORD for him?  
be it far from me] To wit, that I should conspire with David against thee, as thou chargest me, v. 13.  
of all this] That is, of any conspiracy or rebellion against thee.  
less or more] Heb. little or great.  
V. 17. footmen] Or, guard. Heb. the runners.  
of the Lord] These words have an emphasis in them, showing that Sauls malice extended to the LORD himself, because he favoured David, and had rejected him; and therefore slay his priests, seeing his rage could not reach to him.  
their hand] That is, they favour and help him all they can in his conspiracy and rebellion.  
V. 18. that did wear] That is, that did service in the tabernacle, which they performed in linen clothes, Exod. 28. 40, 42. See Chap. 2. 18.  
V. 20. escaped] To wit, by Gods providence, who according to his promise preserved some of Elies house, Chapter 2. 33.  
after David] And came to him when he was going to Keilah, Chap. 23. 6.  
V. 22. I knew it] I thought, or my mind did misgive me, knowing Doegs malice, that it would fall out so.  
occasioned] Seeing they all suffered for my sake, though sore against my will, and to my great grief.  
V. 23. Abide thou with nigh] That is, I will take thee into my protection.  
my life] That is, I will venture my own life to preserve thine, and will be as careful of thy safety, as of my own; so that he that will take away thy life, shall have mine also.   

CHAP. XXIII.  
Vers. 1. THen] whilst David abode in the foreste of Hareth, Chap. 22. 5.  
Keilah] A city in the tribe of Judah, Josh▪ 15. 44.  
threshing-floors] To wit, of the corn that was brought into, and beaten out in them.  
V. 2. inquired] That is, either by the Prophet Gad, who was with him, Chap. 22. 5. Or by Abiathar coming to him, when he was going to Keilah.  
V. 3. afraid here] To wit, of Saul, though we lye hide in the foreste, and how much more cause of fear shall we have when the Philistines our enemies are before us, and Saul pursuing after us.  
V. 4. yet again] Not as doubting himself of the truth of Gods first answer, but to satisfy his followers who were in fear.  
V. 6. fled to David to Keilah] Chap. 22. 20.  
an ephod] With the breastplate, in which were the Urim and Thummim, that he might ask counsel of the LORD as occasion required, Exod. 28. 30.  
V. 11. deliver me] To wit, if I stay here.  
V. 12. deliver] Heb. shut up.  
They will] To wit, if thou stayest still among them.  
V. 13. he forbore] That is, he desisted to prosecute his purpose.  
V. 14. in a mountain] Which was near to Idumea, Josh. 15. 21, 24. In which were many steep mountains, and cliffs of rocks, Obad. 3.  
Ziph] There were two cities of this name, one spoken of Josh. 15. 24. the other near the wilderness of Maon, mentioned Josh. 15. 55. which is here meant. Of these Ziphites, David complaineth, Psal. 54.  
every day] That is, as long as he stayed in the land, 1 Sam. 27. 4.  
V. 15. David saw] Had intelligence by his spies and friends.  
V. 16. and strengthened] That is, comforted him and strengthened his faith, by putting him in mind of Gods promises, v. 17.  
V. 17. the hand] That is, the power of my father shall not reach unto thee to do thee any hurt.  
and thou] Or, but thou shalt be king.  
my father knoweth] remembering Samuels words, Chapter 15. 28. and seeing Gods favour towards thee, in thy good success and continual preservation, Chapter 20. 30, 31. and 24. 20.  
V. 18. made] That is, renewed and confirmed their covenant before made, Chap. 18. 3. and 20. 16.  
V. 19. Doth not David] That is, know surely that he hath hide himself.  
on the south] Heb. on the right hand.  
Jeshimon] Or, the wilderness.  
V. 21. Blessed] In his hypocrisy he maketh show of religion to encourage therein them treason and treachery.  
V. 22. haunt is] Heb. foot shall be.  
very subtly] And therefore will deceive you, and escape out of your hands, if you be not very circumspectly.  
V. 23. of all the lurking] Or of the certain place.  
V. 24. before Saul] As his guides to bring him to David.  
V. 25. came down] To wit, from the hill Hachilah where he had hide himself.  
of Maon] Which was also in the tribe of Judah, Joshus 15. 55.  
V. 27. invaded the land] Heb. spread themselves upon, &c.  
V. 28. Sela-hammahlekoth] That is, the rock of divisions; So called, because Saul there was forced to leave David, and to make head against the Philistines.   

CHAP. XXIIII.  
Vers. 1. FOllowing] Heb. after.  
En-gedi] A city in the tribe of Judah, called of old, Hazezon-tamar; that is, The city of palm trees, which abounded there, Gen. 14. 7. 2 Chro. 20. 3. situated between high mountains and rocks, having a desert adjoining unto it of the same name.  
V. 2. the rocks] Upon which store of goates lived, and climbed, as there manner is.  
V. 3. cover his feet] That is, do his easement. See Judges 3. 24.  
remained] That is, lay hide in the in-most parts of the cave.  
V. 4. Behold the day] That is, a fit opportunity is now given thee by God, of killing thine enemy, who seeketh to kill thee, as if he should speak unto thee from heaven, and bid thee do it.  
Sauls rob] Heb. the rob which was Sauls; That is, his uppermost garment, which perhaps Saul had put off, and laid aside, till he had done his business.  
V. 5. heart smote him] That is, his conscience checked him, because he had done it.  
V. 6. the Lords anointed] Because the LORD who made him king, hath onely power and right to depose him.  
to stretch] That is, to kill him, or to lay violent hands upon him, to do him any hurt. So Gen. 37. 22.  
V. 7. stayed them] Heb. cut off; That is, he pacified, and took them off from their purpose.  
V. 9. hearest thou] That is, givest heed and credit to flanderers and sycophants.  
V. 10. some bad me] That is, some of them that were with me, did advice me.  
V. 11. my father] Both because he had married his daughter to him, and being king, was the father of his people.  
huntest my soul] That is, seekest eargerly my life, as an huntsman pursueth the wild beast, thorough woods and hills, bushes and hard passages, v. 2.  
V. 12. the Lord avenge] That is, the supreme judge of king and subject, hear my innocent cause, and do me right.  
upon thee] To revenge myself by seeking thy ruin.  
V. 13. wickedness] That is, wicked men will act wickedness to their own just destruction.  
but mine hand] That is, but I will not seek to revenge myself in my own private quarrel.  
V. 14. the king] As if he should say, It is not for the honour of so great a king, nor worth his pains to pursue a man so weak, and contemptible as I am. So 2 Sam. 9. 8.  
V. 15. deliver] Heb. judge.  
V. 16. and wept] Being for the present convinced by Davids carriage, of his innocency, and his own sin, he was( as we say) overcome with kindness, and burst forth into tears.  
V. 18. delivered] Heb. shut up.  
V. 19. for that] In preserving my life, when it was in thy hands to take it from me.  
V. 22. hold] That is, of Engedi, having yet no confidence in Sauls sincerity, seeing after reconciliation he had so often returned to his old malicious courses.   

CHAP. XXV.  
Vers. 1. SAmuel died] Chap. 28. 3. Ecclus 46. 13, 20.  
so Paran] On the south border of the tribe of Judah towards Idumea, Habac. 3. 3.  
V. 2. Maon] Maon and Carmel were cities of Judah, Josh. 15. 55. near the southerly frontier. Another Carmel was in the tribe of Issachar, 1 King. 18. 19. and 1 Sam. 15. 12.  
possessions] Or, business.  
very great] That is, wealthy. So 2 Sam. 29. 32.  
V. 3. evil in] That is, evil conditioned.  
Caleb] See Chap. 30. 14.  
V. 5. greet him in my name] Heb. ask him in my name of peace.  
V. 7. hurt] Heb. shamed.  
ought missing] Which favour seldom befalleth them that live by souldiers, who often want necessaries.  
V. 8. a good day] That is, a day of mirth and feasting, in which you enjoy all plenty, and abound with Gods blessings; and therfore are bound by Gods law to communicate with those that are in want, Deut. 14. 23, 29. and 15. 7. Esther 9. 19.  
to thine hand] That is, hast ready, and art willing to bestow.  
thy son] Who beareth a son-like affection towards thee.  
V. 9. and ceased] Heb. restend; To wit, to speak any more, expecting Nabals answer.  
V. 10. the son of Jesse] So he calleth him in contempt.  
from his master] As David himself hath don● from Saul, and animated many others of his followers to follow his example, Chap. 22. 2.  
V. 11. my water] Which was scarce in that hot and dry country, Gen. 21. 25. 26. 15. and put generally for drink.  
flesh that I have killed] Heb. slaughter.  
V. 12. went again] Or, went their way and returned.  
V. 14. young men] Of Nabals servants.  
railed on them] Heb. flew upon them, like a bide of prey; That is, suddenly and fiercely.  
V. 15. unto us] To wit, when we lived by them in the wilderness of Paran, and there kept our sheep.  
hurt] Heb. shamed.  
V. 16. a wall] That is, to protect and defend us from any hurt by wild beasts or men.  
V. 17. Belial] See judge. 19. 22. Deut. 13. 13.  
to him] Who is so harsh and churlish, that he hath no patience to hear a man speak; and therefore I addreste myself unto thee.  
V. 18. clusters] lumps.  
V. 19. she  told not] Because she knew him to be of such a crooked nature, that he would rather have perished, then consent to her enterprise.  
V. 21. had said] To wit in Abigals hearing.  
V. 22. So and more] That is, God grant that all the enemies of David may fare so, and no better nor worse then as Lintend to do to this ungrateful fellow. See Ruth. 1. 17.  
that pisseth] A proverbial speech used with the Hebrews, signifying a total extermination of an house, so as not so much as a dog should escape unkilled. So 1 King. 14. 10. and 21. 21. 2 King. 9. 8. This was a rash and sinful oath, seeing thereby he bindeth himself to take private revenge, and to slaughter the innocent as well as the guilty.  
V. 24. Upon me] That is, let me be punished in stead of my husband, and his family, if I do not clear my ●nnocency, so that thou wilt vouchsafe to hear me: or, let me be reputed an offender, rather then thou shouldst be guilty of sinning, in, seeking private revenge.  
audience.] Heb. ears.  
V. 25. regard] Heb. lay it to his heart.  
Nabal is] That is, a fool, and churl, and therefore nothing but foolish and churlish words can be expected from him.  
V. 26. hath withholden] By my humble mediation, and poor present that I have brought unto thee, vers. 33.  
avenging thyself] Heb. saving thyself; To wit, upon my wicked husband.  
now let] Or, now shall thine enemies, or else here were no oath.  
as Nabal] That is, as weak and contemptible, and as unworthy to become the objects of your anger and revenge: Or in as desperate a condition as he would be, if you should proceed in this your design.  
V. 27. blessing] Or, present.  
the young men] That is, though it be so mean, that it is not worthy thy acceptance, yet let thy servants have it to supply their present necessity.  
follow my lord] Heb. walk at the feet of, &c.  
V. 28. forgive the] Seeing I took all the blame upon myself, that I might appease thy wrath against my husband.  
a sure house] That is, not flitting, as now, from place to place, but fixed and permanent: not for a short time, like Sauls, but durable and perpetual: q. d. Thou shalt have ●n everlasting kingdom, and nothing better becometh a king then clemency.  
and evil] That is, self-revenge, and cruelty especially; and therefore do not now lose, the honour of thy former innocency and mercy, by staining them with blood.  
V. 29. Yet a man] That is, Saul( though all in vain) seeketh, thy life.  
in the bundle] That is, shall be safely preserved, at men bind up things which they esteem in bundles, that they may not be scattered and lost, Psal. 116. 1●.  
with the Lord] And therefore must needs be safe, being in his custody.  
as out of the middle of a sling] Heb. in the midst of the bought of a sling; That is, as men use to sling out stones, that is, suddenly, swiftly, and far off, Jere. 10. 18.  
V. 30. And it shall] The conclusion of her svit grounded upon the condition of Gods promises; and Davids enjoying them.  
V. 31. That this] To wit, from which I have dissuaded thee, that is, seeking private revenge, and shedding blood.  
no grief] Heb. no staggering, or, slumbling.  
offence of heart] That is, heaviness of mind, and remorse of conscience.  
remember] That is, think on me with kingly favour, who by my counsel have kept thee from sinning against God, and disturbing the peace of a good conscience.  
V. 34. hurting thee] And thy whole family, as in my rage. I did rashly swear, vers. 22.  
V. 35. accepted thy person] That is, received thee into grace, and granted all which thou desirest. See Genesis 19. 21. and 32. 20.  
V. 36. a feast] As they used to do at their sheep-shearing, 2 Sam. 13. 23.  
V. 37. when the wine] That is, when he had out-slept his drunkenness.  
things] That is, Davids resolution to have killed him, and all his family, and how by her counsel she had prevented the danger.  
as a ston] That is, dis-animated and astonished with fear, without all sense and feeling.  
V. 38. smote Nabal] With some sickness or plague.  
V. 39. from the hand] That is, offered unto me by Nabal.  
evil] That is, the mischievous revenge which I intended.  
cen●●ned] To wit, by his messengers, after the time of her mourning was past.  
V. 40. to wise] Having had experience of her godliness, wisdom and humility.  
V. 41. bowea her self] That is, in honour of David, before his commissioners, as representing his person.  
let thine hand-maid] A most humble compliment, wherein she acknowledgeth her self so far unfit ●or such an high advancement, that she was unworthy the place of one of his meanest servants of his servants.  
V. 42. after her] Heb. at her feet.  
V. 43. Jezreel.] Joshua 15. vers. 56. A city in the tribe of Judah.  
V. 44. given Michal] 2 Sam. 3. 14, 15. The which is here rendered as the cause, why David took to him those other wives.  
Gallim], In the tribe of Benjamin, not far from G●beah-Saul, Isai. 10. 30.   

CHAP. XXVI.  
Vers. 1. ZIphites] That is, the inhabitants of Ziph, in the tribe of Judah, Josh. 15. 55.  
came] That is, came again the second time to betray David, See Chap. 23. 19.  
doth not David] That is, we know certainly that he doth.  
V. 2. chosen men] That is, such as were the most skilful and valiant.  
V. 4. David therefore sent] Or thus, for David bad sent:  
V. 5. Abner the son of Ner.] Chap. 14. 50. and 17. 55.  
trench] Or, midst of his carriages, enclosed with his carriages, fearing lest David might in the night make some sudden attempt to surprise his person.  
the people.] That is, his souldiers that came out with him,  
V. 6. answered] Hebr. That is, said up●n this occasion,  
the Hittite] To wit, by nation; but now an Israelitish pros●lyte professing their religion.  
Zerujah] To wit, Davids sister, who had three sons, Joab▪ Abishai and Asahel, 1 Chro. 2. 16. still mentioned under her name, and not their father, as chiefly taking their honour from her, being Davids sister; and not her husband, who is unknown.  
V. 8. delivered] Heb. shut up.  
second time] That is, I will strike so sure, that I will kill him with one blow, so as there shall not need a second.  
V. 10. Lord liveth] q. d, I will not smite nor suffer him to be smitten, but leave vengeance to God.  
the Lord] That is, I will leave him to God, to do with him what he pleaseth, or when he pleaseth: but as for myself, I will have no hand in his death.  
his day] That is, his appointed time to die a natural death, Job 7. 1. 14. 5.  
V. 14. to the king] That is, who criest so loud, that the king shall hear, and be disturbed of his rest.  
V. 15. not kept] Or, not looked unto thy lord the king, when there came one, &c.  
one of the people] That is, Abishai, or indefinitely, any one might have come and slain the king.  
V. 16. worthy to die] Heb. the sons of doath.  
and now see] That is, that I may not seem to accuse thee wrongfully, here are evidences of what I say.  
V. 17. my son] Hereby it appeareth, that the hypocrite persecuted David against his own conscience, and contrary to his promise, Chap. 24. 20.  
V. 19. accept an offering] Heb. smell; That is, that his anger may be appeased, and he made propitious by sacrifices for sin, offered unto him. Others thus, I am ready to dy, if I have deserved it, and to become a sacrifice to appease Gods displeasure.  
from abiding] Heb. cleaving; That is, that I cannot be present at Gods service in his tabernacle; but am forced to wander from place to place.  
in the inheritance] That is, among Gods peculiar people, who are his inheritance.  
Go serve] That is, as much as lieth in them they have compelled me to idolatry, by forcing me to flee unto idolaters, and so to run myself into a total apostasy, Psal. 120. 5.  
V. 20. let not my blood] q. d. The LORD who is present, and seeth my innocency, will not permit thee to  shed my blood, and therefore do not attempt it.  
a flay] Heb. one flay. See Chap. 24. 14, 15.  
V. 21. was precious] That is, because thou hast spared me when I was in thy power, and perserved my life as a thing precious in thy sight.  
V. 22. fetch it] He durst not trust him by going to him himself, seeing he had so often after show of reconciliation, returned presently to his old practices.  
V. 23. render] Or, and the Lord render; That is, recompense and reward, according to his gracious promise.  
V. 24. eyes of the Lord] Who is able to preserve it, though thou again shouldst seek to take it away.  
V. 25. great things] To wit, against thine and Gods enemies, or all things shall prosper in thy hand, according to thine own heart, and thou shalt be crwoned with regal dignity.  
to his place] That is, to Gibeah-Benjamin or Saul.   

CHAP. XXVII.  
Vers. 1. DAvid said] Through weakness of faith, and too much relying on carnal wisdom, and his own providence; notwithstanding, that he had Gods promises, and manifold experience of Gods protection, now fainting and failing through human frailty, as before, Chap. 22. 3, 5. For which God reproveth him.  
perish] Heb. be consumed.  
V. 2. passed over] Having( as it is like) first obtained safe conduct for him and his.  
V. 5. let them] That is, thy officers whom thou shalt appoint.  
for why] David wisely hideth his purpose and counsel under the pretext of modesty and humility, his main aim being to preserve his followers from idolatry, and that they being alone, might act their business undiscovered.  
V. 6. Ziklag] Which formerly belonged to the tribe of Judah, Josh. 15. 31. But was taken from them, and possessed till now by the Philistines.  
V. 7. the time] Heb. the number of dayes.  
a full year] Heb. a year of dayes.  
V. 8. Geshurites and the Gezrites] Or, Gerzites, who were some relics of the Canaanites, that at the coming of the Israelites, left their places in Gilead, and the tribe of Ephraim, and went to the Amalekites, Josh. 12. 5. and 16. 3.  
Amalekites] Descended from Esau, which Saul was commanded to root out, but left some alive, which David now goeth against.  
those nations] That is, the Geshurites and Gezrites.  
land] To wit, of Canaan on both sides Jordan.  
Shur] The entrance to the wilderness of Shur, towards Egypt.  
V. 9. the land] That is, the Amalekites, the inhabitants of the land, which were to be destroyed by Gods command, Exod. 17. 14. 1 Sam. 15. 3.  
V. 10. Whither have ye made a road] Or, Did you not make a road, &c.  
south of Judah] Not in the land of Judah, as he would have Achish understand him; but that country which bordered upon it, that is, of the Amalekites, wherein David through human frailty deludes Achish with an equivocation.  
Jerahmeelites] The inhabitants of a region in Judah, which the posterity of Jerahmeel the first born of Hezron inhabited, 1 Chro. 2. 9, 25.  
Kenites] The posterity of Jethro. See judge. 1. 16.  
V. 11. alive] To wit, that none might carry the news to Achish at Gath, which was in a good distance from Ziklag, and those spoiled countreyes, scattered and solitary.  
saying] That is, thinking with himself.  
V. 12. utterly] Heb. to stink.  
to abhor him] Because he hath invaded their country and spoiled them, Gen. 34. 30.   

CHAP. XXVIII.  
Vers. 2. WHat thy servant] Here David again through human frailty, equivocates, for he meant nothing less by this doubtful speech, then to fight for Gods enemies against his people, as he would have Achish to understand him.  
keeper of mine head] That is, captain of my lifeguard, as long as we live.  
V. 3. Samuel was dead] Chap. 25. 1. Here he prepareth a way for the following history, showing the cause why Saul sought to a witch, namely, because he could not ask counsel of Samuel seeing he was dead.  
V. 4. Shunem] A city situate on the borders of Issachar, Josh. 19. 18. where Elisha harboured, 2 King. 4. 8, 10. and Abishag was born, 2 King. 1. 3.  
Gilboa] A mountainous place near Jazreel, where Saul and his sons were slain, Chap. 31. 1. and 2 Sam. 1. 21.  
V. 5. trembled] Out of inward guilt, thinking the time now come of his cutting off.  
V. 6. inquired] That is, by such means as were at hand.  
nor by Urim] For Abiathar the high priest was with David, with the ephod and breastplate, Chap. 23. 6. and 30. 7.  
nor by prophets] That is, by no means, ordinary or extraordinary. See Numb. 12. 5. 27. 21.  
V. 7. Seek me] Contrary to Gods command, Deut. 18. 11. and his own conscience and practise, who had before justly destroyed them.  
En-dor] A town in the tribe of Manasseh on this side Jordan. See Josh. 17. 11. where many of Sisera's sleeing souldiers perished, Psal. 83. 10.  
V. 8. disguised] To wit, lest the woman knowing him, might hid her act, and deny his request for fear of death.  
up] That is, out of the ground or grave.  
V. 9. to die] To wit, by the command of Saul.  
V. 10. swore to her] Impiously, abusing Gods holy name, that he might encourage her to do a wicked act.  
V. 12. saw Samuel] That is, a wicked spirit in the shape of Samuel, personating, and acting his part, as if it had been Samuel himself, contrary to that opinion, Ecclesiasticus 46. 20.  
thou art Saul] For so the spirit which she had raised had  told her.  
V. 13. not afraid] That is, fear nothing, for I will not hurt thee.  
I saw gods] Like an heathen she speaketh in the plural number, though she saw but one. So Exod. 32. 4. meaning a glorious and divine person like a god, for the devil can thus transform himself, 2 Cor. 11. 14.  
V. 14. What form is he of] Heb. What is his form?  
a mantle] A garment used by Samuel, and other of the prophets, 2 King. 2. 8, 13. and Chap. 15. 27.  
perceived] That is, by her description, though himself saw him not.  
stooped] Being deluded by the devil, he doth him this honour in stead of Samuel.  
V. 15. bring me up] It was neither in the witches, nor in the devils power, to raise up Samuel: But God permitteth the devil to delude those, who believe lies, to their perdition.  
by prophets] Heb. by the hand of prophets.  
V. 16. ask me] As the devil counterfeited Samuels person and habit; so also his words and speeches in all his conference with Saul. Why dost thou seek to me for counsel, seeing I can do thee no favour, being Gods enemy.  
V. 17. done to him] That is, to David as he promised. Others thus, for himself, that is, hath disposed his counsels to his own ends, as he spoken by Samuel, Chap. 15. 27, 28.  
me] Heb. mine hand.  
V. 19. with me] In the state of the dead, or dead as I am, So 2 Sam. 12. 23.  
V. 20. fell straight-way all along on the earth] Heb. made hast and fell with the fullness of his statu●e.  
V. 21. put my life] That is, have adventured my life to death, to satisfy thy desire. See judge. 12. 3.   

CHAP. XXIX.  
Vers. 1. TO Aphek] There were divers cities of this name in Canaan, one in the tribe of Judah, Josh. 15. 53. Another in the tribe of Asher, Josh. 19. 30. judge. 1. 31. And this in the tribe of Issachar, near Gilboa, by the great field Megiddo, Josh. 19. 18.  
V. 2. passed on] To wit, to take a view of their armies as they were divided into hundreds and thousands.  
V. 3. fell to me] That is, from Saul his master.  
V. 4. Make this fellow return] 1 Chron. 12. 19.  
appointed him] Or, over which thou hast set him.  
to us] Turning from our side to help our enemies, as they have formerly done, Chap. 14. 21.  
with the heads] That is, by fighting against our people, and taking away their lives.  
V. 5. Saul slay his thousands, and David his ten thousands?] Chap. 18. 7. and 21. 11.  
V. 6. as the Lord liveth] He sweareth by the true God Jehovah, though he were an idolater, either because he had learned so to do of David, or, because swearing by his God, he should the rather believe him.  
upright] That is, approved thyself to be a faithful servant, and all thy dealings, since thou camest into the army, I approve as good, Numb. 27. 17.  
the lords favour thee not] Heb. thou art not good in the eyes of the lords.  
V. 7. displease not the lords] Heb. do not ●vil in the eyes of the lords.  
V. 8. But what have I done?] This dissimulation in David cannot be excused; for it could not but grieve him to go against the people of God.  
with thee] Heb. before thee.  
V. 9. as an angel] This phrase he had learned of David, or had it from the Hebrews, who were a neighbour nation.  
V. 10. depart] That is, before the battle beginneth.   

CHAP. XXX.  
Vers. 1. THird day] To wit, after they had left the Philistines camp.  
the Amalckites] That is, either the remainders of them that had escaped Saul, 1 Sam. 15. 7. or else some others of that nation which inhabited in some other corner of the land, who took this occasion of Davids absence in the Philistines country, to revenge themselves upon his city and company, for his invading and spoiling of them, Chap. 27. 8.  
V. 6. of storting him] As ascribing all these their miseries unto him, both because he had provoked the Amalckites to take this revenge by his invading and spoiling them, and also had given them opportunity of doing this mischief, by withdrawing all his forces to the Philistines camp, and so leaving their own city naked.  
grieved] Heb. bitter.  
encouraged himself] That is, relying on Gods former promises, and comforting himself with his future hopes, that he should by Gods assistance recover all these losses, and be avenged on his enemies, Hab. 3. 17.  
V. 7. bring me hither] That is, go fetch the ephod and breastplate, and put it on, that thou mayest for me inquire by Urim, what is to be done in this distress. So Cha. 23. 9. Num. 27. 21.  
V. 8. David inquired] To wit, by Abiathar the priest.  
V. 9. brook Bezor] Which was in the borders of the tribe of Simeon, derived and descending from the mountains of Judah, and running to the west sea.  
where those] That is, the two hundred men mentioned, v. 10.  
V. 11. gave him bread] God at once by his wise providence, provideth food for this almost starved Egyptian, and for David, a fit guide.  
V. 12. his spirit came] That is, he was revived and strengthened.  
V. 13. three dayes] Heb. this is the third day, to wit, from which I fell sick.  
V. 14. the Cherethites] That is, the Philistines, appeareth, vers. 16. for so they were called, Ezek. 25. 16. Zeph. 2. 5.  
south of Caleb] That is, the south of the land inhabited by Calebs posterity, Josh. 14. 13. 13. 15.  
V. 15. I will bring] Having learned from some of the company, at their departure from him, where they purposed to encamp; that if he recovered his sickness, he might come to them.  
V. 16. land of Judah] To which, Ziklag and the land of Caleb belonged.  
V. twilight] To wit, of the foregoing evening, for David found them eating, drinking, and dancing, which are actions usually of the evening, and not done in the twilight of the morning; and having so small a number to sight against a great multitude, the night was fittest for such an attempt; yet some take it for the morning twilight, because of the unfitness of Davids men for this enterprise, by reason of their weariness and long march.  
the next day] Heb. their morrow.  
V. 20. David took] That is, Davids men.  
all the flocks] That is, all the residue of the cattle which the Amalckites had taken from others, that is, the Philistines and the Calebites.  
Davids spoil] That is, belongs to David, by his souldiers free consent and gift, and therefore afterwards he bestowed ●t on whom he pleased, v. 26.  
V. 21. saluted them] Or, asked them how they did.  
V. 22. Then answered] That is, when the two hundred men had spoken to have that part of the spoil which belonged unto them.  
men of Be●ial] See judge. 19. 21.  
those] Heb. men.  
V. 23. with that] That is, with the spoil, which we have gotten, not by our own strength, but Gods free gift.  
who hath preserved us] Or, for he preserved us.  
V. 24. as his part] That is, they both shall have equal shares, according to Gods appointment, Num. 31. 27. Josh. 22. 8. And also the law of arms which, appointeth those that guard the camp, an equal share with those that go out to sight.  
V. 25. forward] Heb. and forward.  
made it] That is, did revive and ratify this statute first made by God.  
V. 26. his friends] Who remained faithful to him in his affliction and persecution.  
present] Heb. blessing.  
V. 27. in Beth-el] Or, the house of God; which at this time was a Kirjath-jearim, with the ark, 1 Sam. 6. 21. 7. 1.  
south-Ramoth] A city in the tribe of Simeon, Josh. 19. 8. So distinguished from Ramoth in Gilead, 1 King. 22. 13.  
Jatur] A city situate on a mountain in the tribe of Judah, Josh. 15. 48.  
V. 28. Aroer] A city lying upon the river Arnon, belonging to the tribe of Reuben, Josh. 13. 16. Deut. 3. 12.  
Siphmoth] The same( as some think) with Shepham, Num. 34. 10. one of the land-limits of Canaan.  
Eshtemo●] A city situate in the tribe of Judah, called also Ashtemoth, Josh. 15. 50. and was given to the sons of Aaron, 1 Chron. 6. 57.  
V. 29. Rachal] This town is no where else in scripture mentioned. Some think that it was in the tribe of Judah, though not nan●ed in that catalogue, Josh. 15.  
Jerah-meeli●e●] See Chap. 27. 10.  
Kenites] See judge. 1. 16.  
V. 30. Hormah] Called also Z●phath, judge. 1. 17. 2 Chro. 14. 10. belonging to the tribe of Simeon.  
Cho●-ashan] The same( as some think) which is called Aslian, in the tribe of Simeon, Josh. 19. 7.  
Athach] Saint Jerome in his book de lo●is Hebraicis, placeth it in the tribe of Judah; and we red not of it, but onely here.  
V. 31. Hebron] A famous city in the mountains of Judah, given to Caleb. See Josh. 14. 13, 14.  
all the places] Where he had sound entertainment when he fled from Saul, by way of thankfulness.   

CHAP. XXXI.  
Vers. 1. NOw] 1 Chron. 10. 1. Here the writer returneth to the history, from which he had digressed in the former Chapter.  
slain] Or, wounded.  
V. 2. Abinadab] Who before is called Ishui, Chap. 14. 49.  
V. 3. archers] Heb. shooters, men with bows.  
hit him] Heb. found him.  
V. 4. his armour-bearer] Whom the Hebrews, as Jerome witnesseth, and many expositors think to have been Doeg the Edomite.  
V. 4. al use me] Or, mock me; That is, put me to some disgraceful death, unworthy of my place and calling, if they should take me prisoner. So v. 9, 10.  
sore afraid] To wit, out of his reverence towards the person of his king.  
V. 6. all his men] That is, the most of his family and kindred; courtiers and commanders, with a great part of his army. So 1 Chro. 10. 6.  
V. 7. valley] That is, of Jazreel in the tribe of Issachar, which had the mountains of Gilboa on the south, and mount Hermon on the north  
V. 8. morrow] To wit, after the battle.  
V. 9. cut off his head] And set it up, and fastened it in the house of Dagon, 1 Chro. 10. 10.  
publish it] That is, their great victory, and the death of Saul and his sons, by way of joy and triumph.  
idols] Heb. terrors; So name because they possess the mindes and hearts of their superstitious worshippers with terrors and fears, and neither teach nor comfort them.  
V. 10. Ashtareth] See judge. 2. 13.  
to the wall] That is, in the street that was by the city wall, as it is 2 Sam. 21. 12.  
Beth-shan] Called also Beth-shean, Josh. 17. 11. which was in the lot of Manasseh, but possessed by the Philistines at this time, judge. 1. 27. as Keilah also was, Chap. 27. 6. till Achish gave it David.  
V. 11. Jabesh-Gilead] In token of thankfulness to Saul, who had resoued and delivered them from Nahash. Chapter 11. 11.  
of that which the Philistines had done to Saul] Or, concerning him.  
V. 12. burnt them there] Both because their flesh having been divers dayes exposed to the sun and air, was so putrefied, that they could not be enbalmed with spices and odours; and also hereby prevented any further abuse which might have been offered to their bodies. Others take it thus, That they burnt by their bodies odours and spices, as was used to kings, 2 Chron. 16. 14. Jerem. 34. 5.  
V. 13. butted] 2 Sam. 2. 4.  
seven dayes] That is, till the evening, not out of any prescript of law, but voluntarily to express their heaviness, for the loss of their king and his sons.    

ANNOTATIONS On the second Book of SAMUEL, Otherwise called, The second Book of the KINGS.  

The ARGUMENT.  
THe History concerning the state of the Church and Common-wealth of Israel is continued in this Book, from the death of Saul, to the end of Davids reign, and is the story of forty yeers. In it is declared the infallible Truth of Gods promises, made and accomplished unto David concerning the kingdom, who though for a long time, he passed thorough main difficulties and dangers, yet at last, after those storms of trouble and affliction, he arriveth at the wished Haven, and quietly enjoyeth the Crown and sceptre. Yet not all at once, but by degrees; for at first, he is opposed by Ishbosheth, Sauls son, counseled and assisted by Abner the Captain-generall of his Host, having onely Judah, his own Tribe adhering to him, over which alone he reigned in Hebron, for the space of seven yeers, till he growing, and they daily decreasing in strength, at last by the treacherous death of both his chief enemies( of which he was innocent) the war is finished, and by the general choice of all the Tribes, he is with much applause crwoned and established in his royal Throne. In him is set forth unto all posterity, the lively picture and pattern of a truly royal King, every way qualified with such rich graces, piety, justice, and heroical endowments, as approved him to be a man according to Gods own heart. His piety towards God was singular, and not to be paralleled with any that went before, or succeeded him: For he chiefly devoteth himself to Gods service, and the performance of all religious duties, continually meditating in Gods Law; composing and singing of Psalms, which breath nothing but piety and holinesse, praying and praising of God, excellently ordering the ecclesiastical Government, and promoting Gods public service to an high degree of perfection in all the parts of it, adorning the Tabernacle, and making and pitching a Tent for the Ark of the Covenant, near unto his own dwelling, that he might more readily, upon all occasions, resort unto it for comfort, counsel, and direction. And thinking this too mean to be the place of Gods glorious presence, his whole care and study is taken up about the building him a Temple, which his pious zeal being accepted, and yet the work itself interdicted by God, he useth all his endeavours in preparing for it, and doth not onely leave to his son Solomon, a model and pattern of the building, being inspired by Gods spirit; but provideth before hand a vast mass of Gold, Silver, and all other materials for the perfecting the work in a most sumptuous and magnificent manner. His justice also towards men appeareth in many passages, but especially in the punishment of the Amalekite, who brought tidings of Sauls death, and of Ishbosheths servants, who had treacherously murdered him. For when they expected from him some royal reward for slaying his enemies, and so preparing a way to his present and secure enjoying of the Crown and sceptre, he abhorring their treason, though attended with a Kingdom, caused them instantly to be put to death. He was also excellently endowed by the Spirit of God with heroical virtues and graces, fit for a general and great Commander, as wisdom, courage, strength and magnanimity, whereby he was enabled to fight the Lords battles against all his, and the Churches enemies, as the Philistines, Ammonites, Moabites, and Syrians, all which he wholly vanquished, and either destroyed or brought them under tribute; whereby the Kingdom of Israel was extended to the utmost limits which God had promised. Yet as he was endowed with all these excellencies, he had also his failings, yea, strong corruptions, as exorbitant lusts, uncleanness, cruelty, which discovered themselves in the matter of Uriah, pride in numbering of the people, partial injustice in passing an unrighteous sentence against innocent Mephibosheth, lying, dissembling, which the Holy Ghost hath also recorded, not to encourage any to do the like; but as Sea marks, that they may avoid these Rocks, against which so choice a vessel dashed, and had surely splitted and perished, had not Gods Grace and holy Spirit( as a timely gale of wind) blown him off, and reduced him into his right course by unfeigned repentance: Upon which, though his sin was pardonned, yet to show how horrible it was in itself, and how odious and displeasing unto God; and that also the enemies of the Church might not by his impunity, take occasion to blaspheme, God severely corrected his sins( as it were) by the Law of Taliation, like for like, so as he might plainly red his sins in his punishment. Thus sinning by adultery, his own daughter was incestuously ravished by his own son, and his Concubines defiled by his son Absalon, in the sight of the sun; and causing Uriah to be murdered by the sword of the children of Ammon, the sword departed not from his house, but Absalon murdereth his brother Amnon, and after riseth in rebellion against himself, and unnaturally seeketh his death, that preferred his life before his own; in which ambitious treason himself perished, to the intolerable grief of his over-loving Father: Besides all other warres, both foreign and intestine, with which he was continually vexed to the end of his reign; And finally, his pride and confidence in the number of his people, and the arm of flesh, was punished with a grievous plague, that consumed threescore and ten thousand of them in the space of three dayes; and yet for all this, the Lord did not, as his sins meritted, utterly forsake him, but loving him with a love unchangeable, he doth by these fatherly( though severe chastisements) thoroughly humble him in the sight and sense of his sins, and so raising him from these grievous falls, by unfeigned repentance, he forgiveth his sins, and receiveth him into former favour,( to encourage all that have so sinned to follow his example) reneweth his Covenant with him, and ratifieth, and( as it were) sealeth unto him all his gracious promises, especially, that which was chief of all, the perpetuity of his Kingdom, which lasted long in a numerous posterity, but was accomplished in the eternity of Christs Kingdom, who came( according to the flesh) out of his loins, of which, David and his Kingdom were a type and figure.   

CHAP. I.  
Vers. 1. THE slaughter of the Amalekites] 1 Sam. 30. 17.  
V. 2. clothes rent] Which in mourning testified their great grief, and contrition of heart, shane, unworthiness, and deep humiliation, Gen. 37. 29. Josh. 7. 6. 1 Sam. 4. 12. Job. 2. 12.  
V. 4. How went the matter?] Heb. What was, &c.  
V. 6. I happened] To wit, fleeing in the chase.  
Gilbea] A mountainous place on the south limits of the tribe of Issachar, near Jezreel, 1 Sam. 28. 4. 29. 1. and 31. 1.  
V. 7. Here am I] Heb. Behold me.  
V. 9. anguish] That is, I am much grieved, that being in this desperate condition, I cannot die( as I desire) to prevent the disgraces which may befall me, if I fall alive into my enemies hands. Others red it thus, My coat of mail or embroidered upper garment have hindered me, That though I have attempted to kill myself by falling upon my lance or sword, yet to my grief and pain I cannot do it, and therefore do thou kill me, and rid me out of my pain.  
V. 10. was fallen] To wit, with the wound which he had given himself with his spear. All which his relation is for the most part feigned, to find grace with David, as we may see if we compare it with, 1 Sam. 31.  
V. 11. rent them] Chap. 3. 31. and 13. 31.  
V. 14. How wast thou not afraid to stretch forth thine hand] Psa. 105. 15.  
V. 16. Thy blood] That is, let the guilt and punishment of thy death be wholly imputed to thyself, who by thy sin hast justly deserved it, judge. 9. 24. Levit. 20. 9.  
V. 17. this lamentation] Which beginneth, v. 19.  
V. 18. Also he bade] That is, he gave order( that he might put courage into the hearts of Gods people, which with this great overthrow, were much dejected) to have them instructed in the right use of their arms, and weapons, especially in the skill of shooting, because thereby the Philistines had most prevailed against them, 1 Sam. 31. 3.  
of Jasher] Josh. 10. 13. Or, of the upright.  
V. 19. The beauty] That is, Saul and Jonathan, and with them the chief of the chivalry.  
high places] Upon mount Gilboa, vers. 21. and 1 Sam. 31. 8.  
V. 20. Tell it not in Gath and Askelon] Mic. 1, 10 Chief cities of the Philistines, inhabited by the enemies of God and his people, who hearing this news, would insult and triumph, judge. 16. 23.  
the daughters] Because they used to celebrate victories with songs and dances, judge. 11. 34. Exod. 15. 1 Sam. 18. 6.  
V. 21. Ye mountains] He nurseth the mountains, that he may pathetically, and hyperbolically express his grief. So Job 3. 3, 4.  
fields of offerings] Heb. of elevations; That is, fertile fields, bringing forth fruits fit for offerings in the tabernacle; or, high-lands.  
of the mighty] That is, the arms of Saul, Jonathan, and the rest.  
vilely] Disgracefully, and dishonourably, to wit, in their flight from their enemies.  
V. 22. turned not back] That is, they never in vain attempted their enemies, with their arms and weapons, but were always victorious, piercing, and killing the best and valiantest of them.  
V. 23. pleasant] Or, sweet.  
swifter] To wit, in pursuing their enemies, and stronger then lions in vanquishing them.  
V. 24. who clothed you] That is, who caused you to live in all peace and plenty, and adorned you with the spoils of your enemies, Psal. 68. 12.  
other delights] As rich garments and costly jewels, in which women take much pleasure, Jere. 2. 32.  
V. 25. high places] That is, places of advantage in thine own country.  
V. 26. of women] That is, either to their onely sons or husbands, or one another; that is, it exceeded the dearest love, or nearest friendship.  
V. 27. mighty fallen] See v. 19.  
weapens] That is, either Saul and Jonathan, who were as swords and shields, to defend the common-wealth. So 2 King. 2. 12. 13. 14. Or simply, he meaneth the arms and munition which were lost in the battle, and became a spoil to the Phillstines, to the dishonour and weakening of Gods people.   

CHAP. II.  
Vers. 1. inquired] By the priest, putting on the breastplate with the Urim and Thummim, Numb. 27. 21.  
Hebron] A city belonging to the priests in the tribe of Judah, Josh. 14. 13. and 21. 10, 11.  
V. 2. Nabals wife] That is, that had formerly been his wife, 1 Sam. 25. 39. So Matth. 1. 6.  
V. 3. his men] That is, his fighting men or souldiers, that had accompanied him in his persecution.  
in the cities] Which belonged to Hebron, which was the metropolis, or chief city.  
V. 4. anointed] 1 Macc. 2. 57. Hereby ratifying his former anointing by Samuel, 1 Sam. 16. 13.  
 told David] To wit, inquiring what was done with Saul and Jonathans bodies, as being willing to have them butted i● an honourable manner, 1 Sam. 31. 13.  
V. 5. said unto them] To wit, by his messengers.  
Blessed] That is, the LORD multiply upon you all hi● blessings.  
V. 6. and truth] According to his promise, which is to recompense subjects that are loyal and faithful to their sovereigns.  
V. 7. be ye valiant] Heb. be ye sons of valour] Be not dismayed, though you have lost your lord, for I whom the house of Judah, according to Gods appointment, hae anointed king, will supply unto you all good things which you have lost by his death. And thus David useth all lawful policy and good means, to gain the peoples love, though he had assurance from God that he should be king.  
V. 8. Sauls host] Heb. the host which was Sauls.  
took Ish-bosheth] Called Eshbaal, 1 Chro. 8. 33. and him he set up to be king, either out of love and fidelity to his old master, or, because he was his near kinsman, or knowing him to be but a weak man, he presumed, that he should have under him a greater stroke in the government, then he could expect under David, though he knew Gods will to the contrary, Chap. 3. 9, 10, 18.  
Mahanaim] Situate beyond Jordan on the river Jabbok, near Jabez. Gilead. See the reason of the name, Gen. 32. 2.  
V. 9. Gilead] That is, over all the country beyond Jordan.  
Ashurites] The tribe of Asher, on the north of Canaan.  
Jezreel] Situate almost in the midst of Canaan, and on the borders of Zebulun, half the tribe of Manasseh and Issachar, in which tribe it was.  
all Israel] To wit, Judah onely excepted.  
V. 10. two yeers] To wit, after these wars between him and David began; for he had reigned over Israel before, all the time that David reigned in Hebron over Judah, that is, five yeers and six moneths before these wars, though it is not like they lived in peace all the time before; howsoever this was the chief war that was between them in these two yeers. See Ch. 3. 1.  
V. 11. time that David] Heb. numler of dayes, Chap. 5. 5.  
V. 12. went out] To wit, to wage war against David and Judah.  
Gibeon] Situate in the tribe of Benjamin. See Josh. 9. 3.  
V. 13. Joab] Davids chief captain now, and afterwards general of his army, and nephew, 1 Chro. 2. 16. and 11. 6.  
together] Heb. them together.  
Gibeon] On the south-side without Gibeon.  
V. 14. play before us] Try their valour by skirmishing together, we in the mean while being quiet, and looking on the spectacle, like an old soldier, fleshed with blood, who makes but a play of death.  
V. 16. his fellow] That is, his ant●gonist or adversary.  
fell down] All slain by one another.  
Helkath-hazzurim] That is, the field of valiant champions, or combatants, who like rocks, stood firm in their place; or, of the points of swords, because they thrust them into one another.  
V. 18. as light] As swift in running, hyperbole.  
of foot] Heb. of his feet.  
as a wild row] Heb. as one of the roes that is in the field.  
V. 19. from following Alner] Heb. from after Alner.  
V. 21. armor] Or, speil.  
V. 22. wherefore] q. d. I am very loth to kill thee( if thou dost not too much urge, and press upon me) for thy brothers sake.  
how then] With what confidence can I look for any peace or reconciliation with him, having killed his brother.  
V. 23. hinder end] With the pike of his spear in the lower end, for their spears were double pointed.  
fifth rib] That is, under the lowest of the short ribs( which are five in number) near the belly; out of which wound his guts came forth. So Chap. 3. 27. 4. 6. 20. 10. or in that place, which in likelihood was below the usual armor, which also was a place of great danger.  
V. 24. to the hill] To which Abner retreated, that having the advantage of the upper ground, they might the better stand upon their defence.  
V. 25. gathered themselves] To wit, into one main body, or battalia on the top of one hill.  
V. 26. Shall the sword] That is, wilt thou put no end to slaughter?  
be bitterness] That is, be unto thee a cause of grief, when thou shalt consider, that those whom thou hast slaughtered, are thy brethren, of the same nation and religion.  
V. 27. thou hadst spoken] First challenged and provoked us to the fight, vers. 14.  
in the morning] Heb. from the morning.  
the people] I should have caused my souldiers to have marched away, and not to have given battle to their brethren.  
gone up] Or, gone away.  
V. 29. Bithron] Which are called the mountains of Bether, Cant. 2. 17. That is, of separation, because lying in Gilead, they were by Jordan separated from Canaan.  
V. 31. had smitten] That is, slain.  
Abners men] That is, of his party, to wit, of all the other tribes, besides Benjamin.   

CHAP. III.  
Vers. 1. LOng war] For it lasted five yeers and odd moneths from the first fight, Chap. 2. 12. to the death of Ish-bosheth: For Davids reign over Judah in Hebron, was seven yeers and six moneths, two of which were spent before that fight, Chap. 2. 11.  
V. 2. sons born] So 1 Chro. 3. 1.  
V. 3. Chileab] Called also Daniel, 1 Chro. 3. 1.  
Geshur] A city situate in the north, on the frontier of Gilead, at the entrance of the valleys of Syria Trachonitis, Deut. 3. 14. Josh. 12. 5. 2 Sam. 15. 8.  
V. 5. Davids wife] All the rest were his wives, and yet she onely is so called, either because she was no otherwise known, as the other were, but by this title, or, to distinguish her from some other of the same name, or, the word wife may be referred to each one before name.  
V. 7. Rizpah, the daughter of Aiah] Chap. 21. 10.  
gone in] That is, defiled her, thereby aspiring to the kingdom. So Absalon, 2 Sam. 16. 21. and Adonijah, 1 King. 2. 27. and he chargeth him out of his own suspicion, or report of others.  
V. 8. a dogs head] Or, a dog-keeper; That is, dost thou esteem me no more then a dog, for all my service done to thy fathers house? So 1 Sam. 24. 15. Deut. 23. 18. and Chap. 9. 8. and 16. 9.  
V. 9. So do God] See Ruth 1. 17.  
V. 10. from Dan] That is, the whole land of Canaan, of which, these two places were the outmost limits, Dan in the north, and Beer-sheba in the south. See judge. 20. 1. 1 King. 4. 25.  
V. 11. feared him] That is, because of his great power, which he had with the people, especially the souldiers.  
V. 12. on his behalf] Heb. in stead of himself; That is, in his own name. Others red it, because of this; That is, being enraged by this affront.  
Whose is] That is, to whom belongeth of right the kingdom, but to thee, to whom God hath given it?  
Make a league] That is, enter into Covenants with me, that thou wilt remit all that is past, receive me into favour, and give me such place and preferment as befitteth my person, and parts.  
bring about] That is, cause them to leave Ish-bosheth, and become thy subjects.  
V. 13. Well] That is, I like and accept of thy propositions. that is] Heb. saying.  
Thou shalt] So Gen. 43. 3.  
Michal] That is, Sauls daughter, both because she had been loving and faithful to him, and also would now be some help, to gain, and confirm his kingdom by inclining Sauls party unto him.  
V. 14. And David sent] It is like Abner desiring it, that he being backed with the kings authority, might the more easily effect it.  
for an hundred foreskins of the Philistines] 1 Sam. 18. 25, 27.  
V. 15. Phaltiel the son of Laish] 1 Sam. 25. 44. Phalti.  
V. 16. along weeping] Heb. going and weeping.  
Bahurim] In the tribe of Benjamin, Chap. 19. 16. situate upon the frontiers of Judah.  
V. 17. Abner had] According to covenant with David.  
in times past] Heb. both yesterday, and the third day.  
V. 19. also spake] That is, to the same purpose as he had done to the elders of Israel, v. 17.  
went also] That is, having received such an answer as satisfied him, from Israel and Benjamin, he himself went to carry the news of it to David.  
Benjamin] Who are specially name, because Saul being of their tribe, was chiefly in their favour; and therefore, if they gave way to Davids title, little doubt was to be made of the other tribes.  
V. 21. all Israel] That is, the greatest part, or all the chief of all states and conditions. So Matth. 3. 5. Phil. 2. 21.  
over all] That is, all the tribes, or the whole kingdom.  
V. 22. a troop] Of enemies, and as it is most likely, the Philistines, who had sent this troop to spoil the country.  
V. 24. What hast thou done?] That is, thou hast done very inconsiderately in sending Abner away in peace.  
V. 25. knowest Abner] That is, to be so politic and subtle.  
going out] That is, all thy counsels and courses.  
V. 26, after Abner] To wit, in Davids name; as if he had some further business of importance to speak of to him.  
well of Sirah] Situate on the north of Hebron.  
V. 27. took him aside] 1 Kings 2. 5.  
quietly] Heb. peaceably; That is, to treat with him about the kings affairs in secret, and( as it were) in his ear, that no man might her him.  
fifth rib] As he had done to his brother Asahel. See Chap. 2. 23.  
V. 28. blood] Heb. bloods.  
V. 19. not fail] Heb. be cut off; That is, as long as his family, or any of it continueth, let some, or all of these evils befall them, 2 King. 5. 25.  
an issue] See Levit. 15. 2.  
on a staff] To wit, by reason of feebleness and lameness.  
V. 30. and Abishai] So that both the brothers conspired in this murder, though Joab onely did act it.  
the battle] This is an aggravation of the murder, Abner slay Asahel in time of war, and unwillingly, but Joab Abner treacherously in time of peace.  
V. 31. to Joab] He would have Joab present at the funeral, either for the more solemnity, or, that by the fight of this public mourning he might be convinced of his sin, and brought to repentance.  
Rent your clothes] See Genesis 37. 29, 34. and Chapter 1. 2.  
bier] Heb. bed.  
V. 33. as a fool] As a base coward, that foolishly yeeldeth himself to be slaughtered by his enemy, making no resistance.  
V. 34. Thy hands] q. d. Though thou didst thus die, yet thou wast truly valiant in all thy enterprises, as Joab should have found if he had fought with thee on equal terms.  
wicked men] Heb. children of iniquity, Who have no respect to true valour, honour, or honesty.  
V. 35. to eat meat] That is, to refresh himself after his great mourning, as Chap. 12. 17.  
V. 36. pleased them] Heb. was good in their eyes.  
V. 37. of the king] That is, not by his will, counsel, or instigation.  
V. 38. a great man fallen] And therefore they that killed him should be punished as murtherers, where there is power to do it.  
V. 39. And I am this day weak] Heb. tender; That is, unsettled in my kingdom, and therefore of small power to see justice executed, especially on those murtherers who are in such favour with the people, and command the army.  
the Lord] That is, though I be unable to inflict condign punishment on these potent offenders, yet the LORD in his due time will do it himself. So 1 King. 2. 5, 6. and 34.   

CHAP. IIII.  
Vers. 1. WEre feeble] That is, became weak both in courage and counsel. So Chap. 17. 2. Isai. 13. vers. 7.  
were troubled] With the suddenness of this ill news, because they knew not what would beco●e of the treaty of peace and reconciliation, Abner being dead, who did negotiate it.  
V. 2. Sauls son] That is, Ish-bosheth.  
of bands] Used to rove and spoil. So Chap. 3. 22.  
other] Heb. second.  
of benjamin] See Josh. 9. 17. and 18. 25. Though now the Philistines possessed it, the Benjamites after Sauls discomfiture being fled out of it, 1 Sam. 31. 7.  
V. 3. Gittaim] Some think that there were two cities of this name; one in Benjamin, Neh. 11. 33. another in the south frontiers of Judah, whither these Beerothites fled and inhabited; which they liked so well, that they returned not to their own city, to the time that this story was written.  
V. 4. of Saul] That is, of their overthrow and death, 2 Sam. 32.  
Jezreel] Where the battle was fought and lost, 1 Sam. 29. 1.  
Mephibosheth] Called also Merib-baal, 1 Chron. 8. 34.  
V. 5. went] That is, seeing all things grew worse and worse with him, and that David was likely to be king of all Israel, they resolved to slay him; and to this end now came, thinking hereby to gratify David, and to endear their service; presuming of impunity, because there was none to revenge his death but Mephibosheth, who was but a child, and also lame.  
V. 6. fetched wheat] To wit, having disguised themselves in the habit of such as come to buy corn; or of porters, that came to carry away some that had been bought.  
fifth rib] See Chap. 2. 23.  
V. 7. away] From Mahanaim, where Ish-bosheth resided, Chap. 2. 8. 3. 27.  
the plain] That is, between Jericho and Hebron.  
thine enemy] They commend their service in killing I shbosheth, by putting him in mind of Sauls enmity, which they in this fact had revenged upon his son.  
V. 10. one  told me] Chap. 1. 4, 5.  
Saul is dead] Saying withall, That upon Sauls request he did but help to kill him, and rid him out of pain, Chap. 1. 10.  
( thinking to have brought good tidings] Hebr. he was in his own eyes as a bringer, &c.  
who though that I would have given him a reward for his tidings] Or, which was the reward I gave him for his tidings.  
V. 11. How much more] To wit, ought I severely to punish such as you, seeing neither the example of him that said he slay Saul, nor duty to your master, nor the innocency of the person, nor reverence of the place nor time, did deter you from committing such a treacherous and bloody fact.  
a righteous] That is, who had done you no wrong.  
V. 12. sepulchre of Abner] Chap. 3. 32.   

CHAP. V.  
Vers. 1. CAme all the tribes] 1 Chro. 11. 1. That is, elders and chief of all, or else their ambassadors.  
thy bone] That is, descended from the same father Jacob, and therefore all brethren, out of which God commandeth to choose a king, Deut. 17. 15. See Gen. 29. 14, judge. 9. 2.  
V. 2. leddest out] That is, wast then our captain, and so the more sit to be chosen king, because thou art expert in war, and able to led an army. So Num. 27. 17.  
the Lord] That is, hath already anointed thee king by Samuel, 1 Sam. 16. 11, 12.  
shalt feed] That is, shalt govern them with such fidelity, affection and care, as a good shepherd doth his sheep, Psal. 78. 70, 71.  
V. 3. before the Lord] Calling him to be a witness and judge of performing the covenants which were made between them. See judge. 11. 11.  
V. 5. seven yeers, and six moneths] Chap. 2. 11.  
thirty and three] The last year being begun, but not finished; for he reigned precisely but thirty and two yeers and six moneths: but, to make up a round number, the last year, though not complete, is added, as is usual in the Scriptures, judge. 20. 46.  
V. 6. the king and his men] That is, his army went, by Gods direction, and consent of the elders that were with him.  
Jerusalem] Before called Jebus, judge. 19. 10. and Salem, Gen. 14. 18. Psal. 76. 2. belonging to Judah and Benjamin: but yet a chief and strongest part of it, till this time, was in the possession of the Jebusites, the old inhabitants of this city, judge. 1. 8, and 19. 12.  
spake unto David] That is, in scorn and derision, trusting in the impregnable strength of their sort, That though there were none but the blind and lame to defend it, they were sufficient to hold it against all Davids forces. Some think, That in contempt of David and his forces, they had placed onely blind, lame and impotent persons in the fort to defend it, boasting that they were sufficient, in respect of the strength of the fort. Some, by blind and lame, understand the idols of the Jebusites, to whom, as their protectors, they entrusted the fort, calling them blind and lame, according to the Israelites esteem, and not their own, boasting that they should sinned them able enough to defend them.  
thinking, David cannot come in hithen] Or, saying, David shall not, &c.  
V. 8. getteth up] That is, shall enter the sort first, and slay the Jebusites, 1 Chron. 11. 6. taking away the lame and blind, or the idols placed there.  
that are hated] That is, by reason of that scorn which the Jebusites put upon him; vers. 6. whether we understand the idols, which Davids Soul hated; or impotent persons, in regard of their presumptuous contempt.  
he shall be chief and captain] 1 Chron. 11. 6.  
wherefore they said, The blind and the lame shall not come into the house] Or; because they had said; even the blind and the lame, He shall not come into the house.  
they said] That is, it became a proverb among the people, for a perpetual memorial of this victory: or els● taken up and used to reprove them who were too presumptuous and confident in their own strength, seeing they might be deceived as well as these Jebusites. Others red it as in our margin ●; because they had said] That is, David promiseth this reward to him that should take away the blind and lame, because they had pu● this scorn upon him.  
V. 9. Milio] A deep and broad valley or di●ch, dividing Sion from the lower city; from whence David raised his wall of defence about Sion. See 1 King. 9. 15.  
V. 10. went on] Hebr. went going and growing] That is, prospered in all his attempts.  
V. 11. Hiram king of Type] 1 Chron. 14. 1. A royal, potent and famous city of merchandise, situate on and in the sea, by the west limits of Asher. See Josh. 19. 29.  
cedar] Out of Lebanon, of which he was lord and master.  
masons] Hebr. hewers of the ston of the wall.  
V. 12. perceived] That is, by Gods blessing and prospering of him in all his affairs.  
V. 13. concubines] See judge. 19. 1, 2. 1 Chron. 3. 5.  
V. 14. Shamnua] Called also Shimea, 1 Chron. 3. 5.  
Elishua] Called also Elishama, 1 Chron. 3. 6.  
V. 16. Eliada] Called Beeliada, 1 Chron. 14. 7.  
V. 17. But when the Philistines heard] 1 Chron. 11. 16. and 14. 8.  
to seek David] To wit, that they might sight with him before he were well settled in his kingdom.  
the hold] That is, some strong fort, that he and his camp might be safe from the attempts of his enemies, till he had further direction from God what to do.  
V. 18. Rephaim] Or, of the giants, Gen. 14. 5. situate on the north limits of Judah in Benjamin, westward from Jerusalem; Josh. 15. 8.  
V. 19. David inquired] See 1 Sam. 23. 9. 3●. 7. 2 Sam. 2. 1.  
V. 20. Baal-perazim] Isa. 28. 21. So called by David, on this occasion.  
of waters] Which breaking in with violence, run over and overturn all.  
Baal-perazim] That is, the plain of breaches.  
V. 21. their images] That is, the idols which they brought with them, trusting in them for victory. See 1 Sam. 31. 9.  
burnt them] Or, took them away; By Davids commandment; according to the law, 1 Chron. 14. 12. Deut. 7. 25.  
V. 24. of a going] That is, a noise of an army marching, with horse-men and chariots; the which perhaps the Philistines also hearing, were terrified, as 2 King. 7. 6.  
shall the Lord] Or, then is the LORD gone.  
V. 25. Goba] Called also Gibeah in Benjamin, judge. 19. 13. and 20. 10. and Gibeon, 1 Chron. 14. 16.  
Gazer] Situate in the west of Ephraim, Josh. 16. 10. but now possessed by the Philistines.   

CHAP. VI.  
Vers. 1. AGain] That is, now again David the second time assembled the people, as before, Chap. 5. 1, 2. they assembled themselves.  
V. 2. David arose] 1 Chron. 23. 5, 6. That is, after that he had first consulted with the captains and congregation. See 1 Chron. 13. 1, 2.  
from Bdale] That is, Kirjath-jearim, 1 Chron. 13. 6. 1 Sam. 7. 1.  
name is called] That is, whose Name is called on it, as it is 1 Chron. 13. 6. or, at which the name of the LORD was called upon, to wit, when by the high priest they consulted with him, 1 King. 8. 29.  
whose Name is called by the Name of the LORD of hosts, that dwelleth between the cherubi●s] Or, at which the Name; even the Name of the LORD of hosts, was ●● lied upon.  
V. 3. set] Hebr. made to ride.  
upon a new ca●t] Herein following the Philistines example, 1 Sam. 6. 7. but forgetting Gods law, which enjoined the Levites to carry it, Num. 4. 14. 7. 9. So 1 Chron. 15. 12, 13.  
Gibeah] Or, the hill. That is, upon an high place, which was by or in Kirjath-jearim, 1 Sam. 7. 1.  
V. 4. the house of Abinadab] 1 Sam. 7. 1.  
accompanying] Hebr. with.  
went before] To wit, driving the oxen that drow the cart, and Uzzah by the side of it, or behind it.  
V. 5. before the Lord] That is, before the ark, the visible sign of Gods presence▪  
V. 6. when they came to Nachons threshing-floor] 1 Chron. 13. 9. Called also Chidon.  
shook it] Or, stumbled; and so did endanger it to falling.  
V. 7. against Uzzah] To wit, because, being but a Levite, he presumed to touch the ark; which was unlawful for any to do, saving the high priest or his sons, Num. 4. 15.  
error] Or, rashness; That is, his sin, in touching the holy things, Num. 4. 15. which was his own sin, peculiar to himself, besides that of carrying the ark in a cart, which was common to all the rest, v. 3.  
V. 8. displeased] That is, grieved for Uzzah, both in respect of his sin and punishment.  
made a breach] Heb. broken; That is, had smitten him with sudden death, and thereby interrupted their proceeding in this joyful and holy action.  
Perez-uzzah] That is, the breach of Uzzah.  
to this day] To wit, when this story was written.  
V. 9. afraid] To wit, because of this his severe executing of judgement, fearing to proceed further in the action, lest himself also, through some error committed, might miscarry and perish in it.  
How shall the ark] q. d. It seemeth by Gods dealing, that he is not pleased with our action, or because we have failed in our manner of doing it; and therefore it will not be safe to carry it to my house, till I have from God further direction.  
V. 11. O bed-edom] A Levite of the porters and singers, 1 Chron. 15. 18.  
the Gittite] That is, of Gath-rimmon, lying near Gath, a royal city of the Philistines, appropriated to the Levites, Josh. 21. 24, 25. where, it seemeth, he was born.  
blessed] That is, caused him and all he had to prosper.  
V. 12. So David went] 1 Chron. 15. 25. This story of bringing the ark is more fully and particularly related, 1 Chron. 15. 11, 12, &c.  
brought] To wit, by the ministry of the priests and Levites.  
V. 13. he sacrificed] That is, by his commandment the priests and Levites sacrificed: see 1 Chron. 15. 26. and this they did to testify their thankfulness unto God for blessing their proceeding hitherto, and to move him to be propitious for the future. See 1 Sam. 9. 11.  
V. 14. David danced] Not vainly and carnally, but excited with inward spiritual joy, expressing itself outwardly in this holy service of God.  
linen ephod] See 1 Sam. 2. 18.  
V. 16. despised him] That is, out of a carnal heart, judging carnally of Davids holy actions and intentions, she vilified his person and carriage.  
V. 17. pitched for it] Hebr. stretched; To wit, before he went to fetch it, 1 Chron. 15. 1. the which David did by Gods inspiration and direction, that it might continue there till a temple were built for it: for the tabernacle made by Moses was erected first at Shiloh, 1 Sam. 1. 3. 14. 3. then at Nob, Chap. 21. 1. and was now at Gibeon, 1 Chron. 16. 39. See on 1 King. 8. 4.  
V. 18. he blessed the people] 1 Chron. 16. 2. That is, as a godly king, and holy prophet, he prayed for their peace and prosperity, and for all blessings spiritual and temporal.  
V. 20. to bless] That is, to pray for his family, as he had done for the people.  
How glorious] This she speaketh ironically, in a way of derision and contempt; as if she should have said, Thou didst not carry thyself as became the state of a king, but as one of the basest of the people, in a vain and light manner. See judge. 9. 4. or as the Levites, of whom she had a mean conceit, like whom he was clad.  
uncovered] That is, laid open his nakedness in his dancing, without any respect to his kingly majesty, gravity or modesty.  
shamelessly] Or, openly.  
V. 21. before the Lord] That is, I did it to Gods glory, that I might express my thankfulness to him, and the joy of my heart in doing him this service.  
V. 22. And I will] That is, I am so far from repenting of what I have done, that I will be ready still to abase myself, when as thereby I may glorify God.  
of the maid-servants] Or, of the hand-maids of my servants.  
V. 23. no child] That is, was by God punished with barrenness, for deriding her husband.  
until the day] That is, never. So 1 Sam. 15. 35. and Matth. 1. 25.   

CHAP. VII.  
Vers. 1. ANd it] Compare this whole Chapter with 1 Chron. 17.  
when the king sate] 1 Chron. 17. 1. In peace and safety.  
V. 2. house of cedar] As if he should say, It is a most unfitting thing that I should dwell in a more fair, costly and settled habitation then the ark of God, the visible sign of his glorious presence. See hag. 1. 4.  
curtains] That is, in the tabernacle covered with skins and curtains, Exod. 26. 1.  
V. 3. Nathan said] That is, out of his own opinion and advice, and not by any revelation from God, which he should have waited for, in a matter of such great importance, before he gave his sentence.  
do all] That is, build a house to the LORD, as thou desirest, and he that hath moved thee to do it will prosper thy work.  
V. 5. my servant David] Hebr. to my servant to David.  
Shalt thou] That is, thou shalt not do it, for thou hast  shed much blood; and canst have no leisure in time to come, because thou shalt yet have much war. See 1 Chron. 17. 4. 22. 8. and 1 King. 3. 5.  
to dwell in] That is, to show therein my gracious presence.  
V. 6. in a tent] That is, have shewed my presence in a t●bernacle flitting and removing from place to place. So 1 Chron. 17. 5. As if he should say, There is no present hast or necessity of building an house for me, who have all this while been content with a tent, and so shall be still, till my own time be come.  
V 7. spake I] Did I ever complain that my house was not built? seeing though I had a purpose that it should be done in due time, yet I had not required that they should go about it, till this time were come.  
any of the tribes] That is, any of the judges and rulers of the tribes, 1 Chron. 17. 6.  
to feed] That is, as faithful shepherds to govern and provide for my people.  
V. 8. I took thee from the sheep-cote] 1 Sam. 16. 11. Psal. 78. 70. God recounteth his former and future benefits, not to upbraid him, but that David might not doubt of his love, nor think that for want of it he rejected his service in building him a temple.  
from following] Hebr. from after.  
V. 9. I was with thee] So Chap. 8. 6, 14.  
great name] That is, I have made thee famous and formidable among all the nations round about thee.  
great men] That is, princes and potentates of the earth.  
V. 10. a place] That is, in their own land allotted to them.  
no more] To wit, if they will continue in obedience, Deut. 28. 8, 9. Jer. 18. 9, 10.  
children of] The malicious enemies of Israel.  
V. 11. since the time] That is, as they have been divers times afflicted in the dayes of the Judges, when as their enemies did often oppress them; whereas, since thy reign, I have given thee and them full victory over thine and their enemies.  
make thee an house] That is, set up and establish thy kingdom in thy posterity, graciously to reward thy zealous intention to build him an house, Exod. 1. 21. See on 1 King. 2. 24.  
V. 12. when thy dayes be fulfilled] 1 King. 8. 20.  
thy seed] That is, Solomon as the type, and the messiah prefigured by him, both which he respecteth in the following promises; some of which properly belong to one, and some to the other.  
V. 13. He shall build] 1 King. 5. 5. and 6. 12. 1 Chron. 22. 10. That is, Solomon, an earthly and temporal temple, and Christ, a spiritual and everlasting house, that is, the Church, Luke 1. 32, 33.  
for ever] Which is proper and peculiar to Christs kingdom alone.  
V. 14. I will be his father] Heb. 1. 5.  
my son] Solomon, by grace and adoption; Christ, by nature and eternal generation, Joh. 1. 18. Act. 13. 33. 1 Joh. 4. 9.  
if he commit iniquity] Psal. 89. 30, 31, 32. That is, Solomon; for Christ was without sin, Isai. 53. 9. 1 Cor. 5. 21. 1 Pet. 2. 22. and 1. 19.  
rod of men] That is, as a father his child in measure, and for his good and amendment, not his destruction, Jer. 30. 11.  
V. 15. not depart] That is, I will not quiter cast him out of favour, and deprive him of his kingdom, as I did Saul.  
V. 16. before thee] That is, I will begin to establish thy kingdom in thy own dayes, to strengthen thy faith in assurance, that it shall be accomplished in thy son Christ, 1 King. 1. 48.  
V. 17. speak] That is, make a true and faithful relation of all that which God had commanded to speak.  
V. 18. David in] That is, into the tent in which he had placed the ark.  
and sate] That is, remained in Gods presence meditating and praying.  
brought me] That is, so highly advanced me already, being wholly unworthy of such grace and favour.  
V. 19. And this] To wit, which thou hast already done.  
and is this] That is, to extend such favour and goodness of mere grace above all desert? no, it is proper to thee onely. Or thus; Do men use to deal so freely and familiarly with their mean inferiors, as thou dost with me?  
manner] Hebr. law.  
V. 20. say more] That is, I need not use many words to express my thankfulness, seeing thou knowest my heart.  
V. 21. words sake] That is, thy free and gracious promise: or, thy Christs sake, who is thy eternal Word, and thy mere grace, and free good-will. See 1 Chron. 17. 19.  
know them] That is, to aclowledge thy benefits with all thankfulness.  
V. 22. have heard] That is, according to all which by thy word thou hast made known unto us.  
V. 23. what one nation in the earth is like thy people] Deut. 4 7.  
went to redeem] That is, came( as it were) down from heaven, to show his power in redeeming them, Exod. 3. 7, 8.  
to make him] That is, to make his people Israel famous and renowned among all nations. See 1 Chron. 17. 21. or to magnify his own glory by his great works.  
the nations] That is, the egyptians and their idols.  
V. 24. for ever] That is, the natural Israel, till the coming of Christ: but the spiritual Israel, that is, all the faithful Jews and Gentiles, for ever; of which he assigneth no other cause, but Gods free election, Gen. 17. 7.  
V. 27. hast revealed] Hebr. opened the ear; That is, hast made him clearly to know. See 1 Sam. 9. 15.  
a house] That is, continue the kingdom to thee, and to thy posterity.  
in his heart] That is, hath found his heart thus disposed to call upon thee, having thy promise as the ground of his faith and prayer, Psal. 116. 10.  
V. 28. thy words be true] Joh. 17. 17.  
V. 29. let it please thee to bless] Hebr. be thou pleased and bless.  
hast spoken it] And therefore I firmly believe it shall come to pass.  
for ever] That is, both now, and to all eternity.   

CHAP. VIII.  
Vers. 1. ANd after this it came to pass] 1 Chron. 18. 1, &c. Here, and in the following Chapters, he rendereth a reason why God would not suffer David to build his temple, namely, because he had no leisure, being by the LORDS will employed in these wars.  
Metheg-ammah] Or, the bridle of Ammah; That is, Gath, a chief city of the Philistines, as appeareth, 1 Chron. 18. 1. which is here called Ammah, being situate on an hill: and a bridle, because by its strength it restrained enemies from envading it and the country adjacent.  
V 2. measured them] That is, being victorious, he used them and their country at his pleasure, dividing their land by measure, and giving it to whom and in what proportion he pleased, and rasing their cities to the ground.  
with two lines] That is, he divided the people which he had conquered and taken prisoners into three parts, so equally by lots, as if they had been measured with a line; one part whereof he reserved alive, and put the two other to the sword: for though God at first appointed his people to spare them, Deut. 2. 9. yet becoming malicious enemies, David exerciseth upon them this hostile severity, Num. 24. 17. 25. 17.  
V. 3. Hadadezer] Called also Hadarezer.  
Zobah] Psal. 60. 2. A part of Syria, Chap. 10. 6.  
as he] That is, David went to settle his dominion in those utmost limits of it, which God had given unto his people, Josh. 1. 4. Deut. 1. 7. 11. 24.  
V. 4. from him] Or, of his.  
seven hundred horse-men] That is, tanks of horse-men, ten going to a rank, that is in all seven thousand, as it is expressed 1 Chron. 18. 4.  
houghed] See Josh. 11. 6.  
V. 5. Syrians of Damascus] Which were the chiefest part of the kingdom of Syria, and Damascus the metropolis or chief city in it.  
V. 6. preserved] That is, prospered his attempts, and gave him victory.  
V. 8. Betah and Berothai] Called also Tibhath and Chun, 1 Chron. 18. 8.  
V. 9. Toi] Called thou, 1 Chron. 18. 9. See Num. 13. 21.  
Hamath] A city of Syria, some think Antioch.  
V. 10. Joram] name also Hadoram, 1 Chron. 18. 10.  
salute him] Hebr. ask him of peace; That is, to ask of his welfare, and to congratulate his victory, Gen. 43. 27.  
had wars with] Heb. was a man of wars with.  
brought with him] Hebr. in his hand were; To wit, as a present from his father to David.  
V. 11. did dedicate] To wit, for the use and service of the temple for which he prepared.  
V. 13. a name] To wit, of a great warrior, and famous conqueror, Abishai in this service being his chief commander, 1 Chron. 18. 12. under Joab, Psal. 60. 1.  
smiting] Hebr. his smiting.  
valley of salt] Situate on the east end of mount Seir, without Syria, on the south of the dead sea.  
eighteen thousand men] Which were of the Edomites, 1 Chro. 18. 12. as the verse following also implieth.  
V. 14. put garrisons] Over which was appointed a vice-roy or deputy, 1 King. 22. 47.  
Davids servants] And of the kings his successors, till the reign of Joram, 2 King. 8. 22.  
V. 16. over the host] That is, general of the army, 2 Sam. 5.  
recorder] Or, remembrancer, or, writer of chronicles.  
V. 17. Zadok the son of Ahitub] Of the posterity of Eleazar, 1 Chron. 6. 8. who was a chief, but not high priest, till Abiathar was deposed by Solomon, and he put in his room, 1 King. 2. 26, 35.  
Abiathar] Of the posterity of Ithamar, 1 Chron. 24. 3. and son of Ahimelech, who was slain by Saul, 1 Sam. 22. Some think that both the father and the son had double names, and the one and the other called both Ahimelech and Abiathar, and so promiscuously Ahimelech is said to be the father of Abiathar, 1 Sam. 22. 20. and Abiathar to be the father of Ahimelech, as here, and 24. 6. See Mar. 2. 26.  
scribe] Or, secretary.  
V. 18. And Benaiah, &c.] 1 Chron. 18. 17.  
Cherethites and Pelethites] Which were old, expert, strong and valiant men, like the Praetorian souldiers, which David choose for his guard, and made Benaiah captain over them. See 1 Kin. 1. 38.  
V. 13. was same] That is, though he were lame, and therefore unfit to come to the kings table, yet David, out of his love to Jonathan, gave him this privilege.   

CHAP. IX.  
Vers. 1. DAvid said] That is, inquired of his servants.  
V. 3. the kindness of God] That is, great kindness, confirmed by covenant and oath in Gods presence, 1 Sam. 20. 14, 15, 16.  
lame on his feet] Chap. 4. 4.  
V. 4. Le-debar] Situate in the land of Gilead beyond Jordan, in the tribe of God, not ●at from Mahanaim, Chap. 17. 27.  
V. 5. fet him] That is, caused him to be brought to him.  
V. 7. will restore thee] For David had now the right to dispose of them, because by the rising of the house of Saul, and warring against their lawful king, they were confiscate.  
eat bread] That is, eat and drink, and take thy diet with me at my own table, and be my daily guest.  
V. 8. a dead dog] is, one very mean and contemptible, who am wholly unworthy of so high an honour. See Chap. 3. 8.  
V. 9. Sauls servant] To wit, when he lived●; but now the servant of Mephibosheth.  
masters sons] That is, Mephibosheth, the nephew or grandson of Saul, who usually in the Scriptures are called sons, Dan. 5. 11.  
V. 10. masters son] That is, Micha the son of Mephibosheth, vers. 12.   

CHAP. X.  
Vers. 1. ANd] Compare this Chapter with 1 Chron. 19. where the same story is related.  
king of the children of Ammon died] 1 Chron. 19. 1.  
the king] Called Nahash, 1 Chron. 19. 1. and v. 2.  
V. 2. shewed kindness] What this kindness was the Scripture mentioneth not, nor when shewed. jerome thinketh that it was when he fled from Achish king of Gath; the which, it is like, he did out of hatred to Saul, 1 Sam. 11.  
his father] That is, for his fathers death.  
V. 3. Thinkest thou that David] Hebr. In thine eyes doth David.  
to spy] That is, to discover some advantages, that he may the more easily surprise it; and thus some politicians think, That they are then most wise, when as they are most suspicious.  
V. 4. buttocks] To discover their nakedness, to their shane. So Isai, 20. 4. and 47. 2.  
V. 5. at Jericho] That is, in some private houses set up in the place where Jericho stood before it was destroyed, Josh. 6. 24, 26. for it was not rebuilt till the time of Ahab, 1 King. 16. 34.  
V. 6. stank] That is, had made themselves odious and abominable, by so soul and barbarous an act, in thus disgracing his ambassadors, against the law of nations.  
hired] To wit, for a thousand talents of silver, 1 Chron. 19. 6.  
thy Syrians] See Chap. 8. 5.  
Beth-rehob] That is, out of that part of Syria in which the metropolis or chief city was Rehob.  
Zobah] See Chap. 8. 3.  
Maacah] King of one part of Syria, 1 Chron. 19. 6. near Gilead Trachonitis, Deut. 3. 14.  
Ish-tob] See judge. 11. 3.  
V. 8. the gate] To wit, of the city Medeba, in the border of the Ammonites, 1 Chro. 19. 7. Others understand it of Rabbah, the chief city of the Ammonites.  
by themselves] To wit, that they might enclose Joab on both sides, as v. 9.  
V. 12. for our people] To wit, which have been so injuriously abused and disgraced by the Ammonites and their king.  
V. 16. sent] To wit, his agents, and hired the Syrians, which inhabited beyond the river Euphrates.  
Shobach] Called also Shophach, 1 Chron. 19. 16.  
V. 18. of seven hundred chariots] Which had in them ten fighting men in every chariot, which make up the number of seven thousand, mentioned, 1 Chro. 19. 18. See Chap. 8. 4. or seven hundred troops of horsemen in chariots, consisting of ten in a troop.  
forty thousand horse-men] Besides the forty thousand footmen mentioned, 1 Chro. 19. 18. For with such huge multitudes of men, the Syrians, and others in those dayes used to go out to battle, 1 King. 20. 10. So David is said to have gathered all Israel to fight with them.  
V. 19. servants] That is, who were in his pay, and fought under him in his quarrel.  
made peace] yielding subjection, and becoming tributaries.   

CHAP. XI.  
Vers. 1. AFter the year was expired] Heb. at the return of the year; To wit, in which this battle was fought, and the winter of that year ended.  
at the time] That is, in the spring and summer, when the earth yielded her fruits, serving for forage and provant, accessary to relieve an army. So 1 King. 20. 22. 2 Chron. 36. 10.  
David sent Joab] 1 Chron. 20. 1.  
servants] That is, his commanders and souldiers.  
Rabbah] The metropolis or chief of the Ammonites, lying on the mountains of Gilead beyond Jordan, by the head of the river Jabbok, Chap. 12. 26, 27.  
V. 2. his bed] On which he had taken his afternoons rest, as to this day is usual in those hot countreyes. So Chap. 4. v. 5, 7.  
roof] Which in those countreyes were flat, made in the manner of a terrace with battlements about them, Deuter. 22. 8.  
washing] That she might be purified from legal uncleanness, according to the law, Levit. 15. 19. 18. 19. So vers. 4.  
V. 3. one said] That is, one of his servants▪  
Is not this] That is, it is surely she. See judge. 4. 6.  
Bath-sheba] Called Bath-shua, 1 Chro. 3. 5.  
Eliam] name, Ammiel, 1 Chron. 3. 5.  
Hittite] See 1 Sam. 26. 6.  
V. 4. took her] That is, caused her to be brought unto him.  
for she was purified from her uncleanness, and she returned unto her house] Or, and when she had purified her self, &c. she returned, Levit. 15. 19. and 18. 19. And thereby more apt to conceive.  
V. 5.  told David] To wit, fearing lest being found an adulteress, she should be stoned according to the law.  
V. 7. how Joab did] Heb. of the peace of, &c.  
V. 8. to thy house] David thought, that if Uriah went home and lay with his wife, his fault might be cloaked.  
wash thy feet] That is, as they used to do after a journey in those hot countreys; and it is as much, as if he had said, recreate and refresh thyself after thy travel.  
followed him] Heb. went out after him.  
amesse of meat] The which he did in show of kindness, but with a purpose, That faring more daintily and plentifully, he might be the more apt to desire his wives company.  
V. 10.  told David] To wit, first inquiring what became of him, and how he carried himself.  
why then] As if he had said, It is fit that thou shouldst take thy ease after so long a journey. For Rabbah was so far distant from Jerusalem( as some of the learned think) that it was a journey of thirty hours.  
V. 11. The ark] Which it seemeth was now in the camp, that as need should be, they might ask counsel of God, which they used to do in great wars, 1 Sam. 4. 4. and 14. 18.  
my lord Joab] general of the army.  
and as thy soul] Which is not a double oath, but a more pathetical expression of the same thing; as sure it is, that I will not do it, as it is sure that thou livest, or, that I desire that thou shouldst live now and for ever. All which pious care, and carriage in Uriah, did aggravate Davids sin in practising against him.  
V. 13. made him drunk] Both to make him forget his oath, and also more apt to go home to his wife, to which he could not persuade him whilst he was sober.  
at even] That is, notwithstanding all Davids devices and practices, he remained constant in his resolution.  
V. 14. And it came] That is, when all his former policies failed for the effecting his design; which was to hid his sin, and adultery.  
a letter] Namely, That by his help he might take away Uriahs life, by such a means as might not come to light, and so he might have his wife.  
V. 15. hottest] Heb. strong.  
from him] Heb. from after him.  
V. 16. observed the city] To find out where the stoutest souldiers manned the walls.  
V. 21. Abimelech] Judges 9. 53.  
Jerubb●sheth] That is, Gideon called Jerubbaal, judge. 7. 1. For the Hebrews in detestation of idols, did expunge the word Baal out of their names, and put in place of it, Bosheth, or Besheth, signifying an infamous thing, as the idol was, Hos. 9. 10. See and compare, 1 Chron. 8. 33. with 1 King. 2. 8. 1 Chron. 8. 34. with 2 Sam. 4. 4.  
V. 23. the men] That is, of Rabbah that was besieged.  
came out] That is, sallied out upon us.  
and we were] Forced them to retire, pursuing them to the very gate; and so in heat of war came too near the wall, and lost some of our men.  
V. 25. Thus shalt thou] He dissembleth with the messenger, to the end, That neither his cruel commandment, nor Joabs wicked obedience might be discovered.  
displease thee] Heb. be evil in thine eyes.  
the sword] That is, the event of war is various; and sometimes these, and sometimes those are slain.  
one as well as another] Heb. so and such.  
encourage thou] That is, as my messenger encourage and comfort Joab from me.  
V. 26. husband] Heb. her man. So Gen. 20. 3.  
V. 27. the mourning] Which as Josephus writeth, lasted the space of seven dayes, 1 Sam. 31. 13. Ecclus. 22. 12.  
but the thing] That is, Davids whole carriage in this business of Uriah.  
displeased] Heb. was evil in the eyes of.   

CHAP. XII.  
Vers. 1. THere were] The scope of this parable was to awaken David out of his deep ●leep of security and sin, by causing him unknowingly to pass an unpartial sentence against himself, in the person of another, that so he might be brought to unfeigned repentance.  
V. 3. own meat] Heb. morsel; That is, though he had little, and as it were but a bit, yet he gave his lamb part of it.  
was unto him] That is, he dearly and tenderly loved it, as if it had been his child.  
V. 5. shall surely die] Heb. is the son of death, or, is worthy to die; That is, deserveth to die. So Ephes. 2. 3.  
V. 6. fourfold] According to the law, Exod. 22. 1. And this penalty was inflicted on David▪ who for slaying Uriah, lost four sons, the young infant, Amnon, Absalon, and Adonijah; and for his defiling Uriahs wife, had his own concubines defiled by Absalon.  
V. 7. the man] That is, who hath committed this sin, and on whom thou hast passed this sentence of death.  
anointed thee king over Israel] 1 Sam. 16. 13.  
V. 8. thy masters house] That is, the kingdom of Saul, who was thy lord and master.  
thy masters wives] Not to mary with them( for that had been incest, Levit. 18. 15. having married Michal his daughter; neither do we red, that David ever took any of them to be his wives) but to be in his power, and at his disposing in any lawful way, being their king. Others understand it not of wives married to Saul, but of other women, widdows, and maids, in Sauls court and kingdom; neither doth God herein approve of polygamy, for it was not a gift of allowance, but of providence, tolerating for a time this plurality of wives. Though we may here by wives, understand those things which were most near and dear to Saul his master.  
I would] That is, I was able, and would have been willing to have satisfied thy hearts desire, by giving unto thee in a lawful way, and by lawful means, more and greater things then all these, Psal. 37. 4.  
V. 9. the commandment] That is, by transgressing the ●econd table of the law; the sum whereof is, That we should love our neighbour as ourselves, give every one his own, and do to others, as we would have them to do unto us.  
thou hast killed] For David was the chief contriver of his death, who betrayed him into the hands of his enemies, Joab an accessary, and the Ammonites but onely, and that unknowingly, their instruments.  
V. 10. shall never] That is, for a long time, or all thy life time. See 1 Sam. 1. 22. Deut. 15. 17.  
despised me] To wit, by thy wilful violating of my law.  
V. 11. I will raise] That is, for these thy sins I will afflict thee with many evils, by means of thy own children, g●ving them over to commit rapes, murders, and unnatural rebellions. the which was verified in Amnon, Absalom and Adonijah, and many others of Davids posterity, who perished by the sword.  
thy wives] That is, thy concubines.  
before thine eyes] That is, in thy life time, which thou shalt as certainly know, as if thy own eyes did see it, Chap. 16. 22.  
neighbour] That is, Absalom, which did much aggravate Davids affliction, Psal. 55. 12.  
V. 12. secretly] As fearing men more then me, and shane more then sin.  
I will do this] That is, I will justly give over thy son to his own ambition and base lusts, and not restrain him, as I could, Hos. 4. 14. and will with my providence so order his sins, that they shall become a just chastisement of thine, though he hereby shall be no whit excused, seeing herein he will act his own part freely, wickedly and rebelliously, without any respect to my secret counsel.  
the sun] That is, openly, and at noon-day.  
V. 13. The Lord also hath put away thy sin] Ecclus 47. 11. To wit, out of his sight, that is, hath pardonned it in respect of the guilt, though he will chastise thee for it, as a loving father, for thy good, Num. 23. 21. Mic. 7. 18. Rom. 8. 28.  
thou shalt not die] To wit, as thy sin hath deserved, according to thine own sentence.  
V. 14. to blaspheme] To wit, when they shall see one whom I have chosen king, and so much favoured, commit as foul sins as the very heathens, and censure me as unjust and partial, conniving at those sins in my own servants, which I punish in others; therefore by my corrections I will vindicate my justice, and first by the death of the child begotten in adultery. So Rom. 2. 24.  
V. 16. besought] To wit, hoping that the sentence of the childes death was not absolute, but upon the condition of his repentance, Ezek. 33. 10, 11. Jer. 18. 8. So v. 22.  
fasted] Heb. fasted a fast.  
went in] To wit, his inner chamber or closet.  
V. 17. the elders] That is, his chief officers and servants, verse 18.  
V. 18. seventh day] To wit, from the sickening of the child.  
we spake] We did all we could to comfort him, and to moderate his mourning, Chap. 3. 35.  
vex] Hebr. do hurt.  
V. 19. whispered] To wit, secretly one with another, that David might not hear.  
V. 20. house] That is, the tent made by him for the ark, Chap. 6. 17.  
V. 22. I said] That is, I thought within myself.  
V. 23. back again] That is, restore him to life.  
V. 24. she bare a son] Matth. 1. 6.  
and he called] To wit, by Gods appointment, 1 Chron. 22. 9.  
and the Lord] Or, for the Lord loved him.  
V. 25. he sent] Or, had sent by the hand, &c. That is, the LORD used Nathan as his messenger.  
Jedidiah] That is, Beloved of the Lord: That he might be a type of Christ, Gods best Beloved, and the King of Peace, 1 Chron. 22. 9, 10. Matth. 3. 17. Isai. 9. 6.  
because of the Lord] Or, for the LORD Christ, Gods best Beloved, in whom alone Solomon was beloved of God, Mat. 3. 17. Or, as others, because the Lord had testified his love towards him.  
V. 26. royal city] That is, that part of Rabbah in which the royal palace stood, environed with waters, both for safety and delight.  
V. 27. city of waters] Encompassed with the river Jabbok, which did flow and run about it.  
V. 28. and take it] That is, that thou mayest have the honour of taking it, and not I, seeing the conqueror usually hath the glory of his conquest.  
it be called after my name] Hebr. my name be called upon it.  
V. 30. And he took their kings crown from off his head] 1 Chron. 20. 2.  
a talent] That is, threescore pound, after the weight of the common talent; which, in respect of the great weight, was not worn by their king, or David( as some think) but hanged or held over their head, as an ensign of state and royalty. See on 1 Chron. 22. 14.  
in great] Hebr. very great.  
V. 31. the people] That is, so many of them as he thought fit to be made exemplary in these severe punishments.  
the brick-kiln] Some think that this was the furnace of Molech, or Milchom the idol of the Ammonites, where they had made their children to pass thorough the fire, 2 King. 16. 3. and 23. 10. Lev. 18. 21. And if so, then was it a fit and suitable punishment for such abominable wickedness. Others say, That David inflicted these severe punishments upon them, because they had, against the law of nations, so shamefully abused his ambassadors sent in love to them; because also they were such horrible idolaters, and most bitter and spiteful enemies to Gods people, and had put many of them unto the like cruel deaths when they came into their hands, Amos 1. 3, 13. Hebr. 11. ●7.   

CHAP. XIII.  
Vers. 1. A fair sister] Both of them born of Maacha the daughter of Talmai king of Geshur, Chap. 3. 3.  
s●n of David] And of Ahinoam, the Jezreelitesse, Chap. 3. 2.  
Amnon thought it hard] Heb. it was marvelous, or hidden in the eyes of Amnon; To wit, to obtain his desire of her, by reason she was so diligently attended and observed, being a virgin and the kings daughter.  
V. 3. Shimeah] Called also Shammah, 1 Sam. 16. 9.  
V. 4. being the kings son] And thereby hast power and means to have any thing at thine own pleasure.  
lean, Heb. thin] from day to day, Hebr. morning by morning. That is, dost daily pine and languish more and more.  
V. 5. my sister Tamar] He bids him call her sister, to avoid the rather all jealousy and suspicion of so foul a fact to be intended by him.  
V. 6. cakes] Some hearty cordial thing, or pleasing dish, sit for one in my languishing condition.  
V. 8. flower] Or, paste.  
V. 9. poured them] To wit, out of the baking or frying-pan into a dish.  
V. 12. force me] Hebr. humble me.  
no such thing ought to be done] Hebr. it ought not so to be done.  
in Israel] That is, which being Gods holy people, abhor such abominable wickedness, Levit. 18. 6, 9, 11. See Gen. 34. 7.  
V. 13. whither] That is, which way shall I clear myself of this dishonour and reproach.  
fools] That is, notoriously infamous, and branded with folly and wickedness.  
speak] This she saith to alloy the rage of his lust for the present, and to escape his violence, knowing, That if this brunt were past, the king would take order to keep her from him, such a match being incestuous, Levit. 18. 6, 9, 11.  
V. 15. exceedingly] Heb. with great hatred greatly.  
V. 16. is greater then the other] Seeing that, being done in secret, might be concealed; whereas if you, by thrusting me out, put me to open shane, Gods Name will be blasphemed amongst his enemies, when they hear of so foul a fact committed among his people, his people scandalised, our father grieved, both you and I shamefully dishonoured, and my brother Absalom enraged and incited to take revenge.  
V. 18. divers colours] That is, of wrought or embroidered work. So Gen. 37. 3. judge. 5. 30.  
V. 19. ashes] As they used to express bitter mourning, and great grief.  
her hand] To express her sorrow and shane, Jer. 2. 37.  
and went] To wit, to bemoan her misery to her brother Absalom, v. 20.  
crying] Proclaiming her wrong, that it might appear she had been forced, and not willingly yielded to his lust.  
V. 20. been with thee] That is, abused thee.  
he is my brother] And therefore this foul fact of his were best to be concealed, seeing the publishing of it would redound both to the dishonour of the king, and the disgrace and shane of our whole family.  
regard not] Hebr. set not thine heart: That is, take it not too much to heart, to be thereby swallowed up of grief, seeing a fit time may come of revenging thy wrongs.  
desolate] Heb. and desolate.  
V. 22. neither good] To wit, concerning this abuse offered to his sister, lest he should suspect that he intended revenge, and so should prevent it.  
V. 23. Baal-hazor] Or, the plain of Hazor, situate on the borders of Ephraim and Benjamin, Josh. 15. 25.  
invited] To wit, to a feast, as the manner was in those times. See 1 Sam. 25. 36.  
V. 24. the king] He invites the king, to avoid all suspicion and jealousy of any ill int●ntion against Amnon.  
V. 25. blessed] That is, gave him thanks. So Chap. 14. 22.  
V. 28. have not I commanded you?] Or, will you not, since I have commanded you? That is, Is not my command warrant sufficient to bear you out and excuse you?  
valiant] Heb. sons of valour.  
V. 29. got him] Heb. road.  
V. 30. in the way] That is, posting towards the court.  
V. 31. tare his garments] See Chap. 1. 11. and 12. 16.  
lay on] As one dejected with grief, apprehending Gods wrath upon his house, Chap. 12. 10.  
V. 32. answered] Heb. See judge. 14. 18.  
appointment] Heb. mouth.  
determined] Or, settled.  
V. 34. and looked] And having discovered the people approaching, brought word of it to David.  
by the way] Which did lye between Baal-hazor and Jerusalem.  
V. 35. as thy servant said, so it is] Heb. according to the word of thy servant; To wit, that all the kings sons are alive, and onely Amnon is dead.  
V. 36. very sore] Hebr. with a great weeping greatly.  
V. 37. Talmai] Who was his mothers father. See Chap. 3. 3.  
Ammihud] Or, Ammihur.  
every day] To wit, for the space of three yeers, v. 38.  
V. 39. louged] Or, was consumed. See Psal. 84. 2. and 119. 81. Job 19. 27.  
to go forth] That is, so much desired to have him come back, that he could willingly have gone for him himself, or met him in the way. Others, That he could have found in his heart to sand out some to fetch him home.  
comforted] That is, had ceased his mourning for Amnons death.  
seeing] And his mourning could not fetch him again, Chap. 12. 23.   

CHAP. XIIII.  
Vers. 1. TOward-Absalom] That is, longed to have him fetched home.  
V. 2. Tekoah] A city near Jerusalem, situate on an hill on the north borders of Judah, 2 Chron. 11. 6.  
anoint not] In token of mourning; for they used anointing to seem cheerful.  
V. 3. the words] To wit, which he would have her speak to the king, Exod. 4. 13.  
V. 4. Help] Hebr. Save.  
V. 6. there was nons] And consequently, no witnesses to prove the fact, as the law requireth.  
none to part them] Hebr. no deliverer between them.  
and slay him] As the avengers say, but cannot prove.  
V. 7. the whole family] That is, the kindred, who are appointed by the law to be avengers of blood, are risen to prosecute justice against the offender, Num. 35. 19. Deut. 19. 12.  
my coal] That is, kill my onely remaining son, by whom my husbands name and family may be continued and preserved, even as a fire almost ready to go out, may yet be again revived and kindled by a coal hide in the ashes, being kept alive and blowed upon, Deut. 25. 6. Ruth 4. 5, 10.  
upon the earth] Hebr. upon the face of the earth.  
V. 8. give charge] To wit, that thy cause may be examined, and thy son may be preserved, if that thou sayest appear to be true.  
V. 9. the iniquity] That is, I am so well persuaded of my sons innocency, that if there be any fault, I take it wholly upon myself and mine, that the king and his kingdom may not lye under the guilt of blood for preserving my son that is alive: or if any iniquity be in that which the king shall grant at my request, let the guilt be upon me and mine, Matth. 27. 25.  
V. 10. touch thee] That is, not put thee to any more trouble.  
V. 11. remember] That is, how the LORD by his law hath provided, That they who have slain a man at unawares, should be preserved from the avengers of blood, Num. 35. 12. And seeing there were many that sought her sons life, the king would take order that he might be preserved against the prosecutions of them all. Some take it, That in these words she presseth him to swear that he will make good his promise.  
that thou wilt not suffer the avengers of blood to destroy] Hebr. that the revenger of blood do not multiply to destroy.  
As the Lord] See 1 Sam. 14. 45.  
not one hair] That is, I will take order that thy son shall not be hurt in the least degree or manner. So Act. 27. 34.  
V. 13. thought such a thing] Namely, to do such a thing as in any particular case thou hast judged unfit and unjust.  
the people] To wit, who long for Absaloms return, as being next heir to the kingdom.  
faulty] In giving such a sentence for my sons safety, which himself will not execute in his own case; though herein she flattereth the king, in that the case was far unlike, seeing Absalom did not kill Amnon at unawares, but wilfully and treacherously.  
V. 14. we must needs die] We take his absence so much to heart, that we can no longer subsist without him, seeing we shall all be desperately lost, if such an hopeful successor be cut off: Besides, in that God hath preserved him all this time of his banishment, and now useth means to thee to persuade his restoring, it is a sign that his will is that he should succeed thee. Or, all must die first or last, and cannot be recovered, and therefore in vain to take one away for him that cannot be brought back, Chap. 12. 23.  
ne●ther doth God respect any person, yet doth he device means that his banished be not expelled from him] Or, because God hath not taken away his life, he hath also devised means, &c.  
V. 15. me afraid] To wit, that thou wilt ever continue his banishment, or that of themselves they will rise against thee, and bring him back against thy will: or because of the danger unto which the people are exposed, if they may not have him restored, who is right heir to the kingdom.  
V. 16. of God] And consequently will, out of common equity, do the like favour for his own son, who is so dear to all the people, which is the inheritance of God.  
V. 17. said] That is, thought with her self.  
The word] That is, I shall receive such an answer from the king, as shall be comfortable both to myself, Absalom and all the people.  
comfortable] Hebr. for rest.  
an angel] That is, laying by all human affections and perturbations, he will judge uprightly in one case as well as another.  
to discern] Hebr. to hear.  
V. 19. Is not the hand] That is, hast thou not spoken and done all in this business by Joabs counsel and direction?  
none can] That is, thou hast judged so right, that none can decline from that which thou hast spoken, without speaking an untruth.  
V. 20. To fetch] That is, to use this parabollicall form of speech, propounding the matter in my own case, that thou mightest the more unpartially judge of it, being applied to thyself.  
wise] That is, of a deep reach, to dive into the secrets of all our counsels, as far excelling others in wisdom, as angels excel men.  
V. 21. I have done] That is, I have granted thy svit, which by the woman of Tekoah thou hast moved me in.  
V. 22. thanked the king] Hebr. blessed, wishing unto him all happiness.  
his] Hebr. thy.  
V. 23. Joab arose] Hebr. That is, he addressed himself to go with all speed.  
Geshur] See Chap. 3. 3.  
V. 24. not see my face] That is, not be admitted into my presence: and this he did, partly to bring him to the sight and sense of his sin, and partly to avoid the scandal of easy remitting so foul a fact, and to deter others from doing the like.  
V. 25. But in all Israel there was none to be so much praised as Absalom, for his beauty] Hebr. And as Absalom there was not a beautiful man in all Israel to praise greatly.  
V. 26. shekels] To wit, common and civill shekels, which weighed a quarter of an ounce, or two drachms, that is, fifteen pence apiece of our coin▪  
V. 28. saw not] See vers. 24.  
V. 29. to have sent him] Namely, to mediate in his behalf, that he might be admitted into his grace and favour.  
would not come] Fearing( as may be thought) that the king might suspect some secret counsels and practices between them.  
V. 30. near mine] Hebr. near my place.  
V. 31. arose] See vers. 23.  
V. 32. answered] Hebr. that is, said unto Joab.  
had been good] Or, it was better with me while I was yet there.  
there still] To wit, rather then to live here out of the kings favour, and thereby to be dishonoured among the people.  
any iniquity] That is, if I have offended by revenging my sisters dishonour. Thus wicked men justify themselves in their evil actions, especially when they presume upon the favour of their judge.  
V. 33.  told him] That is, related unto him Absaloms speeches.  
kissed Absalom] To give him assurance of full reconciliation, Luk. 15. 20.   

CHAP. XV.  
Vers. 1. FIfty men] That is, a retinue and guard which he thought fit for him who was heir to the crown.  
V. 2. of the gate] To wit, of the kings court, appointed to be the place of Judicature.  
came] Hebr. to come.  
of the tribes] That is, of this or that city, situated in such or such a tribe.  
V. 3. there is no man deputed of the king to hear thee] Or, none will hear thee from the king downward: That is, to examine thy cause, and to do thee justice: which was a base slander, as appeareth, Chap. 8. 15.  
V. 4. Oh that] So Gaal, judge. 9. 29.  
V. 5. any man] That is, without respect of persons, poor or rich, to show that he onely respected justice and the common good.  
V. 6. stolen] To wit, from David his father, whose they were by right and duty, unto himself, to whom they belonged not.  
V. 7. after forty yeers] It is uncertain from what time these forty yeers are to be reckoned: Some would have it, from the beginning of Sauls reign, when the monarchy in Israel begun; Some, from the beginning of Davids reign, Chap. 5. 5. But the most probable opinion is, That they are to be computed from the time that David was first anointed king, 1 Sam. 16.  
pay my vow, which] Or, pay my vow in Hebron, which, &c.  
V. 8. Geshur] Where he had lived as an exile three yeers.  
serve the Lord] By offering a peace-offering or sacrifice of thanksgiving, which was lawful to do in any place.  
V. 10. sent spies] To draw the people to his party, who were already too much inclined towards him, vers. 6. and to discover how the chief in every tribe stood affencted towards him.  
reigneth] That is, is anointed king in Hebron, with all regal ceremonies, and is so accepted and proclaimed by the people, Chap. 19. 10.  
V. 11. were called] Namely, to the feast of the peace-offering, not knowing any thing of his rebellion, 1 Sam. 9. 13.& 16. 3, 5.  
V. 12. Giloh] A city in Judah, Josh. 15. 51.  
V. 14. bring] Heb. thrust.  
the city] That is, the inhabitants of Jerusalem, if they make resistance, and stand in our defence.  
V. 15. appoint] Heb. choose▪  
V. 16. household] That is, his courtiers and officers.  
after him] Heb. at his feet.  
V. 17. far off] To wit, from Jerusalem.  
V. 18. Cherethites] Which were his guard. See Chap. 8. 18. 1 King. 1. 38.  
V. 19. the Gittite] Who was captain of the six hundred Gittites that came from Gath, and as some suppose, the king of Gaths son.  
the king] That is, Absalom, whom they have anointed king.  
a stranger] And therefore hast no reason to hazard thy life with me, and for my sake, and being none of mine house, but a stranger, the new king will neither suspect nor hurt thee, or thy followers.  
V. 20. yesterday] That is, but a little while since.  
make thee go] Heb. make thee wander in going.  
brethren] That is, thy country men and followers.  
mercy] That is, God recompense thy faithfulness to me, with his chief blessings.  
V. 22. pass over] That is, the river Kidron, vers. 23. which lay between the city and the mount of Olives.  
V. 23. country] All the people inhabiting about Jerusalem.  
all the people] To wit, which accompanied David.  
Kidren] Called John 18. 1, Cedron.  
wilderness] Which was east-ward from Jerusalem, between Jerusalem and Jordan.  
V. 24. Zadok] To wit, the second priest, Chap. 8. 17. and Abiathar the high priest.  
bearing] Which was the charge of the Kohathites, Num. 4. 4.  
went up] That is, as it is likely, to the mount of Olives, from whence he viewed the people as they passed by with David out of Jerusalem over the brook Kidron.  
V. 25. his habitation] That is, his tabernacle or tent, in which the ark stood, the sign of Gods grace and presence.  
V. 26. no delight] That is, if he doth not accept of me, but is pleased to try and correct me further, I wholly submit to his will.  
V. 27. a scer?] 1 Sam. 9. 9. That is, who as a prophet consultest with God by Urim, and a teacher of the people, who now most of all need thy presence and guidance.  
V. 28. come word] Till you give me notice of what shall be done in the city, and the new kings court.  
V. 30. and wept as he went up] Heb. going up and weeping.  
covered] In token of mourning and humiliation, according to the manner of close mourners, Ch. 19. 4. Esth. 6. 12. Jer. 14. 3.  
bare-foot] As a sign of sorrow and shane, Isai. 20. 3, 4.  
V. 31. foolishness] Which prayer God heard and granted, Chap. 16. 21. and 17. 14, 23.  
V. 32. the mount] That is, of Olives, turning himself towards mount Sion, where the tent was pitched, in which was the ark, the sign of Gods presence, and type of Christ; to which, when they prayed, they used to turn their faces, 1 King. 8. 44, 48. Dan. 6. 10.  
coat rent] See Chap. 1. 2.  
earth] In sign of deep humiliation. See Josh. 7. 6. 1 Sam. 4. 12. 2 Sam. 13. 19.  
V. 33. a burden] Altogether unprofitable and troublesone.  
V. 35. hast thou not] That is, they are surely there. See judge. 4. 6. and they will be ready to assist thee with their counsel, and all their endeavours.  
V. 36. they have there] To wit, as David thought, who sent them away to the city together, not knowing that by their fathers command they stayed at En-rogel, Chap. 17. 17.   

CHAP. XVI.  
Vers. 1. THe hill] That is, the mount of Olives, Ch. 15. 30.  
V. 3. masters son?] Mephibosheth the son of Jonathan.  
for he said] This was a shameless and improbable slander, both because of this poor criples unfitness, and because all the peoples hearts were set upon Absalom; and yet David out of a kingly jealousy, doth over credulously believe it, and passeth a rash censure upon it, without further enquiry.  
my father] That is, my grandfather Saul.  
V. 4. I humbly] Heb. I do obeisance.  
find grace] As if he should say, I do not so much desire to be enriched with my masters goods, as to deserve the continuance of thy favour.  
V. 5. Bahurim] A town situate upon an hill, in the borders of Benjamin, towards Jordan, an hours journey beyond B●thanie. See Chap. 3. 16.  
he came forth, and cursed] Or, he still came forth and cursed. To wit, David, with a grievous curse, 1 King. 2. 9.  
V. 7. bloody man] Heb. man of blood; So he calls him, as imputing unto him the death of Ish-bosheth and Abner, that he might get the kingdom, for no other blood had been yet spilled of the house of Saul.  
man of Belial] See judge. 19. 22.  
V. 8. behold, thou art taken in thy mischief] Heb. behold thee in thy evil; That is, by Gods judgement punished for all thy wickedness.  
V. 9. dead dog] This base and contemptible wretch. See 1 Sam. 24. 14. and Chap. 9. 8.  
V. 10. What have I] That is, meddle not with my matters which belong not to thee, for I care not for thy service in this way of revenge.  
the Lord hath said] Not by his word, but by a command of providence, so ordering and disposing of Shemei his malice, that it may be as a rod of correction, to chastise David for his sins, and for the time to come be a cause of his own ruin. So 1 Kin. 22. 21, 22. 1 Chro. 21. 1. compared with 2 Sam. 24. 1. and Chap. 12. 11, 12.  
then say] Namely, to the LORD, because he hereby justly corrected David for his sins, Chap. 12. 10, 11. Though Shemel heinously sinned in cursing and reviling the LORDS ano●nted, and was afterwards by God justly punished for it, 1 King. 2. 9, 44, 46,  
V. 11. bidden him] That is, hath so disposed of it by his providence, that he should out of his own malice thus curse and rail, to correct me for my sins.  
V. 12. affliction] Heb. eye. Or, tears.  
requited me good] That is, turn his curses into blessings, when by his fatherly chastisement he hath humbled me, and fitted me for them.  
V. 13. cast dust] Heb. dusted him with dust.  
V. 14. there] That is, in Bahurim.  
V. 16. God save the king] Heb. I et the king live. Hushai deludes Absalom with doubtful speeches, which might be applied to David, as well as unto him, as here, God save the king, that is, David, and so in the rest.  
V. 17. Is this] As if he had said, If thou art no more faithful to my father thy friend, who hath done thee so many favours, how should I expect fidelity from thee?  
V. 18. whom the Lord] And that was none but David, and Solomon after him.  
V. 21. art abhorred] That is, that thou hast made thyself odious, and unreconcilable to thy father by this act.  
be strong] That is, they will with all resolution go on in their rebellion, when as they are assured that you cannot make your peace with your father, and leave them in danger to be punished for rising against him.  
V. 22. top of the house] That is, the slat roof or terrace of the kings palace. See Chap. 11. 2. Deut. 22. 8.  
in the sight] Wherein though Absalom committed abominable wickedness, yet was his sin so ordered and over-ruled by Gods providence, that thereby his righteous judgement was executed, denounced against David, Chap. 12. 11, 12.  
V. 23. was as] That is, was highly esteemed and applauded, as if his counsels had been of divine authority and truth.  
oracle] Heb. word.   

CHAP. XVII.  
Vers. 2. WEak-handed] See Chap. 4. 1.  
afraid] That is, I shall strike terror into him and his followers, coming upon them suddenly and unexpected.  
V. 3. the man] That is, David being slain, all the people will peaceably submit themselves unto thy government.  
V. 4. the saying] That is, Ahith●phels wicked counsel to have his father slain by a sudden surprise.  
pleased Absalom] Heb. was right in the eyes of, &c.  
V. 5. what he saith] Heb. what is in his mouth.  
V. 6. saying] Heb. word.  
V. 7. given] Heb. counseled.  
at this time] That is, though he be a very prudent man, and commonly giveth wise and good counsel, yet now in this one particular he much faileth.  
V. 8. be chased in their minde●] Heb. bitter of soul; That is, are bitterly en●aged with this affront, forcing them to flee, and leave their wives, children and habitations.  
with the people] Because among many friends, there may be some enemies and traytors in so great a number, that will watch to betray and do him a mischief.  
V. 9. other place] That is, some secret cave, well known unto him, ever since he used to hid himself, when Saul pursued him.  
of them] That is, some of the twelve thousand of thy men that are sent to pursue David.  
overthrown] Hebr. fallen.  
V. 10. valiant] Hebr. sons of valour.  
a lion] Chap. 1. 23.  
melt] Hebr. melting melt; That is, shalt faint, and be without courage. See Josh. 2. 11.  
V. 11. from Dan] That is, from the utmost limits of the land north and south. See judge. 20. 1.  
that thou go to battle in thine own person] Hebr. that thy face, or presence go, &c.  
V. 12. as the due] This his speech is full of glorious expressions, fit to take and humour a vain and ambitious man.  
V. 13. bring ropes] An hyperbolical and glorious expression used by souldiers boasting of their own strength. See 1 King. 20. 10.  
ston found there] That is, we shall utterly destroy it, Psal. 83. 14.  
V. 14. appointed] Heb. commanded: That is, ordained by his wise providence, Hushai's counsel, as a means to defeat Ahithophels.  
good counsel] It was wicked in itself, but good, that is, wise and effectual, for the attaining of Absaloms end, to wit, the ruin of his father, if he had presently pursued him, and given him no time to raise and gather an army, 1 Cor. 1. 20. and 3. 19.  
V. 16. pass over] That is, Jordan, lest Absalom, upon better consideration, should have again inclined to embrace and put in practise the counsel of Ahithophel.  
V. 17. stayed] To wit, by their fathers appointment, that they might hear all the news, and bring it to David, Chap. 15. 27.  
En-rogel] In the borders of Judah and Benjamin, near Jerusalem, Josh. 15. 7. and 18. 16. to which well the maid might go without suspicion, to wash clothes, or fetch water.  
V. 19. the woman] That is, the mans wife, and mistris of the house.  
V. 21. the water] That is, Jordan.  
counseled] To wit, to pursue thee with all hast.  
V. 22. morning light] They traveled all night, and by morning had all their company passed over.  
V. 23. followed] Hebr. done.  
his city] Giloh, Chap. 15. 12.  
put his household in order] Heb. gave charge concerning his house.  
in order] That is, disposed and settled his estate, and the affairs of his family, 2 King. 20. 1.  
hanged] As despairing of Absaloms good success, disdaining that Hushai's counsel was preferred before his, and expecting nothing but extremity if David prevailed.  
V. 24. Mahanaim] See Chap. 2. 8.  
V. 25. Ithra] Called Jether, 1 Chron. 2. 17.  
an Israelite] That is, a proselyte, and so an Israelite in respect of religion, profession and life; but by nation and birth an Ishmaelite, 1 Chron. 2. 17. Others think that he was an Israelite by birth, but called an Ishmaelite, because he had dwelled among them.  
went in] That is, companied with her.  
Abigail] Davids sister, as also Zeruiah.  
Nahash] Whom some think to have been the wife of Jesse Davids father, and others Jesse himself, called here by another name.  
V. 26. of Gilead] In which also Mahanaim was situate, either to environ David, or to provoke him to battle.  
V. 27: Shobi] Who was, as some think, brother to Hanun, whom David deposed or killed, and made this Shobiking in his stead; who, in token of thankfulness, sheweth this kindness to David in supplying his wants, Chap. 10. 1. and 12. 30, 31.  
Machir] With whom Mephibosheth dwelled, before he was called to the court, Chap. 9. 4.  
Lo-debar] See Chap. 9. 4.  
Barzillai] Of whom, see Chap. 19, 31. 1 King. 2. 7.  
V. 28. basins] Or, cups. That is, all manner of furniture and household-stuff fit for Davids present use.  
V. 29. they said] They thought with themselves that Davids company wanted these necessaries, by reason of their sudden flight from Jerusalem, and hasty passage thorough the desert.   

CHAP. XVIII.  
Vers. 2. IT●ai] See Chap. 15. 19.  
V. 3. care for us] Heb. set their hearts on us.  
worth ten thousand of us] Heb. as ten thousand of us; As being our king and chief general, protector and director of the whole army and kingdom, at whose ruin the enemies principally aim. See Chap. 17. 2, 3.  
succour us] Heb. be to succour; By commanding men, munition and victuals to be sent to the army as their occasion shall require.  
city] To wit, Mahanaim.  
V. 6. against Israel] That is, Absalom and his army.  
wood of Rephaim] Lying on the east side of Jordan in Gilead, in the tribe of Gad, not far from Mahanaim; but called Ephraims wood from that great defeat given to this tribe there, by Jephthah, judge. 12. 5, 6. though it was no part of the land belonging to Ephraim. Some think that it was so called, because there the Ephraimites fed their cattle which they did drive over Jordan.  
V. 8. wood devoured more] Hebr. multiplied to devour. Being disordered and routed with the bushes and trees, they were easily slain by their enemies pursuing them; and also falling in their hasty flight into marshes, pits and ditches, they perished in them, v. 17.  
V. 9. his head] That is, the long hair of his head partend and plaited( it may be) into locks( like Samsons, judge. 16. 13.) and winding about the thick boughs, God making his pride the means of his ruin: or his head striking into, and so held in the boughs of an oak.  
V. 10.  told Joab] Not daring to hurt him himself, because of the kings command; v. 12.  
V. 11. ten shekels] See Chap. 14. 26.  
a girdle] That is, a military belt to be worn by him as an honourable ensign and reward of his valour.  
V. 12. receive] Hebr. weigh upon mine hand.  
Beware that none touch the young man Absalom] Heb. Beware whosoever ye be of, &c.  
touch] Namely, to do him any harm.  
V. 13. falsehood] That is, I should have betrayed my life to the kings revenge, or if I had made a lye to save my life.  
thou thyself] That is, thou wouldest have been so far from standing for me, that thou wouldest have been one of the first to hasten my ruin.  
V. 14. not tarry] That is, not spend in idle talk, and so lose this opportunity of ending the war by Absaloms death.  
with thee] Heb. before thee.  
the heart] That is, the middle of the body near the heart, for there was some life still in him after these wounds received, v. 15.  
midst] Hebr. heart.  
V. 16. the trumpet] As pitying the people seduced by Absaloms flattery.  
V. 17. heap of stones] As they used to bury those that died ignominiously. See Josh. 7. 26.  
V. 18. a pillar] A pyramid, for a monument and remembrance of him after his death; the which is here inserted, to show how God crossed his ambition, by causing him, dying in his treason and rebellion, to be ignominiously butted.  
the kings dale] A place near Jerusalem, Gen. 14. 17. called also the valley Cedron, or of Jehosaphat, lying between Jerusalem and the mount of Olives.  
no son] Whereby it appeareth, that his children mentioned Chap. 14. 27. were now all dead.  
V. 19. avenged him of his enemies] Hebr. judged him from the hand, &c.  
V. 20. bear tidings] Hebr. be a man of tidings.  
is dead] And therefore the tidings will not be well accepted.  
V. 22. howsoever] Hebr. be what may; that is, come on it what will.  
no tidings] To wit, that will be pleasing to the king; and besides all that, Cushi that is gone before thee, will relate it before thy coming.  
reach] Or, convenient.  
V. 23. plain] That is, the champion country, which was more easy and compendious.  
V. 24. two gates] To wit, of the city Mahanaim, which, for more strength, used to be double, and an entry between them, where he sate waiting for the news. So 1 Sam. 4. 13.  
roof] That is, the turret appointed for the watch-man.  
V. 26. be alone] For they that are beaten in battle flee by troops, whereas the victors dispatch some one or two to carry news, being otherwise busied in taking the spoil and pursuing their victory.  
V. 27. Methinketh the running] Hebr. I see the running.  
a good man] That is, who useth to bring me good news.  
V. 28. All is well] Or, Peace be to thee. Hebr. Peace.  
delivered up] Hebr. shut up; To wit, to be slain by the kings servants. So 1 Sam. 24. 19. 26. 8.  
V. 29. Is the young man Absalom safe?] Hebr. Is there peace?  
the kings servant] That is, Cushi.  
I knew not] He conceals Absaloms death, because he thought that it would be unwelcome news to David, and much grieve him, and therefore leaves it to be  told by Cushi.  
V. 31. Tidings] Hebr. Tidings is brought.  
V. 32. young man is] That is, overthrown and dead.  
V. 33. much moved] Considering both Gods judgement against himself for his sin, the death of his dear Absalom, and also having just cause to fear his everlasting perdition, dying in his sin, which he would willingly have prevented and redeemed, by dying for him a temporal death.   

CHAP. XIX.  
Vers. 2. VIctory] Heb. salvation, or deliverance; That is, the joy that should have been for the victory.  
V. 3. by stealth] To wit, that they might not be seen of the king.  
V. 4. covered his face] To wit, after the manner of close mourners, Chap. 15. 30.  
V. 5. hast shamed] To wit, in not accepting of their faithful service with the danger of their lives, and frustrating their hopes of praise and reward which they expected from thee.  
V. 6. In that thou lovest, &c.] Hebr. by loving, &c.  
that thou regardest neither princes nor servants] Heb. that princes or servants are not to thee.  
had pleased] This reproof was too harsh and sharp for a king from his subject, especially dejected with bitter grief: and false also, for David desired the life and welfare of all his friends, but of Absalom also with the rest.  
V. 7. arise] That is, shake off thy sorrow, and put off thy mourning.  
comfortably to thy servants] Hebr. to the heart of thy servants.  
V. 8. the gate] That is, the ordinary place of public assemblies and judicature.  
all the people] To wit, of Davids party.  
for Israel] To wit, who were of Absaloms party, and were all that had escaped, departed to their own houses.  
V. 9. at strife] To wit, laying the fault of the rebellion one upon another, and now blaming their own slackness to make him some amends in hasting his return with honour to his own home at Jerusalem.  
V. 10. speak ye not a word] Hebr. are ye silent.  
V. 11. the speech] To wit, expressing their resolution of coming to fetch him back to his house from Mahanaim.  
V. 13. Amasa] general of Absaloms army, Chap. 17. 25. and son of Abigail Davids sister, 1 Chron. 2. 16, 17.  
my loan] See Chap. 5. 1.  
God do so] See Ruth 1. 17.  
before me] That is, as long as I and thou live.  
of Joab] Whom he deposed for killing Absalom, contrary to his express command; for murdering Abner, Chap. 3. 39. and because, through his harshness and imperiousnesse, he was become vexatious to himself, v. 5, 6.  
V. 14. he ●owed] That is, David, by this message sent by the priests, inclined with unanimous consent their hearts towards him. Some refer this to Amasa.  
V. 16. Shimei the son of Gera] 1 King. 2. 8.  
Bahurim] See Chap. 16. 5.  
V. 17. Ziba] Chap. 16. 1. Fearing that now his unfaithfulness towards his master would be discovered, sheweth his officiousness towards David, to gain his favour.  
before the king] That is, they got over before the kings coming, that they might wait upon him when he arrived.  
V. 18. And there went] To wit, after the king was passed over.  
household] That is, his wives, children and servants.  
what he thought good] Heb. the good in his eyes.  
V. 19. impute iniquity] Namely, to punish me according to my demerits.  
that which thy servant did perversely the day that my lord the king went out of Jerusalem] Chap. 16. 5.  
V. 20. come the first] That is, out of an earnest desire to regain thy favour, I have with my diligence prevented others far nearer to this place then I, to wait upon thee, and to find grace in thy sight.  
Joseph] That is, of all the tribes of Israel, Judah excepted: but he nameth Joseph, because all the rights and privileges of the primogeniture and birth-right were by Jacobs blessing divided between the posterity of Judah and Joseph, Gen. 49. and Ephraim among the ten tribes had still the pre-eminence.  
V. 22. to do with you] That is, that I should be hindered by you from showing mercy to whom and when I please.  
adversaries] That is, to hinder me in that which is good, and tempt me unto evil, to wit, unseasonable revenge.  
that I am] That is, I am as newly created king, my lost kingdom being restored; and therefore it is unfit to interrupt and damp the public joy with any severe punishment. So Saul, 1 Sam. 11. 13.  
V. 23. Thou shalt not die] That is, neither at this time, nor during my reign; though his offence was so heinous and scandalous, that he did not think it just that it should be wholly remitted, but that his successor should call him to account for it, 1 King. 2. 8, 9, 36.  
V. 24. son] That is, the nephew or grand-son of Saul.  
dressed] That is, washed; by which neglect both of his person and habit, he testified his mourning and grief for Davids exile and trouble.  
V. 25. to Jerusalem] Wanting( as it seemeth) opportunity of coming sooner to him, through Ziba's treachery. Or thus; when he w●s come from Jerusalem to meet, &c.  
V. 26. servant said] That is, I made known my purpose to Ziba, and commanded him to make ready my ass, and he neglected and disappointed me.  
to the king] Or, with the king.  
V. 27. he hath slandered thy servant unto my lord the king] Cha. 16. 3.  
As an angel] That is, of excellent wisdom to discern between truth and falsehood, good and evil, Chap. 14. 20.  
do therefore] That is, if thou dost judge me faulty, punish me how thou pleasest, for thou mayest justly do it, seeing all my fathers house deserved to be punished with loss of goods and life, by rising against thee our lawful king, and siding with Ish-bosheth.  
V. 28. dead men] Heb. men of death.  
to cry] That is, to make further complaints of my servants ill dealing, with me and losing both my honour and lands.  
V. 29. Why speakest] As if he had said, There needs no more words, seeing I accept thy excuse.  
I have said] That is, I have adjudged and fully determined the matter, and will not alter my sentence of dividing the lands between you. And thus this just king, now blinded with Ziba's lies, sycophancy, flattery, and bribes, and with a kingly jealously of his crown and kingdom, judgeth unjustly, and rewardeth a perfidious villain, who for his treachery deserved severe punishment. Some think that he doth here but recall his former sentence, Chap. 16. 4. and ratifieth his first order, Chap. 9. 10. But he doth not speak of dividing the fruits for tillage, but of the land itself, and Mephibosheth his answer implieth so much, Let him take all, that is, both land and fruits.  
V. 30. forasmuch] That is, seeing it goeth well with the king and state, this joyeth me so much, that I can easily dispense with my own private loss.  
V. 31. Rogelim] A city beyond Jordan, where he dwelled.  
V. 32. he had provided the king of sustenance while he lay at Mahanaim] Chap. 17. 27.  
great man] In power and riches.  
V. 34. How long have I to live] Heb. How many dayes are the yeers of my life? That is, I cannot in respect of my great age live long, and therefore have no reason to change my habitation and course of life for so little a time, especially being unfit by reason of age, to enjoy the pleasures of the court.  
V. 35. fourscore yeers old] And therefore high time it is, to prepare for death, rather then delight and solace, and yet if I would, I am not in this age capable of it.  
good and evil?] To wit, in meats, drinks, and other delights.  
a burden] To wit, being unable to do thee any service in this decrep●t age.  
V. 36. recompense it] That is, my poor kindness in supplying thy late wants, with so rich a reward, whereas all I did was but my duty.  
V. 37. Chimham] That is, one of my sons, 1 King. 2. 7. of him, see Jerem. 41. 17.  
V. 38. over] To wit, to the other side of Jordan, and so to the court.  
require] Heb. cheose.  
V. 39. blessed him] That is, giving him thanks, wished unto him all peace and prosperity. So Chap. 14. 22.  
V. 40. half the people] That is, either those that had not rebelled, or had reconciled themselves to the king, or so many of them, as in that great hast could make themselves ready to go out to meet him.  
V. 41. stolen thee] That is, have fetched thee homeward unawares to us, and not expecting our company, thereby appropriating to themselves all the glory of the action.  
the king] They change their speech from the second person to the third, which is usual in the Hebrew phrase, when the inferior speaketh to the superior, that he may exalt him and abase himself.  
V. 42. of kin] That is, of our tribe, and dwelleth amongst us.  
have we eaten] That is, have we done him this service for our own advantage, and not rather in the former respects?  
V. 43. ten parts] As if they had said, If David be considered as a private man, you have more interest in him; but consider him as a king over the whole land, and then we have a greater share in him then you, being ten tribes for one, and so far the greatest part of his kingdom.  
despise us] Heb. set us at light.   

CHAP. XX.  
Vers. 1. THere] That is, where the ten tribes contended with Judah.  
of Belial] See judge. 19. 22.  
a trumpet] To assemble the Israelites who were discontented, Chap. 19. 41, 43. and to stir them up to rebellion.  
We have no part] A form of speech used by the Hebrews, whereby they professed, That they would have no commerce with those that had displeased them▪ So 1 King. 12. 16. Act. 8. 21. As if they had said, Judah challengeth the whole interest in the king, and therefore let them wholly have him.  
to his tents] That is, shift for himself, and stand upon his own guard.  
V. 2. went up] That is, forsook David and followed Sheba.  
V. 3. concubines] Chap. 16. 22.  
ward] Heb. a house of ward.  
went not] That is, did not company with them as his wives, because his son had de●iled them.  
shut] Heb. bound.  
living in widowhood] Heb. in widowhood of life.  
V. 4. Amasa] Whom he had made general of his army in Joabs place, Chap. 19. 13.  
Assemble] Heb. Call.  
V. 6. Abishai] Joabs brother, being unwilling to use Joab, lest he might take occasion hereby to press into the place from which he had deposed him.  
thy lords] That is, either them that had been under Joabs command, or Davids souldiers.  
escape us] Heb. deliver himself from our eyes.  
V. 7. Cherethi●es] See Chap. 8. 18.  
V. 8. garment] That is, souldiers coat or cassock.  
it fell out] He purposely put it into a wide scabbard, that upon the moving or bending of his body, it might fall out; that falling, he might without Amasa's suspecting any thing, stoop to take it up, and in his rising, might wound Amasa, whilst he embraced and took him by the beard to kiss and salute him.  
V. 9. my brother] Heb. That is, my dear kinsman; for they were sisters sons, 1 Chro. 2. 16, 17.  
to kiss] As their manner was in saluting. See Genesis 29. 11.  
V. 10. smote him] That is, stabbed him in the body under the fift rib. See Chap. 2. 23.  
strook him not again] Heb. doubled not his stroke, Because he made sure to kill him with the first blow. See 1 Sam. 26. 8.  
V. 11. favoureth Joab] That is, to restore him to his place of general, Amasa being dead.  
the man] That is, Joabs friend and follower, mentioned in the former verse.  
V. 12. wallowed] To wit, in the pangs of death.  
V. 14. all the tribes] That is, between Jerusalem and Abel, to wit, Ephraim, Manassch, Issachar, Zebulon, and Naphthali.  
Abel] Situate in the tribe of Naphthali in the north border of Canaan towards Syria, where were valleys called Maachah: From whence it is surnamed Abel-Beth-Maachah here, and 2 King. 15. 29. And Abel-Maim, 2 Chro. 16. 4. to distinguish it from another city of this name.  
Berites] That is, the inhabitants of the land and city of Beeroth, in the tribe of Benjamin, near Abel, Josh. 18. 25.  
and they] That is, the Israelites, which were the inhabitants of the fore-mentioned places, followed also Joab.  
V. 15. besieged him] That is, Sheba the rebel.  
a bank] To wit, that from, or upon it, they might fight with, and beat off those that defended the city wall.  
it stood in the trench] Or, it stood against the outmost wall.  
battered the wall] Heb. marred to throw down. To wit, with engines, and as the word implieth, undermined the wall.  
V. 16. the city] That is, from the city wall.  
V. 18. They were wont to speak in old time, saying, They shall surely ask counsel at Abel: and so they ended the matter] Or, They plainly spake in the beginning, saying, Surely they will ask of Abel, and so make an end. It seemeth, that the inhabitants of this city were in former times reputed very just and prudent; and therefore, in weighty affairs were resorted unto for counsel▪ Whence it grew into a proverb, That they that needed advice should ask at Abel; And when they had heard it, they so restend in it, That the controversy was ended and determined, and all was well and peaceably concluded. Which course, if Joab had taken before the siege, he might have saved that labour, and that city been preserved from danger. Others think, that she putteth him in mind of the old law, which commandeth that before they besieged a city, they should summon it, and offer unto it, conditions of peace; to which, if the citizens yielded, there should be a cessation of arms, Deut. 20. 10, 11. Which if Joab had done, sending by his messengers such conditions of peace to Abel, before he laid siege to it, they had yielded to them, and so the war had ceased.  
V. 19. a mother] She speaketh this in the name of the city, that it was a mother, or head city, having other towns and villages under it, which had been peaceable, and loyal to the king.  
the inheritance] That is, a city in Israel which the LORD accepteth and loveth as his inheritance.  
V. 21. mount Ephraim] That is, dwelling upon the confines of Ephraim; for properly the Beerothites, of which Sheba was, were of the Benjamites. See vers. 1. Chap. 4. 2. Josh. 28. 25.  
by name] Heb. by his name.  
V. 22. in her wisdom] That is, persuaded the citizens with her wise reasons, to give Sheba's head to Joab as she had promised.  
retired] Heb. were scattered.  
V. 23. Joab was over all the host of Israel] Chap. 8. 16. That is, was restored to his generallship after the death of Amasa, because another could not be substituted without danger of commotions. See Chap. 3. 39.  
and Benaiah] These officers name, 2 Sam. 8. 16. are here the second time repeated, because upon Davids restoring to the kingdom, there might happen many other great alterations, but these remained still the same.  
V. 24. recorder] Or, remembrancer.  
V. 25. Sheva] That is, the same( as some think) who is called Seraiah, Chap. 8. 17.  
V. 26. Jairite] Of the country of Jair in Gilead, Num. 32. 41. judge. 10. 4.  
a chief ruler] Or, a prince.   

CHAP. XXI.  
Vers. 1. ANd David] To wit, in the fourth year, inquired, that is, by the priest, with the breastplate, and Urim and Thummim, what was the cause of Gods wrath in sending this dearth, that he might use means to appease it, Numb. 27. 21.  
inquired of the Lord] Heb. sought the face, &c.  
because he slay] To wit, contrary to covenant confirmed by an oath, Josh. 9. 7, 15, 18. The which, his sin is imputed to his house, and all the people, because they approved his bloody fact, and did not seek to hinder or dissuade him from it.  
V. 2. of the remnant of the Amorites] Josh. 9. 3, 16, 17. So called improperly and figuratively, for they were of the Hivites, Josh. 9. 7. But these nations were generally name Amorites. So Gen. 15. 16. as being the most potent people in the country of Canaan.  
in his zeal] A blind zeal envying that these Gentiles should be incorporated into Gods people, and enjoy all their privileges; and thinking hereby to rectify the error of Joshua, and other rulers, and to bring the kingdom into a right frame, when none enjoyed any part of it, but onely the Israelites to whom it was given. The which is called zeal, because it seemingly respected Gods commandment, that these nations should be destroyed, Exod. 23. 32, 33. Deut. 7. 16.  
V. 3. What shall I do] That is, what satisfaction will ye require, that ye may not complain unto God of his peoples cruelty, and draw down his judgements upon them: but contrariwise being satisfied, may pray for their peace and prosperity.  
V. 4. We will have no silver nor gold of Saul, nor of his house, neither for us shalt thou kill any man in Israel] Or, It is not silver n●r gold, that we have to do with Saul or his house, neither pertains in to us to kill, &c.  
V. 5. devised against us] Or, ●ut us off.  
V. 6. of his sons] That is, of his posterity.  
hang them] Which execution was used to make atonementJethe for some public misdeeds, Deut. 21. 22, 23.  
unto the Lord] That is, devote them to the LORD, to appease his wrath incensed against the land of Israel. So Numb. 25. 4.  
whom the Lord did choose] Or, chosen of the Lord; To wit, to be king of Israel.  
V. 7. the Lords oath] 1 Sam. 18. 3. and 20. 8, 42. That is, the covenant made between him and Jonathan, 1 Sam. 20. 16, 42.  
V. 8. Rizpah] That is, Sauls concubine, Chap. 3. 7. and v. 11.  
Michal] Or, Michals sister; That is, of Merab, the sister of Michal, and wife of Adriel. 1 Sam. 18. 19. who being educated and adopted by Michal, are called here her sons. See Gen. 16. 2. and 30. 3. and 50. 23. Ruth 4. 17. Some think that here is used the figure eclipsis, cutting of the name off the one sister, and expressing it by the other. So verse 19. Goliath, for the brother of Goliath, and Jerem. 32. 12. uncle, for uncles son.  
brought up for Achiel] Heb. bare to Achiel.  
Mehola●hite] In the tribe of Manasseh, where Abel-Meholah did lye, judge. 7. 22. which is here used to distinguish him from Barzillai the Gileadite, Chap. 19. 31.  
V. 9. in the hill] That is, in Gibeah Saul, v. 6. which was mountainous.  
before the Lord] That is, to appease Gods wrath.  
fell] That is, perished, or were executed.  
harvest] Which was in Canaan, in the month Nisan, of which, part was in March, and part in April, Ruth. 1. 27.  
V. 10. Rizpah] Chap. 3. 7.  
spread it] To wit, over the dead corps day and night.  
until water] By Gods law; bodies were to hang onely to the sun setting of the same day, Deut. 21. 23. But because the famine came through drought, the king would have them hang till rain came, that is might be a sign that Gods wrath was appeased, and mercy obtained, for which end they were hanged up.  
V. 12. and took] That is, commanded his servants and officers to take. So v. 14.  
Jabesh-gilead] See 1 Sam. 31. 10, 11, 12.  
Philistines had hanged them] 1 Sam. 31. 10.  
V. 13. the bones] That is, after they had been long butted. See 1 Sam. 31. 12.  
V. 14. Zelah] See Josh. 18. 28.  
was entreated] Taking away the famine▪ and returning plenty by sending rain. So Chap. 24. 25.  
V. 16. of the giant] To wit, who dwelled at Gath, v. ●2. called Rapha, from whom other giants had their name Raphites.  
spear] Heb. the staff, or the head; That is, the iron of his spears head. So 1 Sam. 17. 5.  
three hundred shekels] That is, twelve pounds and an half. See 1 Sam. 17. 5.  
V. 17. the light] Heb. candle, or lamp. That is, their wisdom to guide and counsel them, and even the very joy and life of the whole nation. So 1 King. 15. 4. and 11. 36. q. d. lest the glory and splendour of Israel perish with thee.  
V. 18. Gob] Situate by Gezer, where this war was therefore said to be raised, 1 Chron. 20. 4. in Ephraim, upon the border of Benjamin, towards the country of the Philistines.  
Sibbechai] One of Davids worthies, 1 Chron. 11. 29.  
Saph] Called also Sippai, 1 Chro. 20. 4.  
the giant] Or, Rapha.  
V. 19. Elhanan] One of Davids worthies, 1 Chro. 11. 26.  
Jaare] Called also Jair, 1 Chro. 20. 5. to which name Oregim was added, because the spear of the giant whom Elhanan slay, was like a weavers beam, as the word signifieth.  
of Goliath] Called Lahmi, 1 Chro. 20. 5.  
V. 20. Gath] One of the five famous cities of the Philistines, near unto the Midland-sea.  
the giant] Or, Rapha.  
V. 21. defied] That is, reproached, dared and challenged with scorn and despite.  
Shimea] name also Shammah, 1 Sam. 16. 9.  
V. 22. David] As being king and general, to whom the victory of his souldiers and commanders is ascribed, or we may add to these, Goliath, who was slain by David, 1 Sam. 17. all which were the sons of this giant.   

CHAP. XXII.  
Vers. 1. OF this song] Compare this with Psalm 18, and see the annotations upon it.  
V. 2. The Lord is my rock and my fortress, and my deliverer] Psa. 18, 2, &c.  
V. 3. horn] A metaphor taken from beasts, whose strength and defence is in their horns. So Numb. 23. 22. 24. 8. Deut. 33. 17.  
V. 5. The waves] Or, pangs. Psal. 18. 5. the sorrows; That is, such pressing griefs, as like waves overflow, and overwhelm us.  
ungodly] Heb. Belial.  
V. 6. sorrows] Or, cords.  
V. 8. foundations of heaven] Psal. 18. 7. of the hills; That is, of the high mountains, which seemed to touch the heavens, as though they were founded upon them.  
V. 9. a smoke] An emphatical description of fearful earthquakes, and tempests, which God raised against Davids enemies, for his defence, and their destruction.  
out] Heb. by.  
V. 12. dark waters] Heb. binding of waters.  
V. 13. See this more enlarged, Psal 18. 12. a description of the lightnings, breaking out of the thick and dark clouds.  
V. 17. many] Or, great.  
waters] That is, out of deep and desperate dangers and calamities, which threatened to drown and destroy me, Psal. 69. 2. and 124. 4, 5.  
V. 18. strong enemy] Especially Saul, who above others was most potent and malicious.  
V. 19. See 1 Sam. 13. 24, 25, 26.  
V. 21. righteousness] That is, my innocency, and the righteousness of my cause; in relation to his enemies, who unjustly persecuted him, and not unto God, against whom he had sinned, as he often confesseth, Psal. 7. 3, 4, 8.  
V. 24. before him] Heb. to him.  
V. 25. in his eye-sight] Heb. before his eyes.  
V. 27. show thyself unsavoury] Or, wrestle. Psal. 18. 26. froward] That is, distasteful, unpleasant and opposite to their will, as one wrestling with them to overthrow them. So Levit. 26. 24, 27, 28.  
V. 28. th●ne eyes] That is, thou takest special notice of the proud, to oppose and pull them down.  
V. 29. lamp] Or, candle; That is, thou art my light to guide me, and dost fill me with joy and comfort.  
darkness] Comfort me in my heaviness and misery.  
V. 30. run thorough a troop] Or, broken a troop.  
leaped] That is, overcome all difficulties and dangers.  
V. 31. tried] Or, refined; That is, as metal purified in the fire from all dross.  
V. 33. maketh my way perfect] Heb. riddeth, or looseth.  
V. 34. maketh] Heb. equalle●h.  
high places] That is, in places of strength and defence against all enemies. See Deut. 32. 13. 33. 29.  
V. 35. to w●rre] Heb. for the war.  
V. 36. made me great] Heb. multiplied me.  
V. 37. enlarged] That is, thou hast made me to go freely and firmly in all my ways, without restraint or danger.  
feet] Heb. ankles.  
V. 40. subdued] Heb. caused to bow.  
V. 41. the necks] Thou hast subdued them under my power and command. See Gen. 49. 8. Exod. 23. 27.  
V. 42. They looked] Psal. 18. 41. they cried; That is, they looking about, cried for help.  
V. 43. of the earth] Psal. 18. 42. as the dust before the wind; That is, as the dust of the earth scattered with the wind.  
I did stamp] That is, I did cast them out as dirt and refuse, and did stamp them under my feet. See psal. 18. 42.  
V. 44. strivings] That is, from their insurrection▪ against me, both in the dayes of Saul, and also of Absalom and Sheba.  
V. 45. Strangers] Heb. sons of the stranger.  
submit] Or, yield feigned obedience. Heb. lye.  
V. 46. fade away] To wit, like flowers, and untimely fr●●e.  
close places] That is, even in their inmost fastness, and strongest holds.  
V. 48. avengeth me] Heb. gi●eth avengement for me.  
V. 49. bringeth me forth] That delivereth me from my enemies. So Psal. 18. 48.  
violent man] That is, especially from Saul, who pursued me with all violence.  
V. 50. among the heathen] Where he prophesyeth of the kingdom of Christ, and the calling of the Gentiles, Rom. 15. 9.  
V. 51. the tower] That is, the king by his power and protection, as by a strong tower hath defence and deliverance from his enemies.  
salvation] Heb. salvations.  
to his seed for evermore] Chap. 7. 12▪   

CHAP. XXIII.  
Vers. 1. THe last words] That is, which he spake by the inspiration of Gods spirit, as a pen-man of holy Scriptures, after his Psalms, and other works.  
raised] To wit, from a low estate to be king of Israel.  
sweet psalmist] That is, who had both penned the Psalms, and appointed the musick-instruments, and tunes fitting for them, Amos 6. 5.  
V. 2. my tongue] Meaning that he spake nothing, but by the motion of Gods spirit.  
V. 3. the Rock] That is, the immovable foundation of all their hopes and comforts, and the place of their refuge in danger of all enemies. So Deut. 32. 4. and Psal. 18. 2.  
He that ruleth] Or, Be thou ruler, &c. That is, it is fit that he who giveth laws and commands to order and guide others, should himself be just and strait, and that not for outward and civill respects, but from an inward and true principle, the fear of God, in whose right and place he ruleth. Some think this to be meant of our spiritual king, the LORD CHRIST, of whom David and Solomon were types, Psal. 2. 8. 110. 2. 72. 5, 8. Jere. 23. 5, 6. Zach. 9. 7.  
V. 4. as the light] That is, he that ruleth justly, and in the fear of God, shall like the morning light, still increase in glory and all prosperity.  
tender grass] That is, he shall grow and flourish like the grass and herbs, which have the benefit of the sun, and seasonable showers; all which, some understand of the messiah, and the fruits and benefits that accompany his kingdom, Hos. 6. 3. Psal. 110. 3. Mal. 4. 2. Isa. 60. 1, 2. Luk. 1. 78 Isa. 64. 4.  
V. 5. be not so] That is, so exact and perfect in our rule and government, but are subject to many failings, and often break our covenant with God.  
everlasting] That is, durable and immutable, being grounded not on our worthiness and perfections, but his own free grace, 2 Sam. 7. 15, 16. Jere. 31. 31, 32, 33, 34.  
ordered] That is, by his eternal and gracious decree disposed, both in respect of the end and means, that it cannot fail; but will, notwithstanding our unworthiness, continue firm in all his promises, both to me and my house, even for his own names sake, and for his Christ the foundation of the covenant.  
for this] That is, Gods gracious covenant, and the things contained in it, concerning myself and house.  
not to grow] That is, although for our sins and unworthiness he do not grant unto us that flourishing prosperity expressed in the former verse; yet all this will not frustrate his free promises, and make them of no effect, Rom. 3. 3.  
V. 6. Belial] That is, wicked and reprobate men, who being quiter opposite to the just and faithful, have shaken off the yoke of Christs kingly government. See judge. 19. 22.  
be taken] To wit, without pricking and hurting those that gripe them.  
V. 7. fenced] Heb. filled.  
with iron] That is, must fill his hand with some iron instrument to cut them down, or preserve it from hurt, by putting on it some strong and impenetrable glove.  
the staff] That is, must thrust them from him, and keep them aloof, that they may not hurt, with a staff or pole, like the staff of a spear.  
same place] To wit, in which they are cut down; and thus wicked men must be used like these thorns, if the godly will keep themselves from being hurt by them.  
V. 8. mighty men] That is, Davids worthies, and chief commanders.  
the Tachmonite] Or, Josheb-bassebet the Tachmonite head of the three; called Jashobeam the son of Hachmoni, 1 Chro. 11. 1.  
sat in the seat] To wit, president in the council of war; to which his name alludeth.  
chief] To wit, among the six colonels here name, who in Davids army were set over the thirty captains after mentioned, v. 23, 24.  
he lift up] That is, he fought against, or set upon eight hundred to slay them; though he slay onely three hundred upon the place, as it is 1 Chron. 11. 11. Or it may be thus taken, That he discomfited eight hundred by slaying three hundred of them, and put the rest to flight. Others think, that this place, and that in the Chronicles, speak of two several victories.  
whom he slay] Heb. slain.  
V. 9. Eleazar the son of Dodo the Ahohite] 1 Chron. 11. 12.  
defied] Exposing their lives to danger of death, as it is judge. 5. 18.  
gone away] That is, were by the Philistines put to flight. See 1 Chron. 11. 13. where this story is enlarged.  
V. 10. the people] To wit, who had fled, returned not to fight( for he had got the victory) but to pillage onely.  
V. 11. Shammah] Called Shammoth, 1 Chro. 11. 27.  
into a troop] Or, for foraging.  
V. 13. And three of the thirty] Or, the three captains over the thirty. That is, those three set over the thirty, as chief colonels, that is, Adino, Eleazar, and Shammah.  
of Adullam] See 1 Sam. 22. v. 1. to 6.  
Rephaim] See Chap. 5. 18.  
V. 14. an hold] See 1 Sam. 22. 5. Some take it for the fort of Sion.  
V. 15. longed] That is, through heat and thirst afflicting him.  
that one] That is, some one or other, not requiring any to fetch it: But the wishes of princes are commands to subjects.  
V. 16. poured it] That is, as an oblation to testify his thankfulness to God, for preserving these men in this extreme danger.  
V. 17. the blood] That is, that for which they have hazarded their blood.  
V. 18. Abishai the brother of Joab] 1 Chron. 11. 20.  
among three] That is, not the first three, but a second ternary of colonels, to wit, Abishai, Benajah, and Asahel. Or as others think, Jonathan the son of Shimea, Chap. 21. 21.  
lift up] That is, assaulted and fought with three hundred.  
and slay] Heb. slain.  
V. 19. attained not] That is, to that esteem of strength and valour.  
V. 20. Kabzeel] A city situate in the south end of Judah, Josh. 15. 21.  
who had done many acts] Heb. great of acts.  
lion-like men] Heb. lion of God; That is, both in respect of courage and strength.  
of snow] That is, when wild beasts are most hungry and fierce.  
V. 21. a goodly man] Heb. a man of countenance, or sight: called also, a man of great stature; That is, both in respect of stature, strength and valour. See 1 Chro. 11. 23.  
V. 22. among three] That is, the three of Davids chief commanders of the second order.  
V. 23. more honourable then the thirty] Or, honourable among the thirty.  
his guard] Or, council. Heb. at his command. See Chap. 8. 18.  
V. 24. Asahel the brother of Joab] Chap. 2. 18.  
one of the thirty] He was last of the second order of Davids chief commanders, but more honourable then the thirty captains after name, which had over every five of the thirty one of the six colonels set to command them for the service of war.  
V. 25. Harodite] See judge. 7. 1.  
V. 26. Paltite] 1 Chron. 11. 27.  
V. 27. Anethothite] See Josh. 21. 18.  
Hushathite] Of the tribe of Judah, 1 Chro. 4. 4. many of these here mentioned had two names, as appeareth, 1 Chro. 11.( the which was usual among the Hebrews) and many more are there reckoned, which were either added to this number, or else substituted in the places of those that died. All which were called Davids thirty, in respect that they were just so many in his first choice, though afterwards they might be fewer or more; as they were called still the twelve Apostles, when Paul and Barnabas were added to them, and so also when Judas was taken from them, Joh. 20. 24. 1 Cor. 15. 5.  
V. 30. brooks] Or, valleys.  
V. 39. thirty and seven] To wit, Joab the general, and the fix great worthies being added to the thirty here name.   

CHAP. XXIIII.  
Vers. 1. ANd again] That is, besides the judgement of three yeers famine, wherewith God formerly in his just displeasure had punished the people, he was again by their sins incensed to anger against them.  
and he moved] That is, Satan; which is to be supplied out of 1 Chro. 21. 1. or, David was moved; or God himself( that hereby he might take occasion to punish Davids, and the peoples sins) did give him over to be tempted by Satan, and withheld his grace, whereby he might have been enabled to withstand the tentation; and so David committed this sin of numbering the people, which did arise out of his pride, curiosity and confidence in his own strength; which otherwise in a civill use might have been lawful, Exod. 30. 12. and Numb. 1. 2. See Chap. 16. 10. 1 Sam. 26. 19. 1 King. 22. 22.  
to say] To wit, not enquiring of God, or having his command to warrant him in so weighty a matter, nor upon any just cause, either ecclesiastical or civill, but his curiosity, &c. vers. 2.  
V. 2. Go] Or, compass.  
Dan] That is, the utmost bounds of Canaan north and south.  
the people] That is, from twenty yeers old and upward, Num. 20. 3. or as some take it, all that are able to bear arms, without respect to this age, contrary to the law, Numb. 1. 3. which they think may be a cause of the difference between the number here expressed, vers. 9. and 1 Chro. 21. 5. The one speaking of them onely above twenty, and the other of all in general.  
V. 3. delight] Implying, that there was no just cause of this tedious and troublesone work, but onely the kings will and pleasure. Compare this with 1 Chron. 21. 3, 6.  
V. 5. Aroer] Situate between the two rivers of Arnon, the one of them running into Jordan, the other into the dead sea. See Josh. 13. 16.  
river] Or, valley.  
Jazer] Situate on the river Arnon.  
V. 6. land] Or, netherland newly inhabited.  
Tahtim-hodshi] Which reacheth from the river Arnon to the north limits of Canaan.  
Dan-jaan] That is, as some think, the city of Dan the north limit of Canaan, name also Lais and Leshem, Josh. 19. 47. judge. 18. 7.  
V. 7. Tyre] See Josh. 19. 29.  
V. 9. eight hundred thousand] In 1 Chron. 21. 5. there are mentioned eleven hundred thousand. And for reconciling of these two places, some think that Davids ordinary souldiers or trained-bands are not here computed, because their number was already known, and that they are reckoned in that number, expressed 1 Chron. 21. 5. Now the number of these comes to two hundred and eighty thousand, there being in every of the twelve tribes twenty and four thousand, as appeareth 1 Chron. 27. vers. 1. to 15. Over which were set so many colonels or tribunes, centurions, captains, commanders, and chief officers, as made up the number of twelve thousand, which also are mentioned, 1 Chron. 27. 1. which in the whole, amount to eleven hundred thousand.  
five hundred thousand] In which are reckoned the ordinary souldiers of Davids army in Judah, which are computed to have been thirty thousand, every thousand having one of those colonels or captains set over them, mentioned Cha. 23. 8. 13. 23. The which are left out in the computation, 1 Chron. 21. 5. and onely four hundred and seventy thousand mentioned, to which, these thirty thousand being added, make up the number of five hundred thousand here expressed. Others think, That according to that number related, 1 Chro. 21. 5. Joab did not in his return reckon the tribes of Benjamin, Levi, and Jerusalem itself, because he was weary of his work, and the kings command abominable unto him, as appeareth 1 Chron. 21. 6. and 27. 24.  
V. 10. smote him] That is, his conscience checked him for his sin, after the prophet Gad had convinced him of it, 1 Chro. 21. 9. and vers. 11.  
take away] That is, pardon, and put out of thy sight. See Chap. 12. 13.  
V. 11. Davids seer] See 1 Sam. 9. 9.  
V. 13. seven yeers] That is, reckoning in this number the three yeers of famine already past, and this year present following, there shall three yeers more be added unto them, which all together make up these seven. See 1 Chron. 21. 12. Some by seven understand many, according to the usual Hebrew phrase.  
thine enemies] To wit, they also overtaking thee in thy flight, and destroying thee. See 1 Chron. 21. 12.  
pestilence] Which is called the sword of the LORD, in the hand of his angel, destroying in all their coasts, 1 Chron. 21. 12.  
V. 14. into the hand] That is, to be corrected onely, and immediately by himself.  
great] Or, many.  
of man] That is, an enemy in whom is no mercy, and execute thy judgements with all cruelty. Isai. 47. 6. Zach. 1. 15.  
V. 16. the angel] To wit, whom God appointed to destroy, 1 Chron. 21. 15.  
stretched out] Being sent of God to that end, and having begun to execute his commission. See 1 Chron. 21.  
Lord repented] See 1 Sam. 15. 11.  
Araunah] Called also Ornan. See 1 Chron. 21. 16. where this story is enlarged.  
the Jebusire] But a proselyte converted to the true religion, descended from those Jebusites who were of old the inhabitants of Jerusalem, judge. 1. 21. 19. 10.  
V. 17. the angel] To wit, in the shape of a man, between heaven and earth, having a drawn sword in his hand, 1 Chron. 21. 16.  
what have they] That is, they have had no part in that sin of mine, in numbering the people which is now punished.  
fathers house] Who either advised me to it, or did not dissuade me from it.  
V. 18. and said] To wit, by Gods command and appointment, 1 Chron. 21. 18. and v. 19.  
threshing-floor] This was on the mount Moriah, where Abraham was commanded to sacrifice Isaac, upon which the temple was afterward built, 2 Chron. 3. 1. which place was consecrated by this altar, for that use, by making upon it a public atonement.  
V. 22. for wood] Namely, to kindle the sacrifice with fire.  
V. 23. as a king] That is, in respect of kingly bounty and magnificence. Some think that he had been king of Jebus before David took it.  
accept thee] That is, be made propitious by this thy sacrifice, and remove the present judgement from thee and thy people.  
V. 24. for fifty shekels of silver] That is, the oxen and threshing-instruments for fifty shekels of silver, and the threshing-floor, with the place on which it stood, for six hundred shekels of gold, as it is 1 Chron. 21. 25. See the inlargenient of this story, 1 Chron. 21. vers. 18. to 30.    

ANNOTATIONS On the first Book of the KINGS, Commonly called, The third Book of the KINGS.  

The Argument of the two Books of KINGS.  
THe Books of Kings record an History of four hundred thirty eight yeers, whereof Solomon reigned forty over all the twelve Tribes; but after his reign, those Tribes were divided into two Kingdoms: Two Tribes( Judah and Benjamin) made one Kingdom, called Judah, wherein the posterity of David and Solomon reigned three hundred seventy and two yeers. In which time, nineteen Kings of the same stock succeeded each other: Onely one interruption was made for the space of six yeers, by Athalia an usurper, 2 King. 11. 3. Of the Kings of Judah, some were very good, others idolaters. The other two Tribes made an other Kingdom, called Israel, which continued but two hundred thirty and seven yeers, till the sixth of Hezekiah, when Hoshea the last King of Israel was carried away captive, 2 King. 18. 6. In that time there were twenty Kings of Israel, and ten several stocks, whereof one destroyed another. For first, Jeroboams stock was destroyed by Baasha( 1 King. 16. 29.) secondly, Baasha's by Zimri( 1 King. 16. 11.) thirdly, Zimri's, and fourthly, Tibni's by Omri( 1 King. 16. 17, 18, 22,) fifthly, Omri's by Jehu( 2 King. 10. 11.) sixthly, Jehu's by Shallum( 2 King. 15. 10.) seventhly, Shallum's by Menahen( 2 King. 15. 14.) eighthly, Menahen's by Pekah( 2 King. 15. 25.) ninthly, Pekah's by Hoshea( 2 King. 15. 30) tenthly, Hoshea was carried away captive by Salmaneser( 2 King. 17. 3, 6.) In this time of twenty Kings over Israel, there were but eleven over Judah: Whereof one( namely Asa) reigned in the time of eight several Kings of Israel( 1 King. 15. 9. and 16. 29.) of which, were the first five several stocks: And another( namely Azariah or Uzziah) reigned in the time of six other Kings of Israel( 2 King. 15. v. 27.) of which were four other stocks. From the division of the ten Tribes to the captivity of Israel, there was not one good King of Israel. That Kingdom remained idolatrous from the beginning to the end. The Kingdom of Judah continued one hundred thirty and five yeers after the captivity of Israel, from the sixth of Hezekiah( 2 King. 18. 10.) to the last of Zedekiah( 2 King. 25. 3.) Twenty six yeers after the captivity of Zedekiah, mention is made of lifting up Jehoiachin( 2 King. 25. 27.) which fill up the History of four hundred thirty and eight yeers.   

The Argument of the first Book of KINGS.  
THe first Book of Kings records part of the forementioned History of Kings, from the end of Davids reign to the end of Jehosaphats, which was the space of one hundred and eighteen yeers, wherein we have Davids last acts; Solomons glorious reign; the division of the twelve Tribes into two Kingdoms; the reign of the first four Kings of Judah, and eight of Israel, after the said division.   

The Title.  
FIrst] So in the Hebrew Title.  
Kings] It containeth an History of Kings.  
Third] The LXX, the vulgar Latin and old English Translators, call the two Books of Samuel, KINGS, because they set down the History of the two first Kings, Saul and David. After that account, this is called the third.   

CHAP. I.  
Vers. 1. OLd] Seventy yeers old, as appears, 2 Sam. 5. 4.  
stri●ken in yeers] H●b. entered into dayes.  
with clothes] Clothes may increase heat, but they cannot beget heat.  
no heat] His natural heat was spent by travels, labours and afflictions: Otherwise he might longer have retained heat and strength, as well as others.  
V. 2. servants] Physitians, as Josephus.  
Let there be sought] Heb. Let them seek.  
a young virgin] Heb. a dansel, a virgin.  
cherish him] Heb. be a cherisher unto him.  
lye in thy bosom] This was a wives privilege, Gen. 16. 5. Deut. 13. 6. Mic. 7. 5. So as she was as his wife.  
may get heat] Nothing could do it more kindly.  
V. 3. Shunammite] Of the city Shunem, which was in the tribe of Issachar, Josh. 19. 18.  
V. 4. cherished, ministered] By doing the office of a nurse-keeper.  
knew her not] By reason of his frigidity. This is a modest and seemly phrase, whereby both matrimonial, and all other copulation of man and woman is set out, Gen. 4. 1. Matth. 1. 25. judge. 19. 25. yea, its used to set out the filthy sin of man with man, Gen. 19. 5. judge. 19. 22.  
V. 5. Adonijah] The eldest son then living, 2 Sam. 3. 4.  
exalted himself] For David had declared Solomon to be designed king by God himself, 1 Chron. 22. 10.  
be king] Heb. reign.  
chariots, &c.] As Absalom had done before in a like case, 2 Sam. 15. 1. These were evidences of an aspiring haughty mind.  
V. 6. not displeased] By any rebuk.  
at any time] Heb. from his dayes.  
he also] As well as Absalom, 2 Sam. 14. 25.  
after Absalom] By another mother, 2 Sam. 3. 3, 4.  
V. 7. he conferred with Joab] Heb. his words were with Joab. Consulted how to bring the plot to pass.  
Joab] general of the army, 2 Sam. 8. 16.  
Abiathar] High-priest, Chap. 2. v. 35.  
following Adonijah] Heb. helped after Adonijah. hearkening to his motion, vers. 5. 2 Sam. 2. 10.  
helped] By counsel, aid, company, and what other means they could.  
V. 8. priest] Next in order to Abiathar.  
Benaiah] Chief captain and commander over choice souldiers. See 2 Sam. 8. 18.  
Nathan] A prophet, to whom David used to communicate his mind( 2 Sam. 7. 2.) and whom God used to sand to David, 2 Sam. 12. 1.  
Shimei] Of whom mention is made, Chap. 14. 18. See what favour David shewed him, 2 Sam. 19. 23.  
Rei] A states-man.  
mighty men] The guard or garison-souldiers under Benaiah, called Cherethites and Pelethites( 2 Sam. 20. 23.) who remained faithful to David in Absaloms rebellion, 2 Sam. 15. 18. Of these, see the notes on 2 Sam. 8. 18.  
V. 9. slay sheep] For sacrifices, and for a feast. So Gen. 31. 54.  
En-rogel] Or, the well Rogel. Without Jerusalem( 2 Sam. 17. 17.) on the east-side, Josh. 15. 7.  
called] Invited to his feast, thereby to win them to his side.  
brethren] Except Solomon.  
kings servants] Except the mighty-men, v. 9. and the servants mentioned, v. 33.  
V. 10. he called not] Such as he had no hope to win to his side.  
V. 11. Nathan spake, &c.] He knowing that God had appointed Solomon to be king, useth means to bring it to pass.  
Haggith doth reign] 2 Sam. 3. 4.  
knoweth it not] So as all which is done, may be undone.  
V. 12. save, &c.] Heb. counsel. This he said because he knew that usurpers would do what they could to destroy such as have a right claim, and also their friends.  
life] Heb. soul.  
V. 13. swear] Herewith David comforted Bath-sheba, 2 Sam. 12. 24. David himself confesseth that he did so swear, v. 30.  
hand-maid] Though she were his wife, yet his subject. It is a title of reverence, 1 Sam. 25. 24, 41. See v. 16.  
V. 14. confirm] Heb. fill up. testify the truth of what thou sayest: And further add what I shall conceive requisite to be added.  
V. 15. old] See v. 1. ministered] See v. 4.  
V. 16. bowed] As became a wife, and a subject. See v. 13.  
What wouldst thou?] Heb. What to thee.  
V. 17. sworest] A sacred and solemn oath. See v. 13.  
thy God] Inclusively: not excluding others: but as John 20. 17. But she thus appropriateth this relation to him, to move him the more to make good his oath.  
V. 18. reigneth] Endeavoureth to reign, and carrieth himself as king.  
knowest not] By reason of bodily weakness, so as David ha● no hand therein.  
V. 19. thy servant] As hand-maid, v. 13.  
V. 20. And thou] Or, And now.  
eyes of all] All expect whom thou wilt declare to be thy successor in the throne. Thus they who expect any succour from God are said to have their eyes on God, Psal. 25. 15. and 123. 2.  
V. 21. sleep] Shall be dead and laid in grave, Gen. 47. 30. See Chap. 2. 10.  
with his fathers] As his fathers and predecessors before him▪ Gen. 15. 15.  
offenders] Heb. sinners. See Gen. 43. 9.  
V. 22. came in] So as David might not suspect the matter before-hand plotted betwixt them, as it was, v. 14.  
V. 23. come in] Bath-sheba going out, v. 28. See v. 32.  
bowed] In the lowliest manner that he could, according to the custom of those times, yielding civill obeisance to his Sovereign.  
V. 24. hast thou said?] I cannot let it sink into my mind, that thou shouldst say any such thing.  
V. 25. eat, &c.] They feast together, v. 9.  
God save king Adonijah] Heb. Let king Adonijah live. A● usual acclamation at the election or coronation of a king, vers. 34. 1 Sam. 10. 24. 2 King. 11. 12.  
V. 26. me thy servant] Prophets are kings servants.  
thy servant Solomon] Though designed king, yet servant to the old king living.  
V. 27. hast not shewed] For David was wont to communicate his weighty purposes to Nathan, 2 Sam. 7. 2.  
V. 28. into the kings] Heb. before the king.  
V. 29. As the Lord liveth] Heb. The Lord liveth. An usual form of oath, judge. 8. 19. Forms of oaths use to be concise. The first particle, as, is prefixed to make up the sense.  
V. 31. for ever] Very long, an usual salutation given to kings, Nehem. 2. 3. Dan. 6. 21. It is here used by Bath-sheba, to show that she preferred Davids life and reign before her sons.  
V. 32. and Nathan] For he went out upon Bath-sheba▪ coming in, that they might not seem to plot together.  
V. 33. servants] Such as abode faithful to David, and were special attendants on him, and his guard, v. 8.  
lord] David, Heb. your lords. Meaning his own, and his son Solomons servants.  
mine own] Heb. which belongeth to me. To show it was with Davids consent.  
mule] A royal honour, Esth. 6. 8.  
Gihon] A famous place, so called by reason of the river Gihon, 2 Chron. 32. 30. and 33. 14. and so far distant from En-rogel, as the two compani●s might not meet together; for it was on the west-side of the city, over against Gihon, vers. 9.  
V. 34. Zadok, and Nathan] For the greater solemnity.  
anoint] An usual rite of inaugurating kings; especially in troublesone times. 1 Sam. 10. 1. and 16. 1. 2 King. 23. 30.  
blow, and say] These acclamations add much to the solemnity. See 2 Sam. 15. 10. 2 King. 9. 13. and 11. 12, 14.  
God save] See v. 25.  
V. 35. I have appointed] A good warrant.  
and Judah] For excellency sake Judah is distinctly name; and the rather because David was of the tribe of Judah. Besides, there were emulations betwixt the ten tribes and Judah,( 2 Sam. 19. 41.) before the division of the kingdoms, 1 King. 12. 19.  
V. 36. Benaiah] In his own, and the others name, as mat. 16. 16.  
Amen] An Hebrew word, which importeth an approbation, ratification, and earnest desire of all that whereunto it is ●nnexed: thereupon it useth to be added to prayers, Matth. 6. 13. The words following are an exposition hereof.  
say so] Accomplish that which the king hath said: Gods words are deeds, Gen. 1. 3. Psal. 33. 9.  
V. 37. so be he] In bestowing all kindes of blessing.  
greater] Increase of blessing must ever be prayed for, v. 47.  
V. 38. Cherethites and Pelethites] The mighty men and kings servants before mentioned, v. 8, 10, 33. Such as waited on the king to guard his person, 2 Sam. 8. 18. and 15. 18.  
V. 39. out of the tabernacle] To show it was holy oil, as Psal. 89. 20.  
God save] See v. 25.  
V. 40. pipes] Or, flutes.  
the earth rent] An hyperbolical speech, to amplify the exceeding great rejoicing, and loud acclamations of the people. Reports of great canons will make mountains to shake and cleave: so will great thunder-claps.  
V. 41. end of eating] Their feast being soon ended.  
J●ab] It belonged to his office to suppress tumults, as Act. 21. 31, 32.  
V. 42. a valiant man] Heb. a man of virtue. Or, a virtuous man. This word is translated( Prov. 12. 4.) virtuous, being applied to a woman. Such a man is styled a good man, 2 Sam. 18. 27.  
good tidings] Flattering himself with vain hopes.  
V. 44. kings mule] Whereon none must ride but a king.  
V. 45. city rang] Another hyperbole, whereby the rejoicing is amplified.  
V. 46. sitteth on the throne] Hath an actual possession of the kingdom.  
V. 47. bless] Saluted him: prayed, and praised God for him. See v. 37.  
bowed himself upon the bed] Worshipped God even in his bed, and praised him, as Gen. 47. 31.  
V. 48. Blessed] This shows that he bowed to God.  
V. 49. afraid] Joy may soon be turned into fear, which quickly seizeth on traitors.  
his way] To his own house, and affairs: leaving Adonijah and his cause.  
V. 50. feared] By reason of a guilty conscience he feared l●st Solomon should take away his life, knowing that he had sinned against God and his fathers will.  
horns] The altar was made with four horns, Exod. 38. 2. on them a man might lay fast hold▪  
altar] They supposed that to be a place of refuge, Exod. 21. 14. and to have a privilege of immunity from punishment: at least he thought he might gain time thereby to pacify his brothers wrath( which he did, v. 52, 53.) and to seek mercy of God, as Joab, Chap. 2. v. 30.  
V. 51. swear] His guilty conscience would be satisfied with nothing but an oath.  
servant] An acknowledgement of subjection.  
V. 52. If he will] He is pardonned upon his future good behaviour.  
a worthy man] Heb. a son of virtue. So as becometh his place.  
not an hair] The least evil shall not befall him, for what he did before, 1 Sam. 14. 45. 2 Sam. 14. 11. Act. 27. 34.  
he shall die] No hope of escaping hereafter shall be given him.  
V. 53. Go to thine house] Attend thine own affairs: and meddle not with the affairs of the kingdom.   

CHAP. II.  
Vers. 1. SHould die] Words of dying men make deepest impressions, Gen. 49. 1. Deut. 33. 1. Josh. 23. 2. Joh. 19. 26, 27. 2 Pet. 1. 14.  
his son] Designed to succeed him in the kingdom.  
V. 2. way of all the earth] Of all men living on earth, Josh. 23. 14. For it is appointed unto men once to ●ie, Heb. 9. 27.  
strong] Heb. be a man; Of a valiant mind.  
a man] Though thou be young in yeers, Chap. 3. 7. 1 Chron. 22. 5.  
V. 3. And keep] So Josh. 1. 7. faithfulness to God makes valiant.  
charge] That which God hath given in charge to be kept.  
his ways] That course of life which he hath prescribed.  
statutes] Rites and ceremonies enjoined.  
commandments] Contained in the moral law.  
judgements] For governing the state.  
testimonies] Which were signs of the covenant betwixt God and them. Notwithstanding this distinction, these are in scripture promiscuously used.  
written] Deut. 17. 18, 19.  
prosper in all that thou dost] Deut. 29. 9. Josh. 1. 7. Or, do wisely.  
V. 4. continue] Perform.  
word] Promise.  
not fail thee( said he) a man on the throne of Israel] 2 Sam. 7. 12. Heb. be cut off from thee from the throne. One after another shall succeed.  
Israel] Including Judah too.  
V. 5. to me] By breaking the agreement which David made with Abner, 2 Sam. 3. 26. and with Amasa, 2 Sam. 19. 11. Joabs murdering those two might have tended to Davids dishonour.  
 shed] Heb. put.  
of war in peace] Doing hostile actions to confederates in tim● of peace.  
the blood of war] A bloody sword used in war.  
upon his girdle] Into the scabbard that was on his belt.  
in his shoes] While he embraced them he killed them, so as their blood ran into his shoes. His insolency is further set out by these phrases, in that he carried a bloody sword, and walked with blood in his shoes, as if he had done a worthy dead.  
V. 6. according ●● thy wisdom] Wisely observing him: he is of a stirring spirit, so as thou mayest some time or other, take just advantage against him.  
hoar head] He was now old, having been a general all Davids time, 2 Sam. 2. 13.  
in peace] By a natural death without revenge, but cut him off by the sword of justice. See vers. 9. See also Genesis 42. 38.  
V. 7. sons of Barzillai] As Barzillai desired, and David promised, 2 Sam. 19. 37, 38.  
so they came] They brought all store of provision to David, 2 Sam. 17. 28, 29. and 19. 32.  
because of Absalom] Heb. from the face of Absalom.  
V. 8. Shimei the son of Gera] 2 Sam. 16. 5.  
grievous] Heb. strong.  
I will not put thee to death] Heb. If I put thee to death. A form of imprecation, wherein the penalty is understood. Gen. 14. 23. 2 Sam. 19. 23.  
V. 9. guiltless] Though I for my time pardonned him, thou mayest take some occasion of punishing him.  
with blood] By the sword of justice.  
V. 10. David slept with his fathers] Died. Death is a kind of sleep, Acts 2. 29. and 13. 36. Deut. 31. 16. See Chap. 1. v. 21.  
city of David] Called Zion, which David won, and built: wherein also he dwelled, ● Sam. 5. 7, 9. Here was the usual royal burying place, where the successors of David that were of any good note and name, were butted.  
V. 11. reigned over Israel] 2 Sam. 5. 4. 1 Chron. 29. 26, 27.  
V. 12. Then sat Solomon upon the throne of David his father] 2 Chron. 29. 23.  
greatly] None now durst hiss against him.  
V. 13. mother of Solomon] Mothers may prevail much with their children.  
peaceably?] Hebr. Is peace thy coming? and he said, Peace. 1 Sam. 16. 4. His former practise made her still suspect him.  
V. 14. I have somewhat] Heb. a word of me to thee. A request to make to thee, v. 16.  
V. 15. mine] By birth-right.  
set their faces] Expected, and that with a desire.  
from the Lord] By Gods appointment, 2 Chron. 22. 10. and 28. 5.  
V. 16. deny me not] Heb. turn not away my face.  
V. 17. unto Solomon] Without his consent he durst not attempt such a matter.  
not say thee nay] Heb. not turn away thy face. See vers. 16. 20. 2 Chron. 6. 42. Psal. 122. 10.  
to wife] See v. 22.  
V. 18. I will] Being too forward to gratify him.  
V. 19. ●owed himself] To testify his reverend respect to his mother: as she had done to David, Chap. 1. v. 16.  
throne] See Chap. 10. v. 18.  
right hand] The highest place next to the king, who sat in the midst, 2 Chron. 18. 18. Nehe. 8. 4. Psal. 45. 9. and 110. 1. Matth. 20. 21.  
V. 20. small] Being ignorant of the importance of the thing, and dangerous consequences that might have followed thereupon.  
say me not nay] Heb. turn not away my face. For men use to turn their faces from them, whose request they dislike.  
I will not say thee nay] Supposing it had been just, and safe, and but small, as she said.  
V. 22. Abishag] She had been as his fathers wife, and lain in his bosom. This was one thing which incensed Solomon.  
the kingdom also] It might have been a means for Adonijah to have gained many of the people, if Abishag( much admired for beauty, and seemly behaviour in ministering to David, and so honoured, as to be Davids bed-fellow) if she had been his wife.  
elder brother] This may give him a show of title.  
and for Abiathar] Hereby is implyed, that Adonijah, Abiathar, and Joab, were all as one, all intending and plotting the same thing.  
V. 23. and more also] Heb. and so add; A form of imprecation, whereby most severe vengeance is wished for, if the things sworn be not performed. See the notes on Ruth 1. 17.  
against his own life] Heb. soul. To take it away. So v. 24.  
V. 24. established me] In my kingdom. See v. 12.  
made me an house] A fair and royal family, 1 Sam. 2. 35. and 25. 28. 2 Sam. 7. 27. Exod. 1. 21.  
promised] 2 Sam. 7. 12, 13.  
V. 25. by the hand] Gave a charge and power to Benaiah to slay Adonijah.  
fell upon him] This was of old the custom in cases of apparent treasons, and other capital crimes, as 2 Sam. 1. 15. and 4. 12.  
V. 26. to Anathoth] Josh. 21. 18. There live a private life, and meddle no more with the priests office.  
worthy of death] Heb. a man of death. Because he conspired with Adonijah, Chap. 1. 4. and 2. 22.  
barest the ark of the Lord God before David my father] 1 Chro. 15. 11, 12. 2 Sam. 25. 24, 29.  
been afflicted] Hebrew, thou hast afflicted thyself; Hast had a part and share in all my fathers troubles, by thine own voluntary following of him, 1 Sam. 22. 23. and 23. 6, 9. and 30. 7. 2 Sam. 15. 24. Solomons piety to God and his father David moves him to spare Abiathar; to God, in that he was his priest; to David, in that he was an ancient follower of him, above forty yeers, 1 Sam. 22. 23.  
V. 27. fulfil the word of the Lord] 1 Sam. 2. 31, 35.  
of Eli] Abiathar was the fourth from Eli: for he was the son of Ahimelech, the son of Ahitub,( 1 Sam. 22. 20.) the son of Phinehas, the son of Eli, 1 Sam. 14.  
in Shiloh A city in the tribe of Eph●aim, where the tabernacle was for many yeers, and where the tribes were wont to assemble together in Joshua's and the Judges times, Josh. 18. 1. judge. 21. 19. 1 Sam. 4. 3, 4.  
V. 28. tidings] Of what befell Adonijah and Abiathar: For Joab lived not at the court.  
to Joab] In some copies, to Solomon: but corruptly.  
turned] traitorously, Chap. 1. v. 7.  
not after Absalom] Vulg. Lat. after Solomon. So the LXX, and Josephus, but all corruptly.  
fled, &c.] See Chap. 1. v. 50.  
V. 29. and behold] The speech of them that  told Solomon what Joab did.  
fall upon him] See v. 25.  
V. 30. Come forth] Though it be not expressed in the kings speech, yet he might say, or at least intend as much, to keep the altar( if it might be) from being polluted. See Exod. 21. 14.  
die here] Or in hope that they would not slay him there: or in a superstitious conceit of the place, that it might be some advantage to his soul.  
V. 31. fall upon him] Slay him by the altar: for better blood be there  shed( which was but a ceremony) then murder and treason not punished, which is a moral matter.  
bury him] For the honour of his place( 2 King. 9. 34.) and for his former service.  
take away] The reason why he was slain, Numb. 35. 33.  
innocent] The blood of Abner and Amasa, whom Joab unjustly slay.  
house] Posterity.  
V. 32. his blood] The blood which he  shed: the vengeanc● thereof shall fall on his head: even upon himself. See v. 37.  
more righteous] In that cause, being unjustly slain.  
not knowing] Before they were slain, 2 Sam. 3. 26, 37.  
Ab●er the son of Ner] 2 Sam. 3. 27.  
Amasa the son of Jether] 2 Sam. 20. 10.  
V. 33. Their blood] The vengeance of their blood, v. 32.  
his seed] His posterity. 2 Sam. 3. 29.  
peace] All manner of blessings, in that by executing judgement on the murderer, the guilt is taken from the magistrate.  
V. 34. wilderness] A place not so populous as other countries, Matth. 3. 1. Act. 8. 26.  
V. 35. Zadok] Who by lineal descent came from Phinehas, to whom the covenant of priesthood for ever was confirmed, Num. 25. 11, 12, 13. S●e Zadoks pedigree, 1 Chron. 6. 3, &c. See his solemn inauguration, 1 Chron. 29. 22.  
V. 36. Shimei] Of whom his father had given him a charge, v. 8.  
in Jerusalem] That he might be the more in the Kings eye, and kept within compass.  
V. 37. Kidron] A river betwixt Jerusalem and Bahurim, which was Shimeis inheritance( see 2 Sam. 16. 5.) whereunto he could not go but over that river, 2 Sam. 15. 23. 1 King. 23. 6. Joh. 18. 1.  
own head] Heb. Knowing thou shalt know that dying thou shalt die. None but thyself shall be accounted guilty of thy death: thou art the cause thereof, Josh. 2. 19. Matth. 27. 25.  
V. 38. good] Just and equal,( 2 King. 20. 19.) he being conscious to the wrong he had done to David, could not but aclowledge his confinement to be meet in itself, and less then his desert.  
so will, &c.] And bound himself thereto by oath, vers. 42.  
V. 39. Gath] See the notes on 1 Sam. 5. 8. There was then peace betwixt the Israelites and Philistines: So as one might freely pass to the other.  
V. 40. Shimei] His covetous mind made him venture his life.  
V. 41.  told Solomon] Kings have more eyes then their own.  
V. 43. not kept] This was cause enough to take away his life.  
V. 44. moreover] The king declareth the true and just ground of his proceeding against Shimei, from the beginning to the end.  
the Lord] Solomon puts him in mind of Gods just dealing with him, to justify himself therein.  
thy wickedness] The punishment of thy wickedness.  
V. 45. established] Execution of justice establisheth a kingdom. Psal. 106. 30.  
V. 46. kingdom was established in the hand of Solomon] 2 Chro. 1. 1. The contrary faction being destroyed.   

CHAP. III.  
Vers. 1. SOlomon trade affinity with Pharaoh king of Egypt] Cha. 7. 8.  
Pharaohs daughter] It is more then probable, that she professed the faith of Israel, and was taken into the Church, as Rahab( Josh. 2. 9. Heb. 11. 31.) Ruth 1 16. Maacah( 2 Sam. 3. 3.) and sundry others. See Chap. 11. 1.  
city of David] The place where his own court was. See 2 Sam. 2. 7. and 1 Chron. 11. 7. David built this city, and in it his place.  
until] For this place was too straight for such a princess and her retinue. See Chap. 7. v. 8.  
own house] Chap. 6. 38.  
the house of the Lord] Chap. 7. 1.  
the wall] Chap. 9. 15.  
V. 2. Onely] Or, as yet; then, and before; It was the more warrantable, because( as is here noted) no temple was yet built, Deut. 12. 8.  
V. 3. of David] Wherein David himself walked( Chap. 11. v. 34.) and commanded his son to walk, Chap. 2. v. 3.  
V. 4. Gibeon] That great city which first yielded to the Israelites, Josh. 9. 3, &c. and sell to Benjamin's lot, Josh. 18. 25. but was given to the Levites to dwell in, Josh. 21. 17. There was the tabernacle of the LORD, 1 Chron. 16. 39. and the altar of burnt-offering, 1 Chron. 21. 29.  
great high-place] An high-place used to be on an hill, whereon fair spreading trees grew, under which they erected altars for sacrifices, Ezek. 20. 28, 29. Idolatrous Israelites superstitiously used such high-places, and the groves upon them( 1 King. 14. 18. 2 Chr. 33. 5.) and that in imitation of the heathen. But the true worshippers of God used them as convenient places, from the time that the ark and tabernacle were removed from Shiloh, till the temple was built. The first high-place that we red of to be used by the people of God, is mentioned 1 Sam. 9. 12. See the note there. This is here said to be the great high-place; First, in regard of the spaciousness and fairness of the place. Secondly, in regard of the multitude of people that resorted thereunto. Thirdly, in regard of persons that frequented it, as the chiefest priests and Levites( 1 Chro. 16. 39.) yea, David and Solomon with their princes and courtiers. Fourthly, in regard of that tabernacle, and altar which Moses built, and was there pitched, 1 Chron. 21. 22. Of groves. See Chap. 16. 33.  
V. 5. appeared] Evidently manifested that it was God who spake.  
in a dream] While Solomon was asleep, as Gen. 28. 11, &c. see v. 15.  
by night] In that night( 2 Chron. 1. 7.) after he had offered up his sacrifices.  
Ask] To try and manifest his disposition.  
V. 6. And] Presently without further demur upon the matter.  
said] In his sleep and dream, v. 15. For hereon had high thoughts been when he was awake: and this he had oft desired before: whereupon the answer was so ready in his dream.  
shewed] Heb. ●●ne.  
mercy] Or, bounty.  
according as] Answerably whereunto. This s●ts out Davids answerable carriage to Gods mercy.  
kept] And not suffered to fail, 2 Sam. 7. 15.  
V. 7. a little child] He had now a son, Chap. 14. 21. This therefore is here spoken figuratively, but a little child to sway so great a sceptre as was put into his hand. So 1 Chro. 22. 5. and 29. 1. Jerem. 1. 6.  
to go out or come in] To order and govern the people. A comparison taken from captains, or shepherds. See Num. 27. 17.  
V. 8. in the midst] A supreme governor, about whom they all stand.  
great] In number, as the words following show, Num. 20. 20.  
V. 9. understanding heart] Heb. hearing; Wisdom and knowledge, 2 Chron. 1. 10. See v. 11.  
who is able] Without wisdom given from above.  
V. 10. the speech] This pleased the LORD, that, &c.  
the Lord] Heb. in the eyes of the Lord.  
V. 11. not asked, &c.] inferior things, such as mens hearts by nature are set upon, Psal. 4. 6.  
long life] Heb. many dayes.  
the life of thine enemies] Or, the soul; Their ruin and utter destruction.  
to discern] Heb. to hear.  
V. 12. thy words] Thy desire.  
none like] See Chap. 4. v. 29. &c.  
V. 13. I have also given thee that which thou hast not asked] Wisd. 7. 11. Matth. 6. 33. Eph. 3. 20. I have determined to give: thou maiest be assured in due time to have all, as if now thou hadst all.  
shall not be] Or, hath not been.  
V. 14. as thy father David did walk] Chap. 15. 5. Approved examples are directions and incitations which show what must, or may be done: they are as guides before us.  
lengthen] Solomons apostasy shortened his dayes: for many kings lived longer then he, 2 Sam. 5. 4. 2 King. 15. 2. and 21. 1.  
V. 15. beholded, a dream] A dream worth the heeding, more then ordinary, Gen. 41. 7.  
Jerusalem] 2 Sam. 6. 12.  
a●k of the covenant] See Exod. 40. 3, 20. and Num. 10. 33. In the ark was the law kept,( Deut. 10. 5.) which is styled the covenant, Deut. 4. 13.  
offered] In way of thankfulness to God, for the kindness of the LORD shewed to him.  
burnt-offerings] Which were for expiation of sin, Levit. 1. 4.  
offered] Or, made.  
peace-offerings] Which were evidences of reconciliation and gratulation, 1 Sam. 11. 15.  
a feast] To testify his respect to his subjects, and to quicken their spirits. See Chap. 8. 65.  
V. 16. Then] After the foresaid dream, that an evidence of his wisdom might be discerned, v. 28.  
harlots] Or the law( Deut. 23. 17.) was neglected; or they were concubines, or victuallers, as some take Rahab to be, Josh. 2. 1.  
V. 17. O] A note of complaint, and seeking succour. So v. 26. and Gen. 43. 20.  
with her] She being then in the house, and privy to it.  
V. 18. no stranger] No other. So as there were no witnesses to prove the matter in difference.  
V. 19. overlaid] By her arms, or some other part of her body lying upon the mouth of the child, she smothered it. Many children by the car●lesnesse of heavy and drowsy women, have in all ages been thus made away.  
V. 20. midnight] The darkest time of the night; and the time of deepest sleep, when fewest are stirring.  
V. 21. my child] That which I supposed to have been mine.  
it] The child was laid by me.  
considered it] thoroughly viewed it, Job 37. 14. Psal. 119. 95. Isai. 43. 18.  
in the morning] When it was day-light.  
V. 22. spake] Contended one against another.  
V. 24. a sword] merely for trial, as Gen. 22. 2. See v. 27.  
V. 26. bowels] Heart and affections were moved, Gen. 43. 30.  
yearned] Heb. were hot.  
in no wise slay it] Heb. slaying do not slay it.  
divide it] Not love to the child, but envy that her companion had what she had lost, made her at first steal the child away from her mother, and now not care though it were slain.  
V. 27. in no wise slay it] Heb. slaying do not slay it.  
the mother] He discerned it by her motherly affection.  
V. 28. the king] Heb. before the king.  
wisdom of God] First, most excellent, and extraordinary wisdom, as Gen. 23. 6. and 30. 8. Psal. 36. 6. and 80. 10. 1 Chron. 12. 22. Ezek. 10. 5. Secondly, wisdom given and inspired by God himself.  
in h●m] Heb. in the midst of him. Job 20. 14.   

CHAP. IIII.  
Vers. 1. all Israel] All the twelve tribes, which no king after him did; no, nor David his father in the beginning of his reign, 2 Sam 5. 5.  
V. 2. princes] By whose ministry he governed the kingdom, according to Jethro's advice, Exod. 18. 21.  
Azariah the son] If Zadek the priest( Chap. 2. 35.) be here meant, Azariah was his grandchild, 1 Chron. 6. 8, 9. But the Hebrew word {αβγδ} signifieth a secular prince, as well as an ecclesiastical priest. This title is given to Davids sons( 2 Sam. 8. 18.) who are said to be chief about the king, 1 Chron. 18. 17. It is also given to Ira, Davids chief officer, 2 Sam. 20. 26. and to Nathan, Solomons principal officer, v. 5. and to Josephs father in law( Gen. 41. 45.) and to Moses his father in law, Exod. 3. 16. It is therefore most probable that another Zadek is here meant; and that this Azariah was a vice-roy under Solomon, as Dan. 6. 2, 3. or as Gen. 41. 44.  
the priest] Or, the chief officer.  
V. 3. s●rites] 2 Sam. 8. 17. Est. 3. 12. such as our kings secretaries are. Three sorts of scribes are mentioned in Scriptures; 1. these. 2. public notaries, Jer. 36. 26. 3. teachers of the law of God, E●r. 7. 6. Matth. 23. 1. David( 2 Sam. 20. 25.) had but one scribe: Solomon( whose dominion was larger) had two.  
recorder] 2 Sam. 8. 16. 2 King. 18. 18. According to the derivation of the Hebrew word, it signifieth a rememberer, or remembrancer, as Gen. 14. 9. Isai. 62. 6. and 66. 3. Such are Masters of request, whose office it is to put the king in mind of petitions and other like things. Others style them chroniclers, such as Esth. 2. 22.  
V. 4. Abiathar] He was a chief priest when Solomon first came to the crown, and so is he here joined with Zad●k; for David joined him with Zadok, 2 Sam. 20. 25. because he was an occasion of the death of his fathers house( 1 Sam. 6. 22, 23.) and because Abiathar still followed him, Chap. 2. 26. Besides, though Abiathar was removed from the superior place, yet he remained a priest. See the notes on Mar. 2. 26.  
V. 5. ever the officers] Mentioned v. 7. and 2 Chron. 8. 10.  
principal officer] See v. 2.  
friend] As 2 Sam. 15. 37. his favourite, who had on all occasions a free access to the king: by this he is distinguished from Azariah, for the other title is common to them both.  
V. 6. ever the household] Treasurer of the kings house, or governor thereof, Chap. 16. v. 9. and 18. 3.  
Adoniram] Chap. 5. 14.  
over the tribute] Or, levy: Chief customer or receiver of the kings revenues, Chap. 5. v. 14. and 12. 18.  
V. 7. twelve] For the twelve moneths.  
V. 8. The son of Hur] Or, Ben-hur. So are the rest described by their fathers names, because their fathers were men of note and name, famous in Israel.  
Ephraim] The divisions are not simply made according to the tribes, for so might some have been over-prest, in that some were neither so large, nor so fertile as others: the division is according to the commodities of the soil.  
V. 9. The son of Dekar] Or, Ben-dekar.  
Ma●az, &c.] Cities in the tribe of Dan, Josh. 19. 40, &c.  
V. 10. The son of Hesed] Or, Ben-●esed.  
Se●h●h, &c.] Cities in Judah, Josh. 15. 35, &c.  
Hepher] Josh. 12. 17. 1. Chron. 4. 6.  
V. 11. The son of Abinadab] Or, Ben-abinadab.  
D●r] In Manasseh, Josh. 17. 11. judge. 1. 27.  
Daughter of Solomon] This is here set down by anticipation, for mention being here made of Abiathar, occasion is thence taken to name the wife which he married many yeers after, to show that he was a man of some worth, in that the king would bestow his daughter upon him. Solomon at this time could not have daughters marriagable.  
V. 12. Taanach and Megi●d●] In Manasseh too, Josh. 17. 11. judge. 1. 27.  
Zartanah] Josh. 3. 16.  
Jez●eel] In Issachar, Josh. 19. 18.  
Beth-shean] Josh. 17. 11.  
Abel-●●h●lah] judge. 7. 22.  
Jo●neam] In Zebulun, Josh. 19. 11. and 21. 34.  
V. 13. The son of Geber] Or, Ben-geler.  
Ramoth-gilead] In G●d; it was in the country of Gilead, Deut. 4. 43. Josh. 20. 8. 1 King. 22. 3. By Gilead added to it, it is distinguished from Ramoth in the tribe of Issachar, 1 Chron. 6. 73.  
towns of Jair] In Manasseh, Num. 32. 41.  
region of Arg●b] Deut. 3. 4, 14.  
V. 14. Ma●anaim] Or, to Ma●anaim; Gen. 32. ●. In ●●d, Josh. 13. 26.  
V. 15. the daughter] Another daughter. See v. 11.  
V. 19. Gilead] Another part then that which is mentioned vers. 13.  
of Sihon and of Og] Num. 21. 21, &c. Deut. 3. 8.  
onely officer] Over so much of that land taken from Sihon and Og, as was not mentioned before, over all the residue.  
V. 20. as the sand] A proverbial phrase and hyperbolical, therefore not too strictly to be taken. It implies an innumerable number( Jer. 33. 22. Gen. 15. 5.) and hath respect to the promise, Gen. 22. 17. and 32. 12. note Prov. 14. 28. See on vers. 29.  
eating, &c.] A description of plenty, peace and joy.  
V. 21. Solomon reigned, &c.] Ecclus 47. 13. 2 Chron. 9. 26.  
all] Round about him.  
river] Euphrates, as it was promised, Gen. 15. 18. Exod. 23. 31. Deut. 11. 24. Josh. 1. 4. This river was their cost northeast.  
Philistines] On the west.  
Egypt] On the south, Num. 34. 3, 4, 5. See Chap. 8. v. 65.  
presents] In testimony of fealty. See on 2 King. 17. 3. 2 Chron. 17. 5, 11. and 32. 23.  
V. 22. Solomons provision] Heb. bread; Of bread for himself and his court: The like is not red of in any other kings time: much was that which was provided for Nehemiah, Neh. 5. 18. but not comparable to this.  
measures] Heb. cors: One cor contained an ephah; for a cor and homer are the same measure; and an ephah and bath are also the same: But an ephah or bath is the tenth part of an homer, Ezek. 45. 11, 14. An homer of barley was valued at fifty shekels of silver, Lev. 27. 16. whence it may be gathered, That an homer or cor was a very great measure, the greatest that is mentioned in Scripture: some take it to be an asses load, as we count, a seam of wheat( which holds eight bushels) an horse-load. An ephah was about the measure of our bushel; by which account, one cor was about ten bushels: so as he had every day three hundred bushels of flower, and six hundred of meal. See the Notes on Exod. 16. 16. and Isai. 5. 10.  
V. 23. Ten fat, &c.] Fatted in stalls. His provision of flesh was answerable to that of bread, v. 22.  
V. 24. over all] Such a description of Solomons dominion, as v. 21.  
Tiphsah] 2 King. 15. 16.  
Azzah] Gen. 10. 19.  
V. 25. safely] Heb. confidently.  
under his vine] 1 Mac. 14. 8. in his own possession, Zach. 3. 10.  
from Dan, &c.] From north to south, from one end to the other, judge. 20. 1. See on 2 Sam. 3. 10.  
V. 26. Solomon had forty thousand stalls] 2 Chron. 9. 25. Divisions in stables; whereof there being ten in every of the stables, this division of forty thousand may stand with that of four thousand, 2 Chron. 9. 25. Solomon is the first, among the kings and Judges of Israel, that furnished himself with warrehorses and chariots; and that as an evidence of Gods promise, Chap. 3. v. 13. and also of his wisdom in securing his kingdom in time of peace.  
V. 27. these] mentioned v. 7, &c.  
table] Many came out of the countreys( v. 34. and Chap. 10. 24.) to Solomons table; and sufficient provision was made for them all.  
V. 28. Dromeda●ies] Or, mules: post-horses, Est. 8. 10, 14. swift beasts, or beasts of price, Mic. 1. 13.  
V. 29. God gave Solomon wisdom] Ecclus 47. 14, 15, 16.  
largeness of heart] An heart or mind capable of whatsoever might be known by man.  
as the sand] See v. 20. The comparison may be applied either to the large capacity of his understanding, as the sea-shore is very large; or else to the innumerable matters which he understood, as the sands of the sea are innumerable.  
V. 30. east-country] Men of the east were commonly reputed the wisest in the world, Matth. 2. 1. Such were the chaldeans( Dan. 2. 2.) and other philosophers and astronomers.  
Egypt] Egyptians were also famous for wisdom and knowledge in all sciences, Act. 7. 22. Under these two instances he compriseth all foreign people.  
V. 31. all men] In Israel, as the following instances show.  
Ethan, and Heman] These two names are mentioned, 1 Chro. 2. 6. and said to be the sons of Zerah, and so may be Ezrahites. These were of the tribe of Judah. These might be pen-men of some of the Psalms, as of the 88, and 89 Psalms. There be also two mentioned, Psal. 88. 1. and 89. 1. Both these are expressly styled Ezrahites, and of the tribe of Levi, 1 Chron. 15. 19. Of Heman a singular commendation is given, 1 Chron. 25. 5.  
Chal●ol, and Darda] Two like names are mentioned 1 Chron. 2. 6. and set down as brothers of Ethan and Heman: but another name is here given to the father of Chalcol and Darda, so as they seem to be several persons, yea, and to live in several ages.  
V. 32. he spake] So as others might hear them out of his mouth, and register them.  
three thousand] Whereof some may be in the books of Solomon, now extant: others, by continuance of time, lost.  
songs] Divine sentences, accurately penned, as poems, and fitted to a melodious tune, as the Psalms and Canticles.  
V. 33. of trees] Of all manner of plants that grow out of the earth.  
from the cedar, &c.] A proverbial speech, which compriseth all kind of plants under it, like to v. 25. and Exod. 11. 5. and Isai. 1. 6. The cedar is the tallest of trees; the herb intended under this word hyssop, is the least and lowest of plants; it may be an herb not known to us.  
Lebanon] See Chap. 5. 6.  
out of the wall] Or, out of rocky or stony places.  
of beasts, &c.] The particulars here specified show that he was a great philosopher: his parables manifested his divine learning, these, his human.  
V. 34. all people] See v. 21. Report of Solomons wisdom filled all the world.   

CHAP. V.  
Vers. 1. KIng] To distinguish him from another Hiram, Chap. 7. v. 13, 14.  
of Tyre] And Sidon; for the Sidonians were his subjects: they were two sea-towns( Isai. 23. 1, 2.) in Phoenicia, bordering upon Galilee, towards Lebanon.  
sent] To congratulate, and renew a league, v. 12.  
ever] Heb. all days; All the time that they lived together.  
lover] Ready to do all good offices, 2 Sam. 5. 11.  
V. 2. Solomon sent to Hiram] 1 Chron. 2. 3.  
V. 3. Thou knowest] By the common report that was every where spread thereof.  
Name] Glory( Psal. 76. 1.) The Name of God is oft put for God himself, Deut. 28. 58.  
wars] For, 1. They afforded him not time enough. 2. They occasioned him to  shed much blood, 1 Chron. 22. 8.  
under the soles] A note of full conquest, Josh. 10. 24. Psal. 110. 1. Mal. 4. 3.  
V. 4. rest] From all enemies: Peace.  
evil occurrent] To hinder this work.  
V. 5. purpose] Heb. say. See 2 Chron. 2. 1.  
to the Name] Or, honour. See the Notes on Chap. 8. 16.  
as the Lord spake unto ●avid] 2 Sam. 7. 13. 1 Chron. 22. 10.  
V. 6. Lebanon] An high, large and goodly mountain( Deut. 3. 25.) whereon cedars grew( Psal. 92. 12.) on the north-side of Judea, bordering on Sidon.  
my servants] To help, that all the burden may not lye on thy servants.  
appoint] Heb. say.  
Sidonians] Exercised in that work. several countreys have their several abilities.  
V. 7. Blessed] See Chap. 10. v. 8.  
Lord] Jehovah, who had by such wonders made himself known to be the true God, as the heathen had knowledge thereof, Deut. 32. 31. Note Josh. 2. 11. 2 King. 5. 15. Dan. 3. 28. and 6. 26. Besides, Hiram had this benefit by his amity with David, to know the true God, See Chap. 8. 41.  
V. 8. considered] Heb. heard.  
fir] These trees also grew on Lebanon, 2 King. 19. 23. musical instruments were made hereof, 2 Sam. 6. 5. It was much used in the temple, Chap. 6. 15, 34. 2 Chron. 3. 5.  
V. 9. floats] Flat bottomed vessells; or boards fastened together, and towed with ropes. Word for word, I will put them floats; that is, I will so fasten them together, as they shall float upon the water and be towed.  
the place, &c.] Joppa, 2 Chron. 2. 16. Ezr. 3. 7. an haventown, Jon. 1. 3.  
appoint] Heb. sand.  
food] Heb. bread; All manner of provision, as v. 11. See Ch. 4. 22. Although Tyrus were stored with all manner of merchandises brought from other countreys( Ezek. 27. 3, &c.) yet the land was but barren, and brought not forth provision enough for itself( it was nourished by Herods country, Act. 12. 20.) therefore he desired food.  
V. 11. measures] Heb. cors. See Chap. 4. 22. There is a far greater quantity promised, 2 Chron. 2. 10. but that might, be for his household and work-men too, and this for his household onely: or here synecdochically one kind put for the rest. He might have twenty measures of pure oil( as here) and the rest in ordinary oil for labourers.  
year by year] So long as they continued to labour for Solomons works.  
V. 12. as he promised him] Chap. 3. 12.  
V. 13. levy] Heb. tribute of men.  
all Israel] Of aliens that were dispersed up and down in Israel, chap. 9. 21.  
V. 14. by courses] That they might have some time to be at their own houses, and not be over-wearied with continual labour.  
V. 15. threescore and ten thousand] These also were aliens, 2 Chron. 2. 17, 18.  
hewers] Both of timber and ston.  
V. 16. three thousand and three hundred] 2 Chron. 2. 2. three thousand and six hundred: The three hundred over-reckoned were over-seers of the officers: or else there might be three thousand and three hundred over hewers of ston, and three hundred over hewers of timber.  
V. 17. hewed stones] Heb. stones of cutting, such as were fit to be cut, hewed and squared. So 2 Chron. 22. 2.  
foundation] Though they were hide in the earth, yet Solomon would spare no cost, but make them every way of the best sort; therefore the great stones are said to be precious, of great worth.  
V. 18. stone-squarers] Or, Giblites; Inhabitants of Gebal( Ezek. 27. 9.) near to Sidon, were artificial stone-cutters.   

CHAP. VI.  
Vers. 1. IT came to pass] 2 Chron. 3. 1. four hundred and fourscore] forty in the wilderness, Num. 14. 33. Seventeen under Joshua: forty under Othniel, judge. 3. 11. Fourscore under Ehud and Shamgar, judge. 3. 30. forty under Deborah, judge. 5. 31. forty under Gideon, judge. 8. 28. Three under Abimelech, judge. 9. 22. Three and twenty under Tola, two and twenty under Jair, judge. 10. 2, 3. Six under Jephthah, seven under Ibzan, ten under Elon, eight under Abdon, judge. 12. 7, 9, 11, 14. Twenty under Samson, judge. 15. 20. forty under Eli, 1 Sam 4. 18. forty under Samuel and Saul, Act. 13. 21. forty under David, 2 Sam. 5. 4. Four under Solomon.  
Egypt] Then the Israelites began to be a free people, and a nation of themselves; therefore the computation of times in that state began from thence.  
fourth] In the former yeers of his reign he prepared and fitted all manner of materials for the work.  
Zif] They began the year about the spring equinoctial: Their first month was Abib, Exod. 12. 2. and 13. 4. their second, Zif; their seventh, Ethanim, Chap. 8. 2. their eighth, Bul, v. 38. their ninth, Chisleu( Zec. 7. 1. Neh. 1. 1.) their eleventh, Sebat, Zec. 1. 7. Other Hebrew names of moneths we find none in sacred Scripture; but numeral distinctions, as, the first, second, third, &c. We find also sundry Persian names of moneths, in those books which were written after their captivity. The Hebrew names import thus much: Abib, the spring: Zif, brightness; then are plants in their chiefest splendour: Ethanim, ripeness, or strength; then they are at their full ripeness and strength: Bul, fading; then is the fall of leaves: Chisleu, variable, or tempestuous; so is the weather in that month: Chesil is also put for Orion( Job 9. 9. and 38. 31. Am. 5. 8.) a star, which, rising in this month, causeth great tempests: Sebat, a dry stick, or staff; for in this month are trees very dry.  
second] For in the first month the passeover was celebrated, Exod. 12. 3. in the very beginning of this month, even the second day, he set upon this great work, 2 Chron. 2. 2.  
began] Heb. built; Laid the foundation, v. 37. Of the place where this house was built, see 2 Chron. 3. 1.  
V. 2. length] From east to west: the breadth, from north to south.  
cubits] A cubit is in length, from the elbow to the top of the middle finger; which, of an ordinary mans stature, is eighteen inches. It is supposed, that the sacred cubit, styled, A great cubit, Ezek. 41. 8. and the first, or chief measure, 2 Chron. 3. 3. after which the tabernacle and temple were built, was one and twenty inches, or two foot long at the most; for it was a cubit and an hand-breadth, Ezek. 43. 13. See the Notes on Deut. 3. 11.  
V. 3. porch] This was no part of the fore-mentioned house, but added to the open end thereof: it is called Solomons porch( Joh. 10. 23.) here the people used to stand, while the priests were offering sacrifices or incense within the temple: here they prayed and heard the law red and expounded, Luk. 1. 10. Act. 3. 11, 12. and 5. 12.  
length] From north to south, all along the end of the temple.  
breadth] thorough which was the passage into the temple: the height far exceeded the height of the temple, even ninety cubits higher, 2 Chron. 3. 4. It hath been the manner of building fair edifices, to make the entrance much higher then the rest of the building.  
V. 4. windows of narrow lights] Or, windows broad within, and narrow without; or, skewed and closed. Without narrow, to keep out the weather; within broad, to diffuse the light.  
V. 5. against the wall] Or, upon, or joining to. There were two thick walls that compassed the house about, for the greater strength thereof: betwixt these walls were chambers built for the priests and Levites use, and for the treasury of the temple, as first-fruits, tithes, free-offerings, and the like, 1 Chron. 2●. 11. 2 Chron. 31. 11, 12. Ezr. 8. 29. Neh. 10. 37, 38, 39. and 13. 5. Ezek. 42. 13.  
chambers] Heb. floors.  
temple] The outer and larger part of the house, where all sorts of priests and Levites did their services, v. 17.  
oracle] The innermost part, whereinto the high priest, and that but once a year, might enter: called the oracle, because there God delivered divine answers or oracles, Levit. 16. 2. Exod. 30. 6.  
chambers] Heb. ribs.  
V. 6. neithermost] The chambers were three stories high one over another: and as they were higher, they were also wider; for the walls were thickest at the bottom; the higher they ascended, the thinner they were, and the space betwixt them the wider. Every chamber was of one height, namely, five cubits, verse 10.  
narrowed rests] Heb. narrowings, or rebatements. At the floor of the middle chamber there was a rebatement in the wall, a cubit thick; and at the floor of the highest chambers such another rebatement: on these rebatements the beams of the chambers were laid.  
V. 7. ston] And wood too, Chap. 5. 18.  
tool] Used to hue; square, polish and fit materials for the building.  
V. 8. middle chamber] Middle story.  
right side] Heb. shoulder; As they went thorough the temple to the oracle.  
third] Story.  
V. 9. covered] The top or roof.  
with beams and boards of cedar] Or, the vault-beams and the cielings with cedar.  
V. 10. against all the house] On both sides thereof; yea, and about the oracle, whereinto there was no entrance from without.  
the word of the Lord] By some prophet; for God himself appeared to him but twice, chap. 9. 2. and 11. 9.  
V. 12. statutes, &c.] See the difference betwixt these, chap. 2. v. 3.  
which I spake unto David thy father] 2 Sam. 7. 13. 1 Chron. 22. 10.  
V. 13. I will dwell] As a tender father, and provident master, I will abide among them, and they shall have assured evidence of my gracious presence, Levit. 26. 11, 12. 2. Cor. 6. 16.  
V. 14. the house] The main fabric thereof with ston and timber.  
V. 15. built] Cieled.  
both the fl●or of the house, and the walls of the ceiling] Or, from the floor of the house, unto the walls, &c. and so v. 16.  
walls of ceiling] From the floor to the uppermost part of the walls, whereon the cicling or roof restend, or from the bottom to the top.  
V. 16. built] He ci●led and floored the most holy place with cedar.  
most holy place] Heb. holy of holies.  
V. 17. forty cubits long] Vers. 2.  
V. 18. knops] These are translated gourds, 2 King. 4. 39.  
open flowers] Heb. openings of flowers.  
V. 19. in the house within] In the innermost part of the house.  
V. 20. in the height thereof] The oracle might be but twenty cubits high, because, as they ascended out of the porch into the temple by steps, so they ascended out of the temple into the oracle, Ezek. 40. 34, 37.  
overlaid] With plates of gold, not gilded onely.  
pure gold] Heb. shut up; That which was thoroughly refined, and laid up especially for that purpose, 1 Chron. 28. 18. and 29. 3, 4. 2 Chron. 3. 6. See the Notes on chap. 9. 28.  
altar] For incense, v. 22.  
V. 21. chains of gold] Whereupon the veil did hang, 2 Chron. 3. 14, 16.  
V. 23. cherubims] A cherub was a representation of a young man with wings: cherubims set out angels, Gen. 3. 24. These here were carved statues: As in the tabernacle there were two cherubims of massy gold, and sundry other cherubims wrought in the curtains and veil( Exod. 36. 8, 35.) so in the temple many cherubims graved on the walls, on the doors( 1 King. 6. 29, 32, 35.) and on the bases( 1 King. 7. 29, 36.) All these set out the multitudes of angels in churches, as Eph. 3. 10. See the Notes on Exod. 25. 18.  
of olive-trees] Or, oilie. Heb. trees of oil; Because they were so great, like giants. The cherubims which Moses made were of beaten gold, Exod. 25. 18. for they were far less then these: these covered those, 2 Chron. 3. 10, 11, 12, 13.  
V. 24. ten cubits] The body of the cherub was comprehended under the wings, so as the two wings stretched out together with the thickness of the body made ten full cubits.  
V. 27. they stretched forth the wines of the cherubims] Exod. 25. 20. Or, the cherubims stretched forth their wings.  
V. 29. figures of cherubims] See the Notes on v. 23.  
open flowers] Heb. openings of flowers.  
within and without] In the oracle within, and temple without.  
V. 31. a fifth part] Or, five-square: Four cubits, which is the fifth part of twenty cubits. See v. 20. Each side was four cubits, so as the entrance was twelve cubits wide: the door had two leaves, and each leaf had two foldings, as v. 34. Ezek. 41. 23, 24.  
V. 32. two doors] Or, leaves of the doors.  
open flowers] Heb. openings of flowers.  
V. 33. a fourth part] Or, four-square.  
V. 35. fitted] So as the covered works might distinctly be discerned thorough the plates of gold.  
V. 36. inner court] Where the priests and Levites did their daily service; that being the outer court where the people were. The former is called, The court of the priests: The later, The great court, 2 Chron. 4. 9. See the Notes on v. 3.  
V. 37. fourth year, &c.] Verse 1.  
V. 38. Bul] See v. 1.  
throughout all the parts thereof, and according to all the fashion of it] Or, with all the appurtenances thereof, and with all the ordinances thereof.  
seven yeers] And six moneths; for he began in the second, and ended in the eighth month. Compare the first and last verses of this chapter together.   

CHAP. VII.  
Vers. 1. OWn house] For himself and all his followers, commonly called, The kings court.  
thirteen yeers] After the temple was finished, Chap. 9. 10. six yeers longer then he was in building the temple, because he neither had such materials prepared for it, nor employed so many work-men about it. The house of Lebanon, v. 2. the porch for the throne, v. 7. and the house for the queen, were all done in this time.  
V. 2. foreste of Lebanon] So called, because great store of trees, as in Lebanon, were planted about it; and gardens, orchards, groves, walks, and all manner of delightful things added thereto, Eccles. 2. 4, 5, 6. It had also in it five and forty pillars of cedar; beams, boards, and all the timber whereof it was made, was of the cedars of Lebanon; and( as some gather out of Chap. 9. 19.) it was framed in Lebanon.  
a hundred cubits] Whereas from this measure it may be objected, That it was longer then the temple, which is said to be but sixty cubits long, and twenty broad, Chap. 6. v. 2. I answer, 1. The cubits after which the temple was counted, were sacred, of four and twenty inches; but these common, of eighteen inches. See the notes on Chap. 6. v. 2. 2. The measure of the temple is reckoned from inside to inside: the thickness of the two walls, the space of the porch at the entrance, and of the chambers round about, are left out. 3. 'tis supposed that the three houses, one for the king, another for the queen, a third for delight, are all comprised under the one hundred cubits; yea, also the kings treasury, 2 Chron. 9. 16.  
pillars] To support it, by reason of the breadth of it.  
V. 3. with cedar] With thin cedar boards.  
beams] Heb. ribs.  
V. 4. light was against light] Heb. sight against sight: So many on the one side as on the other, directly opposite, for more light and delight.  
three ranks] One over another.  
V. 5. doors and posts were square] Or, spaces and pillars were square in prospect.  
V. 6. a porch] Before the house of Lebanon, as there was before the temple, Chap. 6. v. 3.  
of pillars] Containing many pillars.  
before them] Or, according to them.  
before them] Or, according to them: The porch, pillars and beams therein were answerable to the house, and to the pillars and beams of the house.  
V. 7. a porch] Before the kings court.  
throne] See Chap. 10. 18.  
covered] Cieled.  
from one side to the other] Heb. from floor to floor. From bottom to top.  
V. 8. another court] A great hall betwixt the foresaid place of judgement, and other rooms of the kings house, 2 King. 20. 4.  
for Pharaohs daughter] See the reason, 2 Chron. 8. 11.  
whom he had taken to wife] Chap. 3. 1.  
like unto this porch] And other edifices before mentioned, namely, in their materials, specified in the verses following.  
V. 9. All these] Fore-mentioned buildings.  
costly stones] Chap. 5. 17.  
according to the measures] As great. Though they were in their kind precious or costly, yet also were they as great as other ordinary stones, and every way fitted as other stones.  
of hewed] Hebr. of cutting.  
within and without] Every way, on all sides.  
unto the coping] The top of the wall whereon the beams were laid.  
great court] Where all sorts of people used to assemble.  
V. 11. above] Upon or over the foundation.  
cedars] Thin plain boards of cedar, wherewith the walls were ceiled.  
V. 12. both for] Like to the inner court, Chap. 6. 36.  
porch] Before that inner court, Chap. 6. 3.  
V. 13. Hiram] Not the king, but a work-man, described v. 14.  
V. 14. Naphtali] Of this tribe was the said Hiram by his father, for his mother was of the tribe of Dan, 2 Chron. 2. 14.  
of Tyre] Educated in Tyre, and an inhabitant there, when he learned his skill. He was called Hiram, of him who taught him his art, and adopted him to be his son. See 2 Chron. 4. 16.  
a widows son] Heb. the son of a widow woman, 2 Chron. 2. 14.  
filled with wisdom and understanding] Exod. 36. 1.  
V. 15. cast] Heb. foshioned. See Jer. 52. 21.  
two pillars of brass] Jer. 52. 21, &c.  
eighteen cubits] Betwixt the foot whereon it stood, and the chapter on the head of it; for from the ground to the top of the chapter, it was thirty and five cubits high, 2 Chron. 3. 15. Besides, the eighteen cubits here mentioned were sacred, but the thirty and five were common, and shorter by a third part, as is noted v. 2. Or else here the height of one single pillar may be set down, but in 2 Chron. 3. 15. the length of them both.  
V. 16. chapiters] Or, heads; so called, because they were on the of the pillars for grace and ornament.  
V. 19. in the porch] Where they were set, v. 21. This place hath reference to the word pillars, not to lilie-work.  
four cubits] From the square, whereon the belly and crown of the chapter stood: for the chapter consisted of these three parts; a square, a belly, a crown; all which were in height five cubits, v. 16. the t●ree cubits mentioned, 2 King. 25. 17. are meant of the net-work thereupon.  
V. 20. over against the belly] Round about the middle part.  
by the net-work] The net-work being upon it.  
two hundred] On both sides, for on the one side were but an hundred, Jer. 52. 23. 2 Chron. 3. 16.  
the other] Heb. second, That is, the one as well as the other, both alike, Jer. 52. 22.  
V. 21. And he set up the pillars in the porch of the temple] 1 Chron. 3. 17.  
Jachin, that is, he shall establish: Boaz, that is, in it is strength] These two names had respect to the lasting strength of these pillars, which typified the continual power of Christ in his Church.  
V. 23. sea] 2 Chron. 4. 2. So called, by reason of the largeness of it. See notes on v. 38.  
ten cubits] To show it was exactly round: for a diameter( that is, a strait line thorough the midst of a circled) is the third part of a perfect circumterence, or round circled.  
from one brim to the other] Heb. from his brim to his brim.  
V. 24. knops] As, Chap. 6. v. 18. oxen are name( 2 Chron. 4. 3.) because the Hebrew word may import any figure; or because there were the shapes both of knops, and also of oxen or bull-heads cast thereon.  
ten in a cubit] In every cubit: three hundred in all; for it was thirty cubits in compass.  
compassing the sea round about] 2 Chron. 4. 3.  
when it was cast] At the first casting of the vessel itself; they were not afterwards added.  
V. 25. twelve oxen] Not such small ones as are mentioned 2 Chron. 4. 3. but huge massy ones; not hollow, but solid throughout, that they might bear the burden of so great a vessel full of water.  
V. 26. an hand-breadth] Being hollow within, as Jer. 52. 21.  
two thousand baths] So much was ordinarily put thereinto; but up to the brim it could contain three thousand baths. A bath containeth about eight gallons: by which account, four baths make a barrel; so as this sea could contain five hundred barrels of water; and two hundred and fifty barrels full were ordinarily put into it: This was for the priests to wash in, 2 Chron. 4. 6.  
V. 27. ten bases] To bear so many lavers, or great vessells to hold water in them, besides the sea before mentioned.  
V. 28. borders] Broad places compassing the vessel round about, whereon were sundry images of lions, v. 29.  
ledges] Plain places round about the vessel, standing out further then the side of the side of the vessel.  
V. 29. lions] Figures of lions, and cast with the vessel, as v. 24.  
a base] An under-propper. See v. 34.  
additions] Curious works, engraven after that the vessel was cast.  
V. 30. wheels] To remove the vessel from place to place, as occasion served.  
plates] Into which the axle-trees were put.  
under-setters] Heb. shoulders; To keep the vessel from shaking, or moving out of its place, when it was removed. See verse 34.  
V. 31. mouth] The hollow place of the base, into which the lower part of the laver( called the chapter) was put, to the upper part of it, was a cubit: but the round compass of it was a cubit and an half: and though there were a round hollow place in the base, yet the base itself was square, and sundry gravings upon it.  
V. 32. joined to the base] Heb. in the base.  
V. 34. undersetters] See vers. 30.  
of the very base] Of the same metal, melted all together.  
V. 35. in the top] See verse 31.  
of the same] As verse 34.  
V. 36. plates] See verses 29, 30.  
proportion] Heb. nakedness.  
V. 38. ten] Yet but one in the tabernacle, Exod. 30. 18. Besides, that the sea( v. 23.) far exceeded in quantity the laver, in the temple there were ten other lavers, because the temple was bigger then the tabernacle, and had need of a greater quantity of water: and God thereby would show the increase of his goodness, as in the candlesticks( ver. 49.) tables( 2 Chro. 4. 8.) and other things.  
lavers] Vessels to hold a good quantity of water, to wash their sacrifices therewith, 2 Chron. 4. 6.  
forty baths] An hundred barrels. See verse 26.  
V. 39. side] Heb. shoulder.  
house] Where the priests did their services.  
east-ward] At the entering into the house.  
fourth] Which was the left side of the temple.  
V. 40. Hiram made the lavers] Vers. 13, 14.  
shovels] To take away as●es, and other things from the altar, and other places.  
basins] To hold the sprinkling water, or blood. There is mention made of an hundred of these, 2 Chro. 4. 8. Under this Hebrew word we comprise bowls, as well as basins.  
V. 41. two pillars] Verse 15.  
bowls] These were the bellies mentioned, vers. 20. For each of the pillars had a belly, or bowl.  
two net-works] Verse 17.  
V. 42. four hundred] Each had two hundred, mentioned, vers. 20.  
upon the pillars] Heb. upon the face of the pillars.  
V. 43. ten bases] Verse 27.  
V. 44. one sea] Verse 23, 25.  
V. 45. pots] To boil in, Levit. 2. 7. and 8. 31. 1 Sam. 2. 13.  
bright brass] Heb. made bright, or, scoured.  
V. 46. cast] Caused to be cast.  
in the clay-ground] Heb. in the thickness of the ground, 2 Chro. 4. 17.  
Succoth] Gen. 33. 17. In the tribe of Gad, Josh. 13. 27.  
Zarthan] In the tribe of Ephraim, Josh. 3. 16. It is called Zeredatha, 2 Chron. 4. 17.  
V. 47. unweighed] See the notes on 1 Chron. 22. 3, 14.  
because they were exceeding many] Heb. for the exceeding multitude.  
found] Heb. preached.  
V. 48. all the vessels, &c.] Such as Moses had caused to be made before, Exod. 37. 10, &c. but far bigger, because the temple was far larger then the tabernacle. See v. 38.  
of gold] Overlaid with gold, Exod. 37. 25, 26. The altar itself was of cedar, Chap. 6. vers. 20.  
table] As the altar, Exod. 37. 11. There were ten of these, 2 Chron. 4. 8. See notes on v. 38.  
showbread] Heb. bread of faces. So called, because they were set continually before the LORD, Levit. 24. 6.  
V. 49. pure gold] As Chap. 6. vers. 20. All massy gold, as Exod. 37. 17, &c.  
five] See on v. 38.  
flowers] Ornaments to set it out, Exod. 37. 17, 18.  
t●ngs] To take coals from the altar of incense.  
V. 50. bowls] For wine or beer: Or, vessels for ●yl.  
snuffers] To snuff the lamps.  
basins] These were of gold: others of brass, vers. 45. Of these there were an hundred, 2 Chro. 4. 8.  
spoons] For broth or other liquid things.  
cen●ers] Heb. ash-pans. For incense.  
V. 51. brought] Into the holy treasury, that in future times they might be for the use of the temple, as need should require. For the present they had sufficient.  
things] Heb. holy things of David.  
which David his father had dedicated] 2 Chron. 5. 1.   

CHAP. VIII.  
Vers. 1. SOlemon assembled] 2 Chton. 5. 2. For the greater solemnity, as 1 Chron. 13. 1, &c.  
elders] Such as for age and prudence were principal officers, Levit. 4. 15.  
heads] The highest and chiefest in dignity, Num. 1. 4.  
chief] Heb. princes. principal governours.  
unto king] Unto himself: a phrase proper to the Hebrew tongue. So Chap. 2. vers. 19.  
bring up] For the temple was built on a mount, 2 Chron. 3. 1. and the temple was a worthier place.  
a●k of the covenant] See Chap. 3. v. 15.  
city] Where David had set it, 2 Sam. 6. 12, 17. See the notes on 1 King. 3. 1.  
Zion] See Chap. 2. 50.  
V. 2. feast] Of tabernacles( 2 Chron. 5. 3.) This was one of the three great feasts, in which all the males were to go to the house of the LORD, Deut. 16. 13, 16. and it was in the month here mentioned, Levit. 23. 34.  
Ethanim] See Chap. 6. 1.  
V. 3. all] That were come to Jerusalem.  
elders] To accompany the king.  
priests] To carry the ark, 1 Chron. 15. 2, 14.  
V. 4. the ark] See v. 6.  
tabernacle] That which Moses made, Exod. 36. 8. As a sacred monument it was laid up in the temple, never to be removed again, as formerly it had been. For first, in the wilderness it was carried up and down for the space of forty yeers, Exod. 40. 2. Secondly, It abode in Gilgal( Josh. 4. 20.) about fourteen yeers. Thirdly, It remained in Shiloh till Samuels time; Josh. 18. 1. 1 Sam. 4. 4. Psal. 78. 60. Jerem. 7. 12. Fourthly, It was in Nob( 1 Sam. 21. 1.) till Saul destroyed that place, 1 Sam. 22. 19. Fifthly, It was in Gibeon all Davids time, 1 Chron. 16. 39. Sixthly, from thence it was brought into Zion, to be brought with the ark into the temple. See further 2 Maccab. 2. 5. See the notes on 2 Sam. 6. 17.  
V. 5. before the ark] As had before been done when David brought the ark to Zion, 2 Sam. 6. 13.  
could not] An hyperbolical phrase, which importeth an exceeding great number: and it puts a difference betwixt Solomons solemnity here, and Davids, 2 Sam. 6. 13.  
V. 6. the priests] To whom that office belonged, Deut. 31. 9.  
his place] Appointed for it, Exod. 26. 33, 34.  
cherubims] The cherubims which Moses made, were fastened to the mercy-seat, wherewith the ark was covered( Exod. 37. 7.) so as those cherubims with the mercy-seat, and ark, stood by these cherubims.  
V. 7. staves] To bear the ark, Exod. 37. 4, 5.  
above] Over the ark, and the staves thereof.  
V. 8. drew out] For they might not be clean taken away, Exod. 25. 15.  
ends] Heb. heads.  
seen] For a memorial, that in former times the ark had been cartied up and down.  
holy] Or, ark: as 2 Chron. 5. 9.  
before the oracle] At the entrance betwixt the holy and most holy place so as they who stood at that entrance before the Oracle, might see those bars.  
without] By such as were without the most holy place, and not at that entrance.  
to this day] An Hebrew phrase which implies a perpetuity, Gen. 26. 33. and 32. 12. so long as the temple stood they so remained therein.  
V. 9. nothing] This shows that the pot of Manna, and Aarons rod( mentioned Heb. 9. 4.) were not in the ark at this time: so as the Apostle there speaketh of the ark in Moses his time, or else the relative particle there hath reference to the most holy place.  
save the two tables of ston] Deut. 10. 5.  
Horeb] See Chap. 19. 8.  
when] Or, where.  
made] Heb. cut. Gen. 15. 18. This defective phrase is frequent, as ● Chron. 5. 10. 1 Sam. 20. 16. and 22. 8.  
V. 10. holy place] The temple where the priests executed their function, Exod. 26. 33. See 2 Chron. 5. 11.  
a cloud] As a manifestation of Gods presence, Levit. 16. 2. In a cloud did God oft manifest his presence, and called it his glory, in the next verse, to show that his Majesty is incomprehensible, and the brightness thereof such, as if it were not clouded over, it would dazzle, and utterly confounded us.  
filled the house of the Lord] All the parts of it, from one end to another, Exod. 40. 34.  
V. 11. could not stand] First, for reverence sake, as Exod. 3. 5. Secondly, upon a great amazement, 1 Chro. 21. 16, 30. Thirdly, for want of convenient light. Object. This phrase following( the glory of the Lord) implieth, light in the cloud. Ans. 1. Not necessary. Well weigh verse 12. 2. It might be a great brightness, and yet not give convenient light to do any work thereby. 3. It might dazzle them too much. The like is noted, Exod. 40. 35.  
glory of the Lord] Set out in the cloud. This the LORD did to show his approbation of all that was done, as Gen. 4. 4. 1 Kin. 18. 38. and by a visible sign to sanctify to himself that place, as Exod. 40. 34. Levit. 9. 24.  
V. 12. Then] Upon that manifestation of Gods glory,  
V. 49. their cause] Or, right. Take part with thy people that repent, and pray against the unjust oppression of their enemies, Isai. 10. 6, 7. and 47. 6. Zach. 1. 15.  
V. 50. give them compassion] Procure pitty, grace, and favour for them. Turn the heart of their enemies toward them, Gen. 39. 21. and 43. 14. Examples, Ezra 7. 6. Nehe. 2. 2. Esth. 2. 9, 17. and 6. 10. and 10. 2, 3. Dan. 1. 9, 17. and 2 48, 49. Psal. 106. 46.  
V 51. furnace of iron] Hard and cruel oppression. See Deut. 4. 20. Isai. 48. 10. A furnace to melt iron in useth to be the hottest. See Jerem. 11. 4.  
V. 53. separate] Chosen and called there to be a peculiar people to himself, Exod. 19. 5. Deut. 7. 6. and 14. 2.  
inheritance] Men are very careful of their inheritance, to keep it, to fence it, every way to improve it for the best advantage they can, Deut. 9. 26, 29.  
as thou spakest by the hand of Moses] Exod. 19. 5.  
V. 54. from kneeling] See v. 22.  
spreading] See v. 22.  
V. 55. blessed] See v. 14.  
V. 56. rest] peace.  
according to all] He hath to the full, accomplished all that he promised, Josh. 23. 14.  
failed] Heb. fallen. Or, lest any thing undone.  
hand] Or, ministry, Exod. 4. 13.  
V. 57. with us] Oft was this promised, Deut. 31. 6, 8. Josh. 1. 5. 1 Chron. 28. 20. Mark the inferences made heroupon, Rom. 8. 31. Heb. 13. 5, 6.  
V. 58. incline] Psal. 9. 36. Otherwise nothing can be well done, 2 Cor. 3. 5.  
ways] See chap. 2. v. 3.  
V. 59. nigh] Ever in his mind and memory.  
the cause] See v. 45.  
his servant] Solomon, as v. 28.  
at all times] Heb. the thing of a day in his day. Day after day. The Hebrew phrase is translated daily( Exod. 5. 13, 19. Dan. 1. 5.) every day( Exod. 16. 4.) upon his day( Levit. 23. 37.) as every dayes work required( 1 Chron. 16. 37.) after a certain rate every day( 2 Chron. 8. 13.) as the duty of every day required, 2 Chron. 8. 14.  
V. 60. may know that the Lord is God] Deut. 4. 35, 39.  
V. 61. perfect] Entire, in a sincere subjection of itself wholly, and onely to God, 1 Chro. 28. 9. and 29. 19. 2 King. 20. 3. This is the best and greatest perfection that in this world can be attained unto. See Gen. 17. 1.  
as at this day] Still, from time to time continually, as now ye do.  
V. 62. the king, and all Israel with him, offered, &c.] 2 Chr. 7. 4.  
V. 63. two and twenty thousand, &c.] The greatest that we red of. Great sacrifices are mentioned, 1 Chro. 29. 21. 2 Chr. 15. 11. and 29. 32. and 30. 24. and 35. 7, 8, 9. But none like this. By the multitude of sacrifices, pious Jews were wont to testify their zealous and grateful affection to God: wherein hypocrites would make show of imitating them, Mic. 6. 7.  
and all] They also brought oxen and sheep, and so made up the foresaid number.  
dedicated] By their joint prayers, praises, and sacrifices.  
V. 64. The same day did the king] 2 Chron. 7. 7. By the ministry of the priests.  
hallow Set apart to that holy service, Exod. 13. 2, 12.  
the middle] Of the priests court: either by erecting other altars there, for that present use, or by using the pavement in stead of an altar.  
burnt-offerings, &c.] Under these three heads, all ordinary sacrifices are comprised: as Josh. 22. 23. Of burnt-offerings, see Levit. 1. of meat-offerings, see Levit. 2. of peace-offerings, see Levit. 3. See chap. 3. 15.  
V. 65. at that time] At the dedication of the temple.  
a feast] Beside the feast of tabernacles, v. 2. See on 1 Chr. 16. 3. from the entering] Which came from all coasts of the land, even from north to south.  
Hamath] The utmost part of Canaan on the north, Numb. 13. 22. and 34. 7, 8.  
river of Egypt] On the south. Numb. 34. 3, 5. Josh. 13. 3. See chap. 4. 21.  
seven and seven] Seven for the feast of tabernacles, Levit. 23. 34. and seven for the dedication, 2 Chron. 7. 9. See the notes on 1 Chron. 15. 26.  
V. 66. the eighth day] After the second feast, being the three and twentieth of the seventh month, 2 Chron. 7. 10. For on the two and twentieth day, an holy convocation was enjoined, Levit. 23. 36.  
blessed] Thanked him, and prayed to God for him.  
David] Davids house and posterity, according to the promise made to David himself.   

CHAP IX.  
Vers. 1. IT came to pass when Solomon had finished the luilding ●f the house of the Lord] 2 Chron. 7. 11.  
( and the kings house, and all Solomons desire, which he was pleased to do) This latter part of the verse must be included in a parenthesis, for the second verse depends on the former part. To make up the sense of the latter part, the principal verb may be repeated, and thus added, he finished.  
V. 2. second time] See chap. 6. v. 11.  
as he had appeared] Chap. 3. 5. In the night, 2 Chron. 7. 12.  
V. 3. I have hallowed] Set it apart to those holy uses for which thou hast prayed, Gen. 2. 3.  
my ram] See chap. 8. v. 16.  
mine eyes] See chap. 8. 29.  
mine heart] I will not onely take notice of the prayers made● and services done in this house, but also set my heart thereon, and manifest my grace and favour therein.  
V. 4. if thou wilt] See chapter 2. vers. 4. and 3. 14. and 6. 12, 13.  
V. 5. establish] Make to continue: so as no other stock, but thine, shall sit thereon, Chap. 2. 4. and 8. 25. 2 Sam. 7. 16.  
for ever] See chap. 8. 13.  
as I promised to David thy father] 2 Sam. 7. 12. 1 Chron. 22. 10.  
V. 6. at all turn] Heb. turning, turn. Clean turn away, obstinately, totally.  
from following me] Heb. from after me; If ye shall renounce me, and my service: as servants who are weary of their master, and will no longer follow him, 1 King. 18. 21.  
V. 7. I will cut off] As a three stocked up: rout and branches, 2 King. 17. 20.  
for my name] Vers. 3. Jes●m. 7. 14.  
out of my sight] Out of my protection and favour. This is directly contrary to the promised blessing, vers. 3.  
a preverb] Such as this, worse then a Jew. To other painful judgements, shane and disgrace shall be added, Deut. 28. 37. Jerem. 24. 9.  
V. 8. astonished] Through horror.  
hiss] In derision and scorn, Jere. 19. 8. Lam. 2. 15.  
Why hath the Lord done thus unto this land, and to this house?] Deut. 29. 24. Jerem. 22. 8.  
V. 9. they forsook] The very heathen detest apostasy, as justly deserving severe vengeance. See Jerem. 2. 11. Lam. 4. 15.  
therefore] Gods judgements appear just in all mens eyes.  
V. 10. it came to pass at the end of twenty yeers, when Solomon had built the two houses] 2 Chron. 8. 1.  
house of the Lord] In seven yeers, Chap. 6. v. 38.  
the kings house] In thirteen yeers, chap. 7. v. 1. under the kings house, the queens house( chap. 7. 8.) the house of Lebanon( chap. 7. 1.) and the appurtenances to them, are comprised.  
V. 11. Galilee] That which is styled Galilee of the Gentiles. Isai. 9. 1. Matth. 4. 15. So called, because it was, before Davids time, inhabited by Gentiles, and because it bordered upon the Gentiles, namely upon Tyrus. See the notes on Josh. 19. 27. Or, Galilee may be taken appellatively for a circuit of land,( Joel 3. 4.) and applied to such cities, as without the land of Israels inheritance, might not be alienated.  
V. 12. pleased him not] Heb. were not right in his eyes. Gave him no content. Therefore he returned them back again to Solomon, 2 Chron. 8. 2. See the notes on Joshua 19. vers. 27.  
V. 13. What cities] This interrogation importeth a dislike.  
my brother] Kings are brothers in office, Chap. 20. 32.  
Cabul] That is, displeasing, or, dirty.  
unto this day] This phrase implieth a perpetual continuance of a thing, as Gen. 26. 33. at least till the time of writing this history.  
V. 14. sent] Upon compact, and that time after time, while he was building the foresaid houses: not all at once.  
a haunched and twenty talents] The Jews had two talents, one sacred, the other common. The sacred was in weight and worth, as much more as the common. The sacred in gold was reputed to be three thousand seven hundred and fifty pound in value. The common, one thousand eight hundred seventy and five pound; multiply either of these one hundred and twenty times, and the quantity will be sound to be very great. See the notes on 1 Chron. 22. 14.  
V. 15. levy] Of men, as chap. 5. 13. Because he had such plenty of money, and of all things fit to accomplith great works, he made great levies of men. This very word is applied( v. 21.) to such men as he used for his works.  
milo] According to the Hebrew notation, it signifieth a fullness, or a place filled up. Some thereupon take it to be an high strong bulwark filled up with earth: Others, for a spaciou● place for people that attended the kings court to meet in. It is called an house, 2 King. 12. 20. and it appears to be an house of defence, or a sort, because in danger of enemies  
Solomon discerning this to be a sign of Gods gracious presence quickly makes known as much.  
said] 2 Chron. 6. 1. Levit. 16. 2. Psal. 18. 12. and 97. 2. In that God oft manifested himself in darkness, it is as much as if he had said he would dwell therein.  
V. 13. surely built] Or, building I have built] Or, perfectly finished.  
for thee] He directeth his speech to God, to testify the great devotion of his soul.  
to dwell in] To manifest thy presence therein: See chap. 6. v. 13.  
a settled] Not to be removed, as the tabernacle was. See v. 4.  
for ever] So long as Israel should remain to be the people of God: as Gen. 13. 15. Exod. 12. 17.  
V. 14. about] From the west, where the oracle stood, to the east, where the people stood together.  
blessed] Prayed to the LORD for all blessings on them, as Num. 6. 23. Psal. 118. 26. Yea, blessed the LORD for his mercy to them, as vers. 55, 56.  
all] See v. 3.  
stood] In testimony of their reverence, attention and observation.  
V. 15. Blessed] Praised, Psal. 115. 17, 18.  
spake] By Nathan, 2 Sam. 7. 6. For prophets are Gods mouth, Exod. 4. 15. Isai. 3. 16. 2 Cor. 13. 3.  
V. 16. Since the day] From the time that I made Israel a distinct, peculiar and free people.  
I choose] I declared not my mind concerning such a matter, as Zach. 2. 12.  
my name] That it might be dedicated to me, for a place of my worship, and for service to be performed to me therein, Deut. 12. 11.  
but I choose David] Till I choose, 1 Chron. 28. 4. He means not onely a choice of Davids person, but also his stock and posterity. God did not so choose Saul, 2 Sam. 7. 15, 27. 2 Sam. 7. 8.  
V. 17. in the heart] He purposed. So 1 Sam. 7. 3. 1 Chron. 22. 7.  
V. 18. thou didst well] A phrase of approbation. That God approved this purpose of David, is evident by the promise he made thereupon, 2 Sam. 7. 11, &c.  
V. 19. out of thy loins] Whom thou shalt beget, 2 Sam. 7. 12. Gen. 35. 11.  
V. 20. am risen up] Do succeed. My father being dead, I in his room am set on his throne.  
promised] 2 Sam. 7. 12. &c. 1 Chron. 28. 5.  
V. 21. for the ark] See vers. 6.  
the covenant] The two tables of ston( vers. 9.) wherein the law that God gave as a covenant to his people was written.  
V. 22. stood] Upon a scaffold, 2 Chro. 6. 13. 2 King. 11. 14. and 23. 3. After he had there stood a while, he kneeled down, vers. 54. standing, sets forth the erection of his spirit, and steadfastness of faith in God: kneeling, the humiliation of his soul, and acknowledgement of Gods supreme Sovereignty: spreading forth hands, an expectation of blessing and readiness to receive it. This was an usual gesture of prayer in those times, Isai. 1. 15.  
before the Altar] 2 Chron. 6. 12. Of burnt offering: for he himself was in the court where the people stood, but at the door of the temple where the altar stood, turning himself towards the temple, because he made his prayer to God.  
V. 23. before thee] See chap. 2. v. 4.  
V. 24. kept] Begun to keep: For he prayeth for a further keeping, v. 25.  
with thy mouth] Or, with thy hand: He speaketh of God figuratively after the manner of man for teaching sake.  
V. 25. There shall not fail thee a man in my sight] Chap. 2. 4. 2 Sam. 7. 12. Heb. There shall not be cut off unto thee a man from my sight. There shall ever be some descending from thee by lineal descent, to sit on thy throne. See 2 Chron. 21. 7. This was especially fulfilled in Christ, Luke 1. 32, 33.  
so that] Heb. onely if.  
V. 27. But will God] An emphatical admiration of Gods goodness in vouchsafing his presence in any place on earth, 2 Chron. 2. 6. To speak properly, God cannot be contained within any compass, as the words following show, Acts 7. 49. He is infinite.  
heaven of heavens] That which compasseth about all the other heavens, and is the most spacious place that ever was created. It is called the third heaven, 2 Cor. 12. 2.  
V. 28. thy servant] He meaneth himself. It is a title( as here used) of reverence and confidence, as Psal. 116. 16.  
and supplication] Prayer importeth petition for good things: supplication, a desire of pardon of sin, and of removing evils: a cry noteth the earnestness of desire.  
V. 29. thine eyes] Another phrase applied to God after the manner of man, as verse 24. The meaning is, That God would show that he taketh special notice of all things done in that house, by hearing all manner of prayers in it, or towards  
it. See Psal. 33. 18. and 34. 15. The like may be said of Gods hearkening, or being attent with his ears, 2 Chro. 6. 40.  
this house] For it was an especial type of Christ.  
night and day] Continually.  
My name shall be there] See vers. 16. Deut. 12. 11.  
towards this place] Or, in this place. See verse 44.  
V. 30. towards this place] Or, in this place.  
V. 31. trespass] Be suspected to have done wrong, as Num. 5. 14.  
and an oath be laid upon him] Heb. and he require an oath of him. He means an oath of execration.  
be laid upon him] By a Judge, Exod. 22. 8.  
and the oath] The man that taketh the oath.  
before thine altar] Which was a sign of Gods presence there.  
Thither was he brought, to work in him the more fear of Gods presence, Num. 9. 16. The swearers laying his hand on a Book, among us, is to work the greater fear.  
V. 32. in heaven] Though thou beest in heaven, yet show that thou hearest things on earth.  
his way] His just desert, Ezek. 9. 10. Or, such measure as he would have meet unto others.  
V. 33. smitten down] Overcome. Mention is made of four cases, in regard of enemies. First, when enemies smite them down in the field. Secondly, when enemies besiege them, v. 37. Thirdly, when God sends them out against enemies, vers. 44. Fourthly, when enemies carry them into captivity, verse 46.  
thy name] Thy justice, in giving them over to the enemy. See Josh. 7. 19.  
in] Or, towards.  
V. 35. heaven] The lowest heaven, where clouds are.  
shut] When clouds let down rain, the heavens are said to be opened, Deut. 28. 12. and shut, when there is no rain, Deut. 11. 12. yea, they are said to be as iron, which melts not, when there is no rain, Levit. 26. 19.  
V. 36. that thou teach them] By that affliction: Or, when thou shalt have taught them( as 2 Chron. 6. 26.) and so they have learned the end and use of thy judgements, Isai. 26. 9.  
good way] Right course prescribed in Gods word: good, because pleasing to God, and profitable to themselves.  
V. 37. in the land] Of Israel.  
pestilence] Any inf●cting, destroying disease, 2 Sam. 15. 24.  
blasting] By the east-wind, which by smiting green ears of corn, makes them whither, Gen. 41. 6.  
mil-dew] A due, that falling on corn, turns the grain into noisome dust or powder. Blasting, and mil-dew are oft joined together, Deut. 28. 22. Amos 4. 9. Hag. 2. 17.  
locust] A fly with long legs which wasteth corn, Exod. 10. 4, 5. Deut. 28. 42. So do caterpillars also, Psal. 105. 34, 35. See the notes on Levit. 11. 12. and on Matth. 3. 4. These four last are ordinary causes of famine.  
in the land of their cities] Or, in the cities of their land. Or, jurisdiction, 2 Chron. 6. 28.  
plague] The word signifieth a stroke: it is translated stripes, 2 Sam. 7. 14. Its put for any kind of judgement, Exod. 11. 1.  
V. 38. by any man] Singly alone.  
by all] jointly together.  
of his own heart] By which his own heart and conscience is smitten( as 2 Sam. 24. 10.) and thereby is moved to pray.  
V. 39. according to his ways] According to the present course which he taketh, namely, of repentance.  
V. 41. a stranger] Willing to associate himself with the people of God.  
far country] As Matth. 2. 1. and 12. 42. Act. 8. 27.  
for thy names sake] To worship and praise thee, having heard of thee, and of thy great works, whereby he knoweth and believeth thee to be the onely true God: As Exod. 12. 38. and 18. 11, 12. Josh. 2. 9. See chap. 5. vers. 1.  
V. 42. hand, arm] See verses 24. and 29. The mighty power of God is set out by these metaphors, as Ps. 136. 12. Jere. 32. 17.  
V. 43. this house which I have builded, is called by thy name] Heb. thy name is called upon this house. The temple of the LORD.( as Gen. 48. 16.) and that it is not in vain so called.  
V. 44. go out] In a just cause, warranted by Gods word.  
thou shalt sand] Gods warrant for the war which is intended, is a good ground of faith in Gods assistance, and of praying for it.  
toward the city] Heb. the way of the city. When they cannot come to it: testifying thereby, that all there confidence is placed in the true God, whose presence is in an especial manner manifested in that temple, a type of Christ.  
the city] Jerusalem, Dan. 6. 10. The city is mentioned because the temple was built in it, vers. 1. and chap. 11. v. 36.  
V. 45. their cause] Or, right. Their just and righteous cause, by giving good success, Psal. 9. 4. and 140. 13. see vers. 49.  
V. 46. for there is no man that sinneth not] 2 Chron. 6. 36. Eccles. 7. 20. 1 John 1. 8, 10.  
V. 47. bethink themselves] Heb. bring back to their heart] Call to mind their sins. Hezekiah repaired it, 2 Chron. 32. 5. It was in Zion which David won from the Jebusites. See on 2 Sam. 5. 7, 9. Solomon( both here and Chap. 11. 27.) is said to build it, in that he so repaired, and beautisied it, as he made it as a new one.  
Hazor] In the tribe of Nephthali, Josh. 19. 32, 36. See Josh. 11. 10, &c.  
Megi●●o] In the tribe of Manasseh, Josh. 17. 11. judge. 1. 27.  
Gezer] In the tribe of Ephraim, belonging to the Levites, Josh. 21. 21. 1 Chron. 6. 67.  
V. 16. taken Gezer] For the Canaanites and Philistines held it at that time, judge. 1. 29. 1 Sam. 27. 8. 1 Chron. 20. 4.  
V. 17. the nether] Two Beth-horons, the nether and upper, are bounded, Josh. 16. 3, 5. See 2 Chro. 8. 5. The nether was in the tribe of Benjamin, Josh. 18. 11, 13. The upper in the tribe of Ephraim, Josh. 16. 5. and appertaining to the Levites, Josh. 21. 22.  
V. 18. Baalath] In the tribe of Dan, Josh. 19. 44.  
Tadmor] In the cost of Syria.  
in the wilderness] In a dry and sandy place.  
in the land] Of Israel, though at the utmost coasts thereof. This clause( in the land) may be referred to all the fore-mentioned places.  
V. 19. of store] Of ammunition, provision, and all manner of preparation for war, navigation, food, clothing, and other necessaries, as Exod. 1. 11.  
that which Solomon desired] Heb. the desire of Solomon which he desired.  
in Lebanon] See Chap. 7. 2.  
V. 20. left] See judge. 1. 21, 27, 29, 30, 31, 33. and 2. 23.  
V. 21. levy] See vers. 15. and 21. Chap. 5. 13.  
V. 22. make no bond-men] Levit. 25. 39.  
men of war] Trained up to that noble discipline.  
servants of Solomon] employed in free and honourable functions, ordained by Solomon, and they and their posterity thereupon styled Solomons servants, Ezra 2. 55. Nehe. 7. 57. These are opposed to the bondmen.  
V. 23. five hundred and fifty] In 2 Chron. 8. 10. but two hundred and fifty, for five hundred did serve by turns: two hundred and fifty at a time. These are mentioned, 2 Chron. 8. 10. Fifty were over those rulers in their course, to take account of the five hundred, the whole reckoned up together, make five hundred and fifty. See the notes on Chap. 5. v. 16.  
V. 24. Pharaohs daughter came up out of the city of David] 2 Chron. 8. 11.  
city of David] See Chap. 3. 1.  
her house] See Chap. 7. v. 8.  
milo] See vers. 15.  
V. 25. three times] At the three great feasts: the Passeover, the feast of weeks, and the feast of tabernacles, Deut. 1. 6. In 2 Chron. 8. 16. it appears that he offered sacrifices at sundry other times: but these he observed most solemnly and constantly.  
offer] By the ministry of the priests: for note 2 Chron. 26. 16.  
the altar which, &c.] The great brazen altar, Chap. 8. v. 62.  
upon] Heb. upon it.  
before the Lord] Before the ark in the oracle, which was a representation of Gods presence.  
V. 26. Ezion-geber, Eloth] Two places in the wilderness, where the Israelites had there stations, Deut. 2. 8. They were both sea-havens by the red-sea.  
shore] Heb. lip.  
V. 27. sent in the navy] The navy was Solomons, and the ships thereof made by his appointment. Where it is said( 2 Chron. 8. 18.) that Hiram sent Solomon, by the hands of his servants, ships, the meaning is, that Hiram conducted or guided Solomons ships, by the skill and industry of his servants. For the word translated, sent, signifieth also to conduct, guide, or bring on the way, Gen. 18. 16.  
V. 28. Ophir] An iceland in the Indies, where the most precious gold is to be had. Hereupon the finest gold is styled gold of Ophir, Job 22. 24. 28. 16. Psal. 45. 9. Isai. 13. 12. It is also styled gold of Parvaim, 2 Chron. 3. 6. This is supposed to be in Havilah, Gen. 2. 11. It is called perfections of gold, 2 Chron. 4. 21.  
four hundred and twenty] In 2 Chron. 8. 18. mention is made of four hundred and fifty. Answ. Four hundred and twenty talents were brought to Solomon: the thirty overplus was for all manner of charges.  
talents] See the note on vers. 14.   

CHAP. X.  
Vers. 1. QUeen of Sheba] 2 Chron. 9. 1. Luke 11. 31. Sheba was a country on the south from Jerusalem, far remote, in the uttermost parts of the earth;( Matth. 12. 42.) It was a place that afforded store of gold, and sweet spices, and precious stones, Psal. 72. 15. Ezek. 27. 22. see v. 2.  
name of the Lord] For the report went( as the truth was, Chap. 3. 12.) that the LORD had inspired him with more then ordinary wisdom.  
to prove] To get evidence of his understanding and wisdom.  
hard questions] Dark spee●hes,( Numb. 12. 8.) dark sentences( Dan. 8. 23.) proverbs( Heb. 2. 6.) riddles, judge. 14. 15.  
V. 2. tra●n] Multitude of attendants, called her servants, v. 13. See Gen. 50. 9.  
was in her heart] Which she had before purposed, or then came into her mind.  
V. 3.  told] Resolved, and expounded her doubts: or such obscure and difficult cases as she propounded.  
questions] Heb. words.  
V. 4. wisdom] Effects and evidences of his wisdom.  
the house] Of the LORD, together with his other houses.  
V. 5. the meat] That variety and plenty of dishes set upon his table, and the discreet ordering of all.  
sitting] A word of dignity and honour, opposed to standing: For by servants, he meaneth counsellors of state, peers, and other chief officers, who all were servants to the king: yet opposed to ministers, or attendants.  
attendance] Heb. standing.  
apparel] Whereby they were distinguished one from another, according to their degrees. See the notes on 2 Chron. 9. 4.  
cup-bearers] Or, butlers: In regard of the plenty and variety, both of plate and drink, which they set out.  
ascent] A stat●ly gallery, or causeway, or terrace, whereby he ascended out of his palace into the temple. See verse 12. A like thing is mentioned, Ezek. 44. 3. and 46. 2. This is called the kings entry, 2 King. 16. 18. and the entrance out of it into the temple, the kings gate, 1 Chron. 9. 18.  
spirit] She was so astonished, as if she had been in a swoon.  
V. 6. report] Heb. word.  
acts] Or, sayings.  
V. 7. was  told me] Of the greatness of thy wisdom, &c. 2 Chron. 9. 6.  
thy wisdom and prosperity exceedeth the famed] Heb. thou hast added wisdom and goodness to the famed.  
prosperity] Good which by thy wisdom thou hast done.  
V. 8. thy men] Thy subjects.  
which stand] Attend and wait, as Deut. 1. 38. Prov. 22. 29. These were more near him.  
hear] As Luke 11. ●8.  
V. 9. the Lord] She knew that such wisdom must needs come from above, and thereupon blesseth him. See chap. 5. vers 7.  
delighted in thee] Set his favour on thee.  
throne] Over the realm of Israel. It is called Gods throne.( 2 Chr. 9. because, first, All powers are of God( Rom. 13. 1.) and kings reign by him( Prov. 8. 1.) and kings bear his image, and are in his stead,( Psal. 82. 6.) Secondly, God after an especial manner reigneth in his church: there is his throne( Exod. 19. 5, 6. Psal. 132. 13, 14.) Thirdly, Solomon was by God himself deputed to be king, 1 Chron. 28. 5.  
for ever] To establish them for ever, 2 Chron. 9. 8. This is true of Israel after the flesh, so long as it remained a true church: and of Israel after the spirit, everlastingly without end.  
to do judgement and justice] In executing judgement to deal justly, 2 Sam. 8. 15.  
V. 10. gave] Freely, as a royal queen. See Psal. 72. 10.  
talents] See chap. 9. 14.  
V. 11. navy of Hiram] Distinct from Solomons navy, verse 22.  
almug-trees] Other then the algum-trees, mentioned 2 Chr. 2. 8.( though that name be applied to these, 2 Chro. 9. 10.) For the algum grew in Lebanon, the almug in India. They were to be had again, these not so, as appears in the next verse. It was such as is mentioned, Revel. 18. 12. if not the same.  
V. 12. pillars] Or, rails. Heb. a prop. Supporters on each side of the gallery that lead from the kings palace to the temple. See verse 5.  
almug-trees] 2 Chron. 9. 10.  
nor seen] In Judah, 2 Chron. 9. 11.  
V. 13. of his royal bounty] Heb. according to the hand of king Solomon. In recompense of her bounty to him, vers. 10. For he would exceed her every way. See 2 Chron. 9. 12.  
V. 14. in one year] One after another, or every year.  
talents of gold] See chap. 9. 14.  
V. 15. merchant-men] Factors, or customers.  
of the traffic] For suffering such to bring in some, and export other commodities.  
kings] That paid him tribute, being subdued by David. Many also gave gifts on good-will and gratitude, 2 Chron. 9. 24.  
of Arabia] See 2 Chron. 17. 11.  
governours] Or, captains.  
of the land] Of that country, namely Arabia. They all brought gold and silver, 2 Chron. 9. 14.  
V. 16. targets] Such as captains were wont to have carried before them.  
of beaten gold] To give evidence of the abundant plenty of gold which he had.  
shekels] The root from whence the Hebrew word cometh, signifieth to weigh or poise. Our english word, scale, may thence be taken. Where mention is made of silver or gold, and no word of quantity expressed, a shekel useth to be understood, as here. See on judge. 16. 5. A shekel of silver was in weight, half an ounce; in worth, two shillings and six pence. The Jews prized gold at ten times more in worth: so as half a shekel in gold was twenty and five shillings. By this account, every target weighed twenty five pound troy: and it was worth seven hundred and fifty pound sterling. See the notes on 2 Chro. 22. 14.  
V. 17. shields] Or, bucklers: A shield was less then a target. Men use to carry it on their left arms for defence.  
three pound] A pound is twelve ounces: an ounce of gold was by the Jews esteemed worth fifty shillings sterling. One pound weight worth thirty pound. Thus every shield worth ninety pound.  
of Lebanon] See chap. 7. v. 2. For civill state this was the most sumptuous work that Solomon made, and his magnificence therein most manifested: and therefore those glorious targets and shields there set: Onely it is probable that they were oft carried before Solomon, as the like of brass, before his son, chap. 14. 28.  
V. 18. throne] A seat proper to a king( Gen 41. 40.) thereon to sit in state, chap. 22. 10. and to exercise judgement, chap. 7. 7. Psal. 9. 4, 7.  
ivory] Heb. t●●th: Meaning elephants tooth( verse 22.) which is ivory. Herewith stately things were wont to be garnished; as houses( 1 King. 22. 39.) Amos 3. 15.) palaces( Psal. 45. 9.) benches( Ezek. 27. 6.) beds( Amos 6. 4.) vessels( Revel. 18. 12.)  
overlaid] Not, as the sacred things of the oracle, all over, but with such curious and artificial work, as the white ivory, and yellow gold gave a fair lustre one to the other: as Prov. 25. 11.  
V. 19. behind] Heb. on the hinder part thereof.  
stays] Heb. hands.  
stays] And a foot-stool of gold, 2 Chron. 9. 18.  
V. 20. the] Heb. so.  
V. 21. none were of silver] Or, there was no silver in them.  
nothing accoun●ed of] An hyperbolical speech; for silver was brought to him, time after time, by ship( verse 22.) and given him as an acceptable present, vers. 25. But by this phrase the great abundance which he had, both of silver and gold, is amplified. See vers. 27.  
V. 22. of Tha●shish] That went to Tharshish, 2 Chron. 20. 36. Jerem. 10. 9. Ezek. 27. 12.  
ivory] Or, elephants teeth.  
apes and peacocks] Or monkeys and parrots. Birds and beasts of remote countries have in all ages been accounted precious commodities for rarity sake.  
V. 23. exceeded] Chap. 4. v. 30. See the promise, chap. 3. v. 12, 13.  
V. 24. all the earth] All kings of the earth, 2 Chro. 9. 23.  
sought] Heb. sought the face of.  
V. 25. a rate year by year] Or, the thing of the year in the year. A like phrase concerning day after day, is used, ch. 8. 59. Every year they brought their present, and that which was seasonable for the year.  
V. 26. And Solomon gathered together chare●s, and horsemen] 2 Chron. 1. 14.  
a thousand and four hundred] See chap. 4. 26. Whereas in 2 Chron. 9. 25. mention is made of four thousand stalls and charets: conceive that the number of four thousand hath especial relation to stalls: now there being in each stall four horses for every chariot, the four thousand stalls will well stand with a thousand charets: as for the four hundred charets overplus, they might be in a readiness when any of the other were out of repair.  
and with the king] He ordered that some of them should be in his own court, or near it.  
V. 27. made] Heb. gave.  
silver] And gold too, 2 Chron. 1. 15.  
as stones] See vers. 21.  
sy●omore] Trees that grew in every field, and hedge-row, as abundantly as oaks and elms with us, 2 Chron. 9. 27.  
V. 28. And Solomon had horses brought out of Egypt] 1 Chron. 1. 16. and 9. 28. Heb. And the going forth of the horses which was Solomons. Which had great plenty of choice horses( Isai. 31. 1.) and fine flax, Gen. 41. 42. Prov. 7. 16. Ezek. 27. 7.  
at a price] By compact with the king of Egypt.  
V. 29. a chariot] Drawn with four horses, or so many horses as use to draw a chariot, which are four.  
six hundred shekels] The price of four horses: or of the linen drawn in a chariot.  
an horse for an hundred and fifty] The fourth part of six hundred.  
so for all] Other kings bordering upon Solomons kingdom had horses and other commodities by the same means.  
by their means] Heb by their hand.   

CHAP. XI.  
Vers. 1. LOved] Unduly, and immoderately.  
many] So many, as the like not heard of any other, contrary to the law, Deut. 17. 17.  
strange] That were not Israelites, but of other nations, out of the covenant, by law forbidden, v. 2.  
together with] Or, besides. Not content with her that had been long his wife. See chap. 3. v. 1.  
Moabites] Nations round about him.  
V. 2. the Lord said] Exod. 34. 16. Deut. 7. 3. Josh. 23. 12. Under the particular nations mentioned in the law, all other out of the covenant are comprised, Gen. 34. 14.  
go in] A modest marriage phrase, Gen. 6. 4. and 38. 2, 8.  
clavae] Inordinately, Gen. 34. 3.  
V. 3. seven hundred wives] Whom he solemnly married.  
princesses] Such were some, before he married them, as Pharaohs daughter: Others he made such.  
concubines] Nor wives, nor wheres: but in a kind of middle condition. Not wives, because not solemnly married, nor endowed with dowry or joynter: nor had their children any right of inheritance: Gen. 21. 10. and 25. 6. Not whores, because taken by a man to be his alone, as wives, and none others, and in this respect oft styled Wives, as Gen. 25. 1, 6. 1 Chron. 1. 32. Gen 30. 4. and 35. 22. judge. 19. 1. Concubines therefore were a kind of wives, but in an inferior degree, see the notes on judge. 19. 1, 2. and on Gen. 22. 24. and 30. 4. It is probable, in regard of the seven hundred wives, and three hundred concubines here mentioned, that Solomon dealt with many of them, as Ahashuerosh did with many of the maidens that went in to him, She came in to the king no more, except the king delighted in her, Esth. 2. 14.  
turned away his heart] From the LORD to their idols, vers. 4.  
V. 4. old] Betwixt fifty and threescore. Take him to be about twenty when he began to reign( for he had a son of a year old, chap. 14. 21.) He had reigned more then three yeers before he began to build( chap. 6. 1.) He was twenty yeers in building his great works( chap. 9. 10.) These summed up, make forty three. Some yeers must be added to all these for spreading his famed throughout the world, and for the queen of Sheba's, and other kings coming to him, to hear his wisdom, and departing from him: and for his continuing in the services of the temple: yea, and for gathering together a thousand wives and concubines: and for that boldness they took to turn away his heart.  
V. 5. Ashto●eth] This being a word of the feminine gender, is by most taken for the goddesse Venus; and because there were sundry sorts of idols styled Venus: the plural number is oft used, judge. 2. 13. 2 King. 23. 13. As Baalim is taken for all manner of gods, so may Ashteroth for all manner of goddesses: And in this large extent are these two words oft joined together, judge. 10. 6. 1 Sam. 7. 4. and 12. 10. The Hebrew notation implieth, that this idol was set out in the shape of a sheep. See more on judge. 2. 13.  
Mil●●m] This idol is styled Molech, v. 7. It is like to be that idol to which children were sacrificed. See the notes on Levit. 18. 21. and 20. 2. Jerem. 32. 35. according to the notation of the Hebrew word, it signifieth a king, and by the heathen, was accounted one of the chief of their idols: most apply it to Saturn. Such idols were Adrammelech, and Anammelech, 2 King. 17. 31.  
abomination] Because as other idols,( verse 7.) it was most abominable: and also among other idols, it was the most abominable, by reason of the sacrificing of children to it.  
V. 6. went not fully after] Heb. fulfilled not after.  
V. 7. high place] See chap. 3. 4.  
Ch●m●sh] This idol is taken for Bacchus, and said to be worshipped in secret and dark places, as Ezek. 8. 12. These three were the worst of idols. See chap. 15. 13.  
Moa●] So Numb. 21. 29. Jere. 48. 13. If it be objected, that Chemosh is said to be the god of the Ammonites. I answer, That neighbouring countries did oft worship one anothers god: And in this respect, the god of one country may also be called the god of another.  
hill] Mount of Olives, 2 Sam. 15. 30. mount of corruption( 2 Kings 23. 13.) because it was a place of corrupting the Jews.  
before Jerusalem] In the ●ight of the holy city, where the temple was: so as the true worshippers of God, and idolaters were in the face of one another, and might out-face one another.  
which had appeared unto him twice] Chap. 3. 5. and 9. 2.  
V. 10. had commanded him concerning this thing] Chap. 6. 12. and 9. 6.  
V. 11. is done of thee] Heb. is with thee.  
I will surely rend] Heb. rending I will rend.  
the kingdom] The greater part of it, v. 31. See v. 13.  
thy servant] Jeroboam, v. 29.  
V. 12. for Davids sake] By reason of my promise to him, 2 Sam. 7. 16. See 2 King. 13. 23.  
thy son] Rehoboam, Chap. 12. 16, 17. we red not of any other son that Solomon had, though he had seven hundred wives, and three hundred concubines; and this son was born long before he had so many wives, Chap. 14. v. 21. See Hos. 4. 10.  
V. 13. one tribe] Judah, with Benjamin( Chap. 12. 21, 23.) for Benjamin bordered on Judah, Josh. 18. 11. and in it was Jerusalem, judge. 1. 21. So much also of Simeon as lay within Judah( Josh. 19. 1, 9.) was comprised under Judah, and the Levites likewise, for they were no distinct tribe: and because their chief service was in the temple, they left their cities in the other tribes, and came to Jerusalem, 2 Chron. 11. 13, 14. See chap. 12. 23.  
David my servants sake] Verse 32.  
for Jerusalems sake] To which I have made a promise, 2 Chron. 6. 6. See the Notes on v. 36.  
V. 14. the Lord] See the Notes on chap. 12. v. 15.  
an adversary] Who would not submit himself to Solomon, nor pay tribute. as 2 King. 8. 20. but did much mischief to Israel, v. 25.  
seed] Son.  
V. 15. it came to pass] These particular circumstances are not registered in the history of David, as we now have it; yet are they to be accounted most true, because they are here mentioned.  
when David was in Edom] 2 Sam. 8. 14.  
to bury] Such of the Israelites as were slain in the battle or siege.  
every male] Of the city besieged, because they would not yield to reasonable conditions of peace, Deut. 20. 13.  
V. 16. six moneths] From his first setting on the Edomites, till his full conquest of them.  
V. 17. a little child] Young, about twelve yeers old, Gen. 44. 20. 1 King. 3. 7.  
V. 18. Midian] Bordering upon Edom, Num. 22. 4. To Midian he first fled, and there sometime abode.  
Paran] Betwixt Midian and Egypt, Gen. 14. 16. and 21. 21.  
took men] To come the better attended, and more like a kings son.  
gave him, &c.] Courteously entertained him, and afforded unto him all things fit for present and future maintenance, and abode with him.  
V. 20. in Pharaoh's household] Trained up in the court.  
V. 21. David and Joab] The very names of these two were a terror to him; but they being dead, he conceived some hope of freeing his nation.  
Let me depart] Heb. sand me away.  
V. 22. Nothing] Heb. Not.  
let me go] Heb. letting go, let me go. Nothing could detain him from prosecuting his purpose of freeing his country: what at first he could not effect, was in time brought to pass. He laid the foundation of an utter revolt, 2 King. 8. 20, 22. whereby Isaac's prophesy( Gen. 27. 40.) was accomplished.  
V. 23. God] See v. 14.  
fled] When he discovered that David had the better, and that his master was like to be utterly overthrown, 2 Sam. 8. 3. red the title of Psal. 60.  
V. 24. gathered men] Such as were put to flight in that battle.  
when David slay them of Zobah] 2 Sam. 8. 3. and 10. 18.  
slay] Had slain.  
they went to Damascus] Where David had put a garrison( 2 Sam. 8. 6.) which they put out, and dwelled there. Damascus was a royal city in Syria, Isai. 7. 8.  
reigned] Established Rezon to be king there.  
V. 25. an adversary] As Hadad, v. 14.  
all the days] Ever bearing ill will, but most manifesting it after Solomons apostasy; for note 1 King. 5. 4.  
that Hadad] See v. 14.  
he abhorred] Hated in his heart, and took all occasions of doing mischief, like as Hadad did.  
Syria] Heb. Aram: That country whereof Damascus was the chief city, and always at enmity with Israel.  
V. 26. Jeroboam the son of Nebat] 2 Chron. 13. 6.  
an Ephrathite] Of the tribe of Ephraim. Elkanah was so called, because he dwelled in Ephraim, 1 Sam 1. 1.  
Solomons servant] One of his chief officers and counsellors, vers. 28. The judgement was the greater, in that such a one was against him, and not strangers, v. 11.  
widow] The more likely to put an high mind into him.  
lift up his hand] Did that which offended the king, and made the king suspect his loyalty. This phrase sets out plain rebellion, 2 Sam. 20. 21.  
V. 27. the cause] One cause.  
milo] See Chap. 9. 15.  
repaired] Heb. closed.  
V. 28. mighty, &c.] The more fit to be the head of a faction.  
was industrious] Heb. did work.  
ruler] Thus he might the sooner know the complaints of people, and more readily draw them after him.  
charge] Heb. burden.  
Joseph] Ephraim and Manasseh. It is probable, that Solomon, to maintain the state of his seven hundred wives, and three hundred concubines, laid great taxes on his people( chap. 12. 4.) which made them complain; and that, upon their complaint, Jereboam might expostulate the case with the king, and the king thereupon eye Jeroboam, as Saul eyed David, 1 Sam. 18. 9.  
V. 29. And it came to pass] Another cause of the kings jealousy over Jeroboam, and of Jeroboams high thoughts against the king.  
prophet] To distinguish him from the priest, 1 Sam. 14. 3. from the Levite, 1 Chron. 26. 20. from the scribe, Chap. 4. 3. and from Baasha's father, chap. 15. 27.  
Shilonite] He dwelled in Shiloh, chap. 14. 2. See chap. 2. 27.  
he] The prophet Ahijah; for he might more boldly rend his own garment: and he himself, knowing what he was to do, might purposely put on a new garment.  
new] To show, that, though the kingdom were as a new garment, fresh and strong, yet it should be rent.  
alone] Lest it might be too much divulged, 1 Sam. 9. 27. 2 King. 9. 6.  
V. 30. rent it] For a sign, to make him the more confidently believe it. So Isai. 20. 2. Ezek. 24. 24.  
V. 31. I will] See chap. 12. 15.  
V. 32. for my servant, &c.] See v. 13.  
V. 33. Ashtoreth, &c.] See v. 5, 7.  
V. 34. whole] Nor any part, Psal. 103. 2.  
make] Continue, preserve.  
V. 35. I will take the kingdom out of his sons hand] Chap. 12. 15.  
V. 36. a light] Heb. lamp, or candle. A royal glory in a successor, that, as a light, may shine before his people, and govern them, chap. 15. 4. 2 Sam. 21. 17. 2 King. 8. 19. Psal. 132. 17.  
alway] See chap. 8. 13. In the Messiah this is most properly accomplished.  
I have chosen, &c.] In that God appointed Jerusalem to be the place where his temple should be( 2 Chron. 3. 1. and 6. 6. Psal. 68. 29. and 132. 13. and 135. 21.) God is said to choose it, to put his Name there. See the Notes on chap. 8. 16. and on 2 Chron. 6. 6.  
V. 37. according, &c.] As a supreme king, under no superior on earth.  
Israel] Distinguished from Judah.  
V. 38. a sure house] A durable continuance of a stock or progeny. See chap. 9. 5. 1 Sam. 2. 35. 2 Sam. 7. 16.  
V. 39. not for ever] Sometimes there shall be good kings, who shall well prosper: they shall also be brought out of captivity; and, in the end, the Messiah shall reign most gloriously, Luk. 1. 35.  
V. 40. sought therefore] Because he discerned Jeroboams stout stomach, and heard of Ahijah's message to him.  
Shishak] This was his proper and peculiar name; Pharaoh was a name common to all the kings of Egypt: Particular persons being kings of Egypt, had other titles added to Pharaoh for distinction sake; as Pharaoh Hophrah( Jer. 44. 30.) Pharaoh Necho( Jer. 46. 2.) It is probable that this Shishak was brother to Solomons wife, and son and heir to Pharaoh their father: but ignorant of the case betwixt Solomon and Jeroboam, and so he might well afford courteous hospitality: or, he might be offended with Solomon for taking so many wives to his sister.  
V. 41. acts] Or, words, or things.  
book] Large records, not part of canonical scripture. See 2 Chron. 9. 29.  
V. 42. time] Heb. dayes.  
forty yeers] 2 Chron. 9. 30.  
V. 43. slept, &c.] See the Notes on 1 King. 2. 10.  
Rehoboam] Matth. 1. 7, called Roboam.   

CHAP. XII.  
Vers. 1. REhoboam went to Shechem] 2 Chron. 10. 1. A city in the tribe of Ephraim, which belonged to the Levites( Josh. 20. 7.) in the midst of the land, most convenient for all the tribes to come unto: thither Joshua gathered all Israel; there Abimelech consulted about the kingdom, judge. 9. 1.  
for all] The reason why Rehoboam went thither, rather then to Jerusalem.  
to make him king] To crown him, and to perform such solemnities as were used at a kings coronation, if at least he would yield to their conditions, v. 4.  
V. 2. Egypt] Chap. 11. 40.  
heard of it] Of Solomons death, chap. 11. v. 40.  
dwelled] Till that time, or he returned from Egypt, as 2 Chro. 10. 2.  
V. 3. they sent] Some of his special friends that conspired with him, had sent to him before-hand, while Rehoboam was solemnizing his fathers funeral rites; so Jeroboam had time to return to Israel, and to plot with his complices about the kingdom.  
Jeroboam] He was the mouth of all Israel, having been a prime officer of Solomons counsel, who suffered in the peoples cause; being also a man of valour. See chap. 21. v. 26, 28.  
V. 4. yoke] Chap. 4. 7. Service or subjection, Jer. 27. 8, 11, 12. Levit. 26. 13.  
grievous] By hard services, and great taxes. This may have reference to that large provision which was taken out of all parts of the land to maintain the royalty of his court( chap. 4. 7, 2, 23.) and to the great pains of multitudes of people about his buildings, and other affairs( chap. 5. 18. and 9. 22.) But questionless there were other far more grievous burdens laid on them after his apostasy, to maintain the royalty and idolatry of his seven hundred wives, all princesses, and three hundred concubines.  
of thy father] Which thy father exacted of us.  
serve thee] Accept thee for our king, and be subject to thee, vers. 7.  
V. 5. Depart yet] This he said, to gain time for advice and counsel; which, in a case of so great importance, was a point of good prudence, had he not preferred the arrogant advice of unexperienced youths, before the grave counsel of well stayed states-men.  
V. 6. old men] Ancient and experienced counsellors of state, called privy counsellors: Gen. 50. 7, elders of the land.  
stood before] Were on all occasions called to advice with him, as Esth. 1. 14.  
V. 7. a servant] As a servant, yield to them.  
and serve them] Do what they require, 2 Chron. 10. 7.  
thy servants] Obedient subjects. See v. 4.  
V. 8. young men] Unexperienced; styled young, in opposition to the old men, v. 6.  
grown up with him] Been with him from time to time.  
stood before him] Attended upon him.  
V. 9. What counsel] They who like not good counsel, are ready to seek for other counsel, to get some pretext to justify their folly.  
V. 10. My little, &c.] A proverbial and hyperbolical speech. By little( for the word finger is not in the Hebrew, but yet fitly supplied) he means the least and weakest member of the body: By loins, the side, or thigh, or back, which are the greatest and strongest parts: whereby he implieth, That his power and courage far surpassed his fathers. He alludes to his fathers youth, when the crown was first set on his head, chap. 3. 7. 1 Chron. 22. 5. and to his own man-age, chap. 14 21. Yet it is a speech full of great pride, boldness, folly and falsehood.  
V. 11. with whips] Another proverbial speech. Whips are cruel instruments of punishing, they use to be made with hard whip-cord knotted; they quickly fetch blood, and tear skin and flesh. Scorpions are venomous creatures with stings in their tails, whereby men are intolerably tortured, even unto death: There are also certain scourges of wire, with knops of led and sharp hooks or pricks at the ends of them, which are called scorpions. Some writ of kindes of briars or thorns called scorpions. All these senses of the word tend to one and the same end, and imply, That he would handle them much more roughly and hardly then his father had done.  
V. 12. appointed] See v. 5.  
V. 13. roughly] Heb. hardly; Not fore-seeing nor fearing what the issue of exasperating a people might be.  
V. 14. I will add, &c.] Because the counsel of the young men pleased him, though it were very pernicious, he holds close to the very words thereof. Compare this with v. 11.  
V. 15. the cause] Heb. circuit. This passage or event was ordered by the LORD; he suffered Rehoboam so to carry himself towards the people, to bring to pass what he had foretold. So Gen. 47. 5, 7. 8 and 50. 20. 2 Chron. 25. 20. Whatsoever in such cases is attributed to God, is to be taken as an act of justice done by the supreme and righteous judge: thus Am. 3. 6.  
by Ahijah] Heb. by the hand of Ahijah; Chap. 11. 31. That is, by the ministry of Ahijah, Lev. 8. 36. Mal. 1. 1.  
V. 16. What?] This interrogative imports a strong negative; We have no porion at all.  
portion] Benefit or advantage.  
in David?] In Davids lineage or posterity: What good can we expect from Davids stock? Or what right hath it to us?  
son of Jesse] A phrase of contempt, because Jesse, the father of David, was but a private man. They manifest herein great impiety against God, who raised David to do so much good for Israel as he did: they learned the phrase of an arch-rebell, 2 Sam. 20. 1.  
to your tents] A phrase of apostasy from their former government: Depend no more on Davids stock, but every one look to his own house, v. 24. Because of old they dwelled in tents, this phrase continued to be in use among them, Deut. 5. 30. Josh. 22. 4.  
thine own house] That tribe whereof thou art.  
David] Thou that art descended from David.  
V. 17. of Judah] And Benjamin. See chap. 11. v. 13.  
V. 18. who was over the tribute] By virtue of this office he had the more acquaintance with them, and might the better assure them that they should be eased in their tribute, and thereby pacify them.  
made speed to get up to his chariot] Heb. strengthened himself.  
V. 19. rebelled] Or, fell away: Revolted, as 2 King. 1. 1.  
unto this day] See Chap. 9. 13.  
V. 20. they sent] After he saw a fair way made for him to be king, he with-drew himself( As Saul, 1 Sam. 10. 24.)  
onely] Chap. 11. 13.  
V. 21. the kingdom] So much of it as had revolted.  
the word of God came unto Shemaiah] 2 Chron. 11. 2.  
the man of God] The prophet, 2 Chron. 12. 5, 15. By this title he is distinguished from two false prophets, Jer. 29. 24. Neh. 6, 10. See Chap. 13. v. 1.  
V. 23. remnant] That dwelled in the tribe of Simeon, and priests, Levites and sundry others of other tribes, 2 Chron. 11. 13, 16. See Chap. 11. 13.  
V. 24. to his house] Be quiet, and follow every one his own affairs.  
this thing is from me] Ordered and disposed by me, as v. 15.  
V. 25. built] Made it a kind of new city, a royal city. See Chap. 9. 15.  
Pem●el] Wherein there had been a strong tower, judge. 8. 9, 17.  
V. 26. said in his heart] Thought, imagined, Psal. 14. 1.  
the kingdom] The people of this kingdom will revolt from me, and take Davids posterity for their king, as in the next verse.  
V. 27. to do sacrifice] For this was the most principal and proper service of the temple, Deut. 12. 6. This usurper feared that piety to God might draw away peoples hearts from him.  
V. 28. two] For the peoples ease, that they might not travel too far.  
calves of gold] In imitation of their ancient progenitors idolatry, Ex. 32. 4. and those ancient Jews did so, in imitation of the Egyptians, among whom they had long lived, and where Jeroboam himself had lately lived, chap. 11. v. 40.  
behold thy gods] A representation of thy god, as Exod. 32. 4.  
V. 29. Beth-el] A city in the tribe of Benjamin, the utmost cost of Israel on the south( Josh. 18. 22.) It signifieth, The house of God, because there God appeared to Jacob, Gen. 28. 12, 19. and there they worshipped God, Gen. 12. 8. and 35. 7. But by reason of Jeroboams impiety, the prophet calls it Beth-aven, Hos. 10. 5. The inhabitants of this city severed themselves from others of Benjamin, and revolted to Jeroboam, whereby he had the opportunity to set up one of his calves here: it was recovered from Jeroboam even in his time, 2 Chron. 13. 19.  
Dan] The city so called, Josh. 19. 47. Dan was in the utmost cost of Israel on the north.  
V. 30. a sin] A most heinous sin, that which is most dishonourable to God, and of all sins, causeth a divorce betwixt God and his people: A sin also whereby he drew all Israel from God, and made them sin, 2 King. 17. 21. this therefore is put into Jeroboams style, 2 King. 13. 31. See the Notes on Chap. 13. v. 34.  
to worship] To offer up their sacrifices, as v. 32.  
V. 31. an house of high places] A large temple in an high hill, wherein were many altars, and other idolatrous monuments which use to be in high places; so as this temple was instead of many places. Chap. 13. v. 32. mention is made of houses, in the plural number. In other places, the word house is left out, and onely high places mentioned, as Chap. 13. 33. 2 King. 17. 32. 2 Chron. 11. 15.  
of the lowest] Meanest sort, Chap. 13. 33.  
not of, &c.] Lest they, being entrusted in the law, should draw people to the temple in Jerusalem, v. 27. His practise was expressly against the Law, Num. 3. 6, 10.  
V. 32. a feast] For Israel, from their coming out of Egypt, had been accustomend to solemn and sacred feasts.  
in the eighth month] A time of his own invention, none of the LORDS feasts were in that month, v. 33.  
feast that is in Judah] With like solemnity used in their feasts; or in particular, like to the feast of tabernacles, at which Solomon dedicated the temple, Chap. 8. 65.  
offered upon the altar] Or, went up to the altar, &c.  
sacrificing] Or, to sacrifice.  
V. 33. So he offered upon the altar which he had made in Beth-el] Or, went up to the altar, &c. Jeroboams offerings at Beth-el are repeated, to show the time and occasion of the prophets reproving him in the next chapter.  
he offered] Jeroboam himself, presumptuously, as 2 Chron. 26. 26.  
and burnt incense] Heb. to burn incense.   

CHAP. XIII.  
A man of God] A prophet, v. 18. one inspired and sent by God, as chap. 12. 22.  
to burn] Or, to offer; With his own hand, as chap. 12. 33.  
V. 2. cried] With earnestness and boldness declared his message, Isai. 58. 1.  
against the altar] To astonish the king the more, as Jer. 22. 29.  
in the word, &c.] Inventing nothing of himself.  
O altar, altar] An elegant and emphatical expression of his message, as Isai. 29. 1. Under the term, altar, all his idolatrous worship is comprised, because offerings on that altar were principal parts thereof.  
Behold] Though these things were accomplished three hundred and thirty yeers after this, yet they are as punctually in their particular circumstances set down, as if it had been, not a prediction of future things, but a narration of things past. red 2 King. 22. 1, 2. and 23. 15, 16, 17.  
Josiah by name] 2 King. 23. 16.  
priests] See the accomplishing of this, 2 King. 23. 20.  
V. 3. a sign] To assure them that heard him of the truth of his prophesy, Jer. 28. 9.  
shall be rent] Presently, of itself, without any violence from another.  
poured out] Shall with such violence fall out, as water poured down.  
V. 4. put forth his hand] In anger, to have apprehended him.  
dried up] By the flesh withering, and sinews shrinking.  
V. 5. The altar] The event was every way answerable to the threatening.  
V. 6. answered] In regard of Gods speaking to him by that sign.  
the face] This is attributed to God after the manner of man: the face most manifesteth displeasure and anger, or good liking and favour. His meaning then is, That the prophet would beseech the LORD to turn away his anger, and then pray for his favour.  
thy God] As Jon. 1. 6. This in opposition to his own idols.  
the Lord] Heb. the face of the Lord.  
V. 7. Come home] Wonders work on the stoutest, and mollifieth them, Exod. 8. 8.  
refresh] Heb. strengthen.  
V. 8. half thine house] A proverbial speech, Esth. 5. 3. Mar. 6. 23. like to Num. 22. 18.  
in this place] In this city; for he denied, on this ground, to eat in the old prophets house, v. 16.  
V. 9. nor turn] As one ashamed, or afraid, or failing of his purpose returns, 2 King. 19. 28.  
V. 11. old] In yeers and office, yet not very faithful, vers. 18.  
prophet] Because he assumed that function, as 1 King. 18. 28. and God used his ministry, v. 10. as Num. 23. 5.  
in Beth-el] There he had his habitation; but at that time he came from Samaria, 1 King. 23. 18. or had formerly dwelled in Samaria.  
his sons] Heb. his son; First, one son  told the news, then other of his sons confirmed the same: therefore the singular number is used in the first place, and afterward the plural.  
V. 12. had seen] Had observed, and thereupon  told their father.  
the ass] Those beasts were in those countreys used, as horses are now with us, Num. 22. 21. He was old, and knew not how far he might go before he might overtake the man of God, and therefore useth this help.  
V. 14. sitting] For he was weary and hungry, as Christ, Joh. 4. 6.  
V. 15. Come home] It is probable that the sons of the old man had  told him how the man of God had refused to accept the kings invitation, so as he could not mean any good by this invitation.  
V. 16. in this place] See v. 8.  
V. 17. it was said] Heb. a word was. See v. 9.  
V. 18. an angel] For God was wont to declare his mind to men by angels, Num. 22. 35.  
lied] This was not the part of a prophet.  
V. 19. he went back, &c.] Contrary to the express charge which he had before received( v. 9.) from which no angel should have drawn him, Gal. 1. 8.  
V. 20. the word of the Lord] God can inspire wicked men, and use their ministry, Num. 23. 5. Joh. 11. 51.  
V. 21. cried] Being, by an inward divine rapture, in a manner forced, though it were an evidence against his own former word. See v. 2.  
V. 22. thy carcase, &c.] Thou shalt not die among thy kindred, nor be butted with thy progenitors. This was accounted a curse, 2 Chron. 21. 20.  
V. 23. he] The man of God.  
he saddled] The old prophet caused the ass to be saddled.  
V. 24. met him] Ordered by the divine providence( v. 26.) as Chap. 20. 36. 2 King. 2. 24.  
slay him] Judgement beginneth at the house of God, 1 Pet. 4. 17. and saints are signs, Ezek. 24. 24.  
stood by] Being restrained from devouring it, as Dan. 6. 22. God in judgement remembered mercy, and gave this visible evidence of his souls salvation. So Levit. 10. 2, 5.  
V. 25. in the city, &c.] In Beth-el, v. 11.  
V. 26. the prophet, &c.] The old prophet, v. 18.  
torn] Heb. broken.  
torn him, and slain him] By biting him, slay him.  
unto him] By my ministry.  
V. 28. nor torn the ass] Not bit it, nor done any harm to it. When the lion had done what God appointed, it could do no more, not to a carcase, nor to an ass, Job 38. 11.  
torn] Heb. broken.  
V. 29. took up] Or the lion, upon the prophets approach, went away; or the prophet, observing how the lion was restrained, took courage, and feared not the lion.  
to mouth] So was the custom, for such as they respected, chap. 14. v. 13. To make some recompense for his former wrong, he now performeth all courteous offices.  
V. 30. own grave] Not the man of God's fathers sepulchte, vers. 22.  
they] The old prophet and his sons.  
Alas] The beginning of a sunerall-song.  
V. 31. in the sepulchre] He believing that whatsoever the man of God had foretold should be accomplished, thought that the bones of the man of God, if known, might be spared, and therefore appoints his body to be there laid, and a superscription to be engraven on the tomb-stone, to show whose bones lay there, 2 King. 23. 17.  
V. 32. houses] See Chap. 13. 21.  
Samaria] A mountain. See Chap. 16. 24.  
surely come to pass] Heb. being shall be. He believed what was foretold, v. 2, 3.  
V. 33. this thing] All before set down.  
evil way] Idolatrous courses.  
made again] Heb. returned and made.  
of the lowest of the people] Chap. 12. 31.  
would] Offer himself.  
consecrated him] Heb. filled his hand, Exod. 28. 41. The priests, at their consecration, laid their hands on the sacrifice, and in their hands took some part thereof when it was cut asunder, together with bread and oil: thus were their hands filled, Exod. 29. 9, 10, 23, 24. They also who brought gifts to the LORD, by such a filling of their hands, are said to be consecrated, 1 Chron. 29. 5. and they who executed the LORDS just revenge, Exod. 32. 29. Idolaters, in imitation of the LORDS ordinance, were wont to fill their hands with some sacrifice or gift, and thereby thought themselves sufficiently consecrated to their priestly function.  
V. 34. this thing] Persisting in idolatrous courses.  
became sin] An indelible sin, a sin that could never be removed from his house, no nor from Israel, till they were destroyed. See the Notes on Chap. 12. 30.  
to cut it off] As 1 King. 15. 29, 30.   

CHAP. XIIII.  
AT that time] While Jeroboam persisted in his idolatrous courses.  
Ahijah] The same name the king of Judah's son had, 2 Chr. 13. 1.  
son] Eldest son, heir to the crown, as is supposed.  
V. 2. Arise] A word of quickening, Gen. 13. 17.  
disguise thyself] Every way, in attire, attendance, speech and behaviour.  
not known] Nor by him, nor by the people.  
Shiloh] See Chap. 11. v. 29.  
 told me] He therefore can tell before-hand what will fall out.  
I should be king over this people] Chap. 11. 31.  
V. 3. take] It was usual to carry presents to prophets. See on 1 Sam. 9. 7, 8. 2 King. 8. 8.  
with thee] Heb. in thine hand.  
ten loaves, &c.] These are country commoditius, to imply sh● was some countrey-woman.  
cracknels] Or, cakes.  
cruse] Or, bottle.  
become] Whether he should recover or no: as 2 King. 8. 9.  
child] Of such age and discretion, as he could discern betwixt good and evil courses, and follow the one, and leave the other, v. 13.  
V. were set] Heb. stood for his hoarinesse. By reason of the withering and shrinking of the eye-strings, or nerves.  
V. 5. a thing] What shall become of him, as v. 3.  
thus and thus] As is expressed, v. 7, &c.  
feign] By being disguised, as v. 2.  
V. 6. sound] Treading, or trampling.  
heavy] Heb. hard.  
V. 7. I exalted] God hath an hand in ordering and turning ●o his own purposes the acts of wicked men, 1 Sam. 15. 17.  
from among the people] Being before a subject, and one of the people. So chap. 16. 2.  
V. 8. And rent] See chap. 11. 31.  
that onely] In the general course of his life. See chapter 15. 5.  
V. 9. above all] Saul made not such idols as the calves. Solomon made not all Israel to sin, chap. 12. 30.  
other gods] For representations of gods are as gods.  
cast me behind] As one not regarded thou hast scornfully rejected me, Ezek. 23. 35.  
V. 10. I will bring evil upon the house of Jerobeam] Chapter 15. 29.  
house] The stock, or all that belong to him, Chap. 16. 3.  
him that pisseth against the wall] Chap. 21. 21. 2 Kings 9. 8. The child that can stand against a wall, or a dog that useth to do so. And usual phrase, whereby an utter destruction of all that belong to a man is set out( 1 Sam. 25. 22.) even all that breath, chap. 15. v. 29.  
shut up and left] Or, left out. Another proverbial speech, whereby is meant, whatsoever a man hath at home or abroad, whether precious, and much esteemed; as things which men shut up, are; or less esteemed, as things lest without: Or it may be applied to such as ha●e shut themselves up in strong holds, and such as are left in other places: All shall be destroyed, none escap, Deut. 32. 36. See in 2 King. 14. 26.  
dung] Because dung is filthy and noisome, men use to take it every whit away. A very fit comparison: like to 2 King. 21. 13. Isai. 14. 23.  
V. 11. the dogs eat, &c.] A proverbial speech, whereby is implyed, that no care at all should be had of their dead corps to bury them, but they should be left to dogs and ravens. Dogs use to be in cities and towns: ravenous sowls in open fields, Chap. 16. 4. and 21. 24. Jere. 15. 3.  
V. 12. into the city] And therein to thine own house.  
V. 13. mourn] In testimony of that good hope they had of him, and good respect they bare to him.  
and bu●y him] For honour sake. See v. 11.  
some good, &c.] Seeds of a fear of God, and of true piety.  
V. 14. a king] Baasha, chap. 15. 27, &c.  
but what?] An elegant communication to work a more thorough consideration of the point. For they were wont to put off divine prophecies of judgement to future times far off, Ezek. 12. 22.  
even now] A direct answer to the former question: like to Ezek. 12. 25. For now was Baasha the king spoken of, among them.  
V. 15. Israel] Not onely the house of Jeroboam, but all the ten tribes.  
as a reed] With the continual running of water, and blasts of wind: So shall Israel with civill wars, and different ●●ctions be continually troubled.  
root up] Cause the nation to be carried out of their own land.  
scatter] Up and down in sundry places disperse them.  
the river] Euphrates, which was betwixt the land of Israel and Assyria, whither they were carried captive. See all that is here foretold, accomplished, 2 King. 17. 6.  
groves] For idols. See chap. 3. 4. and 16. 33.  
V. 16. made Israel to sin] By causing them to leave the temple, and to worship the calves. See chap. 12. 30.  
V. 17. Tirzah] A fair city, where the royal palace for the kings of Israel was, before Omri built Samaria, chap. 16. 24. See chap. 15. 33. and 16. 17, 18.  
to the threshold] Which was the first entrance, mentioned, vers. 12.  
V. 19. how he warred] With Rehoboam, v. 30. and Abijah, 2 Chron. 13. 2.  
chronicles] Such are mentioned, chap. 11. 41.  
V. 20. slept] Heb. lay down.  
V. 21. Rehobeam was forty and one yeers old when he began to reign] 2 Chro. 12. 13. Therefore born before Solomon reigned, chap. 11. 42.  
choose] See the notes on 1 King. 11. 36.  
Ammonitesse] It is probable, that at the time of her marriage, she made profession of the true religion, as Pharaohs daughter, chap. 3. 1. But when Solomon fell away, then she might follow her country gods, and be a means to seduce her son, as 2 Chron. 22. 3. See chap. 15. 10.  
V. 22. Judah] The people under the government of Rehoboam, following the ill example of their king, or by him being made to sin, as v. 16. This was thre● yeers after Rehoboam began to reign, 2 Chron. 11. 17. in 2 Chron. 12. 1. Rehoboams subjects are called Israel, because they also descended from Israel, and to show that none of the children of Israel remained faithful: For ten tribes having revolted with Jeroboam, the other fell with Rehoboam: Yet, so as some particular persons might here and there remain faithful. See the notes on chap. 19. 10, 18.  
jealousy] jealousy is the wrath of an husband for his wives adultery and disloyalty, God being as an husband to his people,( Isa. 54. 5. Jer. 31. 32.) and idolatry being a spiritual adultery,( Jere. 13. 27. Ezek. 23. 37, 43.) in this case jealousy is attributed to him, Deut. 29. 20. and 32. 16, 21. jealousy imports the highest displeasure, and greatest degree of anger, Pro●. 6. 34, 35.  
their fathers] In no kings time before was there such a general apostasy of Judah.  
V. 23. they also] As well as the ten tribes.  
built] To serve their idols, as the heathen, Deut. 12. 2.  
images] Or, standing images, or statues.  
under every green three] Under the broad, fair, flourishing trees on those hills they built altars, 2 Chron. 28. 4. Isai. 57. 5. The things which being erected by others God commanded his people to destroy( Deut. 7. 5.) they presumptuously erect.  
V. 24. sodomites] Such as against nature burned in their lust one towards another, and committed that kind of unnatural and abominable uncleanness, Rom. 1. 26, 27. So did the Sodomites( Gen. 19. 5.) and the Gibeonites( judge. 19. 22.) The notation of the Hebrew word is taken from the contrary: for it signifieth an holy one: now such unclean persons being of all others farthest from holinesse, in great scorn have this title given them. Thus the word that properly signifieth blessing, is put for cursing, chap. 21. 10. Or, this sin here mentioned, may be taken for obseene and filthy idolatry.  
all the abominations] Such as are specified, Levit. 18. 24. Deut. 18. 10, 11, 12. Such as lieu the LORD, being left of him, give themselves over to all abominable filthiness.  
V. 25. fifth] Two yeers after that he began to fall from the LORD, 2 Chro. 11. 17.  
Shishak] He to whom Jeroboam fled( chap. 11. 40.) and ●t is probable that he was put on to this expedition by Jeroboam.  
V. 26. took away] No marvel that he so prevailed, coming so well prepared as is set down, 2 Chro. 12. 13. against a prince and people forsaken of the LORD.  
away all] All that he could find and finger, and might have done more spoil, but that upon their humiliation the LORD delivered them, 2 Chro. 12. 7.  
which Solomon had made] Chap. 10. 16.  
V. 27. guard] Heb. ranners. Such as used to run, or go before the king, or to wait on him, 1 Sam. 22. 17.  
V. 28. guard-chamber] That they might be safely kept.  
V. 29. chronicles] Such as are mentioned, chap. 11. 41. they are said to be written by Shemaiah, and Iddo, 2 Chro. 12. 15.  
V. 30. war] On the out-borders of the two kingdoms▪ each maintaining his own.  
V. 31. his mothers name was Naamah an Ammonitesse] Vers. 21.  
Abijam] Some copies writ Abijah. So is he styled, 2 Chro. 12. 16.   

CHAP. XV.  
Vers. 1. JEroboam the son of Nebat] 2 Chro. 13. 1.  
V. 2. Three] Current, not complete. The oighteenth of Jeroboam was his first: the nineteenth, his second: the twentieth, his third: And in that twentieth year began Asa to reign, v. 9.  
V. 2. Maachah] Called also Michaiah, 2 Chro. 13. 2. Two names given to the same person. See chap. 14. 21.  
Abishalom] Called Abs●lom( 2 Chro. 11. 21.) and Urial of Gibeah, 2 Chro. 13. 2. This Absalom is supposed to be another then Davids son, 2 Sam. 18. 18.  
V. 3. not perfect] Or entire( see chap. 8. 61.) He made ● fair show, 2 Chron. 13. 4, &c. but he wanted soundness.  
V. 4. a lamp] Or, candle. See chap. 11. 32, 36.  
to set up] Or, by setting up.  
V. 5. from any thing] Deliberately, purposely, obstinately.  
save onely in the matter of Uriah the Hittire] 2 Sam. 11. 4. and 12. 9. Under which are comprised his adultery, murder, and many aggravating circumstances which accompanied the same.  
V. 6. And there was war between Rehoboam and Jeroboam all the dayes of his life] Chap. 14. 30.  
Rehoboam] This is mentioned in Abijams time, because he revived and pursued the warres begun by his father.  
V. 7. Now the rest of the acts of Abijam] Chap. 14. 29.  
chronicles] See chap. 14. 29.  
war] Hereof express mention is made, 2 Chron. 13. 3.  
V. 8. slept, &c.] See chap. 2. 10.  
Asa his son reigned in his stead] 2 Chron. 14. 1.  
V. 10. mothers] That is, grand-mothers. All female ancestors in the right line, use to be called mothers; as male, fathers. David, his great-great grand-father( for Asa was the fourth from David) is styled his father in the next verse. Mention useth to be made of the mothers of kings, because in their younger yeers they were most instructed by them, Prov. 31. 1. and because kings used to have many wives. Therefore by name they expressed the proper mother. It might be that Asa his own mother was dead, and he educated by his grand-mother: who though she were an idolater, yet could not infect him: which maketh much to his commendation.  
V. 11. right] In the general course of his life: and particularly about the worship of God, though otherwise he had many infirmities, and committed sundry gross sins, as 2 Chr●. 16. 7, 10, 12.  
V. 12. Sodomites] See chap. 14. v. 24.  
out of the land] Heb. from the earth. He slay them, as 2 Sam. 4. 2.  
fathers] Solomon( chap. 11. 7.) Rehoboam( chap. 14. 23.) and Abijam( chap. 15. 3.)  
V. 13. Maachah his mother] 2 Chron. 15. 16.  
queen] Though the king her husband were dead, yet she retained a royal dignity, yea, and authority too, at least over her own court, in her sons, and grand-childes time, and probable it is, that she had a command over such as were of her idolatrous religion. The wives of kings deceased, are still called queen-mothers. Such an one was Athaliah, 2 Chron. 22. 2, 3. Asa deprived his mother of all dignity, and authority which either she had by custom, or usurped.  
idol] The Hebrew word signifieth an horrible thing. This idol was horrible in the ugliness and filthiness of it: so as the worst of idols were brought in among the Jews. See chap. 11. 7.  
in a grove] See chap. 16. 33.  
destroyed] Heb. cut off.  
burnt it] To show his great indignation against it: and utterly to abolish it, Deut. 7. 5.  
Kidron] See chap. 2. 37. He burnt it by this river, that he might cast the ashes of it thereinto, and so nothing at all thereof be preserved, 2 King. 23. 12. see Exod. 32. 20.  
V. 14. the high places] People were loathe to be tied to one place for their sacrifices, and therefore would here and there have their high places, and that in times of Reformation, 2 Kin. 12. 3. and 15. 4, 35. though he took away high places which were for idols,( 2 Chro. 14. 13.) yet the high places which were for Gods worship( such as are mentioned, chap. 3. v. 2.) he let stand: which he ought not to have permitted, Deut. 12. 5, 6, 11.  
nevertheless] Though the people did so and so, yet the king neither appointed them so to do, nor approved them in so doing.  
perfect] See v. 11. and chap. 8. 61.  
with the Lord] In regard of the worship of God.  
V. 15. things] Heb. holy.  
his father] After that famous victory, 2 Chro. 13. 15.  
dedicated] Vowed to the LORD, and prepared for the temple, but had not brought into it.  
vessels] For the services of the temple. See chap. 7. 45, 50.  
V. 16. war] See chap. 14. v. 30.  
V. 17. Baasha king of Israel went up, &c.] In the thirteenth year of his own reign, and sixteenth of Asa's, 2 Chron. 16. 1.  
against Judah] To block up the passages( not to invade it) as the words following show.  
built] Made strong with bul-works, and forts. See the notes on 2 Chron. 11. 6.  
Ramah] A city in the tribe of Benjamin,( Josh. 18. 25.) upon the frontiers of Ephraim, judge. 4. 5.  
any] Of his own subjects.  
go out, or come in] Lest they might join with the men of Judah in the true worship of God, and become Asa's subjects, chap. 12. 26, 27.  
V. 18. left] After Shishak's pillaging, chap. 14. v. 26.  
of the house of the Lord] Here in he committed sacrilege.  
Benhadad] 2 Chro. 16. 2. A name common to sundry kings of Syria( chap. 20. 1. 2 King. 8. 7. and 13. 3.) as Pharaoh to the kings of Egypt. See the notes on 2 King. 23. 29.  
Hezion] He is supposed to be Rezon, mentioned chap. 11. 23. who was an inveterate enemy of the Jews.  
Damascus] See chap. 11. 24, 25.  
V. 19. a league] This phrase importeth a renewing of a former league betwixt the armies of Judah and Syria, which was forbidden, judge. 2. 2.  
come] He hires the king of Syria against Israel: wherein he adds sin to sin. First, he distrusts God, 2 Chron. 16. 7. Secondly, he spoils himself to enrich an infidel. Thirdly, he invites an enemy into Israel. Fourthly, he causeth a breach of covenant. Fifthly, he trusteth too much to the arm of flesh, Isai. 31. 1.  
depart] Heb. go up.  
V. 20. hearkned] Being alured by Asa his rich present, v. 18.  
smote] In breaking league, he exercised great hostility.  
Ijon] A frontier town, 2 King. 15. 29.  
Dan] In the tribe of Dan, Josh. 19. 47.  
Abel-beth-maacah] Called Abel-maim, 2 Chro. 16. 4. This is that strong city whereunto Sheba betook himself, 2 Sam. 20. 15.  
all Cinneroth] All the town situate by the sea of Cinneroth( Josh. 12. 3.) called Genesaret, Luk. 5. 1.  
with all the land of Napthali] The store-cities therein, 2 Chr. 16. 4. By this and the fore-mentioned places which were in several tribes, it appears, that this enemy ranged up and down, and did great spoil in many of the coasts of Israel.  
V. 21. he left] To defend his own country against the enemies incursions.  
dwelled] Had his chief residency, after he had secured his land, he continued quiet, without any revenge against Asa.  
Tirzah] See chap. 14. v. 17.  
V. 22. made] Heb. made to hear.  
a proclamation] To gather his subjects together, to demolish Baasha's work, and perfect his own with all expedition.  
none exempted] Heb. free. From adding their assistance.  
built] As v. 17.  
Geba] A strong city in Benjamin given to the Levites, Josh. 21. 17. It was the north cost of the kingdom of Judah.  
Mizpah] Another city in the same tribe, Josh. 18. 26. Asa here made a great pit, which continued till the captivity, Jerem. 41. 9.  
V. 23. his might] Valiant deeds, 1 King. 14. 15, 28.  
nevertheless] His prosperity could not keep away the go●t: for his sin made God afflict him: yet did he not seek the LORD in his affliction, 2 Chro. 16. 12.  
V. 24. slept, &c.] See chap. 2. 10.  
Jehoshaphat] Matth. 1. 8, called Josaphat.  
V. 25. began t● reign] Heb. reigned.  
in the second] Asa his first year ended in the twenty and one of Jeroboam, vers. 9. His second in the twenty and two: in which Jeroboam, died, and Nadab succeeded.  
two yeers] Current, as v. 2. For Nadabs first year was in the second of Asa: his second in Asa's third, wherein Nadab was slain, v. 28.  
V. 26. his sin] About the golden calves. See chap. 12. v. 30.  
V. 27. Ahijah] See chap. 11. v. 29.  
conspired] traitorously, as chap. 16. 9, 20. 2 King. 12. 20. his treason is aggravated by the time when, and place where he did it.  
Gibbethon] A city in the tribe of Dan, given to the Levites, Josh. 21. 23.  
Philistines] Who possessed it at that time.  
laid siege] To recover it: which, because he effected not in his time, the people after him renewed the siege, chap. 16. v. 15.  
V. 28. third] See v. 25.  
V. 29. smote] He sl●w. See chap 14. v. 10.  
any that breathed] This phrase is oft restrained to reasonable persons: as Josh. 11. 14.  
the saying of the Lord] Chap. 14. 10.  
V. 30. sins of Jeroboam] Wherein Nadab his son persisted, v. 26.  
V. 31. chronicles] Civill records.  
V. 32. war] See v. 16.  
V. 33. twenty and four] Current. See v. 2. For he began his reign in the third year of Asa, and ended it in the twenty and sixth, chap. 16. 8.  
V. 34. in his sin] See v. 26.   

CHAP. XVI.  
Vers. 1. SOn of Hanani] Not the king( 2 King. 9. 14.) nor the son of ob( 1 Chron. 2. 38.) nor the Antothite( 1 Chron. 12. 3.) but the prophet( v. 12.) who was long after this, sent to Jehosaphat( 2 Chron. 19. 2.) who also wrote chronicles, 2 Chron. 20. 34.  
Hanani] Who also was a seer, 2 Chron. 16. 7.  
V. 2. I exalted] See chap. 14. 6.  
out of the dust] From the lowest of the people, chap. 14. 6. Psal. 113. 7.  
V. 3. of his house] Of such as are allied to him. Thus the brethren of Ahaziah, who was allied to Ahab, were in such a case slain, 2 King. 10. 13.  
the house of Jeroboam the son of Nebat] Chap. 15. 29.  
V. 4. Him that death of Baasha in the city] Chap. 14. 11.  
V. 5. his might] See chap. 15. 23.  
V. 6. Tirzah] See chap. 14. v. 17.  
V. 7. And also] This hath reference to the judgement denounced by Ahijah against Jeroborm, Chapter 14. v. 6, 7, &c.  
As the word of the LORD came by Ahijah against Jeroboam, so also by Jehu against Baasha.  
in the sight of the Lord] See Chap. 21. v. 20.  
because he killed him] Nadab, Jeroboams son, and that upon his own traitorous and ambitious mind: nor commanded by God( as Jehu was, 2 King. 9. 7.) nor inwardly incited by Gods Spirit, as Ehud was, judge. 3. 20, 21.  
V. 8. two yeers] Curtent, as chap. 15. 2. For he was slain in the twenty and seventh year of the reign of Asa.  
V. 9. servant] A special officer under the king, and attendant on him.  
captain of half] A great command he had thereby.  
in Tirzah] While his army was in the field, v. 15.  
drinking] Excessively, till he was drunk. Thus was he the more easily surprised, as Belshazzar, Dan. 5. 2, 30. and Amnon, 2 Sam. 13. 28, 29.  
steward] Heb. which was ever. Or, governor, chap. 4. 6.  
went in] Into the city and house where the king was.  
V. 11. when he began to reign] Which was so soon as he had slain Elah.  
he slay] By the assistance of those souldiers which were under his command.  
that pisseth] See chap. 14. 10.  
neither of his kinsfolks] Or, both his kinsmen and his friends.  
kinsfolks] Heb. redeemer, Num. 35. 19.  
friends] All that he thought might any way favour Elahs cause, be on his side, and seek to revenge his death.  
V. 12. all the house] He was diligent and speedy in his bloody design, that in a weeks space could make such a thorough dispatch of them all.  
by] Heb. by the hand of.  
V. 13. vanities] Idols which are mere vanities, Deut. 32. 21. 2 King. 17. 15. Isai. 41. 28. 1 Cor. 8. 4. False gods have no reality of deity in them, but are vainly imagined to be what they are not, Jere. 2. 5. Jon. 2. 8.  
V. 15. seven dayes] All that time he was Gods rod to scourge Baasha's stock. So soon as that work was done, the rod was cast into the fire, v. 18.  
Gibbethon] Where Nadab was slain, chap. 15. 27.  
V. 16. all Israel] Except such as took part with Tibni, v. 21.  
V. 17. from Gibbethon] Accounting a traitorous usurper more dangerous then an open enemy: and the loss of a kingdom, worse then the loss of a city.  
V. 18. died] Being consumed in, and with the palace. He choose rather to destroy himself, then to fall into the revengers hands, like Saul, 1 Sam▪ 31. 4.  
V. 19. sins] Even before he slay his master, as well as after.  
way of Jeroboam] Worshipping the calves, and causing the people to continue in that idolatry, chap. 12. vers. 28, 29, 30.  
V. 21. followed Tibni] Took part with him, affording their best aid to settle him in the throne.  
V. 22. died] In fight, as is probable.  
V. 23. In the thirty and one] Then was Tibni destroyed, and Omri reigned over all Israel quietly. The people made him king so soon as they heard that Zimri had killed his master, which was in the twenty and seventh year of Asa, v. 15, 16. But because it was uncertain, whether Omri or Tibni should carry the crown away, while Tibni lived, he is said to begin his reign four yeers after, in the thirty and one of Asa.  
twelve yeers] These twelve yeers must needs be reckoned from the peoples first making him king in the twenty and seventh of Asa, because in the thirty eighth of Asa, Ahab the son of Omri began to reign, and that after the death of his father, v. 28, 29.  
six yeers] Till he had bought Samaria, and built his palace there.  
V. 24. Samaria] This is a Greek title, Joh. 4. 4. The Hebrew is Shomeron. Here an hill is called Samaria, in the end of this verse a city built thereon is so called, so also the whole country about that hill, wherein were many cities, chap. 18. 2. 2 King. 17. 24. yea, and th● whole kingdom of Israel; for the king of Israel is styled king of Samaria, 2 King. 1. 3.  
Shemer] This name is expressed, to show the reason of the name of the place: whereby it appears that he was a man of great esteem.  
two talents] The Jews valued silver ten times less worth then gold. So as a alent of silver was reckoned at three hundred and seventy five pound sterling: but a talent of gold, three thousand seven hundred and fifty pound( chap. 9. v. 14.) The price then that Omri paid, was seven hundred and fifty pound. See the notes on 1 Chron. 22. 14.  
Samaria] Heb. Shomeron.  
V. 25. worse] In that he made statutes to bind the people to his idolatry, Mic. 6. 16.  
V. 26. his sin] See chap. 15. 26.  
V. 27. his might] For he was captain of hosts( v. 16.) and he prevailed against Zimri the king( v. 17, 18.) and against Tibni, whom many of the people would have made king, vers. 21, 22.  
V. 28. slept] See chap. 2. 10.  
Samaria] See v. 29.  
V. 29. in Samaria] There was his royal palace; and chiefest place of residency. See v. 24. This city was to Israel( as Zion and Jerusalem to Judah) their metropolis, or chief city( cha. 20. 2. and 22. 10.) yea, the place of their kings sepulchers. See v. 29. chap. 22. 37. 2 King. 10. 35. and 13. 9, 13.  
twenty and two yeers] Current, as chap. 15. 3. His first year must be reckoned in the last of his fathers. Compare this verse with the eighth.  
V. 30. above all] Above his father and others too, before them. The reason is rendered in the verses following.  
V. 31. as if it had been a light thing] Heb. was it a light thing? &c. In the Hebrew it is set down interrogatively, which implies, a more vehement denial.  
Jezebel] An heathen, a notorious idolater, extremely arrogant, and cruel, as the case of Naboth, and destruction of the prophets sheweth, chap. 18. 4. and 21. 8, &c.  
E●hbaal] His own, and his daughter Jezebels name, being compounded of Baal, shows how much he was addicted to that idol Baal.  
Baal] Signifieth a lord, Hos. 2. 16. In common it is put for any kind of Idol, which men do worship as a lord. In special it signifieth a prime, or chief idol, a prince of idols: Beel-zebub is interpnted, prince of devils, Matth. 12. 24. Sundry countries, to distinguish their idol from others, had several additions to Baal; as Ekron, baalzebub( ● King▪ 1. 2.) a flylord. The Moabites, Baal-Peor( Num. 25. 3.) Peor is a mount in Moab, where their Baal was worshipped. The Israelites Baal-berith( judge. 8. 33.) a lord of covenant: an idol to whom by covenant they bound themselves. The chief idol of the Zidonians, was Baal, which is supposed to be Hercules, common to Tyrus, as well as Zidon, 2 Maccab. 4. 18, 19. See more of Baal, judge. 2. 11.  
worshipped him] Baal himself, and not Jehovah in that image, as the Israelites did in the golden calves, chap. 12. 28. This phrase of Elijah( if Baal be God, chap. 18. v. 21.) proves as much.  
V. 32. house] A fair temple, in imitation of that which was in Jerusalem.  
in Samaria] The royal city of the kingdom, which his father had built, v. 24. Thus he exceeded Jeroboams idolatry.  
V. 22. a grove] A place planted with trees for refreshing and delight, dedicated to the honour of an idol, to 'allure people to idolatry. For therein they used to set their idols, to erect altars, and offer sacrifices to their idols. Chap. 15. v. 13. Jere. 17. 2. See the notes on judge. 3. 7. and on Gen. 21. 33. and on Deut. 12. 3.  
did] Heb. added.  
more] First, None tr●d in the steps of such a father, v. 25. Secondly, none married such a wife, v. 31. Thirdly, nor attributed such deity to an idol, v. 31. Fourthly, nor erected such an idolatrous temple, v. 32. Fifthly, nor so slighted Gods word, v. 34. Sixthly, nor so hated Gods prophets, chap. 22. v. 8. Seventhly, nor so persecuted them, chap. 18. v. 10. Eighthly, nor so coveted anothers inheritance, chap. 21. 4. Ninthly, nor so causelessly and unjustly  shed blood, chap. 21. 19. Tenthly, nor so heaped up idolatrous and false prophets, chap. 18. 22. and 22. 6. Eleventhly, nor so foolishly let go the enemy whom God put into his hand, chap. 20. 42. Twelfthly, nor so sold himself to work wickedness in the ●ight of God, Chap. 21. 20, 21.  
V. 34. In his dayes] Before which, for the space of more then five hundred yeers, none durst attempt that work, upon which there lay so fearful a curse. If it were done with his knowledge and consent, surely he too much slighted Gods threatening. If without his consent, yet was it a judgement even on him, that such a thing should be done in his dayes.  
Beth-elite] So called, because he was an inhabitant of Bethel, that idolatrous city.  
Jericho] An accursed city: the first of all Canaan that was destroyed, and that miraculously, Josh. 6. 20. God would have the ruins thereof remain as a monument of his power, and of the curse that lay upon it.  
in his first born] When he first began this forbidden work, his eldest son and heir died: and in the finishing of it, his youngest son died: and as probably may be gathered from the curse, in Josh. 6. 26. by some casualty in laying the foundation and setting up the gates. So as it is likely that he destroyed his living house by erecting this cursed city.  
according to the word] Compare, Josh. 6. 26. with this verse, and you may find Gods threatening accomplished in the particular circumstances thereof.  
by] Or, by the hand.   

CHAP. XVII.  
Vers. 1. ANd] This copulative particle joins this chapter with the latter part of the former, and shows that this judgement of famine followed upon the forementioned sins of Ahab, and Hiel.  
Elijah] Heb. Elijahu. Luke 4. 25. he is called Elias. He is here brought in as Melchisedec, without father, or mother, or descent, Gen. 14. 18. Heb. 7. 3.  
Tishbite] Of the city Thisbe, tub. 1. 2.  
Gilead] A country on the other side of Jordan, appertaining part to Gad, part to Manasseh, Josh. 13. 25, 31.  
said] After he had prayed that there might be no rain( Jam. 5. 17.) and by some evidence from God was assured that his prayer was heard.  
As the Lord] See Chap. 1. 29.  
before whom I stand] Whose minister I am, and whom I am ready to serve, Deut. 10. 8. Acts 27. 23.  
there shall not be] Heb. if there be. A form of asseveration, which implieth an imprecation, and maketh a more vehement and certain negation.  
not be due] No moisture, or refreshing at all; for due is the least kind of refreshing that falls upon the earth. Thus is the threatening( Levit. 26. 19.) accomplished.  
these yeers] Immediately following, for the space of three yeers and an half, Luk. 4. 23. Jam. 5. 17.  
but according] unless God by my ministry shall declare otherwise. Or, but just as I have said.  
V. 2. came] By divine inspiration, or revelation.  
V. 3. hid thyself] From Ahab's rage, chap. 18. 10.  
Cherith] A running spring in a desert place, not inhabited.  
V. 4. command] Even unreasonable creatures are at Gods command, Psal. 78. 23. and 105. 28. see v. 9.  
to feed thee] To bring to thee such meat as thou mayst eat.  
V. 5. dwelled] There abode night and day as in an house. There was questionless some cave there, wherein he so dwelled, as chap. 19. v. 9.  
V. 6. the ravens] Greedy birds, devouring what they can get, not sparing any thing for their young ones, as is inferred out of Job 38. 41. and Psal. 147 9.  
bread and flesh] Some ravens, bread, others, flesh, and that sod, or roasted: God by his providence directing them to the places where they might have it.  
V. 7. after a while] Heb. at the end of dayes. Six moneths, as is supposed. See chap. 18. 1.  
brook dried] Springs are much maintained by the moisture that comes from heaven. Great droughts dry them up. This setteth out the greatness of the drought.  
in the land] Of Israel. No circumstance sheweth that that rain was withheld from Judah. That land was at this time as Goshen, Exod. 8. 22. and 9. 26. note Amos. 4. 7.  
V. 8. came] See v. 2.  
V. 9. Zarephath] Called Sarepta; A city which the Zidonians inhabited, of which country this widow was, Luk. 4. 26. It bordered upon the land of Israel; and as Israel was infected with their sin( chap. 16. 31.) so they did partake of Israels punishment.  
dwell there] There continue as in thine own house, v. 5.  
commanded] By my over-ruling powerful providence I have, as by a command, moved her. For the certainty of the thing, the time past is put for the future. Here are instances given of senseless creatures( due and rain, vers. 1.) of unreasonable( ravens, vers. 4.) and of the heathen, to be at Gods command.  
V. 10. a little water] Water was there more plentiful then bread: therefore first, he thereby makes trial of the readiness of her mind to sustain him, as Gen. 24. 17.  
in a vessel] Or, in this vessel. Bringing with him the dish, or cup, with which he took water out of the brook.  
V. 11. as she was going] By her readiness to grant his first request, he is encouraged to ask more.  
a morsel] A little peace: so much as may somewhat satisfy my present hunger.  
V. 12. the Lord thy God] Vers. 1. She believed the God of the Israelites to be the true God: as Rahab( Josh. 2. 11.) and Ruth 1. 16.  
not a cake] Not so much as a little cake baked on an hearth.( Gen. 18. 6.) No bread at all baked in the oven; not a piece of a loaf.  
two sticks] A few sticks: two or three, as we say, 2 Sam. 13. 6.  
for me and my son] See v. 15.  
eat it, and die] Preserve our life as long as we have any means, and then yield our lives to the good pleasure of God. For she saw no means of preserving their lives any longer.  
V. 13. fear not] Famine, and death to follow thereupon.  
first] Before thou make for thyself and son a cake.  
V. 14. The barrel of meal] The meal in the barrel, and the oil in the cruse shall continue without wasting.  
sendeth] Heb. giveth.  
V. 15. she, and he] The widow and the Prophet.  
her house] All that were in her house: her family, Gen. 7. 1. This implieth that there were more then her self and her son. But there being no more meal and oil left, then was for once sufficient for her self and her son, she mentions them onely, vers. 12.  
many dayes] Or, a full year. Three yeers. See chap. 18. 1.  
V. 16. the barrel] See v. 14.  
by] Heb. by the hand of.  
V. 17. no breath] A description of death.  
V. 18. What have I, &c.] Heb. What to me and thee? What difference is there betwixt thee and me? What have I done to thee? or, What hast thou seen in me? Joh. 2. 4. See on judge. 11. 12.  
to call my sin, &c.] To put God in mind of my sins: or, to complain of me before God for my sins.  
to slay my s●n] To incense God so against me, as to take my son away, my son from me.  
V. 19. out of her bosom] Where she hugged him, to bring, if it were possible, some heat into him.  
into a loft] That he might be the more private, Acts 9. 40.  
own bed] Because he went to stretch himself thereupon, v. 21.  
V. 20. cried] Earnestly prayed, Exod. 14. 15. 2 King. 2. 12.  
my God] He strengtheneth his faith with the consideration of that special relation which was betwixt God and him.  
evil] This judgement, Job 2. 10. Amos 3. 6. His complaint is through fear of the widows discouragement, lest she should think that she had shewed kindness to her own damage.  
V. 21. stretched] Heb. measured. The Hebrew word importeth such a posture, as in a like case is noted of Elisha, 2 King. 4. 34. He so lay upon the child, that by sense of the childes coldness, his own spirit in calling on God might be the more fervent, and also that he might discern heat and life, as it should come into the child, Act. 20. 10.  
three times] To show his fervency and constancy in prayer. So Matth. 26. 44. 2 Cor. 12. 8.  
into him] Heb. into his inward parts.  
V. 22. came into him] For by death the soul departeth from the body.  
he revived] The first, that we red of, raised from the death.  
V. 23. took the child] Now living again, to show the widow that she had not entertained a prophet in vain, Matth. 10. 41.  
V. 24. by this I know] I am further assured. For miracles confirm faith, Joh. 3. 2.  
a man of God] A true prophet of God, chap. 13. 1.  
the word of the Lord] Whatsoever thou saist from the LORD: as the continuance of drought, and the increase of my me●● and oil.   

CHAP. XVIII.  
Vers. 1. MAny dayes] Three yeers and six moneths, Luk. 4. 25. Jam. 5. 17.  
in the third year] Of his abode with the widow. There is no other remarkable matter from whence we can take the beginning of these three yeers. See chap. 17. v. 7, 15.  
Go show[ That the limitation of time and means( chap. 17. 1.) may be manifestly accomplished.  
V. 2. in Samaria] In that kingdom wherein Samaria was the head city. See 2 Kings 17. 24.  
V. 3. Obadiah] Heb. Obadiahu.  
the governor of his house] Heb. over his house. As Joseph, Gen. 39. 5. and 41. 40. see chap. 4. v. 6.  
feared] As Gen. 42. 18. He therefore was one of the seven thousand, chap. 19. v. 18.  
V. 4. Jezebel] Heb. Izebel.  
cut off] slay, destroyed, v. 13.  
prophets] In a large sense, they that gave themselves to be truly and thoroughly instructed in the will of God, and on all occasions to declare the same to others, were styled Prophets. Of these there were companies, 1 Sam. 10. 5, 10. and 19. 20. Yea, there were colleges( 2 Kings 22. 14.) in which there were masters and seniors, who were called Fathers( 1 Sam. 10. 12. 2 King. 2. 12.) and they who as auditors, or attendants accompanied the ancient prophets, were called Children, or Sons of the prophets, chap. 20. 35. 2 King. 2. 3. and 4. 38. Yea, all that openly protested against idolatry, and professed the true religion, are comprised under this title Prophets.  
bread and water] In such a famine and drought as then was, bread and water was dainty cheer: though the phrase may be taken for meat and drink.  
V. 5. grass] For grass useth to grow in grounds lying by springs and brooks.  
to save the horses] Not that they had more care of beasts then men, but that they could not so well provide out of other countries for beasts as for men.  
that we lose not all the beasts] Heb. that we cut not off ourselves from the beasts.  
V. 6. they divided] For a more quick dispatch.  
by himself] That a business of such consequence might be the more thoroughly done. He would not leave it to the trust of others.  
and Obadiah] Whom he had found as faithful as Potipher found Joseph, Gen. 49. 4.  
V. 7. he knew him] Obadiah knew Elijah.  
fell on his face] A gesture of high esteem, and great reverence: yet civill onely.  
my lord] In regard of his high calling, and extraordinary gifts. So v. 12. thy servant.  
V. 8. thy lord] King Ahab.  
Behold] As this note roused up his attention, so it invites him to go and see, as Joh. 1. 36, 46.  
V. 9. What have I sinned] By what sin against God, or wrong to thee, that my life should be put in such hazard, as it is like to be, by doing as thou bidst me? See v. 12.  
V. 10. As the Lord, &c.] See chap. 1. 29.  
thy God] Not to exempt himself from this relation, but to work the greater credence in Elijah: Or, because Elijah was Gods prophet.  
there] Heb. If there be.  
no nati●n] Neighbouring by him, and in league with him.  
he took an oath] Moved them to swear that they knew not where thou wast.  
V. 11. Behold] See v. 8. The words following in the next verses, especially in the v. 14. show the reason, Why he was loth to carry that message to Ahab.  
V. 12. carry thee] As Ezek. 3. 14. and Act. 8. 39. and 2 King. 2. 11.  
slay me] Conceiving me to mock him.  
thy servant] A note of an humble mind, ready to do him any service. See v. 7.  
fear the Lord] This he pleads to move the prophet to forbear the imposing of that perilous task upon him.  
V. 13. what I did] See v. 4.  
V. 14. Go, &c.] See v. 11.  
V. 15. Lord of hastes] Under whose command are all creatures as souldiers. Because Obadiah was in such fear, Elijah by this solemn oath, puts him out of all fear.  
I stand] See chap. 17. v. 1.  
V. 16.  told him] That he had seen Elijah in such a place.  
V. 17. Art thou he, &c.] This interrogation is a strong asseveration, whereby he layeth the blame of the drought upon the prophet.  
troubleth] Bringeth such trouble and calamity, as they are forced to seek up and down, and sand far and near for ordinary food, Josh. 7. 25.  
V. 18. but thou] Gods Spirit put this spirit into him, Ezek. 3. 8.  
thy fathers house] Thy brothers, kinsfolks and courtiers left thee by thy father, and observing his courses and statutes, Chap. 16. 25.  
Baalim] Many false gods.  
V. 19. all Israel] Governours and others out of every tribe, to be eye and ear-witnesses of that which shall be done.  
Carmel] There were two places called Carmel; one in the tribe of Judah( Josh. 15. 55.) where Nabal had his possession, 1 Sam. 25. 2. the other in the tribe of Asher( Josh. 19. 26.) here, and in other places, called a mount; an high mountain( Am. 9. 3.) situate by the sea( Jer. 46. 18.) On it Elisha had an habitation( 2 King. 2. 25. and 4. 25.) According to the Hebrew notation, it signifieth a fair fertile place( Isai. 32. 2.) and is by our English translated, a fruitful field. See on Isai. 32. 15. Carmel in Asher is here meant. See on 1 Sam. 25. 2.  
prophets] Idolaters feigned such functions as the true Church had: but they were false prophets, such as Chap. 22. v. 23. Luk. 6. 26. 2 Pet. 2. 1.  
of the groves] Heb. that grove] Chap. 16. 33. Of the idols in groves, where these prophets had their residency.  
eat at Jezebels table] Were sustained by Jezebels provision.  
V. 20. prophets] The four hundred and fifty prophets of Baal, v. 22. it is probable that Jezebel kept back the other four hundred, mentioned Chap. 22. 6.  
V. 21. halt ye] A man that halts, now inclines his body one way, and now another. This metaphor may be applied to the body of the people; whereof, some inclined their hearts to Jehovah, and others to Baal: or to the same persons, who at some times, in some things inclined to Jehovah; at other times, in other things, to Baal: this later is the most probable. The like is taxed, Matth. 6. 24.  
opinions] Or, thoughts.  
if Baal] Be the true God.  
answered not] Or, through ignorance of the true God; or, through fear of Ahab and Jezebel.  
V. 22. I onely] Here present; the hundred before mentioned were hide, v. 4. See the Notes on Chap. 19. 10, 18.  
four hundred and fifty] The other four hundred appeared not, vers. 20.  
V. 23. Let them give] Let them that will; an indefinite speech, Let there be given.  
let them choose] The offer is made to Baals prophets, that the truth of the case might the more evidently appear.  
cut it in pieces] Prepare it for a sacrifice.  
dress it] By cutting it in pieces, and observing other rites to that purpose.  
V. 24. by fire] By sending fire from heaven to consume the sacrifice, as Levit. 9. 24. 1 Chron. 21. 26. 2 Chron. 7. 1. In the tabernacle and temple, the fire that came from heaven was preserved( Levit. 6. 12.) but in Israel there was no such fire, therefore Elijah would have it called for from heaven.  
be God] Be reputed and esteemed as the onely true God.  
It is well spoken] Heb. The word is good. A phrase of approbation and consent.  
V. 25. choose you] Two bullocks being set before them.  
ye are many] A multitude to be preferred before one.  
V. 26. the bullock] One of the bullocks which they best liked.  
which was given them] Heb. which he gave them. See the last word of this verse.  
until noon] The furthest time used for the morning sacrifice.  
hear] Or, answer.  
answered] Or, heard.  
leaped upon the altar] Or, leaped up and down at the altar. Idolaters use to have many antic and strange gestures in their idollservices: as, leaping upon their altars, as if they themselves were willing to be sacrificed; skipping on it, and dancing round about it: to all which this place may have relation. See v. 30.  
was made] Heb. he made: An indefinite phrase; he, whosoever he was: It is well expounded by the passive, was made; as in v. 23, Let them give.  
V. 27. at noon] Being silent till the very end of their time was come, lest they should say he had interrupted their devotion.  
aloud] Heb. with a great voice.  
he is a god] After evidence was given that he was no god, Elijah doth thus ironically flout them.  
either he is talking] Or, he meditateth. The true God is subject to none of the things here mentioned; to be hindered by any of them is human frailty: they are therefore manifest scoffs, and great aggravations of their folly.  
is pursuing] Heb. hath a pursuit; Of enemies, or beasts, or fowls, or other pleasures.  
V. 28. cried al●ud] Not with ardency of affection, as saints, to the searcher of hearts; but with extension of voices, as idolaters, to such as cannot hear.  
their manner] The manner of idolaters, whereunto Gods people might not comform themselves, Levit. 19. 28. Deut. 14. 1.  
the blood gushed out upon them] Heb. poured out blood upon them. The devil, delighting in mans blood, brought idolaters, in whom he ruleth, therewith to pacify and gratify their idols; in which respect they spared not their own blood,( as here) nor their childrens, Ezek. 16. 36.  
V. 29. they prophesied] Thus they made themselves prophesy, or stirred up themselves thereto. By their strange, affencted, passionate gestures, they made show of prophetical raptures, and, in the vulgar's account, prophesied, 1 Sam. 18. 10.  
offering] Heb. ascending.  
evening sacrifice] The ordinary time wherein the sacred daily sacrifice was appointed( Exod. 29. 39.) to be offered up; which was about three in the after-noon. See v. 36.  
neither voice] No manner of evidence whereby any might discern that their god heard them.  
that regarded] Heb. attention.  
V. 30. Come near] Be eye-witnesses of my whole carriage, diligently mark whether I use any fraud or no.  
the altar of the Lord] Which had of old been erected by their pious predecessors; or rather, which Elijah himself had before-hand prepared for this purpose.  
broken d●wn] By former idolaters; or rather, by these prophets of Baal, who, in their mad leaping and dancing, might spitefully break it down.  
V. 31. twelve stones] As Josh. 4. 5, 20.  
m●●ber of the tribes] To show, that all the tribes should be united in the true worship of God. So Ezr. 6. 17.  
Israel shall be thy name] Gen. 32. 28. 2 King. 17. 34.  
V. 32. an altar] The altar before mentioned: which, in this extraordinary case, warranted by God himself( v. 36.) was lawful; though otherwise forbidden, Deut. 12. 13, 14. See the Notes on 1 Sam. 7. 9. and 9. 12. and judge. 21. 4.  
in the Name] At the appointment( v. 36.) to the honour,( compare 1 Cor. 10. 31. with Col. 3. 17.) for the service of the LORD.  
a trench] A ditch, or a water-chanell.  
as great] As wide and as deep as a bag of two pecks and an half of seed might lye in: or a furrow, so much in compass as men ordinarily sow two pecks and an half of seed in. The Hebrew word, seed, translated measure, signifieth the quantity of somewhat more then a perk and a pottle.  
V. 33. he put, &c.] He did all things as they used to be done in offering a sacrifice, Levit. 1. 6, 7.  
with water] That all suspicion of collusion might be taken away; and that the power of God, and truth of the miracle might be the more manifested.  
V. 34. the third time] So as twelve barrels of water were poured on it. See v. 32. Mount Carmel was near the sea, and thence he might have the water; see v. 19. yea, the river Kishon also was by the bottom of this mount. See v. 40.  
V. 35. ran] Heb. went.  
the trench] See v. 32. The filling of a trench is an evidence of great store of water which he poured on the altar, that the reality and fervency of that fire might be more manifest.  
V. 36. evening sacrifice] See v. 29. 1 King. 3. 20.  
near] To the altar, when he prayed.  
Lord God of Abraham, &c.] The style which God took to himself( Exod. 3. 6.) to move the Israelites that came from those patriarches to take him for their God.  
at thy word] By thy direction.  
V. 37. Hear me] show thou hearest me, by sending down fire( v. 24.) which Baal could not do, v. 29.  
that thou hast turned] That they who shall be converted may ascribe the glory of their conversion to thee.  
back again] From their idols to thee.  
V. 38. fire of the Lord] Fire which came out of heaven from the LORD( as 1 Chron. 21. 26. 2 Chron. 7. 1.) that the people might the better discern whence it came.  
and the stones, &c.] This fire had more then ordinary power and efficacy in it.  
V. 39. The Lord] Jehovah is the onely true God, not Baal, vers. 24.  
V. 40. to them] Who acknowledged Jehovah to be God.  
Take] Or, apprehended,  
Elijah brought] Caused them to be brought and slain, according to the law, Deut. 13. 5. and 18. 20. For the like is Jehu commended, 2 King. 10. 25.  
Kishon] A river that ran along at the bottom of Carmel; hereinto were their dead bodies cast. This river was made famous by the overthrow of Sisera, judge. 5. 21.  
V. 41. Get thee up, &c.] Now that the cause of the judgement is taken away, thou mayest freely and liberally refresh thyself; I hear in the heavens some noise that fore-shews much rain. Thus his word( Chap. 17. 1.) is accomplished.  
a sound of abundance of rain] Or, a sound of a noise of rain.  
V. 42. to the top] From the people which were below, that he might be the more retired for prayer. So Christ, Matth. 17. 1.  
cast himself down] In a most humble manner, before God, upon his knees.  
put his face, &c.] Bowed his head to the very earth whereon he kneeled, testifying thereby the fervency of his devotion. Though he discerned rain to be coming, yet he is earnest in using means, Jam. 5. 18.  
V. 43. Goup] He longed to see some evidence of the return of his prayer.  
look toward the sea] Westward, whence clouds of rain first arise.  
seven times] He waxed not faint, but would hold out.  
V. 44. a little cloud] God, by degrees, gives evidence of his purpose.  
Go up, &c.] The least evidence works much assurance in true believers.  
Prepare] Heb. Tie, or bind.  
V. 45. in the mean while] While Ahab was preparing his chariot, which was no long time.  
Jezreel] A city in the tribe of Issachar( Josh. 19. 18.) where one of the kings houses was, Chap. 21. 1. 2 King. 8. 29. and 9. 30.  
V. 46. hand] Spirit of the LORD, which made him more then ordinarily nimble and swift.  
girded, &c.] Tucked up his long side-coat, 2 King. 4. 29. and 9. 1. Jer. 1. 17.  
before Ahab] So as he out-ran him.  
to the entrance of Jezreel] Heb. till thou come to Jezreel: For, fear of Jezebel kept him from lodging in the city, Chap. 19. 2.   

CHAP. XIX.  
Vers. 1. all that Elijah] All the particulars before mentioned, about the altar, sacrifice, fire, peoples acelamation, slaughter of Baals prophets, prediction of rain, and coming to Jezreel.  
all the prophets] That are mentioned, Chap. 18. v. 22, 40.  
V. 2. sent a messenger] The more to affright Elijah: but it proved a warning to shift for himself.  
So let the gods] A form of oath, wherein the vengeance imprecated is implied in this particle, so; So as I threaten to him, let it be done to me.  
the gods] For she was a worshipper of many gods.  
V. 3. he saw] He perceived by Jezebels message.  
for his life] Or, according to his soul, even whither his mind carried him.  
Beer-sheba] A city in the tribe of Simeon, but within the inheritance of Judah, Josh. 19. 1, 2. it was at the utmost border, as is evident by this frequent phrase, From Dan to Beer-sheba; and that on the south, opposite to Geba, 2 King. 23. 8.  
his servant] Heb. his boy; The widow of Zarephath's son, as many of the ancients and others suppose.  
V. 4. juniper-tree] No broad spreading three, but the best that in that desert he could find, See Job 30. 4.  
requested] Prayed to God.  
for himself] Heb. for his life.  
enough] That I have hitherto lived. See Deut. 3. 26.  
not better] Of no better stock or constitution then my predecessors that have died before me.  
V. 5. and slept] As Jacob, Gen. 28. 11.  
an angel] As before he was provided for by a raven and a widow extraordinarily( Chap. 17. 6, 15.) so now by an angel.  
V. 6. behold, &c.] It was the more remarkable, because he knew not how it was provided for him.  
a cake baken on the coals] Heb. a cake of coals.  
head] Heb. bolster.  
V. 7. eat] Liberally, that thou mayest be the stronger, and thy strength the longer continue.  
too great for thee] In regard of thy human weakness, unless thou use the means which God affordeth to strengthen thee.  
V. 8. in the strength] By that virtue and efficacy which God gave to it, whereby it remained forty days in his body, and continued to nourish him, as Chap. 17. 14, 15.  
forty dayes] So much time was spent in going to, and abiding in Horeb. So long time remained Moses( Exod. 34. 28.) and Christ( Matth. 4. 2.) without food.  
Horeb] In the desert of Sinai, Exod. 3. 1. and 19. 1.  
mount of God] Where God appeared to Moses( Exod. 3. 1, 2.) and delivered the law to Israel, Deut. 4. 10, 15.  
V. 9. unto a cave] Supposed to be that place where the LORD shewed his glory to Moses, Exod. 33. 21, 22.  
What dost thou here] Heb. What to thee here. This question is propounded, to make way to the discourse following.  
V. 10. I have been very jealous] Heb. being jealous, I am jealous. Of jealousy, see Chap. 14. 22. Hereby he s●eweth that Gods honour was as tender to him, as a wives honesty to an husband. So Num. 25. 11. Psal. 69. 10.  
thine altars] Such altars as in former times had been erected to the LORD; which the Israelites, as an evidence of preferring Baal before God, had impiously demolished, Chap. 18. 26, 30. Else altars may be here put for the worship of God.  
I, even I onely am left, &c.] Rom. 11. 3. Alone, for ought I know to the contrary: for none shewed themselves in Gods cause, when Elijah most zealously stood for it. See Chap. 18. vers. 4, 22.  
V. 11. Go forth] For he had reposed himself in the cave.  
before the Lord] Where the LORD will manifest his presence.  
the Lord passed by] In some sensible manifestation of his presence.  
a great, &c.] Such evidences of terror as were at the delivery of the law, Exod. 19. 18. Hebr. 12. 18, &c. They were to show the power of God, to humble the prophet, and to prepare him with better heed to harken to the still voice.  
the Lord was not in] Did not manifest his presence by any distinct voice.  
V. 12. a still small voice] That might, without any terror, be heard and understood.  
V. 13. wrapped his face] In testimony of his own unworthiness, and reverence to God, Exod. 3. 6. Isai. 6. 2.  
a voice] The still voice mentioned, v. 12.  
What d●st thou here] Vers. 9. The same question is again propounded, to show, that the same person continued to speak with him.  
V. 14. Jealous, &c.] See vers. 10.  
V. 15. Go] Hereby God gives him assurance of his life, whereof he doubted, v. 14.  
wilderness of Damascus] Appertaining to Dimascus. See Chap. 11. v. 24.  
ancint Hazael] Take order that he be anointed, or declared to be king. So he did by the ministry of Elisha, 2 King. 8. 13.  
V. 16. Jehu the son of Nimshi shal● thou anoint to be king over Israel] 2 King. 9. 1, 3.  
son] grandchild, 2 King. 9. 2. Nimshi was a man of note, and therefore expressly name.  
anoint] As v. 15. This was done, 2 King. 9. 6.  
Elisha] Luke 4. 27, called Eliseus.  
of Abel-meholah] Mentioned Chap. 4. v. 12.  
ancint] Solemnly ordain.  
in thy room] To succeed thee, and to do such things as thou( if alive) shouldst do.  
V. 17. of Hazael] As Joram, who was wounded, and other Israelites that escaped when Hazael got the day, 2 King. 8. 28.  
shall Jehu slay] This he did, 2 King. 9. 24, &c.  
shall Elisha slay] By his prophecy denouncing divine vengeance against them, as Isai. 11. 4. Jer. 1. 10. Hos. 6. 5.  
V. 18. I have left] Or, I will leave; Rom. 11. 4. In this general apostasy I have reserved and kept from the evil of the time. Because these were not openly known, Elijah thought there were none, v. 10. as in a like case it is said, that all Israel forsook the LORD, 2 Ch●on. 12. 1.  
seven thousand] A great number: a set number is here put for an indefinite number, as Matth. 18. 22.  
all the knees, &c.] Such as have not worshipped Baal: bowing the knee is an external act of worship, Psal. 95. 6.  
kissed] A note of willing subjection, Job 31. 27. Hos. 13. 2. so as the seven thousand here mentioned, no way conformed themselves to the idolatry of the times.  
V. 19. so he] Elijah.  
ploughing with twelve] In the company of other persons that were there ploughing, and Elisha the last of them; who, of a ploughman, is made a prophet, as Am. 7. 14. Matth. 4. 18.  
mantle] His upper coat( v. 13.) whereby he was known to be a prophet, 2 King. 1. 8. Zac. 13. 4.  
upon him] As a sign of his calling to be a prophet.  
V. 20. he left the oxen] To those others that were in company, and ploughing with him.  
ran after Elijah] The Spirit of God entering into him, upon Elijah's casting his mantle on him. So Matth. 4. 20, 22. and 9. 9.  
kiss my father, &c.] Take a fair fare-well of my friends, Gen. 31. 28.  
Go back] Heb. Goreturn; And do what thou desirest.  
what have I done] To hinder thee from what thou desirest: onely consider that what I have done, is to call thee to a great and extraordinary work, which is not in any case to be put off, Luk. 9. 60.  
V. 21. a yoke of oxen, &c.] The oxen and instruments which were used in his former calling, he now slayeth and burneth, to show that he clean renounceth that calling, and betaketh himself wholly to the other.  
gave to the people] To his kindred, companions and neighbours, as a fare-well-feast. So Luk. 5. 29.  
ministered] As a continual attendant.   

CHAP. XX.  
Vers. 1. BEn-hadad] The son of him that spoiled sundry cities in Israel, Chap. 15. 20.  
kings] Of counties or provinces, such as Joshua destroyed in Canaan, Josh. 12. 7, &c.  
went up] For Samaria was on an hill, Chap. 16. 24.  
V. 2. sent messengers] Being confident of victory.  
V. 3. is mine] Is at my command and disposing, v. 5, 6.  
V. 4. my lord, O king] An acknowledgement of subjection.  
according to thy saying] As I conceive the purport of thy message to be.  
I am thine] As tributary to thee.  
all that I have] I hold in fealty under thee. Fear made him take his enemies demand in the first sense, and so to yield to his demand.  
V. 5. Although I have sent] Though my message be so interpnted by thee, as if I intended no more then homage and fealty to be yielded by thee to me, yet my purpose is to have the possession of all, as v. 6. Ben-hadad observing Ahab to stand in fear of him, grows more and more upon him  
V. 6. search] To see what is laid up therein, that they may bring it to me.  
pleasant] Heb. desirable.  
pleasant in thine eyes] Thou desirest to keep, and art loth to part withall.  
put it in thine hand] Take it up from thee, to bring it to me.  
V. 7. all the elders] His ancient grave counsellors that were with him in the city. See Chap. 8. v. 1.  
seeketh mischief] Not victory and sovereignty onely over us, but our utter ruin and destruction.  
I denied him not] Heb. I kept not ●ack from him; That which at first I conceived him to aim at, namely, to make me and mine tributary to him.  
V. 8. and all the people] For Ahab propounded his case to the elders in the audience of the people.  
nor consent] To his later demand: stand it out rather to the uttermost.  
V. 9. my lord the king] Vers. 4.  
at the first] Namely, that I and mine should be tributary to thee.  
this thing] To put all presently into thine hand.  
V. 10. The gods do so to me] Chap. 19. 2.  
if the dust] A proverbial insolent ●peech, whereby he boasts of the multitude of his souldiers, to affright his enemy therewith: it is as if he had said, I swear that I will bring more souldiers into Samaria, then there are handfuls of dust therein.  
follow me] Heb. are at my feet, Exod. 11. 8. judge. 4. 10.  
V. 11. Let not him, &c.] Another proverbial speech, which shows that the issue of war is uncertain; and that it is a point of folly, to triumph before the battle is ended.  
V. 12. message] Heb. word.  
drinking] To excess( v. 16.) as men too confident of victory.  
the kings] That assisted him, v. 1, 16.  
pavilions] Or, tents.  
Set yourselves in ardy] Or, Place the engines: And they placed engines.  
V. 13. came] Heb. approached.  
and thou shalt know] This was the end why God foretold the deliverance and victory following, lest he should ascribe it to his idols, or to chance So v. 28.  
V. 14. by the young men of the princes] Who were either their sons, or their pages and attendants. In mans opinion such were most unfit for such a work; but God so ordered it, that the victory might more manifestly appear to be from him. So judge. 7. 2.  
order] Heb. wind, or tie.  
Thou] Meaning the king himself, that so the young men might the more will●ngly undertake that task, as 2 S●m. 17. 11.  
V. 15. two hundred and thirty two] Which were to be captains and leaders.  
all the people] That were left in Samaria.  
V. 16. at noon] The time where●n it was likely that the enemy would more think of eating and drinking then of warring. See v. 12.  
V. 17. sen● out] Having intelligence that some marched out of the city, as the words following show.  
V. 18. for peace] It was against the law of arms to surprise ambassadors of peace: their message should have been heard, if they had come for peace.  
take them alive] That I may deal with them as I see cause: he thought that they were no way able to withstand him.  
V. 19. young man, &c.] See v. 14.  
V. 20. every one his man] Both the young men, and the rest of the people that followed, slay seven thousand two hundred and thirty and two at the least; even as many of the enemies that came to apprehended them, as they themselves were in number.  
V. 21. went out] With such troops of horse as he had.  
V. 22. the prophet] That foretold this victory, v. 13.  
and said] Having, by divine revelation, knowledge of the enemies purposes, as 2 King. 6. 52.  
strengthen thyself] Every way, both by external preparations, and by seeking divine assistance.  
return of the year] When the time is seasonable for war, 1 Chron. 21. 1. See on 2 Sam. 11. 1.  
V. 23. of the hills] Dwelling on hills, and protecting their dwelling places. This they say, because of the many high places which the Israelites had on hills.  
in the plain] For Samaria( about which they fought before) was on a mountain.  
and surely] Heb. if not. A concise speech ordinarily used in forms of oaths: for making up the sense, something must be supplied; as see, or try if we prove not stronger. So Gen. 14. 23.  
V. 24. the kings] For kings use not to be expert and hardy enough for difficult and dangerous exploits, nor so submissive to military discipline as captains.  
captains] Of thine own dominions, and under thy subjection, which are like to stand out the battle more courageously.  
V. 25. like] In number, in prowess, in all furniture.  
that thou hast lest] Heb. that was fallen.  
in the plain] Whither their gods will not come down to help them. See v. 23.  
V. 26. at the return of the year] When it was fit to bring an a● my into the field. See v. 22.  
Aphek] A city in the tribe of Asher, bordering upon 〈◇〉 Sidonians( Josh. 13. 4. and 19. 30.) Here sundry o● the 〈◇〉 naanites continued to dwell, judge. 1. 31. at this time the Syr●●● had some command therein. See v. 30.  
to fight against Israel] Heb. to war with Israel.  
V. 27. were all present] Or, were victualled. It may be meant of persons or things: all that were appointed came to the battle; or, all necessaries were provided for them.  
two] Divided into two armies.  
little flocks] Few in number, compared to the huge host of the Syrians.  
of kinds] Weak; not furnished with such warlike provision as the Syrians: so as in number of souldiers, and warlike preparations, the Syrians much exceeded the Israelites.  
V. 28. a man of God] The prophet, mentioned, v. 13, 22.  
God of the hills] See v. 23.  
shall know] See v. 13.  
V. 29. seven dayes] So long they continued in battell-aray one against the other( as 1 Sam. 17. 2, 3.) and one of those days must needs be the sabbath, as Josh. 6. 15.  
an hundred thousand] Many more then every one his man, as verse 20.  
V. 30. to Aphek] This sheweth that Aphek was now in the Syrians power. See v. 26.  
fell] As Luk. 1. 3. 4. This might be by some earth-quake.  
into an inner chamber] Or, from chamber to chamber. Heb. into a chamber within a chamber; Where he might best hid himself. See Chap. 22. 25.  
V. 31. merciful kings] Heb. kings of mercy.  
put sackcloth] In token of sorrow for taking up arms against Israel.  
ropes] In token of our desert of death.  
V. 32. my brother] Of the same calling whereof I am, and one whom I respect as a brother. A foolish courtesy. See v. 42. See Chap. 9. 13.  
V. 33. any thing] That they might work upon.  
hastily catch it] Heb. hastened and catched; Presently took the word out of his mouth.  
Thy brother] He whom thou vouchsafest to call brother, yet liveth.  
V. 34. from thy father] Baasha thy predecessor, Chap. 15. 20.  
streets] Places for thy people to walk and trade in; or markets, out of which thou mayest, as thou pleasest, have toll: or places where thou mayest appoint judges to hear thy peoples causes: or garrisons of souldiers.  
I will sand thee away] Herein he dealt too remissly, as appears, verse 42.  
V. 35. sons of the prophets] See Chap. 18. v. 4. He is called a prophet, v. 38.  
in the word of the Lord] By the LORDS command, which he made known unto his neighbour, as appears, v. 36.  
Smite me] So as the stroke may be seen, and they that look on me may perceive that I have been smitten.  
V. 36. voice of the Lord] Made known unto him, v. 35.  
a lion] As Chap. 13. 24.  
V. 37. so that in smiting he wounded him] Heb. smiting and wounding; So as blood followed upon the smiting: this a servant of God was willing to endure at Gods▪ command: so Ch●ist, Isai. 53. 5.  
V. 38. with ashes] So sprinkled or laid on his face besmeared with blood, as it could not readily be known who he was. The Hebrew expositors say, That he disguised himself with a cover on his face. See Chap. 14. 2. and 22. 30.  
V. 39. Thy servant] He relateth this in way of a parable, to bring Ahab to give judgement against himself, as 2 Sam. 12. 1, &c.  
a man] A commander under whom I served.  
brought] A captive or prisoner taken in the war.  
by any means he be missing] Heb. missing he be missed.  
thy life, &c.] Thou shalt die for him, Exod. 21. 23.  
pay] Heb. weigh.  
a talent] Three hundred seventy and five pounds. See the Notes on Chap. 16. 24. and on 1 Chron. 22. 14.  
V. 40. he was gone] Heb. he was not; The prisoner slipped away.  
So] As thou hast said, either to render thyself, or a talent of silver.  
thyself hast decided it] By testifying that thou tookest the prisoner on the condition expressed.  
V. 41. took the ashes] By wiping his face clean.  
discerned him] In that he knew him before; or by some gesture and habit proper to prophets.  
V. 42. Because thou hast let go out of thy hand] Chap. 22. 73.  
a man] Ben-hadad, an implacable enemy of Israel.  
whom I appointed, &c.] Heb. of my curse. It is probable that the prophet who foretold the victory( v. 28.) gave it also in charge, that the king and all should be destroyed: if not, yet the law expressly enjoined as much, Deut. 7. 2. The word whereby Achans sin is set forth is here used, Josh. 7. 1. See 1 Sam. 15. 18, &c.  
thy life shall go for his] Verse 39. Thou and thy people shall be destroyed. See this accomplished, Chap. 22. 34, &c.  
V. 43. displeased] At the prophets words, whereby the joy and glory of the victory was turned away, as 2 Sam. 19. 2. See Chap. 21. 4.  
and came] When he came▪   

CHAP. XXI.  
Vers. 1. AFter these things] After the fore-mentioned victories. This circumstance of time hath relation to Ahabs covetousness and cruelty, not to Naboths vineyard, which he had from his ancestors, v. 3.  
Jezreel] See Chap. 18. 45.  
V. 2. Give] Let me have by sale or exchange.  
a garden of herbs] Pleasant and useful, Deut. 11. 10.  
it is near] The fit situation of it made him the more to covet it.  
seem good to thee] Heb. be good in thine eyes.  
V. 3. The Lord forbid] Heb. This be abomination to me from the Lord: The LORD keep me from this, as from an abominable thing. It is a phrase that sets out an utter detesting of a thing, as Gen. 44. 7. Josh. 22. 29.  
inheritance of my fathers] Which is forbidden to be alienated, Levit. 25. 23. Num. 36. 7. Ezek. 46. 18.  
V. 4. heav●e] Very sad, and discontented in his spirit, v. 5, See Chap. 20. v. 43.  
turned his face] From the company, as if he would have none to speak to him.  
eat no bread] Take no sustenance, as if he would starve himself.  
V. 5. his wise] Herein like Eve, Gen. 3. 6.  
V. 6. my vineyard] Naboth said, My fathers inheritance, v. 3. to show the reason of his refusal, which Ahab left out, to aggravate the matter.  
V. 7. dost thou govern] She impiously implies, that it is the part of a supreme governor to take from his subjects what he list, by fair or foul means; and checks him for his remissness in not using the power he hath.  
let thine heart be merry] Heb. let thy heart be good. Cast off this sadness of spirit. So judge. 16. 25. 1 Sam. 25. 36.  
I will give] I will take a course to get Naboths vineyard for thee.  
V 8. in Ahabs name] A● Esth. 3. 12.  
elders] See Chap. 20. 7. Chief magistrates.  
nobles] Heb. the white ones: For great and noble persons were wont to go in white or fair robes, Gen. 41. 42. Esth. 8. 15.  
his city] Naboths city, Jezreel, where Naboth dwelled, and where he was a prime man.  
V. 9. a fast] That what ye do may be thought to be done through zeal of Gods glory. In dayes of fast they were wont to inquire after heinous sinners, executing the law on them, and so seeking reconciliation with God, Num. 25. 7, 8. Psal. 106. 30.  
on high among the people] Heb. in the top of the people; In an high place, according to his dignity, that ye may not seem to have plotted this against him: or cause him to come from among the people, to appear in some conspicuous place before the judges, or among the chief of the people.  
V. 10▪ two men] By reason of the law, Deut. 13. 5.  
sons of Belial] This Hebrew phrase sets out men of a most desperate condition, who care not what they do. According to the notation of the word, Belial signifieth, without yoke, or, without profit; such as judge. 19. 22. 1 Sam. 2. 12. This title is attributed to the devil, 2 Cor. 6. 15.  
blaspheme] The Hebrew word properly signifieth to bless. The Jews so abhorred blasphemy against God, as they would not have the sound of blasphemy joined with the Name of God, but expressed under a word of the contrary sense. So Jo● 1. 5. See Chap. 14. 24. See the Notes on 1 Cor. 16. 22.  
God and the king] These two are joined, to work in such as heard it a greater detestation of the crime; that they who slighted the king, might be moved at the Name of God; and they who regarded not God, might he moved at the name of the king.  
carry him out, and ston him] Both these were according to the law, Levit. 24. 14.  
V. 11. men of this city] Such citizens as had votes in city▪ businesses.  
and elders, &c.] See v. 8.  
did as, &c.] Every way executed her bloody plot.  
V 12. a fast, &c.] See v. 9.  
V. 13. stoned him] And his children, 2 Kin. 9. 26. so was Acha● and his children, and all that he had, dealt withall, Josh. 7. 24. Thus was none left to lay claim to the vineyard, so as it did escheat to the king. See the Notes on Numb. 15. 35, 36.  
V. 14. they sent, &c.] To give evidence of their readiness to execute her cruel design.  
V. 15. Arise] A phrase of inciting one without delay, speedily to do a thing, Gen. 19. 15.  
take possession] Of that which is now fallen to thee, as v. 13.  
V. 17. Elijah] A prophet that feared not the face of Ahab, Chap. 18. 18.  
Tishbite] See Chap. 17. 1,  
V. 18. is in Samaria] Now at this instant. Or, he dwells at Samaria.  
he is in the vineyard] Being now going thither, there thou shalt find him.  
V. 19. Hast thou killed] Hast thou not feared to kill? He is said to kill, First, In that he was the first occasion thereof. Secondly, in that, as is probable, he knew the whole carriage. Thirdly, in that he punished not the actors thereof. Fourthly, in that he approved and ratified it by taking possession.  
and also] Was it not enough to take away his life, but that thou must also alienate the inheritance from the family, against Gods law? See v. 2.  
dogs licked] Or, like as the dogs. This was accomplished in Ahab, chap. 22. 38. and in his son, 2 King. 9. 25, 26. Malefactours blood being spilled on the ground, dogs that came by used to lick it up.  
V. 20. Hast thou found me?] Art thou so envious and audacious as to dog me, and meet me wheresoever I am?  
O mine enemy] Which never speakest good, but evil unto me, as chap. 22. 6.  
I have sound thee] I have cause to come to thee, and to denounce Gods judgement against thee.  
thou hast sold thyself] 2 King. 17. 17. Thou hast given thyself over as a slave, to do any evil that thy lust would have thee do, Eph. 4. 19.  
in the sight of God] Heb. in the eyes. Notwithstanding thou knowest that God seeth thee: and so dost what thou dost in despite of God, Num. 32. 13.  
V. 21. Behold, I will bring upon thee] Chap. 14. 10. 2 King. 9. 8. This is here added as a judgement upon the forementioned iniquity, that because he had sold himself to work evil, therefore the LORD would bring evil upon him. So as there should be( v. 20.) a period after found thee, and a comma after LORD.  
him that pisseth against the wall] 1 Sam. 25. 22.  
him that is shut up] Chap. 14. 10.  
V. 22. Jeroboam the son of Nebat] Chap. 15. 29.  
Baasha the s●n of Ahijah] Chap. 16. 3.  
V. 23. of Jezebel also spake the Lord] 2 Kings 9. 36.  
wall] Or, ditch.  
V. 24. the dogs shall eat] Chap. 14. 11.  
V. 25. there was none] See chap. 16. 33.  
stirred up] Or, incited. See v. 7.  
V. 26. idols] Not onely the golden calves, but Baal and other idols. See chap. 16. 31. see the notes on 2 King. 17. 12.  
the Amorites] The wickedest even among the heathen, Gen. 15. 16. 2 King. 21. 11.  
V. 27. rent, &c.] All these are external signs of penitency, warrantable, and commendable, when they proceed from an inward answerable devotion. First, Rending clothes sets out contrition of heart, 2 King. 22. 11. See the notes on 2 King. 18. 37. Secondly, Futting on sackcloth, acknowledgement of ones unworthiness of any soft, or comely apparel, Jon. 3. 6. Thirdly, Fasting, an acknowledgement of ones unworthiness of any sustenance, 2 Sam. 12. 16. Fourthly, Lying in sackcloth, a means to keep from sleep, that the soul might watch unto prayer, Joel 1. 13. See notes on Gen. 27. 34. Fifthly, Going softly, a mourning disposition, Isai. 38. 15.  
V. 28. came] See chap. 17. 2.  
Tishbite] See chap. 17. 1.  
V. 29. humbleth himself] In outward appearance as a true penitent: but not in the inward truth of his heart: for he turned from none of his sins.  
I will not bring] external and temporary humiliation may put off a temporary judgement.  
in his sons, &c.] See this accomplished, 2 King. 9. 15, &c.   

CHAP. XXII.  
Vers. 1. THree yeers] From the covenant made betwixt Ahab and Benhadad( chap. 20. 34.) which was in the nineteenth year of Ahabs reign, chap. 16. 29.  
V. 2. third year] After Jehoshaphat had made peace( v. 44.) and affinity with Ahab, 2 Chron. 18. 1. 2 King. 8. 18. This was in the seventh year of Jehoshaphat, v. 51.  
Jehoshaphat the king of Judah came down to the king of Israel] 2 Chro. 18. 1, &c.  
V. 3. servants] counsellors who attended on him.  
Ramoth-Gilead] See chap. 4. 13.  
is ours] It was a part of Israels inheritance, even one of their cities of refuge, Josh. 20. 8. And though it were taken away by Benhadads father, yet it was promised to be restored again, chap. 20. 34.  
still] Heb. silent from taking it.  
V. 4. I as thou, &c.] 2 Kings 3. 7. I and mine are ready to go, and do as thou wilt. See v. 44.  
V. 5. inquire, &c.] By some prophet, whether God will prosper our design, or no.  
V. 6. four hundred men] Those prophets of the groves which are mentioned, chap. 18. 19. as is probable.  
V. 7. besides] These that are prophets of the groves. Jehoshaphat suspected that their word was not from the LORD.  
V. 8. yet one man] Notwithstanding many of them have been slain( chap. 18. 4. and 19. 10.) and some sled, so as I know not where to find them. It may be gathered from this phrase( carry him back again, v. 26.) that Micaiah was in prison when Ahab sent for him.  
son of Imlah] To distinguish him from the other Micaiah, Mic. 1. 1▪  
good] That which is pleasing, Jer. 38. 4. or that which may tend to my honour or profit.  
evil] Terrible things, which tend to my shane, damage and undoing.  
Let not the king] A modest check, implying, That sound counsel, though unsavoury, is to be hearkned unto.  
V. 9. officer] Or, eunuch. The Hebrew word signifieth one that is gelded, Isai. 56. 3. So the Greek, Matth. 19. 12. The Persians, Babylonians and other heathen, were wont to appoint such to be chief attendants upon queens and great ladies, for the surer confidence of their ꝯtinence: such also were attendants upon kings, and other great persons; whence, it became to be a title given to such great officers and attendants, whether they were gelded or no, Gen. 39. 1. See the Notes on Gen. 33. 36.  
V. 10. robes] royal robes, to set out their majesty, as Act. 12. 21.  
voided place] Heb. floor. A spacious place, where multitudes of people might stand together, Gen. 50. 10. The Hebrew word is used to signify a barn or a floor where corn is threshed, as Ruth 3. 3. 2 Sam. 24. 18.  
prophesied] See Chrp. 18. 29.  
V. 11. Zedekiah] The chief of the false prophets.  
son of Chenaanah] To distinguish him from Zedekiah the son of Maaseiah, Jer. 29. 21.  
made him horns] As a sign of the truth of his prophecy, in imitation of true prophets. See Jer. 27. 2. and 28. 13. Zac. 1. 18, 19.  
the Lord] They used the Name Jehovah, to please Jehoshaphat.  
With these, &c.] As horned beasts with their horns push and wound other beasts, till they have destroyed them: so shall thine army d●al with the Syrians.  
V. 12. so] To the same purpose that Zedekiah had done.  
V, 13. good] See v. 8.  
with one mouth] With one consent.  
V. 14. As the Lord, &c.] This was an usual concise form of oath. See Chap. 1. v. 29.  
V. 15. Go, and prosper] This was spoken ironically, in the words of the false prophets( v. 12.) to discover their falsehood more evidently: in such a manner were these words uttered, as Ahab discerned them to be a mere mock. This kind and way of discovering the folly of men, is frequent, as Chap. 18. 27. Gen. 3. 22. judge. 10. 14. 2 Chron. 25. 8. Eccles 11. 9. Lam. 4. 21. Am. 4. 4, 5.  
V. 16. How many times] The interrogation implies a vehement asseveration, thus, Again and again, as by a solemn oath, I charge thee, &c.  
in the Name of the Lord] Received from the LORD; for Micaiah, in his answer( v. 15.) no way implied that he spake it in the Name of the LORD. The king falsely imagined that it was the will of the LORD that he should recover Ramothgilead.  
V. 17. I saw] In a vision, as Ezek. 1. 4, &c. Act. 10. 11, 17. A vision was a representation of things to a mans imagination while he was awake: wherein it differed from a dream.  
all Israel] All that were drawn forth to war, put to flight.  
as sheep] Pursued by wolves, without a shepherd, Zach 13. 7.  
no master] Their king being slain.  
V. 18. no good] See v. 8.  
V. 19. therefore] Because thou didst adjure me to tell the truth in the name of the LORD.  
I saw] As v. 17.  
sitting] As a Judge, Isai. 6. 1. Dan. 7. 9.  
the host] Angels, who as an host, or army of souldiers attend the LORD, Psal. 103. 20, 21.  
on his right, &c.] Round about him.  
V. 20. the Lord said] All this discourse is by way of resemblance, and that after the manner of man applied to God: For who is his counsellor? Isa. 40. 13.  
persuade] Or, deceive.  
one] Spirit.  
V. 21. a spirit] An evil spirit: for evil spirits can for their advantage, thrust into the company of good spirits, Job 1. 6. He calls himself a lying spirit in the next verse.  
V. 22. I will be a lying spirit] I will so work on them, as they shall declare false things, Joh. 8. 44. Thus he is called, a spirit of whoredom, Hos. 4. 13. meaning spiritual whoredom, which is idolatry: and an unclean spirit, Zac. 13. 2. and a spirit of error, 1 Joh. 4. 6. because he allures men to those sins.  
he said] The LORD. Because Ahab hated Gods true prophets, God in justice gave him over to believe lies. See on 2 Thess. 2. 11, 12.  
V. 23. the Lord hath put] As a just Judge, making an evil spirit his executioner, to punish Ahab. So 2 Sam. 16. 10. Job 12. 16. Ezek. 14. 9.  
spoken evil] Denounced judgement, Am. 3. 6.  
V. 24. smote] Impudently, before the kings and whole assembly.  
on the check] Reproachfully, Job 16. 10. Act. 23. 2.  
Which way went the Spirit of the Lord from me, to speak to thee?] 2 Chron. 18. 23. Zedekiah pretends that he himself had the Spirit of the LORD, and thereupon infers, that Micaiah had it not, because it could not be shewed how it should pass from the one to the other.  
V. 25. thou shalt see] By woeful experience thou shalt find, that I, by the Spirit of the LORD, have declared a truth. To see, is oft put for an experimental proof, as Gen. 26. 28. Matth. 2. 16.  
go into an inner chamber] Or, from chamber to chamber; As Benhadad did, Chap. 20. 30.  
an inner chamber] Heb. a chamber in a chamber.  
to hid thyself] From Ahabs friends, who will revenge this thy falsehood in deceiving the king.  
V. 26. carry him back] To the prison where he was before. See v. 8.  
the kings son] Appointed governor of the kingdom while the king went to war; as Jotham, when his father was a leper, 2 Chron. 26. 21.  
V. 27. bread of affliction] With no more then may sustain life, that he may be preserved, but in affliction through want.  
V. 28. thou return] Heb. returning thou return. Herein he hath reference to the evidence of a true or false prophet, Deut. 18. 21, 22. See Num. 16. 29.  
harken] I take you all to witness.  
V. 29. and Jehoshaphat] Though in sundry other things he gave good evidence of a true fear of God, yet here he shewed great failing, 2 Chron. 19. 1.  
V. 30. I will disguise myself, and enter into the battle] Or, when he was to disguise himself and enter into the battle: By changing my habit, that I may not be known to be whom I am. See Chap. 14. 2. and 20. 38.  
thy robes] As v. 10. Hereby he pretends honour to Jehoshaphat, but he was afraid of the issue of Micaiah's prophecy.  
V. 31. with small nor great] A proverbial speech, whereby he doth not forbid his servants to slay any other then the king; but that they should observe the king, and bend their main force against him, and not suffer themselves, by fighting with others, to be kept from setting upon the king.  
V. 32. turned aside] From all others( as they were commanded, v. 31.) and compassed about Jehoshaphat, 2 Chron. 18. 31.  
cried out] Earnestly prayed to the LORD, as Chap. 17. 20. 2 King. 2 12. Exod. 14. 15.  
V. 33. perceived] By some special work of the LORD, whereby the LORD is said to help him, 2 Chron. 18. 31.  
V. 34. at a venture] Heb. in his simplicity; Not purposely aiming at Ahab, nor knowing Gods purpose, 2 Sam. 15. 11.  
joints of the harness] Heb. joints and the breastplate.  
I am wounded] Heb. made sick. Or, being wounded, I am ready to faint. See 2 King. 1. 2.  
V. 35. increased] Heb. ascended; Grew more and more fierce.  
was stayed up] Or, stayed himself up, 2 Chron. 28. 34. to keep his army together from fleeing away: for though he were carried aside out of the host( v. 34.) to bind up his wound, yet did he not clean leave the army.  
chariot] Some put it in the plural number, thus, or, his chariots; and apply it to the chariots of his captains, that by the kings abiding in the field, they might be kept from flight.  
midst] Heb. bosom.  
V. 36. a proclamation] By reason of the kings death, 2 Chro. 18. 34. and this was according to the prophets word, v. 17.  
Every man to his city] A phrase of retreat, and giving over the battle. See a like phrase, but in another sense, Chap. 12. 16.  
V. 37. died] In the field, 2 Chron. 18. 34.  
was brought] Heb. came, Dead.  
Samaria] See Chap. 16. 24, 29.  
V. 38. pool of Samaria] Which reached to Jezreel, where was the kings armoury, and where his chariots stood. Thus, though it were styled, the pool of Samaria, yet the chariot and armor might be washed in Jezreel, where Naboth was stoned, as Chap. 21. 19.  
unto the word of the Lord which he spake] Chap. 21. 19.  
V. 39. ivory house which he made] Chap. 10. 18.  
chronicles] See Chap. 11. 41.  
V. 40. slept] See Chap. 2. 10.  
V. 41. Jehoshaphat the son of Asa began to reign over Judah] 2 Chron. 20. 31.  
V. 42. thirty and five yeers old] Heb. a son of thirty five yeers.  
twenty and five yeers] To the end of his life, all which time he was the true king. See 2 King. 1. 17.  
mothers name] See Chap. 14. 21. and 15. 10.  
V. 43. in all the ways] First ways, as 2 Chron. 17. 3. See Chap. 15. 10.  
high places] See Chap. 15. v. 14.  
V. 44. peace] Which brought the wrath of God upon him, 2 Chron. 19. 2.  
king of Israel] Both with Ahab( v. 4.) and also with Jehoram Ahabs son, 2 King. 3. 7.  
V. 45. chronicles] As Chap. 14. v. 29.  
sodomites] See Chap. 15. 12.  
V. 47. then] From the time that David subdued Edom,( 2 Sam. 8. 14.) till Jorams time( 2 King. 8. 20.) Then was Jacobs prophesy( Gen. 27. 40.) accomplished. See the Notes on Gen. 25. 23.  
a deputy] Put in by the king of Judah.  
V. 48. made ships] Or, had ten ships.  
ships of Tharshish] See Chap. 10. v. 22.  
Ophir] See Chap. 9. v. 28.  
Ezion-geber] See Chap. 9. v. 26.  
V. 49. would not] After he had been reproved and punished for joining with him, 2 Chron. 20. 37.  
V. 50. slept, &c.] See Chap. 2. 10.  
V. 51. two yeers] Currant( as Chap. 15. 2.) His first year was in common with Ahab his father: his second, with Jehoram his brother, 2 King. 1. 17.  
V. 52. father] Ahab.  
mother] Jezebel.  
V. 53. served and worshipped] Ascribed Deity, and yielded divine honour to Baal, as to a true God. See Chap. 16. 21.    

ANNOTATIONS On the second Book of the KINGS, Commonly called, The fourth Book of the KINGS.  

The Argument of the second Book of KINGS.  
THe second Book of Kings continueth the History of the Kings of Israel and Judah, to the captivity of them both. The History of Israel is from the rebellion of Moab in Ahaziahs time, to the captivity of Hoshea, 2 Kings 18. 6. which was the space of one hundred fifty and nine yeers, wherein twelve Kings reigned one after another. The History of Judah is from the end of Jehoshaphats reign, to the captivity of Zedekiah, which was the space of two hundred ninety and four yeers( besides the twenty and six yeers, mentioned 2 King. 25. 27.) wherein fifteen Kings( besides Athalia the usurper, 2 King. 11. 1.) reigned, one after another.   

The Title.  
The second] See the Title of the first Book of KINGS.   

CHAP. I.  
Vers. 1. MOab] Whom David had subdued, 2 Sam. 8. 2.  
rebelled] Refused any longer to be subject. Chap. 3. v. 4, 5.  
after the death of Ahab] Chap. 3. 5.  
Ahab] Who, as his predecessors before him, had held them in subjection.  
V. 2. thorough a lattesse] It seemeth that there were crosse-bars, or lattesses, to let light into his chamber, either weak, or rotten, or not well fastened, whereon he learned or trod: but they failing, he fell thorough, and mortally hurt himself. Some take the word translated upper chamber, for the flat-roof of his house: and lattesses, for battlements, as Deut. 22. 8.  
was sick] The Hebrew stiles every hurt; a sickness, Chap. 22. 34. 2 Chron. 35. 23.  
B●al-ze●ub] A fly-lord. So called, because the Ekronites being infested with slies, thought their Baal freed them: or because their priests  told them, that in the shape of a fly, he buzzed oracles into their ears. See chap. 16. v. 31.  
Ekron] A great city within the lot distributed to Judah( Josh. 15. 45. judge. 1. 18.) but the Philistines recovered it, and kept it, 1 Sam. 5. 10.  
whether I shall recover] Heb. If I shall live.  
V. 3. Is it not, &c.] This is a sharp rebuk, whereby Ahaziahs folly is upbraided unto him: in that by sending to the idol of Ekron, he shewed, that he thought there was no God in Israel: or that the God of Israel could not, or would not tell, what would be the issue of his hurt.  
V. 4. Thou shalt not come down from that bed on which thou art gone up] Heb. The bed whither thou art gone up, thou shalt not come down from it. The judgement is denounced against Ahaziah, as spoken to his face, for the surer evidence thereof.  
come down] Thou shalt not recover. For when men recover they use to rise, and come down from their beds.  
shalt surely die] Heb. dying thou shalt die.  
Elijah departed] To his accustomend habitation, or mount Carmel. See v. 9. and chap. 4. v. 25. and 1 King. 18. 19.  
V. 5. he] Ahaziah.  
now turned] So soon: For he knew that they could not have been so soon at Ekron.  
V. 6. a man] One whom they knew not: but supposed by his message to be a prophet.  
Is it not, &c.] They faithfully delivered their message in the very words that they received it. See v. 3.  
V. 7. What manner of man was he] Heb. What was the manner of the man? Of what stature and kind of countenance was he? What kind of apparel did he wear? How did he go?  
V. 8. an hairy man] Heb. a lord of hairs. He was clad with a rough hairy coat: which was gird about him with a plain girdle, as Zach. 13. 4. Matth. 3. 4.  
It is Elijah] For the king had seen Elijah before: or else had heard before of him, and of his manner of going.  
the Tishbite] See 1 King. 17. 1.  
V. 9. a captain of fifty] Captains were distinguished by the number of souldiers under them: Some were over the whole ●oast, 1 Chron. 11. 6. Some over a thousand▪ 1 Sam. 18. 13. Some over an hundred, Act. 23. 23. Some over fifty, as here.  
with his fifty] To force him to come, if he made any resistance.  
on an hill] As judge. 15. 11. This hill is supposed to be mount Carmel. See v. 4.  
Thou man of God] This he speaks imperiously, though he knew him to be a man of God, a prophet.  
V. 10. let fire] This he did by an extraordinary spirit, Luk. 9. 55.  
from heaven] As 1 King. 18. 38. Consumed, as Num. 11. 1.  
V. 11. he] Ahaziah.  
another captain] Being nothing moved with the former judgement.  
O man of God] See v. 9.  
quickly] This is added more then before, which importeth greater obstinacy.  
V. 12. And Elijah, &c.] See v. 10.  
V. 13. again] As it were in despite of God.  
fell on his knees] Heb. bowed. In an humble, but civill reverence.  
and precious] Be preserved, and not taken away.  
V. 14. fire, &c.] See v. 10.  
V. 15. Go down, &c.] God encourageth him by his wonders and word against all fear. So Jere. 1. 17. Ezek. 2. 6.  
V. 16. is it not, &c.] The very same message that he delivered to the kings messengers, he faithfully and boldly delivers to the kings face, though it were a terrible message.  
shalt surely die] Heb. dying thou shalt die.  
V. 17. Jehoram] Son of Ahab( chap. 3. 1.) and brother to Ahaziah who had no son.  
in the second year of Jehoram] Being vice-roy in his fathers stead, when he went out to war with Ahab, 1 King. 22. 2, &c. This was the eighteen year of Jehoshaphats reign. See chap. 3. v. 1. and 1 King. 22. 42, 51.  
V. 18. chronicles] See 1 King. 22. 39.   

CHAP. II.  
Vers. 1. WHen the Lord would] When the time that the LORD had appointed for that purpose.  
take up] As v. 11.  
with Elisha] Who f●llowed him as an attendant, 1 King. 19. 21.  
Gilgal] The situation of this place is set down, Josh. 4. 19. And the reason of the name, Josh. 5. 9.  
V. 2. Tarry] To try whether he would leave him, or no: and to stir up in him a more earnest desire, and diligent care of following him( as Luk. 24. 28.) that he might be a witness of his rapture.  
Beth-el] See 1 King. 12. 29.  
As the Lord liveth] See 1 King. 1. 29.  
and as thy soul liveth] This is added as a strong asseveration, the rather because it was sensibly evident, that his soul lived, and because he was resolved, so long as it was so, not to leave him. That the same phrase may be applied to different things, in different respects, and that together, is evident, Exod. 14. 31. See 1 Sam. 20. 3. and 25. 26.  
V. 3. sons of the prophets] See 1 King. 18. 4.  
K●owest thou, &c.] The LORD had before-hand made known how he meant to take away Elijah.  
from thy head] From being over thee as an instructor and governor. The chiefer and elder prophets in their colleges sate as doctors, in high seats, over the heads of their disciples( Neh. 8. 5.) who sate at their feet, Act. 22. 3.  
hold your peace] I need not be instructed by you therein; therefore trouble me not with any discourse thereabouts.  
V. 4. Jericho] In the tribe of Benjamin, Josh. 18. 21. though the first ruined city were accursed( see 1 King. ●6. 34.) yet there were buildings thereabouts, and prophets trained up therein, as in Gilgal, Beth-el, and other places, wherefore Elijah, about the time of his departure, visited these places.  
V. 5. Yea, I know it] I also know it: I as well as you. For the LORD hath revealed it to me.  
V. 6. Tarry] The third time he makes the same motion to try his constancy.  
V. 7. stood to view afar off] Heb. in sight, or over against. To observe in what manner Elijah should be taken away.  
they two] Elijah and Elisha.  
V. 8. his mantle] That upper garment which he used to wear, and whereby he was known to be Elijah, chap. 1. 1. and with which he covered his face, 1 King. 19. 13.  
wrapped it together] That he might use it the more easily.  
smote the waters] A means was used to show that that great work was done not casually, but by his ministry: and so unlikely means to show that a divine power accompanied the means: so Exod. 14. 21.  
hither and thither] Some one way, some another: as Exod. 14. 21, 22.  
dry ground] As Exod: 14. 22. Josh. 3. 17.  
V. 9. Ask▪ &c.] This offer Elijah made by divine instinct. It is like, 1 King. 3. 5.  
I shall do] As Gods instrument and minister: so Acts 8. 17.  
a double portion of thy spirit] Heb. a mouth( or a portion) of two in thy spirit. That phrase is oft used for a double portion, or two parts, as Deut. 21. 17. Zach. 13. 8. Elisha being to succeed his master, and to be the head of the prophets, desireth that( as the first-born had a double portion above any of his other brethren) he may have a double portion above the other prophets▪ or the two parts of Elijahs spirit, which were to foretell things to come, and to work miracles: or if it be taken for the doubling of Elijahs gifts on him, then it implieth, an holy, earnest, unsatisfied desire of promoting Gods glory, and doing good to Gods people, even above his master that excelled therein: as 1 Cor. 12. 31. and 14. 12.  
V. 10. Thou hast asked an hard thing] Heb. Thou hast done hard in asking. A rare and difficult thing: such as none but God can grant. So Dan. 2. 11.  
If thou see, &c.] This is a sign to assure him that his desire should be granted.  
If not, &c.] This is added to make him more heedful in observing the manner of Elijahs departure, that he might be an eye witness thereof, as Acts 1. 10.  
V. 11. they still went on, and talked] Heb. they went going and talking.  
a chariot of fire, &c.] A fiery apparition in shape like horses drawing a chariot, as chap. 6. 17. A chariot is a fit means to carry a man from place to place: and hors●s use to draw a chariot: Therefore Gods Angels that carried up Elijah are thus set out: and all fiery, for the greater glory and brightness: but such a fire, as Exod. 3. 2.  
by a whirlwind] Which carried up the chariot with him in it.  
into heaven] In his body and soul, so as( like Enoch, Heb. 11. 5.) he never died. This rapture was a type of Christs ascension, Mark. 16. 19.  
V. 12. he cried] Earnestly prayed to have the promise accomplished, 1 King. 22. 32.  
My father] A title of excellency and superiority: doubled, in testimony of his true and hearty acknowledgement thereof. See chap. 5. 13. chap. 13. 14.  
the chariot, &c.] He so stiles him in allusion to the manner of his rapture: and to show that he was a better defence to Israel, then horse-men and charets could be: in acknowledgement hereof a king of Israel so stiles Elisha, chapter 13. vers. 14.  
he saw him no more] Being carried into heaven, Act. 1. 3.  
rent them] An ancient, usual expression of grief and astonishment, Gen. 37. 29, 34. See 1 King. 21. 27.  
V. 13. the mantle] To keep it in memory of his master.  
hank] Heb. lip.  
V. 14. smote the waters] In imitation of his master, vers. 8. and to try whither his desire of a double spirit were granted, or no.  
Where is the Lord, &c.] That God which wrought wonders by Elijah, to work by me now as he did before by Elijah. These are words, not of diffidence, but of earnest desire of experimental proof.  
smitten, &c.] As v. 8.  
V. 15. to view at Jericho] Verse 7.  
spirit of Elijah] Such power of Gods spirit as was manifested in, and by the ministry of Elijah.  
bowed] In a civill manner acknowledging him to be now their father and master, as Elijah was before. See chapter 4. 37.  
V. 16. thy servants] A phrase of subjection to him.  
strong men] Heb. sons of strength.  
thy master] They thought that he might be carried from place to place, as 1 King. 18. 12.  
some mountain] Heb▪ one of the mountains.  
Ye shall not sand] For he knew that Elijahs body and soul were both in heaven.  
V. 17. ashamed] That he should seem inexorable: or that they should be without cause importunate.  
sand] That they might by experience see their error: and be more fully assured of his ascent into heaven. See Matth. 11. 2.  
V. 18. at Jericho] Till the fifty men returned.  
V. 19. the city] Jericho.  
raught] Unwholesome. See the notes on Numb. 13. 20.  
barren] Heb. causing to miscarry. The fruit thereof grows not to maturity. Or it is noxious: so as many perish thereon.  
V. 20. salt] This may seem to be a most unlikely means. See judge. 9. 45.  
V. 21. I have healed] The blessing on means cometh from the LORD.  
barren] As v. 19.  
V. 22. unto this day] Wherein this history was written: which was many yeers after this fact. See the Argument on this book. This phrase implieth a lon●, i● not a perpetual time.  
V. 23. children] Of the idol●ters that lived in that city.  
mocked him] In contempt of his person, being bald-headed: and of his office, being a prophet of the LORD.  
V. 24. in the name of the Lord] By divine instinct, and by commission from the LORD: not on a revengeful mind in his own cause, but to the glory of God, and withall calling upon God. See 2 Chro. 14. 11.  
V. 25. from thence] He went up and down from place to place, partly to avoid danger, but principally to do the more good.  
to Samaria] It may be that Elisha foreseing that the three kings would have occasion to use him, and his ministry( as they did, chap. 3. 12.) went thither purposely. Or God by his secret providence might direct his journey thither for that end.   

CHAP. III.  
Vers. 1. THe eighteen year of Jeh●shaphat] When Jehoram his son was vice-roy. See chap. 1. 17. and 8. 6. and 1 King. 22▪ 51.  
V. 2. evil] As is exemplified, v. 3.  
not like his father] Ahab. See 1 King. 16. 33.  
and like his mother] Jezebel. See 1 King. 16. 31.  
image] Heb. statue.  
V. 3. sins of Jeroboam] See the notes on 1 King. 16. 19.  
V. 4. sheep-master] A possessor of many sheep. His country abounded with that kind of cattle, Isai. 16. 1.  
rendered] By way of tribute every year. See chap. 1. v. 1.  
to the king of Israel] For after the revolt of the ten tribes, the kings of Israel held that jurisdiction over Moab, which David had got, 2 Sam. 8. 2. For Moab was on the other side of Jordan, and coasted upon the tribes which belonged to the kingdom of Israel, Num. 21. 13.  
with the wool] At the best time, when they were most worth.  
V. 5. Ahab was dead] Chap. 1. 1.  
rebelled] See chap. 1. v. 1.  
V. 6. the same time] Heb. in that day. When Moab began to rebel, which was in the beginning of his reign, yea, somewhat before, chap. 1. 1.  
numbered] Took a view of, as 2 Sam. 24. 1. or mustered them.  
V. 7. wilt thou go, &c.] See 1 King. 22. 4.  
I am as thou art, &c.] 1 King. 22. 4.  
V. 8. he] Jehoshaphat.  
wilderness of Edom] Because he had obtained aid from Edom.  
V. 9. king of Edom] Who was onely a deputy there( 1 Kin. 22. 48.) but called king, because he was the supreme governor in Edom.  
a compass] About the wilderness of Edom.  
that followed them] Heb. at their feet.  
V. 10. Alas] A word of despair.  
that the Lord] He impiously lays the blame of their distress upon the LORD, as chap. 6. 33.  
V. 11. poured water] ministered unto him as an household servant.  
V. 12. The word of the Lord] Jehoshaphat supposed that he was now in the place of Elijah, and had his spirit, chap. 1. 16. 1 King. 18. 18. and 21. 20.  
V▪ 13. What have I to do with thee?] Heb. What to thee and me? So Joh. 2. 4. This shows that the spirit of Elijah was in him.  
get thee to the prophets] He upbraideth to him his toleration of those false prophets that could give him no safe counsel. Of these prophets, see 1 King. 18. 19.  
three kings] Hereby he pleads favour, if not for himself alone, yet for the two other kings joined with him.  
to deliver, &c.] His guilty conscience made him misgive the worst.  
V. 14. As the Lord] See 1 King 17. 1.  
of Jehoshaphat] For his piety and integrity. It was not the number of three, but the goodness of one of the three which most wrought upon the prophet.  
V. 15. a minstrel] The Hebrew word signifieth any kind of musician, whether by singing or playing on instrument: prophets used to have such( 1 Sam. 10. 5.) and that to quicken their spirits, and to rouse them up from dulness and heaviness. The minstrel or musician, here intended, might be some Levite, skilful in singing divine Psalms, and playing them on a lute, harp, or other like instrument.  
the hand of the Lord] A divine motion of Gods spirit stirred him up to prophesy as he did.  
V. 16. valley full of ditches] The doubling of the Hebrew( thus, ditches, ditches) importeth very many. See chap. 4. v. 3.  
V. 17. Ye shall not see wind] No ordinary means to cause water: as there was no ordinary means to cause fire, 1 King. 18. 38.  
V. 18. but a light] Though in kind and benefit it be a very great thing, yet to the LORD it seems but small: for he intends a far greater blessing.  
V. 19. ye shall smite] This is by prediction, promise, and command, as 1 Sam. 15. 3. chap. 8. 12. and 1 King. 20. 28.  
fell every good three] This was extraordinary for this time. It was forbidden, Deut. 20. 19. God would have them so spoiled every way, as they might have no power to rebel again.  
mar] Heb. grieve.  
V. 20. when the meat-offering] The ordinary morning sacrifice( Exod. 29. 39.) When the true and faithful ministers of the LORD were at their devotions. A like at the evening sacrifice, 1 King. 18. 36.  
V. 21. gathered] Heb. were cried together.  
all that were able] Both younger and elder: such as never before went to war, and old souldiers; as Josh. 8. 26.  
put on armor] Heb. gird himself with a girdle.  
in the border] In the outmost cost of their own land. For theirs was a defensive war.  
V. 22. read] For the morning and evening sun will make water look read.  
V. 23. are surely slain] Heb. by destroying are destroyed.  
●ne another] Heb. a man his neighbour.  
Moab, to the spoil] An incitation of one another.  
V. 24. they went forward smiting] Or, they smote in it even smiting. The Israelites having put the Moabites to flight, pursued the victory, and slay them every where in the fields, and in the cities.  
V. 25. they beat down, &c.] As was foretold, and enjoined, v. 19.  
onely in Kir-haraseth left they the stones thereof] Heb. until he left the stones thereof in Kir-haraseth.  
Kir-haraseth] The chiefest and strongest city in Moab: so called by reason of the workmanship and strength of the walls. Mention is made of it, Jere. 16. 7, 11.  
the stones] The strong stone-wall, which they could not demolish.  
the slingers] Engineers, who with such violence forced stones against a wall out of their engines, as now gunners shoot bullets.  
they smote it] Or, battered it.  
V. 26. that drew sword] That were valorous and well exercised in war.  
to break, &c.] To break thorough the king of Edoms troops, to have seized on that king.  
but they could not] Yet, it seems, they took his son, v. 27.  
V. 27. his eldest son] This relative HIS may have reference to the king of Moab, or of Edom: for both are mentioned in the verse before. If to the former, then he offered his own son and heir to his god, to move him by such an extraordinary sacrifice to 〈…〉 p in that desperate case. A folly worse then that of the Baalites, 1 King. 18. 28. If it have reference to the king of Edom, then was his son, being taken, in the hands of the king of Moab, who in a spiteful revenge thus offered him up, Amos 2. 1.  
great indignation against Israel] By the king of Edom and his souldiers, or the king of Judah and his souldiers. Or there might be great indignation and vexation of spirit upon, or among the Israelites themselves, by reason of that desperate and miserable fact of the king of Moab.  
they departed] Being much troubled at that lamentable spectacle.   

CHAP. IIII.  
Vers. 1. SOns] See 1 King. 20. 22.  
fear, &c.] A man that fears God may be in debt.  
the creditor] To whom I owe money, but am not able to pay it.  
to be his bond-men] That was then the custom, as Matth. 18. 25. see Levit. 25. 39.  
V. 2. What, &c.] These interrogations were to prepare he● with confidence to expect some relief, v. 14. chap. 2. 9.  
V. 3. vessels] Fit to hold oil: that there may be means to receive that blessing which the LORD will give: as chap. 3. 16.  
borrow not a few] Or, scant not.  
V. 4. shut the door] That none may come in to hinder thee, no nor to see thee. See v. 33.  
V. 5. she poured out] That oil which was in her own pot still increasing, till all the borrowed vessels were full. See 1 King. 17. 16.  
V. 6. the oil stayed] Ceased run, there being sufficient for her present and future need.  
V. 7. sell the oil] For it was a very vendible commodity, being useful for food( 1 King. 17. 15.) and refreshing( Psal. 104▪ 13.) and many other ways.  
pay thy debt] Or, creditor. With that money which is taken for the oil.  
of the rest] Of the money that remains over and above the debt.  
V. 8. it fell on a day] Heb. there was a day.  
Shunem] See 1 King. 1. 3.  
great] This indefinite particle may be applied to any thing that makes one to be in high esteem, as to same or reputation, honour, wealth, power, &c. Chap. 5. 1. and 7. 6. Exod. 1●. 3. Esth. 10. 3. Gen. 24. 35.  
woman] Such an one as Prov. 31. 10, 11.  
constrained] Heb. laid hold on him. As Luke 24. 29. Acts 16. 15.  
to eat bread] To take a meal, as Gen. 31. 54.  
V. 9. to her husband] For his consent.  
holy] In his disposition.  
man of God] In his function. See 1 King. 13. 1.  
V. 10. ●n the wall] There house might be by the town wall, as Rahabs( Josh. 2. 15.) and the chamber being on the wall, the prophet thereby might have the more free ingress, and egress: or her meaning might be to make a little chamber with a wall, or a partition, to separate it from other rooms, that he might be the more private to himself.  
a bed, &c. All things fit for study and rest.  
V. 11. thither] To the Shunammites house.  
V. 12. stood before him] Expecting what the prophet would with her.  
V. 13. he said to him] The prophet by his servant speaketh to the woman, that she might the more freely deliver her mind by the servant.  
careful, &c.] The phrase implieth such a care as hath a fear of failing in some duty mixed with it.  
king or captain] Who could not but be ready to do a kindness to the prophet that had declared so good a message to them, as is declared, chap. 4. v. 16, &c.  
I dwell] I have so good content among my kinsfolks and neighbours, as I have no need of the kings, or captains favour.  
V. 14. What then, &c.] His grateful mind made him as careful for his hostess, as she was for him. See v. 2.  
no child] He knew that a child would of all things be most acceptable to h●r, and that his master could ob●●in it of th● LORD.  
V. 15. Call her] For she was gone, after her first coming to the prophet, v. 12. or else, this hath reference to v. 12.  
in the door] By reason of her modest shamefulness, as Sarah, Gen. 18. 10.  
V. 16. he said] To the woman her self.  
About this season] Gen. 18. 10. Heb. set time.. This time of the next year.  
the time of life] The time of a womans going with child▪ Not that she should presently conceive, but that from her first conceiving she should go her full time, and then bring forth a son, and all within the space of a year. This appears to be an usual kind of expressing that point, as Gen. 18. 10, 14. Rom. 9. 9.  
do not lye] Deceive me not with vain hope.  
V. 17. conceived] The promise, in the very circumstances thereof, was accomplished.  
V. 18. grown] To some three or four yeers at the least; for he was able to go into the fields.  
My head] acheth. The doubling of the word implieth great pain, as Jer. 4. 19.  
V. 20. sate on her knees] That she might the more tenderly look to him.  
V. 21. laid him on the bed] To try if by that means he might be raised( see v. 32.) or at least to keep others from winding him up and coffining him; or to conceal it from her husband; or to have it the more ready, and better prepared for the prophet when he should come.  
V. 22. sand, &c.] She would not use servant nor beast, nor her self go abroad, without her husbands consent.  
run] Make all the speed I can, v. 26. Jer. 51, 31. Joel 2. 4.  
V. 23. neither new moon] Those were times wherein Gods people used to go to prophets for advice; for then people ceased from the works of their calling, and prophets set themselves apart to instruct and advice such as should come to them.  
well] Heb. peace; No offence will hence arise: the prophet will well take my coming to him in good part.  
V. 24. she saddled] See 1 King. 13. 23.  
slacken not thy riding for me] Heb. restrain not for me to ride, For my ease.  
V. 25. Carmel] See 1 King. 18. 19.  
afar off] Heb. over against him.  
V. 26. Run] See v. 22.  
well] Heb. peace.  
well] Heb. peace.  
well] Heb. peace.  
she answered, &c.] Thus she saith, because she would declare the case to the prophet her self.  
well] Heb. peace.  
V. 27. she caught him] To testify her reverend respect to him( as Matth. 28. 9.) and to hold him till he had heard her, and granted her desire. This gesture is also an expression of much passion, which the prophets words intimate.  
him by the feet] Heb. by his feet.  
thrust her away] Supposing that she was too troublesone to his master, as Matth. 15. 23.  
vexed] Heb. bitter.  
hide it] As 2 Sam. 7. 3.  
V. 28. Did I desire?] This interrogation imports a strong negation, thus; Thou knowest that I never moved thee to ask a son of the LORD for me: and when of thyself thou didst promise one, I entreated thee not to deceive me( See v. 16.) Hereby she implies, That now she had no son: he was dead; which the prophet presently discerned, v. 29.  
V. 29. Gird] See 1 King. 18. 46.  
my staff] Because God oft wrought miracles by such external things as belonged to his servants, Chap. 2. 8. Exod. 4. 2, 3. Act. 19. 12.  
salute him not] Let no office of courtefie stay thee any whit at all, Luk. 10. 4.  
V. 30. As the Lord, &c.] See Chap. 2. 2.  
V. 31. neither voice, &c.] No evidences of life.  
hearing] Heb. attention.  
went] Heb. returned.  
not awaked] Not revived: for death is a kind of sleep. See 1 King. 2. 10.  
V. 32. behold, &c.] Notwithstanding all that Gehazi had done according to his masters charge, v. 29, 31.  
V. 33. them twain] The prophet and the dead child.  
and prayed] As 1 King. 17. 20. This not being done before, the staff could do nothing.  
V. 34. lay upon the child] See 1 King. 17. 21.  
waxed warm] A sign that life began to come again.  
V. 35. he returned] From the child: or this may be an Hebraism, he returned and walked; that is, he walked again, Dan. 9. 25. See Chap. 13. 25.  
walked, &c.] A sign of a fervent spirit. See 1 King. 17. 21.  
to and fro] once hither, and once thither.  
neesed, &c.] A further sign of life.  
V. 36. Take up thy son] See 1 King. 17. 23.  
V. 37. fell at his feet] In testimony of her high esteem, reverend respect, and grateful heart; all in a civill manner. See Chap. 2. 15.  
V. 38. to Gilgal] See Chap. 2. 2.  
sitting] As disciples, to hear the prophet, Act. 22. 3. See 1 King. 10. 5.  
the great pot] That there might be enough for all, and none of them forced to wander up and down for food.  
V. 39. a wild vine] Heb. a vine of the field; A plant growing in fields and hedge-rows, like a vine.  
wild gourds] Leaves or herbs which are bitter and poisonous: this kind of plant is taken to be Coloqui●●ida.  
V. 40. there is death in the pot] The broth therein is poisoned, and will poison all that eat of it. Death is put for that which may cause death, as Exod. 10. 17.  
V. 41. bring meal] Not that meal had any virtue to draw out bitterness or poison; but that by such a means it might be discerned whence that virtue came, even from God, who appointed that means to be used, as Exod. 15. 25. This was a miracle.  
harm] Heb. evil thing.  
V. 42. Baal-shalisha] This was the place in Ephraim which was called Shalisha, 1 Sam. 9. 4. and after Baal was there set up, it was called Baal-shalisha.  
brought] In testimony of his good respect to the prophets of God in that time of dearth.  
of the first-fruits] Which God reserved to himself. Because this pious man could not carry them to Gods house( as Exod. 23. 19.) he thus honours God with them, Prov. 3. 9.  
in the husk] Or, in his s●rip, or, garment: Not beaten out.  
unto the people] The sons of prophets, v. 38.  
V. 43. What, should I] As Joh. 6. 9.  
They shall eat, and shall leave thereof] Joh. 6. 11.  
V. 44. and left] A miracle, like Matth. 14. 20. Joh. 6. 11.   

CHAP. V.  
Vers. 1. A great man] See Chap. 4. 8.  
with] Or, before.  
honourable] Or, gracious. Heb. lifted up, or, accepted, in countenance.  
by him] By his valour and prudence.  
deliverance] Or, victory.  
V. 2. gone out] Into the land of Israel for spoil, Chap. 13. 21.  
waited ●n] Heb. was before.  
V. 3. with] Heb. before.  
that is in Samaria] The kingdom of Israel. See 1 King. 16. 24.  
recover] Heb. gather in.  
V. 4. one] That heard the maid speak it: Or, he, that is, Naaman, went in.  
V. 5. said] To Naaman, who  told the king what the maid had said.  
took] For a present to give the prophet. See 1 King. 14. 3.  
with him] Heb. in his hand.  
ten talents of silver] Three thousand seven hundred and fifty pound ste●ling. See 1 King. 16. 24. and 1 Chron. 22. 14.  
six thousand of gold] When the distinct sum is not expressed, a shekel is ordinarily understood. Six thousand shekels of gold, is an hundred and fifty thousand pounds sterling. See 1 King. 10. 16. If the word pieces be understood, the sum will arise according to the quantity of the piece.  
ten changes] Of upper garments, such as our gowns or cloaks, which Jews used oft to shift; and therefore changes or shifts of sundry new ones were wont to be given or sent for presents. See Gen, 45. 22. judge. 14. 12.  
V. 6. Now when] The main sum of the letter, not the whole form thereof, is here set down. See the like, Chap. 10. 2.  
recover] Procure that he be recovered. The king of Syria took for granted, that the king of Israel well knew that the prophet in his kingdom could do it.  
V. 7. rent, &c.] A sign of much passion, Gen 37. 29. See the Notes on Chap. 18. v. 33.  
I God] He supposeth that the king of Syria required him to do it with his own hands.  
to kill, &c.] This is Gods prerogative, Deut. 32. 39. 1 Sam. 2. 6.  
a quarrel] An occasion to wage war.  
V. 8. Wherefore hast thou rent, &c.] An implicit reproof, for not sending to the prophet of the LORD in such a case.  
V. 9. stood at the door] Expecting that Elisha would come out to him.  
V. 10. sent a messenger, &c.] Not in scorn, but for trial of Naamans subjection to that course which was prescribed.  
thy flesh] Which is dried up by the leprosy.  
V. 11. was wrath] Taking all to be done in neglect, scorn, or contempt.  
I thought] Heb. I said. Or, I said with myself. He restrains Gods power and wisdom to his own conceit.  
strike] Heb. move up and down.  
V. 12. Abana] Or, Amana: This river is said to run thorough many parts of Damascus, and the other to flow along by it.  
better] Have more virtue in them. He supposed that he was sent to Jordan, for the virtue of the water.  
V. 13. My father] A title given to all sorts of superiors, Exod, 20. 12. it is a note of reverence, mixed with love. See Chap. 2 12.  
great] Hard to be done.  
he saith] He requireth a matter so easy to be done.  
V. 14. dipped] Went up deep into the river.  
he was clean] Luk. 4. 27.  
V. 15. he said] To Elisha, being come out to him.  
a blessing] A gift, in testimony of gratitude. So Gen. 33. 11.  
V. 16. As the Lord, &c.] See 1 King. 17. 1.  
V. 17. Shall there not then] A form of an earnest desire, 2 Sam. 13. 26.  
of earth?] Out of the land of Israel, to make an altar thereof. He esteemed the earth in Israel more holy then the earth in Syria.  
V. 18. Rimmon] The idol of the Syrians.  
leaneth, &c.] It was Naaman's place and office to be next the king of Syria, so as the king used to lean on him on all occasions, as Chap. 7. 2. Whither the king went, even to the idoll●emple, or any where else, Naaman must go with him: thus was he brought to do outward reverence as before the idol, for which he craveth pardon. This is commonly taken of the future, as if before-hand he craved pardon for that which he should afterwards do. The words may also be taken of the time past, thus, When my master went into the house of Rimmon, and learned on my hand, and I bowed myself; in this my bowing, the Lord pardon, &c. The word translated went, is so used in the titles of the 51, 52, 54 Psalms; and, learned, 2 Sam. 1. 6. and, bowed, Exod. 33. 10.  
V. 19. Go in peace] An usual fare-well-phrase, as Exod. 4. 18. It doth not imply an approbation of any sinful intention, but onely a friendly dismission.  
a little way] Heb. a little piece of ground. Gen. 35. 16.  
V. 20. said] To himself, as Matth. 9. 3, 4.  
V. 21. lighted] The Hebrew importeth a quickness or speed in his action: so Gen. 24. 64. Josh. 15. 18.  
Is all well?] Heb. Is there peace?  
V. 22. my master, &c.] He feigneth all of his own head.  
a talent, &c.] See v. 5.  
V. 23. Be content] Be willing, and refuse not to take my offer.  
he urged him] It seems that Gehazi refused to take more then one talent, which, he said, his master desired.  
V. 24. the tower] Or, secret place. The Hebrew word signifieth an high place made for safety: it is oft translated as a proper name Ophel, 2 Chron. 27. 3. and 33. 14. Neh. 3. 26. and 11. 21.  
in the house] Where his master dwelled.  
V. 25. Whence] For he had been some while absent.  
no whither] Heb. not hither or thither; Out of the house.  
V. 26. Went not mine heart, &c.] In spirit, by a divine vision, I saw thee run after the man, and the man meet thee: I saw all, though thou seek to conceal it from me.  
is it a time] Now that prophets are to honour their calling, and grace their carriage before idolaters, it must needs be most unseasonable for us to receive bribes.  
and olive-yards, &c.] These particulars are added, because Elisha might perceive that Gehazi had it in his thought to buy such things with the money he had of Naaman.  
V. 27. The leprosy] Such a leprosy as Naaman had.  
shall cleave] Shall so seize on thee and thy posterity, as it shall never be taken away, 2 Sam. 3. 29. Yet, as promises, so threatenings had their limitations, upon repentance, 2 King. 20. 5. Jon. 3. 10. See on Chap. 8. 2.  
as snow] The leprosy brings a white scurf upon the parts infected therewith, Num. 12. 10. Exod. 4. 6.   

CHAP. VI.  
Vers. 1. SOns of the prophets] See 1 King. 18. 4.  
place where we dwell] The college or school where they met to hear Blisha instruct them.  
with thee] Heb. before thee.  
●eostralt] For their number increased.  
V. 2. unto Jordan] Where was not onely conveniency of water, but also of wood and other materials to build withall.  
a bea●] That which may be fit to erect a fit meeting-place.  
V. 3. Be content] See Chap. 5. 23.  
V. 4. he went] To satisfy their desire, to perform his promise( v. 3.) and further to do what occasion should require, as v. 6.  
V. 5. ax-head] Heb, iron.  
Alas] See v. 15.  
it was borrowed] So as I ought to restore it again.  
V. 6. a stick] As Chap. 2. 21. and 4. 41. This stick was as a load-stone, to draw the iron to it.  
V. 7. Therefore, &c.] Because it so floated on the top of the water, as he might easily reach it.  
V. 8. In such and such] The Hebrew words are used to set out a certain, but unnamed thing; whether person( as Ruth 4. 1.) or place, as 1 Sam. 21. 2.  
camp] Or, encamping.  
V. 9. are come down] To assault such as pass by.  
V. 10. sent] Spies, to search whether there were any enemies there or no.  
saved himself] And his men, by forbearing to go thither.  
not 〈…〉 e nor twice] Often times.  
V. 11. sore troubled] As the sea with storms.  
which of us] Which of them that belong to us?  
for the king] In pay with him, to reveal our counsels to him.  
V. 12. None] Heb. No.  
telleth] Can tell.  
in thy bed-chamber] In thy most private and secret places Eccl. 10. 20.  
V. 13. Dothan] A city near to Sichem, or Samaria, Gen. 37. 13, 17.  
V. 14. a great host] Heb. heavy; Of foot-men.  
V. 15. servant] Or, minister.  
behold] He saw an host.  
Alas, &c.] A phrase of despair, as Chap. 3. 10.  
V. 16. Fear not] A phrase of encouragement, as Exod. 14. 13.  
they that be with us, are mo then they that be with them] 2 Chron. 32. 7.  
V. 17. open his eyes, &c.] Grant that by some extraordinary vision he may see thy guard of angels.  
full of horses, &c.] A multitude of angels in manner of an host, Psal. 34. 7. and 68. 17. See Chap. 2. 11.  
V. 18. they came down] The Syrians came down toward Elisha's house.  
smote, &c.] as Gen. 19. 11.  
blindness] Whereby they were so dazzled in their mind and bodily sight, as they could not discern any thing or person in the true and proper kind thereof. Note Luk. 24. 16. Mar. 8. 24. See on Gen. 19. 11.  
V. 19. said] Or answered; being asked by them where Elisha was.  
This is not the way, &c.] Whither ye should go, &c. so as his speech hath ambiguity in it, but not equivocation.  
follow me] Heb. come ye after me.  
I will bring you to the man] For in Samaria they saw him.  
V. 20. open the eyes] Take away that dazellednesse which hath been upon them.  
that they may see] Distinctly, and discern what they see.  
V. 21. My father] See Chap. 2. v. 12. The king hereby testifieth his respect to the prophets calling, and to the extraordinary Spirit of God in him.  
shall I sinite] Slay them. The phrase is doubled, in testimony of joy in that power which he now had over his enemies.  
V. 22. wouldest thou smite, &c.] Men use not to kill such as in the field are taken captives, and stand not out in hostility; much less oughtest thou to kill such as by Gods extraordinary work are brought to thee.  
bread and water] Meat and drink: courteously entertain them. See v. 23.  
go to their master] To tell him what befell them.  
V. 23. came no more] As before they used, with troops, to spoil and plunder the country; for in the next history they are noted to come with a full army.  
V. 24. Ben-hadad] He that besieged Samaria before, 1 King. 20. 1.  
V. 25. an asses head] Not fit to be eaten, but in extreme famine.  
fourscore pieces of silver] Ten pound sterling. See Chap. 5. vers. 5.  
the fourth part of a cab, &c.] A cab is an Hebrew measure, of a pottle or thereabouts: the fourth part is a pin●e.  
doves dung] Which may be taken for the corn in their crop, which, by flying, they brought out of the fields into the city: or for that corn which was in their entrails, and came from them: or else their very dung might be eaten in that extremity, or used for salt, or for fuel.  
five pieces of silver] Twelve shillings and six pence.  
V. 26. upon the wall] To view the city.  
V. 27. If the Lord do not help thee] Or, Let not the Lord save thee. Can I do more then God?  
out of the ba●●, &c.] I have neither corn nor wine to help withall.  
V. 28. the king said] After his passion was a little allayed.  
This woman] So as she brought the woman with her before the king.  
V. 29. we boiled my son, and did eat him] Deut. 28. 53.  
next] Heb. other.  
hide her son] To keep him alive, or to eat him alone.  
V. 30. rent his clothes] See Chap. 5. 7.  
sackcloth] As Ahab, 1 King. 21. 27.  
V. 31. God do so] See 1 King. 19. 2.  
if the head of Elisha] He threatens his death, because he thought that Elisha might have confounded this army as well as that which came to Dothan, v. 18. or might have procured, food, as Elijah did rain, 1 King. 18. 44, 45. or that he might be the cause of this judgement, v. 33. 1 King. 18. 17. Jam. 5. 17.  
V. 32. elders] See 1 King. 8. 1.  
sa●e with him] To advice about the famine, and to receive direction and consolation from him.  
from before him] From his presence, or from himself, to cut off Elishah's head.  
he said] Understanding the kings purpose, as v. 12. and 5. 26.  
of a murderer] Of Ahab, by whose connivance, Naboth( 1 King. 21. 19.) and the LORDS prophets were slain, 1 King. 18. 4. and 21. 19.  
hold him, &c.] Be sure that he come not in to hurt me, or to hinder me in my function.  
is not, &c.] Assuredly the king that sent him followeth hard after him. See 1 King. 14. 6.  
V. 33. while he, &c.] While Elisha was speaking to the elders.  
he said] The messenger, in the kings name, uttering the kings words: or the king himself, who had prevented the messenger.  
this evil] This famine, and the effects thereof, as, mothers eating their children.  
what should I wait, &c.] A speech of diffidence and despair. It seems that Elisha had made promise of succour from the LORD, which made king Jehoram to wait some while: but when he saw the great extremity of the famine, in distrust and despair he said, What should I wait, &c.   

CHAP. VII.  
Vers. 1. THen] When the king said, What should I wait any longer? Chap. 6. 33.  
said] To the elders, king and messenger, all met together.  
To morrow about this time] The day and hour is here designed.  
a measure] A perk and a pottle, and somewhat more: three measures make one of our bushels.  
a shekel] Two shillings and six pence. See 1 King. 10. 16. and 1 Chron. 22. 14. Compare the difference betwixt this, and Chap, 6. 25.  
V. 2. a lord] The Hebrew word importeth, the third from the king; or one of the three great officers of state, such as Dan. 6. 2. He is supposed to be the man whom the King sent to kill Elisha, Chap. 6. v. 32. for great ones were so employed, 1 King. 2. 29.  
a lord on whose hand the king learned] Heb. a lord which belonged to the king, leaning upon his hand. This was the custom of kings, Chap. 5. 18.  
windows] Wide open places to pour down corn as water, Gen. 7. 11. Mal. 3. 10.  
thou shalt see it] See v. 20.  
V. 3. at the entering] Without the city; for by the law they were secluded from society with others, Levit. 13. 46.  
until we die] Through want of foot.  
V. 4. fall unto the host] Let us commit ourselves to their mercy.  
if they save us] They refer the issue to Gods providence, as Esth. 4. 16.  
V. 5. twilight] Of the evening, v. 7, 9. See Prov. 7. 9.  
V. 6. to hear] This was some hideous noise, which yet went no further then to their ears; for these lepers heard it not, nor any in the city. See 2 Sam. 5. 24. 2 King. 19. 7. 9.  
one to another] Heb. a man to his brother.  
V. 7. fled] As they were, suddenly, with all speed, not staying for horse, or any thing else.  
twilight] See v. 5.  
for their life] To save it, fearing they should be slain if they stayed.  
V. 8. hide it] Fearing lest all might be taken from them.  
V. 9. some mischief will come upon us] Heb. iniquity will find us: We shall be accounted unjust and evil doers, and accordingly punished. See Num. 32. 23.  
V. 10. them] The porter, and the watch-men with him.  
V. 11. he] The chief keeper of the city-gate, to whom the lepers first  told it.  
porters] Keepers of the gate of the kings palace.  
V. 12. servants] Of his privy counsel, as Chap. 6. v. 8.  
show you] What I conceive of this matter.  
V. 13. in the city] Heb. in it.  
they are as all the multitude] They and we all are in the like ease, like to die( as others are dead before us) if we have no relief; it can be therefore no great loss if they be surprised by the enemies.  
see] Whether the report be true or no.  
V. 14. chariot-horses] With riders on them.  
after the host] Which was said to be fled.  
V. 15. unto Jordan] So as they perceived that the Syrians were fled over Jordan, and the less to be feared.  
vessells] The Hebrew word is put for sundry things useful to man; as, for vessels which hold liquour( Esth. 1. 7.) for instruments of music( Isai. 22. 24.) for instruments of iron( Num. 35. 16.) for hunting-instruments( Gen. 27. 3.) for warlike instruments( Gen. 49. 5.) Here is implied, that they cast away all manner of instruments or utensils that they had.  
in their hast] Put on by fear, as 2 Sam. 4. 4.  
V. 16. went out] Hastily, tumultuously, v. 17.  
measure, &c.] See v. 1.  
V. 17. the lord, &c.] See v. 2.  
trode upon him] By reason of their eager and disorderly thrusting to get corn, v. 1, 2.  
V. 18. And it came to pass] The three last verses, compared with the two first verses of this chapter, give evidence of Gods truth in accomplishing what he threatens.   

CHAP. VIII.  
Vers. 1. WHose son he had restored to life] Chap. 4. 35.  
household] Heb. house.  
sojourned] Live as a stranger in some country where more plenty is.  
called for a famine] Appointed that there shall be scarcity of food. So Psal. 105. 16, Jer. 25. 29. Hag. 1. 11.  
seven yeers] The time of a very great famine, as Gen. 41. 27. 2 Sam. 24. 13.  
V. 2. in the land of the Philistines] As Isaac in a like case, Gen. 26. 1.  
V. 3. for her house and land] To have them restored; for some had taken possession thereof in her absence. See v. 6.  
V. 4. with Gehazi] Though he were a leper, yet he might be talked withall. Some think, this history was before that of Naaman, Chap. 5. 1. Or he might repent and be cleansed. See the Notes on Chap. 5. 27.  
V. 5. behold] She came so seasonably, to assure the king of the truth of the miracle, and to move him to do her justice, as it i● most worthy to be observed.  
V. 6. asked] Whether that which Gehazi had  told him of her son were true or no.  
she  told him] That it was true.  
officer] Or, eunuch. See 1 King. 22. 9.  
V. 7. The man of God] Elisha. See 1 King. 13. 1.  
V. 8. Hazael] Of whom, 1 King. 19. 15.  
a present] See 1 King. 14. 3.  
V. 9. with him] Heb. in his hand.  
every good thing] Choice and precious fruits; yea, and gold, and silver, and raiments, as Chap. 5. v. 5.  
forty camels burden] Camels used to carry more then horses; so as the quantity must needs be very great.  
stood before him] With all reverence presented himself unto him.  
Thy son] He that respects thee as a son doth his father: so Chap. 13. v. 14.  
V. 10. Thou mayest certainly recover] Heb. Living thou shalt live, In the ordinary course of nature; for the disease is not mortal. In a contrary sense, Chap. 20. v. 1. some copies red, Thou shalt not live.  
he shall surely die] Heb. dying he shall die, By another means, vers. 15.  
V. 11. he] Elisha.  
steadfastly] Heb. and set it.  
until he was ashamed] So long, as Hazael was ashamed.  
wept] Being inwardly moved with that cruelty which he fore-saw that Hazael would exercise. So Jer. 9. 1. Luk. 19. 41.  
V. 12. my lord] A title of a reverend and high esteem.  
the evil, &c.] See this exemplified, Chap. 10. 32, 33. and 12. 17. and 13. 7.  
V. 13. a dog] As a dog, fierce, cruel, merciless. See 2 Sam. 3. 8. Mat. 7. 6. Phil. 3. 2.  
The Lord hath shewed me] By Elijah, 1 King. 19. 15. and by special revelation.  
thou shalt be king] Thence thou shalt take occasion of exercising cruelty on Israel.  
V. 14. thou shouldst recover] He useth the very words of the prophet, but in another sense.  
V. 15. he] Hazael.  
took, &c.] With a pretence to refresh him, but indeed to stifle him.  
V. 16. began to reign] Heb. reigned. Jehoram, son of Jehoshaphat, was made vice-roy in the last year of Ahab, and first of Ahaziah: in this respect, Jehoram, the brother of Ahaziah, is said to begin his reign in the second year of Jehoram, son of Jehoshaphat, Chap. 1. 17. About six yeers after( which was the fifth year of Joram, son of Ahab, here mentioned) Jehoshaphat made his son king, even while he himself lived; and, in that respect, is said to give the kingdom to Jehoram, 2 Chron. 21. 3.  
V. 17. eight yeers] Four yeers in his fathers life-time, and four after his death.  
V. 18. daughter of Ahab] Athaliah, 2 Chron. 22. 2.  
V. 19. as he promised him to give him alway a light, and to his children] 2 Sam. 7. 13.  
a light] Heb. candle, or lamp. See 1 King. 11. 36.  
V. 20. Edom revolted] See 1 King. 22. 47. and 2 King. 1. 2. and 3. 4.  
V. 21. Zair] A city in Idumea.  
which compassed] The Edomites were round about Jehoram and his host.  
V. 22. Yet Edom, &c.] Though the Edomites were overthrown in that battle, yet could they not be kept under, as in former times.  
Libnah] One of the Levites cities in Judah, Josh. 21. 13.  
V. 23. chronicles] See 1 King. 14. 29.  
V. 24. with his fathers] But not in their sepulchers, 2 Chron. 21. 20.  
in the city of David] See 1 King. 11. 43.  
Ahaziah his son reigned in his stead] 2 Chron. 22. 1.  
V. 25. In the twelfth] See v. 16.  
V. 26. Two and twenty yeers old] See 2 Chron. 22. 2.  
daughter] grandchild.  
son in law] For he married Ahabs daughter.  
V. 28. Ramoth-gilead] See 1 King. 4. 13.  
V. 29. which the Syrians had given] Heb. wherewith the Syrians had wounded.  
sick] Mortally wounded. See 1 King. 22. 34.   

CHAP. IX.  
Vers. 1. CHildren] See 1 King. 18. 4.  
Gird] See 1 King. 18. 46. He would have him make hast.  
box of oil] See 1 Sam. 10. 1.  
Ramoth-gilead] Which the Israelites, from Ahabs time, sought to recover. See 1 King. 22. 3. and it is probable that it was now recovered.  
V. 2. Jehu the son, &c.] To distinguish him from Jehu the prophet son of Hanani, 1 King. 16. 1.  
make him arise] Not by force, but by entreating.  
his brethren] In office, fellow-captains, v. 5. See 1 King. 27. 13. and 20. 32.  
inner chamber] Heb. a chamber in a chamber.  
V. 3. take the box of oil] 1 King. 19. 16.  
pour it] See 1 King. 1. 34.  
I have anointed] I have appointed thee to be anointed, 1 Kin. 19. 26.  
flee] That they may make no delay by propounding questions to thee.  
V. 4. young man] The ingemination carrieth emphasis; in that though the messenger were a young man, and the message dangerous, yet he did it punctually and boldly.  
V. 5. an errand] Something to tell thee in secret.  
V. 6. And he] Jehu.  
into the house] That they might be the more private: for the captains sate without.  
he poured] The young prophet.  
V. 7. smite] Destroy.  
house of Ahab] His children, and others that belong to him, vers. 8.  
thy master] For Jehu was one that followed Ahab, v. 25.  
at the hand of Jezebel] 1 King. 21. 15. She caused the LORDS prophets to be slain, 1 King. 18. 4. and others, 1 King. 21. 10.  
V. 8. I will ●ut off] See the Notes on 1 King. 14. 10.  
I will ●ut off from Ahab, him that pisseth against the wall] 1 King. 14. 10. and 21. 21.  
V. 9. Jeroboam the son of Nebat] 1 King. 14. 10. and 21. 22.  
Baasha the son of Ahijah] 1 King. 16. 3.  
V. 10. the dogs] See Chap. 21. 23. all accomplished, v. 35, 36.  
in the portion] In that piece of ground where Naboths vineyard, was, 1 King. 21. 23.  
V. 11. servants of his lord] Fellow-subjects, and captains under his king.  
Is all well?] Heb. Is it peace? As v. 17.  
mad fellow] The young prophet, is here so called, by reason of his sudden and hasty speaking to Jehu.  
Ye know the man] That he is a prophet.  
his communication] That what he saith is from the LORD.  
V. 12. false] We know not what message in particular he brought to thee.  
V. 13. put it under him] In an high place they made a kind of throne with their garments, and set Jehu thereupon; and withall, laid other garments on the floor, for him to tread thereon. All this was in acknowledgement of him to be their king. So Matth. 21. 7.  
is king] Heb. reigneth.  
V. 14. conspired] He, with the other captains, consulted to destroy Joram, as v. 15.  
kept] Guarded and assured.  
V. 15. king Joram] Heb. Jehoram. Chap. 8. 29.  
had given] Heb. smote.  
let none go] Heb. let no escaper go, &c.] Either openly sent by ●s, or privily stealing out, upon his own head.  
V. 16. Ahaziah] Who was Jorams brother in law's son, and was accounted one of Ahabs house. See 2 Chron. 22. 7.  
V. 17. the company of Jehu] The troops which accompanied▪ Jehu, which yet he did not know. See v. 20.  
V. 18. What hast, &c.] Heb. What is to thee and peace? See 1 King. 17. 18.  
turn thee, &c.] Thus he kept him from revealing the matter to Joram.  
V. 20. driving] Or, marching.  
son of Nimsht] grandchild. See v. 2.  
furiously] Heb. in madness; As if he would kill his horses with riding.  
V. 21. Make] Heb. bind.  
m●t] Heb. found.  
in the portion] See v. 10.  
V. 22. whoredoms] Idolatry, which is a spiritual adultery▪ Levit. 17. 7. judge. 2. 17. Jer. 3. 2. Or it may be literally taken; for these two oft go together, Hos. 4. 11, &c.  
witchcrafts] Cunning devices to deceive and 'allure men to sin, Nah. 3. 4.  
V. 23. turned his hand] As 1 King. 22. 34. he was afraid to stand out against Jehu.  
V. 24. drew a bow with his full strength] Heb. filled his hand with a bow.  
sunk down] Heb. bowed. Died instantly.  
V. 25. the Lord laid this burden] 1 King. 21. 29. This prophetical threatening and punishment, Isa. 13. 1. Mal. 1. 1.  
V. 26. Surely, I have seen] A form of an oath, which importeth a certainty of the thing. Though this be not expressed in the history, yet might Jehu hear it uttered by Elijah.  
blood] Heb. bloods.  
of his sons] See 1 King. 21. 11.  
plate] Heb. portion.  
V. 27. Smite him also] As Joram was, v. 24. Jehu seeing Ahaziah to flee, thus chargeth his souldiers.  
to Gur] In the way to Samaria.  
I bleam] Belonging to Manasseh, Josh. 17. 11. as did Megiddo also.  
Megiddo] 1 King. 9. 15. Here Josiah received his deadly wound, Chap. 23. 29.  
died there] He was not struck thorough the heart, as Joram, vers. 24.  
V. 28. city of David] See 1 King. 2. 10.  
V. 29. in the eleventh year] complete, and beginning of the twelfth, Chap. 8. 25.  
V. 30. she painted her face] Heb. put her eyes in painting. She set her self out in the greatest bravery that she could, to daunt Jehu: for, being of a stout disposition, she would still retain her royal state. Or, it may be, to entice him to lust; or at least to entice others to aid her, Jer. 4. 30. Ezek. 23. 40.  
V. 31. at the gate] Of the kings palace.  
Had Zimri, &c.] She resembles Jehu to Zimri, and puts him in mind of Zimri's end: whereof, see 1 King. 16. 28.  
V. 32. Who is on my side] Who will show that he takes part with me, and acknowledgeth me to be king?  
eunuchs] Or, chamberlains; Chamberlains of the queen, or other great officers. See 1 King. 22. 9.  
V. 33. he tr●de her] He being in his chariot( v. 16.) ran over her.  
V. 34. cursed] In her present condition, in her former disposition.  
V. 35. found no more] For the dogs had eaten the rest.  
V. 36. This is, &c.] See 1 King. 21. 23.  
by] Heb. by the hand of.  
In the portion of Jezreel shall dogs, &c.] 1 King. 21. 23.  
V. 37. the carcase, &c.] This is an exposition of the extent of the prophesy.  
as dung] Lightly esteemed, trampled under foot.  
in the portion] Where Naboth was stoned.   

CHAP. X.  
Vers. 1. SEventy sons] Sons and grand-sons.  
them] Heb. nourishers.  
V. 2. as soon] See Chap. 5. v. 6.  
seeing, &c.] All this was to try how they stood affencted to Jehu.  
chariots, &c.] All things fit for war.  
V. 3. set him, &c.] Proclaim him king.  
V. 4. two kings] One of Israel, the other of Judah, Chap. 9. v. 21.  
V. 5. over the house] The kings house.  
We are thy servants] At thy command, acknowledging the▪ our king.  
which is good] Whatsoever pleaseth thee.  
V. 6▪ mine] Heb. for me.  
great men] In dignity, honour, command, prudence, wealth, and other like excellencies. brought them up] Heb. made them great; For education is a means of making great, Isai. 1. 2.  
V. 7. to Jezreel] For so he required, v. 6. Jehu remained at Jezreel, and would not go to Samaria, till he had this evidence of their fidelity.  
V. 8. of the gate] The place of Justice, where people assembled together, Deut. 22. 15. Ruth 4. 1.  
V. 9. Ye be righteous] Ye may think yourselves more righteous then I am, in that I slay the king.  
but who, &c.] They who slay these, may seem to have their hands as deep in blood as I.  
V. 10. know now] Here he freeth himself and them from guilt of blood, by declaring the ground of what he did.  
fall unto the earth] This phrase is used of such things as perish, 1 King. 1. 52. See 1 Sam. 3. 19.  
by] Heb. by the hand of.  
his servant Elijah] 1 King. 21. 29. His prophesy was public( Chap. 9. 25.) and therefore his name mentioned, rather then the young prophets, who in private gave the charge to Jehu, Chap. 9. v. 7.  
V. 11. his great men] Whom Ahab had raised, and put in great places. We call such, The kings creatures.  
kinsfolks] Or, acquaintance.  
his priests] Whom he had preferred to their places.  
V. 12. to Samaria] See v. 7.  
shearing-house] Heb. house of shepherds binding sheep; Where they are wont to bind and shear sheep.  
in the way] Leading to Samaria.  
V. 13. met] Heb. found.  
brethren] Sons of his brethren, 2 Chron. 22. 8. So Lot.  
Compare Gen. 12. 5. with 13. 8. The title is oft taken for any kinsfolks, 2 Sam. 19. 12.  
to salute] Heb. to the peace of, &c. To wish peace and prosperity to them.  
children, &c.] Not knowing that Ahaziah and they were slain.  
V. 14. Take them alive] That the cause of flaying them might be made known to them; which was, affinity with the house of Ahab.  
V. 15. lighted on] Heb. found.  
Jehonadab the son of Rechab] Of the Kenite, who descended from Moses his father-in-law( judge. 1. 16. and 4. 11.) They were a pious generation, who joined themselves to the people of God, 1 Chron. 2. 55. Jehonadab was a man of much prudence. See Jer. 35. 6, &c.  
he saluted him] Heb. blessed. Jehu blessed Jehonadab.  
Is thine heart right?] Dost thou in truth affect me, as I do thee?  
V. 16. Come with me] Jehu sought countenance by the company of Jehonadab, whom all the people had in high account.  
they made him] Jehu's attendance moved him to accompany Jehu, and helped him up into the chariot.  
V. 17. destroyed him] Ahab, and all that belonged to him.  
V. 18. and said] To make all Baals worshippers assemble to him, v. 19.  
Ahab served Baal] See 1 King. 16. 31.  
a little] In comparison of that which Jehu means to do.  
V. 19. all the prophets of Baal] Which pretend to be inspired by him.  
all his servants] Which profess him to be their lord.  
all his priests] Which offer sacrifice to him.  
V. 20. Proclaim] Heb. sanctify. Or, sanctify a set day, as in the law is appointed by the LORD, no servile work to be done therein, Deut. 16. 8. So Exod. 32. 5. Levit. 23. 36. Joel. 1. 14.  
V. 21. worshippers] Servants, prophets and priests, as v. 19.  
house of Baal] The temple dedicated to his worship; as the house of the LORD. See 1 King. 8. 16.  
full from one end to another] Or, so full, that they stood mouth to mouth: So full, as their faces or mouths were close together; and it was full from corner to corner, 2 King. 21. 16.  
V. 22. the vestry] The place where the idolatrous vestments were laid up.  
Bring forth vestments] That thereby the worshippers of Baal might be distinguished from others.  
V. 23. went] To see the number of them.  
Search] For Jehu would have none but those idolaters to be slain.  
V. 24. they went in] The worshippers of Baal.  
fourscore men] To watch without, that none might slay away.  
into your hands] By bringing them into the house of Baal.  
his life, &c.] Heb. soul. He shall die for it, 1 King. 20. 39, 40.  
life] Heb. soul.  
V. 25. he had, &c.] The chief priest of Baal.  
to the guard, &c.] Officers, besides the fourscore men, v. 24.  
the edge] Heb. the mouth.  
cast them] Being slain, they cast their dead bodies out of the house and city.  
to the city] To every city where an house of Baal was.  
Images] Heb. statues. All sorts of idolatrous statues.  
V. 27. image of Baal] That principal statue, which was said to be Baal himself.  
a draught-house] A jakes, for the greater contempt, Ezr. 6. 11. Dan. 2. 5. and 3. 29. See Levit. 26. 30.  
V. 28. out of Israel] Leaving no relic of that idolatry which Ahab and his posterity most doted upon, v. 18.  
V. 29. the sins] See 1 King. 15. 26.  
golden calves] 1 King. 12. 28, 29.  
V. 30. the Lord said] By the ministry of a prophet.  
of the fourth] See this accomplished, Chap. 15, 12.  
V. 31. took no heed] Heb. observed not.  
sins of Jeroboam] See the Notes on 1 King. 16. 19.  
V. 32. In those days] Even while Jehu lived.  
to cut Israel short] Heb. to cut off the ends; By suffering Haza●l to take away some of their coasts.  
V. 33. east-ward] Heb. toward the rising of the sun. From that land which Joshua conquered, and divided to nine tribes and an half. See Josh. 12. 1, &c.  
all the land of Gilead] All that country which by Moses was distributed to Reuben, Gad and half Manasseh, Deut. 3. 12, 13. In this land was a mountain( Gen 31. 21.) on which a city was built( Josh. 17. 1.) So as the mountain, city and country, were all called Gilead. Of the land of Gilead there were many cities, Josh. 13. 25.  
from Aroer] A city in the farthest cost of Gad, Num. 23. 34. Deut. 2. 36. A native or inhabitant thereof, was called, an Arcerite, 1 Chron. 11. 44.  
even Gilead and Bashan] Or, even to Gilead and Bashan.  
Gilead] Here it signifieth a city, Gilead and Bashan were two fair cities in Manasseh, Josh. 17. 1.  
The fore-mentioned particulars show, That Hazael had cut Israel short indeed, as v. 32.  
V. 34. chronicles] Civill records. See 1 King. 16. 27.  
V. 35. in Samaria] See 1 King. 16. 28, 29.  
V. 36. the time] Heb. the days were.   

CHAP. XI.  
Vers. 1. A Thaliah] 2 Chron. 22. 10. Whom Jehoram married, 2 King. 8. 18.  
was dead] Being slain by Jehu, Chap. 9. 27.  
all the seed royal] Heb. seed of the kingdom. Of the house of Judah, 2 Chron. 22. 10. except Joash, v. 2.  
V. 2. Jehosheba] Jehoshabeath, the wife of Jehoiada the priest, 2 Chron. 22. 11.  
daughter of king] But not by Athaliah, but some other wife, as is supposed.  
Joram] Jehoram, Chap. 8. 16.  
Joash] Jehoash, Chap. 12. 2.  
sen] But a year old, v. 21.  
they hide] Jehosheba and her husband.  
bed-chamber] One of those chambers which were on the side of the temple, for the priests, in their waiting-time, to lodge in. See Jer. 35. 2. Ezek. 40. 45, 46.  
V. 3. in the house of the Lord] For the priests chambers were appurtenances to the temple.  
did reign] By usurpation.  
V. 4. the seventh year Jehoiada] 2 Chron. 23. 1. A chiof priest at that time, Chap. 12. 7.  
rulers, &c.] Five expressed by name, 2 Chron. 22. 1. These also were priests, as is gathered from their functions, v. 5, &c.  
There were valiant men among the priests and Levites, 1 Chr. 9. 13.  
into the house of the Lord] Whereinto none might go but priests and Levites, 2 Chron. 23. 6.  
made a covenant] To depose Athaliah, to set Joash on the throne, to put down idolatry, and to establish true religion. When good governours reformed religion, they used to begin with a covenant, to bind themselves and their subjects more steadfastly thereto. See 2 Chron. 15. 12. and 29. 10. and 34. 31. Ezr. 10. 3. Neh. 9. 38.  
an oath] Of secrecy and fidelity.  
V. 5. A third part] The priests and Levites were so divided, as they might serve in the temple by course, 1 Chron. 24. 1, &c. Luk. 1. 8, 9. While one part served, two parts restend, and went to their houses: but at this time they were all assembled together; and, according to the said division into three parts, they were assigned to several charges.  
enter in on the sabbath] To do their service, wherein they continued from sabbath to sabbath, so long as their course continued, 1 Chron. 9. 25.  
keepers of the watch] Shall carefully and diligently watch.  
of the kings house] The gate that leadeth into the royal palace, lest any should thence issue out to destory the king. Some understand by the kings house, the chamber where the king was kept.  
keepers, &c.] Of porters and keepers of the gates of the temple, see the Notes on 1 Chron. 9. 17, 18.  
V. 6. gate of Sur] The east-gate. This is also called, The gate of the foundation, 2 Chron. 23. 5. By it were seats of judgement, Jer. 26. 10. It was called, the bigh-gate( Chap. 15. v. 35.) by reason of the fairness of it: and the new-gate( Jer. 36. 10.) after Jotham had new built it, 2 Chron. 27. 3.  
behind the guard] At the back side of those that kept the watch. This was the south gate.  
that it be not broken down] Or, stom breaking up. Or, that none, breaking in, do any violence to the king, or to any other person or thing in the house.  
V. 7. two parts] Or, companies. Heb. hands. Namely, they who had finished their course; and had thereupon liberty to go to their own habitations, they also were now to abide, and to guard the king. Or if there were but two parts, then turn it thus, And two parts, even all you that go forth, &c.  
V. 8. within the ranges] Within the ranks and orders of men set to defend the king.  
V. 9. to come in] To serve their course.  
should go out] Having finished their courses.  
V. 10. Davids spears, &c.] Which were reserved as trophies of Davids victories. See 1 Sam. 21. 9. 2 Sam. 8. 7. 1 King. 7. 51.  
V. 11. from the right corner] Heb. shoulder. From north to fouth.  
the altar] Of burnt-offering, which was at the east end.  
V. 12. he] Jehoiada the priest.  
the testimony] The original kept in the temple, Chap. 22. 8. or a copy of the book of the law, according to the charge, Deut. 17. 18.  
they made him king, &c.] Jehoiada and his sons, 2 Chron. 23. 11.  
they clapped, &c.] A visible expression of great joy, as Psal. 47. 1.  
God save the king] Heb. Let the king live. See 1 King. 1. 25.  
V. 13. into the temple] Violently breaking thorough the ranges mentioned, v. 8. See v. 15.  
V. 14. by a pillar] On the brazen seaffold made by Solomon, 2 Chron. 6. 13, See chap. 23. v. 3. 2 Chron. 34. 31.  
rent her clothes] See chap. 5. 7.  
Treason] She, that had committed the treason, cries out of treason.  
V. 15. without the ranges] Mentioned, v. 8.  
that followeth her] To defend her, or maintain her title.  
V. 16. laid hands on her] To carry her out of the temple: or, they made way for her.  
by which the ho●ses came] A beaten way.  
V. 17. between the Lord, and the king] That the king should serve the LORD, and maintain his true worship.  
between the king, &c.] That he should seek their good, and they protect him.  
V. 18. before the altars] Or, because he fled th●ther for refuge, as 1 King. 2. 28, &c. or in detestation of that idolatry, as chap. 23. 16.  
appointed officers] Heb. offices; To see the worship of God duly performed. See 2 Chron. 23. 18, 19.  
V. 19. he sate on the throne] Openly, as kings were wont, to show his indubitate right, 2 Sam. 3. 10. 1 King. 1. 46. and 2. 12.   

CHAP. XII.  
Vers. 1. THe seventh year of Jehu, &c.] 2 Chron. 24. 1.  
mothers name] Why mothers names of kings are mentioned, see the Notes on 1 King. 15. 10.  
Beer-sheha] See the Notes on 1 King. 19. 3.  
V. 2. right] In the matter of such external acts as he did; but not in the uprightness of his heart: for he was a notorious hypocrite, as Saul( 1 Sam. 10. 9.) Rehoboam( 2 Chron. 11. 17.) Abijah( 2 Chron. 13. 4.) Amaziah( 2 Chron. 25. 2.) and sundry other.  
wherein Jeh●iada] For after Jehoiada's death, Joash revolted from the LORD, 2 Chron. 24. 17, 18.  
V. 3. high places] See the Notes on 1 King. 15. 14.  
sacrificed] To the true God, but not in the due place, Deut. 12. 11.  
V. 4. of the dedicated things] Or, holy things. Heb. holinesses: Which was given to the LORDS service.  
the money of every one that passeth] Which every one entrolled among the Israclites, being twenty year old and upward, was enjoined to give, Exod. 38. 12, 13, 14, 15.  
the money that every one is set at] Heb. the money of the souls of his estimation; Which the priest was to value, according to the law, Levit. 27. 2, &c.  
that cometh into a mans heart] Heb. astendeth upon the heart of a man; Freely to give to the LORD, as Exod. 25. 2.  
V. 5. Let the priests take it] They were not onely to take what was brought, but they were also to go up and down to their several cities to gather it, 2 Chron. 24. 5.  
of his acquaintance] Whom he knew to be liable to that tax, or to be willing to contribute, 1 Chron. 29. 9, 14. Ezr. 7. 16. and 8. 25.  
breaches] Which were made, partly by continuance of time, but especially by Athaliah and her childrens violence, 2 Chron. 24. 7.  
V. 6. in the three and twentieth year] Heb. in the twentieth year, and third year, Of his reign.  
had not repaired] They were not diligent in gathering what was enjoined( 2 Chron. 24. 5.) nor faithful in disbursing that which they had gathered, upon the temple.  
V. 7. receive no more, &c.] Go no more about to the cities of the people, to gather any more any money of them. See 2 Chr. 24. 5.  
deliver it] That which ye have received, deliver, to be reserved for those that have the charge of repairing the temple, v. 11.  
V. 8. neither to repair] The priests were content to receive no more money, so as they might be freed from the care and charge of repairing the temple.  
V. 9. took a chest] Upon the kings appointment, 2 Chron. 24. 8. That which is called the treasury( Mar. 12. 41.) was such an one.  
beside the altar] Which stood at the entrance of the temple, whither the people might come.  
the priests, &c.] The priests, standing by the altar, received of the people their free-will-offering, and put what they received into the chest: or the people might put in themselves what they pleased.  
door] Heb. threshold.  
V. 10. the kings scribe] Or, secretary; That king and state might know what was contributed.  
and the high priest] Or, high priests officer, 2 Chron. 24. 11. For the care thereof belonged to both king and priest.  
put up] Heb. bound up.  
in the house] In the chest that was set in the house of the LORD.  
V. 11. that did the work] Master-work-men who had a charge over others.  
over-sight of the house] Of the work to be done in the house of the LORD.  
laid it out] Heb. brought it forth.  
carpenters, &c.] See chap. 22. 6.  
V. 12. breaches] See v. 5.  
was laid out] Heb. went forth.  
V. 13. there were not made] Till the temple was fully rep●ured; afterward such vessels were made, 2 Chron. 24. 14.  
bowls, snuffers, basins] Of these, see the Not●s on 1 Kings 7. 50.  
numpets] See Num. 10. 2, &c.  
V. 15. they reckoned not] Having experience of the masterwork-mens faithfulness, they gave them the money in gross sums, according to their demand, not exacting an account of every particular expense.  
V. 16. The trespasse-money] Some brought trespass and sinofterings in their kind, which were the priests( Levit. 7. 7.) Others, that dwelled far off, brought money( Deut. 14. 25.) which was to be disposed by the priest, and not to be put into the foresaid chest for repair of the temple.  
V. 17. Hazael] Who smote Israel, chap. 10. v. 32.  
went up] After the revolt of Joash, 2 Chron. 24. 23.  
Gath] Which city David had formerly recovered from the Philistines, 1 Chron. 18. 1.  
set his face] Peremptorily resolved, and prepared himself, as Jer. 42. 15. Luk. 9. 51.  
V. 18. hallowed things] Heb. holinesses, v. 4.  
that Jehoshaphat, &c.] Every king used to dedicate something to the LORD.  
sent it, &c.] So did Hezekiah, chap. 18. v. 15.  
went away] Heb. went up.  
V. 20. made a conspiracy] Heb. conspired a conspiracy.  
the house of milo] Or, Beth-millo. See judge. 9. 6. and 1 King. 9. 15.  
Silla] A beaten way.  
V. 21. Jozachar] Called also Zabad, 2 Chron. 24. 26. The mothers of those that killed Joash were aliens, 2 Chron. 24. 26.  
in the city of David] But not among the kings, 2 Chron. 24. 25.   

CHAP. XIII.  
Vers. 1. IN the three and twentieth year] Heb. the twenieth year and third year. If this be taken of the beginning of the year; and the account made from the two and twentieth year; and the seventeen yeers be accounted current, so as he reigned but sixteen yeers complete; and the thirty seventh year mentioned, v. 10. be taken complete; then the account of this verse will very well stand with the account, v. 10. See a like account, 1 King. 15. 2. Such accounts are frequent in sacred Scripture. Or it may be that Jehoahaz settled his son Joash on the throne two yeers before his death, as Jehoshaphat did his son. See the Notes on chap. 8. 16.  
V. 2. followed] Heb. walked after.  
sins of Jerob●am] See the Notes on 1 King. 16. 19.  
V. 3. delivered them] Now some of the people of Israel in one place, and then other of them in another place.  
all their days] Or all those days wherein Jehoahaz reigned. This verse gives the sum of the miseries of Israel under the Syrians.  
V. 4. he saw] with much pity and compassion.  
V. 5. a saviour] A deliverer; namely, Jehoash, v. 25. and Jeroboam his son, Chap. 14. 25.  
they went out] The inhabitants of those cities which the king of Syria had taken.  
dwelled] Quietly and securely.  
in their tents] Or in their houses. See the Notes on 1 King. 12. 16.  
as before time] Heb. as yesterday, and third day.  
V. 6. walked] Heb. he walked.  
remained] Heb. stood.  
the grove] Which Ahab made, 1 16. 33.  
V. 7. Neither] This depends on v. 4.  
he] The king of Syria.  
of the people] That were trained up to war.  
ten chariots] With their chariot-men.  
like the dust by threshing] As over-much threshing may bruise and break corn, and make it like dust; so, by the over-great oppressions wherewith the Syrians oppressed Israel, they were exceedingly weakened, diminished, and made contemptible.  
V. 8. and his might] In his conflicts with the Syrians he might show much valour, though he had no good success.  
V. 9. slept] See 1 King. 2. 10.  
in Samaria] See 1 King. 16. 29.  
V. 10. In the thirty and seventh] See the Notes on v. 1.  
V. 11. from all] Or from any, Psal. 103. 3.  
V. 12. chronicles] Civill records.  
V. 13. slept, &c.] See v. 9.  
V. 14. wept] Through grief of the loss of such a prophet.  
over his face] Leaning over the bed whereon Elisha lay.  
O my father] See the Notes on chap. 2. v. 12.  
V. 15. Take a bow] As a sign of war.  
V. 16. Put thine hand] Heb. Make thine hand to ride.  
Elisha put his hands] As a sign that the LORD would fight with him and for him; and to show that good success comes from God.  
V. 17. east-ward] Toward Syria.  
The arrow of, &c.] This is a sign that the LORD will destroy Syria, and deliver Israel.  
in Aphek] See the Notes on 1 King. 20. 26.  
V. 18. Smite upon the ground] To show, that mans endeavour must be used in Gods work.  
and stayed] By this is implied Joash his remissness and wearisomeness in prosecuting that which he had well begun.  
V. 19. was wrath] To show the offence he took at the kings negligence in a matter of so great consequence: for its probable that the king might have gathered from the prophets words that he should have smitten oftener then he did.  
five or six times] Very often.  
but thrice] To punish such negligence.  
V. 20. invaded] By incursions which they made into the land.  
at the coming in] In the spring, when plants began to sprout, and cattle to increase.  
V. 21. into the sepulchre] It appears that Elisha was lately butted, and his sepulchre yet open( or might soon be opened, being near at hand) and they, being frighted, hastily cast the corps that they were about to bury into that sepulchre.  
was let down] Heb. went down.  
he revived] As a sign that the dead decayed state of Israel should revive and flourish again. As a sign also that believers, who by faith touch Christ, shall rise from death to life.  
V. 22. vexed] See v. 3.  
V. 23. had respect to them] Though most unworthy in themselves.  
because of his covenant] This Moses pleads, Exod. 32. 13.  
with Abraham, &c.] And their feed, Deut. 2. 1.  
from his presence] Heb. face. From all communion with him.  
as yet] To try yet further whether at length they would turn to him: Gods long-suffering is hereby set out; and intimating what did afterwards befall them, because they did not return, Chap. 17. 18.  
V. 25. took again] Heb. returned and took; Recovered. See Chap. 4. 35. Herein he shewed himself to be the saviour, mentioned, v. 5.  
which he] Or his father Hazael, v. 3.  
three times] According to the sign specified, v. 18, 19.   

CHAP. XIIII.  
Verse 1. A Maziah] 2 Chron. 25. 1.  
V. 2. twenty and five yeers old] Heb. a son of twenty and five yeers.  
twenty and nine yeers] Of these, he spent twelve yeers as a banished man in Lachish, v. 19. 2 Chron. 25. 27. See the Notes on v. 21.  
mothers name] See the Notes on 1 King. 15. 10.  
V. 3. right] 2 Chron. 25. 2. See the Notes on Chap. 12. v. 2.  
as Joash] Who begun well, but revolted, 2 Chron. 24. 15. so Amaziah, 1 Chron. 25. 14. so Uzziah, 2 Chron. 26. 16.  
V. 4. the high places] See the Notes on 1 King. 15. 14.  
V. 5. confirmed in his hand] settled and established in his person, as his undoubted right( as 1 King. 2. 12, 24.) for by reason of the treason raised against his father( Chap. 12. v. 20, 21.) there were fears, troubles and dangers in the beginning of his reign.  
which had slain the king his father] Chap. 12. 20.  
V. 6. the children, &c.] This is here noted, as one evidence of his doing right, v. 3.  
The fathers shall not be put to death for the children] Deut. 24. 16. Ezek. 18. 20.  
V. 7. He slay] In battle, because they had revolted from Judah, chap. 8. 22.  
of Edom] Called children of Seir,( 2 Chron. 25. 11.) from the place of their habitation, Deut. 2. 4, 8.  
valley of salt] There was a water issuing out of Jordan, out of which ariseth much salt, called, by Jusine and others, Asphaltus, or, Asphaltites. A valley by it, was called, the valley of salt( 2 Sam. 8. 13. Psal. 60. 1.) It is supposed to be that, which is called the valley of Shaveh( Gen. 14. 17.)  
ten thousand] And cast ten thousand more headlong from a rock, 2 Chron. 25. 12.  
Selah] Or, the rock. This word signifieth a rock. Selah was a fair city; so called, because it was built on a rock, 2 Chron. 25. 12. See on Isai. 16. 1.  
Joktheel] The word, according to the notation of it, signifieth, obedience to God: which name Amaziah might give to this city, in testimony of his obedience to God, 2 Chron. 25. 10, 11.  
unto this day] See the Notes on 1 King. 9. 13.  
V. 8. Come] A word of challenge, as 1 Sam. 14. 12.  
look one another] Stand one against another in the open field: he means not this of a single presenting their two persons one to another, but of setting their armies one against another, themselves being as Generalls, in the head of them: so it is applied v. 11. See a like phrase, chap. 23. 29. This challenge he made, in revenge of the wrong which the men of Israel had done to the cities of Judah, 2 Chron. 25. 13. and to restrain Israel from invading cities, and to move him rather to decide the quarrel by main battle hand to hand.  
V. 9. The thistle] A parabolical speech, as judge. 9. 8, &c. In derision, the king of Israel resembleth the king of Judah to a thistle, a thistle in Lebanon, which grew under cedars: himself to a cedar: desire of marriage betwixt the son of the one, and daughter of the other, to a conceit of equality: a wild beast, to the army of Israel: treading down the thistle, to vanquishing Judah. This application is verified in the next verse.  
V. 10. Thou hast indeed smitten] Heb. Smiting thou hast smit.  
thine heart] The pride of thine heart, occasioned by thy victory over Edom, hath puffed thee up. The like is said of Hezekiah, 2 Chron. 32. 35, 36.  
glory, and tarry, &c.] If thou wilt needs boast thyself, do it privately, in thine own country, among thine own people.  
at home] Heb. at thy house.  
why shouldst thou] A dissuasive exprobration.  
meddle to thy hurt] Put thyself into mischief?  
V. 11. would not hear] Would not forbear to do what he was dissuaded from.  
went up] Into the field, not staying till Amaziah should come to him.  
looked one another, &c.] Met with their armies face to face.  
to Judah] Josh. 15. 10. and 21. 16. for there was another Bethshemesh in the tribe of Naphtali, Josh. 19. 38.  
V. 12. was put to the worse] Heb. was smitten.  
to their tents] To their own houses. See the Notes on 1 Kin. 12. 16.  
V. 13. took Amaziah] Took him captive; seized on his person.  
and came] In hostile manner with his army.  
broke down] See the Notes on Neh. 8. 16.  
gate of Ephraim] Which looketh towards Ephraim, Nehem. 12. 39.  
corner-gate] Out of which they might look two ways, Zac. 14. 10. Jer. 31. 38.  
V. 14. hostages] Children of the king, or other noble persons, for a pledge of keeping covenant with him.  
V. 15. Jehoash, &c.] This is the same that is called Joash, chap. 13. 12, 13. where the same things are written of him.  
his might] Chap. 13. 8. His valorous deeds against the Syrians, chap. 13. v. 25.  
V. 19. they made a conspiracy] So many of his subjects, and such mighty ones, plotted and wrought treason against him, after his idolatry( 2 Chron. 25. 14, 27.) as he durst not stand out against them, but fled.  
to Lachish] A strong city in the borders of Judah, 2 Chron. 11. 9. Isai. 36. 1, 2.  
V. 20. on horses] In a chariot drawn with horses, as chap. 9. 28.  
V. 21. Azariah] 2 Chron. 26. 1. he is called, Uzziah.  
instead of his father] While his father lived; for he reigned twelve yeers in his fathers time, even after the time that they conspired against his father; which thus appears: Jeroboam the son of Joash began his reign in the fifteenth year of Amaziah, and reigned one and forty yeers, v. 23. Jeroboams son began his reign in the eight and thirtieth of Uzziah, chap. 15. 8. Amaziah reigned twenty nine yeers: take away fifteen from twenty nine, and there remains fourteen: add to these thirty eight of Uzziah's, there will arise the sum of fifty two. Out of these must be taken at least eleven, to make the just account of Jeroboam's one and forty yeers: these eleven( or twelve, because yeers of kings are reckoned currant) must needs be swallowed up in the joint reign of Amaziah and Uzziah his son. See the like, 2 King. 1. 17.  
V. 22. He built Elath] Elath was an ancient city, whereof mention is made, Deut. 2. 8. but it was so decayed, as by repairing it, he is said to build it. This was lost in Ahaz time, Chap. 16. 6.  
V. 23. In the fifteenth year] See the Notes on v. 21.  
V. 24. from all] See the Notes on chap. 13 11.  
sin● of Jeroboam] See the Notes on 1 King. 16. 19.  
V. 25. the cost of Israel] Cities which were betwixt Judah and Israel, and were then under the power of Israel, but of right appertained to Judah. These coasts were appointed by God himself to his people, Num. 34. 8.  
from the entering] Compare Num. 34. 8. with Deut. 3. 17.  
Jonah] Matth. 12. 39, 40, called Jonas; The fifth of the small prophets, Jon. 1. 1.  
Gath-hepher] A city in the tribe of Zebulun, Josh. 19. 13.  
V. 26. not any shut up] See the Notes on 1 King. 14. 10. It may here imply, that none was safe, whether he were shut up in a place of defence, or left abroad; whether he were great or mean; whether he had means or not.  
V. 27. said not] Had not yet determined; though afterwards he said it( Hos. 1. 6, 9.) and did it, Chap. 17. v. 18. See Chap. 13. 23.  
V. 28. and his might] See the Notes on v. 15.  
Damas●us] Which David won( 2 Sam. 8. 6.) and Rezon got again( 1 King. 11. 24.) but now Jeroboam recovered.  
to Judah] Of old it belonged to Judah, but now Jeroboam united it to the kingdom of Israel.  
chronicles] Civill records.   

CHAP. XV.  
Vers. 1. BEgan] Heb. reigned. This word is not in the text: but this word, reigned, is oft translated thus, began to reign, as 1 King. 15. 25. and 22. 41, 51. If it be here so taken, it must be expounded of his beginning of his reign alone, after his fathers death; for he began to reign with his father twelve yeers before this. See the Notes on Chap. 14. 21.  
Azariah] 1 Chron. 16. 1, Uzziah.  
V. 2. two and fif●y yeers] From his first beginning to reign with his father, Chap. 13. 21.  
his mothers] See the Notes on 1 King. 15. 10.  
V. 3. according to all] See the Notes on Chap. 14. v. 3.  
V. 4. high places] See the Notes on 1 King 15. 14.  
V. 5. smote the king] See the cause and punishment, 2 Chron. 26. 16.  
a several house] Heb. a house of freedom; Free from all company, Levit. 13. 46.  
over the house] Over the court and kingdom; for he reigned as king while his father was a leper.  
V. 7, with his fathers] In the field or place of burial where other kings were butted, but not by their sepulchers, 2 Chron. 26. 23. See 2 Chron. 24. 25.  
V. 10. Shallum] Some great commander.  
before the people] Openly, publicly: first, he plotted against the king secretly, and is said to conspire: afterwards, he got the people to favour his cause, and to be on his side.  
V. 12. the word of the Lord which he spake unto Jehu] Chap. 10. 30.  
fourth] 1. J●hn. 2. Jehoahaz( chap. 13. 1, 3.) 3. Jehoash( Chap. 13. 10.) 4. Jeroboam( chap. 14. 16.) 5. Zechariah( chap. 14. 29.) Thus Gods Word was accomplished to the full; for there were four g●nerations of his sons, besides himself.  
V. 13. Uzziah] Matth. 1. 8, 9. called Ozias.  
a full month] Heb. a month of dayes.  
V. 14. Menahem] Josephus saith, that Menahem was captain of Zechariah's army, and hearing that Shallum had slain his master, came with the army, and destroyed Shallum.  
Ti●zah] See the Notes on 1 King. 14. 17.  
V. 16. Tiphsah] A city( situate in the way to Tirzah) thorough which Menahem desired to pass.  
the women] He was so incensed against Tiphsah, for refusing to entertain him, as he spared not their women great with child, but opened their wombs, because the citizens would not open their gates to him. See an example of great severity for a like cause, judge. 8, 5, 16. Chap. 8. 12.  
V. 18. sin] See 1 King. 5. 26.  
V. 19. ●ul the king of Assyria] 1 Chron. 5. 26.  
against the land] Which was on the other side of Jordan, 1 Chron. 5. 26.  
a thousand talents] This amounts to three hundred seventy and five thousand pound sterling. See the Notes on 1 King. 16. 24.  
to confirm] Menahem gave that great sum to pull, not onely to move him to depart from him, but also to aid him against all other foreign invasions, and intestine insurrections. This is to confirm or secure his kingdom, chap. 14. 5.  
V. 20, exacted] Heb. caused to come forth.  
fifty shekels] Six pound and five shillings: for a shekel was two shillings and six pence. See Chap. 7. 1.  
V. 25. with Argob] Pekah with these conspired; they aided him.  
V. 29. Tiglath-pileser] Son of pull, mentioned v. 29.  
● jon, and Abel-beth-maachah] Of these two, see 1 King. 15. 20.  
Janoah] Situate on the border of Ephraim, Josh. 16. 6.  
Kedesh and Hazor] 1 Kin. 9. 15. These two were in the tribe of Naphtali, Josh. 19. 32, 36, 37.  
Gilead] See the notes on chap. 10. v. 33.  
Galilee] See the Notes on 1 King. 9. 11.  
them] The inhabitants of the places before name:  
V. 30. twen ieth year] From the time that Jotham began to reign; for he reigned but sixteen yeers, v. 33. Some say that he lived four yeers after those sixteen, but gave up the kingdom to his son Ahaz: for Hoshea began to reign in the fourth year of Ahaz: but no mention being as yet made of Ahaz, the account is taken from the beginning of Jothams reign.  
V. 32. second year] Currant; for after sixteen yeers of Jotham: reign, Ahaz began to reign, in the seventeenth year of Pekah.  
Jotham] 2 Chron. 27. 1.  
V. 33. his mothers name] See the Notes on 1 King. 15. 10.  
V. 34. that his father] Before he presumed to offer incense, 2 Chron. 26. 16.  
V. 35. high places] See the Notes on 1 King. 15. 14.  
higher gate] See Chap. 11. 6.  
V. 37. legan to sand] In the later end of Jothams reign those enemies consulted about invading Judah; which they put in execution in Ahaz time, chap. 16. 5. Isai. 7. 1.  
Pekah] Who slay in one day sixscore thousand valiant men of Judah, 2 Chron. 28. 6.   

CHAP. XVI.  
Vers. 1. SEventeenth year of Pekah the son of Remaliah, Ahaz, &c.] 2 Chron. 28. 1. See the Notes on chap. 15. v. 32.  
V. 2. Twenty yeers old] By this account, Ahaz was but eleven yeers old when his son Hezekiah was born; for he reigned but sixteen yeers: and Hezekiah was five and twenty yeers old when he began to reign, chap. 18. v. 2. Some refer the relative particle, he, to Jotham, as if it had been thus expressed; Twenty yeers old was Ahaz, when Jotham began to reign. See 2 Chron. 36. 9.  
V. 3. to pass thorough the fire] The heathen burnt their children to death for a sacrifice to their idol, which the Jews learned of them: and it is set out, sometimes by offering up their children for a sacrifice, as Psal. 106, 37, 38. Jer. 7. 31. and 19. 5. Sometimes, by causing them to pass thorough the fire, as 2 Chron. 33. 6. Jer. 32. 35. The idol to which they consecrated their children, was Molech; whereof, see the Notes on 1 King 11. 5. The place where they used so to do, was called, The valley of the son of Hinnom. Hinnom was the name of a man: his son had a pleasant place near Jerusalem, in a valley, which was usually called, The valley of the son of Hinnom, Josh. 15. 8. and 18. 16. It is also called, The valley of Hinnom, Neh. 11. 30. In this valley was a place called Topheth, from the Hebrew word {αβγδ} toph, tympanum, a timbrel or drum. See the Notes on Exod. 14. 20. Because of the sacrificing of children, they used to beat a drum, and sound other instruments, that the cry of the child might not be heard. Of sacrificing children in this valley, see 2 Chron. 28. 3. and 33. 6. Of Topheth in that valley, see Jer. 7. 31, 32. From that cruelty used in the valley of Hinnom, which in Hebrew is {αβγδ} Gehinnom; the Greek word {αβγδ}, Gehenna, which signifieth hell, ariseth, Matth. 5. 22, 29. Yea, Topheth also is used in a like signification, Isai. 30. 33. See of Gehinnom, the Notes on Josh. 15. 8.  
V. 4. on the hills] See the Notes on 1 King. 14. 23.  
V. 5. Then Kezin king of Syria] Isai. 7. 1.  
could not] Because God hindered them, Isai. 7. 7.  
V. 6. Elath] See the Notes on chap. 14. v. 22.  
unto this day] See the Notes on 1 King. 9. 13.  
V. 7. Tiglath] See the Notes on chap. 15. 29.  
servant] To be in subjection and to serve thee.  
son] To be under thy protection.  
V. 8. took the silver, &c.] As Joash had done before( chap 12. 18.) and Hezekiah did after him, chap. 18. 16.  
V. 9. Damascus] Heb. Dammesek.  
to Kir] Not Kir of Moab, mentioned Isai. 15. 1. but another Kir in Media, Am. 1. 5. Isa. 22. 6.  
Rezin] King of Syria, v. 6.  
V. 10. to meet Tiglath] To congratulate his victory: and to obtain further aid against the Syrians, but all in vain, 2 Chr. 28. 18, 21. For Tiglath-Pileser took very chargeable presents of him, and thereby distressed him, but sent him no aid: only for his own turn he overcame Damascus, but suffered others to spoil Ahaz.  
an altar] Whereon the Syrians offered sacrifices to their idols: wherein he preferred the Syrians idols before Jehovah the God of Israel: This is pleaded against Israel, Jerem. 2. 9, 11.  
V. 11. priest] The priest, or was, or should have been better instructed in the law( Mal. 2. 7.) but they who set themselves to please princes, regard not Gods law, Gal. 1. 10.  
against he came] That the king might see how ready and forward he was to please him.  
V. 12. and offered thereon] Herein Ahaz committed two great sins: one was to usurp the priests office, as Uzziah had done, 2 Chron. 26. 16. The other to bring in a strange altar into the house of the LORD. In this, he is said to sacrifice unto the gods of Damascus, 2 Chro. 28. 23.  
V. 13. his burnt-offering] Which he offered up for himself: so the rest.  
burnt-offering] See Levit. 1.  
meat-offering] See Levit. 2.  
drink-offering] See Levit. 23. 13.  
his] Heb. which were his.  
peace-offerings] See Exod. 20. 24.  
the altar] That strange altar mentioned, v. 11.  
V. 14. the brazen altar] Which Solomon made, 2 Chron. 4. 1.  
before the Lord] At the entrance into the house of the LORD, Exod. 40. 29. 1 King. 8. 64.  
from between the altar] That the LORDS altar might not stand betwixt his altar and the temple.  
on the north-fide] Not in the midst directly, before the temple. There he placed his own altar, and set the LORDS altar at the north-side of his.  
V. 15. the great altar] That new strange altar, which Urijah had made( v. 11.) which was in quantity, and in his account, greater then the LORDS altar.  
the brazen altar] The LORDS altar shall be for me to inquire of the LORD, what, and when I please. Thus he would have his own altar to be continually used for all holy services enjoined to the people of God: and the LORDS altar, for what he pleased.  
V. 16. Thus did Urijah] Too basely and slavishly.  
V. 17. cut off] He defaced the beauty of those holy vessels which Solomon had made.  
borders] See 1 King. 7. 28.  
the sea, &c.] See 1 King. 7. 23, 25.  
V. 18. the covert for the sabbath] A place in the temple for them, or, for the priests, who by sabbaths, or weeks kept their courses( of whom intimation is made, chap. 11. v. 5.) to rest therein: this he took away.  
the kings entry without] The gallery without the temple, whereby the king ascended from his own palace to the house of God. Hereof see the notes on 1 King. 10. 5.  
turned he from, &c.] Because he had no mind to go to Gods house, the doors whereof he shut up, 2 Chron. 28. 24.  
for the king of Assyria] Partly to colloque with him by showing a detestation of the Jewish religion, and partly to cut of all bie-passages to his palace, through fear of the king of Assyria.  
V. 20. in the city of David] But not in the sepulchre of the kings, 2 Chron. 28. 27. So Joash, chap. 12. 21.   

CHAP. XVII.  
Vers. 1. IN the twelfth year] Eight yeers before this did Hoshea slay Pekah, and reigned in his stead, chap. 15. 30. but as a tributary to the king of Assyria, vers. 3. Now in the twelfth year of Ahaz, Hoshea rebelled against the king of Assyria, and took upon him an absolute government: and in that respect is said then to reign.  
V. 2. not as] It is probable that he gave not himself over to so many several sorts of idolatry, as other kings had done. See chap. 3. 2. nor that he invented any new idolatry.  
V. 3. Shalmaneser] This may be the Tiglath-PilesEr( chap. 15. 29.) For he continued a long while in Ahaz time, 2 Chro. 28. 20. Or, he may be another.  
became his servant] yielded subjection to him.  
gave] Heb. rendered.  
presents] Or, tribute. yearly tribute, v. 4.  
V. 4. found conspiracy] Breach of covenant, as chap. 24. 20. Ezek. 17. 13, 14, 15.  
he had sent, &c.] To desire aid against the king of Assyria.  
no present] Hereby he manifested his breach of covenant.  
shut him up] After he had besieged him three yeers, and taken him in the last year of his reign.  
prison] Heb. an house o● shutting up.  
V. 5. throughout all the land] Having conquered it.  
V. 6. In the ninth year of H●shea] Chap. 18. 10.  
Halah, Habor] Cities in Assyria: whereunto Haza is added, 1 Chro. 5. 26.  
river of Gozan] Or, Nehar-Gozan: so as both words joined together, make the name of one city.  
cities of the Medes] Others then those before mentioned to be in Assyria: For Media was then under the king of Assyria.  
V. 7. For when] In this and the verses following, is shewed how long Israel had continued to provoke the LORD, and how much, before he executed the foresaid judgement on them.  
V. 8. statutes of the heathen] Their inventions, customs, orders, and ordinances. God long before this threatened, that their land should spew them out for such abominations, Levit. 18. 26, 28.  
which they had made] Of their own inventions against the law of God.  
V. 9. secretly] Heb. they hide: They covertly, and deceitfully, did that which was not right, upon pretence of serving God, yea, and beside their open idolatry, they did many secret abominations, Ezek. 8. 12.  
from the tower, &c.] Watch towers used to be up and down in the country, to descry danger afar off: great and populous cities were wont to be fenced. This then is a proverbial speech, whereby the extent of their idolatry is set out, to be every where in country and city, in meaner and greater places.  
V. 10. images] Heb. statues.  
groves] See the notes on 1 King. 3. 4. and on 16. 33.  
V. 11. incense] There was a peculiar altar( Exod. 30. 1, &c.) appointed for incense in Gods house: so as it was not lawful to burn it in high places.  
V. 12. idols] According to the notation of the Hebrew word some translate them, dungy gods: so styled in contempt, Ezek. 20. 39.  
Ye shall not do this thing] Deut. 4. 19.  
V. 13. by all the] Heb. by the hand of all.  
seers] Seers were properly such as by visions had Gods mind made known to them. See 1 Sam. 9. 9.  
Turn ye from your evil ways, &c.] Jerem. 18. 11. and 25. 5. and 35. 15.  
V. 14. hardened their necks] Deut. 31. 27. This metaphor importeth a stubborn disposition, which will not bow, nor submit to Gods will, 2 Chron. 29. 6. 36. 13. Prov. 29. 1. Isai. 48. 4. Jere. 7. 26. It is a metaphor taken from beasts which will not bear the yoke.  
V. 15. statutes, &c.] See the notes on 1 King. 2. 3.  
vanity] Idolatry. See the notes on 1 King. 16. 13.  
vain] Foolish, without understanding, Rom. 1. 21. Psal. 115. 8.  
not do like them] Deut. 12. 31, 32. Josh. 23. 7.  
V. 16. made them melted images] Exod. 32. 8. 1 King. 12. 28.  
host of heaven] The stars, which as an host are many, set in good order, keep their rank, are ready to do what their LORD will, judge 5. 20. see Deut. 4. 19. Jere. 8. 2.  
served Baal] See the notes on 1 King. 16. 31.  
V. 17. to pass, &c.] See the notes on chap. 16. 3.  
used divination] Heb. divined divinations. Intercourse with the devil. See the notes on Deut. 18. 10. Jere. 14. 14. Ezek. 21. 21.  
enchantments] Heb. they enchanted. To enchant, or use enchantment, is by words or signs to make pretence of doing some rare thing. Of charming serpents. See Psal. 58. 5. Eccle. 10. 11. Jere. 8. 17. The Hebrew word doth also signify, to discern, or, know what is done in secret, to divine, Gen. 44. 5, 15.  
sold themselves] See the notes on 1 King. 16. 33. and 21. 20.  
V. 18. out of his sight] Out of that land whereupon the eyes of the LORD were continually after an especial manner, Deut. 11. 12. where the evidences of his gracious presence were: where his church was.  
Judah] See the notes on 1 King. 11. 13.  
V. 19. Also Judah] This is added as another cause of Israels ruin, that they were an ill example to Judah, and infected that nation, and as an aggravation of Judahs sins that would not be warned by Israels fall, Jere. 3. 8.  
which they made] Vers. 8.  
V. 20. all the seed of Israel] All the ten tribes: or, it may be extended to the twelve tribes.  
spoilers] Kings of Syria( chap. 13. v. 3, 7.) and kings of Assyria, chapter 15. 19, 29. chapter 18. 9. and afterwards  
Judah was destroyed by the chaldeans, chapter 25.  
out of his sight] Vers. 18.  
V. 21. he rent Israel] The LORD( 1 King. 11. 11, 31. and 12. 24.) or, Israel rent itself, 1 King. 12. 16.  
from the house of David] 1 King. 12. 16, 20, 28.  
drove Israel] By not suffering them to go to the house of the LORD, 1 King. 12. 28.  
a great sin] Which was to worship calves. See the notes on chap. 12. v. 30.  
V. 22. walked] From the time of Jeroboam, till the captivity. There were twenty kings, and ten several stocks( see the Argument on both Books of Kings) yet all agreed in the sin of Jeroboam. See the reason, 1 King. 12. 26.  
V. 23. all] All that he had stirred up in those dayes to foretell this judgement, as 1 King. 13. 32. and 14. 16. 2 King. 8. 12. Hos. 1. 4, 6, 9. Amos 5. 27. Mic. 1. 6.  
unto this day] See the notes on chap. 9. 13.  
V. 24. the king of Assyria] Shalmaneser first, vers. 3. afterwards Esar-Haddon( Ezra 4. 2.) who was Sennacheribs son.  
Babylon] Heb. Babel. The chiefest city in Assyria.  
Cuthah] No mention is elsewhere made of this city. It is supposed to be in the confines of Syria.  
Ava] Or, Iva. This, and Hamath and Sepharvaim were cities which the king of Assyria had conquered, chap. 18. 34.  
cities of Samaria] Appertaining to the kingdom of Israel, which was called Samaria, from the chiefest city in that kingdom. See the notes on 1 King. 16. 24.  
in stead, &c.] Having removed the Israelites to other cities( v. 6.) he placed strangers in the cities of Israel, that in all places they might hold what they had, not as inheritors of their own, but as his vassals. Joseph used the like policy, Gen. 47. 21.  
V. 25. they feared not] Nor inwardly did they know, or believe in Jehovah the true God: nor outwardly did they yield any worship or service to him.  
V. 26. they spake] By letters, or messengers, they made known to him.  
the manner of the God] His mind, how he will be worshipped.  
V. 27. one of the priests] Who may be a chief instructor, and director about the worship of the LORD.  
let them] Him and his company: wherein other priests may be included.  
V. 28. how they should] In general what kind of sacraments, sacrifices, feasts, meats, and other like r●tes were formerly used in that country.  
V. 29. every nation] Heb. nation, nation.  
gods of their own] Idols of their own native country, styled gods, in relation to their esteem of them.  
samaritans] The Israelites which before dwelled in the cities of Samaria.  
V. 30. Succoth-benoth] This, and the other titles following, were proper names which the heathen gave to their several idols.  
Cuth] The same that was called Cuthah, v. 24.  
V. 31. burnt their children] See the notes on chap. 16. v. 3.  
Adrammelech and Anammelech] The same that Molech: whereof see the notes on 1 King. 11. 5. Adrammelech, according to the Hebrew notation signifieth a glorious king. Anammelech, an afflicting king: both which may not unfitly be applied to Saturn, the idol to whom they burnt their children. In their esteem he was glorious, which brought upon them that affliction of sacrificing their children to him. The former name was also given to one of the sons of Sennacherib, chap. 19. 37.  
V. 32. of the lowest] As Jeroboam had done before, 1 King. 12. 31.  
V. 33. They feared the Lord] Zeph. 1. 5.  
whom they carried away from thence] Or, who carried them away from thence. Idolatrous Israelites: or as those heathenish nations whom the Assyrians brought thither, did in their several countries.  
V. 34. they do, &c] The Israelites which were carried captive into Assyria. From this verse to the last, the obstinate disposition of the Israelites in their captivity is set down.  
former manners] Before they were carried away captives.  
they fear not] They testify no respect to God, nor inwardly, nor outwardly.  
their statutes] Which the LORD ordained as proper to them.  
whom he name] By this he puts them in mind of the great mercy which God shewed to their ancestor, from whom they sprouted, when he first gave him that name Israel( Gen. 32. 28.) and of the gracious promises made to him and his posterity, when that name was again confirmed to him. Gen. 35. 10, &c. This is here mentioned as an aggravation of their obstinacy. See the like 1 King. 18. 31.  
V. 35. a covenant] To be their God( Gen. 17. 7.) and to cast out nations before them.  
Ye shall not fear other gods] judge. 6. 10.  
nor bow yourselves to them] Exod. 23. 24.  
nor sacrifice to them] Exod 34. 15.  
V. 36. with great power] Deut. 5. 15.  
stretched-out arm] So extraordinary was the power manifested in rescuing Israel out of Egypt, as God by way of resemblance to man, is said to stretch out his arm: that is, to extend his strength: or it was such as it plainly appeared to be the arm of the LORD, or a divine power. See Exod. 6. 6. Deut. 5. 15. Jere. 32. 21. Ezek. 20. 33, 34.  
him shall ye fear] Deut. 6. 13.  
to him shall ye do sacrifice] Exod. 8. 27.  
V. 37. the statutes] Deut. 6. 1. See the notes on 1 King. 3. 3.  
V. 40. former manner] Expressed before, v. 8, 9, &c.  
V. 41. these nations] Which the king of Assyria placed in the cities of Samaria; of whom see v. 29, &c. Of these came the Samaritans, with whom the Jews would have nothing to do, Joh. 4. 9.  
feared the Lord] Acknowledged Jehovah to be a God, and did some services to him. This is here noted, in opposition to the obstinacy of the Israelites. For those heathen in Samaria, were somewhat moved with Gods judgement, v. 25. But the Israelites nothing at all, though the judgement on them, being cast out of their land, was more sevete.  
and served] This shows that their fear of the LORD was unsound and servile. See Zeph. 1. 5.   

CHAP. XVIII.  
Vers. 1. IN the third year] After he began to reign as an absolute, and not as a tributary king. See the notes on chap. 17. v. 1.  
Hezekiah the son of ●haz king of Judah began to reign] 2 Chro. 28. 27. and 29. 1. He is called Ezekias, Matth. 1. 9.  
V. 2. Twenty and five yeers] See the notes on chap. 16. 2.  
his mothers name] See the notes on 1 King. 15. 10.  
Abi] Abijah, 2 Chron. 29. 1.  
Zachariah] The king of Israel( as some suppose) mentioned chap. 14. 29.  
V. 3. right] Agreeable to the rule or law of God: and therein pleasing and acceptable to him.  
David] See 1 King. 15. 5.  
V. 4. removed] According to the commandment of the LORD, Deut. 7. 5.  
images] Heb. statues.  
brazen serpent that Moses had made] Num. 21. 9.  
Nehushtan] brass, or brazen. Hereby he gave them to understand, that it was but a piece of brass, there was no deity in it: and therefore not to be worshipped.  
V. 5. n●ne like him] This is a proverbial speech, which highly commends one. Proverbs carry a general sense, wherein they hold true, though one or two particulars may seem to make against them. The like is said of Josiah, chap. 23. v. 25. So in discommendation, sundry wicked ones are said to do worse then any before them, as 1 King. 16. 25, 30.  
V. 6. cla●e] With his whole heart, and entire affection, Deut. 10. 20.  
from following him] Heb. from after him.  
V. 7. with him] As with Abraham, Gen 21. 22.  
he rebelled] Not that he broke any covenant which he himself had made, but in that he refused to be tributary to the king of Assyria, as his father was forced to be, chap. 16. 7.  
V. 8. Philistines] Who had in the reign of Ahaz, taken many cities from Judah, 2 Chron. 28. 18.  
Gaza] Heb. Azzah.  
from the tower] Every where. See the notes on chap. 17 v. 9.  
V. 9. it came to pass in the fourth year of king Hezekiah] The beginning of it. Chap. 17. 3.  
the seventh] After he had revolted from the king of Assyria. See the notes on v. 1. The history of carrying Israel into captivity is before set down, chap. 17. v. 6, 7.  
V. 10. the ninth, &c.] Chap. 17. 6.  
V. 13. In the fourteenth year of king Hezekiah] 2 Chro. 32. 1. Isai. 36. 1.  
Sennacherib] Heb. Sanherib. Son of Salmeneser, chap. 19. 12.  
took them] Many of them. He thought to do more then he did, 2 Chron. 32 1.  
V. 14. La●hish] Where the king of Assyria was with his army. See the notes on chap. 14. v. 19.  
I have offended] By refusing to be tributary, as v. 7.  
three hundred talents of silver] An hundred and fourteen thousand and five hundred pound sterling. See the notes on 1 King 16 24.  
thirty talents of could] After the sacred talent, an hundred and fourteen thousand and five hundred pound sterling. See the notes on 1 King. 9. 14.  
V. 15. all the silver] See the notes on chap. 16. v. 8.  
V. 16. which Hezekiah] Piety moved Hezekiah in the beginning of his reign, to repair with gold what his father had pulled off,( 2 Chron. 29. 3.) and now fear makes him pull off the same again.  
it] Heb. them.  
V. 17. sent] He received the present, but stood not to the condition.  
with a great host] Heb. heavy. To terrify Hezekiah, and make him yield to his demands.  
the conduit] Which was without Jerusalem, into which water was let out of a lake in a field, where fullers washed and dried their clothes. Hereof mention is made, Isai. 7. 3.  
V. 18. called to the king] To speak with him: for they were not admitted into the city.  
Eliakim] That pious governor. Of whom see Isai. 22. 20.  
over the household] See the notes on 1 King. 4. 6.  
Shebna] That proud states-man, described, Isai. 22. 15, &c.  
scribe] Or, secretary. See the notes on 1 King. 4. 3. He was also over the kings house, Isai. 22. 15.  
recorder] See the notes on 1 King. 4. 3.  
V. 19. What confidence] He sleighteth all confidence but his own.  
V. 20. sayest] Or, talkest.  
vain words] Heb. word of the lips.  
counsel and strength for the war] Or, but counsel and strength are for the war. The two most necessary things for defence against an enemy. This by way of derision he objecteth to Hezekiah, as if he had neither.  
V. 21. trustest] Heb. trustest thee.  
staff of this bruised reed] Egypt is here resembled to a staff, by reason of that pretence which he maketh of help and support: to a reed, by reason of his impotency: to a bruised or broken reed, by reason of the damage he doth: for a reed broken is sharp and full of teeth, and pierceth into a mans flesh, Isai. 36. 6. Ezek. 29. 6, 7.  
V. 22. whose altars] He accounts reformation of religion to be impiety against God.  
V. 23. give pledges] Or, hostages. Submit yourselves, and give hostages for assurance of your fidelity.  
if thou be able] A scoff: as if Judah had not two thousand horses, nor two thousand men, able to be troopers.  
V. 24. turn away the face] Be able to resist and put to flight.  
V. 25. Am I now] This he speaks of his master: who most falsely pretends commission from God, to terrify them the more.  
V. 26. Eliakim] He, as the mouth of all: the rest standing by and giving consent.  
in the ears] To the understanding of the souldiers who ward on the wall.  
V. 27. But Rabshakeh said] To trouble the people( 2 Chro. 32. 18.) that by casting fears into their heads, they might murmur, mutiny, and yield to the king of Assyria.  
that they may eat] That if they persist and yield not, they may endure all the extremities of a siege.  
their own piss] Heb. the water of their feet?  
V. 28. loud] Heb. great. He lift up his voice the higher, that more might hear him, and be( as he supposed) affrighted.  
V. 29. not able] He was not well acquainted with Gods almighty power.  
V. 30. The Lord] See v. 33.  
will surely deliver us] Heb. delivering will deliver us.  
V. 31. Make an agreement] Or, seek my favour. Heb. make with me a blessing. Word for word, or make peace with me, or tender a present to me.  
then eat ye] Then shall ye eat by my permission.  
cistern] Or, pit.  
V. 32. take you away] So was Israel dealt withall, chap. 17. v. 6.  
a land of corn, &c.] A land abounding with all needful commodities: as Deut. 32. 13, 14.  
persuadeth] Or, deceiveth.  
V. 33. delivered] Heb. delivering delivered. He equals the idols of the nations to Jehovah the onely true God. See v. 35.  
V. 34. Where is, &c.] An insolent insultation.  
Hamath and Arpad] Cities of Syria, Jere. 49. 23.  
Sepharvaim, Hena, Ivah] Other cities vanquished by kings of Assyria, chap. 17. v. 24. Sundry of their gods names are expressed, chap. 17. v. 30, 31.  
have they delivered] Or some of these countries gods were worshipped in Samaria, before it was overcome by the Assyrians: or the gods of Samaria are understood under this relative they.  
V. 35. that the Lord] See v. 33.  
V. 36. Answer him not] See Prov. 26. 4.  
V. 37. Eliakim, &c.] See v. 18.  
clothes rent] This rite was of old used upon occasion of grief, as an expression of much passion, Gen. 37. 34. judge. 11. 35. and upon apprehension of Gods displeasure, as a sign of deep contrition, 2 King. 22. 11, 19. And also used, upon hearing of blasphemy, as an evidence of great indignation, Matth. 26. 65. All these may here be applied.   

CHAP. XIX.  
Vers. 1. IT came to pass when king Hezekiah heard it] Isai. 37. 1.  
rent his clothes] See the notes on chap. 18. v. 37.  
sackcloth] See the notes on 1 King. 21. 27.  
into the house of the Lord] To make solemn prayer, and to offer sacrifice.  
V. 2. Eliakim] See the notes on chap. 18. v. 18.  
Isaiah] Luke 3. 4. called Esaias.  
V. 3. This day, &c.] At this time we are exceedingly m●lested by the enemy, who reproacheth us, and provoketh God himself.  
blasphemy] Or, provocation.  
the children, &c.] A parabolical speech, wherein he resembleth Jerusalem to a woman in travail, the inhabitants, to infants in the womb, the straightness of the siege, and threatening of the potent enemy, to pains of travail, the weakness of the Jews, to the disability of the woman in travail to help her self. The sense is this, we are brought to the extremity of danger, and are utterly unable to help ourselves: Now is the time for the LORD to show himself.  
V. 4. It may be] A phrase taken from men, when they conceal their mind in such things, as there is strong hope they will do. It is a word of good hope and confidence: as 1 Sam. 14. 6. and 2 Sam. 16. 12.  
will hear] Will show that he hears by confounding the devices of so proud an enemy.  
reproach] By putting him in the rank of dumb, senseless idols, chap. 18. v. 35.  
reprove] By showing how vain and false they are.  
remnant] For the t●n tribes were swept away: and many of the tribe of Judah, which dwelled in the cities that Sennacherib took( chap. 18. v. 13.) were destroyed.  
left] Heb. found.  
V. 5. servants] Those honourable and venerable persons which are mentioned verse 2. For they were of his court. Besides, all sorts of subjects are servants to their sovereign.  
V. 6. servants] The plural number is here used, because many assisted Rabshakeh, and consented to his blasphemy, chap. 18. 17, 18, 19.  
blasphemed] By making me no better then an idol, chap. 18. v. 35.  
V. 7. a blast] That which like the blast of a terrible tempest shall overthrow his formidable army, v. 35, 37.  
a rumour] Of an enemy coming against him, as v. 9.  
sword] Of his own sons, v. 37.  
V. 8. Libnah] See chap. 8. 22.  
from Lachish] A strong city( chap. 14. 19.) and probable it is that Sennacherib found it too difficult a task to take it at that time: and therefore for the present went from it, as also upon the report of Tirhakah, v. 9.  
V. 9. Ethiopia] Heb. Cush.  
against thee] In Sennacheribs own land. See a like instance of Gods seasonable providence, 1 Sam. 23. 27.  
he sent] Heb. he turned and sent.  
V. 10. Thus shall ye speak] This is the sum of the letter which Sennacherib sent to Hezekiah( v. 14.) which the messengers, by whom he sent the letter, were, at the delivery of the letter, to relate.  
V. 11. shalt thou be delivered?] This interrogation imports a strong negation.  
V. 12. nations] Other countries.  
fathers] predecessors, as his father Salmaneser( chap. 17. 3, 6.) his grand-father Tiglath-Pileser( chap. 15. 29.) his great grandfather pull( chap. 15. 19.)  
Gozan] See chap. 17. 6.  
Haran] See Gen. 11. 31.  
Eden] Some take this for the proper name of a man. Others, for that country wherein the garden of God was( see on Gen. 2. 8.) situate in Caldea, Ezek. 27. 23. Thus, children of Eden, are put for the inhabitants thereof, as Ezr. 2. 21, 28.  
Thelasar] A fortress.  
V. 13. Hamath, &c.] See the notes on chap. 18. 34.  
V. 14. spread it] To quicken his own spirit, and strengthen his own faith the more by sight of the writing in the letter.  
before the Lord] Before the altar, which was a representation of Gods presence. So Solomon, 1 King. 8. 22, 28.  
V. 15. which dwel●est, &c.] The Cherubims were placed near the ark( 1 King. 8. 7.) which was the most principal representation of Gods presence. There did God use to declare his mind( Numb. 7. 89.) and thereupon is said to sit or dwell there, Psal. 80. 1. The king to strengthen his faith in a gracious answer, thus sets out God: the rather because the golden Cherubims were the most glorious types under the law( 1 Kin. 6. 23, &c.) and they set out the glory of God, as angels do now( Mark. 8. 38. see on 1 King. 6. 23.) or as heaven doth, Matth. 6. 9. See on 1 Sam. 4. 4. They put him also in mind of the mercy-seat, which represented the throne of Grace, Heb. 4. 16. See 1 Chron. 28. 2.  
V. 16. ●ow down, &c.] These phrases are spoken of God, after the manner of man, to make men better conceive Gods dealing with them.  
him] Rabshakeh, Chap. 18. v. 19.  
to reproach] See v. 4.  
V. 17. Of truth] This is a word whereby a truth, but such a truth as maketh nothing against the point in hand, is granted.  
the nations] Which were not under the LORDS protection.  
V. 18. cast] Heb. giver.  
no gods] Therefore might men have power over them.  
V. 19. therefore] Because thou art not as they: but a true God: the onely true God.  
V. 20. That which thou hast prayed] To be saved out of thy enemies hand, v. 19.  
I have heard] So as I mean to grant thy desire.  
V. 21. The virgin, &c.] The state of the Jews, which is styled virgin, because she was now incorrupt in religion: daughter of Zion and Jerusalem, because this people was brought forth and brought up in those places. See other reasons on Isa. 47. 1.  
despised, &c.] Sundry phrases of derision and s●o●n, because of Gods succour afforded to the Jews, and the vain attempts of the king of Assyria.  
thee] An elegant manner of turning the speech to the king of Assyria, though he were not present, to make the Jews the less to fear him.  
V. 22. exalted, &c.] Gestures of insolent arrogancy.  
holy One] The LORD GOD, who is holy in regard of his essential property: holy One by an excellency and property, none like him therein: holy One of Israel, in that he hath dedicated and consecrated himself to be in a special manner Israels God. See Psal. 71. 22. Isa. 1. 4. Ezek. 39. 7.  
V. 23. By thy] Heb. By the hand of.  
messengers] Mentioned, Chap. 18. v. 17.  
With the multitude, &c.] Though these very words were not uttered by the messengers, yet the sense was: which is expressed in an elegant and pertinent comparison. By mountains are meant, cities of Judah: by the height, the midst of them: by Lebanon, Jerusalem: by tall cedar-trees, and choice sirre-trees, the king, nobles, and other eminent persons: by lodgings of his borders, frontier towns: by foreste of Carmel, fruitful fields, vineyards, orchards, gardens, and such like places. Of Lebanon, see the notes on 1 King. 5. 6. Of Carmel, see the notes on 1 King. 18. 19.  
the tall] Heb. the tallness,& ●.  
the foreste] Or, the foreste and his fruitful field.  
V. 24. strange waters] Waters in places where none were before, as Num. 21. 18.  
with the sole of my feet] With the treading of my numerous army I have stopped all the streams that ran into the places that stood out against me. This is a proud brag of his providing for himself, and annoying his enemies. Herein also he derides Hezekiahs diligence in stoping the waters, 2 Chron. 32. 3.  
besieged] Or, fenced.  
V. 25. Hast thou not heard long ago, how I have done it, and of ancient times that I have formed it? now have I brought it to pass that thou shouldst be to lay waste fenced cities into ruinous heaps] Or, Hast thou not heard, how I have made it long ago, and formed it of ancient times? should I now bring it to be laid waste, and fenced cities to be ruinous heaps?  
Hast thou not heard] The prophet changeth the person, and bringeth in God, answering the proud brags of Sennacherib.  
how I have done it] God challengeth that to be his own work, which Sennacherib arrogateth to himself. See Isai. 10. 5, 7, 13, 15.  
V. 26. Therefore] Because God gave them over.  
of small power] Heb. short of hand.  
the grass] Fit comparisons, whereby the impotency and instability of those who are left of God, is set out.  
V. 27. thy abode] Or, sitting. Thy purposes, plots, and practices, Psal. 129. 2, 3.  
rage against me] In that it is against my people. See Act. 9. 4.  
V. 28. my hook in thy nose] As men deal with bears, and other wild beasts.  
my bridle] As men deal with sturdy steeds.  
turn thee] This is accomplished, v. 36.  
V. 29. to thee] The Prophet in the name of the LORD now turns his speech to Hezekiah, and his people.  
this ye●r] The year of ●●st, Levit. 25. 4, 5.  
of themselves] Being fallen from the last crop, and not sown by man.  
in the second year] Herein especially lieth the miracle, that the enemy coming upon them in the year wherein their land was not tilled, and hindering them from sowing the year after that rest, the ground brought forth fruit of itself two yeers together.  
V. 30. the remnant that is escaped of the house of Judah] Heb. the escaping of the house of Judah that remaineth. See the notes on v. 4.  
take root] The Jews are resembled to trees well rooted, which thereupon live, grow, flourish, and bear fruit. So shall they be established in peace, and prosper in their callings.  
V. 31. out of Jerusalem] They which were besieged and shut up in Jerusalem and Zion, shall freely, without fear, go abroad as they please. This may typically be applied to the Gospel which first went out of Jerusalem, Isa. 2. 3.  
they that escape] Heb. the escaping.  
the zeal] Fervent love of God to his people, and indignation against his enemies, Isai. 9. 7.  
V. 32. He shall not come] He was now going against the king of Ethiopia, v. 9. yet with a purpose to return and take Jerusalem, but here is shewed how far he should be from accomplishing his purpose. See more hereof on Isai. 37. 33.  
V. 33. By the way] He came out of his country, and with shane and loss he returned to his country, v. 36▪ 37.  
V. 34. for my own sake] To give an evidence of my power, providence, mercy and goodness, Isai. 48. 9, 11. Ezek. 36. 22.  
Davids sake] See the notes on 1 King. 11. 12.  
V. 35. ●t came to pass that night] Isai. 37. 36. Wherein they were fitting themselves to assault Jerusalem: for they had not assaulted or besieged it, v. 32.  
the angel of the Lord] Such an angel as destroyed the Israelites in Davids time, 2 Sam. 24. 16.  
camp of the Assyrians] Which came with Rabshakeh( chap. 18. v. 17.) but had not yet made any assault: or which returned from the Ethiopians, before they had done any thing against Jerusalem, v. 32.  
when they arose] Sennacherib and his attendants that were not destroyed.  
all] The greater part of the army: in a manner all.  
V. 36. Nin●veh] The head and royal city of Assyria. See Gen. 10. 11.  
V. 37. Nis●och] The name of his idol. Adramelech. See chap. 17. 31.  
smote him] As was foretold, v. 7.  
A●renia] Heb. Ararat.  
Esa●hadd●n] The last of Assyrian monarchs.   

CHAP. XX.  
Vers. 1. IN th●se dayes was Hezekiah si●k] 2 Chron. 32. 24. Isai. 38. 1. Anon after God had preserved Jerusalem from the attempt of the king of Assyria. For he reigned but twenty nine yeers( chap. 18. 2.) In the fourteenth year Sennacherib came against him( chap. 18. v. 1●.) In this year f●ll our this sickness: for he lived fifteen yeers after this, v. 6.  
unto death] In regard of the kind, and strength of the disease which had c●ized upon him. See v. 7.  
Set thine house in order] Heb. Give charge concerning thine house. Make thy will, and give order about thy family and kingdom, after thy decease. See 2 Sam. 17. 23.  
shalt die] Such is thy disease, as no means that any creature can use, can recover thee. See the notes on chap. 8. v. 10.  
V. 2. to the wall] That he might be the more free from distracting objects.  
V. 3. remember] Not as any meritorious cause, but as a condition annexed to the covenant. See 1 King. 2. 4. So as herein be pleads Gods truth in keeping covenant. So Exod. 32. 13. Nehe. 13. 22.  
perfect] See the notes on 1 King. 8. 61.  
wept] Because he had not a son to succeed him, according to the promise, 1 King. 2. 4. Compare the yeers which Hezekiah lived after this( v. 6.) with the age of his son that succeeded him, chap. ●●. 1.  
s●●e] Heb. with a great weeping.  
V. 4. middle court] Or, city. Of the kings palace. See 1 King. 7. 8. or, into the midst of the city: so as God gave a speedy answer to Hezekiahs prayer.  
V. 5. captain] governor and chief commander, as in time of peace, so also of war.  
heal thee] Perfectly recover thee of this mortal disease.  
go up] An evidence of health and strength.  
V. 6. deliver] From further attempts.  
f●● mine own] See the notes on chap. 19. v, 34.  
V. 7. lump of figs] Figs have a mollifying and ripning virtue: they are a sit remedy for an hard boil: yet had they here an extraordinary virtue put into them, as the meal, chap. 4. v. 41.  
boil] It is probable that this was a plague sore.  
V. 8. said] Before he recovered.  
What sign] This in faith he asketh to strengthen his faith, as judge. 6. 17, 37.  
V. 9. shall the shadow] This was to be an evidence of the suns sudden being in such a degree of heaven, before the accustomend course thereof, or of its sudden starting back so far. And because it was all one with the LORD to do the one or the other, he refers it to Hezekiahs choice, lest he should renew his desire, as Gideon did, judge. 6. 39.  
ten degrees] This message might be brought to the king at high noon, when the sun might go forward or backward ten degrees: whence is inferred that the dial here mentioned was divided into twenty four equal parts, each of them being half an hour.  
V. 10. It is a light] In mans apprehension, and comparatively to going backward: but simply in itself it was a very great matter, extraordinary and miraculous. In regard that both of them were above nature, in the truth of the case, neither of them was lighter then other. Such an one is noted, Josh. 10. 13.  
V. 11. cried] Earnestly prayed: for warranted means must be used for obtaining things promised, 1 King. 18. 42. Exod. 14. 15.  
the shadow] By causing the sun to go so far back, Isai. 38. 8.  
by which it had gone down] See on Isai. 38. 8.  
dial of Ahaz] Heb. degrees. Ahaz had made a fair, lasting dial, which was common for all of all sorts to look upon: by which dial the course of the sun was openly, and distinctly discerned.  
V. 12. Berodach] Called Merodach, Isai. 39. 1. This is supposed to be a name common to the kings of Babylon, as Pharaoh to the kings of Egypt, Jere. 50. 2. Evil-merodach( chap. 25. 27.) had his name thence.  
son of Baladan] Supposed to be the first that raised the Babylonian monarchy upon the ruin of the Assyrians.  
sent letters] To congratulate Hezekiahs victory and recovery( as 2 Sam. 8. 10. and 10. 2.) and to inquire after that great wonder of the suns going back-ward( 2 Chron. 32. 31.)  
he had heard] By reason of the great wonder, v. 11.  
V. 13. hearkned] To their kind salutations, and to their questions about the miracle.  
shewed them] With a mind too too vainglorious, 2 Chron. 32. 25.  
precious] Or, spicery.  
armor] Or, jewels. Heb. vessels.  
nothing] Rare, and worthy to be shewed to such ambassadors: and he had many rare and precious things, 2 Chron. 32. 27.  
V. 14. What said, &c.] These interrogations are made not so much for information, as for the greater conviction.  
V. 15. All, &c.] Though he dealt foolishly, yet he concealeth nothing.  
V. 16. Hear, &c.] This preface is to make him heed what he should hear.  
V. 17. fathers] Ancestors.  
carried] See this accomplished, chap. 24. 13. and 25. 13. Jere. 27. 22.  
V. 18. shalt beget] Or immediately( as Manasseh and his brothers( 2 Chron. 33. 11.) or successively, as Jehojachin and his brothers, chap. 24. 12.  
eunuchs] See the notes on 1 King. 22. 9.  
V. 19. Good] Just: no other then what I and my people have deserved. See such an acknowledgement, 1 Sam. 3. 18. Job 1. 21.  
Is it not good, if peace and truth, &c.] Or, Shall there not be peace and truth, &c.  
Is it not] This interrogation is a confirmation of the point.  
if peace] This is added not simply as a reason of the justice of the cause, but as an amplification of mercy mixed with justice.  
V. 20. a pool, and a conduit] Hereof see chap. 18. v. 17.  
brought water] Both for their own use, and also to withdraw it from the enemy( 2 Chro. 32. 3, 4, 30.) which he might well do by bringing it in pipes under ground.  
V. 21. slept] See 1 King. 2. 10.   

CHAP. XXI.  
Vers. 1. WAs twelve yeers old when he began to reign] 2 Chr. 33. 1. Born three yeers after his fathers great recovery, chap. 20. 6.  
fifty and five yeers] The longest that ever any judge or king of Judah or Israel ruled.  
his mothers] See the notes on 1 King. 15. 10.  
Hephzi-bah] The title whereby God testifieth his delight in his Church, Isa. 62. 4.  
V. 2. abominations] See the notes on 1 King. 14. 24.  
V. 3. he built] Heb. he referred and built.  
which Hezekiah his father had destroyed] Chap. 18. 4.  
as did Ahab king of Israel] 1 King. 16. 32, 33.  
all the host] See the notes on chap. 18. v. 16.  
V. 4. he built altars] Jere. 32. 34. More then one: which was unlawful, Josh. 22. 19. the more unlawful, because they were built for his image, v. 7.  
in the house of the Lord] A great aggravation.  
In Jerusalem will I put my name] 2 Sam. 7. 13. Where the house of the LORD was built. See v. 7.  
V. 5. two courts] See the notes on 1 King. 6. 36.  
V. 6. his son] See the notes on chap. 16. 3.  
observed times] The word properly signifieth to over-cloud, Gen. 9. 14. It is frequently applied to such as over-cloud, or overshadow what they do as jugglers: or to such as observe the clouds, the planets, the stars, and thereby judge of matters present and future. They are called soothsayers( Isai. 2. 6. Mic. 5. 12.) enchanters( Jere. 27. 9.) sorcerers( Isai. 57. 3.) and observers of times, here, and 2 Chron. 33. 6. under which title they are forbidden, Levit. 19. 26. Deut. 18. 10, 14. They were counted observers of times, who by the stars pretended to soretell future contingents; or by the flying of birds judged things at such and such times to be sit or unfit to be done; or on other signs or occasions, daies to be lucky, or unlucky.  
enchantments] See the note on chap. 17. 17.  
dealt] Heb. made.  
familiar spirits] The Hebrew word {αβγδ} Ob signifieth a bottle,( Job 32. 19.) They who use evil spirits oft swell in the belly, as a bottle: and the spirit seemeth to speak out of their belly with a low hollow voice. Such an one is called in Greek {αβγδ}, one that had a spirit speaking in the belly. See Isai. 8. 19. 29. 4. Such an one by the law was to be stoned( Levit. 19. 27.) the law forbade to deal with such( Levit. 19. 31. Deut. 18. 11.) they who dealt with them are threatened to be cut off( Levit. 19. 6.) This was Sauls sin( 1 Sam. 28. 7.) for which he died, 1 Chro. 10. 13.  
wizards] The Hebrew word {αβγδ} Ideonim such as are thought to know much, called in Greek {αβγδ}. Our English word wizards, importeth such as would be thought to be wise, and full of knowledge: they undertake to know all things, even secret and future. We also call them cunning men. They are in all the forenamed places joined with such as deal with familiar spirits, and so to be judged of.  
V. 7. image of the grove] Appertaining to the grove, v. 3.  
David] 2 Sam. 7. 10.  
In this house] 1 King. 8. 29. and 9. 3. Chap. 23. 27.  
V. 8. the feet, &c.] They shall not be carried captives to another land.  
onely if] This being the condition of Gods promise, their failing therein made the promise voided.  
all that I] The moral law, Exod. 20. 1.  
Moses] The ceremonial and judicial law, Exod. 21. 1.  
V. 9. seduced] By example, and encouragement, so v. 11.  
more evil] For they set up more idols, and sinned against more light, and more means afforded to turn them from their sins.  
whom the Lord destroyed] The Canaanites.  
V. 10. spake] To king and people.  
by] Heb. by the hand.  
V. 11. Because Manasseh king of Judah hath done these abominations] Jerem. 15. 4.  
Amorites] Under these all the heathen are comprised.  
V. 12. tingle] Shall have as it were a ringing sound in them, affrighting and astonishing them. See on 1 Sam. 3. 11. Jere. 19. 3.  
V. 13. the line, &c. the plummet] The measure and weight: that is, the like judgement. The comparison is taken from carpenters, bricklaiers, and other like workmen, who by measure and rule make up and break down their work.  
of Samaria] For Jerusalem was carried away captive( chap. 25. v. 9.) as well as Samaria, chap. 17. 6, &c.  
of Ahab] For the posterity of Manasseh was cut off,( Jere. 22. 30.) as well as the posterity of Ahab.  
wipe] The state of Jerusalem is resembled to a dish, the inhabitants thereof to the filth thereon: which as maids use to wash and wipe clean away, so should the inhabitants be taken clean away: and the state of the Jews utterly overthrown and turned up-side down. See the notes on 1 King. 14. 10.  
wiping it, and turning it up-side down] Heb. he wipeth and turneth it upon the face thereof.  
V. 14. remnant] The kingdom of Judah. For the kingdom of Israel was forsaken, chap. 17. 18.  
inheritance] A people whom God choose, protected, provided for, and delighted in, as men their inheritance.  
V. 15. since the day, &c.] Time after time, from their first beginning to be a nation.  
V. 16. innocent blood] The blood of such as deserved not death, who were no malefactors, but upright and righteous.  
filled] An hyperbolical expression of his unsatiable cruelty manifested in every street of Jerusalem.  
from one end to another] Heb. from mouth to mouth.  
his sin] Idolatry. See the notes in 1 King. 12. 30.  
V. 17. the rest] Both evil and good, 2 Chron. 33. 3, 12, &c.  
his sin] Sin may well be taken more largely here, then in the former verse: and by a synecdoche comprise under it, not onely idolatry, but also oppression, murder, sorcery, sacrilege.  
V. 18. Manasseh slept with his fathers] 2 Chron. 33. 20.  
garden] Where it is probable that he had built a sepulchre for himself.  
garden of Uzzah] Who might be a former owner of it, and therefore the garden still carries his name.  
V. 19. his mothers] See the notes on 1 King. 15. 10.  
V. 20. as his father] The particular kindes hereof are reckoned up, v. 21, 22.  
V. 21. the idols] See v. 3, 7.  
V. 22. forsook] So do all idolaters.  
V. 24. the people] Because their new king was but eight yeers old.  
V. 26. in his sepulchre] In the sepulchre of Manasseh, v. 18. or in the sepulchre which he had made for himself in the same garden.   

CHAP. XXII.  
Vers. 1. WAs eight yeers old when he began to reign] 2 Chro. 34. 1.  
his mothers] See the notes on 1 King. 15. 10.  
of Bes●ath] A city in the tribe of Judah, Josh. 15. 39.  
V. 2. right hand] Gods law is the onely way wherein men ought to walk: all aberrations are in their excess to the right hand, or in defect to the left hand: both which Josiah carefully avoided. The metaphor is taken from travellers, Num. 20. 17. 1 Sam. 6. 11. The strict circumspection comprised under it, is oft commanded, Deut. 5. 32. Josh. 1. 7.  
V. 3. eighteen year] Of his reign, 2 Chron. 34. 8.  
s●rite] See the notes on 1 King. 4. 3.  
V. 4. sum the silver] Take up all, and tell it. See a like charge, chap. 12. 5, &c.  
keepers of the door] Heb. threshold. These were Levites, 2 Chron. 8. 14. and 34. 9.  
V. 5. that have the oversight] These also were Levites, and name 2 Chron. 34. 12.  
V. 6. carpenters, &c.] Under these three heads are comprised all manner of artificers, whose work was requisite for repairing the temple. See chap. 12. 11, 12.  
V. 7. with them] With those Levites which had the oversight, v. 3. See the notes on chap. 12. v. 15.  
faithfully] Heb. in truth, or, faith.  
V. 8. the b●●k] The original copy which Moses wrote( 2 Chron. 34. 14.) and caused to be put by the side of the ark, Deut 31. 26. which by the disorder in Manassehs and Ammons time might be laid aside.  
V. 9. Thy servants] Hikiah, and I.  
gathered] Heb. melted.  
V. 10. a book] Even that very book of the law which is mentioned, v. 8. 2 Chron. 34. 18.  
red it] By the kings appointment.  
V. 11. rent] See the notes on chap. 18. 37.  
V. 12. Achbor] Called also Abdon the son of Micah, 2 Chron. 34. 20.  
a servant] A courtier, always at his hand, as Matth. 8. 9.  
V. 13. inquire] What judgement hangeth over our head, and when it is like to fall.  
V. 14. Ha●has] Or, Hasiah, 2 Chron. 34. 22.  
wardrole] Heb. garments. Holy vestments appertaining to the temple. See Nehe. 7. 72.  
in the college] Or, in the second part.  
college] See the notes on 1 King. 18. 4. and on 2 King. 6. 1. Some apply this word to the middle court, mentioned, chap. 20. 4. and render it as a reason why they went to her, because her habitation was so near the king.  
V. 15. the man] The king who was but a man. She calls him king, v. 18.  
V. 16. the words] The judgements.  
red] Heard red, v. 10, 18.  
V. 18. heard] Out of the book, v. 10.  
V. 19. tender] Soon moved at the hearing of judgement. A tender, or soft heart is opposed to an hard and obstinate heart.  
a desolation] The land shall be emptied of all her inhabitants.  
a curse] Shall lye under the curse, and vengeance of God.  
heard] Observed and regarded.  
V. 20. thy grave] Or, thy graves. The word is of the plural number, to set out a most fair and sumptuous grave; or else one of many graves: so 2 Chron. 16. 14. and 35. 23.  
in peace] Before that desolation and curse fall on● 〈◇〉 in peace of conscience, in peace with God, yea, and in the peace of the land. The troubles of Israel followed after his death▪ and his sudden and violent death broke not off his peace with God, for thereby he was taken from the evils to come, as Isai. 57. 1, 2.   

CHAP. XXIII.  
Vers. 1. THe king sent] 2 Chron. 34. 30.  
the elders] See the Notes on 1 King. 8. 1.  
V. 2. prophets] Such extraordinary prophets as were then living, as Jeremiah( Jer. 1. 2.) Zephaniah( Zeph. 1. 1.) Urijah( Jer. 26. 20.) and all their disciples, yea, all that went under the name of prophets. See the Notes on 1 King. 18. 4.  
both small and great] Heb. from small even unto great.  
red] Caused to be red.  
the book] Mentioned, Chap. 22. 8.  
V. 3. a pillar] See Chap. 11. 14.  
stood to] Gave their consent to it, and bound themselves to perform it. See 2 Chron. 34. 32.  
V. 4. of the second order] Next to the high priest.  
keepers] See Chap. 22. v. 4.  
all the vessels] All manner of instruments and utensils, as altars, and whatsoever belonged to them, images and their appurtenances; for such things had Manasseh( Chap. 21. 4, 7.) and other idolatrous kings, brought into the house of the LORD; which, though in the former yeers of Josiah's time, they had not been used, yet they were in the temple.  
of Kid●on] See the Notes on 1 King. 2. 37.  
Beth-el] The city wherein Jeroboam set one of his golden calves( 1 King. 12. 29.) It was, for the iniquity of it, called also Beth-aven, Hos. 10. 5. To slain that conceit which many had of the holinesse of this idolatrous city, here he lays the ashes of those idolatrous things which he had burnt.  
V. 5. put down] Heb. caused to cease.  
idolatrous priests] Heb. chemarim. They are called in Hebrew chemarim, from their black clothes which they used to wear, or from burning their sacrifices. As many papists do yet still entertain antiscripturists in England, so did many Israelites entertain these chemarims in Josiah's time, Jer. 3. 6, &c. Zeph. 1. 1, &c.  
planets] Or, twelve signs, or, constellations; Commonly called, The seven wandring stars; whereof the sun and the moon are two. The Hebrew word importeth such things as sand down an influence. Every of the seven planets were accounted prime gods or goddesses by the heathen, as Saturn, Jupiter, Mats, Phoelus, Mercury, Venus, Phoebe.  
all the host] See the Notes on 1 King. 17. 16.  
V. 6. grove fromt he house of the Lord] Chap. 21. 7.  
brook Kidron] See the Notes on 1 King. 2. 37.  
upon the graves] In detestation of such as had been idolaters, and for a fore-warning to such as then or afterwards might be so.  
children of the people] The common sort who had offered sacrifices to idols( 2 Chron. 34. 4.) and were most sottish therein.  
V. 7. he broke] See the like zeal, Chap. 18. 4.  
sodomites] See the Notes on 1 King. 14. 24.  
hangings] Heb. houses. Or, curtains, whereby they might keep themselves from the sight of others.  
V. 8. priests] Of the seed of Aaron, but idolatrous, v. 9.  
out of the cities] Where they had exercised their idolatry.  
defiled] Put them to such base uses, and cast such filthy things into them, as idolaters thought them to be defiled.  
from Geba to Beer-sheba] From the north to the south-coast. Of these two cities, see the Notes on 1 King. 15. 22. and 19. 3.  
high places of the gates] Which were publicly erected at the gates of cities.  
of Joshua] A man of great place in those days, who had caused high places to be by his own house: so as Josiah in his reformation spared none, no not the greatest.  
V. 9. priests of the high places] Which were brought from the idolatrous places and services, v. 8.  
came not at the altar] Were not admitted to perform the priests functions.  
did eat] Were maintained by the provisions belonging to the priests. See Levit. 21. 21, 22. Ezek. 44. 10, &c.  
V. 10. defiled] As v. 8.  
Topheth] See the Notes on Chap. 16. v. 3.  
valley] ibid.  
Melech] See the Notes on 1 King. 11. 5.  
V. 11. the horses] Live horses and light-horses that were from time to time nourished and kept to ride with speed, and carry men where they might see the first rising of the sun, to worship it, after the manner of the Persians. This phrase, he took away,( not burnt) implieth that they were live horses. Or they may be taken for images of horses.  
chamberlain] Or, eunuch, or officer. See the Notes on 1 Kin. 22. 9.  
chariots] To be drawn by the said horses, and dedicated to the sun: or images of horses.  
V. 12. on the top] Fair great houses were leaded on flat roofs( Deut. 22. 8. Mar. 2. 4.) on these they used to erect altars, especially to the host of heaven, Jer. 19. 13. Zeph. 1. 5.  
Manasseh had made] Chap. 21. 5.  
broke them down from thence] Heb. ran from thence.  
V. 13. the mount of corruption] That is, the mount of Olives; for there the Jews by their idolatry corrupted themselves.  
Solomon the king of Israel] 1 King. 11. 7.  
Ashtoreth, &c.] Of all these idols, see the Notes on 1 Kin. 11. 5, 7.  
V. 14. images] Heb. statues.  
with bones, &c.] This was one way whereby he defiled places( as v. 8, 10.) to keep men from using them any more so superstitiously as they had done formerly. Those bones he took out of the graves of idolaters, v. 16.  
V. 15. the altar] 1 King. 12. 33. and 13. 1.  
high place] An house of high places, 1 King. 12. 31.  
made Israel, &c.] See Chap. 12. 30.  
grove] Where his house of high places was. See the Notes on 1 King. 3. 4. and 16. 33. That Jeroboam had had groves, is evident, 1 King. 14. 15.  
V. 16. upon the altar] At Beth-el( v. 15.) before he had destroyed it.  
word of the Lord] 1 King. 13. 2.  
V. 17. What title] Inscription upon a grave-stone. See the Notes on 1 King. 13. 31.  
of the city] Beth-el.  
the sepulchre] See 1 King. 13. 30, 31.  
V. 18. alone] Heb. to escape.  
out of Samaria] The whole country and kingdom of Israel was oft called Samaria( see the Notes on v. 19. and on 1 Kings 16. 24.) In this extent is the word here used.  
V. 19. cities of Samaria] Of that country, in sundry tribes, expressly mentioned, 2 Chron. 34. 6. It is probable that all these cities were under the jurisdiction of the king of Judah at that time, and that many in those tribes yielded themselves to the king of Judah, 2 Chron. 30.  
V. 20. slay] Or, sacrificed.  
all the priests] Such as are described, 1 King. 13. 33.  
upon the altars] To defile the altars the more thereby, and to testify the greater indignation of that idolatry.  
V. 21. Keep the passeover] 2 Chron. 35. 1.  
as it is written] Exod. 12. 3. Deut. 16. 2.  
book of the covenant] Wherein the covenant betwixt God and his people was contained. See Exod. 24. 7.  
V. 22. such a passeover] With such preparation, humiliation, detestation of idolatry, devotion and solemn renovation of the covenant.  
from the days of the judges] Even of the last of them, 2 Chron. 35. 18. from the time that Israel was an established kingdom.  
V. 23. eighteen] Of his reign; but six and twentieth of his age.  
V. 24. familiar spirits and wizards] See the Notes on Chap. 21. 6.  
images] Or, Teraphim. Teraphims were fashioned in the shapes of men: such an one Michal put into Davids bed, 1 Sam. 19. 13. The heathen consulted with such, Ezek. 21. 21. and answers have been returned by them( Zac. 10. 2.) either by the devil, or by the forgery of their priests. Teraphim( translated idolatry, 1 Sam. 15. 23.) is reckoned, among things most detestable to God.  
idols] See the Notes on 1 King. 17. 12.  
the law] Levit. 20. 27. Deut. 18. 11.  
Hilkiah] Chap. 22. v. 8.  
V. 25. like unto him] In holy zeal. See the Notes on chap. 18. 5.  
V. 26. Notwithstanding] Gods wrath may be so far provoked, as God unalterably settled to take vengeance, Chap. 24. v. 4. 1 Sam. 3. 14. but though Josiah were truly pious, and rightly zealous, yet the people still doted after manassehs idolatry, Jer. 3. 6, 10. justly therefore are manassehs provocations remembered in this time of reformation.  
provocations] Heb. angers.  
V. 27. as I have, &c.] See Chap. 17. 18, 19, &c.  
Jerusalem] See Chap. 21. 12.  
My Name, &c.] 1 King. 8. 29. and 9. 3. Chap. 21. 7. See 1 King. 8. 16.  
V. 29. In his days] 2 Chron. 35. 20.  
Pharaoh] This was a common name to kings of Egypt, as Abimelech to kings of philistines, and Caesar to Roman Emperours.  
Nechoh] This is added, to distinguish him from others, as Hophra, Jer. 44. 30.  
went against him] To hinder him from passing thorough this country, and to do a courtesy to the King of Assyria.  
slay him] See the Notes on v. 30.  
Megiddo] See the Notes on 1 King. 9. 15.  
seen him] See the Notes on Chap. 14. v. 8.  
V. 30. his servants] Josiah's souldiers and subjects.  
dead] Deadly wounded; for he died at Jerusalem, 2 Chron. 35. 24.  
the people] 2 Chron. 36. 1. All of all sorts, with an unanimous consent. See the Notes on v. 36.  
Jehoahaz] Called Johonan( 1 Chron. 3. 15.) and Shallum, Jer. 22. 11.  
anointed] To settle him the more surely against Pharaoh-nechoh. See the Notes on v. 36.  
V. 31. his mothers] See the Notes on 1 King. 15. 10.  
of Libnah] See the Notes on Chap. 8. 22. This distinguisheth him from the prophet Jeremiah, who was of Anathoth, Jer. 1. 1.  
V. 32. fathers] predecessors, Amon, Manasseh, Ahaz, and such like.  
V. 33. at Riblah in Hamath] Both these were in the circuit of the land of Canaan given to Israel, Num. 34. 8, 11.  
that he might not reign] Or, because he reigned.  
put the land to a tribute] Heb. set a mulct upon the land.  
an hundred talents of silver] Thirty seven thousand and five hundred pounds sterling, after the sacred account. See the notes on 1 King. 9. 14.  
a talent of gold] Three thousand seven hundred and fifty pounds, after the sacred account.  
V. 34. in the room of Josiah] Because Jehoahaz, in regard of his short and troublesone time, was reputed as no king,  
turned his name] As an evidence of his power over him, Pharaoh accounting Jehoiakim as his substitute or vassal. See Chap. 24. 15. Dan. 1. 7.  
Jehoiakim] Matth. 1. 11, called Jakim. This and Eliakim have both the same notation and signification; for the first fyllable in each of them is a name of God; and both signify Gods rising.  
he came] Jehoahaz, being carried to Egypt by Pharaoh.  
died there] As was foretold, Jer. 22. 11, 12.  
V. 35. gave the silver and gold] Which Pharaoh had charged upon the land, v. 33.  
taxed the land] Laid a rate upon the several inhabitants of the land.  
commandment] Heb. mouth.  
his taxation] The rate or sum which the king laid on every one.  
V. 36. twenty and five yeers old] Or Jehoiakim was elder then Jehoahaz, v. 31. or this time of his age must be reckoned from the death of Jehoahaz, v. 34. For while Jehoahaz lived, he might be accounted a chief governor in his brothers absence, but not a plenary and absolute king. They who hold Jehoiakim to be the elder brother, say that Jehoahaz was a more stern and stout man, better able, and more forward to stand against Pharaoh then Jehoiakim: they say that he was the first lion mentioned, Ezek. 19. 3. and that the people( v. 30.) through a strong faction, choose him, and anointed him, to establish him the more firmly, as 1 King. 1. 39.  
eleven yeers] From the time that Pharaoh first set him on the throne.  
his mothers] See the Notes on 1 King. 15. 10.  
V. 37. his fathers] See the Notes on v. 32.  
fathers] See v. 32.   

CHAP. XXIIII.  
Vers. 1. IN his days] In the end of the third year of Jehoiakims reign, Dan. 1. 1. and the beginning of his fourth, Jerem. 25. 1. In the third he began his expedition, in the fourth he laid his siege against Jerusalem.  
came up] Against Jerusalem, and besieged it, Dan. 1. 1. The reason hereof may be gathered out of Jer. 46. 2. Pharaoh invaded Carchemesh, which bordered upon Nebuchad-nezzars dominion; but Nebuchad-nezzar overcame Pharaoh( v. 7.) Jehoiakim was tributary to Pharaoh, Chap. 23. 35. and, it may be, assisted him: hereupon Nebuchad-nezzar comes against Jehoiakim after he had smitten Pharaoh.  
became his servant] yielded to be tributary to him, as Chap. 17. v. 3.  
three yeers] Which were the fifth, sixth and seventh of his reign.  
rebelled] See thee Notes on Chap. 1. v. 1. and Chap. 17. v. 4.  
V. 2. the Lord sent] See the Notes on 1 King. 12. 15.  
bands of the Caldees] All the bands here mentioned served under Nebuchad-nezzar, and made up one army.  
according to the word of the Lord] Chap. 20. 17. and 23. 27.  
by] Heb. by the hand of.  
prophets] Chap. 22. 16. Jer. 25, 9.  
V. 3. commandment] Heb. mouth.  
of Manasseh] See the Notes on Chap. 23. v. 26.  
V. 4. innocent blood] See the Notes on Chap. 21. v. 16.  
V. 6. slept with his fathers] In the general, as death is a sleep; but of the particular kind of his death, far different from his fathers: for he was taken by Nebuchad-nezzar, bound with chains, 2 Chron. 36. 6. and, as he was going captive to Babylon, he died; and without any burial, or mourning for him, he was as an ass cast forth beyond the gates of Jerusalem, Jer. 22. 18, 19.  
Jehoiachin] Called also J●●●niah( 1 Chron. 3. 6.) the Lords strength: and in contempt, Coniah( Jere. 22. 24, 28.) leaving out the syllable that hath relation to the LORD.  
V. 7. came not again] Till the last year of Zedekiah, when he came with no success: for he quickly returned home again, Jer. 37. 7.  
river of Egypt] Called Sihor, Josh. 13. 3. taken by some to be Nilus.  
all that pertained] And lay betwixt Babylon and Egypt. This is here noted to show how little cause the Jews had to trust to Egypt: see Jere. 2. 36.  
V. 8. eighteen yeers] See 2 Chron. 36. 9.  
three moneths] And ten dayes, 2 Chron. 36. 9. For it may be that Jeremiah persuaded him to submit to the king of Babel: and so he did, v. 12.  
V. 9. father] See chap. 23. 32.  
V. 10. At that time the servants of nabuchadnezzar king of Baby●●n] Dan. 1. 1.  
came] At the return of the year, 2 Chro. 36. 10. see 1 King. 20. 22.  
was besieged] Heb. came into siege.  
V. 11. came] In his own person: while his servants and his army were besieging the city, v. 10.  
V. 12. went cut] See the notes on v. 8.  
his reign] Nebuchadnezzars. Compare Jere. 25. 1. with this.  
V. 13. And he carried out thence all the treasures, &c.] Chap. 20. 17. Isa. 39. 6. The general particle all oft used in this and the next verse, must have some limitation: as all that he could find: or all that he thought meet: or that it was in his power to have taken all away. For there were left vessels in the house of the LORD, and in the kings house, Jere. 27. 18, 20, 21. After this were many more vessels carried away, chap. 25. v. 13, 14, 15. yea, many of the princes and mighty men were left, Jere. 38. 4.  
V. 14. all Jerusalem] All sorts of people in Jerusalem, as noble, strong, skilful in workmanship, and other the like, to weaken the city, and to keep it from rebelling again. The like policy did other enemies use in former times, judge. 5. 8. 1 Sam. 13. 19.  
the p●●●est] To till the land, chap. 25. 12.  
V. 15. he carried away Jehoia●hin to Babylon] 2 Chr. 36. 10. Est. 2. 6.  
officers] Or, ●u 〈…〉 s. See the notes in 1 King. 22. 9.  
V. 16. m●n of might] In strength of body( Psal. 76. 5.) in valour of mind( 2 King. 5. 1.) and in estate, Ruth 2. 1.  
V. 17. ●he king of Babylon made Mattaniah his fathers brother king in his ●lead] Jere. 37. 1. Jehoiachins father: for he was the immediate predecessor, of whom mention was last made, v. 15.  
changed his name] See the notes on chap. 23. v. 34.  
V. 18. Zedekiah was twenty and one yeers old when he began to reign] Jere. 52. 1.  
his mothers] See the notes on 1 King. 15. 10.  
Hamutal] Zedekiah and Jehoahaz( chap. 23. v. 31.) were brothers by father and mother: but Jehoiakim had another mother, chap. 23. 36.  
V. 19. Jehoiakim] His father, v. 18.  
V. 20. through the anger of the Lord] See the notes on 1 King. 12. 15. The just anger of God was so much, and so long incensed, as he suffered Zedekiah to persist in his foolish and obstinate purpose of rebelling against nabuchadnezzar.  
against the king] Who had made him king in stead of his brothers son, v. 17.   

CHAP. XXV.  
Vers. 1. IN the ninth year of his reign] Zedekiahs reign, Jere. 39. 1. and 52. 4.  
he] See chap. 14. 11.  
f●rts] Or warlike engines.  
V. 2. eleventh] About a year and an half. Compare v. 1. with v. 3.  
V. 3. fourth month] Jere. 52. 6.  
the people] The common sort. There was left some bread for the chie●er sort, Jere. 37. 21.  
V. 4. broken up] By the enemies, Jere. 39. 2, 3.  
men of war] That belonged to Zedekiah, and he himself with them, Jere. 39. 4.  
by night] As was foretold, Ezek. 12. 12.  
by the way of the gate] A secret way thorough a postern-gate, or back-door.  
between two walls] In the one wall might be that back-door: a passage might be digged thorough the other wall in the night time, as Ezek. 12. 12.  
the king] With his company, Jere. 52. 7.  
the plain] Or, wilderness.  
V. 5. Jericho] In the tribe of Benjamin, Josh. 18. 21.  
were scattered] Every one shifting for himself. These are supposed to be they who are mentioned, v. 23. and Jere. 40. 7.  
V. 6. Riblah] See the notes on chap. 23. v. 33.  
gave judgement upon him] Heb. spake judgement with him. For breach of covenant and oath, Ezek. 17. 18.  
V. 7. put out the eyes] Heb. made blind. Thus was the prophecy accomplished, Ezek. 1●. 13.  
V. 8. the seventh day] He came, and began to make spoil: and on the tenth day( Jere. 52. 12.) he clean burnt down all.  
nineteenth year] Compare with this chap. 24. v. 12.  
captain of the guard] Or, chief ma●shall. Heb. master of those that slay. It was an high place, and honourable office: as general of an army: provost-marshall: captain of a guard: chief jailor. See Gen. 37. 36. Dan. 2. 14.  
V. 9. every great mans house] Within and without Jerusalem. In the city he spared none, Jere. 39. 8. and 52. 13. without and burnt onely the great ones.  
V. 10. all the army] Some in one place, others in another.  
captain of the guard] See v. 8.  
the walls] To take away all occasion and means of future rebellion.  
V. 11. left in the ●●ty] After the first spoiling thereof, v. 4.  
the fugitives that fell away] Heb. fallen away. Such as in the time of the siege yielded to the king of Babylon, and came into his camp, Jere. 52. 15.  
remnant of the multitude] In any place, within or without the city: except such poor of the land, as are mentioned, v. 12.  
V. 12. poor] Who were most accustomend to labour, and best exercised in husbandry.  
V. 13. the pillars of brass that were in the house of the Lord] Chap. 20. 17. Jere. 27. 22. See 1 King. 7. 15, 23, 27.  
V. 14. the pots, &c.] See 1 King. 7. 45, 50.  
V. 16. one sea] Heb. the one sea.  
without weight] See the notes on 1 Chron. 22. 3.  
V. 17. The height of the one pillar was eighteen cubits] 1 King. 7. 15. Jere. 52. 21.  
three cubits] See the notes on 1 King. 7. 19.  
V. 18. Seraiah] Son of Azariah, son of Hilkiah( 1 Chron. 6. 13, 14.) who found the book of the law, chap. 22. 8.  
Zephaniah] Son of Meras●iah, to distinguish him from the prophet, Zeph. 1. 1.  
second priest] Next in office to the high priest, and chief over the chief of the Levites, Num. 3. 32. These two were as Aaron and Eleazar, Eleazar and Phinenas, Zadok and Ahimelech, Zadok and Abiathar, 2 Sam. 8. 17. and 20. 25.  
keepers] See chap. 22. 4.  
door] Heb. thresh●ld.  
V. 19. officer] Or, eunuch. See the notes on 1 King. 22. 9.  
five] add to these the officer mentioned before, and the scribe following, the number of seven( Jere. 52. 25.) will be made up: Here they are included: there not so.  
were in the kings presence] Heb. saw the kings face. Of his bedchamber, or p 〈…〉 y counsel. See Esth. 1. 14. All these were taken for ill counsellors, and to advice Zedekiah to stand out to the last: and therefore they were all slain, v. 21.  
principal scribe of the host] Or, scribe of the captain of the host.  
V. 20. Riblah] See chap. 23. 33.  
V. 21. smote] By his officers and souldiers, whom he commanded so to do: compare 1 Sam. 11. 15. and 12. 9.  
V. 22. And as for the people that remained in the land of Judah] Jere. 40. 5, 9.  
Gedaliah] See his story at large, Jere. 39. 14. and 40. 6, &c. and 41. 1, &c.  
son of Ahikam] To distinguish him from the grandfather of the prophet, Zeph. 1. 1.  
V. 23. captains of the armies] Jer. 40. 7. See the notes on v. 5.  
their men] Souldiers and others under them.  
Ne●ophathite] See 1 Chron. 2. 54.  
V. 24. swore to them] To assure them of his fidelity to them.  
servants] Holding what you have as tributaries under them.  
V. 25. of the seed royal] Heb. of the kingdom. Descending from David.  
smote Gedaliah] Jere. 41. 2. Upon disdain, that a deputy under a stranger should govern the land.  
V. 26. came to Egypt] See Jere. 43. 5●&c &c.  
V. 27. seven and thirtieth year] And fifty fift of his age, see chap. 24. v. 8. So long had nabuchadnezzar kept him in prison, though he had voluntarily yielded himself to him, chap. 24. 12.  
seven and twentieth day] On the five and twentieth day( Jere. 52. 31.) he might consult thereabout, and decree it: but publish, and actually procure it on the seven and twentieth.  
Evil-mer●da●h] Nebuchadnezzars son, who succeeded his father in the kingdom of Babylon.  
in the year that he began] The first year of his reign. By this account nabuchadnezzar reigned forty four yeers, see Jer. 25. 1.  
the head] The person. Prisoners use to hang down the head. See Gen. 40. 13.  
V. 28. ●indly to him] Heb. good things with him.  
set his throne] His royal estate: for he afforded some evidences of a royal dignity to such kings as he held in captivity.  
V. 29. ca● bread] Did meal: did dine and sup.  
before him] In his court: or at his table, 2 Sam. 9. 7.  
all the dayes] So long as they two lived together.  
V. 30. his allowance] For himself and his retinue.  
for every day] See the notes on 1 King. 8. 59.    

ANNOTATIONS On the first Book of the CHRONICLES. The general ARGUMENT of the two Books of CHRONICLES.  

THe two Books of Chronicles were of old compiled in one: which contain an History of three thousand four hundred fifty and seven yeers at least, even from the first man( 1 Chron. 1. 1.) to the return of the Israelites from the Babylonish captivity, 2 Chron. 36. 22. Yea, the genealogy of Davids seed is extended far further, 1 Chron. 3. 19, &c.   

The special Argument of the first Book of Chronicles.  
TWo thousand nine hundred forty and seven yeers, are passed over in reciting Genealogies( and relating a few brief passages) from Adam to Saul, whose death is registered, 1 Chron. 10. forty yeers more are added about the acts of David in the time of his reign: with whose death the first is concluded, 1 Chron. 29. 27, 30.   

The Title.  
CHronicles] A Chronicle is a register of acts done time after time. The Hebrew title is, Words of dayes: or, Deeds of dayes, which importeth the same that Chronicle doth. The Greek {αβγδ}, Remainders. This hath relation to the Books of Kings: as if the Books of Chronicles had gathered up what the Books of Kings had left out.   

CHAP. I.  
Vers. 1. ADam, &c.] The ten first were the long-living patriarches before the flood( Gen. 5. 1, &c.) and in their degrees progenitors of Christ, Luke 3. 36, &c.  
Sheth] Gen. 5. 3, 9.  
V. 4. Shem, &c.] These three were the sons of Noah, by whom the world was increased after the flood. Gen. 10. 1, &c.  
V. 5. The sons of japhet] Gen. 10. 2. He begins with the last, that ending with the first, he might more fitly continue the pedigree of Shem, from whom the Jews, who were the peculiar people of God, descended, Gen. 11. 10, &c.  
Gomer, &c.] The names following were also given to the countries where they lived.  
V. 6. Riphath] Or, Diphath, as it is in some copies.  
V. 7. Dodanim] Or, Rodanim, according to some copies.  
V. 10. begot Nimrod] Gen. 10. 8.  
began, &c.] First made himself a monarch over others.  
V. 12. of whom] Or, whence.  
Caphthorim] Deut. 2. 23.  
V. 14. Jebusite, &c.] These names following are names of nations.  
V. 17. Shem] Gen. 10. 22. and 11. 10.  
Meshech] Or, Mash, Gen. 10. 23.  
V. 18. Eber] From him came the Hebrews, Gen. 14. 13.  
V. 19. Peleg] That is, division, Gen. 10. 25.  
divided] By variety of languages, Gen. 11. 7, 8.  
V. 20. Joktan] Gen. 10. 26.  
V. 24. Shem, &c.] Luke 3. 36. These nine to Abram were the patriarches after the flood( Gen. 11. 10, &c.) progenitors of Christ, Luke 3. 34, &c.  
V. 25. Eber] Gen. 11. 25.  
V. 27. Abram] See the difference betwixt Abram and Abraham, in Gen. 17. 5.  
V. 28. Isaac] Gen. 21. 2, 3.  
Ishmael] Gen. 16. 11.  
V. 29. first born of Ishmael, &c.] Gen. 25. 13. to 17. The genealogy of aliens is first set down, that the succession of the Church might be continued with ut interruption.  
V. 30. Hadad] Or, Hadar, Gen. 25. 15.  
V. 32. concubine] See the notes on 1 King. 11. 3.  
V. 35. Esau] Gen. 36. 9, 10.  
Eliphaz, &c.] These were by three mothers, Gen. 36. 10, 12.  
V. 36. Zephi] Or, Zepho, Gen. 36. 11.  
Timna] Timna was Ameleks mother, Gen. 36. 12. It may be also that Amelek had a son of that name, v. 51. Gen. 36. 40.  
V. 38. Seir] He and his posterity were cast out of Seir by Esau and his posterity, Gen. 36. 20. Deut. 2. 22.  
V. 39. Homam] Or, Heman, Gen. 36. 22.  
V. 40. Alian] Or, Alvan, Gen. 36. 23.  
Shephi] Or, Shepho, Gen. 36. 23.  
V. 41. Dishon] Gen. 36. 25.  
Amram] Or, Hemdan, Gen. 36. 26.  
V. 42. Jakan] Or, Achan, Gen. 36. 27.  
V. 43. kings that reigned in the land of Edom] Gen. 36. 31. Who had a sole, supreme authority, and royal dignity, Deut. 17. 14. 1 Sam. 8. 5, 11.  
before] See 1 Sam. 8. 5.  
V. 48. And when Samlah was dead] Gen. 36. 37.  
V. 50. Hadad] Or, Hadar, Gen. 36. 39.  
Pai] Or, Pan, Gen. 36. 39.  
V. 51. dukes, &c.] Gen. 36. 40. Who had a sole and supreme authority, as kings: but in royal dignity and sundry prerogatives were inferior to kings.   

CHAP. II.  
Vers. 1. THese are, &c.] All the genealogies following are of such as were of the Church; for Jacob had the happiness to have all his children to be of the Church: out of his issue, the Church began to spread.  
Israel] Or, Jacob.  
Israel] Of the meaning of this name, and reason of giving it, see Gen. 32. 28. The Church under the Law( Exod. 4. 23. Deut. 4. 1.) and under the Gospel( Galat. 6. 16.) had this name.  
Reuben] Gen. 29. 32. and 30. 5. and 35. 18, 21. and 46. 8, &c. These were the heads of the twelve tribes, and are styled, The twelve patriarches, Act. 7. 8.  
V. 3. Judah] Gen. 38. 3. and 46. 12. His genealogy is first set down, by reason of the royal dignity settled on him( Gen. 49. 10.) and the descent of the Messiah from him, Luk. 3. 33.  
the Canaanitesse] This hath relation to daughter; for Shua was a man, Gen. 38. 2.  
V. 4. Tamar] Gen. 38. 29, 30. She is put into the catalogue of Christs progenitors, as Rahab and Ruth( Matth. 1. 3, 5.) to show, Christ came to save sinners, both of Jews and Gentil●s.  
V. 5. Pharez] Ruth 4. 18.  
V. 6. Z●mri] Or, Zabdi, Josh. 7. 1.  
Ethan] See the Notes on 1 King. 4. 31.  
Dara] Or, Darda.  
V. 7. Achar] Or, Achan.  
accursed] Josh. 6. 19. and 7. 1.  
V. 8. Azariah] And others: for sons are more th●n one; the chiefest of them is name. So v. 31. Or, the plural number may synecdochically be put for the singular, as Gen. 46. 23.  
V. 9. Ram] Or, Aram, Matth. 1. 3.  
Chelu●ai] Or, Caleb, vers. 18.  
V. 10. begot Amminadab] Ruth 4. 19.  
prince] See Num. 2. 3.  
V. 13. And Jesse] 1 Sam. 16. 6.  
Sh●mmah] Or, Shammah, 1 Sam. 16. 9.  
V. 15. seventh] Jesse had eight sons( 1 Sam. 16. 10, 11. and 17. 12.) of whom, one might be childless, and therefore not put into this genealogy: Or, one of the eight might be Jesse's grandchild.  
V. 16. sons of Zeruiah] 2 Sam. 2. 18. They are called by their mothers name for her honours sake. Their father is no where expressed. See the Notes on 1 Sam. 26. 6.  
V. 17. Abigail] 2 Sam. 17. 25.  
Ishmaelite] Jether was an Ishmeelite by birth, but by profession an Israelite, 2 Sam. 17. 25.  
V. 18. Caleb] He is called Chelubai, v. 9. This was not that Caleb who was, among others, sent to search the land( Num. 13. 7.) and after entred into Canaan( Num. 14. 30.) That Caleb's genealogy is set down, Chap. 4. 15.  
V. 20. Bezaleel] Exod. 31. 2.  
V. 21. went in] This is a modest expression of the matrimonial duty: such an one is this, Knew her, Gen. 4. 1.  
father of Gilead] Num. 26. 29.  
married] Heb. took.  
threescore yeers old] Heb. a son of threescore yeers.  
V. 22. Jair] See the Notes on Num. 32. 41.  
V. 23. And he took Geshur, &c.] Num. 32. 41. Deut. 3. 14. Josh. 13. 30. Or, He took from Geshur and Aram the cities of Jair from them.  
V. 24. then] After the death of her husband.  
Tekoa] Of the inhabitants of Tekoah. See the Notes on vers. 42.  
V. 25. Ahijah] Or, of Ahijah.  
V. 31. the sons] See the Notes on v. 8.  
children] For Sheshan had no sons, v. 34.  
V. 36. Zabad] One of Davids worthies, Chap. 11. 41.  
V. 42. sons] Which he had by Azubah: for his sons by his two other wives are rehearsed before, v. 18, 19.  
father of Ziph] Of the inhabitants of Ziph, a city in the tribe of Judah, Josh. 15, 55. The word, father, may here be taken for a planter or first establisher of a city. So v. 45, 49.  
V. 45. of Beth-zur] Of the inhabitants of Beth-zur: for this also was a city in the tribe of Judah, Josh. 15. 58.  
V. 47. the sons] Moza( v. 46.) is supposed to be here understood, thus, And the sons of Moza were Jahdai.  
V. 48. concubine] See the Notes on 1 King. 11. 3.  
V. 49. Madmannah, Machbenah and Gibeah, are three cities in the tribe of Judah, Josh. 15. 35, 57. See the Notes on v. 42.  
Achsah] Another Caleb also had a daughter of this name, Josh. 15. 17.  
V. 50. son of Hur] Hur was the son of Caleb before mentioned, v. 19. so as this Caleb son of Hur, was the other Caleb's grandchild.  
father] See v. 42. Kirjath-jearim was a city in Judah, Josh. 15. 9.  
V. 51. father] See the Notes on v. 42.  
Beth-lehem] In part; for Ephratah also had a part, chap. 4. 4.  
V. 52. Haroeh] Or, Reaiah, chap. 4. 2. Haroeh may be taken appellatively, and thus translated, He was over-seer( or governor) of half of the Manahethites.  
half of the Manahethites] Or, half of the Menuchites, or Hatsi-hammenuchoth.  
V. 53. Ithrites] These families descended from Shobal, v. 52.  
V. 54. Netophathi●es] Such as came of the city or family of Netophati, in the tribe of Judah.  
Ataroth, the house of Joab] Or, Atarites, or crowns of the house of Joab.  
house] Family, or posterity of Joab.  
V. 55. scribes] Such as were employed in writing, or public notaries which descended from the Kenites, and dwelled with the children of Judah, judge. 1. 16.  
Rechab] Jer. 35. 2. See the Notes on 2 King. 10. 15.   

CHAP. III.  
Vers. 1. THese were, &c.] Here he returns to that branch of Judah which he interrupted, Chap. 2. 16.  
David] David was the head of the royal pedigree set down in this chapter, from whence Christ came.  
Amnon] 2 Sam. 3. 2.  
Jezreelitesse] Josh. 15. 56.  
Daniel] Or, Chileab, 2 Sam. 3. 3.  
V. 3. Eglah] 2 Sam. 3. 5.  
his wife] The five other women reckoned up before, were also Davids wives: to every of them may this relative, his wife, be referred. See 2 Sam. 3. 5.  
V. 4. Hebron] See 2 Sam. 5. 5.  
V. 5. And these were born unto him, &c.] 2 Sam. 5. 14.  
Shimea, &c.] Or, Shammua. These four are set down in a clean contrary order: for Solomon was the eldest, Nathan the second, as is implied, Luk. 3. 31. But his purpose was to prosecute Solomons race, and therefore he sets him in the last place.  
Bath-shua] Or, Bath-sheba, 2 Sam. 11. 3.  
Ammiel] Or, Eliam, 2 Sam. 11. 3.  
V. 6. Elishama] Or, Elishua. 2 Sam. 5. 15.  
V. 8. Elishama, &c.] These two names are before set down( v. 6.) They two who are mentioned, v. 6. might be dead before these were born, and thereupon their names given to these.  
Eliada] Or, Beliada, chap. 14. 7.  
V. 9. concubines] See the Notes on 1 King. 11. 3.  
Tamar] 2 Sam. 13. 1.  
their sister] By the fathers side: but Absalom's sister by father and mother too, 2 Sam. 13. 20.  
V. 10. Rehoboam] 1 King. 11. 43. and 15. 6.  
Abia] Or, Abijam, 1 King. 15. 1.  
V. 11. Ahaziah] Or, Azariah, 2 Chron. 22. 6. and 21. 17.  
V. 12. Azariah] Or, Uzziah, 2 King, 15. 30.  
V. 15. Johanan] Or, Jeh●ahaz, 2 King. 23. 33. See the Notes on 2 King. 23. 30, 36.  
Jehoiakim] Or, Eliakim, 2 King. 23. 34.  
Zedekiah] Or, Mattaniah, 2 King. 24. 17.  
Shallum] This was another name of Johonan( Jer. 22. 11.) or no other mention is elsewhere made of him.  
V. 16. Jehoiakim] Mat. 1. 11.  
Jeconiah] Or, Jehoiachin, 2 King. 24. 6. or Coniah, Jer. 22. 24.  
Zedekiah] Or this is the very Zedekiah, that is, the same person that is mentioned, v. 15.( his natural descent being there set down, and his lineal succession here) or else is one of whom mention is here onely made, and not elsewhere in sacred Scripture.  
his son] 2 King. 24. 17. being his uncle.  
V. 17. sons] Or by right of succession, or by natural descent; for he might have children, though none succeeded him in the throne. See the Notes on Jer. 22. 28. 30.  
Assir may be taken appellatively, and translated, bound or imprisoned: in which sense, Salathiel is said to be the son of Jeconiah, who was bound, carried captive to Babylon, and there imprisoned, 2 King. 24. 15. and 25. 27. If Assir be here a proper name, Salathiel was his son.  
Salathiel] Heb. Shealtiel.  
his son] Matth. 1. 12.  
V. 18. Melchiram] These were the sons of Salathiel.  
V. 19. sons of Pedaiah] Pedaiah might die while his sonne● were young, and Salathiel their grand-father bring them up: and in this respect Zerubbabel be called the son of Salathiel, or Shealtiel, as Ezra 3. 2. hag. 1. 1. Luk. 3. 27.  
V. 20. five] Sons of Meshullam, v. 19. See the like, v. 18.  
V. 21. the sons] Here follows a catalogue of such families as belonged to the royal stock of David, and remained after the captivity.  
V. 22. six] The father with the sons, make six, as Chap. 7. 3.  
V▪ 23. Hezekiah] Heb. Hizkijahu▪   

CHAP. IIII.  
Vers. 1. PHarez] Gen. 38. 29. and 46. 12. Onely Pharez( among those that are here mentioned) was properly Judah's son; the other were his childrens children.  
Carmi] Or, Chelubai, chap. 2. 9. or Caleb, chap. 2. 18.  
V. 2. Reaiah] Or, Haroeh, chap. 2. 52.  
V. 3. the father] Of him that was the founder or governor of Etam, which was a city in the tribe of Simeon, v. 24, 32.  
V. 4. the father] Or, of the father( as v. 3.) for Jered is also so styled, v. 18.  
Gedor and Hushah are names of places, v. 39. Josh. 15. 58. 2 Sam. 21. 8. and 23. 27.  
the father] See the Notes on chap. 2. 51.  
V. 5. Ashur] Chap. 2. 24.  
V. 8. And Coz] Coz was not before mentioned, but is supposed to be one of Helah's sons, v. 7.  
Zobebah] Or, Hazobebah.  
V. 9. And Jabez, &c.] Jabez was some prime man; he is no where else mentioned: the city( chap. 2. 55.) might be name of him.  
Jabez] That is, sorrowful.  
V. 10. Oh that thou wouldest bless] Heb. If thou blessing wilt bless.  
Oh that, &c.] This prayer is set down in form of a vow: that which he vowed to return to God is understood. The expression is concise and emphatical. This prayer was made in some extreme danger, even while he was in fight.  
with me] To protect and prosper me.  
keep me] Heb. do me.  
not grieve me] By oppressing me.  
V. 12. Ir-nahash] Or, the city of Nahash.  
V. 13. Hathath] Or, Hathah, and Meonothai, who begot, &c.  
V. 14. Meonothai] One of the sons of Othniel, v. 13.  
the father of the valley] The chief man: or, inhabitants of that valley.  
Charashim] That is, crafts-men. Charashim indefinitely signifieth work-men: it is applied in several, to several sorts; as, to carpenters and masons( 2 Sam. 5. 11.) to smiths and braziers, 2 Chron. 24. 12.  
V. 15. Caleb] This was the valiant and faithful man that entred into the land of promise, Num. 14. 24. Josh. 14. 6, &c.  
even Kenaz] Or, Uknaz.  
V. 17. and she] Mereds first wife Bethiah, v. 18.  
V. 18. his wife] His other wife Bithia was an Egyptian, this a Jew.  
Jehudijah] Or, the Jewesse.  
And these] Or, But these, namely, they who are mentioned, verse 17.  
the daughter of Pharaoh] The match with a kings daughter, shows that Mered was some great man.  
V. 19. Hodiah] Or, Jehudijah, mentioned before, v. 18. or else she might be a third wife.  
V. 21. the son of Judah] Gen, 38. 1, 5.  
wrought fine linen] Or, silk-weavers: for the flax of Egypt was as fine as silk.  
V. 23. These were, &c.] They were men of mean callings, as porters, husband-men, gardeners, and such like.  
V. 24. Nemuel] Or, Jemuel] Gen. 46. 10. Exod. 6. 15.  
V. 27. like to] Heb. unto.  
V. 28. Beer-sheba] Josh. 19. 2.  
V. 29. Bilhah] Or, Balah, Josh. 19. 3.  
Tolad] Or, Eltolad, Josh. 19. 4.  
V. 31. Hazar-susim] Or, Hazar-susah, Josh. 19. 5.  
unto the reign] While the kingdom of David continued, even till the captivity of Judah.  
V. 32. Etam] Or, either, Josh. 19. 7.  
V. 33. Baal] Or, Baalath-beer, Josh. 19. 8.  
their genealogy] Or, as they divided themselves by nations among them.  
V. 38. These, &c.] Who are reckoned up from v. 34. to this. mentioned] Heb. coming.  
V. 39. the valley] That valley which is described, 2 Sam. 17. 1, 2.  
V. 40. they of Ham] This shows the reason why the Israelites entred into those lands; even because the posterity of cursed Cham( Gen. 9. 25.) had invaded them.  
V. 41. destroyed] As accursed of God.  
V. 42. mount Seir] The country of the Amalekites bordered on mount Seir; and such as escaped the sword of the Israelites, fled thither.  
V. 43. the rest] When Saul destroyed many of them( 1 Sam. 14. 48. and 15. 7.) and David more, 2 Sam. 8. 12.   

CHAP. V.  
DEfiled] Gen. 35. 22. and 49. 4. By committing incest with his fathers concubine. See Levit. 18. 8.  
birth-right] Of a double portion, Deut. 21. 17. This Joseph had, in that his sons made two tribes, Ephraim and Manasseh, Num. 1. 10.  
Joseph] Who was the first-born, of her that of right should have been Jacobs first wife, Gen. 29. 18, &c. and 30. 23, 24.  
genealogy] In that Josephs genealogy was not first set down, but Judah's, Chap. 2. 3.  
V. 2. Judah prevailed] Gen. 49. 8, 10. Had a pre-eminence in honour, even in the wilderness( Num. 2. 3.) and ever after; and a royal dignity, from Davids time to the captivity: and after that, some of their chief governours, and great senate, were of that tribe, till Christ the everlasting King sprung out of that tribe.  
chief] Micah 5. 2. Matth. 2. 6.  
ruler] Or, prince.  
V. 3. Reuben] Gen. 46. 9. Exod. 6. 14. Num. 26. 5.  
V. 6. Tilgath-pilneser] Or, Tiglath-pileser, 2 King. 15. 29. and 16. 7. See the Notes on 2 King. 19. 12.  
he was prince] Namely, Hanoch, v. 3.  
V. 7. his brethren] The brother of Hanoch, v. 3.  
when the genealogy, &c.] See v. 17.  
the chief] or thus, Of his brethren, &c. the chief was Jeiel, then Zechariah.  
V. 8. Shema] Or, Shemaiah, v. 4,  
who dwelled] Meaning, B●la and his posterity, or in general, the posterity of Reuben, Josh. 13. 6.  
Areer] Josh. 13. 15, 16.  
V. 9. he inhabited] Reubens posterity, in the days of Saul.  
V. 10. Hagarites] Such as descended from Hagar the bondwoman( Gen. 21. 9, 10.) called Hagarens, Psal. 89 6.  
who fell] See v. 20.  
throughout all the east-land of Gilead] Heb. upon all the fac● of the east.  
V. 11. Bashan] Josh. 13. 11.  
V. 13. their brethren] They who were next in dignity; each of them an head of their fathers family.  
V. 14. These] The seven before mentioned, v. 13.  
V. 15. chief] Every of them head of a several family( v. 13.) but Ahi head over them all jointly together.  
V. 16. Bashan] As one great city( Josh. 17. 8.) so a whole country was called Bathan.  
her towns] Heb. her daughters. Villages appertaining to another city, called Gilead.  
Sharon] Chap. 27. 29. As Bashan, both a city and a region.  
their borders] Heb. their goings forth.  
V. 17. in the days] While Jotham governed for his father, 2 King. 15. 5. for Jeroboam was dead before he began his own reign, 2 King. 15. 32.  
Jeroloam] The second of that name, son of Joash, 2 King. 14. 23.  
V. 18. of valiant men] Heb. sons of valour.  
V. 19. Jetur] Gen. 25. 15.  
V. 20. were helped] By God, to whom they cried.  
V. 21. took away] Heb. lead captive.  
men] Heb. souls of men, as Num. 31. 35.  
V. 22. until the captivity] Of the ten tribes, 2 King. 17. 6.  
V. 23. Senir] Deut. 23. 9.  
V. 24. famous men] Heb. men of names.  
and heads] Every of them an head in his distinct family.  
V. 25. whoring] 2 King. 17. 7. See the Notes on 2 King. 9. 22.  
V. 26. God stirred] See the Notes on 1 King. 12. 15.  
Paul] 2 King. 15. 19, 29.  
Halah] 2 King. 17. 6.   

CHAP. VI.  
Vers. 1. GErshon] Gen. 46. 11. Exod. 6. 16. or, Gershont, verse 16.  
V. 3. Nadab] Levit. 10. 1.  
V. 4. Eleazar] He succeeded his father Aaron in the priests office, Num. 20. 28. so as from him the high priest descended.  
V. 8. Zadok] 2 Sam. 15. 27.  
V. 10. executed the priests office] Stoutly did what became a priest in Gods house, by withstanding Uzziah, 2 Chron. 26. 17, 18.  
in the temple] Heb. in the house.  
the temple that Solomon, &c.] 1 Kings 6. 2 Chron. 3. This is added, because at the time when this book was written, there was another temple built by Zerubbabel, Zach. 4. 9.  
V. 12. Shallum] Or, Meshullam, chap. 9. 11.  
V. 13. Hilkiah] 2 King. 22. 4.  
V. 14. Seraiah] Nehem. 11. 11. The father of Ezra, Ezra 7. 1.  
V. 15. Jehozadak] His father Seraiah being slain at Riblah 2 Kings 25. 18, 21.) he was carried captive to Babylon.  
V. 16. Gershom] Exod. 6. 16. Or, Gershen, verse 1.  
V. 20. Of Gershom] Concerning Gershom, Lib●● was his son.  
Zimmah] Verse 42.  
V. 21. Joah] Or, Ethan, verse 42.  
Iddo] Or, Ada●ah, verse 41.  
V. 22. Amminadab] Or, Izhar, vers. 2, 18.  
konrah] Who with Dathan and Abiram rose against Moses, Numb. 16. 1.  
V. 23. Elkanah] 1 Sam. 1. 1.  
V. 25. Amasai] See verse 35.  
V. 26. Zophai] Or, Zuph, 1 Sam. 1. 1.  
V. 28. Vashni] Called also Joel, verse 33. and 1 Sam. 8 2.  
V. 31. the service of song] Heb. the hands of music.  
ark had rest] Chap. 16. 1. Was set in a standing tent( 2 Sam. 6. 17.) and carried no more from place to place, as in former times. See the notes on chap. 17. 5.  
V. 32. before the dwelling place, &c.] See chap. 16. 37, 39.  
their order] Set down by David, chap. 23. 3, &c. and chap. 24. and 25.  
V. 33. waited] Heb. stood.  
Heman a singer] Chap. 25. 1, 4.  
V. 37. Ebiasaph] Exod. 6. 24.  
V. 39. brother] Kinsman of the same stock, and brother in office.  
on his right hand] Heman in the midst, Asaph on the right hand, the sons of Merari on the left.  
V. 44. on the left hand] See the notes on v. 39.  
Kisht] Or, Kushaiah, chap. 15. 17.  
V. 48. Their brethren] Other sons of Levi( not reckoned before) were appointed to other offices.  
V. 49. his sens] Who were all priests, Num. 18. 7.  
upon the altar of the burnt-offering] Levit. 1. 9.  
on the altar of incense] Exod. 30. 7.  
V. 53. Ahimaaz] He and his posterity ministered in the temple.  
V. 54. their castles] Fair houses built of ston.  
the lot] That followeth.  
V. 55. they gave] The children of Israel.  
Hebren, &c.] Of this and the several places following, See Josh. 21. Through continuance of time some names were something altered, Josh. 21. 11, 12.  
V. 58. Hilen] Or, Holon, Josh. 21. 15.  
V. 59. Ashan] Or, Ain, Josh. 21. 16.  
V. 60. Alemeth] Or, Almen, Josh. 21. 18.  
thirteen] There are here set down but eleven: for Juttah and Gibeon( Josh. 21. 16, 17.) are omitted.  
V. 61. by lot] Josh. 21. 5.  
V. 63. twelve cities] Josh. 21. 7, 34.  
V. 67. And they gave unto them of the cities of refuge] Josh. 21. 21.  
Gezer with her suburbs] 1 King. 9. 15.  
V. 68. J●kmeam] Or, Kibzaim, Josh. 21. 22.  
V. 69. Aijalon and Gath-rimmon] These two, with two other( Josh. 21. 23, 24.) were given out of the tribe of Dan. There was also a place called Aijalon in the country of Zabulon, where Elon the judge was butted, judge. 12. 12. and in the tribe of Benjamin, chap. 8. 13. and 2 Chro. 11. 10. Aijalon is a place famous by the manifestation of the suns standing there, Josh. 10. 12.  
V. 73. Ramoth] This in Issachar is simply called Ramoth: but another in Gad is called Ramoth-Gilead, Josh. 21. 38.  
V. 77. Rimmon and Tabor] Four cities are mentioned, Josh. 21. 34, 35.  
V. 80. Ramoth in Gilead] Oft called Ramoth-Gilead. See the notes on 1 Kings 4. 13.   

CHAP. VII.  
Verse 1. TOla, and Puah] Gen. 46. 13. Num. 26. 23.  
Jashub] Or, Job.  
V. 2. whose number was in the dayes of David, &c.] 2 Sam. 24. 1, 2, &c. When he caused Joab to number the people: or, when they were numbered according to their monthly courses, chap. 27. 1, &c.  
V. 3. five] Together with their father, as chap. 3. 22.  
V. 4. they had many wives and sons] Heb. they multiplied wives and children. This is the reason of their many children.  
V. 6. Benjamin] Gen. 4. 21.  
Jediael] Or, Ashbel.  
three] These were prime men. Two more are mentioned, chap. 8. 6.  
V. 12. Shuppim] Or, Muppim, Gen. 46. 21.  
Ir] Or, Iri, vers. 7. Some make this word Ir an appellative, thus, sons of the city: that is, born and dwelling in the city.  
sons of Aher] Or, Ahiram, Num. 26. 38. Aher may also be expounded appellatively, thus, sons of another. For Hushim were of Dan, Gen. 46. 23. and for their paucity reckoned in the tribe of Benjamin, or sons born in another country, as ch. 8. 8.  
V. 13. the sons of Bilhah] And sons sons of Bilhah, who was Jacobs concubine( Gen. 35. 22.) and Rachels maid, Gen. 30. 3. Naphtali was her son: the other, his sons, Gen. 46. 24. Some understand under this title, sons, the posterity of Dan, who also was Bilhahs son, Gen. 30. 6.  
V. 14. sons of Manasseh] His posterity. For Ashriel was sundry degrees from Manasseh, Num. 26. 31.  
she] Gileads wife, Num. 26. 30, 31.  
his] Manassehs.  
V. 15. the second] Next in descent to Ashriel. For Ashriel was in the third degree from Manasseh: Zelophehad in the fourth, Num. 26. 33.  
had daughters] But no sons, Num. 26. 33.  
V. 17. Bedan] 1 Sam. 12. 11.  
sons] The posterity of Gilead: or, they were so reckoned among his posterity, as they had inheritance among them.  
V. 18. his sister] Gileads sister.  
V. 20. the sons of Ephraim] Num. 26. 35.  
V. 21. men of Gath] Philistines.  
because they] The sons of Ephraim. Or, when the men of Gath went abroad to spoil, they met with the sons of Ephraim, and slay them.  
V. 22. Ephraim] This shows that this slaughter was while the Israelites were in Egypt; for Ephraim died there.  
V. 23. Beriah] In affliction.  
his house] Children, which were the stay of his house, or family.  
V. 25. his son] Beriahs son.  
V. 27. Non] Or, Nun, Num. 13. 8.  
Jehoshua] Who succeeded Moses, Josh. 1. 2.  
V. 28. their possessions] The possession of the Ephraimites.  
Naaran] Josh. 16. 7.  
Gezer] 1 King. 9. 15.  
towns] Heb. daughters.  
Gaza] Or, Adasa.  
V. 29. borders] Heb. hands.  
Manasseh] Josh. 17. 7.  
Meg●ddo] Josh. 17. 11.  
V. 30. The sons of Asher] Gen. 46. 17.  
V. 31. father] Founder, or governor. See the notes on chap. 2. 42.  
V. 32. Shomer] Or, Shamer, v. 34.  
V. 34. Shamer] Or, Shamer, v. 32.   

CHAP. VIII.  
Vers. 1. BEnjamin] His genealogy was before set down, chap. 7. 6. But here he returns to it, and that more largely, because the first king was taken out of it( 1 Sam. 10. 21.) and it was united to Judah, 2 Chro. 11. 12. There is different betwixt some names in this and other genealogies of Benjamin, because many p●rsons had two or three names.  
Bela his first lo●n] Gen. 46. 21. Num. 26. 38.  
V. 3. Addar] Or, Ard, Gen. 46. 21.  
V. 5. Shephuphan] Or, Shupham, Num. 26. 39.  
V. 6. Geba] Or, Gibeah, 1 Sam. 11. 4.  
they removed] The forenamed heads of the fathers removed the foresaid inhabitants, because they were so many as they could not well continue together. See the like, Gen. 13. 6. and 26. 16.  
Manahath] Chap. 2. 52.  
V. 7. he removed] Ehud their progenitor.  
V. 8. sent them] After he had sent away Hushim and Baara his wives, by giving them a bill of divorce. Or thus, he begot children in the country of Moab after he had sent them away, Hushim and Baara being his wives. See chap. 7. 12.  
V. 12. Ono, &c.] Cities in the tribe of Benjamin, Nehe. 11. 35.  
V. 13. of Aijalon] Or of the country bordering by it: for one Aijalon was a city in the tribe of Dan, Josh. 19. 42. See the notes on chap. 6. 69.  
V. 14. Ahio, &c.] A catalogue of such prime fathers of families of the tribe of Benjamin as dwelled in Jerusalem, v. 28. See Nehe. 11. 1, 2.  
V. 21. Shimhi] Or, Shema, vers. 13.  
V. 28. heads, &c.] See the notes on v. 14.  
V. 29. father] As chap. 1. 31.  
father of Gibeon] Called Jehiel, chap. 9. 35.  
wives name was Maachah] Chap. 9. 35.  
V. 31. Zacher] Or, Zechariah, chap. 9. 37.  
V. 32. Shimeah] Or, Shimeam, chap. 9. 38.  
their brethren] Other Benjamites, of whom see, v. 14, 28.  
V. 33. Ner begot Kish] 1 Sam. 14. 51. Or, Abiel, 1 Sam. 9. 1.  
Esh-baal] Or, Ishlesheth, 2 Sam. 2. 8.  
V. 34. Merib-baal] Or, Mephi●osheth, 2 Sam. 4. 4.  
V. 35. Tarea] Or, Tahrea, chap. 9. 31.  
V. 40. archers] Heb. ben lers of the bow.  
had many] Heb. multiplied.   

CHAP. IX.  
Vers. 1. BOok] Hence he had the Genealogies which he hath set down.  
who were, &c.] The forementioned Genealogies are, for the most part, of such as were before the captivity. These which follow, are also for the most part of such as returned from the captivity.  
V. 2. Israelites, &c.] Four ancient distinct orders then continued, are here set down. First, secular, of lay-men. Secondly, Priestly. Thirdly, levitical. Fourthly, Voluntary submitters of themselves, as the Gibeonites( Josh. 9. 23, 25, 27.) who are here called Nethinims. See Ezra. 2. 58. and 8. 20.  
V. 3. in Jerusalem dwelled of the children of Judah] Nehe. 11. 1.  
of Ephraim, &c.] After the ten tribes were carried into captivity, sundry of them that were left in their own land joined with Judah in the worship of God, 2 Chron. 30. 11, 18. And after Judahs return from Babylon, many of the ten tribes came in to them. Of these he here speaketh.  
V. 4. U●hai, &c.] These are set down, Nehe. 11. 4, &c. but many of them under other names; as was noted chap. 8. 1.  
Pha●ez the son of Judah] Gen. 38. 29.  
V. 6. brethren] Heb. kinsmen, as v. 9.  
V. 9. brethren] The six hundred and ninety mentioned, v. 6. and nine hundred and fifty and six in this verse: so as in the whole sum of the principal heads of families there were one thousand six hundred forty and six.  
V. 10. priests] Here he begins to set down the second order, mentioned, v. 2.  
V. 11. Azariah the son of Hilkiah] Chap. 6. 13.  
Azariah] Azariah was chief of the heads mentioned, v. 13. and next to the high priests, as Eleazar was, Num. 3. 32.  
V. 12. Pashur] Three betwixt Jehoram and Pashur, reckoned up( Nehe. 11. 12.) are here left out: so as the title son is here used of the fourth descent.  
V. 13. very able men] Heb. mighty men of valour. In strength of body, and courage of mind.  
V. 14. Levites] These were of the third degree, mentioned, v. 2.  
V. 16. Netophathites] See chap. 2. 54.  
V. 17. porters] Or, keepers of the gates, v. 19. Of their orders and offices, see chap. 26. 1, &c. v. 13, &c. As they were to take care about opening and shutting the doors and gates of the temple, so also of such things and persons as might, or might not pass in or out thereat.  
V. 18. hitherto] After their return from captivity.  
waited] Held the office of a porter.  
the kings gate] Whereby the king was wont to go in and out of the temple. See the notes on 1 King. 10. 5.  
in the companies] Whereas all the Levites had their offices in and about the temple, these were porters therein.  
V. 19. brethren] As v. 6.  
keepers] See v. 17.  
gates] Heb. thresholds.  
fathers] Ancestors who encamped round about the tabernacle, Num. 1. 50. and 2. 17.  
V. 20. ruler, &c.] As Eleazar was before him, Num. 3. 32.  
was with him] Blessed him. Numb. 25. 12. and 31. 6, 49.  
V. 21. Zechariah] This may be meant of Davids time, 1 Chron. 26. 2.  
porter] A chief porter over the rest.  
V. 22. David] See 1 Chron. 26. 1, &c.  
and Samuel] Samuel might settle their orders himself, while he ruled, after he had settled the ark. Or he might advice with David thereabout while they two lived together: as in a like case Gad and Nathan did, 2 Chron. 29. 25.  
seer] See the notes on 2 King. 17. 30.  
did ordain] Heb. founded.  
set office] Or, trust. perpetual and unalterable.  
V. 23. So they, &c.] This also hath relation to Davids time.  
the house, &c.] Or this is an exposition of the former: and so both signify one and the same place. Or, by house of the Lord he meaneth,( as 2 Sam. 6. 17.) the house of the tabernacle, even Moses his tabernacle, which was at Gibeon, 2 Chron. 1. 3.  
by wards] By turns or courses, see v. 25.  
V. 25. b●ethren] As v. 6. or, colleagues and fellow officers.  
with them] That were chief and governours( v. 17.) who always had their abode in Jerusalem, as v. 26.  
V. 26. the four] Which are name, v. 17.  
set office] Or, trust. See v. 22.  
chambers] Or, store-houses. See the notes on 1 King. 6. 5.  
treasuries] Places where the treasures of the house of the LORD were laid.  
V. 27. round about] In the chambers mentioned, 1 King 6. 7.  
every morning] Heb. morning and morning.  
V. 28. ministering vessels] All sorts of instruments and utensils which were for sacred uses and holy services. See Exod. 27. 3. and 37. 16.  
V. 30. sons of the priests] Though Levites were to provide, keep, and prepare the spice, yet the priests were to compound and make the ointment. See Exod. 30. 23, 34.  
V. 31. Shallwn] V. 17, 19.  
in the pans] Or, on flat plates, or, slices] Wherein were prepared such meat-offerings as were baked in pans or ovens, and fried in frying pans. Hereof red Levit. 2. 4, 5, 7.  
V. 32. showbread] Heb. bread of ordering. Levit. 24. 5, 6.  
every sabbath] Heb. Sabbath, sabbath.  
V: 33. chief, &c.] principal heads, as v. 9.  
in the chambers] See the notes on 1 King. 6. 5. Here they abode while other Levites did other services in the temple, from which the singers were exempted.  
day and night] Early and late at the morning and evening, and at the time of all other sacrifices. So Luk. 2. 37.  
V. 35. of Gibeon] He repeats the genealogy that leads to Saul as a preparation to Sauls history, chap. 10.  
wives] Some copies red sisters. Then it must be taken as Abrahams wife, who was also his sister, Gen. 20. 12.  
V. 39. Ner] Chap. 8. 33. Ner is left out, chap. 8. 30. This was not he that is styled the father of Abner( 1 Sam. 14. 50, 51.) for he was Sauls uncle, brother to Kish, but Ner, the father of Kish, was Sauls grand-father.  
V. 41. and Ahaz] Chap. 8. 35.  
V. 42. Jarah] Or, Jehoadah, Chap. 8. 36.   

CHAP. X.  
THe history of this chapter is almost word for word recorded, 1 Sam. 31. 1, 2, &c.  
slain] Or, wounded.  
V. 2. Abinadab] Or, ●shui, 1 Sam. 14. 49.  
V. 3. archers] Heb. shooters with bows.  
hit him] Heb. found him.  
V. 4. abuse me] Or, mock me. In 1 Sam. 21. 4. Thus, Thrust me therow and abuse me. He thought, that when they had killed him, they would insult over him, and boast in their own act. See judge. 16. 21, 25.  
V. 6. three sons] In 1 Sam. 31. 6 is added, and his armour-bearer.  
V. 7. in the valley] On the other side of the valley next to Jordan, and on the other side Jordan, 1 Sam. 31. 7. so as they were on every side affrighted.  
V. 9. shipped him] Having first cut off Sauls head, 1 Sam. 31. 9.  
V. 10. their gods] Ashtaroth, 1 Sam. 31. 10. See the notes on 1 Kin. 11. 5. At the end of 1 Sam. 31. 10. is added, and they fastened his body to the wall of Beth-shan. This they did for the more open and public disgrace.  
V. 11. Jabesh-Gilead] The inhabirants of Jabesh-Gilead, 1 Sam. 31. 11.  
V. 12. They arose] And went all night. 1 Sam. 31. 12. Thus they did, that they might not be descried, and so hindered: and also that they might the more speedily prevent the intended disgrace.  
V. 13. So Saul, &c.] These two last verses are not mentioned in 1 Sam. 31. They show the particular causes of this heavy judgement that befell Saul. Three kindes of sins are expressly set down. First, Disobedience against Gods express charge. Secondly, consulting with the devil. Thirdly, forsaking the LORD.  
committed] Heb. transgressed.  
even against the word of the Lord which he kept not] 1 Sam. 15 23.  
one that had, &c.] See the notes on 1 King. 21 6.  
to inquire of it[ 1 Sam. 28. 7.  
V. 14. inquired not, &c.] Neither in truth, nor in faith( see 2 Chr. 16. 12 Jam. 1. 6, 7, 8. and 4. 3.) nor by those means which God had warranted and sanctified, did he inquire of the LORD: For he had destroyed the LORDS priests( 1 Sam. 22. 18.) by whom he should have inquired, and provoked the LORD to take away his spirit from him( 1 Sam. 16. 14.) that therefore which is recorded( 1 Sam 28. 6.) of his inquiring of the Lord, is meant of an enforced, fearful, faithless, hypocritical wis●, that God would some way or other foretell the issue of that great preparation which the Philistines made against him: which was in truth as no inquiring of the LORD. It was like Balaams wish( Num. 23. 10.) and Israels prayer, Isa. 1. 12.  
he slay, &c.] See the notes on 1 King. 12 15.  
turned the kingdom] As he had threatened against Saul, 1 Sam. 13. 14. and 15. 28.  
unto David, &c.] This he expresseth as a transition to the following history concerning David, and the continuance of his kingdom: which is the authors main scope in these two books of Chronicles.  
Jesse] Heb. Isai.   

CHAP. XI.  
Vers. 1. THen all Israel] The nine first verses of this chapter are recorded in 2 Sam. 5. 1, &c. After Saul and his son Jshbosheth( that began to reign after his father) were dead, 2 Sam. 5. 1.  
V. 2. in time past] Heb. both yesterday and the third day.  
feed] Or, rule.  
V. 3. by] Heb by the hand of.  
Samuel] 1 Sam. 16 13.  
V. 4. went to Jerusalem which is Je●us] 2 Sam. 5. 6.  
V. 6. chief] Heb. head. That is, general of the army.  
sen of Zerviah] See the notes on chap. 2. 16.  
V. 7. it] That is, Zion. 2 Sam. 5. 7.  
V. 8. repaired] Heb. revived.  
the rest] The walls that were beaten down, and other ruins or decays.  
V. 9. waxed greater and greater] Heb. went in going and increasing.  
V. 10. These also are the chief of the mighty men whom David] 2 Sam. 23. 8.  
the chief] Of the catalogue of Davids worthies, see 2 Sam. 23. from v. 8. to the end of the chapter.  
strengthened themselves with him] Or, held strongly with him.  
in his kingdom] In establishing David in his kingdom.  
according to the word of the Lord] 1 Sam. 13. 14. and 15. 28. and 16. 1, 13.  
concerning Israel] For the good of Israel.  
V. 11. an Hachmonite] Or, son of Hachmoni.  
three hundred] He slay three hundred, but he set upon eight hundred, 2 Sam. 23. 8.  
V. 12. three mighties] Jashobeam( v. 11.) Eleazar( in this verse) and Shammah( 2 Sam. 23. 11.) who is here left out, were the three mighties.  
V. 13. He was] Eleazar with Shammah. For in the plural number it is said, They set themselves, v. 14.  
Pas-dammim] Or, Ephes-dammim, 1 Sam. 17. 1.  
V. 14. set] Or, stood.  
deliverance] Or, salvation.  
V. 15. three of the thirty captains] Or, three captains over the thirty.  
went down, &c. 2 Sam. 23. 12.  
to the rock to David] Or, to the rock where David was.  
V. 19. that have put their lives] Heb. with their lives.  
V. 21. Of the three] 2 Sam. 23. 19. &c.  
the two] He means the two which next follow: namely, Benajah( v. 22.) and Asahel, v. 26.  
V. 22. who had done many acts] Heb. great of deeds.  
V. 23. a man of great slature] Heb. a man of measure.  
V. 27. Shammoth, &c.] Elika the Harodite is mentioned, 2 Sam. 23. 25.  
Ha●orite] Or, Harodite.  
Pelonite] Or, Paltite, 2 Sam. 23. 25, 26.  
V. 29. Sibbecai] Or, Mebunnai.  
●lai] Or, Zalmon, 2 Sam. 23. 27, 28.  
V. 30. Heled] Or, Heleb, 2 Sam. 23. 29.  
V. 32. Hurai] Or, Hiddai.  
Abiel] Or, Abial-bon, 2 Sam. 23. 30, 31.  
V. 34. The sons of Hashem] Or, of the sons of Jashen, 2 Sam. 23. 32.  
V. 35. Eliphal] Or, Eliphelet, 2 Sam. 23. 34.  
the son of Ur] Or, Ahasbai. He is also styled the son of Maachathite, 2 Sam. 23. 34. And after him is added Eltan the son of Ahithophel the Gilonite.  
V. 37. Naarai] Or, Paarai the Arbite, 2 Sam. 23. 35.  
V. 38. Joel, &c.] Igal the son of Nathan of Zobah, 2 Sam. 23. 36.  
Mibhar, &c.] Or, Bani the Gadite, 2 Sam 23. 36.  
the son of Haggeri] Or, the Haggerite.  
V. 41. Zabad, &c.] The sixteen persons following to the end of this chapter are added to the catalogue in( 2 Sam. 23.) because they also were valiant men: but either not to be compared with the former: or, had no command in the great cities or forts in the land, but rather in the outward borders.  
V. 42. thirty with him] Or, but the thirty were above him.  
V. 45. son of Shimri] Or, Shimrite.   

CHAP. XII.  
Vers. 1. THese are they that came to David, &c.] 1 Sam. 27. 2.  
Ziklag] Ziklag was a strong city in the tribe of Judah( Josh. 15. 31.) but under the Philistines when these valiant men came to David, 1 Sam. 27. 6.  
while he yet kept himself close] Heb. being yet shut up. Or, being yet excluded from his own country, and from the house of God, whereof he much complaineth, Psal. 84.  
mighty men] Who are mentioned in the former chapter.  
V. 2. armed with bows] Bowe-men skilful in shooting.  
the right hand, &c.] The Benjamites of old, were trained up to use both hands( judge. 20. 16.) thereby they had great advantage against an enemy.  
in hurling stones] They were very expert in slinging stones. See judge. 20. 16. Hereby David overthrew Goliath, 1 Sam. 17. 49. Uzziahs men were trained up hereto, 2 Chron. 26. 14. The force of slinging stones is intimated, Job 41. 28.  
Sauls brethren] Not onely such as were of Sauls tribe, but also of his kindred and alliance.  
V. 3. Shemaah] Or, Hasmaah.  
V. 4. the thirty] Which out of Benjamin came to David: for though there be not full thirty name, yet might a band of full thirty come out of Benjamin to David.  
V. 8. the hold] Ziklag( vers. 1.) which was in the desert of Judah: or, the cave of Adullam, 1 Sam. 22. 1, 2. or some other strong place, to which David betook himself, 1 Sam. 23. 6, 19, 25, 29.  
of war] Heb. of the host. Were very expert in military discipline.  
faces of lions] settled, undaunted, fierce, such as affrighted them who looked on them.  
as swift, &c.] Roes are very swift running creatures: This is an hyperbolical expression of more then ordinary swiftness. See 2 Sam. 2. 18.  
as swift as the roes upon the mountains] Heb. as the roes upon the mountains to make hast.  
V. 14. one of the least was over an hundred, and the greatest ever a thousand] Or, one that was least could resist an hundred, and the greatest, a thousand. Deut. 32. 30. Josh. 23. 10.  
V. 15. first month] This answereth in part to our March: so as it was then spring time: whereby their courage is the more set out, in that when the river was broadest and deepest, they would venture over to surprise the enemy, who at that time of the year least looked for them.  
everflown] Heb. filled over.  
banks] Josh. 3. 15. Jerem. 12. 5.  
V. 16. of Benjamin] They of Benjamin came with the men of Judah, to gain the more credit, and better respect with David, and be the less suspected.  
to the hold] See the notes v. 8.  
V. 17. to meet them] Heb. before them.  
peaceably] Heb. for peace.  
be knit] Heb. be one.  
wrong] Or, violence.  
rebuk it] Revenge the wrong you do to me.  
V. 18. the spirit came upon Amasai] Heb. the spirit clothed Amasai. So judge. 6. 34.  
the spirit] The spirit of the LORD: or, a spirit of courage, which put a kind of life into him, and made him speak with such courage as he did.  
peace, &c.] An ordinary form of salutation, 1 Samuel 25. 6.  
made them captains] Or, set them among the captains of his band.  
V. 19. they helped them not] David with his souldiers helped not the Philistines.  
He will fall to his master Saul] 1 Sam. 29. 4.  
to the jeopardy of our heads] Heb. on our heads.  
V. 20. to Ziklag] From the slaughter of the Amalakites, 1 Sam. 30. 26.  
V. 21. against the band] Or, with a band.  
V. 22. the host of God] An excellent and admirable host. See Gen. 23. 6.  
V. 23. bands] Or, captains, or men. Heb. heads.  
to Hebron] Chap. 11. 1.  
according to the word of the Lord] See chap. 11. 10.  
V. 24. armed] Or, prepared.  
V. 27. leader of the Aaronites] The captain over such priests as are here said to come to David.  
V. 28. twenty and two captains] Zadok, and these captains came with the children of Levi, v. 26.  
V. 29. kindred] Heb. brethren, v. 2.  
the greatest part of them] Heb. a multitude of them.  
kept the ward, &c.] Did what they could to continue the kingdom in Sauls stock.  
V. 30. famous] Heb. men of names.  
V. 31. the half-tribe] That dwelled on Canaan-side. Of the other half tribe, see v. 37.  
V. 32. had understanding of the times] Prudent in observing seasons, wherein matters of moment were meetest to be done; especially for husbandry, yea, and for war too. See Esther 1. 13.  
V. 33. expert in war] Or, rangers of battle, or ranged in battle.  
keep rank] Or, set the battle in array.  
not of double heart] Heb. without a heart and a heart. But up-right and sincere, Psal. 12. 2.  
V. 36. expert in war] Or, keeping their rank.  
V. 39. there they were] At Hebron. v. 29.  
eating, &c.] Making good cheer, Job 1. 18.  
their brethren] Their kinsmen( v. 2, 29.) of their several tribes.  
V. 40. nigh them] In kindred and alliance. Every tribe prepared provision for the captains and souldiers that went out of their own tribe. Or, they may be said to be nigh them in place and habitation, even as far as Issachar, &c.  
meat] Or, victual of meal.   

CHAP. XIII.  
Vers. 1. ANd David, &c.] After David was settled in his kingdom, had taken Zion, and built his city, he thinks of bringing in the ark thither: whereby he manifests his piety to God, his desire of Gods presence, and blessing accompanying the same.  
consulted, &c.] Because it was a great solemn work, he adviseth with others how it may most solemnly be done.  
V. 2. If it seem good, &c.] unless you can show good cause to the contrary, and that it is not agreeable to Gods will.  
let us sand abroad] Heb. let us break forth and sand.  
that are left] For the Philistines had slain and driven many away.  
in their cities and suburbs] Heb. in the cities of their suburbs.  
V. 3. bring again] Heb. bring about.  
to us] Into the great city of the kingdom.  
we inquired not] Nor our subjects. For in Sauls time the ark was but in a private place, 1 Sam. 7. 1, 2. And the public worship of God was much neglected.  
V. 4. was right, &c.] It seemed good and right to them.  
V. 5. David gathered all Israel together] 1 Sam. 7. 1, 2. 2 Sam. 6. 2.  
from Shihor, &c.] From south to north. See Josh. 13. 3. and the notes on 1 King. 4. 21.  
Kirjath-jearim] Here the ark had abode a long time, 1 Sam. 7. 2.  
V. 6. Baalah] Josh. 15. 9.  
between the che●ubims] See the notes on 2 King. 19. 15. This and the verses following to the end of this chapter are recorded almost, word for word, in 2 Sam. 6. 2, &c.  
V. 7. carried the ark] Heb. made the ark to ride.  
V. 8. singing] Heb. songs.  
trumpets] Or, cornets, 2 Sam. 6. 5.  
V. 9. Chidon] Called Nachon, 2 Sam. 6. 6.  
stumbled] Or, shook it.  
V. 10. because he put his hand to the ark] Num. 4. 15.  
V. 11. Perez-uzza] That is, The breach of Uzza.  
V. 13. brought] Heb. removed.  
V. 14. the house of Obed-edom] As chap. 26. 5.   

CHAP. XIIII.  
Verse 1. HIram king of Tyre sent messengers to David] The several histories of this chapter are in, 2 Sam. 5. 11, &c.  
V. 3. mo] Heb. yet.  
wives] And concubines, 2 Sam. 5. 13.  
V. 4. Shumnua] Or, Shimea, Chap. 3. 5.  
V. 5. Elishua] Or, Elishama, Chap. 3. 6.  
Elpalet] Or, Eliphalet. Ibid. Eliphalet and Nogah, are not in Sam. 5. 15. See the notes on chap. 3. 8.  
V. 7. Beelia●a] Or, Eliada, 2 Sam. 5. 16.  
V. 8. David was anointed king over all Israel] 1 Sam. 5. 17.  
V. 11. Baal-perazim] That is, A place of breaches.  
V. 12. gods] Or, images, 2 Sam. 5. 21.  
gave a commandment] In this respect it was said, that David and his men burnt them.  
V. 13. in the valley] Of Rephaim( 2 Sam. 5. 22.) where they fought before, v. 9.  
V. 14. and come upon them over against the mulbery-trees] 2 Sam. 5. 23.  
V. 17. the famed, &c.] See the notes on 2 Chron. 26. 8.   

CHAP. XV.  
Vers. 1. city of David] See the notes on 1 King. 3. 5.  
a tent] Another then the tabernacle which Moses made. See chap. 16. v. 37, 39. 2 Sam. 6. 17.  
V. 2. None ought to carry the ark of God, but the Levites] Heb. It is not to carry the ark of God, but for the Levites, Num. 4. 2, 15. Deut. 10. 8.  
but the Levites] And they priests( Deut. 31. 9. Josh. 3. 3.) and that upon their shoulders, v. 15. Num. 7. 9. 2 Chro. 35. 3. Not on a cart, as chap. 13. 7. for the better carrying of it on mens shoulders, the ark had four rings, and two staves, Exod. 25. 12, 13.  
for ever] So long as that kind of ministry lasted.  
V. 3. gathered] See the notes on 1 King. 8. 1.  
his place] The tent which David had consecrated onely for i●.  
V. 5. brethren] Or, kinsmen.  
V. 11. Zadok, &c.] See the notes on 1 King. 4. 4.  
V. 12. sanctify] Both outwardly according to the rites of the law, and inwardly by renewing repentance, 2 Chron. 29. 5.  
V. 13. ye did it not, &c.] Ye inquired not into the law, to learn what was to be done about so great a work.  
at the first] When we first began to remove the ark, chap. 13. 7.  
a breach] By killing Uzzah, chap. 13. 10.  
V. 14. sanctified] Cleansed themselves after the ordinance of the law, and prepared themselves to the intended solemn works. See some rites appertaining hereunto, Gen. 35. 2. Exo. 19. 14, 15. To legal rites, fasting and prayer were added upon extraordinary occasions, 1 Sam. 7. 6. Joel 2. 15.  
V. 15. upon their shoulders] See the notes on v. 2.  
Moses commanded] Exod. 25. 14.  
V. 16. singers] joining vocal and instrumental music together. The distinct kind of instruments here name, are frequently mentioned in Psalms; particularly in the 150. Psal.  
V. 17. Hemam] Of the family of the Kohathites, chapter 6. v. 33.  
Asaph] Of the Greshonites, chap. 6. 39, 43.  
Ethan] Of the Merarites, chap. 6. 44.  
V. 18. second] Next to the three mentioned, v. 17. who were the chief.  
V. 20. Zechariah] Next to him Ben is name, v. 18.  
Aziel] Or, Jaziel, v. 18.  
Alamoth] Or the triple, or highest. See the title of Psal 46.  
V. 21. Azzaziah] Azzaziah is not mentioned, v. 18. It may be that he and Ben( v. 18.) were one and the same person of two names: and so both the numbers of names agree.  
on the Sheminith] Or on the eighth to oversee. Or on the base, and lowest sound. See the title of Psal. 6.  
V. 22. was] Or, was for the carriage: he instructed about the carriage.  
song] Heb. lifting up.  
he instructed about the song] He taught how to begin, how to rise, how to fall, how to rest: every way how to set, or keep tune, as a skilful singing-master. Or, as one skilful about ordering the ark, he directed others about the manner of carrying it, with what place to go, when to stand, and when to change bearers. See 2 Sam. 6. 13.  
V. 23. door-keepers] These two went before the ark, as door-keepers, keeping off the people from ●●shing against the ark: and when it was brought to the tent, they kept the entrance thereinto.  
V. 24. door-keepers] These two did such an office behind the ark, following it, as the other two had done before it.  
V. 25. David and the elders of Israel] 2 Sam. 6. 12, 13, &c.  
ark of the covenant] See the notes on 1 King. 3. 15.  
V. 26. God helped the Levites] By giving them a ready, willing, and cheerful spirit.  
seven bullocks] Seven was accounted a number of perfection. It made up a week( Gen. 2. 2.) sundry feasts( Levit. 23. 3, 6, 15, 34.) the year of rest, and jubilee( Levit. 25. 4, 8.) the time of cleansing( Levit. 12. 3. and 14. 8, 9.) consecrating( Exod. 29. 35, 37) preparing( Levit. 22. 27.) and keeping the LORDS watch( Levit. 8 35.) the stint of sprinkling blood( Levit. 16. 14.) and oil( Levit. 8. 11.) of washing( 2 King. 5. 10.) of fasting( 1 Sam. 31. 13.) feasting( 2 Chr. 7. 9) and of sacrifices, for God commanded Jobs friends to offer up so many( Job 42. 8.) Baal●m had learned as much( Numb. 23. 1.) David here, to make a perfect atonement offereth seven bullocks: so Hezekiah, 2 Chron. 29. 21.  
V. 27. song] Or, carriage.  
ephod] See the notes on Exodus 28. 4. and 1 Samuel 2. 18.  
V. 28. sound of the cornet] See the notes on chap. 13. 8.   

CHAP. XVI.  
Vers. 1. SO they brought, &c.] The three first verses of this chapter are registered in 2 Sam. 6. 17, 18, 19.  
burnt-sacrifices] See the notes on 1 King 8. 64.  
V. 2. blessed] See on 2 Sam. 6. 18.  
V. 3. to every one, &c.] This he did that the spirits of every one might be the more quickened to praise God with him( as Nehe. 8. 10.) and that none might repent him of his journey by returning hungry and empty, Matth. 14. 16.  
V. 4. to record] To make known Gods wonderful works to his Church: or, to put God in mind of the state and condition of his Church, Psal. 38. title, and 70. title.  
V. 5. with psalteries, and with harps] Heb. with instruments of psalteries and harps.  
V. 6. continually] Every day in the hours appointed constantly. See Exod. 28. 38. Luk. 24. 53.  
V. 7. first this] This was the first Psalm that David appointed to be publicly sung in the service of God: afterward he appointed others. In this respect he is styled, The sweet si●ger of Israel, 2 Sam. 23. 1. Hereby it appears, that these Psalms were penned by David, though his name be not expressed in the titles. So many▪ others. Consider Act. 4. 25.  
of Asaph] See the title of Psalm 50.  
V. 8. Give thanks] The former part of this Psalm, from this verse to the 23. is again recorded, Psal. 105. ●, &c. to v. 15.  
V. 13. Israel] Or, Abraham, Psal. 105. 6.  
V. 15. Be ye mindful] Or, he hath remembered, Psal. 105. 8. That remembrance which God hath of his covenant, is an inducement to move men to put him in mind thereof, Isai. 43. 25, 26.  
V. 16. covenant which he made with Abraham] Gen. 17. 2. and 26. 3. and 28. 13.  
V. 18. the lot] Heb. the cord.  
V. 19. ye were] Or, they were, Psal. 105. 12.  
few] Heb. men of number.  
even a few] Gen. 34. 30.  
V. 21. reproved kings, &c.] Gen. 12. 17. and 20. 3.  
V. 22. T●u●h not mine an●inted, &c.] Psal. 105. 15.  
V. 23. Sing unto the Lord, &c.] From this, to the 34 verse, the same matter is again set down in Psalm 96. 1, &c.  
V. 26. of the people are idols] Levit. 19. 4.  
V. 27. Glory] Or, Majesty.  
gladness] Or, beauty.  
place] Or, sanctuary, Psal. 96. 6.  
V. 29. before him] Or, into his courts, Psal. 96. 8.  
V. 34. O g●ve thanks to the Lord] Psal. 107. 1. and 118. 1. and 136. 1.  
V. 35. say ye, &c.] This is a word of incitation, whereby Gods people provoke one another, with a mutual consent, to pray one for another: or, it is a direction to use the form following, Hos. 14. 2. Luke 11. 2.  
gather us] Continue still to unite us more and more, that we be not divided as we ha●● been heretofore, 2 Sam. 3. 1. Or, gather us from our dispersion, Psal. 106. 47.  
the heathen] Heb. nations; Meaning strange or other nations, or all foreign enemies. All the world but Israel were counted heathen.  
glory, &c.] That we may account ourselves happy, ●nd rejoice that we have such an occasion and opportunity to praise thee.  
V. 36. all the people, &c.] Deut. 27. 15. Neh. 8. 6.  
said, Amen] Testified their consent to all.  
V. 37. he] David.  
there] At the tent wherein the ark was set, v. 1.  
brethren] kindred and colleagues.  
continually] See v. 6.  
as every days work required] To do every day what he doth one day. Of this phrase, see the Notes on 1 King. 8. 56.  
V. 38. Obed-edom] The same person is meant in both places: first, his station is shewed; secondly, his function.  
V. 39. high place] See the Notes on 1 King. 3. 4.  
V. 40. morning and evening] Heb. in the morning, and in the evening.  
V. 41. Heman, &c.] The same persons are set down in this and in the next verse: here, his general function; in the next verse, the particular manner of executing it, with trumpets, &c.  
V. 42. instruments of God] These were to praise God: or, excellent instruments, Chap. 12. 22.  
porters] Heb. for the gate.  
V. 43. to bless his house] To settle piety in his house, as he had done in the Church: or, to pray for his family, as he had done for his people, v. 2. See 2 Sam. 6. 20.   

CHAP. XVII.  
Vers. 1. IT came to pass, &c.] The history of this chapter is before set down, 2 Sam. 7. 1, &c.  
as David sate, &c.] The reason why David now thought of building an house for the LORD, is expressly set down, 2 Sam. 7. 1. Note hag. 1. 4.  
V. 4. Thou shalt not, &c.] This is is set down interrogatively, 2 Sam. 7. 5.  
V. 5. brought up Israel] Or, brought up the children of Israel eat of Egypt, 2 Sam. 7. 6.  
have gone] Heb. have been.  
from tent to tent] This may be taken of the many places to which the tabernacle, wherein the ark was set, was removed: and that, not onely in the wilderness, but afterwards also. See the Notes on 1 King. 8. 4. Or it may be taken of the tent which Moses first made for it( Exod. 26. 33.) and that which David had pitched for it, 2 Sam. 6. 17. Yea, it may be that another tent, besides those two, was made for the ark at Kirjathjearim, where it abode twenty yeers, 2 Sam. 7. 1, 2.  
V. 6. judges] Or, tribes, 2 Sam. 7. 7.  
V. 7. from following] Heb. from after.  
V. 8. name] Or, a great name, 2 Sam. 7. 9.  
V. 9. waste] Or, afflict.  
at the beginning] Or, before time, 2 Sam. 7. 10.  
V. 10. moreover, I will subdue all thine enemies] Or, and have caused thee to rest from all th●ne enemies.  
I tell thee] Or, the Lord telleth thee, 2 Sam. 7. 11.  
V. 11. must go] Or, shall sleep, 2 Sam. 7. 12.  
be of thy sons] Or, proceed out of thy bowels.  
V. 12. me an house] Or, for my Name.  
his throne] Or, the throne of his kingdom.  
V. 13. I will be his father, &c.] 2 Sam. 7. 14.  
and I will not take my mercy away from him] Or, if and commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men.  
him that was before thee] Or, from Saul.  
V. 14. I will settle him in mine house, and in my kingdom for ever] Or, thine house and thy kingdom shall be established.  
his throne] Or, thy throne.  
V. 17. hast regarded me according to the estate of a man] Or, i● this the manner of man? 2 Sam. 7. 19.  
V. 19. for my servants sake] Or, for thy words sake, 2 Sam. 7. 21.  
in making known] Heb. to make thy servant know.  
great things] Heb. greatnesses.  
V. 20. O Lord, there is none like thee] Or, wherefore thou art great, 2 Sam. 7. 22.  
V. 21. thee] Or, him.  
out of Egypt] Or, from the nations, and from their Gods, 2 Sam. 7. 23.  
V. 22. thy people Israel didst thou make thine own people] Or, thou hast confirmed to thyself, 2 Sam. 7. 24.  
V. 25. O my God] Or, O Lord of hosts, God of Israel] 2 Sam. 7. 27.  
hast  told thy servant] Heb. hast revealed the ear of thy servant.  
V. 26. and hast promised this goodness] Or, and thy words be true, 2 Sam. 7. 28.  
V. 27. let it please thee] Or, it hath pleased thee.  
for thou blessest, O Lord, and it shall be blessed for ever] Or, for thou hast spoken it, and with thy bl●ssing l●t the house of thy servant be blessed, 2 Sam. 7. 29.   

CHAP. XVIII.  
THe histories of this Chapter are before recorded, ● Sam. 8.  
V. 1. Gath] Or, Metheg-amma. See the Notes on 1 Sam. 1. 8.  
V. 2. and the Moabites became Davids servants] Or, and measured then with a line, &c. as in 2 Sam. 8. 2.  
V. 3. Hadar●zer king of Zobah] Or, Hadadezer the son of Re●o●▪  
to establish his dominion] Or, to recover his border, 2 Sam. 8. 3.  
V. 4. seven thousand] See the Notes on 2 Sam. 8. 4.  
V. 5. Damascu●] Heb. Darm●sek.  
V. 6. Syria-Damascus] Or, Syria of Damascus, 2 Sam. 8. 6.  
V. 8. Tibhath] Called in the book of Samuel, Beta and B●rothai.  
Solomon made, &c.] 1 Kings 7. 23. 2 Chron. 4. 15.  
V. 9. T●u] Or, Toi, 2 Sam. 8. 9.  
V. 10. Had●ram] Or, Joram, 2 Sam. 8. 10.  
to inquire of his wels●●e] Or, to salute.  
to congratulate] Heb. to bless.  
had warred] Heb. was the man of wars.  
V. 11. nations] Or, nations which he had subdued, 2 Sam. 8. 11.  
from Edom] Or, of Syria▪  
from Amal●k] Or, and of the spoil of Hadadezer, 2 Sam. 8. 12.  
V. 15. recorder] Or, remembrancer.  
V. 16. Abimelech] Called Ahimelech, in Samuel.  
Sha●sha] Called Seraiah in Samuel, and Shisha, 1 King. 4. 3.  
V. 17. about the king] Heb. at the hand of the king.   

CHAP. XIX.  
Vers. 1. IT came to ●as●e, &c.] The history of this Chapter is before registered, 2 Sam. 10. 1, &c.  
his son] Or, H●●un.  
V. 3. H●●un] Or, their l●●d, 2 Sam. 10. 4.  
Thinkest thou that David, &c. Heb. In thine eyes doth David, &c. are not his servants] Or, hath not David rather sent.  
V. 4. shav●d them] Or, shaved off one half of their b●ard● 2 Sam. 10. 4.  
V 6. od●ous] Heb. to stink.  
V. 7. thirty and two thousand] In 2 Sam. 10. 6. mention is made of thirty and three thousand.  
V. 10. the batt●ll was] Heb. the face of the battle was.  
choice of Israel] Or, young men.  
V. 11. Abish●i] Heb. Absh●i.  
th●y put themselves in array] Or, that he might put them in array▪ 2 Sam. 10. 10.  
V. 16. put to the worse] Or, smitten, 2 Sam. 10. 15.  
sent messengers] Or, gathered themselves together.  
river] That is, Euphrates.  
After river, add, and came to Helam: 2 Sam. 10. 13.  
Shophach] Or, Shobach, 2 Sam. 10. 16.  
V. 17. and came upon them] Or, and came to Helam.  
set the battle in array against them] Or, the Syrians set themselves in array against David, 2 Sam. 10. 17.  
V. 18. seven thousand men] Or, the men of seven hundred chariots.  
forty thousand foot-men] and forty thousand horse-men. See the Notes on 2 Sam. 10. 18.  
V. 19. the servants] Or, all the kings that were servants, 2 Sam. 10. 19.  
put to the worse] Or, smitten.  
David] Or, Israel.  
neither would the Syrians help] Or, the Syrians feared to help, 2 Sam. 10. 19.   

CHAP. XX.  
Vers. 1. IT came to pass, &c.] The history of the three first verses of this Chapter is set down, 2 Sam. 11. 1, &c. and 12. 30, &c.  
after the year was expired] Heb. at the return of the year.  
Joab lead forth the power of the army] Or, David sent Joab, and his servants with him, and all Israel.  
wasted the country of the children of Ammon] Or, destroyed the children of Ammon, 2 Sam. 11. 1.  
V. 2. took the crown, &c.] 2 Sam. 12. 30.  
to weigh] Heb. the weight of. See the Notes on Chap. 14. 22.  
V. 3. After axes, add, and made them pass thorough the brick-kiln, 2 Sam 12. 31.  
V. 4. after this] Another battle is set before this, 2 Sam. 21. 15.  
there arose war, &c.] The histories of the five last verses of this Chapter are set down, in 2 Sam. 21. 18, &c.  
arose] Or, continued. Heb. stood.  
Gezer] Or, Gob.  
Sippai] Or, Saph.  
the giant] Or, Rapha.  
V. 5. Jair] Called also, Jaare-Oregim, 2 Sam. 21. 19.  
V. 6. there was war] 2 Sam. 21. 20.  
Gath] Or, Gob.  
a man of great stature] Heb. a man of measure.  
the son of the giant] Heb. born to the giant, or Rapha.  
V. 7. d●fied] Or, reproached.  
Shimea] Called Shammab, 1 Sam. 16. 9.  
V. 8. These] Four, whereof one is left out, but registered, 2 Sam. 21. 15.   

CHAP. XXI.  
ANd Satan, &c.] The history of this chapter is before recorded, 2 Sam. 24. 1, &c. See the Notes there.  
After, Israel, add, and Judah.  
V. 2. After Joab, add, the captain of the host.  
After Go, add, thorough all the triber of Israel, 2 Sam. 24. 2.  
V. 3. answered] Or, said unto the king.  
After Lord, add, thy God.  
After they be, add, and that the eyes of my lord the king may see it, 2 Sam. 24. 3.  
V. 4. After Joab, add, and against the captains of the host.  
went throughout all Israel] went out from the presence of the king to number the people of Israel, 2 Sam. 24. 4.  
The places thorough which Joab went, are expressed, 2 Sam. 24. 5, 6, 7, 8.  
V. 5. a thousand thousand] See the Notes on 2 Sam. 24. 9.  
V. 6. But Levi, &c.] This verse is not mentioned in Samuel: but it was here inserted, to show, That Joab was as sparing as he durst be, in executing the kings command. The Levites were sacred persons, and bound in their courses to attend the service of Gods house: in this respect, he thought that they might well be excepted. He put off Benjamin to the last, whereby that tribe came to be left out: for Joab much against his mind, went so far as he did: and the smiting of Davids heart( 2 Sam. 24. 10.) broke off the business.  
the kings word, &c.] That which the king commanded Joab to do, seemed to him to be an heinous sin.  
V. 7. And God was displeased with this thing] Heb. And it was evil in the eyes of the Lord concerning this thing.  
V. 8. Before this verse, add, And Davids heart smote him, after that he had numbered the people, 2 Sam. 24. 10.  
V. 9. After And, add, when David was up in the morning.  
V. 10. ●ffer] Heb. stretch out.  
V. 11. Choose thee] Heb. Take to thee.  
V. 12. three] Or, seven. See the Notes on 2 Sam. 24. 13.  
V. 13. me] Or, us; meaning himself and his people, 2 Sam. 24. 14.  
great] Or, many.  
V. 14. After Israel, in the first place, add, from morning, even to the time appointed.  
After Israel, in the second place, add, from Dan even to ●eer-sheba, 2 Sam. 14 15.  
V. 15. angel unto Jerusalem] 2 Sam. 24. 16.  
he was destroying] Or, he stretched out his hand to destroy it.  
Ornan] Or, Araunah, 2 Sam. 24. 18.  
V. 16. clothed in sackcloth] See the Notes on 1 King. 21. 27.  
V. 18. angel of the Lord, &c.] 2 Chron. 3. 1.  
V. 20. And Ornan turned back, and saw the angel; and his four sons with him hide themselves] Or, When Ornan turned back and saw the angel, then he and his sons with him hide themselves.  
V. 21. saw David] and his servants coming on towards him, 2 Sam. 24. 20.  
his face on the ground] and Araunah said, Wherefore is my lord the king come to his servant? 2 Sam. 24. 21.  
V. 22. Grant] Heb. Give.  
V. 23. threshing instruments] and other instruments of the oxen, 2 Sam. 24. 21.  
V. 25. David gave] See the Notes on 2 Sam. 24. 24.  
V. 26. by fire] See the Notes on 1 King. 18. 23, 38.  
burnt-offerings] so the Lord was entreated for the land, and the plague was stayed from Israel, 2 Sam: 24. 25.  
V. 28. then he sacrificed there] So also at other times after this; for he had Gods warrant for this place, v. 18. and here the temple was to be built, 2 Chron. 3. 1.  
V. 29. Gibeon] 1 Kings 3. 4. Chap. 16. 19. 2 Chron. 1. 3.  
V. 30. he was afraid] It seemeth that the plague much raged at Gibeon; whereat David was so affrighted, that he durst not go from the place where he was.   

CHAP. XXII.  
Vers. 1. THis is the house] This threshing-floor( Chap. 21. 18.) is the place where God will have his house to be built, and his altar to be erected.  
V. 2. the strangers] Such as are mentioned, 2 King. 9. 20, 21.  
wrought stones] Heb. stones of cutting. See the Notes on 1 Kin. 5. 17.  
V. 3. without weight] It would have been too great a task to have weighed all, and too great a charge to have been accountable for all by weight: see 1 King. 7. 47. 2 King. 25. 16.  
V. 4. Zidonians] See the Notes on 1 King. 5. 6.  
Tyre] See the Notes on 1 King. 5. 1.  
V. 5. Solomon my son, &c.] Chap. 29. 1.  
young] See the Notes on 1 King. 3. 7.  
magnifical] In the fabric itself, and in the ornaments appertaining thereto: it was one of the worlds wonders.  
V. 7. it was in my mind] See 2 Sam. 7. 2, &c.  
unto the Name, &c.] See the Notes on 1 Kings 8. 16.  
V. 8. the word of the Lord] By the ministry of Nathan▪ 2 Sam. 7. 5, &c.  
Thou hast  shed, &c.] Chap. 28. 3. Though this reason be not expressed, yet it is implied, 2 Sam. 7. 9. And it sheweth, that, albeit just war, and just execution of death on capital malefactors be lawful, yet shedding of blood indefinitely, is in Gods account a strange work, Isai. 28. 23.  
because thou h●st  shed, &c.] Hereby is implied, That a man of war who sheddeth much blood, is not, in that respect, so fit a type of him who is our peace( Eph. 2. 14.) and the chief builder of the Christian Church, as a man of peace making peace. See verse 9.  
V. 9. Solomon] That is peaceable; and therein a fit type of the Prince of peace( Isai. 9. 6.) and the more fit to build so fair and sumptuous an house as the temple was, because he had much rest and leisure.  
V. 10. He shall build, &c.] 2 Sam. 7. 13. See the Notes there.  
I will establish] See the Notes on 1 Kings 9. 5.  
V. 11. be with thee] By his gracious assistance.  
prosper] A prayer for good success.  
build the house] This may be taken as an exhortation to Solomon, to do his best: or, as a promise of Gods enabling him to do it.  
V. 12. wisdom, &c.] Hereby Solomon learned to ask what he did ask, of God, 1 Kings 3. 9.  
give thee charge] Furnish with such counsel, as may enable thee to instruct and direct all Israel.  
V. 13. Then shalt thou prosper] This is the onely course of procuttng good success: see 1 Kings 2. 3.  
be strong, and of good courage] These two words imply a settled and undaunted resolution, very requisite for undertaking and going thorough with a weighty work. See Josh. 1. 7.  
dread not, &c.] These are contrary to the two former great hindrances to worthy achievements, Deut. 20. 8.  
V. 14. in my trouble] Or, in my poverty. Notwithstanding the mean stock and store I had at my first beginning, and the many troubles I have had all my days.  
an hundred thousand talents] Because all estimation must be according to the shekel of the sanctuary( Levit. 27. 25.) the shekel is fittest to be the rule of all other accounts: our English word scale, seems to be thence derived. Shekel, in Hebrew, signifieth, to weigh. Many make two kindes of shekels, one sacred, the other common; the sacred as much more as the common: the sacred is, for the most part, meant in sacred Scripture. The shekel contained two bekah's, Exod. 38. 2●. for bekah signifieth half a shekel. A bekah weighed an hundred and threescore barley-corns: a shekel, three hundred and twenty; which answereth to our half ounce of troy-weight: in worth, two shillings and six pence. A talent containeth three thousand shekels, which may be collected from Exod. 38. 25, 26. where six hundred thousand, and three thousand, and five hundred and fifty men, are taxed by the poll at so many bekahs, or half shekels, a bekah for a man; which are half so many shekels, namely, three hundred thousand, and one thousand, and seven hundred threescore and fifteen. Put three thousand shekels to one talent, and the sum there mentioned will thence arise, namely, an hundred talents, and a thousand seven hundred threescore and fifteen shekels. Thus it appears, that three thousand shekels made a t●lent. A shekel then being half an ounce, three thousand shekels produce three hundred seventy and five pound sterling, at five shillings per ounce, in silver; which is the value of a talent in silver. The Hebrews valued gold ten for one of silver; that is, one talent of gold, the value of ten talents of silver; after which rate, a talent of gold was three thousand seven hundred and fifty pound: which proportion of ten for one is evident in this verse; for the hundred thousand talents of gold, and the thousand thousand talents of silver, are ten for one, and both of one value, namely, three hundred seventy five millions, or three hundred seventy five times an hundred thousand pounds: and both sums, of silver and gold together, amount to seven hundred and fifty millions. Gold is now in Christendom at a higher rate; after which if the talent should be reckoned, the sum would be so much the greater.  
weight] As verse 3.  
V. 15. workers of st●ne and timber] That is, masons and carpenters.  
V. 16. Arise] A phrase of quickening, 1 King. 14. 2.  
V. 18. Is not the Lord] These interrogations are strong affirmations.  
V. 19. to seek the Lord] In general, to learn and do his will; in particular, to pray for his grace and aid.  
the sanctuary] The temple, which was an holy place, Chap. 28. 1.  
to bring the ark] See 2 Sam. 7. 2. 1 King. 8. 4.  
to the Name, &c.] See the Notes on 1 King. 8. 16.   

CHAP. XXIII.  
Vers. 1. OLd] Seventy yeers old, 2 Sam. 5. 4.  
full of days] Satisfied in his mind with the time he had lived, Gen. 25. 8. See Chap. 29. 28.  
he made, &c.] He declared or appointed Solomon to be king.  
Sol●mon] Chap. 28. 5.  
V. 2. And he gathered, &c.] The histories following, from this verse to Chap. 28. are of former times.  
V. 3. the age] Heb. a son.  
of thirty yeers] According to the Law, Num. 4. 3.  
V. 4. to set forward] Or, to oversee; By attending on the priests, and doing the services of the temple, about sacrifices, lights, washings, &c.  
officers] Who had a charge over others. See Chap. 26. 29. Deut. 16. 18.  
V. 5. I made] I appointed to be made, Amos 6. 5.  
to praise] By Gods direction, 2 Chron. 29. 25.  
V. 6. David divided] Exod. 6. 16. Chap. 6. 1, &c. 2 Chron. 8. 14. and 29. 25.  
courses] Heb. divisions.  
V. 7. Ge●sh●nites] Chap. 26. 21.  
Laadan] Or, Li●ni, Chap. 6. 17.  
V. 8. The sons] The posterity which lived in Davids time. So other sons mentioned in the verses following.  
V. 9. of Shimei] This Shimei was a son of Laadan: but the Shimei mentioned v. 10. was the son of Gershon, v. 7.  
V. 10. Zina] Or, Ziza, v. 11.  
V. 11. had not many sons] Heb. did not multiply sons.  
in one reckoning] United in one, made one head.  
V. 13. Am●am] Exod. 6. 20.  
Aaron was separated] Exod. 28. 1. Heb. 5. 4.  
sanctify, &c.] Use holily, without defiling them: if any other had used them, he had polluted them.  
the m●st holy things] Heb. holy of holy things. That is, such things as belonged to the holy place, and holy services.  
to bless] Num. 6. 23.  
V. 14. Moses] Though Moses were a prince, Act. 7. 35. and in stead of God to Aaron, Exod. 4. 16. yet Moses his sons were inferior to Aaron's; for they were but ordinary Levites, chap. 26. 24, 25.  
V. 15. The sons of Moses] Exod. 2. 22. and 18. 3, 4.  
V. 17. sons of El●ezer] Eliezer had but one son, but many grandchidren, which are here set down.  
Rehabiah] Chap. 26. 25.  
the chief] Or, the first. That is, the first-born; for none were before him, Matth. 1. 25.  
were very many] Heb. were highly multiplied.  
V. 22. brethren] Or, kinsmen.  
took them] Married them, according to the law, Num. 36. ●.  
V. 24. Levi] Num. 10. 17, 21.  
work] See the Notes on v. 4.  
age of twenty, &c.] At twenty yeers old, the Levites were admitted into the house of God, to behold and acquaint themselves with the services thereof: at five and twenty, to assist in inferior services, Num. 8. 24. at thirty, they bare offices, v. 3. See the Notes on Num. 3. 15.  
twenty yeers] Num. 1. 3.  
V. 25. given rest] After the ark was settled, Chap. 16. 4.  
that they may dwell in Jerusalem] Or, and he dwelleth in Jerusalem, &c.  
V. 26. they shall no more, &c.] This hath relation to the temple, out of which none of the holy things were to be carried.  
V. 27. by the last words, &c.] By the direction which David in his later and elder yeers gave, when religion was well settled.  
numbered] Heb. numbers.  
twenty yeers] See the Notes on v. 24.  
V. 28. their office was to wait on the sons of Aaron] Heb. their station was at the hand of the sons of Aaron, Neh. 11. 24.  
in the courts] See 2 Chron. 4. 9.  
in the chambers] See 1 King. 6. 5.  
purifying] Washing and cleansing them.  
the work of the service] All manner of holy services.  
V. 29. the showbread] Levit. 24. 5.  
the fine flower] Levit. 6. 20. Chap. 9. 29, &c.  
meat-●ffering] See Levit. 1, &c.  
pan] Or, flat plate.  
measure and cise] The quantity of all things to be used in and about holy services.  
V. 31. all burnt sacrifices] Though the priests were to offer them, Levit. 1. 5, &c. yet the Levites were to prepare and fit all to their hands.  
before the Lord] In the house of God.  
V. 32. keep the charge] Well observe the Ordinances of the tabernacle.  
holy place] Or, holy things.  
the charge] That which the priests shall require of them.  
brethren] Of the same tribe.   

CHAP. XXIIII.  
Vers. 1. SOns of Aaron] Who were priests.  
The sons, &c.] Levit. 10. 1, 6.  
V. 2. Nadab] Num. 3. 4. and 26. 61.  
before their fathers] While he lived, Levit. 11. 28.  
V. 3. Zad●k, &c.] Zadok and Ahimelech were in David's time heads of the two branches of priests, one sprouting from Eleazar, the other from Ithamar.  
V. 4. mo chief, &c.] As many more, sixteen for eight.  
sons] Posterity.  
V. 5. by lot] The difference of their orders they referred to Gods disposing, to be manifested by lots, Prov. 16. 33. So Josh. 18. 10. Act. 1. 26.  
governours] They who had the chief charge over sacred and divine things.  
V. 6. s●ribe] See 1 King. 3. 4.  
principal household] Heb. house of the father.  
being taken] As by lot it was determined.  
V. 7. lot came forth] Lots were mingled all together in a vessel, and thence taken out one by one.  
V. 10. Abijah] Of this course was Zechariah the Baptists father, Luk. 1. 5.  
V. 19. according to their manner] Week after week, Chap. 9. 25. 1 King. 11. 5.  
Aaron] With his successors, high priests from time to time.  
V. 20. the rest, &c.] Which were not before reckoned. The Gershonites were set down, Chap. 23. 7, &c. the Kohathites and Meratites, who especially attended on the priests, here follow after them.  
Shu●ael] Or, Shebuel, Chap. 23. 16.  
V. 21. R●habiah] Chap. 23. 17.  
V. 23. He●ron] Chap. 23. 19. and 26. 31.  
V. 26. s●ns of Jaaziah] See the Notes on Chap. 2. 1.  
Beno] This word, taken appellatively, signifieth, his son, and may be thus translated, the sons of Jaaziah his son( namely, the son of Merari) were chief: so in the next verse Jaaziah his son.  
V. 30. M●sh●] The second son of Merari, v. 26.  
V. 31. cast lots] Had their courses assigned to them by lot.  
over▪ against] So many courses of these Levites, as there were courses of priests: thus herein the Levites courses were answerable swerable to the priests; four and twenty of the one, v. 18. and four and twenty of the other.  
the principal, &c.] The greatest and the meanest were all set in their several courses. See Chap. 25. 8.   

CHAP. XXV.  
Vers. 1. CAptains] Heads of the Levites( 2 King. 11. 4.) for the Levites were Gods host, Exod. 32. 26, &c.  
service] Appertaining to the house of God.  
prophesy] Sing sacred psalms with zeal.  
harps, &c.] These were distinct kindes of musical instruments, oft mentioned in the psalms.  
work-men] Heb. men of work. That is, men skilful, and fit for that task whereunto they were put.  
V. 2. Asarelah] Otherwise called Jesharelah, v. 14.  
according to the order of the king] Heb. by the hands of the king, who indited psalms, and appointed them to be sung.  
V. 3. Zeri] Or, Izri, v. 11.  
six] With Shimei, mentioned v. 17.  
V. 4. Uzziel] Or, Azareel, v. 18.  
Shebuel] Or, Shubael, v. 20.  
V. 5. seer] See the Notes on 2 King. 17. 13. He was as a prophet, to declare the will of God, and to set out the mighty acts of God, comprised under the metaphor of an horn, wherein the strength of an horned beast lieth, 1 Sam. 2. 1, 10. Luke 1. 69.  
words] Or, matters.  
V. 6. according to the kings order] Heb. by the hands of the king, Asaph, &c.  
V. 7. two hundred fourscore and eight] Twelve in every course, whereof there were twenty four, v. 31.  
V. 8. ward against ward] One company with another, the meaner as well as the greater, without respect of persons, as Chap. 24. 31.  
V. 9. Joseph] Who was of the house of Asaph, and, with his brethren and sons, made twelve, as all the rest that follow; or else the sum of two hundred fourscore and eight( v. 7.) could not be made up.  
V. 31. four and twenty] The courses of singers in number answered to the courses of the priests, Chap. 24. 18.   

CHAP. XXVI.  
Vers. 1. POrters] Of the office of porters, see the Notes on Chap. 9. 17.  
Meshelemiah] Or, Shelemiah, v. 14. This was the first division.  
Asaph] Or, Ebiasaph, chap. 6. 37. and 9. 19. There was another Asaph chief of the singers, chap. 25. 1.  
V. 2. first-born] Or, chief.  
V. 4. Obed-edom] This was the second division.  
V. 5. him] That is, Obed-edom, as chap. 13. 14.  
V. 6. Shemaiah] This was the third division.  
ruled throughout the house of their fathers] Or, were like to the house of their fathers; That is, to their progenitors, for they were a progeny of valiant men.  
mighty, &c.] courageous in executing their office, and in Gods cause.  
V. 7. Elzabad] ob and Elzabad being distinguished, there were four and twenty courses of porters, as of priests( Chap. 24. 18.) of Levites that waited on the priests( Chap. 24. 31.) and of singers, Chap. 25. 31.  
V. 8. able men for strength] Heb. men of valour in strength.  
V. 10. the chief] Either by reason of some deficiency in his elder brother, or some special excellency in himself.  
V. 12. one against another] Heb. against their brethren: So as the words stood in order one against another, as Chap. 24. 31.  
V. 13. as well the small as the great] Or, as well for the small as for the great. as Chap. 25. 8.  
V. 14. Shelemiah] Called Meshelemiah, v. 1.  
a wise counsellor] Heb. a counsellor in understanding.  
V. 15. Asuppim] Heb. gatherings, or the treasury, 2 Chron. 25. 24.  
V. 16. Hosah] Hosah was the son of Shuppim, or his brother, and so their families united.  
the lot, &c.] See Chap. 24. 7.  
Shallecheth] Out of which they carried their ashes, and all manner of soil; for the notation of the word implieth a carrying out.  
by the causey] By that ascent or gallery which is mentioned, 1 King. 10. 5.  
up] See 1 King. 10. 5. 2 Chron. 9. 4.  
ward against ward] One ward on the one side, the other on the other side. See Neh. 12. 24.  
V. 17. East-ward] Here was the royal gate, in which the prince sate, Ezek. 44. 3.  
Asuppim] The treasury, v. 15.  
two and two] In course.  
V. 18. At Parbar] For at Parbar, or the outward gate, four waited at the ascent, v. 16.  
V. 20. and over] Even over; for these treasures were the same.  
dedicated things] Heb. holy things.  
V. 21. Laadan] Or, Libni, chap. 6. 17.  
the sons, &c.] This clause may be included in a parenthesis, as showing the reason why they were overseers.  
Jehieli] Or, Jehiel, chap. 23. 8. and Joel, v. 22.  
V. 24. And Shebuel] Or, Even Shebuel: he was the ruler of, or over the Amramites, &c. v. 23.  
V. 25. brethren, &c.] Kinsmen, descending from Eliezar the second son of Moses.  
V. 26. his brethren] Kinsmen, as v. 25.  
dedicate] Given to the maintenance of Gods service, v. 27.  
V. 27. Out of the spoils won in battels] Heb. out of the battels and spoils.  
V. 28. all that Samuel, &c.] It was usual for all that had any store, to dedicate some part thereof to Gods service.  
V. 29. outward business] Such things as in the country were to be done, gathered and prepared for the house of God, 2 Chr. 34. 13. Neh. 11. 16.  
officers, &c.] For Levites studied the judicial and politic laws, 2 Chron. 19. 11. See Chap. 23. 4.  
V. 30. officers] Heb. over the charge.  
in all business of the Lord] They had power to see the law of God, and injunctions of the king to be observed, and to order divine and human affairs, 2 Chron. 19. 8.  
V. 31. fortieth] The last year of David, 2 Sam. 5. 4. At this time he deputed Solomon to be his successor, and thereupon appointed distinct orders among Levites and others, for the well-ordering of church and common-wealth: and having assembled them together, he declared his mind to them, chap. 28. 1, 2, &c. In this respect they are said to be sought for.  
Jazer] A city belonging to the Merarites, Josh. 21. 39.  
V. 32. his brethren] The brethren of Jerijah, v. 31.  
pertaining to God] See v. 30.  
affairs] Heb. thing.   

CHAP. XXVII.  
Vers. 1. NOw the children of Israel] After the divisions of sacred courses, he setteth down military orders.  
served the king] Attended the court where the king was, to guard his person, or to be sent out at his command, 2 Chron. 17. 19.  
came in, &c.] Every month they changed their courses; some went to their houses, others returned to their stations.  
of every course] Or, of each course.  
V. 2 Jashobeam] This was one of the chief of Davids worthies, chap. 11. 11.  
V. 3. Of the children] This is a description of Jashobeam( v. 2.) who was of the posterity of Perez or Pharez the son of Judah, Gen. 46. 12.  
was] Or, being.  
V. 4. Dodai] Or, Dodo, 2 Sam. 23. 9.  
Mikloth also] After the death of Dodo; or else he was the lieutenant of Dodo, or in some other command under him.  
V. 5. chief priest] Or, principal officer. See 1 King. 4. 2. Exod. 2. 16.  
V. 6. mighty among the thirty] 2 Sam. 23. 20, 22, 23. Chap. 11. 22, &c.  
in his course] See the Notes on v. 4.  
V. 7. Asahel] 2 Sam. 2. 18.  
V. 8. Shamhuth] Or, Shammah the Harodite, or else the Harorite, 2 Sam. 23. 25, 33.  
V. 9. Ira] 2 Sam. 23. 26.  
V. 10. Pelonite] Or, Paltite, 2 Sam. 23. 26.  
V. 11. Sibbecai] Chap. 20. 4.  
Zarhites] Posterity of Zerah son of Judah, Gen. 46. 12.  
V. 12. Abiezer] 2 Sam. 23. 27.  
V. 13. Zarhites] See v. 11.  
V. 14. Benaiah] 2 Sam. 23. 30.  
V. 15. Heldai] Or, Heled, chap. 11. 30.  
V. 16. the ruler, &c.] These might be governours in peace, or commanders in war.  
V. 17. Zadok] 2 Sam. 20. 25.  
V. 18. Elihu] Or, Eliab, 1 Sam. 16. 6.  
V. 22. These were, &c.] Two tribes are omitted, Asher and Gad.  
V. 23. because the Lord had said] Lest he might seem to doubt of that promise.  
V. 24. to number] Such as were above twenty.  
but he finished not] 1 Chron. 21. 6.  
there fell wrath] 2 Sam. 24. 15. chap. 21. 7.  
was] Heb. ascended.  
put in the account] Though David, in detestation of his fact, put it not into his civill chronicles; yet God, for instruction to after ages, put it into the sacred Scriptures, 2 Sam. 24. 9. 1 Chron. 21. 5.  
V. 25. treasures] In the kings court: Or, in Jerusalem.  
in the cities] Which were here and there in the country.  
V. 26. the work of the field] country affairs.  
V. 27. ever the vineyards] Over those which had the charge of vineyards, to plant and till them.  
over the increase of the vineyards] Heb. over that which was of the vineyards.  
over the increase] Over them that brought in the fruit of vineyards, namely wine.  
V. 28. over the olive-trees] See v. 27.  
sycomore-trees] See 1 King. 10. 27.  
over the cellars of oil] Them that stored up oil in cellars.  
V. 29. in Sharon] A region in Gad, bordering on Bashan, chap. 5. 16. It was very sertile, Cant. 2. 1. Isai. 33. 9. and 35. 2.  
V. 31. the flocks] Of sheep, goats, and other small cattle.  
the substance] Such things, as appertained to David.  
V. 32. Davids uncle] Or, cousin, 2 Sam. 21. 21.  
a counsellor] Able to give good counsel.  
a scribe] Or, secretary. See the notes on 1 King. 4. 3.  
son of Hachmoni] Or, Hachmonite.  
with the kings sons] As a tutor to give them good breeding. Some join Jonathan and Jehiel in this office.  
V. 33. Ahithophel was the kings counsellor] 2 Sam. 15. 12.  
companion] Or, friend, 2 Sam. 15. 37.  
V. 34. after Ahithophel] After the death of Ahithophel, Jehojada and Abiathar were Davids counsellors.   

CHAP. XXVIII.  
Vers. 1. ANd David, &c.] Here he returns to the history which was begun, chap. 22.  
the princes] Such as are reckoned up, chap. 27.  
ministered to the king by course] Chap. 27. 1.  
the stewards] Chap. 27. 25.  
the substance] Chap. 27. 31.  
possession] Or, cattle.  
of his s●ns] Chap. 27. 32.  
officers] Or, eunu●hs.  
officers] See the notes on 1 King. 22. 9.  
unto Jerusalem] This hath reference to the beginning of this verse. For David assembled them unto Jerusalem.  
V. 2. stood up] It is probable that this history followed after that which is recorded, 1 King. 1. So as David may be said to stand up by rising up from his bed for reverence sake to God, as Gen. 47. 31. or as judge. 3. 20.  
my brethren] In relation to God and the church.  
of rest, &c.] That it might not be carried up and down, as before, but there abide perpetually, Psal. 132. 5, 8.  
foot-stool] The mercy-s●at, on which God is said to sit betwixt the ch●rubims. See the notes on 2 King. 19. 15.  
made ready] See chap. 22. 14. 2 Sam. 8. 11.  
V. 3. Thou shalt not build an house for my name] 2 Sam. 7. 5, 13. 1 King. 5. 5. chap. 22. 8.  
blood] Heb. bloods, that is, much blood.  
V. 4. for ever] All my life, Exod. 21. 6. Yea, in his seed, and especially in Christ everlastingly, 2 Sam. 7. 16. Luke 1. 32, 33.  
Judah to be the ruler] Gen. 49. 8. 1 Sam. 16. 13. Psal. 78. 68.  
V. 5. And of all my sons] Chap. 22. 9. and 23. 1.  
many sons] Chap. 3. 1.  
V. 6. Solomen thy son] 2 Sam. 7. 13. 2 Chro. 1. 9.  
V. 7. constant] Heb. strong.  
as at this day] As hitherto he hath been instructed, and answerably carried himself.  
V. 8. the congregation] Which is the church of God, and at this time assembled before him.  
in the audience of, &c.] Before God who heareth what we say.  
keep, &c.] This exhortation is directed to the whole assembly.  
V. 9. a perfect heart] See the notes on 1 King. 8. 61.  
the Lord searcheth all hearts] 2 Sam. 16. 7. Psal. 7. 9. and 139. 2. Jere. 11. 20. and 17. 10. and 20. 12.  
V. 10. sanctuary] See the notes on chap. 22. 19.  
V. 11. the pattern] As Exod. 25. 40. This pattern was framed by a divine spirit, v. 12.  
the p●rch] By a synecdoche he meaneth the whole temple, as the particulars following do show.  
the houses] Rooms built round about the temple, 1 King. 6. 5.  
inner parlours] Rooms within the walls of the temple for the priests use.  
the mercy-seat] The cover of the ark, called Gods footstool, vers. 2. Under it, the ark itself, and cherubims are comprised. The place where all these were, was the most holy, 1 King. 6. 19.  
V. 12. of all that he had] Hebrew, of all that was with him.  
by the spirit] By Gods spirit, instructing his spirit, v. 19.  
treasuries] See chap. 9. 26.  
dedicate] See chap. 26. 27.  
V. 13. for the courses] Or, of the courses: namely, the pattern of them, as v. 11.  
for all the work] Or, of all the work.  
for all the vessels] Or, of all the vessels.  
V. 14. for things of gold] Or, even of the gold for all instruments. David shewed how much would serve for all instruments. So as this clause, he gave, needed not to be inserted.  
of all manner of service] Heb. of service and of service: that is, of service done in this, and that place, even, every where.  
V. 15. for the candlesticks] Or, of the candlesticks. These were the ten mentioned, 1 Kings 7. 49.  
for] Or, of.  
for every] Or, of each.  
for the lamps] Or, of the lamps. So in the rest.  
of silver] The candlesticks which the priests and Levites carry up and down.  
V. 16. he gave] This phrase, he gave, may be left out▪ for he continues to speak of a pattern, not of the gift itself. See v. 11, 13, 14.  
tables of showbread] See 2 Chron. 4. 8, 19.  
tables of silver] The silver tables were used by priest● and Levites for other uses.  
V. 17. he gave] See v. 16.  
V. 18. the chariot of the cherubims] Because God is said to sit between the cherubims( Psal● 99. 5.) the mercy-seat whereon he sitteth( verse 2.) is styled a chariot, Psalm 18. 10.  
cherubims] 1 Sam. 4. 4. 1 King. 6. 23, &c.  
V. 19. in writing] Or God inspired David to writ the pattern itself( for he was a man of God, 2 Chron. 8. 14. and did what he did therein by the spirit, v. 12.) Or by some prophet was the writing brought to him, 2 Chron. 29. 25. Or he alludes to Exod. 25, &c.  
V. 20. Be strong] See chap. 22. 13.  
V. 21. the courses] Set down, chap. 23. and 24. and 25. and 26.  
every, &c.] Or some of all skilful men.   

CHAP. XXIX.  
Verse 1. ALL the congregation] Which he assembled, chap. 28. 1.  
whom a●one] Th●● the kingdom might not be divided among many: The rest of Davids sons then living were subject to him, v. 24.  
young and tender] Chap. 22. 5.  
V. 2. prepared] Such things as were necessary.  
to be set] Which use to be set in rings.  
glistering stones] Fair colours, Isai. 54. 11.  
V. 3. of mine own, &c.] Besides that which he had gotten by war, or was otherwise laid up in a public treasury. David had a treasury peculiar to himself, and proper to his own use, which is here meant.  
V. 4. three thousand talents] Eleven millions two hundred fifty thousand pound sterling.  
Ophir] 1 King. 9. 28.  
seven thousand talents] Two millions six hundred twenty five thousand pound sterling. See the notes on chapter 22. vers. 14.  
the walls, &c.] The walls of the temple were over-laid with gold: and the walls of the rooms adjoining to the temple with silver.  
V. 5. who then is willing] This he speaks to priests, princes, and people, to incite them to do for the temple what their predecessors had done for the tabernacle, Exod. 35. 5.  
to consecrate his service] Heb. to fill his hand: namely, with gifts. See 1 King. 13. 33.  
V. 7. five thousand talents] Eighteen millions seven hundred and fifty thousand pound sterling. See the notes on chap. 22. 14.  
drams] The Hebrew word {αβγδ} is once more used, Ezra 8. 27. and an other like it {αβγδ} Ezra 2. 69. Nehem. 7. 71, 72. The Septuagint translate both words {αβγδ}. A dram then is the fourth part of a shekel, whereof see chap. 22. 14. in value seven pence half penny of silver: of gold, six shilling three-pence. For a shekel contained twenty gerahs( Exo. 30. 13.) and one gerah was three-half-pence in silver. So then half a shekel( whereat every one was ranted, Exod. 30. 13.) was fifteen pence. This tribute for the service of the house of God, Caesar took to himself: whereupon this question was propounded to Christ( Matth. 22. 17.) is it lawful to g●ve tribute to Caesar, or no●? This tribute was a double dram and in Greek called {αβγδ}, Matth. 17. 24. The drams here mentioned were of gold, and amount to three thousand one hundred twenty five pounds sterling. The ten thousand talents of silver amount to the same sum. The whole sum of gold and silver here mentioned, amounts unto eighteen millions seven hundred fifty six thousand and two hundred fifty pound sterling.  
V. 8. Jehiel] The same that is mentioned, chap. 23. 8. This man was a receiver. The keeper of the treasures was Shelomith, chap. 26. 26.  
V. 9. perfect heart] See the notes on 1 King. 8. 61.  
V. 11. Thine, &c.] Heb. to thee appertaineth. Matth. 6. 13. 1 Tim. 1. 17. Revel. 5. 13.  
V. 12. of thee] Heb. from thy face.  
V. 13. thy glorious name] Heb. the name of thy glory.  
V. 14. who am I] He puts away all glory from men, as Psal. 115. 1.  
be able] Heb. retain, or obtain strength.  
of thine own] Heb. of thine hand.  
V. 15. we are strangers before thee] Psal. 39. 12. Heb. 11. 13. 1 Pet. 2. 11.  
we are strangers] Strangers have all upon courtesy.  
our dayes on the earth are as a shadow] Psal. 90. 9.  
as a shadow] Seeing we cannot long enjoy what here we have, how can we better bestow it then on thee, O God.  
abiding] Heb. expectation. Of eternity.  
V. 17. triest the heart] 1 Sam. 16. 7. chap. 28. 9.  
present] Or, found.  
V. 18. keep this] Resolution to give themselves, and what they have to thee, and to thy service.  
prepare] Or, stablish.  
V. 19. all these things] Which are enjoined to him, and by virtue of his place belong to him.  
Palace] Temple.  
I have made provision] By purchasing the place where it is to be built( chap. 25. 21.) providing materials,( chap. 22. 14.) and prescribing a pattern, chap. 28. 11.  
V. 20. bowed down their heads] A rite of external divine worship, when it is done to God, Genesis 24. 26. Exodus 4. 31.  
the Lord] With religious and divine honour and respect.  
and the king] With a civill reverence.  
V. 21. a thousand bullocks] 1 Kings 8. 63.  
V. 22. before the Lord] Before the ark of the LORD.  
the second time] First in hast, by reason of Adonijahs usurpation, 1 Kings 1. 24. but now more solemnly.  
anointed him] 1 King. 1. 39.  
unto the Lord] To the LORDS service.  
priest] High-priest: because Abiathar was deposed, 1 King. 2. 27, 35.  
V. 23. throne of the Lord] Which the LORD had deputed him to( chap. 28. 5) and wherein he did bear Gods image: and which was an especial type of the LORD CHRIST.  
V. 24. submitted themselves unto Solomon] Heb. gave the hand under Solomon: Acknowledging him thereby to be their sovereign.  
V. 25. bestowed upon him such royal majesty as had not been ●n any king before him in Israel] 1 King. 3. 13. 2 Chro. 1. 12. Eccles. 2. 9.  
V. 27. the time that he reigned over Israel] 1 King. 2. 11.  
Seven yeers] And six moneths, 2 Sam. 5. 5.  
V. 28. a good old age] Both because he had lived many yeers, even seventy: and also because he retained his integrity in his old age.  
full of dayes] Having lived till his strength wasted: and being in his mind satisfied with that time he had lived, and now willing to die. See chap. 23. 1. and the notes on Gen. 25. 8.  
V. 29. book] Or, history. Heb. words.  
Samuel, Nathan, Gad] These three, as is supposed, one after another, wrote the two books which carried the title of Samuel.  
seer] See the notes on 2 King. 17. 13.  
V. 30. the times] The sundry troubles and other occurrences that fell out in Davids dayes.  
all the kingdoms] Which David subdued, and all with which he had any thing to do.    

ANNOTATIONS On the second Book of the CHRONICLES.  

The special Argument of the second Book of Chronicles.  
THe second Book of Chronicles contains an History of four hundred seventy two yeers, from the beginning of Solomons reign to Israels return from captivity▪ It registers the state of the Kingdom of Judah, under nineteen Kings of Davids posterity, and Athaliah the usurper. Onely sometimes some of the affairs of the Kingdom of Israel, wherein the two Kingdoms had to do one with another, are intermingled.   

The Title.  
The second, &c.] See the notes on the Title of the first of the Chronicles.   

CHAP. I.  
Vers. 1. SOlomon the son of David was strengthened in his kingdom] 1 Kings 2. 46.  
V. 2. spake unto all Israel] As David had done before, chap. 28. 1. and 29. 1.  
V. 3. the high place] See the notes on 1 King. 3. 4.  
Gibeon] 1 Chro. 16. 39. and 21. 29.  
V. 4. But the ark of God had David brought up from Kirjath-jearim] 2 Sam. 6. 2, 17. and 1 Chron. 13. 6.  
V. 5. the brazen altar that Bezaleel the son of Uri] Exodus 38. 1.  
he put] Or, was there.  
V. 7. In that night] This history is before set down, 1 King. 3. 5, &c.  
V. 8. to reign in his stead] 1 Chron. 28. 5.  
V. 9. for thou hast made me king over a people] 1 King. 3. 7.  
a people] Or, a great people that cannot be numbered, nor counted for multitude, 1 King. 3. 8.  
like the dust of the earth] Heb. much as the dust of the earth.  
V. 10. Give me now wisdom and knowledge] 1 Kings 3. 9.  
wisdom] Or, an understanding heart.  
go out and come in before this people] Num. 27. 17.  
none of the kings have had] 1 Chron. 29. 25. chap. 9. 22. Eccles. 2. 9.  
V. 13. reigned] Continued to reign with such wisdom and glory, as God had promised.  
V. 14. And Solomon gathered chariots and horsemen] 1 King. 4. 26.( see the notes there) and 10. 26, &c.  
V. 15. made] Heb. gave.  
silver and gold at Jerusalem as plenteous as stones] 1 King. 10. 27. chap. 9. 27.  
V. 16. Solomon had horses brought cut of Egypt] Heb. the going forth of the horses which was Solomons. See the notes on 1 King. 10. 28. chap. 9. 28.  
V. 17. a chariot, &c.] See the notes on 1 King. 10. 29.  
by their means] Heb. by their hand.   

CHAP. II.  
Vers. 1. AN house for the name, &c.] The temple. See v. 4. and the notes on 1 King. 8. 16.  
an house for his kingdom] The kings palace, 1 King. 9. 1. This made much for the glory of his kingdom, and for the use of the subjects of his kingdom.  
V. 2. six hundred to oversee] See the notes on 1 King. 5. 16.  
V. 3. Huram] Or, Hiram, 1 King. 5. 1.  
V. 4. the name] Or, honour. See the notes on 1 King. 5. 5. and 8. 16.  
sweet incense] Heb. incense of spices.  
continual showbread] Which was to be supplied with new bread, time after time, Exod. 25. 30. Levit. 24. 8.  
for ever] See the notes on 1 King. 8. 13.  
V. 6. But who is able to build him an house] 1 King. 8. 27. chap. 6. 18.  
is able] Heb. hath retained, or obtained strength.  
save onely] Not to include God in the temple, but to worship him therein.  
V. 7. sand, &c.] This hath reference to v. 3.  
to grave] Heb. to grave gravings.  
V. 8. algum-trees] Or, almug-gim, 1 King. 10. 11.  
V. 9. wonderful great] Heb. great and wonderful.  
V. 10. twenty thousand measures] See the notes on 1 King. 5. 11.  
V. 12. endowed with prudence and understanding] Heb. knowing prudence and understanding.  
V. 13. of Huram] Who was servant to Huram my father.  
V. 14. The son of a woman] See the notes on 1 King. 7. 14.  
to find out every device] Artificially to invent and set out whatsoever shall be proposed to him.  
V. 16. as much as thou shalt need] Heb. according to all thy need.  
in floats] See the notes on 1 King. 5. 9.  
J●ppa] Heb. Japho.  
V. 17. And Solomon numbered all the strangers] Heb. the men the strangers. As v. 2.  
strangers] That were of the seed of the Canaanites, but not clean destroyed. See 1 King. 9. 20.  
V. 18. threescore and ten thousand, &c.] As it is v. 2.   

CHAP. III.  
Vers. 1. SOlomon began to build the house of the Lord at Jerusalem] 1 King. 6. 1, &c.  
mount Moriah] Gen. 22. ●.  
where the Lord appeared unto David his father] Or, which was seen of David his father.  
appeared] In fire, 1 Chron. 21. 26.  
Ornan the Jebusite] See the notes on 1 Chron. 21. 18.  
Ornan] Or, Araunah, 2 Sam. 24. 18.  
V. 3. things] Or, measures.  
wherein Solomon was instructed for the building of the house of God] 1 Kings 6. 2.  
instructed] Heb. founded.  
The length, &c.] The height thirty cubits, 1 King. 6. 2.  
the first measure] The sacred measure( which is the greatest, and which David left as a pattern, 1 Chron. 28. 11.) is here meant.  
V. 4. porch that was in the front of the house] 1 Kings 6. 3.  
V. 5. the greater house] That part of the temple where the priests did their daily services: this was as big again as the most holy, 1 King. 6. 17. 20.  
set thereon palm-trees] Carved it with knops and open flowers, 1 King. 6. 18.  
V. 6. garnished] Heb. covered.  
Parvaim] See the notes on 1 King. 9. 28. and 6. 20.  
V. 8. the most holy house] Heb. the house of holy of holies.  
six hundred talents] Two millions and two hundred and fifty thousand pound. See the notes on 1 Chron. 22. 14.  
V. 9. fifty shekels] Five and twenty ounces. See on 2 Chro. 22. 14.  
the upper chambers] See the notes on 1 King. 6. 5.  
V. 10. che●ubims] See the notes on 1 King. 6. 23.  
of image-work] Or,( as some think) of moveable-work: whose pieces might be taken asunder.  
V. 13. stood on their feet] Upright at the two ends of the mercy-seat.  
their faces were inward] Their backs being tow●rds the west.  
inward] Or, toward the house. Called the greater house, v. 5.  
V. 14. veil of blue] Matth. 27. 51. This veil distinguished the most holy place from the holy, Exod. 26. 31, &c.  
wrought ch●rubims thereon] Heb. caused to ascend.  
V. 15. two pillars of thirty and five cubits high] Heb. long▪ 1 King. 7. 15. See the notes there. Jere. 52. 21.  
V. 17. reared up the pillars before the temple] 1 King. 7. 21.  
Jachin] That is, he shall establish.  
Boaz] That is, in it is strength.   

CHAP. IIII.  
Vers. 1. AN altar] Compare this verse with Exod. 27. 1. and you may see how far this exceeded the altar of the tabernacle. For the temple itself far exceeded the tabernacle.  
ten cubits the height] There was a plain ascent like an hill to go up and offer on this high altar. In this respect the priest is said to come down from the altar, Levit. 9. 22. By steps they might not go up to an altar, Exod. 20. 26. unless that inhibition were temporary. See the notes on Exod. 20. 26.  
V. 2. Also he made a melted sea of ten cubits] 1 King. 7. 23. See the notes there.  
from brim to brim] Heb. from his brim to his brim.  
V. 3. And under it was the similitude of ●xen] 1 King. 7. 24.  
under it] Under the brim of the sea.  
the similitude of oxen] These oxen were cast with the sea on the sides thereof: and were different from the twelve oxen on which it stood, v. 4. Either these are called knops( 1 King. 7. 24.) or knops were joined with them.  
V. 5. with flowers of lilies] Or, like a lilie-flower.  
three thousand baths] See the notes on 1 King. 7. 26.  
V. 6. te●lavers] The bases whereon these lavers stood are largely described, 1 King. 7. 27, 38, &c.  
such things as they offered for the burnt-offering] Heb. the work of burnt-offering.  
they washed in the●] See Ezek. 40. 38.  
V. 7. ten candlesticks] 1 King. 7. 49.  
their form] Which is prescribed, Exod. 25. 31, &c. and a pattern thereof given, 1 Chron. 28. 11, 15.  
V. 8. ten tables] See the notes on 1 King. 7. 38.  
an hundred basins] Or, bowls. See the notes on 1 Kings 7. 40.  
V. 9. the court] See the notes on 1 King. 6. 36.  
V. 10. he set the sea] See the notes on 1 King. 7. 39.  
V. 11. basins] Or, bowls.  
finished the work that he was to make] Heb. finished to make: that is, made an end of making.  
V. 12. pommels] Or, bowls, 1 King. 7. 41.  
wreaths] Or, net-works.  
V. 13. upon the pillars] Heb. upon the face.  
V. 14. lavers] Or, cauldrons.  
V. 16. Huram his father] See the notes on chap. 2. 13.  
bright brass] Heb. made bright, or scoured.  
V. 17. clay-ground] Heb. thicknesses of the ground. For day is a thick kind of ground.  
V. 18. for the weight, &c.] Therefore he left them unweighed, 1 King. 7. 47. See on 1 Chron. 22. 3.  
V. 21. perfect gold] Heb. perfections of gold. See the notes on 1 King. 9. 28.  
V. 22. ba●ns] Or, bowls.  
the entry, &c.] These were covered with gold: for the doors were made of olive-tree, 1 King. 6. 31, &c.   

CHAP. V.  
Vers. 1. ANd Solomon brought in all the things that David his father had dedicated] 1 Kings 7. 51.  
the silver, &c.] Over and above that which was laid out upon the temple.  
V. 2. Then Solomon assembled the elders of Israel] 1 King. 8. 1, 2, &c.  
V. 3. the seventh month] Called Ethanim, 1 King. 8. 2.  
V. 4. Levites] Who were priests, vers. 5. See the notes on 1 Chron. 15. 2.  
V. 5. the priests, &c.] The priests onely did bear the ark: The Levites carried the other things, Num. 4. 15.  
V. 9. there it is] Or, they are there, as 1 King. 8. 8.  
V. 10. put therein at H●reb] Deut. 10. 2, 5.  
when] Or, where.  
V. 11. all the priests] Both those, whose course it was then to wait: and those also, whose turn it was to have been as home.  
present] Heb. found.  
sanctified] See the notes on 1 Chron. 15. 14.  
by course] But all together.  
V. 12. Also the Levites which were &c.] 1 Chron. 25. 1.  
singers] Or, masters of music.  
cymbals] See the notes on 1 Chron. 15. 16.  
east-end] Next to the door of the temple.  
V. 13. as one] In the matter which they sung, and in their melodious harmony, and in the time wherein they continued.  
For he is good] Psal. 136.  
a cloud] See the notes on 1 King. 8. 10, 11.   

CHAP. VI.  
Vers. 1. SAid Solomon] 1 Kings 8. 12, &c.  
thick darkness] Levit. 16. 2.  
V. 5. a ruler] Such a ruler as David, who was an especial type of Christ, and in whose seed a royal succession was established till Christ, Gen. 49. 10.  
V. 6. my name] The manifestation of Gods presence: which at first was the ark: and after that, the temple, in which he was worshipped. See the notes on 1 King. 11. 36.  
V. 7. It was in the heart of David my father to build an house for the name of the Lord God of Israel] 2 Sam. 7. 2. 1 Chron. 28. 2.  
V. 11. the children of Israel] Their fathers when he brought them out of the land of Egypt, 1 King. 8. 21.  
V. 12. spread forth his hands] Toward heaven, v. 13. 1 King. 8. 22.  
V. 13. scaffold] This remained in the temple after this, for kings to stand on it before the people. See the notes on 2 King. 11. 14, &c.  
long] Heb. the length thereof, &c.  
the cour●] The great court mentioned, chap. 4. 9.  
stood, &c.] See the notes on 1 King. 8. 22.  
V. 14. there is no God like thee in the heaven, nor in the earth] Exod. 15. 11.  
V. 16. There shall not fail thee a man] Heb. There shall not a man be cut off. 2 Sam. 7. 12. 1 King. 2. 4. and 6. 12.  
yet so, that thy children take heed to their way, &c.] Psal. 132. 12.  
in my law] Or, before me, 1 King. 8. 18.  
V. 17. David] My father, 1 King. 8. 26.  
V. 18. behold] Chap. 2. 6. Isai. 66. 1. Act. 7. 49.  
V. 19. before thee] To day, 1 King. 8. 18.  
V. 20. towards this place] Or, in this place.  
V. 21. make] Heb. pray.  
V. 22. and an oath be laid upon him] Heb. and he require an ●ath of him.  
V. 23. requi●ing] Condemning, 2 King. 8. 32.  
V. 24. be put] Or, be smitten.  
in] Or, towards.  
V. 26. heaven is shut up] 1 King. 17. 1.  
V. 27. when thou hast taught] That thou teach them, 1 King. 8. 36.  
V. 28. be dearth in the land] Chap. 20. 9.  
in the cities of their land] Heb. in the land of their gates.  
V. 29. in this house] Or, toward this house.  
V. 30. knowest the hearts of the children of men] 1 Chro. 28. 9.  
V. 31. so long as they live] Heb. all the dayes which.  
in the land] Heb. upon the face of the land.  
V. 32. which is not of thy people Israel] Joh. 12. 20. Acts 8. 27.  
if they come] See what is here in serted 1 Kings 8. 42.  
in this house] Or, toward this house.  
V. 33. this house which I have built, is called by thy name] Heb. thy name is called upon this house.  
V. 35. cause] Or, right.  
V. 36. no man which sinneth not] Prov. 20. 9. Eccles. 7. 20. Jam. 3. 2. 1 Joh. 1. 8.  
they carry them away captives] Heb. they that take them captives carry them away.  
unto a land, &c.] Of the enemy, 1 King. 8. 46.  
V. 37. bethink themselves] Heb. bring back to their heart.  
of their captivity] Or, of them that carried them captives, 1 King. 8. 47.  
V. 39. cause] Or, right.  
against thee] See what is added, 1 King. 8. 50, &c.  
V. 40. thine eyes be open] See the notes on 1 King. 8. 29.  
unto the prayer that is made in this place] Heb. to the prayer of this place.  
V. 41. therefore arise] Psal. 132. 8.  
thy resting-place] The temple where the ark was settled. See the notes on 1 Chron. 28. 2.  
thou, and the ark] Because God was wont to manifest his presence over the ark. See on 2 King. 19. 15.  
of thy strength] By which thou didst manifest thy power at Jordan( Josh. 3. 15, 16.) and among the Philistines, 1 Sam. 5. 4, 6.  
clothed] Adorned as with a garment, Isai. 61. 10.  
salvation] Such graces as may bring salvation to themselves, and others, 1 Tim. 4. 16.  
goodness] The favour and goodness thou showest to them.  
V. 42. turn not] Reject not the prayer.  
thine anointed] Whom thou didst ordain to be king, 1 Chron. 28. 5.  
the mercies] The promises which thy mercy moved thee to make to David about his posterity.   

CHAP. VII.  
Vers. 1. WHen Solomon had made an end of praying] 1 Kin. 8. 54. Solomons blessing the LORD and his people, is added to the foresaid prayer, 1 King. 8. 55, &c.  
fire came down from heaven] Levit. 9. 24. See on 1 King. 18. 23, 38.  
the glory] A cloud. See on 1 King. 8. 10, 11.  
V. 3. bowed themselves] See on 1 Chron. 29. 20.  
to the ground] In the lowest manner that they could.  
For he is good] It may be that the people sung with the Levites the 136. Psalm: whereof this is the staff, or burden in every verse: or that, when the Levites had sung the former part of the verse, they all sung this.  
V. 5. a sacrifice] Peace-offerings, 1 King. 8. 63.  
V. 6. And the priests waited on &c.] 1 Chron. 15. 16.  
their offices] Which belonged to them to execute.  
of the Lord] Composed to the honour of God.  
had made to praise] Which David had ordained to sing out the 136. Psalm.  
when David praised] When David delivered into their hands that Psalm to be sung to the honour of God.  
by their ministry] Heb. by their hand.  
the priests] The one hundred and twenty priests, mentioned, chap. 5. 12.  
Israel s●●od] In the great court, chap. 4. 9.  
V. 7. hollowed the middle] See on 1 King. 8. 64, 65.  
V. 8. the ●iver of Egypt] Josh. 13. 3.  
V. 9. a solemn] Heb. a restraint.  
V. 11. Solomon finished the house of the Lord] 1 King. 9. 1, &c.  
prosperously] With very good success, according to his fathers charge( 1 Chron. 22. 11.) and his own desire.  
V. 12. appeared, &c.] The second time, 1 King. 9. 2.  
and have chosen this place to myself for an house of sacrifice] Deut. 12. 5.  
V. 13. shut up heaven] Heaven is here resembled to a vessel, or barrel full of water, which being shut, no water can come out of it, Job 38. 37.  
lo●usts] See on 1 King. 8. 37.  
V. 14. which are called by my name] Heb. upon whom my name is called. Or, who profess my name, Deut. 28. 10. Amos 9. 12.  
seek my face] Learn to know me, as I am made known in my word.  
heal their land] Remove all evils from them.  
V. 15. mine eyes shall and open] Chap. 6. 40.  
unto the prayer that is made in this place] Heb. to the prayer of this place.  
V. 16. I chosen, and sanctified this house] Chap. 6. 6. 1 King. 9. 3, &c.  
V. 18. There shall not fail thee] Chap. 6. 16. Heb. There shall not be ●ut off to thee.  
V. 19. But if &c.] Levit. 26. 14. Deut. 28. 15.  
ye] And your children, 1 King. 9. 6.  
V. 20. pluck them up] Or, ●ut off Israel, 1 King. 9. 7.  
will make it, &c.] Or, Israel shall be a proverb.  
V. 21. Why hath the Lord done thus unto this land] Deut. 29. 24. Jere. 22. 8, 9.   

CHAP. VIII.  
Vers. 1. IT came to pass] 1 King. 9. 10, &c.  
at the end of twenty yeers] Solomon, like a pious and prudent prince, first built the LORDS house, then his own, after that, cities for enlarging his kingdom, and for his people to dwell in, v. 2.  
V. 2. the cities, &c.] Solomon had given them to Huram: who disliking them, returned them to Solomon, 1 King. 9. 12.  
V. 3. Hamath-zobah] Which appertained to the king of Zobah, 1 King. 11. 23.  
prevailed against it] By force got it.  
V. 4. Tadmor] See on 1 King. 9. 18.  
V. 5. Beth-hor●n] See on 1 King. 9. 17.  
fenced cities] With strong walls round about.  
V. 6. all that Solomon desired to build] Heb. all the desire of Solomon, which he desired to build.  
V. 10. two hundred and fifty] See on 1 King. 9. 23.  
V. 11. brought up the daughter of Pharaoh] 1 King. 3. 1. and 7. 8. and 9. 24.  
out of the city, &c.] Solomon at first placed his wife in the city of David( 1 King. 3. 1.) upon necessity, because he had not elsewhere a place fit for such a princess: but after he had built the LORDS and his own house, he built a fair palace for her, 1 King. 7. 8. into which he removed her from the city of David.  
because holy] This reason was ceremonial: hereby it appears, that he reserved▪ the place where the ark formerly stood, for some holy use, or left it voided. But if Pharaoh's daughter had there still continued, he must have taken it in, to make a fair and spacious palace for his wife.  
holy] Heb. holinesse.  
V. 12. before the porch] See on 1 King. 8. 22.  
V. 13. after a certain rate] See on 1 King. 8. 59.  
day] Exod. 29. 38.  
three times in the year] Exod. 23. 14. Deut. 16. 16.  
V. 14. courses] 1 Chron. 24. 1.  
before the priests] See on 1 Chron. 23. 4.  
as the duty, &c.] See on 1 King. 9. 59.  
porters] 1 Chron. 9. 17.  
at every gate] Heb. at the door and door.  
so had David the man of God commanded] Heb. so was the commandment of David the man of God.  
V. 15. commandment] Which king Solomon gave.  
any matter] Service to be done.  
concerning the treasures] That is, about well looking to the treasures.  
V. 16. all the work] Whatsoever was requisite for beginning and perfecting all that Solomon did, was from time to time prepared.  
unto the day, &c.] Or, from laying the foundation.  
and until] Or, even until.  
V. 17. Eloth] Or, Elath, Deut. 2. 8.  
at the sea side, &c.] In these places Solomon had a navy of ships made, in which respect he is said to go thither.  
V. 18. Huram sent, &c.] Or, conducted, or guided for him, Gen. 18. 16. See the Notes on 1 King. 9. 27.  
and servants] Or, even servants.  
four hundred and fifty talents] See on 1 King. 9. 2●.   

CHAP. IX.  
Vers. 1. WHen the queen of Sheba, &c.] The history recorded in this chapter, is almost word for word set down, 1 King. 10. 1, &c. See the Notes thereon. Matth. 12. 42. Luk. 11. 31.  
the same of Solomon] Concerning the Name of the LORD, 1 King. 1. 10.  
V. 4. cu●-bearers] Or, butlers.  
and their apparel] This is twice set down, because the ministers had their distinct apparel fit for their offices, and the cup-bearers theirs.  
V. 5. report] Heb. word.  
acts] Or, sayings.  
V. 8. his throne] The throne of Israel, 1 King. 10. 9. See the Notes there.  
V. 10. the servants, &c.] Which went in the navy, 1 King. 10. 11.  
V. 11. te●rises] Or, st●yes Heb. high ways.  
V. 12. beside that which she had brought] Or, besides that which Solomon gave her for the gifts which she gave him, he gave her other gifts of his royal bounty, 1 King. 10. 13.  
V. 14. governours] Or, captains.  
V. 18. stays] Heb. hands.  
V. 20. pure] Heb. shut up.  
pure gold] See on 1 King. 6. 26.  
none w●r● of silver] Or, there was no silver in them.  
V. 21. ivory] Or, and ha●ts teeth.  
V. 25. had four thousand sta●s] 1 King. 4. 26.  
V. 26. he reigned] See on 1 King. 4. 21.  
from the, &c.] Gen. 15. 18.  
river] That is, Euphrates.  
V. 27. made] Heb. gave.  
V. 28. And they brought, &c.] 1 King. 10. 28. chap. 1 16.  
V. 29. acts of Solomon] See 1 King. 11. 41.  
first and last] See on Chap. 16. 11.  
book] Heb. words.  
book of Nathan] Or part of the first book of kings is here meant; or these prophets penned civill records, which, without prejudice to canonical Scripture, might be lost.  
Iddo] Chap. 12. 15.  
the seer] See on 2 King. 17. 13.   

CHAP. X.  
Vers. 1. REhoboam] The history of this chapter is almost word for word recorded, 1 King. 12. 1, &c. See the Notes there.  
V. 5. Come again] Depart and for three days, 1 King. 12. 5.  
V. 7. be kind] And therein show thyself as a servant, 1 Kin. 12. 7.  
V. 11. put] Heb. jaded.  
V. 15. band of Ahijah] 1 King. 11. 29.  
V. 18. Hadoram] Or, Adoram, 1 King. 12. 18.  
but] Or, therefore, ibid.  
made speed to get up to his chariot] Heb. strengthened himself.  
V. 19. unto this day] The peoples making Jeroboam king over Israel is here added, in 1 King. 12. 20.   

CHAP. XI.  
Vers. 1. WHen Rehoboam, &c. The four first verses of this chapter are set down, in 1 King. 12. 21, 22, 23, 24. See the Notes thereon.  
V. 4. brethren] See on Chap. 28. 8.  
V. 5. in Judah] In the kingdom of Judah, under which Benjamin is comprised( v. 10.) yea, and part of Simeon too; in which tribe was Etam, 1 Chron. 4. 32.  
V. 6. He built] Or, fortified; for these cities were built before. So 1 King. 15. 17.  
V. 8. Mareshah] Chap. 14. 9.  
V. 10. Aijalon] See 1 Chron. 6. 69.  
V. 11. put captains] To keep the said cities safe, and to keep out enemies. These captains are supposed to be his sons, v. 23. in them he might more securely confided.  
V. 12. several city] Heb. city and city.  
shields, &c.] All sorts of weapons offensive and defensive.  
V. 13. in all Israel] In their several cities throughout the several tribes of Israel.  
resorted to him] Heb. presented themselves to him.  
V. 14. Jeroboam] Chap. 13. 9.  
his sons] Who were governours in sundry places, as v. 23.  
executing the priests office] Teaching the people the law of the LORD, and going in their accustomend courses to the temple. See a pretended reason, 1 King. 12. 26.  
V. 15. priests, &c.] Such as are mentioned, 1 King. 12. 31. and 13. 33.  
devils] The Hebrew word signifieth hairy horrid things, as satires, Isai. 13. 21. In such shapes many idols were wont to be set out, as affrighted the beholders: and devils, for the most part, use to appear in horrible shapes. The word {αβγδ}( Deut. 32. 17.) which setteth out the same things, signifieth, wasters or destroyers, as Revel. 9. 11. Idolaters are said to do such and such things to devils, because they do them by the instigation of devils; and because such services as are not done to the true God, are done to devils: there is no mean betwixt them, 1 Cor. 10. 20, 21. Revel. 9. 20.  
the calv●s] See on 1 King. 12. 28.  
V. 16. after them] Following the example, v. 13.  
V. 17. way of Solomon] Before his apostasy, and after his repentance.  
V. 18. Jerimoth] Jerimoth might be Davids son by a concubine, 1 Chron. 3. 9.  
Eliab] 1 Sam. 16. 6.  
V. 20. Maachah] See on 1 King. 15. 2.  
V. 21. wives, &c.] See the difference betwixt wives and concubines, on 1 King. 11. 3.  
V. 23. dispersed of all his children] See the Note on v. 11. He might have two ends herein: one, to keep them which yet stood with him from revolt; the other, to keep his children from mutual contentions and fallings out, Prov. 18. 19. So did Abraham, Gen. 25. 9. and Jehoshaphat, chap. 21. 3.  
desired] Heb. asked for.  
many wives] Heb. a multitude of wives; Either for himself, o● for his sons.   

CHAP. XII.  
Vers. 1. ALl Israel] See on 1 King. 14. 22.  
V. 2. Shishak] See on 1 King. 14. 25. There the transgressions are expressly set down.  
V. 3. Lubims] Lubims were a people which bordered on Egypt; they are oft joined with the Cushites, as chap. 16. 8. Neh. 3. 9.  
Sukkiims] These were so called, because they dwelled in tents. They are also called troglodytes, and said to be wild men, and to lye in caves.  
Ethiopians] Cushites.  
V. 4. fenced cities] Such as are mentioned, chap. 11. 11.  
came] With his army  
V. 5. Sh●maiah] See on 1 King. 12. 22.  
gathered together] Having left their horses in other places.  
because] Heb. from the face, that is, for fear.  
V. 6. princes of Israel] Who ●ere of Jeroboams dominion.  
humbled themselves] As Ahab, 1 King. 19. 29. See the Notes there.  
V. 7. I will not destroy] This hath relation to that utter destruction which was threatened, Deut. 28. 63. and executed, chap. 36. 17, &c. See v. 12.  
some] Or, a little whi●●.  
V. 8. they shall be his servants] They shall be forced to yield to him, and to accept what conditions he shall put upon them.  
my service, and, &c.] What difference there is betwixt serving me and serving enemies, Deut. 28. 47, 48. Isai. 26. 13.  
kingdoms of the countreys] Heathenish nations, where is no knowledge nor fear of God.  
V. 9. Shishak, &c.] This history is word for word recorded, 1 King. 14. 25, 26, 27, 28.  
made] Chap. 9. 15.  
V. 12. altogether] Heb. to consumption.  
and also in Judah, &c.] Or, and yet in Judah there were good things: For there was the law of God, the seals of his covenant, the ministry of his prophets, priests and Levites, ordinary and extraordinary sacrifices, and many persons that had not conformed to the sins of the kingdom.  
V. 13. strengthened himself] By repairing and fortifying the cities of the kingdom, as chap. 11. 11.  
Rehoboam] 1 King. 14. 21.  
V. 14. he prepared not] He used not his endeavour, but carelessly neglected the law of the LORD, and so fell into all impiety.  
prepared] Or, fixed.  
V. 15. the acts, &c.] 1 King. 14. 29.  
book] Heb. words.  
book of Shemaiah] See on Chap. 9. 29.  
genealogies] Or, pedigrees and histories of kings and others, famous in the Church of God.  
wars, &c.] See on 1 King. 14. 30.  
V. 16. slept] See on 1 King. 2. 10.  
Abijah] Or, Abijam, 1 King. 14. 31.   

CHAP. XIII.  
Vers. 1. IN the, &c.] 1 King. 15. 1, &c. See the Notes thereon.  
V. 3. set] Heb. bound together.  
four hundred thousand] Both armies, being all of the children of Israel, amounted to twelve hundred thousand, and all of them valiant men: had they been as brethren united, they had been the greatest host we red of by express number assembled together in the field. See Chap. 14. 9. Indeed there is, in Davids time, mention made of fifteen hundred thousand, and threescore and ten thousand, that drew sword, besides Levi and Benjamin, which were not counted among them( 1 Chron. 21. 5, 6.) but these were not all drawn out into the field together. See on chap. 17. 14.  
V. 4. stood up, &c.] That he might be the better heard.  
Zemaraim] A city of this name was in the tribe of Benjamin, Josh. 18. 22. The city, and mount in it, might both be of the same name, and border on mount Ephraim.  
V. 5. gave the kingdom, &c.] See 2 Sam. 7. 12, 13, 16.  
covenant of salt] perpetual, that perisheth not: for salt makes things last. See Num. 18. 19. See on Gen. 19. 26.  
V. 6. rebelled against his lord] 1 King. 11. 26. See the Notes thereon.  
V. 7. children of Belial] See on 1 King. 21. 10.  
was young] As a child in discretion, foolish, Eccles 4. 13. and 10. 16. Isai. 3. 4. 1 Cor. 14. 20.  
tender-hearted] Easily drawn this way and that way( Eph. 4. 14.) of no courage or magnanimity.  
V. 8. ye think] Heb. ye speak.  
kingdom of the Lord] Of Judah, which the LORD hath reserved to Davids posterity, 1 King. 11. 13.  
with you golden calves] Either they brought with them the golden calves into the camp( as 1 Sam. 4. 5. See on 2 Sam. 11. 11.) or else he upbraideth their idols to them, and their confidence in them.  
made you for gods] 1 King. 12. 28.  
V. 9. Have ye not cast out, &c.] Chap. 11. 14.  
after the manner of the nations] Not after Gods prescript, whereby none but Aarons seed should be priests: but as other nations have no succession of priests, so nor you.  
to consecrate] Heb. to fill his hand. See on 1 King. 13. 33.  
seven rams] The law required but two rams at the most( Exod. 29. 15, 19.) but idolaters and hypocrites are ready in external rites to exceed, Num. 23. 1. Mic. 6. 7. Mar. 7. 4.  
V. 10. the Lord is our God] In external profession: for his heart was not upright, 1 King. 15. 3.  
V. 11. And they burn, &c.] Chap. 2. 4.  
every morning, and every evening] Heb. morning and morning, evening and evening. See on 1 Sam. 3. 3.  
showbread] Levit. 24. 6.  
V. 12. God is with us for our captain] As Josh. 5. 14. God will order and prosper the battle for us.  
priests with sounding trumpets] According to the Law, Num. 10. 9. and 31. 6.  
V. 13. an ambushment] Some of his souldiers to lye in wait secretly, that they might fall on them unawares, as chap. 20. 22. Josh. 8. 4. judge. 20. 37.  
V. 14. they cried] Both with inward servency for the LORDS help( as 1 King. 22. 32.) and also with outward clamour, to affright the enemy, as 1 Sam. 4. 5. See v. 15.  
the priests sounded] To put the LORD in mind of his promise( Num. 10. 9.) and to put courage into the souldiers.  
V. 15. smote Jeroboam] Affrighted and overthrew him and his army.  
V. 17. five hundred thousand chosen men] Yet there were but four hundred thousand( v. 3.) to execute this slaughter; so as they slay more then every one his man.  
V. 19. Beth-el] In this city was one of the golden calves set up, 1 King. 12. 29.  
Jeshanah] Not far from Beth-el.  
Ephraim] Called Ophrah, Josh. 18. 23. in the tribe of Benjamin.  
V. 20. recover strength] Get again another army, to enter upon another battle.  
strook him] This implieth, that Jeroboam died by a special hand of God, as 1 Sam. 25. 38.  
V. 21. waxed mighty] By reason of that great conquest.  
fourteen wives] Some of them in his fathers days.  
V. 22. story] Or, commentary.  
Iddo] Chap. 12. 15.   

CHAP. XIIII.  
Vers. 1. SLept] See on 1 King. 2. 10.  
Asa, &c.] 1 King. 15. 8, &c.  
ten yeers] Till the Cushites disquieted them, v. 9.  
V. 2. did good] See on 1 King. 15. 11.  
V. 3. for he took away the altars] According to the law, Deut. 7. 5.  
the high places] See on 1 King. 15. 14.  
images] Heb. statues.  
V. 5. images] Heb. sun-images.  
the kingdom was quiet] This is added, as the fruit of establishing true religion. See v. 7.  
V. 6. he built, &c.] See on chap. 11. 6.  
V. 7. while the land is yet before us] Quiet under our government, not surprised or disturbed by enemies.  
V. 8. targets and spears] All kind of armor offensive and defensive, as Chap. 11. 12.  
drew bows] See 1 Chron. 12. 2.  
V. 9. And there came, &c.] Chap. 16. 8.  
Zerah] King of the Cushites.  
Ethiopian] Or, Cushite.  
a thousand thousand, &c.] This is the greatest number of one army, expressed in sacred Scripture. See on chap. 13. 3.  
three hundred chariots] Some here supply a thousand, thus, three hundred thousand chariots, because they are said to be very many chariots and horse-men, chap. 16. 8.  
Mareshah] In Judah, Josh. 15. 44.  
V. 10. Zephathah] judge. 1. 17.  
at] Or, over against.  
V. 11. cried, &c.] Earnestly prayed, chap. 13. 14. Exod. 14. 15.  
nothing with thee, &c.] 1 Sam. 14. 6.  
with many, &c.] Or, betwixt the mighty and impotent, as Exod. 14. 20.  
in thy Name] With confidence in thine aid, 1 Sam. 17. 45. See on 2 King. 2. 24.  
man] Or, mortal man.  
against thee] By overcoming thine host, those that fight under thee, in thy cause. See v. 13.  
V. 12. Ethiopians] Or, Cushites.  
V. 13. Gerar] In the hand of the Philistines, Gen. 20. 1.  
Ethiopians] Or, Cushites.  
destroyed] Heb. broken.  
before his host] See v. 11.  
they] Asa and his people.  
V. 14. the fear of the Lord] A great terror from the LORD, Gen. 35. 5. Chap. 17. 10, and 20. 29.  
spoiled] Took away the goods that were in the cities.  
V. 15. the tents] Those that dwelled in tents, which they might remove from place to place, to find out good pasture for their cattle. These were the Arabians, who bordered on the Philistines, and might soon aid the Cushites. See 1 Chron. 4. 41.   

CHAP. XV.  
Vers. 1. ob] Supposed to be Iddo, mentioned, Chap. 12. 15. and 13. 22. See v. 8. Another ob is mentioned, Chap. 28. 9.  
V. 2. to meet Asa] Heb. before Asa; As he returned from the victory, chap. 14. 31. So chap. 28. 9.  
with you] To bless you, Deut. 20. 1.  
le with him] To serve him.  
if ye seek him, &c.] Deut. 28. 9.  
V. 3. for a long season] Since their revolt, about thirty yeers. Compare chap. 12. 13. and 13. 2. and 14. 1.  
Israel] The ten tribes that revolted, 2 King. 12. 16.  
without the true God] For they set up idols, in stead of the true God, 1 King. 12. 28. See judge. 5. 8.  
without a teaching priest] See what priests they had, 1. King. 12. 31. and 13. 33.  
without law] For they cast out the Levites that should have instructed them in the law, chap. 11. 14.  
V. 4. when they, &c.] This is noted as a supposition, thus, if they had turned, &c. as Deut. 4. 29.  
V. 5. in th●se times] When Abijah prevailed against Israel, Chap. 13. 17, &c. See on judge. 5. 6.  
of the countreys[ Of these countreys, namely, the ten tribes.  
V. 6. nation, &c.] Israel vexed Judah in Rehoboams time, and Judah vexed Israel in Abijahs time; besides, foreign enemies might annoy them.  
destroyed] Heb. beaten in pieces.  
V. 7. Be ye strong] In reforming religion.  
let not your hands be weak] Be not fearful nor negligent, be nor dejected, 2 Sam. 4. 1. Heb. 12. 12.  
rewarded] Though not for your desert, yet through Gods grace.  
V. 8. ob] The father and son had both one name( v. 1.) or else some former prophecy of the father is here meant.  
abominable idols] Heb. abominations.  
cities which he had taken] These might be the cities which his father took( chap. 13. 19.) and he kept: or he himself might take other cities thereabouts.  
Before the porch] See on 1 King. 8. 22.  
V. 9. the strangers] Such of the ten tribes as were in Judah, were accounted strangers after their revolt: for they forsook the true religion, and served idols, and had other kings, and other laws, chap. 30. 25.  
out of Simeon] That part of Simeon which bordered on Israel, revolted with the rest: but that which was within Judah, held with the house of David. See on chap. 11. 6.  
V. 10. the third meaneth] This answereth in part to May: it was about the feast of weeks, Deut. 16. 16.  
V. 11. the same time] Heb. in that day.  
spoil] See chap. 14. 13, 14, 15.  
seven hundred oxen] See 1 King. 8. 63.  
V. 12. they entred into a covenant] To bind themselves more steadfastly to a due serving of God. See on 2 King. 11. 14.  
V. 13. would not seek the Lord] Would not enter into this covenant, or, having entred into it, should fall from it.  
should be put to death] Deut. 13. 9. This was an evidence of great zeal.  
whether small, &c.] In the cause of him who respecteth no persons( Deut. 10. 17.) there must be no respect of persons.  
V. 14. they swore] To make the covenant more inviolable on their parts; for an oath is a kerb to conscience.  
a loud voice, &c.] These were expressions of cheerfulness and joyfulness in what they did, v. 15. 2 Sam. 6. 15. Ezr. 3. 11.  
V. 15. he was found] Granted their desires, and prospered their endeavours.  
rest] Peace, v. 19.  
V. 16. Maachah] See on 1 King. 15. 10, 13, 14, 15.  
idol] Heb. horror. See on chap. 11. 15.  
V. 17. Israel] That part of Israel which was called Judah. So chap. 12. 1.  
V. 19. there was no more war] Or, there had been no war.  
war] Betwixt Israel and Judah in Asa his time, till this year; for this hath relation to chap. 16. 1.  
the five and thirtieth] From the division betwixt Israel and Judah; so as this is to be taken of the fifteenth year of Asa his reign: for Rehoboam reigned seventeen yeers( Chap. 12. 13.) Abijah three( Chap. 13. 2.) to which fifteen of Asa his reign being added, the thirty five yeers are made up. See on Chap. 16. 1.   

CHAP. XVI.  
Vers. 1. IN the six and thirtieth] This must needs have beginning before Asa his reign, because Baasha died in the seven and twentieth year thereof, 1 King. 15. 33. See on chap. 15. 19.  
Baasha] This history was before recorded in 1 King. 15. 17, &c. See the Notes there.  
V. 2. Damasous] Heb. Da●mesek.  
V. 4. his] Heb. which were his.  
V. 7. Hanani] Father of the prophet Jehu, 1 King. 16. 1.  
seer] See on 1 King. 17. 13.  
escaped] So gone, as in future distress he shall afford thee no help. After this Baasha amnoyed Asa, v. 9. 1 King. 15. 32. the Syrians were such enemies of Israel and Judah, as it had better to have stood out at distance against them, then to have sought their friendship: for this therefore is Asa justly reproved.  
the Ethiopians] Or, Cushites. Chap. 14. 9.  
a huge host] Heb. in abundance.  
V. 9. the eyes, &c.] The providence of God in all countreys and places, taketh special notice of the very disposition of people, Prov. 15. 3.  
to show himself strong in the behalf of them] Or, strongly to hold with them. Against all their enemies, and for their protection.  
perfect] See on 1 King. 8. 61.  
henceforth thou shalt have wars] See on v. 7.  
V. 10. wrath] Chap. 26. 19.  
prison-house] A place where malefactors were held fast, as in stocks. Thus this Hebrew word is translated, Jer. 20. 1, 2. and 29. 26. Prophets are dealt with, as with notorious malefactors.  
oppressed] Heb. crushed, or trampled upon. As Asa was impious against God, so unjust and injurious to men. A great fall.  
V. 11. first and last] Both good( as the first were) and bad, as the last, chap. 9. 29.  
in the book, &c.] Briefly in sacred Scripture( as 1 King. 15. 9, &c.) and largely in civill ●hronicles.  
V. 12. in his feet] With the gout, as is probable.  
his disease was, &c.] Or, came up: namely, thorough his whole body to his head and heart.  
he sought not] Neither by his own penitent prayer, nor by a prophet. See on 1 Chron. 10. 14.  
to the physitians] As in war( v. 7.) so in sickness he places all his confidence on man.  
V. 14. own sepulchers] See on 2 King. 22. 20.  
made] Heb. digged.  
city of David] See on 1 King. 2. 10.  
was filled, &c.] Or, he filled. So as either he prepared this for himself in his life-time, or one that he left in trust did it: or the word may be taken impersonally.  
with sweet odours] With such as are used in embalming dead corpses, Gen. 50. 2.  
a very great burning] Of sweet and fragrant things, which was counted an honourable solemnity. This was denied to wicked Jehoram( chap. 21. 19.) but afforded to Zedekiah( Jer. 34. 15.) though he died in a strange land: for he was their last king.   

CHAP. XVII.  
Vers. 1. JEhoshaphat] 1 King. 15. 24.  
strengthened] By preparing all manner of warlike provision.  
V. 2. forces] V 19.  
cities of Ephraim] See on chap. 15. 8.  
V. 3. in the first ways of his 〈…〉 er David] Or, in the ways of David, and in the first ways o 〈…〉 f●●her. If the word, father, be referred to David, their Davids adultery, murder, numbering the people, and other such sins as ●re here registered of his later dayes, are excepte●.  
sought not] No way tolerated.  
Baalim] Any manner of idols.  
V. 4. Israel] Who worshipped the golden calves, 1 King. 12. 28, &c.  
V. 5. brought] Heb. gave.  
presents] In testimony of their grateful, cheerful and joyful subjection to him. See the contrary, 1 Sam. 10. 27. See v. 11.  
V. 6. his heart was lift up] That is, was encouraged. He accounted it his highest honour: That is, was couragion.  
he took away] Which his father had lest, 1 King. 15. 14.  
high places] See on 1 King. 3. 4.  
V. 7. to teach] To cause the people to be instructed.  
V. 8. Levites] Levites were to red and expound the law, Neh. 8. 7.  
Elishama, &c.] Priests to resolve doubts, and decide controversies, Deut. 17. 8, 9. Mal. 2. 7.  
book of the law] That they might thereby demonstrate the truth of what they taught.  
V. 10. the fear] See on Chap. 14. 14.  
fell] Heb. was.  
V. 11. Philistines brought] In desire of his friendship, and in testimony of their homage. See v. 5.  
V. 12. great, &c.] In riches and honour, v. 5. in power, v. 13, &c. in name and esteem, v. 5, 11.  
castles] Or, palaces.  
V. 13. he had much business] He took great care himself, and set others on work about such things as might be fit for a kingdom in times of peace and war.  
V. 14. numbers] Eleven hundred and threescore thousand. See on chap. 13. 3.  
Of Judah, the captains of thousands] Or, In Judah, of the captains of thousands, Adnah the chief.  
V. 15. next to him] Heb. at his hand.  
V. 16. unto the Lord] To fight the battels of the LORD.  
V. 17. with bow] See on 1 Chron. 12. 2.  
V. 19. waited on the king] Were ready, upon the kings command, to be sent forth upon any occasion.  
those, &c.] These were the forces mentioned, v. 2. 14.   

CHAP. XVIII.  
Vers. 1. HAd riches, &c.] Chap. 17. 5. See on chap. 17. 12.  
joined affinity] Jehoshaphats son married Ahabs daughter, 2 King. 8. 18.  
V. 2. And, &c.] 1 King. 22. 2, &c. See the Notes there; for this history is there set down almost word for word.  
after certain yeers] Heb. at the end of yeers.  
killed sheep, &c.] To feast them all royally.  
V. 5. four hundred men] Or, about four hundred men, 1 King. 22. 6.  
V. 6. besides] Heb. yet, or more.  
V. 8. officers] Or, eunuchs.  
Fetch] Heb. Hasten.  
V. 9. voided place] Or, floor.  
V. 10. they be consumed] Heb. thou consume them.  
V. 12. with one assent] Heb. with one mouth.  
V. 17. but evil] Or, but for evil.  
V. 19. entice] Or, persuade, 1 King. 22. 20. So v. 20. 21.  
V. 20. spirit] Job. 1. 6.  
V. 24. into an inner chamber] Or, from chamber to chamber.  
an inner chamber] Heb. a chamber in a chamber.  
V. 30. the captains] His thirty and two captains, 1 King. 22. 31.  
V. 32. from pursuing him] Heb. from after him.  
V. 33. at a venture] Heb. in his simplicity.  
between the joints of the harness] Heb. between the joints, and between the breastplate.  
wounded] Heb. made sick.  
V. 34. about the time of the sun going down] Or, at even, 1 King. 22. 35.   

CHAP. XIX.  
Vers. 1. IN peace] In regard of his own life, which the LORD had graciously preserved, chap. 18. 31.  
V. 2. Jehu, &c.] See on 1 King. 16. 1.  
the ungodly] Ahab and Israel( chap. 18. 3.) who were idolaters, 1 King. 12. 28, &c.  
love] Make league and friendship. See on Psal. 139. 21.  
wrath upon thee] Thou hast deserved wrath. Or, this may have reference to the danger wherein he had been( chap. 18. 31.) and wherein he should yet further be, chap. 20. 2.  
V. 3. good things] Chap. 17. 4, 6.  
found in thee] Evident to be in thee, Neh. 9. 8.  
V. 4. dwelled] Quietly continued.  
he went out again] Heb. he returned and went out. As he had done before, chap. 17. 7. Or, repenting of his sin, he brought his people to seek the LORD.  
from Beer-sheba] From south to north, from one end of Judah to another. See on 1 King. 19. 3. and on chap. 15. 8, 9.  
V. 5. judges] See v. 8, 9.  
V. 6. not for man] Not so much in the name and by the authority of man, as, &c.  
is with you] Seeth you, to take account of you. See Psal. 82. 1, 2.  
in the judgement] Heb. in the matter of judgement.  
V. 7. let the fear, &c.] show that ye fear God, by dealing justly.  
no iniquity with] He no way will do that which is unjust or unequal, but render to every one that which is just and meet.  
no respect of persons] Deut. 10. 17. Job 34. 19. Acts 10. 34. Rom. 2. 11. Ephes. 6. 9. Col. 3. 25. 1 P●t. 1. 17.  
V. 8. Levites] Levites were to instruct, priests to resolve cases( chap. 17. 8.) chief fathers to execute justice, Deut. 16. 18.  
judgement] Causes sacred and civill. See vers. 8. 1 Chron. 26. 32.  
when] Heb. and.  
they returned] They who were sent abroad, or they who had causes to be judged, as v. 10.  
V. 9. perfect] See on 1 King. 8. 61.  
V. 10. cities] Other then Jerusalem.  
blood and blood] Kindes of murder, whether wilful or no.  
between law] The true sense of the law, in case one take it one way, another another way.  
statutes, &c.] See on 1 King. 2. 3.  
wrath] Some judgement, an effect of Gods wrath, Num. 16. 46.  
upon you] For not warning them, Ezek. 3. 18.  
and upon your brethren] For continuing in their sin, ibid.  
V. 11. matters of the Lord] ecclesiastical, concerning religion.  
the kings matters] Civill, concerning peace and justice betwixt man and man, depending on the kings laws.  
officers] See on 1 Chron. 26. 29.  
before you] Ready at hand to advice or execute.  
Deal courageously] Heb. Take courage and do.  
with the good] With such as do well, to bless them, and the good they do.   

CHAP. XX.  
Vers. 1. OTher, &c.] Syrians( v. 2) and Edomites of mount Seir, v. 10.  
beside the Ammonites] Or, of the Hamennims, a people distinct from the Ammonites.  
V. 2. the sea] The south sea, at which was the utmost border of Judah.  
Hazazon-tamar] See Gen. 14. 7.  
En-gedi] See Josh. 15. 62.  
V. 3. set himself] Heb. his face. See 2 King. 12. 17.  
to seek the Lord] In general, to serve God( as chap. 11. 16.) in particular, to make earnest prayer to God, as Isai. 55. 6.  
V. 5. in the congregation] In the assembly of the people.  
in the house] That part of the temple where the people assembled, and where pious kings used to pray; as Solomon( 1 King. 8. 22.) and Hezekiah( 2 King. 19. 14.) This is called, the great court( chap. 4. 9.) and the porch. See on 1 King. 6. 3.  
new court] The court of the priests. See on 1 King. 8. 64. It is said to be new, because it had been newly repaired. See on chap. 15. 8.  
V. 6. art not thou, &c.] These negative interrogations imply very strong affirmations.  
V. 7. who] Heb. thou.  
inhabitants of this land] Canaanites, Num. 33. 51, 52.  
seed] Posterity, Gen. 17. 7.  
thy friend] Whom thou didst really favour, and who entirely loved thee, Isai. 41. 6. Jam. 2. 23.  
for ever] See on 1 King. 8. 13.  
V. 8. a sanctuary] See on 1 Chron. 22. 19.  
V. 9. If when, &c.] 1 King. 8. 37. Chap. 6. 28. and 7. 14.  
wilt hear] What Solomon prayed for, is here set down as granted, to show the power of prayer.  
V. 10. mount Seir] Edomites, Deut. 2. 6.  
wouldest not let Israel invade] Deut. 2. 9.  
V. 11. reward us] Return evil for good, Psal. 7. 4.  
V. 12. judge them] Revenge or punish, Ezek. 24. 14. This interrogation is a fervent petition, grounded on faith.  
no might] Sufficient to withstand this army.  
our eyes are upon thee] We expect help from thee. See on 1 King. 1. 20.  
V. 13. all Judah] Some from every place throughout the land of Judah.  
before the Lord] In the court before the alter. See v. 5.  
their little ones] See Deut. 29. 11. and 31. 12. Jon. 3. 5.  
V. 14. came the spirit] On a sudden he was endowed with an extraordinary gift of prophecy, as chap. 24. 20. Num. 11. 25, 26.  
V. 15. the battle is not yours] Ye shall not need to fight in this battle, God will take the care thereof upon himself. See vers. 17.  
V. 16. go ye down] For Jerusalem and the temple were on an hill, chap. 3. 1. Psal. 122. 4.  
by the cliff, &c.] Heb. ascent. These places were well known to Jehoshaphat and his people. See v. 20.  
brook] Or, valley.  
V. 17. not need, &c.] See v. 24.  
set yourselves] Compose yourselves quietly to expect the deliverance which God will provide for you. See Exod. 14. 13.  
V. 18. bowed, &c.] See on 1 Chron. 29. 20.  
V. 19. children of the Kohathites] Descending from Kohath by konrah. They were singers, 1 Chron. 6. 33.  
a loud] Heb. a great: A very high or loud voice. See on Psal. 120. title. Chap. 15. 14.  
V. 20. Tek●a] The cliff of Ziz was betwixt this and Jezreel, v. 16. See on 2 Sam. 14. 2.  
Believe, &c.] Isai. 7. 9.  
established] settled in your mind, and kept from fear and doubting.  
prosper] Ye shall hear good success.  
V. 21. consulted] See 1 Chron. 13. 1.  
that should praise] Heb. praisers.  
the beauty] Or, the majesty of holinesse. A description of God.  
praise the Lord] See chap. 7. 3.  
V. 22. And when they] Heb. And in the time that they, &c.  
to sing and to praise] Heb. in singing and praise.  
set ambushments] Put such a spirit of spite in them one against another, as they took all the secret advantages that they could to destroy each other. See v. 23. See judge. 7. 22. 1 Sam. 14. 20.  
they were smitten] Or, they smote one another.  
V. 23. to destroy another] Heb. for the destruction.  
V. 24. the watch-tower] On the cliff of Ziz.  
wilderness] Of Jeruel, v. 16.  
none escaped] Heb. there was not an escaping.  
V. 25. precious jewels] Heb. things of desires. Much desired and esteemed: as gold-rings, gold-chains, precious stones, jewels, &c. Prov. 3. 15.  
they stripped] The Israelites took off from the dead corps.  
V. 26. in the valley] In the wilderness of Ieruel, v. 16.  
Berachah] That is, blessing.  
valley of Berachah] Joel 3. 2, 12.  
V. 27. fore-front] Heb. head.  
V. 28. p●al●e●●es, &c.] Instruments of music.  
V. 29. fear of God] See on chap. 14. 14.  
V. 30. quiet] Free from war.  
V. 31. And Jehoshaphat reigned over Judah] 1 King. 22. 41, &c. See the notes there.  
V. 32. way of Asa] Asa his first course of life. See chap. 16. 11. and 17. 3.  
V. 34. book] Heb. words.  
who is mentioned in the book of the kings of Israel] 1 Kin. 16. 1.  
is mentioned] Heb. was made to ascend.  
V. 36. he joined, &c.] Before he was reproved( chap. 19. 2.) for after that, he refused. See on 1 King 22. 48, 49.   

CHAP. XXI.  
Verse 1. JEhoshaphat slept with his fathers] 1 King. 22. 50.  
slept] See on 1 King. 2. 10.  
V. 2. Azariah] Or, Azariahu.  
Israel] See on chap. 15. 17. Jehoshaphat coming from David by lineal descent, had a right to the whole kingdom of Israel: but he held onely a part thereof. So as by a synecdoche the whole is put for a part. So v. 4.  
V. 3. gav● gifts] Gen. 25. 6.  
In ju●ah] And Benjamin, chap. 11. 1, 3.  
because he was the first-born] Though his brethren were better then he, v. 13. The LORD gave this privilege to the firstborn, Gen. 4. 7. Deut. 21. 17.  
V. 4. when Jehoram was risen up to the kingdom of his father] 2 King. 8. 16, 17.  
Israel] Israel put for Judah, as v. 2.  
V. 5. thirty and two, &c.] See on 2 King. 8. 16, 17.  
V 6. Ahab to wife] Chap. 22. 2.  
V. 7. Howb●it] See on 1 King. 11. 34, 36.  
light] Heb. la●p, or candle.  
sons for ever] 2 Sam. 7. 12, 13. 2 Kin. 8. 19. Psa. 132. 11, &c.  
light] See on 1 King. 11. 36.  
dominion] Heb. hand.  
V. 9. went forth with his princes] 2 King. 8. 21.  
V. 11. high places] See on 1 King. 3. 4.  
fornication] spiritual: that is, idolatry, v. 13. See 2 Kin. 9. 22.  
Ju●ah] Not onely the city where he dwelled, but also his whole kingdom.  
V. 12. a writing] Which Elijah had written before his assumption, and left behind him. For it is evident, 2 King. 3. 11. That Elijah was translated in Jehoshaphats time: As the man of God prophesied of Josiah long before his time( 1 Kin. 13. 2.) and Isaiah of Cyrus( Isai. 45. 1.) and Daniel of the monarchs( Dan. 7. 1, &c.) so Elijah of J●horam. For he would not endure a living prophet to declare the truth unto him.  
V▪ 13. a whoring] See on v. 11.  
Ahab] 1 King. 16. 31, 33.  
V. 14. a great pla●ue] Heb. a great stroke.  
V. 15. grea●nesse sickness] Extreme pain.  
day by day] For the space of two yeers▪ v. 19.  
V. 16. near] Bordered upon them.  
Ethiopians] H●b. Cushites.  
V. 17. broke into it] Running thorough the whole land, even into Jerusalem, which they plundered, as the words following show.  
carried away] Heb. carried captive.  
his sons also and his wives] Chap. 22. 1, They were slain.  
Jehoahaz] Or, Ahaziah, chap. 22. 1. or Azariah, chap. 22. 6. So as he had three names.  
V. 18. in his bowels] See v. 19.  
V 19. after the end, &c.] All which time he continued in his torturing disease.  
no burning] As they had done for other kings, chap. 16. 14.  
V. 20. departed] Or, walked, or lived.  
without being desired] Heb. without desire. So miserable and ignobly, as he took no content in himself: nor did any other care for him.  
not in the sepulchers, &c.] This is added as an evidence of his subjects disesteem of him.   

CHAP. XXII.  
Vers. 1. AHaziah his youngest son] 2 Kings 8. 24, &c.  
eldest] Chap 21. 17.  
V. 2. forty and two yeers old] Heb. A son of forty and two yeers. This is here to be taken of the continuance of Omries pedigree. He was great-grand-father to Ahaziah, the son of Athaliah, daughter of Ahab, son of Omri. Omri reigned as sole king, six yeers( 1 King. 16. 23.) Ahab two and twenty( 1 King. 16. 29.) Ahaziah, his son, two( 1 King. 22. 51.) Joram, twelve( 2 King. 3. 1.) Thus he began to reign in the two and twentieth year of his age( 1 King. 8. 26.) and two and fortieth of that stock, whereof he was the last branch.  
Athaliah] Chap. 21. 6.  
daughter] Or, grandchild.  
V. 3. He also, &c.] As well as Jehoram his father, chapter 21. 6.  
V. 4. to his destruction] By the allurement of the son of Ahab he went out ●gainst Jehu, and was slain, v. 7.  
V. 5. He walked also, &c.] He did not onely hear, but also, follow their counsel.  
Ramoth-gilead] Or, Ramah. See on 1 King. 4. 13.  
V. 6. which were given him] Heb. wherewith they woun●ed him.  
Azariah] Otherwise called Ahaziah, verse 1. and Jeh●ahaz▪ chap. 21. 17.  
V. 7. destruction] Heb. treading down.  
was of God] Ordered by the divine providence. See on 1 King. 12. 15.  
to cut off the house of Ahab] 2 King. 9. 7.  
V. 8. the sons of the bre●hren] See on ● King. 10. 13.  
ministered to, &c.] Attended on his person, and were special officers under him.  
V. 9. And he sought Ahaziah] See the notes on 2 Kin. 9. 27.  
they butted him] They who slay him, gave his servants leave to bury him.  
the house, &c.] The children and kindred of Ahaziah, together with such as took part with him.  
V. 10. when Athaliah, &c.] These three last verses are before registered, 2 King. 11. 1, 2, 3. See the notes there.   

CHAP. XXIII.  
Vers. 1. IN the seventh year, &c.] The history of this chapter is recorded in 2 King. 11. 4, &c. See the notes thereon.  
V. 2. the chief, &c.] Governours in the common-wealth.  
of Israel] See on chap. 21. 2.  
V. 3. he said] Jehojadah.  
said of the sons of David] 2 Sam. 7. 12. 1 King. 2. 4▪ and 9. 5. chap. 6. 16. and 7. 18.  
V. 4. doors] Heb. thresholds.  
V. 6. the house, &c.] The middle part of the temple, where the priests and Levites did their holy services.  
holy] Heb. b●linesse. For they in special were set apart to holy services.  
shall keep the watch] Shall stand in the great court, to keep all but priests and Levites from entering into the holy place.  
V. 8. dismissed not] Priests and Levites had their courses to serve: which when they had ex●●uted, they were ordinarily permitted to go to their houses: but at this time they were not p●rmitted so to do.  
V. 10. side] Heb. shoulder.  
temple] Heb. house.  
V. 11. gave him, &c.] Deut. 17. 18.  
the testimony] The book of the law.  
God save the king] Heb. Let the king live.  
V. 12. praising the king] rejoicing and praising God for the king.  
the h●use, &c.] The peoples court which was counted a part of the temple.  
V. 13. at the entering] At the upper end of the court of the people, near that part of the temple where the priests executed their function.  
such as taught, &c.] Musick-masters. They all rejoiced.  
Treason] Heb. Conspiracy.  
V. 14. brought out] Commanded them to go and take Athaliah.  
V. 17. slay Mattan the priest of Baal, &c.] Deut. 13. 9.  
V. 18. appointed] Established, o●, caused to be observed.  
distributed in the house of the Lord] 1 Chron. 24. 1.  
law of Moses] Num. ●8. 2.  
by David] Heb. by the hands of David. 1 Chron. 26. 1, &c.   

CHAP. XXIIII.  
Vers. 1. JOash, &c.] The former part of the history of this chapter, from the beginning to verse 15. is before recorded in 2 King. 12. 1, &c.  
V. 2. all the dayes of Jehojadah] For Jehjoad●h instructed him( 2 King 12. 2.) and he stood in a kind of awe of him.  
V. 3. took for him] This was a fathers part, Gen. 24. 4.& 28. ●.  
two wives] An evil custom made good men yield to it, Matth. 19. 4.  
V. 4. to repair] Heb. to renew.  
V. 5. all Israel] That were under the king of Judah: See on 1 Chron. 21. ●.  
from yee● to year] As need required.  
hast the matter] Lest, by delay, it might prove more out of repair.  
hastened it not] See on 2 King. 12 6.  
V. 6. the collection] Which was yearly to be made( v. 5.) especially when need required.  
Moses the servant of the Lord] Exod. 30. 12, 13, 14.  
and of the, &c.] Or, even of the congregation, &c. As Moses had a collection for the tabernacle, so, in like case, a like course to be taken for the temple.  
V. 7. the sons of Athaliah that wicked woman, had broken up the house of God] Or, Athaliah, dealing wickedly; her sons had broken, &c.  
V. 8. at the kings commandment] By Jehojadah's advice, 2 King. 12. 9.  
without at the gate, &c.] See on 2 King. 9. 12.  
V. 9. a proclamation] Heb. a voice.  
to the Lord] To the house of the LORD, for the LORDS service.  
that Moses] Such a collection as Moses required for the tabernacle.  
V. 10. until the end] Till the repairing was finished.  
V. 11. at what time the chest] See on 1 King. 12. 10.  
V. 13. the work was perfected by them] Heb. the healing went up upon the work.  
in his state] Wherein it was, before it was broken up, v. 7.  
V. 14. they brought] The overseers who had the charge of receiving and disbursing the money.  
vessels] Such as are expressed, 1 King. 7. 50. for Athaliah had taken away those which Solomon made.  
to offer withall] Or, pestils.  
V. 15. full of dayes] See Gen. 35. 29. and the Notes on 1 Chron. 23. 1.  
an hundred and thirty yeers old] Heb. a son of an hundred and thirty yeers; which was an extraordinary old age, for those times.  
V. 16. Israel] See on chap. 21. 1.  
towards God] In restoring his worship.  
towards his house] This may be referred to Gods house, which he procured to be repaired: or, to Davids house, or stock, which he preserved from utter destruction.  
V. 17. made obeisance] Pretended much service and honour unto him, to move him to yield to their idolatrous counsels.  
V. 18. wrath] fearful effects of Gods wrath, Chap. 19. 2, 10.  
V. 19. they testified] The prophets set the peoples sins before them, together with Gods judgements, as v. 20. and called heaven and earth to witness against them, Neh. 9. 26.  
V. 20. came upon] Heb. clothed, judge. 6. 34.  
above the people] In a place higher then the people, that he might be better heard.  
Why transgress ye, &c.] Both parts of this sentence being joined in one question, show that sin and judgement go together.  
V. 21. in the court] Between the temple and the altar( Matth. 23. 25.) The altar stood in the court before the temple, so as he, standing on that side the altar which was towards the temple, might be slain in the court betwixt them.  
V. 22. when he died] When Zechariah was giving up the ghost.  
require it] The blood that is unjustly  shed, by vengeance on the shedders thereof, Gen. 9. 5.  
V. 23. at the end of the year] Heb. in the revolution of the year.  
all the princes] Who had seduced the king, v. 17.  
Damascus] Heb. Darmesek.  
V. 24. they executed] It is probable, by that which followeth, that the Syrians sorely wounded Joash, as 2 King. 8. 28.  
V. 25. departed] By reason of that great ransom which he gave them, 2 King. 12. 18.  
diseases] Maladies, arising from wounds, are called diseases or sicknesses, 1 King. 22. 34. 2 King. 8. 29. 2 Chron. 35. 23.  
for the blood, &c.] Whether this were matter that stirred them up to do this act, or no, is uncertain; but most certain it is, that for that cause God so brought it to pass.  
sons] Either more sons of Jehojada were murdered, or by a synecdoche the plural number is put for the singular.  
not in the sepulchers] So his grand-father, chap. 21. 24.  
V. 26. Zabad] Or, Joz●char, 2 King. 12. 21.  
Shim●ith] Or, Shomer.  
V. 27. the greatness of the burdens] 2 King. 12. 18.  
repairing] Heb. founding.  
stary, &c.] Or, commentary. The records of their state: for in the canonical book of the kings there is no mention of his sons.   

CHAP. XXV.  
Vers. 1. AMaziah, &c.] The greatest part of the history of this chapter is before recorded, in 2 Kings 14. 1, &c.  
V. 2. with a perfect heart] See the proof hereof, 2 King. 14. 3, 4.  
V. 3. established to him] Heb. confirmed upon him.  
V. 4. The fathers shall not die for the children, neither, &c.] Deut. 24. 16. 2 King. 14. 6. Jer. 31. 30. Ezek. 18. 20.  
V. 5. Judah] The subjects of his kingdom.  
made them, &c.] Some choice ones among them.  
from twenty, &c.] So it was enjoined, Num. 1. 18.  
V. 6. ●ut of Israel] The ten tribes which had revolted from the LORD.  
an hundred talents] 2 King. 23. 33. See on 1 Chron. 22. 14. Three hundred seventy and five pound sterling.  
V. 7. a man of God] A prophet sent by God. See on 1 King. 13. 1.  
the Lord is not with Israel] Because they had forsaken the LORD, 1 King. 12. 28, &c.  
all] Or, any of.  
Ephraim] Ephraim is put for the ten tribes( Jer. 7. 15.) as Judah for the other two, Hos. 6. 4. for Ephraim was as the firstborn( Gen. 48. 19) and the greatest of the ten, Josh. 17. 14, 17. out of it their first king arose, 1 King. 11. 26.  
V. 8. doit] See on 1 King. 22. 15.  
V. 9. army] Heb. band.  
able to give thee much more then this] ● Cor. 9. 8.  
V. 10. home again] Heb. to their place.  
anger was greatly kindled] 2 Sam. 19. 42.  
in great anger] Heb. in heat of ange●. The effect hereof is set down, v. 13.  
V. 11. Amaziah] This history of this and the next verse is in 2 King. 14. 7. See the Notes there.  
V. 13. the souldiers of the army] Heb. the sons of the band.  
sent back] See on v. 10.  
from Samaria, &c.] All along the breadth of Judah.  
unto Beth-horon] In the tribe of Benjamin. See on 1 King. 9. 17.  
V. 14. gods of the children of Seir] Idols of the Edomites.  
V. 15. Why hast thou, &c.] By this question he shows that Amaziah should be no more succoured by those gods, then the Edomites were.  
V. 16. Art thou of the kings counsel?] He implies, that none should tell him of any thing, but they whom he had appointed to be his counsel.  
shouldst thou be smitten?] Heb. should they smite thee? Meaning the kings guard that stood by.  
God hath determined to destroy thee] 1 Sam. 2. 25.  
determined] Heb. counseled.  
V. 17. Amaziah] The following history is in 2 King. 14. 8, 9, &c. See the Notes there.  
V. 18. thistle] Or, furre-bush, or thorn.  
a will and be●st] Heb. a beast of the field.  
V. 19. thine heart listeth thee up, &c.] Chap. 26. 16.  
V. 20. it came of God] See on 1 King. 12. 15.  
V. 22. put to the worse] Heb. smitten.  
V. 23. Jehoahaz] Or, Ahaziah. See chap. 22. 6.  
the corner-gate] Heb. the gate of it that looketh.  
V. 24. Obed-edom] The posterity of Obed-edom, who were keepers of the doors and treasurers of the temple, 1 Chro. 26. 15.  
V. 27. from following] Heb. from after.  
made a conspiracy] Heb. conspired a conspiracy.  
V. 28. Judah] That is, the city of David, as it is, 2 King. 14. 20.   

CHAP. XXVI.  
Vers. 1. UZziah] 2 King. 14. 21. and 15. 1. Or, Azariah.  
in the room &c.] See on 1 King. 14. 21, 22.  
V. 2. Eloth] Or, Elath.  
V. 3. sixteen yeers old] See on 2 King. 15. 2, 3.  
V. 5. he sought God] Heb. he was for seeking God. He was intentive on learning to know Gods will.  
sought God] See chap. 11. 16.  
had understanding] Or, made him to understand.  
in the visions of God] Heb. in the seeing of God. In such things as God had made known: for things revealed are spiritually seen, Joh. 1. 18. Some copies thus red it, in the fear of God; or, in such things as belong to the fear of God.  
V. 6. Gath, Jabneh and Ashdod, were all cities of the Philistines. Frequent mention is made of Gath and Ashdod; but of Jabneh, no where else.  
about Ashdod] Or, in the country of Ashdod.  
V. 7. God helped, &c.] Verse 15.  
Philistines] The countreys every way bordering about Judah, are here reckoned up; as the Philistines west, the Arabian● south, the Ammonites east.  
Mehunims] Or, Hamonims. See chap. 20. 1.  
V. 8. gave gifts] See on chap. 17. 11.  
spread] Heb. went.  
to the entering, &c.] throughout all countreys betwixt Judah and Egypt, so as by Gods blessing the heathen feared and honoured him, as 1 Chron. 14. 17.  
V. 9. towers] On the city walls, which the king of Israel had demolished, chap. 25. 23. See on 2 King. 14. 13.  
the valley-gate] See Neh. 2. 13. and 3. 13, 19, 24.  
fortified] Or, repaired, or defended it with garrisons.  
V. 10. desert] Of Arabia, to prevent such mischief as they did, chap. 21. 16, 17.  
digged many wells] Or, cut out many cisterns.  
husband-men also] The verb going before is here understood, thus, he had husband-men.  
Carmel] Or, fruitful fields. See on 1 King. 18. 19.  
husbandry] Heb. ground.  
V. 11. had an h●st, &c.] As Jehoshaphat, chap. 17. 14, 19. These were to be ready on all occasions, to go fo●th, as 1 Chro. 27. 1.  
V. 12. two thousand and six hundred] All these were commanders, as may be gathered out of the next verse.  
V. 13. an army] Heb. the power of an army.  
made war, &c.] Were able to fight.  
V. 14. slings to cast stones] Heb. stones of slings. See on 1 Chro. 12. 2.  
V. 15. engines invented by cunning men] Heb. inventions by invention of the inventor.  
great stones] Here stones were cast by engines, but v. 14, by slings.  
spread far] Heb. went forth, v. 8.  
he was marvell●usly helped] The LORD wonderfully blessed all his endeavours: or, by the great preparations which he made, he brought much help to himself, v. 7.  
str●ng] In his kingdom.  
V. 16. his heart was lifted] Chap. 25. 19.  
the temple] The holy place, whereinto none but priests and Levites might enter, Num. 18 6, 7.  
to burn incense] None but priests might offer incense, Num. 16. 40.  
V. 17. the priest] High priest, v. 20.  
V. 18. appertaineth not] Num. 18. 7.  
priests the s●n● of Aar●n] Exod. 30. 7.  
the sanctuary] That which is called the temple, v. 16.  
honour] This is spoken in opposition to his high thoughts.  
from the Lord] Who resisteth the proud, Jam. 4. 6.  
V. 19. was wrath] Scorning to be checked, as chap. 16. 10.  
the leprosy] The sudden rising of the leprosy, shows that it was a judgement from the LORD, as Num. 12. 10. The earth-quake mentioned, Am. 1. 1. Zech. 14. 5, is supposed to be at this time.  
from beside the incense-altar] This being referred to the judgement, implieth that some visible evidence of Gods wrath appeared at the altar.  
V. 20. hasted] As Esth. 6. 12. for he was confounded in himself, as Haman was.  
V. 21. Uzziah, &c.] Of these three last verses, see on 2 King. 15. 5, &c.  
several] Levit. 13. 46. Heb. free.  
V. 22. did Isaiah] Isaiah might be a pen-man of part of the second book of Kings: or, this phrase may have reference to sundry passages in the prophecy of Isaiah, which concern Uzziah.  
V. 23. which belonged to the kings] It was the inheritance of the kings, but not their ordinary place of burial.   

CHAP. XXVII.  
Vers. 1. JOtham, &c.] Jotham's history is recorded, 2 King. 15. 32. See the Notes there.  
V. 2. corruptly] By sacrificing in the high places, 2 King. 15. 33.  
V. 3. Ophel] Or, the tower See on 2 King. 5. 24.  
V. 4. in the mountains] In places not inhabited, to bring thither inhabitants, for the better defence of his kingdom.  
V. 5. gave him] As a tax laid upon them.  
an hundred talents of silver] See Chap. 25. 6.  
So] Heb. This.  
V. 6. prepared] Or, established.   

CHAP. XXVIII.  
Vers. 1. AHaz] The history of Ahaz is also recorded, 2 King. 16. 2, &c.  
V. 2. Baalim] See on 1 King. 16. 31. and 18. 18.  
V. 3. burnt incense] Or, offered sacrifices. See on 2 King. ●6. 32.  
his children in the fire] Levit. 18. 21.  
V. 4. high places] See on 1 King. 3. 4.  
V. 5. king of Syria] Rezin. 2 King. 16. 5.  
they] Rezins army.  
Damascus] Heb. Darmesek.  
a great slaughter] This hath reference to the history following.  
V. 6. Pekah] 2 King. 16. 5.  
valiant men] Heb. sons of valour.  
V. 7. the kings son] Ahaz the king of Judah his son.  
next to the king] Heb. the second to the king.  
V. 8. their brethren] Men of Judah, who came from the same stock that the men of Israel did, and believed in the same God. See v. 10.  
V. 9. ob] See chap. 15. 1.  
reacheth up to heaven] This is an hyperbolical speech; it implieth the uttermost extremity of a thing; for heaven is the highest part of the world, Gen. 11. 4. Deut. 9. 1. Ezr. 9. 6.  
V. 10. are there not with you] Are not ye conscious to yourselves of such sins as may provoke God to inflict a like judgement on you?  
V. 11. brethren] Vers. 8.  
is upon you] Or, will fall on you, if ye add such cruelty to the heap of your other sins.  
V. 12. against them] Against the souldiers that brought the captives, to keep them from going further.  
V. 13. hither] Into Samaria.  
there is fierce wrath] We have cause to fear that some heavy judgement hangeth over our head.  
V. 15. by name] Verse 12.  
anointed] To refresh them that were weary, according to the custom of those places▪ or for their wounds, Luke 10. 34.  
all the feeble] By reason of tenderness, age, travel, wounds, sickness, or the like.  
to Jericho] At the borders of Judah.  
the city of palm-trees] Deut. 34. 3.  
their brethren] The people of Judah.  
V. 16. the kings of Assyria] Tiglath-pileser( 2 Kings 16. 9.) and the other kings under him. Or, by a synechodoche, the plural number is put for the singular, as Matth. 27. 44. See on chap. 32. 4.  
V. 17. again] Or, also the Edomites, as well as the Israelites.  
captives] Heb. a captivity.  
V. 18. low-countrey] Where the pastures and cattle were.  
Beth-shemesh] See on 2 King. 14. 11.  
Ajalon] See 1 Chron. 6. 69. 2 Chron. 11. 10.  
Gederoth] See Josh. 15. 41.  
Shocho] See 1 Sam. 17. 1.  
Timnah] See Josh. 15. 10, 57.  
V. 19. Israel] See on chap. 21. 2.  
naked] Destitute of all divine favour and succour, as Exod. 32. 25. Or, he withdrew in Judah the worship of God; or, drew Jvdah from the worship of God, Exod. 5. 4.  
and he transgressed sore] Or, even by transg●essing, he transgressed.  
V. 20. Tilgath-pilneser] See on 2 King. 16. 10.  
V. 22. this is that king Ahaz] Isai. 1. 5. Of all men, this man is to be marked for an obstinate sinner, who was no whit wrought upon by afflictions, but even under judgements continued to sin, and thereby shewed an irreclaimable disposition. Or, he was still the same. Thus this word is used, Psalm 102. 27.  
V. 23. he sacrificed] See on 2 King. 16. 12.  
Damascus] Heb. Darmesek.  
which smote him] This may have reference to the gods which in his opinion smote him, or to the people of Damascus, v. 5. His folly was not much unlike his great grandfathers, chap. 25. 14.  
help them] So judge. 16. 23. Hab. 1. 11.  
V. 24. gathered] To give to the king of Assyria, v. 21. 2 King. 16. 8, 17.  
every corner] Where ways met, as Matth. 6. 5.  
V. 25. to burn] Or, to offer.  
V. 27. the city] See 2 King. 16. 20.   

CHAP. XXIX.  
Vers. 1. BEgan to reign] See the Notes on 2 King. 18. 1.  
Abijah] Or, Abi, 2 King. 18. 2.  
V. 3. first year] And first day of the month, v. 17. Thus he begins with religion. A worthy pattern.  
opened the doors, &c.] For Ahaz had shut them up, chap. 28. 24.  
repaired them] Heb. strengthened them. This may have reference to the doors; or, by a synecdoche, to all the parts of the temple which had doors; or to the priests mentioned in the next verse.  
V. 4. cast-street] Which was before the great door or entrance into the temple.  
V. 5. Levites] He compriseth priests also, who descended from Levi.  
sanctify] See on 1 Chron. 15. 12, 14.  
sanctify the house] Cleanse, as the words following show▪ See Levit. 8. 10, &c.  
the filthiness] Idols, and the things which idolaters used in their services, or were brought in to pollute the true worship of God.  
the holy place] See on 1 King. 8. 10.  
V. 6. our fathers] Mine and your fathers, and other predecessors.  
turned away their faces] Elegant expressions of a scornful disposition, Jer. 2. 27. Ezek. 8. 16.  
turned their backs] Heb. given the neck. See on 2 Kings 17. 14.  
V. 7. they have shut] Chap. 28. 24.  
put out the lamps] All these followed upon shutting up the doors.  
V. 8. delivered them to trouble] Heb. commotion. See this threatened, 1 King. 9. 8.  
V. 9. our fathers, &c.] All sorts and degrees of men and women.  
are] Or, were, chap. 28. 14.  
V. 10. it is in mine heart] See 1 King. 8. 17.  
a covenant] See on 2 King. 11. 4.  
V. 11. My sons] This is a title of his affection to them, and of their subjection to him.  
be not now negligent] Or, be not now deceived.  
chosen you] Num. 8. 14. and 18. 2, 6. Deut. 10. 3.  
burn incense] Or, offer sacrifice.  
V. 15. their brethren] Other Levites, v. 34,  
sanctified themselves] See v. 5.  
by the words of the Lord] Or, in the business of the Lord. Or, being moved thereunto by the word of the LORD, or, by inward inspiration.  
V. 16. the inner part, &c.] The middle part, where the priests used to do their s●rvices. See on 1 King. 6. 36.  
the brook Kidron] See 1 King. 2. 37.  
V. 17. first] Verse 3. See on 1 King. 6. 1.  
in eight days] Herein they show their obedience to the kings charge. v. 11.  
they made an end] They cleansed the courts also; yea, every thing that appertained to the house of the LORD, v. 18, 19.  
V. 18. the vessels] See of these vessels, 1 King. 7. 48, &c.  
V. 19. did cast away] Either by using them in his idolatrous services, or by putting them to no use at all. See chap. 28. 24.  
V. 20. rose early] This phrase implieth forwardness, diligence and speed in a business, Exod. 24. 4. Jer. 7. 13.  
V. 21. seven] See on 1 Chron. 15. 26.  
bullocks, &c.] All the sorts of clean beasts.  
sin-offering] Levit. 4. 14.  
for the kingdom] For such as had the rule of the kingdom.  
for the sanctuary] The temple, and such holy things as appertained thereto, and had been polluted, chap. 28. 24.  
for Judah] The common people.  
V. 22. sprinkled] Levit. 8. 14, 15. Heb. 9. 21.  
V. 23. they brought] The priests.  
forth] Heb. near.  
they laid their hands] The king and elders, or people, Levit. 4. 15. The hands of the officers were laid on the head of the beast offered, in testimony of their own guiltiness, and that the beast was sacrificed for them, Levit. 1. 4.  
V. 24. all Israel] King, priests, governours and people, styled Judah, v. 21.  
V. 25. And he set the Levites] 1 Chron. 16. 4. and 25. 6.  
Gad and Nathan] See on 1 Chron. 21. 9. and 29. 29.  
of the Lord] Heb. by the hand of the Lord.  
by] Heb. by the hand of.  
V. 26. instruments of David] Such musical instruments as David, by Gods Spirit, had appointed, 1 Chron. 23. 5.  
priests with the trumpets] Num. 10. 8. 1 Chron. 15. 24. and 16. 6.  
V. 27. when] Heb. in the time.  
song of the Lord] See chap. 7. 3.  
instruments] Heb. hands of instruments.  
V. 28. worshipped] Or, praised God.  
singers] Heb. song.  
V. 29. they had made an end] V. 23.  
all that were, &c.] Chap. 35. 17.  
present] Heb. found.  
bowed, &c.] See 1 Chron. 29. 20.  
V. 30. Asaph] See the title of Psalm 50.  
V. 31. consecrated yourselves] Or, filled your hands. See on 1 King. 13. 33.  
sacrifices] Expiatory for sin.  
thank-offerings] Gratulatory offerings for praise.  
burnt-offerings] Such as were all burnt upon the altar, Lev. 1. 9.  
V. 32. threescore and ten, &c.] See on 1 King. 8. 63.  
V. 33. consecrated things] Other voluntary offerings, which many had by vow consecrated to the LORD: or, sacrifices, which were now consecrated, but reserved to be offered up afterwards.  
V. 34. priests were too few] For some delayed to come, and others, to use the rites of consecration.  
slay, &c.] To slay, flay, cut in pieces, and lay beasts on the altar, were works proper to priests, Levit. 1. 6.  
brethren] Who were of the same stock, and of a like function, v. 15.  
did help them] Heb. strengthened them, In this case of necessity, 1 Sam. 21. 6.  
upright] Hearty, zealous, forward to the work.  
V. 35. And also] Another reason why the Levites helped the priests, because the sacrifices of all sorts were very many.  
fat] Which was every where to be pulled off and burnt( Exo. 29. 13.) so as it caused much work.  
drink-offerings] Num. 15. 5, 7, 10.  
set in order] Or, prepared, or accomplished.  
V. 36. had prepared] Had put such grace and zeal into their hearts, as made them speedily accomplish that great work.   

CHAP. XXX.  
Vers. 1. ALl Israel] So many among the ten tribes as Tiglath-pileser had left, 2 King. 15. 29.  
Ephraim and Manasseh] These, being the two chiefest of the ten tribes, are put for all the rest, v. 5.  
passeover] This was one of their sacraments, and seals of Gods covenant, 1 Cor. 5. 7.  
V. 2. second month] By the law it was appointed to be kept in the first month( Exod. 12. 2, 3.) but, in case of necessity, it might be kept in the second.  
month] Num. 9. 10, 11.  
V. 3. because the priests] These two reasons are alleged, where the dispensation is granted, Num. 91. 0.  
V. 4. the thing] Or, this thing, namely, that it should be put off to the second month.  
pleased the king] Heb. was right in the eyes of the king.  
V. 5. from ●eer-sheba] From south to north. See 1 King. 4. 25. and 12. 29. and 19. 3. judge. 20. 1.  
as it is written] According to the prescript form in the law.  
V. 6. from] Heb. from the hand.  
according to the commandment] The commandment hath reference to the messengers: they of Israel were invited and entreated.  
●urn again] By true repentance, Ezek. 33. 11.  
he will return] In grace and mercy, Psal. ●0. 13. Zec. 1. 3.  
that are escaped] That remain in the land after it was subdued by the Assyrians, who carried away captive other inhabitants thereof.  
V. 7. like your fathers] Such obstinate persons as they were, Zech. 1. 4.  
as ye see] Chap. 29. 8.  
V. 8. be ye not stiff-necked] Heb. harden not your necks.  
stiff-necked] Chap. 36. 13. Exod. 32. 9.  
yield yourselves] Heb. give the hand, 1 Chron. 29. 24.  
enter into his sanctuary] Observe his holy ordinances.  
V. 9. if ye turn, &c.] So much is promised, chap. 7. 14. Thus others may partake of the true penitency of some, Josh. 6. 23.  
compassion] Psal. 106. 46.  
graci●us and merciful] Exod. 34. 6.  
V. 10. the posts passed] The messengers made all the speed they could.  
Ephraim] See v. 1.  
unto Zebulun] Which was by the sea side, Gen. 49. 13.  
they laughed] Most of them. See the next verse.  
V. 11. humbled themselves] Upon sight and sense of their sins.  
V. 12. the hand of God] The powerful work of his Spirit.  
to give them one heart] To make them consent and agree in doing.  
by the word, &c.] Which was according to Gods word, in celebrating the passeover, Exod. 12. 17, 24.  
V. 13. a very great congregation] Heb. to a very great multitude.  
V. 14. they arose] See chap. 29. 20.  
altars that, &c.] Chap. 28. 24, 25.  
brook Kidron] Chap. 29. 16.  
V. 15. the passeover] The paschal lamb, v. 5. Chap. 35. 11, 13. Exod. 12 21.  
ashamed] Of their former backwardness, chap. 29. 34. The more, because they observed the forwardness of Levites and common people.  
V. 16. their place] Heb. their standing.  
according to the law] Num. 18. 6, 7, 8.  
the priests sprinkled] Levit. 1. 5.  
V. 17. many, &c.] Fathers of families( Exod. 12. 3.) or priests, chap. 29. 34.  
killing of the passovers] V. 15.  
V. 18. not cleansed] Had not prepared themselves to such a solemn ordinance, by using the rites of the law prescribed, to take away their legal uncleanness, Num. 19. 20.  
V. 19. prepareth, &c.] That in truth of heart desireth to serve God, though through ignorance or negligence he fail in external rites.  
purification, &c.] Such rites of cleansing as are prescribed to such as come to Gods holy place.  
V. 20. healed, &c.] He forgave their sin, and inwardly by his spirit sanctified them. Or, took away some judgement that he had inflicted on them. Or, accepted them as cleansed.  
V. 21. present] Heb. found, Chap. 29. 29.  
l●ud instruments] Heb. instruments of strength. Or, whereby the power of the LORD was sounded forth.  
V. 22. comfortably unto all] Heb. to the heart of all, Gen. 34. 3. Isa. 40. 2. Hos. 2. 14.  
good knowledge] Such things as made men understand the good will of God, Rom. 12. 2.  
eat, &c.] Eat together the offerings.  
V. 23. other seven] Because they observed people still to flock together more and more.  
V. 24. did give] Heb. lifted up, or, offered. Or, reserved.  
did give, &c.] That they might have to offer. Or, that they might be offered for them. Or, that they might eat thereof.  
a thousand, &c.] See on 1 King. 8. 63.  
a great number] Heb. to a multitude; that they might be enough for the multitude of sacrifices. See vers. 15.  
V. 25. all the congregation] Who are mentioned, vers. 11. 18.  
strangers] Who were of other nations, but circumcised upon their profession to be of the Jews religion. See Exod. 12. 48.  
V. 26. time of Solomon] Since the division of the ten tribes from Judah. Because Solomon was the last king of all the tribes united, ●● is by name mentioned.  
V. 27. the priests] The priests which were of the stock of Levi: not such as Jeroboam made. See chap. 13. 9.  
arose] See chap. 29. 20.  
blessed, &c.] According to the divine institution, Numb. 6. 23.  
his holy dwelling place] Heb. the habitation of his holinesse, Psal. 68. 5.   

CHAP. XXXI.  
Verse 1. ALL this &c.] The solemnity of the Passeover before mentioned.  
present] Heb. found. Chap. 30. 21.  
broke the imag●s, &c. 2 King. 18. 4.  
images] Heb. statues. Chap. 14. 3.  
Ephraim, &c.] Such cities therein as the Kings of Judah had formerly taken from Israel. Chap. 13. 19. and 15. 8. And such as of their own accord joined themselves to Judah.  
until they had utterly destroyed] Heb. until to make an end.  
all] That came to the Passeover. Chap. 30. 11.  
V. 2. courses, &c.] Which David had ordained, 1 Chron. 23. 6. and 24. 1.  
Levites] To be helpful to the Priests, Numb. 8. 19.  
tents of the Lord] The Temple, to which they assembled as souldiers to their tents. Or, in allusion to the former house of God, which was a tent, or tabernacle, Exod. 35. 11. The plural number is used, in regard of the several courts of the Temple.  
V. 3. the Kings portion] Because the treasures of the Temple( ● Chron. 26. 26.) were exhausted by Ahaz( 1 Chron. 28. 21, 24.) the King of his own substance gave for the services of the Temple, See 1 Chron. 29. 3.  
bur●t-offerings] Of all these, See Numb. 28. and 29.  
V. 4. the people that dwelled, &c.] Who because they dwelled in the city, might think themselves privileged and exempted. Or, all that belonged to the kingdom of Judah might be here m●ant: as Samaria is put for the kingdom of israel, 1 King. 18. 2.  
the ●o●tion &c.] First-born of living things, first-fruits, t●nths ●nd sundry oblations: whereof, See Numb. 18. 8. &c.  
encourag●d in the law] To study and teach the law, and to attend and execute the services thereof.  
V. 5. came abroad] Heb. broke forth.  
brought] Heb. multiplied.  
honey] Or, Dates.  
V. 6. cities of Judah] Which were here and there in the country. For these cities are distinguished from Jerusalem, vers. 4.  
tithe of holy things,] Levit. 27. 30. Deut. 14. 28.  
by heaps] Heb. heaps, heaps, judge. 15. 16.  
V. 7. third month] See Chap. 15. 10. From Harvest to Autumn, or the Fall, when fruit was gathered, Exod. 23. 16.  
V. 8. blessed the LORD and his people Israel.] Gen. 14. 19, 20. 1 Sam. 25. 22, 23.  
V. 10. chief priest] See 2 King. 25. 18.  
Z●dok] Who was set in the room of Abiathar, 1 King. 2. 35.  
have l●●t plenty:] For future relief of ourselves, families, all sorts of Levites▪ poor widows, orphans, strangers and others in need.  
blessed] Afforded plentiful crops. Psal. 3. 8.  
which is left,] The remainder over and above that which we have eaten.  
V. 11. chambers] Or, store-houses. See on 1 King. 6. 5.  
V. 12. dedicate] Such things as being voluntarily given, were consecrated to the LORD.  
faithfully:] Heb. in truth. Or, with faithfulness.  
ruler] chief treasurer. See 1 Chron. 26. 20.  
next] Heb. second: next under the chief.  
V. 13. overs●●rs] To have a care of such things as were brought into the Temple.  
under the hand] Heb. at the ●and: to give account to them.  
ruler] In that he was the chief Priest, vers. 10.  
V. 14. the east] See on 2 King. 11. 6.  
free-will offerings] See v. 6.  
most holy things] Heb. sanctities of sanctities.  
V. 15. next him] Heb. at his hand.  
cities of the priests] Wherein they and their families dwelled, Josh. 21. 9, &c.  
set offices] Men in trust: or, such as are put in trust, and found trusty or faithful, v. 18.  
their brethren] All sorts of Levites. See Deut. 19. 8.  
V. 16. Beside, &c.] The first words of this verse being included in a parenthesis, thes words, unto every one, &c. fitly depend on the former verse, thus, to give( beside the males of their stock from three ye●rs old and upward) to every one that did service; that is, to all the priests and Levites of age, and to their sons also: for the young ones were to be trained up to the services thereof, and therefore to be maintained thereby.  
daily portion] See on 1 King, 8. 59.  
V. 18. all the congregation] Of the priests and Levites.  
set office] Or, trust, v. 15.  
they sanctified] They having sanctified themselves in their distinct offices for the holy things of the temple whereupon they attended, their wives and children were provided for: or by reason of the faithfulness of such as were sanctified thereto, wives and children of priests and Levites were provided for. V. 19. Also of the sons] Or, to the sons, &c.] This verse, as well as the three former, depends on this verb, to give, v. 15.  
in every several city] Heb. in every city, city.   

CHAP. XXXII.  
Vers. 1. AFter these things, &c.] 2 King. 18. 13, &c. Isa. 36. 1, &c. After that Hezekiah had well settled such things as appertained to the true worship of God, in the fourteenth year of his reign.  
to win them f●r himself] Heb. to break them up.  
V. 2. he was purposed to fight] Heb. his f●ce was to war.  
V. 3. to stop, &c.] So as no water could flow without for the enemies use, v. 4. but yet it was conveyed into the city by waterpipes under the ground. See Isai. 22. 9, 11. See also 2 King. 20. 20.  
V. 4. ran] Heb. overflowed.  
kings] Sennacherib, and such kings as took part with him( 1 King. 20. 1.) Or, his princes might be accounted kings, Isa. 10. 8. See on chap. 28. 16.  
V. 5. broken] See chap. 25. 23.  
another wall] Of the two walls, see 2 King. 25. 23.  
milo] 1 King. 9. 15.  
darts] Or, swords, or weapons, chap. 26. 14.  
V. 6. in the street] Which was within the city.  
spake comfortably to them] Heb. sp●ke to their heart, Chap. 30. 22.  
V. 7. m with us, then with him] 1 King. 6. 16.  
V. 8. arm of flesh] Jer. 17. 5. Isai. 31. 1, 2. human, weak, mortal power.  
restend] Heb. lea●ed; that is, by Hezekiah's exhortation were moved so to believe in God, as they were not afraid.  
V. 9. After this &c.] 2 King. 18. 17.  
power] Heb. dominion.  
V. 10. Whereon do ye trust] First, he supposeth that they had none in whom they might conside.  
in the si●ge] Or, in the strong hold, which was not yet besieged.  
V. 11. Doth not Hezekiah] Secondly, he taketh it for grant, that the LORD could not deliver them, but that they must needs perish, if they yield not to him.  
V. 12. Hath not the same, &c.] Thirdly, he perverteth Hezekiah's pious reformation of religion, and impeacheth it of profaneness.  
V. 13. Know ye not] Fourthly, he seeketh to terrify them by his own and predecessors former victories.  
V. 14. Who was there] Fifthly, he blasphemously ranketh the LORD with false gods, and maketh him no better then they, vers. 19.  
V. 15. Now therefore] Out of all these premises, he fond moveth the people to yield to him.  
V. 16. his servants] They were twice sent to Hezekiah, 2 Kin. 18. 17. and 19. 9.  
V. 17. wrote also letters to rail on the Lord God of Israel] 2 King. 19. 14.  
V. 18. they cried] Rabshakeh and other messengers with him, 2 King 18. 28.  
V. 19. as against the gods] 2 Kings 18. 30, 31. see on v. 14.  
V. 20. Hezekiah] See of Hezekiahs prayer, 2 King. 19. 15, &c.  
the prophet, &c.] Prophets did use to pray for the accomplishment of such things, as by divine revelation they knew should be accomplished, 1 King. 18. 41, 42. Dan. 9. 2, 3.  
V. 21. And the Lord sent an angel which cut off all the mighty men of valour] 2 Kings 19. 35, &c.  
they that come forth] Or, some of them that came out.  
slay him] Heb. made him fall.  
V. 22. guided them] As a shepherd his sheep, ruling, protecting, providing, and every way taking care for them.  
V. 23. many brought gifts] This may be applied to Hezekiahs subjects, or to some of the ten tribes, who by Gods goodness shewed to Hezekiah, were moved to bring offerings to God.  
presents] Heb. precious things. See on chap. 17. 5, 11.  
V. 24. In those dayes Hezekiah was sick to the death] 2 King. 20. 1. Isai. 38. 1.  
gave him a sign] Or, wrought a miracle for him, 2 Kings 20. 9.  
V. 25. rendered not] Was not so careful to please God, as God was to pleasure him.  
and upon Judah and Jerusalem] 2 Sam. 24. 1.  
V. 26. humbled himself] Being put in mind of Gods anger, 2 King. 20. 17.  
the pride] Heb. the lifting up.  
for the pride of his heart] Being puffed up by reason of the destruction of his enemies( v. 21.) his own recovery( v. 24.) and his rich treasure, which too too boastingly he shewed to the men of Babel, 2 King. 20. 13.  
V. 27. pleasant jewels] Heb. instruments of desire.  
V. 29. substance] Even the things of this life are given of God, 1 Chron. 29. 12.  
V. 30. stopped, &c.] See v. 3.  
Gi●on] See 1 King. 1. 33. Isai. 7. 5.  
V. 31. ambassadors] Heb. interpreters.  
sent unto him to inquire of the wonder that was done in the land] 2 King. 20. 12. Isai. 39. 1.  
that he might know] Or, to know, or, that it might be known: that Hezekiah himself, and others might discern human frailty in the best.  
V. 32. goodness] Heb. kindenesses. Which he shewed to Gods people, and that especially in reforming religion, chap. 28. and 29. and 30.  
in the vision of Isaiah] In the prophecy of Isaiah, which by vision, revelation, and otherwise was made known to him. Reference is here had to Isai. 36. and 37. and 38. and 39.  
V. 33. chiefest] Or, highest.   

CHAP. XXXIII.  
Vers. 1. MAnasseh, &c.] The ten first verses of this chapter are recorded in 2 King. 21. 1, &c.  
V. 2. abominations of the heathen] Deut. 18. 9.  
V. 3. he built] Heb. he returned and built.  
broken down] 2 King. 18. 4.  
V. 4. In Jerusalem shall my name be for ever] Deut. 12. 11. 1 King. 8. 29. and 9. 3. chap. 6. 6. and 7. 16.  
V. 6. in the valley of, &c.] See on 2 King. 16. 3.  
V. 7. this house] Psal. 132. 14.  
V. 8. Neither will I any more remove the foot of Israel from out of the land which I have appointed for your fathers] 2 Sam. 7. 10.  
V. 11. of the king] Heb. which were the kings.  
Assyria] Nehe. 9. 32.  
among the thorns] See on 2 King. 20. 17. Deut. 28. 36. Where he had hide himself, as 1 Sam. 13. 6.  
fetters] Or, chains] As Jere. 39. 7.  
V. 12. when he was in affliction] What Gods word did not( v. 10.) his rod did: he heard it. See Mic. 6. 9. Hos. 5. 15. and 6. 1. Job 36. 8, 9.  
V. 13. brought him again] The LORD inclined the heart of his enemy unto him, who suffered him to return to his kingdom.  
knew] Was in his conscience convinced, as 1 King. 18. 39. Dan. 4. 25.  
V. 14. built] Repaired or fortified, Chap. 11. 6. and 14. 16.  
a w●ll] Which his father had begun, Chap. 32. 5.  
Gihon] See 1 King. 1. 33.  
the fish gate] Nehe. 3. 3.  
Ophel] Or, the ●ower.  
V. 15. the strange gods] See v. 3, 5, 7.  
V. 16. he repaired] For he had demolished that altar, or at least suffered it to decay. Or, he cleansed and sanctified it.  
commanded Judah to serve the Lord] As before he had made them to err, v. 9. See Luke 22. 32.  
V. 17. the people] See on 1 King. 15. 14.  
V. 18. book of the kings] A civill record.  
V. 19. seers] Or, Hosai, or, prophets. See chap. 32. 32. and 2 King. 17. 13.  
V. 21. Amon, &c.] These five last verses are recorded in 2 King. 21. 19, &c.  
V. 23. Amon] Or, this same Amon.  
trespassed more and more] Heb. multiplied trespass.   

CHAP. XXXIIII.  
Vers. 1. JOsiah, &c.] See on 2 King. 22. 1, &c.  
V. 3. in the eighth year of his reign] And sixteenth year of his age: when without a protector he alone by himself governed the state. Herein is accomplished the prophecy of the man of God, mentioned, 1 King. 13. 2, &c.  
V. 4. And they broke down the altars of Baalim in his presence] Levit. 26. 30.  
images] Or, sun-images.  
above them] Above the foresaid altars.  
made dust] See 2 King. 23. 15.  
graves] Heb. face of the graves. See 2 King. 23. 6.  
V. 5. bones of the priests] Which had been dead and butted before, 2 King. 23. 16.  
V. 6. cities of Manasseh] Which had subjected themselves to him. Such as chap. 30. 11.  
mattocks] Or, m●uls. Ezek. 26. 9. They were sharp irone, which being forced into a wall, were means of breaking it down.  
V. 7. into powder] Heb. to make powder.  
all the land] The tribes mentioned, verse 6.  
V. 8. in the eighteen year] From this verse to the twenty ninth is repeated the same history that is recorded, 2 King. 22. 3, &c.  
Maaseiah, &c.] These three are not mentioned, 1 King. 22. 3.  
to repair] To take order about the repair thereof.  
V. 9. they delivered, &c.] After they had summed up the money( 2 King. 22. 4.) that he might give it to workmen. So did Joash, chap. 24. 5, &c.  
and they returned] Or, when they( namely the Levites) had returned.  
V. 10. they put it, &c.] According to the kings charge, 2 King. 22. 5.  
V. 11. to the artificers and builders gave they it] 2 King. 12. 11, 12.  
to floor] Or, to raster.  
the kings] Ahaz, Manasseh, and Amon.  
V. 12. faithfully] Heb. in truth, or, faithfulness.  
all that could skill &c.] This is added for honour sake: for it was then an high commendation to be skilful in music, Psa. 4. title. 2 Sam. 23. 1.  
V. 14. found a book of the law of the Lord] 2 King. 22. 8, &c.  
by] Heb. by the hand of.  
V. 16. to] Heb. to the hand of.  
V. 17. gathered] Heb. poured out, or, melted.  
V. 18. it] Heb. in it.  
V. 20. Abdon] Or, Achbor, 2 King. 22. 12.  
V. 22. Hasrah] Or, Harbas, 2 King. 22. 14.  
wardrobe] Heb. g●rments.  
in the college] Or, in the school, or, in the second part.  
V. 29. Then the king sent, &c.] 2 King. 23. 1, 2, 3.  
V. 30. great and small] Heb. from greateven to small.  
V. 32. he caused all] He kept them in such awe by his regal authority, and penal laws against idolatry, as they durst not but stand to the covenant.  
present] Heb. found, chap. 31. 1.  
V. 33. abominations] Idols. See 1 King. 11. 5.  
all that were present, &c.] All that were under his jurisdiction.  
all his dayes, &c.] Josh. 24. 31.  
from following] Heb. from after.   

CHAP. XXXV.  
Vers. 1. JOsiah kept a passeover unto the Lord in Jerusalem] 2 King. 23. 21, 22.  
the passeover] See chap. 30. 15.  
fourteenth day of the first month] Exod. 12. 6.  
V. 2. in their charges] Num. 18. 5. 1 Chron. 23. 6.  
encouraged] See chap. 31. 4.  
V. 3. that taught &c.] Or, that prepared the holy things of the Lord; put them before the ark: That is, whereas, while the doors of the temple were shut( chapter 28. vers. 24.) or, a free liberty thereto restrained, ye were forced to keep the passeover, and other holy feasts in private: now that ye hav● the liberty of the temple, where the ark abideth, and is not, as of old, c●●ried from place to place, there prepare the holy things of the LORD: and there execute your holy functions. Or, it may be that the ark by some idolater was removed out of his place, and that therefore he exhorted them to put it there again.  
it shall not be a burden] Because ye are freed from that ancient service of carrying the ark, and other holy things upon your shoulders, attend the services of the temple more diligently.  
V. 4. houses of ●our fathers] 1 Chron. 9. 10.  
writing of David] See 1 Chron. 23. and 24. and 25. and 26. See also chap. 29. 25.  
writing of Solomon his son] Chap. 8. 14.  
V. 5. the families of the fathers] Heb. the house of the fathers.  
your brethren] Who were of other tribes, but all of the same stock, descending from one father.  
the people] Heb. the sons of the people.  
V. 6. prepare your brethren] Or, for your brethren,( as chap. 31. 15, 16.)  
by the hand] Or, ministry, chap. 7. 6.  
V. 7. gave] Heb. offered, v. 8.  
to the people of the flock] Chap. 30. 24.  
kids] Heb. sons of goats.  
thirty thousand] See on 1 King. 8. 63.  
V. 8. gave] H●b. offered, v. 7, 9.  
Hilkiah, &c.] H●lkiah was the high priest. Zechariah and Jehi●l were of the second order: and heads of two distinct families. See 2 King. 23. 4.  
V. 9. g●ve] Heb. offered, v. 7, 8.  
five thousand] The total sum given by the king, princes, and priests, was three thousand eight hundred bullocks: and thirty seven thousand and six hundred small cattle. See on 1 King. 8. 63.  
V. 10. priests stood in their place] Chap. 30. 16.  
according to the kings commandment] Herein he imitated his father David, and observed his direction. See v. 4.  
V. 11. they killed, &c.] See chap. 30. 15, 16.  
slayed them] See chap. 29. 34.  
V. 12. they removed] They separated from the burnt-offerings, which were to be wholly consumed on the altar, such sacrifices as were to be eaten. Or, they took away the livers, kidneys, and other things which were to be consumed on the altar,( Levit. 3. 4, 10, 11) that the flesh might be fit to be eaten.  
V. 13. roasted the passeover with fire] Exod. 12. 8, 9.  
sod in po●s] See 1 Sam. 2. 13.  
divided them] Heb. made them run.  
V. 14. because the priests] What some could not do, others did for them. See Act. 6. 2, 3.  
V. 15. place] Heb. station.  
commandment of David] 1 Chron. 25. 1, &c.  
waited, &c.] According to their special charge, 1 Chron. 9. 17, 18. and 26. 14, &c.  
every gate] Heb. gate and gate.  
V. 16. according to the commandment] See v. 10.  
V. 17. present] Heb. found, chap. 34. 32.  
V. 18. there was no passeover] See on chap. 30. 26. and on 2 King. 23. 22.  
of Samu●●] Samuel was the last of the Judges, and before all the kings: so as in all the kings times there was not the like.  
V. 20. temple] Heb. house.  
Necho] See on 2 King. 23. 29.  
V. 21. he sent] Pharaoh Necho.  
What have ● to do with thee] Heb. What to thee and me, 2 Sam. 16. 10. Joh. 2. 4.  
against thee this day] Heb. against thee, O thou, this day. Or, against thee, even thee.  
the house wherewith I have war] Heb. the house of my war: or, of mine enemy.  
God commanded] By some prophet, as Jeremiah: Or, he might make pretence of Gods warrant to move Josiah the rather to desist, as 2 King. 18. 25.  
V. 22. disguised] As Ahab, 1 King. 22. 30.  
from the mouth of God] Which Necho said comes from God: but Josiah believed it not.  
Megiddo] See 1 King. 9. 15.  
V. 23. wounded] Heb. made sick. See 1 King. 22. 34.  
V. 24. in one of the sepulchers] Or, among the sepulchers.  
all Judah and Jerusalem mourned for Josiah] Zech. 12. 11.  
mourned] This was the greatest mourning that we red of: and not without cause, whether the worth of the man, the good that he did, or the evil that followed upon his death be considered.  
V. 25. Jeremiah] As a subject for the loss of so good a king, and as a prophet for the great evil he foresaw to follow upon Jo●●ahs death.  
si●ging-men, &c.] Who made and ●ung doleful elegies of him.  
in the lamentations] Some public lamentations remaining upon record.  
V. 26. goodness] Heb. kindnesses.   

CHAP. XXXVI.  
Vers. 1. THen the people, &c.] The five first verses of this chapter are recorded in 2 King. 23. 30, &c.  
V. 3. put him] Heb. removed him.  
condemned] Heb. mulcted.  
V. 6. Against him] See on 2 King. 24. 1.  
nabuchadnezzar] By his servants, 2 King. 24. 10.  
fetters] Or, chains.  
V. 7. nabuchadnezzar also carried of the vessels of the house of the Lord to Babylon] 2 King. 24. 13.  
carried of the vessels] Or, part of the vessels, Dan. 1. 1, 2.  
V. 8. abominations] Idolatry, and other notorious sins, 1 King. 14. 24.  
found in him] His breaking of faith with nabuchadnezzar, 2 King. 24. 1.  
Jehoiachin] Or, Jeconiah, 1 Chron. 3. 16. Or, Coniah, Jere. 22. 24.  
V. 9. Jehoiachin was eight yeers old when he began to reign] 2 King. 24. 8.  
when he] Jehojakim the father, mentioned, v. 8. For Jehoiachin the son was eighteen yeers old when he himself began to reign, 2 King. 24. 9. see 2 King. 16. 2.  
V. 10. when the year was expired] Heb. at the return of the year.  
the year was expired] When another year began, and it was seasonable to go into the field, 2 Sam. 11. 1. 1 King. 20. 21. For Jehoiachin reigned not a whole year, v. 9.  
goodly vessels] Heb. vessels of desire. See v. 19.  
Zedekiah] Or, Mattaniah, 2 Kings 24. 17.  
Zedekiah his brother] Jere. 37. 1.  
his brother] Or, uncle. For Zedekiah was his fathers brother, 1 Chron. 3. 15.  
V. 11. Zedekiah was one and twenty yeers old when he began to reign] 2 Kings 24. 18. Jere. 52. 1, &c.  
V. 12. humbled not] Repented not, though Jeremiah foretold his destruction, Jere. 37. 2, 6, &c.  
V. 13. rebelled against king nabuchadnezzar] Jere. 52. 3.  
who had made him swear] See Ezek. 17. 16, 18, 19.  
stiffened his neck] A metaphor taken from beasts that will not yield their necks to the yoke. It implieth an obstinate disposition, Exod. 32. 9. Acts 7. 51. 2 King. 17. 14.  
V. 15. And the Lord God of their fathers sent to them] Jere. 25. 3, 4. and 35. 15.  
by his messengers] Heb. by the hand of his messengers.  
rising up betimes] A metaphor taken from careful householders, who with the soonest seek to redress mischief, causing their servants for that end to rise betimes.  
betimes] That is, continually and carefully.  
dwelling-place] Psal. 74. 7.  
V. 16. mocked the messengers] See Matth. 21. 35, 36.  
no remedy] Till Gods wrath was made implacable.  
remedy] Heb. healing.  
V. 17. Therefore he brought upon them the king of the Caldees] 2 King. ●5. 1, &c.  
in the house of their sanctuary] The temple wherein the Jews observed the holy ordinances appointed to them in special: and whither they then might fly for refuge.  
V. 18. all the vessels] For some of them were carried away before, v. 7.  
V. 19. goodly vessels] Heb. vessels of desire, as v. 10. Every way so excellent, as they would make one desire them: such as better could not be desired.  
V. 20. them that had escaped from the sword] Heb. the remainder from the sword.  
were escaped] Were not slain at sacking the city.  
carried he] nabuchadnezzar( v. 6.) Evil-merodach his son( 2 King. 25. 27.) and Belshazzar his son, Dan. 5 1.  
until the reign, &c.] When Cyrus the first monarch of Persia, who subdued the Babylonian monarchy, set them free.  
V. 21. Jeremiah] Jere. 25. 9, 12. and 29. 10.  
had enjoyed her sabbaths] Levit. 26 34, 35, 43. From the carrying of Jeho●achin into captivity( Ezek. 40. 1.) till Babylon was taken by the Medes and Persians, Dan. 5. 30, 31.  
kept sabbath] Or, restend. Levit. 23. 33. and 26. 4. This he opposeth to their profaning of the sabbath, while they dwelled in the land: which profaneness being away, by their removal, the land is said to keep her sabbaths.  
threescore and ten] Of his monarchy, wherein Babylon was made subject to him.  
V. 22. Now in the first year of Cyrus king of Persia, &c.] Ezra 1. 1.  
Jeremiah] Jere. 25. 12, 13. and 29. 10.  
might be accomplished] Or, when the word of the Lord was accomplished.  
stirred up the spirit of Cyrus] By sending some prophet to him▪ or by giving him notice of prophesies tending to that end( as Isa. 44. 28. and 45. 1, &c.) or by some inward special instinct.  
V. 23. All the kingdoms] Very many: even all round about him on every side.  
the Lord God, &c.] Such an acknowledgement of Gods sovereignty, power, and providence, could not be but by divine instinct.  
charged me] See v. 22.  
to build] To cause to be built.  
an house] Which is to be where the former temple was.  
who is there, &c.] Who is willing to help on that work?  
God be with him] He prayeth for Gods blessing, and then doth what in him lieth to do.  
The two last verses of this book are word for word repeated in the beginning of the next book, to show that they are one continued history, penned by the same author.    

ANNOTATIONS On the Book of EZRA.  

The Argument.  
THe peculiar excellency of this Book, is this, That it containeth the History of Gods singular mercy in bringing back his people from the Babylonian captivity, according to his promise. And that in two expeditions The first under Zerubbabel the Prince, Chap. 2. in the first year of Cyrus King of Persia, Chap. 1. 1. The second, under the conduct of Ezra the Priest, the writer of this History, in the reign of the second Artaxerxes, Chap. 7. 1, 6 Five Persian Monarchs are here mentioned, Cyrus, Chap. 1. 1. Xerxes, Chap. 4 6. The first Artaxerxes, Chap. 4. 7. Darius, Chap. 6. 1. The second Artaxerxes, Chap. 7 1. Some others in likelihood are omitted, because either they reigned but a while, or no memorable things came to pass in their reign concerning Gods people: So that this Book comprehends the History of the Jews, from the first year of Cyrus, to the reign of the second Artaxerxes. As Gods great mercy was manifested in bringing his people back into their own Land, so likewise in giving them strength to finish the Temple, and reforming his Church there, maugre all opposition. This is the sum of the Book of Ezra.   

CHAP. I.  
Vers. 1. FIrst year of Cyrus king of Persia] After that he and Darius had won Babylon, for he had reigned in Persia long before But this was the first year of his empire.  
by the mouth of Jeremiah] 2 Chron. 36. 22. Jere. 25. 12. and 29. 10. Who promised them deliverance after that seventy yeers were past.  
the Lord stirred up the spirit of Cyrus] That is, moved him, and gave him an heart to do it.  
made a proclamation] Heb. caused a voice to pass.  
V. 2. all the kingdoms of the earth] For he was an emperour, and had many nations under his dominion: which honour, this heathen king confesseth, that he received from the true God.  
charged me] Heb. commanded concerning me. To wit, by Isaiah the prophet, Chap. 44. 28. and 45. 13. It is likely Daniel shewed him of it, who lived in his time, and was in authority then, Dan. 6. 28.  
V. 4. let the men of his place, &c.] If any through poverty were not able to return, the kings commandment was, that he should be furnished with necessaries for his journey.  
help him] Heb. lift him up.  
besides the free-will-offering] Which they should sand besides towards the building of the temple.  
V. 6. all they that were about them] The Babylonians, and the chaldeans gave them these presents. Thus, rather then the children of God should want for their necessities, or Gods service decay, God will stir up the heart of the very infidels to afford liberal help, Exod. 12. 36.  
strengthened their hands] That is, helped them.  
V. 7. which nabuchadnezzar had brought forth] 2 Kings 24. 13. 2 Chron. 36. 7.  
Sheshbazzar] This name signifies joy in tribulation. A fit name for him that should bring back the vessels of the house of God, in regard of the former tribulation and present joy. It is likely it was Zerubbabel. See chap. 5. 14.  
V. 9. knives] Which served to kill and flay the beasts which were offered in sacrifice, and for other uses.  
V. 11. five thousand and four hundred] So many were added besides those before name, as made up that sum.  
with them of the captivity] With the Jews, that had been kept captives in Babylon.  
the captivity] Heb. the transportation.   

CHAP. II.  
Vers. 1. THese are the children] Nehe. 7. 6, &c.  
province] Meaning Judea, which was a province subject to the Babylonians, Nehe. 1. 3. and 11. 3. Or, such as dwelled in the province of Babylon( so called, Dan. 3. 1.)  
which had been carried away] See v. 21.  
V. 2. Zerubbabel] Zerubbabel was chief captain, and Jeshua high priest: but Nehemiah a man of great authority, went not now, but came after sixty four yeers, unless it were another Nehemiah, for one of that name is said to come up at first, Nehem. 7. 56.  
Seraiah] Or, Azariah, Nehem. 7. 7.  
Mordecai] This seems not to be Mordecai, Esthers kinsman, for he came up afterward in the reign of Artaxerxes, Nehem. 2. 1.  
people of Israel] Meaning of the common people.  
V. 6. Pahath-moab] Nehe. 7. 11.  
V. 10. Bani] Or, Binnui, Nehe. 7. 15.  
V. 16. of Hezekiah] Which were of the posterity of Hezekiah. Very likely by some younger son. Or, it may be another Hezekiah then the king.  
V. 18. Jorah] Or, Hariph, Nehem. 7. 24.  
V. 20 Gibbar] Or, Gibeon, Nehe. 7. 25.  
Beth-lehem] That is, they that had dwelled there. Or, their posterity, Hag 2. 5. For so the word signifies, when it is added to names of places.  
V. 24. Azmaveth] Or, Bethazmaveth, Nehe. 7. 28.  
V. 29. Nebo] Not of Nebo beyond Jordan in the tribe of Reuben, for none are mentioned here but the tribes of Judah, Benjamin, and Levi, which belonged to the kingdom of Judah: but of the other Nebo, which before the captivity was called Nob, and is by Neherniah called the other Nebo, Neh. 7. 33.  
V. 31. Elam] See verse 7.  
V. 33. lord] Of the posterity of lord, of the tribe of Benjamin, 1 Chron. 8. 12.  
Hadid] Or, Harid, as it is in some copies.  
V. 36. The priests] Before he had reckoned up such as returned of Judah, and Benjamin: now he comes to the tribe of Levi, and begins with the priests.  
Jedaiah] 1 Chron. 24. 7.  
V. 37. Immer] 1 Chron. 24. 14.  
V. 38. Pashur] 1 Chron. 9. 21.  
V. 39. Harim] 1 Chron. 24. 8.  
V. 40. Hodavaiah] Or, Judah, chap. 3. 9. called also Hodevah, Nehe. 7. 43.  
V. 43. The Nethinims] So called because they were given to the house of God, to cut wood and bear water for the use of the sacrifices, and came of the Gibeonites, which were appointed to this use by Joshuah, Josh. 9. 23. 1 Chron. 9. 2.  
V. 46. Shalmai] Or, Shamlai.  
V. 52. Bazluth] Or, Bazlith, Nehe. 7. 54.  
V. 55. of Solomons servants] Of the Canaanites, whom Solomon made servants to the temple, as Joshuah had made the Gibeonites before. See 1 King. 9. 21, 22.  
Peruda] Or, Perida, Nehe. 7. 57.  
V. 57. Ami] Or, Amon, Nehe. 7. 59.  
V. 58. Nethinims] Josh. 9. 21, 27. 1 Chron. 9. 2.  
Solomons servants] 1 King. 9. 21.  
V. 59. Tel-melah, Tel-harsa] These are names of towns in Babylon: because they which came thence are said not to know their genealogy, he tells out of what places in Babylon they came.  
seed] Or, pedigree.  
V. 61. Barzillai] Of him is made mention, 2 Sam. 17. 27. and 19. 31. It may be either, because the priesthood was lightly esteemed by them, or else to get Barzillai's lands, they changed their name, and so lost the estimation of the world, and dignity of their office.  
of Barzillai the Gileadite] 2 Sam. 17. 27.  
V. 62. These sought their register among those that were reckoned by genealogy, but] Or, As for these they that reckoned the genealogy sought their register, but.  
were they, as polluted, put from the priest hood] Heb. they were polluted from the priest-hood.  
V. 63. Tirshatha] Or, governor. This is a Chaldee name, and signifieth him that hath authority over others: And it seems to be Shezbazzar, chap. 1. 8, 11. who in likelihood was Zerubbabel, chap. 2. 1. He would not let the priests that knew not their genealogies cat of the most holy things, till he might know Gods mind herein by Urim and Thummim, Num. 27. 21.  
with Urim and with Thummim] Exod. 28. 30.  
V. 69. unto the treasure of the work] 1 Chron. 26. 20.  
one thousand drams of gold] Which amounts to twenty two thousand eight hundred seventy and five pound of our money. The dram is the eighth part of an ounce, and the ounce of gold is three pounds of our money: so that every dram of gold is seven shillings six pence of our money: And then sixty one thousand drams make up the sum above name. It was a Persian coin of Darius, king of Persia, as the name Drakmon shows. See more in the notes on 1 Chron. 29. 7.  
five thousand pound of silver] Which are called mina's, and each amounts to seven pound ten shillings of our money: which being too great a sum to put in o●●e piece of silver, was sometimes coined in three pieces, one of twenty shekels, another of twenty five, and the third of fifteen shekels, Ezek. 45. 12. So each mina of silver was sixty shekels: Each shekel of silver was two shillings six pence, which being computed, produceth in our coin thirty seven thousand and five hundred pound. See the notes on 1 King. 10. 17. The whole sum now given in gold and silver, comes to sixty thousand three hundred and seventy ●ive pound in our coin.   

CHAP. III.  
Vers. 1. THe seventh meaneth] Either he means, when they had dwelled six moneths in the cities of Judah, after their return, or else in the seventh month of the year called Tishri, containing the part of September, and part of October: for in that month were two feasts, and a fast. See Levit. 23. 24. Num. 29. 1, 7, 12. and therefore it was time to set up the altar, for many sacrifices were to be offered.  
was come] Or, drew nigh.  
were in the cities] Or, that were.  
gathered] Or, had gathered.  
V. 2 Jeshua] Or, Joshua, Hag. 1. 1.  
Zerubbabel] Called Zorobabel, Matth. 1. 12. Luke 3. 27.  
the son] It seems he was his brothers son, for he was the son of Pedaiah, 1 Chron. 3. 19. But he might be called his son for succeeding him in place or inheritance.  
of S●eal●●e●] Matth. 1. 12. Luke 3. 27. called Salathiel.  
written in the law of Moses] Deut. 12. 5.  
V. 3. upon his bases] In the place where Solomon had placed it.  
for] Or, though, as Psal. 23. 4. Josh. 17. 18.  
fear was upon them] The fear of their enemies is given as a reason, either why they did it no sooner, or why they built no more now but the altar, or why they did it now; to wit, by sacrifice to seek Gods help against their enemies. Or, though they had much cause of terror, yet they courageously built the altar.  
V. 4. as it is written] Exod. 23. 16.  
offered the daily burnt-offerings by number] Num. 29. 12, &c.  
as the duty of every day required] Heb. the matter of the day in his day.  
V. 5. afterward] That is, after the feast of tabernacles was done.  
offered the continual burnt-offering] Either he means the daily burnt-offerings, or such as were for the feasts onely, Exo. 29. 39.  
V. 6. the foundation of the temple of the Lord was not yet laid] Heb. the temple of the Lord was not yet founded.  
V. 7. carpenters] Or, workmen.  
to the sea of] Or, on the sea to.  
Joppa] Acts 9. 36. Because Joppa was the most convenient port, from whence it might by land be conveyed to Jerusalem.  
V. 8. unto the house of God at Jerusalem] To the place where the temple stood before.  
in the second month] Which month containeth part of April, and part of May: for in the mean season they provided things needful for the work, vers. 7.  
V. 9. Then stood Jeshua, with his sons and his brethren] They gave them exhortations not to fear the enemies, and stood to guard them, and encouraged every one, and so forwarded the work, 2 King. 25. 2, 9. 2 Chron. 36. 11, 19. Ezek. 40. 1.  
Judah] Or, Hodaviah, chap. 2. 40.  
together] Heb. as one.  
V. 10. ordinance of David king of Israel] 1 Chron. 6. 31. and 16. 7. and 25. 1.  
V. 12. that had seen the first house] As well some of them might, it being but about sixty yeers since the former was destroyed, which was done in the eleventh year after the captivity of Jeconiah, 2 King. 25.  
wept with a loud voice] Because they saw by the foundation, that the temple was not like to so glorious, as Solomons had been. But Haggai comforts them with the coming of Christ into this very temple, which shall make it more glorious then the former, Hag. 2. 4, &c.   

CHAP. IIII.  
Vers. 1. THe adversaries of Judah] Meaning the inhabitants of Samaria, whom the king of Assyria had placed in the room of the ten tribes, 2 King. 17. 24. and 19. 37. These professed God, but worshipped idols also, and therefore were the greater enemies to the true servants of God.  
the children of the captivity] Heb. the sons of the transportation.  
V. 2. we do sacrifice unto him] Or, we do not sacrifice to another.  
V. 3. but we ourselves] For they percived what their pretence was, to wit, to erect idolatry in stead of true religion.  
together] Or, alone, as Job 34. 29.  
V. 5. And hired counsellors against them] They bribed the kings counsellors, that they might hinder the building of the temple. Thus they that halt in religion, cannot abide that God should be purely served.  
even until] Or, and unto.  
even until the reign of Darius] In all the kings reigns between Cyrus and Darius, vers. 24. Two of which are name, v. 6, 7.  
V. 6. Ahasuerus] Heb. A●ashveresh. Some think it was cambyses. Cyrus his son: or Xerxes, called in Greek Oxuares, or Xerxes, who succeeded Darius the son of Hystaspes.  
wrote they unto him] Now they openly opposed them, and wrote against them, though it be not set down in particular what they writ in Ahasuerus his time.  
V. 7. of Artaxerxes] Called so in the Persian tongue, because he was an excellent warrior; supposed to be Artaxerxes Longimanus, who succeeded Xerxes: by others, Darius Hystaspis, who reigned before him.  
wrote] The copy of this letter is not recorded.  
Bishlam] Or, in peace.  
companions] Heb. societies. The other governours of those countries under the king.  
V. 8. scribe] Or, secretary.  
V. 9. companions] Chald. societies.  
the Dinaites] These were heathen placed by the Assyrians in the room of the ten tribes.  
V. 10. Asnappar] Sennacherib, or Salmanasar, or Esarhaddon, as v. 2.  
on this side the river] To wit, Euphrates; and he meaneth that they dwelled beyond it, in respect of Babel, Psal. 72. 8.  
at such a time] Chald. Cheeneth. He meaneth the time when the letter was dated, which is not set down in particular.  
V. 12. set up] Or, finished.  
joined] Chald. sowed together.  
V. 13. ●ay] Chald. give.  
tell, tribute and custom] Toll of substance, tribute of persons, custom of passengers, yearly revenue.  
thou shalt endamage] Or, it shall endamage; To wit, the city.  
revenue] Or, strength.  
V. 14. we have maintenance from the ●ings palace] Chald. we are salted with the salt of the palace. We live upon the kings allowance.  
dishonour] Chald. nakedness.  
V. 15. moved] Chald. made.  
within the same] Chald. in the midst thereof.  
V. 17. companions] Chald. societies.  
V. 19. I commanded] Chald. by me a decree is set.  
made insurrection] Chald. lifted up itself.  
V. 21. Give ye now commandment] Chald. Make a decree.  
V. 22. of the kings] Or, of kings.  
V. 23. by force and power] Chald. by arm and power.  
V. 24. of the reign of Darius] Darius Nothus who succeeded Artaxerxes Longimanus, vers. 5.   

CHAP. V.  
Vers. 1. HAggai] Hag. 1. 1.  
Zechariah] Zech. 1. 1.  
the son of Iddo] That is, his sons son, for he was the son of Berechiah, Zech. 1. 1.  
V. 2. Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak] Zerubbabel was the ruler, chap. 2. 2. Jeshua the high priest, Zech. 1. 3.  
the prophets of God helping them] Which encouraged them to go forward, and accused them that they were more careful to build their own houses, then zealous to build the temple of God, Hag. 1. 4.  
V. 4. Then said we unto them] The enemies asked this, as v. 10. They speak as if they were writing to the king against the Jews.  
that make this building] Chald. that build this building.  
V. 5. the eye of their God] His favour, and the spirit of strength from him.  
they returned answer] The king and his counsel: or, an answer was sent by letter.  
V. 7. wherein] Chald. in the midst whereof.  
V. 8. with great stones] Chald. stones of rolling. With stones that could not be carried, they were so great, but must be rolled, as the Chalde word imports, or drawn on sleds with rollers.  
V. 11. and set up] 1 Kings 6. 1.  
V. 12. nabuchadnezzar] 2 Kings 24. 2. and 25. 8.  
V. 13. of Cyrus] Chap. 1. 1.  
V. 14. the vessels also of gold and silver] Chap. 1. 7, 8. and 6. 5.  
governor] Or, deputy.  
V. 17. let there be search made] These carry themselves more moderately then those, chap. 4. v. 12, 13. for they accuse not the Jews, they report their answer modestly, they desire onely to know the kings pleasure, as if they sought to show themselves good subjects to the king, rather then enemies to the Jews.  
in the kings treasure house] Their records were laid up as treasures in those times.   

CHAP. VI.  
Vers. 1. ANd search was made] Or, after that search had been made. That is, after the decree of Cyrus was found, Darius made another decree to build the temple. See vers. 6.  
rolls] Chald. books.  
laid up] Chald. made to descend.  
V. 2. at Achmetha] Or, Echatana, or, in a coffer. A place where the kings of Persia kept court in the summer, as they did a Shushan in the winter, Esth. 1. 2. Kings used to have winter and summer houses, Jere. 36. 22. Amos 3. 15.  
a roll] For their books were written, and laid up in rolls of parchment to be kept for posterity, Jere. 36. 2. So the Jews have the law in rolls to this day.  
V. 3. the height thereof threescore cubits] Cyrus gave leave to built it larger then it was before. See 1 King. 6. 2.  
V. 5. brought] Chald. go.  
V. 6. your companions] Chald. their societies.  
V. 8. I make a decree] Chald. by me a decree is made.  
hindered] Chald. made to cease. For lack of money, and materials.  
V. 10. of sweet savours] Chald. of rest.  
of his sons] Of them which he had left, which he the rather enjoined, because his first children dyed young, as Ctesias reporteth.  
V. 11. let him be hanged thereon] Chald. let him be destroyed.  
V. 12. that hath caused his name to dwell there] Who hath appointed that place to have his name called upon there constantly: or, to make it the place of his own special residence, Psal. 132. 14.  
V. 14. of Haggai the prophet] Whom God stirred up to assure them, that he would give their work good success.  
commandment] Chald. decree.  
Artaxerxes] Not Artaxerxes mentioned, chap. 4. 7. for he hindered the building of the temple, but another that succeeded Darius, chap. 7. 1. Or else the meaning is, that they builded in the dayes of Cyrus and Darius, and ceased in the dayes of Artaxerxes, as they were commanded, chap. 4. 5, 21. Or, it may be he might give a commandment to build the temple a while before he died, which was not executed till Darius his time who succeeded him, and might confirm this by another decree, which might take effect.  
V. 15. of the month Adar] This is the twelfth month, and containeth part of February, and part of March.  
V. 16. the children of the captivity] Chald. the sons of the transportation.  
V. 18. as it is written] Chald. according to the writing.  
in the book of Moses] Num. 3. 6. and 8. 9.  
V. 20. for their brethren the priests] Either he means, the Levites killed for the priests, or some priests for the rest.  
V. 21. and all such as had separated themselves unto them] Which were of the heathen, and had forsaken their idolatry, to worship the true God, and so were to be admitted to the passcover by the law, Exod. 12. 48. Numb. 9. 14.  
V. 22. for] Or, because.  
and turned] Or, seeing he had turned.  
of the king of Assyria] Meaning Darius, either because the Assyrians were subject to him, as well as the Persians: or, because he kept his court there at that time, having left Persia to be governourned by his son. The king of Babylon is called king of Assyria, 2 Chron. 33. 11.   

CHAP. VII.  
Vers. 1. ARtaxerxes] There were divers kings of this name among the Persians. This was Artaxerxes Memor, who succeeded Darius Nothus, as some think: or as others suppose Artaxerxes Longimanus, who succeeded Darius Hystaspis.  
Ezra the son of Seraiah] This Ezra was brother to Jehozada● the high priest that went into captivity, 1 Chron. 6. 14. and uncle to Jehoshua that returned with Zerubbabel, Ezra 3. vers. 2.  
V. 3. the son of Meraioth] Here six of Ezra's predecessors are omitted for brevity sake. See 1 Chro. 6. See the like Matth. 1. 8.  
V. 5. the son of Aaron the chief priest] Here Ezra reckoneth up his genealogy, till he come up to Aaron, to prove that he came of him.  
V. 6. was a ready scribe] He sheweth here what is a scribe: One who had charge to writ the law, and to expound it. He whom Mark calleth a scribe, Mark 12. 28. is by Matthew and Luke, called a lawyer, or doctor of the law, Matth. 22. 35. Luk. 10. 25.  
V. 8. in the fifth month] Which containeth part of July, and part of August.  
V. 9. began he to go up] Heb. was the foundation of the going up.  
V. 10. to do it, and to teach] They are the best teachers, that do first themselves, and then teach others to do, Act. 1. 1.  
V. 12. Unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace] Or, To Ezra the priest, a perfect scribe of the law of the God of heaven, peace, &c.  
V. 13. which are minded of their own free will to go up to Jerusalem] Which remaineth as yet in Babylon, and went not up with Zerubbabel.  
V. 14. of the king] Chald, from before the king.  
his seven counsellors] Esth. 1. 14.  
to inquire] To examine who liveth not according to Gods law, and to punish him.  
which is in thine hand] Wherein thou art expert.  
V. 16. And all the silver and gold] Chap. 8. 25.  
that thou canst find in all the province of Babylon] Which any of my subjects will give, after my example. He gives him leave to make a general collection for Gods service.  
of the people] The people of Israel, as chap. 8. 25.  
V. 18. and to thy brethren] The priests whose counsel thou shalt please to use.  
V. 19. before the God of Jerusalem] Or, before God at Jerusalem.  
V. 21. beyond the river] Which was the river Euphrates; and they were beyond it, in respect of Babylon, chap. 4. 10.  
V. 22. an hundred talents of silver] A talent of silver is three thousand shekels, as appears, Exod. 38. 25, 26. where six hundred thousand men, at half a shekel apiece, are valued at an hundred talents. The shekel being two shillings and six pence of our money, three hundred shekels make three hundred seventy and five pounds; which, multiplied by an hundred, is thirty seven thousand and five hundred pounds. See 1 Chron. 22. 14.  
an hundred measures of wheat] Chald. cors. A cor is a measure for dry things, containing ten epha's. An epha was about a bushel of our measure; so that a cor makes ten bushels: then an hundred cors is a thousand bushels.  
an hundred baths of wine] A bath was a measure for liquid things, containing as much as an epha did of dry things. Every bath then was eight gallons; which, being multiplied by an hundred, make eight hundred gallons, 1 King. 7. 26. and 4. 22.  
V. 23. Whatsoever is commanded] Heb. Whatsoever is of the decree. for why should there be wrath] This declareth, that the fear of Gods judgements caused him to use this liberality: also it sheweth, that this heathen king knew, That the hindrance of Gods service was a means to bring Gods wrath on him and his. See Notes on chap. 10. 6.  
V. 24. it shall not be lawful] Chald. none hath power. That is, I do not permit any, how great soever, to do it.  
V. 25. of thy God] Which thy God hath given thee: or, of divine matters.  
in thine hand] See notes on v. 14.  
set magistrates and judges] He gave Ezra full authority to restore all things according to the word of God, and to punish them that resisted, and would not obey.  
V. 26. to banishment] Banishment in the Chaldee is called rooting out. A man is planted in his native soil, as in a garden; and banishment plucks him up out of it, as it were by the roots.  
V. 27. Blessed be the Lord] Thus Ezra gave God thanks for that he gave him so good success in his affairs for the churches good, by the kings favour.  
V. 28. as the hand of the Lord my God was upon me] Heb. according to the hand of the Lord my God upon me; as verse 6. of this chapter, and chapter 8. verse 18. Or, which was upon me. He notes the cause of his great strength that encouraged him to go on stoutly in the work, till he finished it: Not the degree of it, as if sometimes he went more earnestly about it, sometimes more slowly.   

CHAP. VIII.  
Vers. 2. OF the sons of Phinchas] He begins with the two branches of the priestly office, and with the royal seed.  
Hattush] 1 Chron. 3. 22.  
V. 3. of the sons of Pharosh] Or, who was of the sons of Pharosh. Hereby is he distinguished from the other, Shechaniah, vers. 5.  
V. 12. the son of Hakkatan] Or, the youngest son.  
V. 13. the last sons of Adonikam] Who went up now with Ezra, and not before with Zerubbabel, chap. 2. 13. Or they were born of his youngest sons.  
V. 14. Zabbud] Or, Zaccur, as some red.  
V. 15. And I gathered them together] To that place of Euphrates, where Ahava the river entereth into it.  
abede] Or, pitched.  
V. 17. Iddo the chief] It seems he had commission from the kings of Persia, in that place, as in a college, to instruct the Levites in Gods law, and to breed them for Gods service.  
I  told them what they should say] Heb. I put words in their mouth.  
V. 18. and Sherebiah] Or, even Sherebiah. So and for even. 1 Sam. 17. 40. and 28. 3.  
V. 20. Also of the Nethinims] See chap. 2. 43.  
whom David and the princes had appointed] It is likely that he sought out those Gibeonites that neglected their service appointed, Josh. 9. 21. and by his captains set them in order, and forced them to do it, when he ordered the Levites: for many of these Nethinims dwelled in Jerusalem. Compare 1 Chron. 9. 2. with chap. 25. and 26.  
V. 21. Then I proclaimed a fast] Fasting and prayer is an excellent help in difficult cases.  
that we might afflict ourselves] He sheweth that the end of fasting is to humble men by abstinence from matters of delight, Levit. 16. 29. and 23. 29.  
right] Or, safe. As Psal. 5. 8.  
V. 22. For I was ashamed, &c.] He thought it better to commit himself altogether to Gods protection, then to give the heathen king the least suspicion of his distrust of Gods protection, whose goodness and power he had proclaimed to the king before.  
V. 24. Sherebiah] Or rather, with Sherebiah: For he and his brethren were no priests, but Levites. Compare vers. 14. with 18, 19. It seems vers. 30. that to these twelve Levites, were twelve priests joined, though they be not name.  
V. 25. even the offering of the house] To be carried to Jerusalem, for the service of Gods house.  
V. 26. talents of silver] Chap. 7. 22.  
V. 27. drams] Chap. 2. 69.  
fine copper] Heb. yellow, or shining brass. Heb. brass, or copper, guilded over.  
precious] Heb. desirable. To wit, because it pleased the eyes, for it glistered like gold. See Gen. 3. 6. It could not be of equal price with gold.  
V. 30. the weight of the silver] That is, the silver that was weighed, and not a note alone of the weight of it.  
V. 31. of such as lay in wait by the way] This sheweth that their journey was full of danger, in regard of such as lay in ambush for them in the way, and yet God delivered them according to their prayer.  
V. 33. by the hand] Or rather, into the hand, as vers. 26. For there is no mention of any other, to whom they were delivered.  
V. 34. all the weight was written at that time] That their faithful performance might appear upon record.   

CHAP. IX.  
Vers 1. THe Levites have not separated themselves] From the time they came home under Zerubbabel, until the coming of Ezra they had degenerate contrary to the law of God, and married where it was not lawful, Deut. 7. 3.  
V. 2. of their daughters] Unconverted.  
the holy seed] By Gods covenant with Abraham, out of whose loins they came, 1 Cor. 7. 14.  
the hand of the princes and rulers hath been chief] They began first to take strange wives to the bad example of the rest.  
V. 3. I rent my garment] Gen. 37. 34.  
and plucked off the hair of my head] Heb. some of the hair.  
V. 4. I sate astonied] As one doubting whether God would continue his benefits towards them, or no.  
V. 5. heaviness] Or, affliction.  
having rent my garment] He meaneth not that he rent his garment again, but that he prayed with those garments on, which he had rent, vers. 3. and did not put them off.  
V. 6. our iniquities are increased over our head] That is, we are drowned in sin: or, over-whelmed with it, Psal. 38. 4.  
our trespass] Or, guiltiness.  
is grown up unto the heavens] They so exceed, that they cannot grow greater, Jon. 1. 2. 2 Chron. 28. 9.  
V. 7. as it is this day] For many were not returned from captivity.  
V. 8. And now] They suddenly grew evil. This aggravates their sin.  
for a little space] Heb. for a moment.  
grace hath been shewed] So doth the great favour of deliverance from captivity make their sin greater.  
a nail] Or, a pin: That is, a constant and sure abode. A fixed place, as a nail hath, being fastened in a wall, Isai. 22. 23. Ecclel. 12. 11.  
lighten our eyes] By refreshing us who were in great danger, like men whose sight decays, 1 Sam. 14. 29.  
V. 9. to repair] Heb. to set up.  
V. 10. after this] Seeing God hath not left us in our adversity, and yet we have sinned against him after our deliverance.  
V. 11. Which thou hast commanded] God had forewarned them, and therefore they could not pled ignorance to lessen their sin.  
by thy servants] Heb. by the hand of thy servants.  
from one end to another] Heb. from mouth to mouth.  
V. 12. give not your daughters unto their sons] Exod. 23. 32. Deut. 7. 3.  
no● seek their peace] Deut. 23. 6.  
V. 13. hast punished us less then our iniquities deserve] Heb. hast withheld beneath our iniquities. This made their present sin the greater, because God favourably corrected them for their former sins, and not utterly destroyed them, as in justice he might, Lam. 3. 22.  
V. 14. wouldest] Or, wilt.  
hadst] Or, hast.  
should] Or, shall.  
V. 15. for] Or, though.  
we remain yet escaped] We may be destroyed another time, though we have escaped now.  
for] Or, but.  
we cannot stand before thee] Though we come before thee as thy people, yet our consciences accuse us, and make us hang down our heads.   

CHAP. X.  
Vers. 1. WHen he had confessed] He confessed his sins, and the sins of his people, Dan. 9. 20. especially in unlawful marriages.  
wept very sore] Heb. wept a great weeping.  
V. 2. there is hope in Israel] Meaning, that God would receive them to mercy.  
V. 3. to put away] Heb. to bring forth. He sheweth the ground of his hope, and means of effecting it.  
according to the counsel] Because God and the king have given thee authority to reform things amiss.  
my lord] Or, the Lord.  
V. 5. the chief priests, the Levites, and all Israel] Or, the chief of the priests, and of the Levites, and of all Israel. For why should he make all the Levites and Israelites swear, and not all the priests? Neither were all Israel yet gathered together, vers. 7. And he had some chief men that offered him assistance, vers. 4. See also vers. 14. and 16.  
V. 7. they made proclamation] They who had sworn to assist Ezra, vers. 5. and are called princes and elders, vers. 8.  
V. 8. forfeited] Heb. devoted.  
separated] Or, excommunicated, Joh. 9. 22.  
V. 9. the ninth meaneth] Which containeth part of November, and part of December.  
the great rain] Heb, the showers: For the season was given to rain, and so the weather was more sharp and could, and also their conscience accused them.  
V. 10. have taken] Heb. have caused to dwell, or, have brought back.  
increase the trespass] By laying one sin upon another, 1 Sam. 12. 19. Luke 3. 20.  
V. 13. we are many that have transgressed in this thing] Or, we have greatly offended in this thing.  
V. 14. Let now our rulers of all the congregation stand] Let them be appointed to be ready to examine this matter speedily.  
with them the elders of every city] The rulers of every place that knew the offenders, must come with them to inform the judges of the whole congregation.  
until the fierce wrath of our God] Till all the strange wives be put away, and so Gods wrath be appeased.  
for this matter, be turned from us] Or, till this matter be dispatched.  
V. 15. Jonathan the son of Asahel, and Jahaziah the son of Tikvah] It seems few of the priests and Levites were free from this sin: therefore so few judges are chosen among them. The high priest himself was not employed in it, because his sons were guilty, verse 18.  
were employed] Heb. stood.  
V. 16. after] Or, for.  
tenth month] Which contained part of December, and part of January.  
V. 17. first month] Which containeth part of March, and part of April.  
V. 19. And they gave their hands] As a token that they would keep promise, and do it, 2 King. 10. 15.  
V. 25. of Israel] Meaning of the common people: for he spake before of the priests and Levites, that were guilty.  
V. 40. Machnadebai] Or, Mabnadebai, according to some copies.  
V. 44. by whom they had children] Neither love to wife nor children could keep them from obeying Gods commandment. They put away as well those wives by whom they had children, as those by whom they had none. And it is likely they put away their children also. See verse 3.    

ANNOTATIONS On the Book of NEHEMIAH.  

The Argument.  
BEcause Religion cannot well subsist without civill policy and peace, therefore God stirs up the spirit of Nehemiah to use the favour that he had with Artaxerxes the second, to obtain the Government over the Jews: whereby he sets up the Walls of Jerusalem, sets the City and country in order, and then returns to the King in the thirty second year of his reign, Chap. 13. 6. Some think this History to be written by Ezra, because he speaks of Nehemiah, as a different person, Chap. 1. 1. But so doth Isaiah of himself, Isai. 1. 1. and Solomon, Prov. 1. 1. yet were those Books theirs. And Nehemiah presently speaks of himself in the first person, Chap. 1. 1. and all the Book over for the most part. The first time he stayed twelve yeers at Jerusalem, or near, compare Chap. 2. 1. with Chap. 13. 6. The second time, he reformed the Church, Chap. 13. In this Book, the History beginning at the twentieth year of Artaxerxes the second, proceeds to the reign of another Darius, Chap. 12. 22. whom some think to be Darius Ochus: Others, Darius Codomannus, the last Persian Monarch. See the notes on Chap. 13.   

CHAP. I.  
Vers. 1. WOrds] Or, Deeds. For he was no prophet, and it may be the Book might be written by another.  
And] He begins so, because he joins his book to Ezra.  
in the month Chisteu] Which containeth part of November, and part of December.  
in the twentieth year] Of king Artaxerxes. See Chap. 2. v. 1.  
V. 2. Hanani] Chap. 7. 2.  
one of my brethren] A Jew as I am.  
of Judah] Or, out of Judah: For how could they tell what was done there, unless they came from thence. See v. 3.  
V. 3. in the province] Ezra 2. 1.  
is broken down] 2 King. 25. 10. Though the temple were built, yet the walls were not repaired, for the enemies hindered still.  
V. 5. O Lord God of heaven] Dan. 9. 4.  
V. 7. and have not kept the commandments, nor the statutes, nor the judgements] We have neither kept the moral, ceremonial, nor judicial law. See Mal. 4. 4.  
V. 8. saying] Or, to say. To wit, to us for our comfort. For God did not here command Moses to do any thing.  
If ye transgress] Deut. 4. 25, &c.  
V. 9. though there were] Deut. 30. 4.  
unto the uttermost part of the heaven] Repentance will bring men out of the greatest troubles.  
V. 10. whom thou hast redeemed] Former favours encourage good men to ask more of God.  
V. 11. to the prayer of thy servant, and to the prayer of thy servants] Of me, and thy people: for he doubted not, but others of Gods people prayed for the same thing.  
to fear thy name] To worship thee aright.  
and grant him mercy in the sight of this man] That he may grant my request.  
For I was the kings cup-bearer] It is an excellent thing when great men use their interest in the favour of princes for the good of Gods Church.   

CHAP. II.  
Vers. 1. IN the month Nisan] Which was the first month of the year to the Jews, and seventh to the Chald●ans and Persians: It contained part of March, and part of April. The news came to him three moneths before, chap. 1. 1. but he stayed till his office brought him into the kings presence, and till the king spoken to him.  
of Artaxerxes the king] Artaxerxes Memor, mentioned Ezra 7. 1. Others think him to be Artaxerxes Longimanus.  
V. 2. I was very sore afraid] He was terrified with the kings majesty, the trouble of his people, and the greatness of his request.  
V. 3. the place of my fathers sepulchers lieth waste] No doubt he was most troubled, because Gods service was interrupted: but he thought an argument taken from natural compassion would most move an heathen king: and their sepulchers were generally esteemed sacred.  
V. 4. I prayed] I desired God in mine heart to prosper mine enterprise, Exod. 14. 15.  
V. 5. that thou wouldest sand me] My request is, That thou wouldest sand me.  
V. 6. queen] Heb. wife.  
I set him a time] The space of twelve yeers. See chapter 5. 14.  
V. 7. over] Or, thorough.  
V. 8. the palace] That is, the court of the temple, where the priests were to dwell, which yet lay open.  
according to the good hand of my God upon me] God that moved me to ask, verse 4. give me good success.  
V. 10. When Sanballat the Horonite, and Tobiah] These were great enemies to the Jews, and laboured always, both by force and subtlety, to overcome them: And Tobiah because his wife was a Jewesse, had advertisement ever of their affairs, and so wrought them great trouble.  
the servant] It seems he was a slave born, but preserred by the kings favour.  
V. 11. and was there three dayes] He restend him three dayes after his journey, as Ezra did, Ezra 8. 31, 32.  
V. 13. by the gate of the valley] So called, because it lead to the valley of Jehoshaphat. It was next the dung-gate on the left-hand, v. 15. chap. 3. 13. 2 Chron. 26. 9.  
dragon-well] A well so called between the valley gate, and the dung-gate, but nearer to the former.  
to the dung-port] Either because the rain carried the dirt thorough it to Kidron, or because men carried their dung that way to some common lay-stall, chap. 3. 13. and 12. 3.  
V. 14. to the gate of the fountain] Which lead toward the fountain of the river Siloah, chap. 3. 15. and 12. 37.  
to the kings pool] Pool of Siloah by the kings garden, chap. 3. 15.  
no place for the beast] By reason of stones and rubbish fallen out of the wall.  
that was under me to pass] Or, to pass under me. That is, I was forced to go on foot.  
V. 15. by the brook] The brook Kidron, 2 Sam. 15. 23.  
by the gate of the valley] Which I went out at, v. 13.  
and so returned] To my lodging.  
V. 16. nor to the nobles] So called, because they were white robes, Esth. 8. 15.  
V. 17. that we be no more a repreach] That is, contemned of other nations, as though God had forsaken us.  
V. 18. which was] Or, that it was.  
good upon me] Vers. 8.  
they strengthened their hands] They were encouraged, and gave themselves to do well, and to travel in this worthy enterprise.  
V. 19. Sanballat the Horonite, and Tobiah the servant the Am●●nite, and Geshem the Arabian] These were three chief governours under the king of P●rha, beyond Euphrates.  
will ye rebel against the king?] Thus the wicked when they will discredit the children of God, use to lay rebellion unto their charge, both because it maketh them most odious unto the world, and also stirreth the hatred of princes most against them, Ezra 4. 15.  
V. 20. no portion] Ezra 4. 3.  
nor memorial in Jerusalem] Neither are ye of the number of the people of God( to whom onely he hath appointed this city) neither did any of your predecessors ever fear God.   

CHAP. III.  
Vers. 1. ELiashib the high priest] The nephew of Jehoshuah, chap. 12. 10.  
they built the sheep-gate] Here is an exact description of the gates of Jerusalem in order as they stood. The sheep-gate here: the fish-gate next on the right-hand, v. 3. Then the old-gate, v. 6. Next was the valley-gate, v. 13. After that the dung-gate, v. 14. Then the fountain-gate, v. 15. Next was the water-gate, v. 26. After that the horse-gate, v. 28. Then the east-gate, v. 29. Lastly, the gate Miphkad, which was the prison-gate, v. 31. chap. 12. 39. This appears to be the order for these reasons. First, when Nehemiah went to view them, chap. 2. v. 12, 13. those few gates there name, stand in the rank they do here. Secondly, in repairing the wall in this third chapter, they begin and end at the sheep-gate. Thirdly, many of these stand in the same posture, chap. 12. 31. at the dedication of the wall: for one company goes on the right-hand to the dung-gate, the other on the left, and both meet at the prison-gate, chap. 12. 39.  
they sanctified it] Dedicated it to the LORD by prayer, when they had finished it, Deut. 20. 5. desiring God to maintain it. Or, appointed it for the use of the temple, that sacrifices might be had there at hand in the market, and other things.  
unto the tower of Meah] Heb. of Hammeah. Or, to the hundredth tower: or, it might have one hundred pinnacles: or, be one hundred foot high. For Meah signifies an hundred.  
unto the tower of Hananeel] Chap. 12. 39. Jerem. 31. 38. Zech. 14. 10.  
V. 2. next unto him] Heb. at his hand.  
them] Heb. to him. It may be the men of Jericho builded on the one side of the high priest, and Zaccur on the other.  
V. 3. the fish-gate] It might look toward the sea, and so the fish might be brought in there, and sold near it, some coming from Joppa, and some from Tyrus, though it were further off See chap. 13. 16, 19.  
and set up the doors thereof] Afterwards, when all the wall was finished, chap. 6. 1. and 7. 1.  
V. 4. next unto them] For it is likely Merimoth wrought not alone, but set others on work with him.  
V. 5. their nobles put not their necks to the work of their ●ord] The rich and great men would not work with their hands in Gods work, for they thought it too mean a service for them.  
V. 6. the old gate] Part whereof stood ever since the razing of the walls, chap. 12. 39.  
V. unto the throne of the governor] Where the governor was to dwell: that is, Nehemiah himself, chap. 2. 8.  
V. 8. fortified Jerusalem unto the broad wall] Or, left fortifying Jerusalem at the broad wall: Or, left Jerusalem unto the broad wall. Chap. 12.  
V. 9. the ruler of the half part of Jerusalem] It may be he was over that part of the city which was in the tribe of Judah, and some other set over that part which was in the tribe of Benjamin, v. 12.  
V. 11. other piece] Heb. second measure. That is, the part next Hattush his part: or, as much, as he did.  
the tower of the furnaces] See chap. 12. 38. Some think fire was kept there perpetually for direction of men at sea: Or, it may be the furnaces for melting of metals stood thereabouts.  
V. 12. and his daughters] These virgins thought not much to work like men in this public service.  
V. 13. unto the dung-gate] Chap. 2. 13.  
V. 14. of part] Or, of the tract. It seems to be some outpart of Jerusalem in the tribe of Benjamin, Jere. 6. 1.  
V. 15. the gate of the fountain] Chap. 2. 14.  
of the pool of Silcah] John 9. 7.  
V. 16. the sepulchers of David] It is likely he made them to bury his household in.  
to the pool] 2 King. 20. 20. Isai. 22. 11.  
that was made] Not natural, as the pool, v. 15. is thought to be.  
unto the house of the mighty] Where the garrison of the city of David used to watch.  
V. 17. in his part] Or, for his part: or, with his part: That is, the men subject to him.  
V. 18. of the half part] That is, of the other half part.  
V. 19. over against the going up to the armoury] Where the weapons and armor of the city lay.  
at the turning of the wall] 2 Chron. 26. 9.  
V. 20. Zabbai] Or, Zaccai.  
V. 21. Koz] Heb. Hakkoz.  
V. 22. the men of the plain] Which dwelled in the plain country, between Jerusalem and Jericho, 2 Sam. 2. 29. Nehe. 12. 28.  
V. 25. court of the prison] Jere. 32. 2.  
V. 26. dwelled] Or, which dwelled.  
Op●el] Or, the tower. 2. Chron. 27. 3. and 33. 14. An high tower reaching as it were to the clouds, as the name in the original imports. There dwelled the Nethinims, near the water-gate; for they carried wood and water to the temple. See the notes on Ezra 2. 43.  
the water-gate] Chap. 8. 1. and 12. 37.  
V. 27. the Tekoites repaired another piece] Though their great men would not help them, yet they quickly ended their work, v. 5. and now take another part upon them.  
V. 28. the horse-gate] It stood east-ward, Jere. 31. 40. it was called the horse-gate, as some think, because the kings horses went in and out that way, 2 King. 11. 16. 2 Chron. 23. 15. Or, as others suppose, either because they might ride no further toward the temple, or because they rid their horses out of that gate to water them in Kidron, and breath them in the valley of Gehinnom.  
V. 29. of the east-gate] Some think it stood not full east, but was called the east-gate, because it stood on the east-end of the temple. It is by some called the golden-gate. It seems it was the beautifullest gate; yet it might be so called, because the fun-beams lighting on it in the morning, might make it glister.  
V. 31. unto the place of the Nethinims] Vers. 26.  
the gate Miphkad] Which was the prison-gate, not far from the sheep-gate. See chap. 12. 39.  
going up of the corner] Or, corner-chamber.   

CHAP. IIII.  
Vers. 2. HIs brethren] His companions that dwelled in Samaria: he stirs them up against the Jews.  
What do these feeble Jews] Thus the wicked mock Gods people, as though they were weak and feeble, because they consider not, that Gods power is ever in a readiness for the defence of his.  
fortify themselves] Heb. leave to themselves.  
V. 4. Hear, O our God] This is the remedy that the children of God have against the derision and threatenings of their enemies.  
despised] Heb. despite.  
the land of captivity] Let them be spoiled, and lead away captive.  
V. 5. And cover not their iniquity] Let thy plagues declare to the world, that they set themselves against thee, and against thy church, Jere. 18. 23. Thus he prayeth, having having respect to Gods glory, and not out of private grudge.  
they have provoked thee to anger before the builders] Or, they have provoked others against the builders. Or, they have provoked the builders standing over against them.  
V. 6. unto the half thereof] Of the height of the wall.  
V. 7. were made up] Heb. ascended.  
V. 8. to hinder it] Heb. to make an error to it.  
V. 9. nevertheless] Or, Therefore.  
against them] Or, over them: That is, over the workmen because of the enemies.  
V. 10. so that we are not able to build the wall] The bearers, and the rubbish lying in the way, hinders us from building.  
V. 12. they said] Or, and said.  
ten times] That is, oftentimes, Job 19. 3.  
From all places, whence ye shall return unto us, they will be upon you] Or, That from all places ye must return to us. Or, They that are against us will come on all places, whence ye shall return. That is, when you go from your work to eat, or rest, the enemies will assail you on all sides.  
V. 13. Therefore] Or, Then.  
in the lower places] Heb. from the lower parts of the place, &c.  
V. 14. remember the Lord] Who is ever at hand to deliver his out of danger, and therefore seeing they should fight for the maintenance of Gods glory, and for the preservation of their own lives, and the lives of theirs, he encourageth them to play the valiant men, 2 Sam. 10. 12.  
V. 15. and God had brought] Or, that God had brought.  
that we returned] Or, and we returned.  
V. 16. And] Or, Yet.  
the rulers were behind all the house of Judah] To over-see them, and to encourage them to their work.  
V. 17. and with the other hand held a weapon] A lively type of the militant church, which still must with the one hand build on the work of the LORD, and with the other must be ready to keep off their spiritual and bodily enemies.  
V. 18. by his side] Heb. on his loins.  
V. 20. resort ye thither unto us] Meaning to resist their enemies. And to this end he kept a trumpeter always by him, to make them know when the enemy approached, v. 18.  
our God shall fight for us] Exod. 14. 14. Deut. 1. 30. and 3. 22.  
V. 23. saving that every one put them off for washing] Or, every one went with his weapon for water.  
for washing] That is, when they purified themselves, or else when they washed their clothes.   

CHAP. V.  
Vers. 1. AGainst their brethren] Against the rich which oppressed them, v. 7.  
V. 2. we take up corn for them] This is the complaint of the people, showing to what extremity they were brought, that they were forced to sell their children for food. See v. 5. Matth. 18. 25.  
V. 3. We have mortgaged our lands] They were brought to this poverty, because by reason of continual labour in building the wall, they were forced to neglect their own business.  
V. 4. for the kings tribute] Which they yearly paid to the king of Persia: for church-men onely were free. See Ezra 7. 24. Gen. 47. 22.  
V. 5. our flesh is as the flesh of our brethren] By nature the rich is no better then the poor, Isai. 58. 7. Act. 17. 26.  
neither is it in our power to redeem them] We are not able to redeem them, but for poverty are compelled to hire them out to others.  
V. 7. I consulted with myself] Heb. my heart consulted in me.  
You exact] Ye oppress them with usury, and seek how to bring all things into your hands.  
usury] Or, burden, Isai. 58. 6.  
And I set a great assembly against them] Both because they should be moved with pitty, seeing how many were by them oppressed, and also hear the judgement of others, which should be as it were witnesses of their dealing toward their brethren.  
V. 8. We, after our ability, have redeemed our brethren] Levit. 25. 48.  
shall they be sold unto us?] Seeing God by our means hath once already delivered them from the bondage of the heathen, shall we make them our slaves?  
V. 9. Also I said] Meaning Nehemiah.  
not good] Or, stark nought, as Prov. 24. 23.  
because of the reproach of the heathen] Who by this occasion will blaspheme the name of God, seeing that our acts are no better then theirs, 2 Sam. 12. 14. Rom. 2. 24.  
V. 10. might exact of them money] Or, have lent to them. To wit, without usury.  
usury] Or, burden, v. 7.  
V. 11. that ye exact of them] Which ye take of them for the loan: or, otherwise exact from them, Isai. 58. 3.  
V. 12. will require nothing] Or, we will not require it: To wit, the hundredth part, v. 11. For it is not likely that they would do more then Nehemiah asked.  
V. 13. I shook my lap] A ceremony then used, the same in effect with that, Act. 18. 6. and not unlike that of shaking off the dust of their feet, Matth. 10. 14. Act. 13. 51. For substance see the like, 2 Chron. 15. 13.  
emptied] Heb. empty, or voided.  
V. 14. the bread of the governor] I received not that portion and diet which the governours before me had exacted, v. 15. wherein he declareth, that he rather sought the wealth of the people, then his own commodity, 1 Cor. 9. 4, 15. 1 Kings 4. 22.  
V. 15. bread] Or, for bread.  
beside forty shekels of silver] Or, after forty shekels of silver. That is, being not contented with the forty shekels they exacted of the people, they required more of them to buy bread and wine.  
V. 17. from among the heathen] Of strangers that came for visitation, or ambassage, or the like offices.  
V. 18. store of all sorts of wine] It may be they had wine at other times by a set allowance, but once in ten dayes they had abundance.  
the bread of the governor] See v. 14.  
V. 19. Think upon me] Chap. 13. 22.   

CHAP. VI.  
Vers. 1. NO breach left therein] That is, that the wall was joined together every where, chap. 4. 6.  
V. 2. Ono] Which was in the tribe of Benjamin, chap. 11. 35.  
to do me mischief] That is, to kill me.  
V. 3. why should the work cease] Meaning, that if he should obey their request, the work which God had appointed, would cease. Yet he teacheth us withall, that we should not commit ourselves into the hands of the wicked.  
V. 6. Gashmu] Or, Geshem, verse 2.  
according to these words] As the famed goeth.  
V. 7. thou hast also appointed prophets] Thou hast bribed and set up false prophets to make thyself king, and so to defraud the king of Persia of that subjection which ye owe unto him.  
and let us take counsel together] That no hurt may come to you, nor to us for your neighbour-hood.  
V. 10. who was shut up] As though he prayed to God for Nehemiahs preservation, but intending to deceive him: or, he shewed by his own carriage what he thought fit for Nehemiah to do. So did prophets teach by gestures, 1 King. 22. 11. Ezek. 24. 17, 22.  
and let us shut the doors of the temple] It is not safe us to meet, or be in the city, because the gates are not up, but we can shut the doors of the temple upon us, and be safe.  
V. 11. Should such a man as I flee?] He doubted not but God was able to preserve him, and knew that if he had obeied the counsel of Shemaiah, he should have discouraged all the people: and also, that the enemies might have come in( for the gates were yet open, v. 1.) and have taken the city, while he lay hide in the temple. Thus God giveth wisdom to his, to prevent the hurt that might come by false prophecies, though they seem to have never so great probability: or else he thought it unlawful for him, being not a priest, to come into the temple, Numb. 3. 38.  
V. 12. Tobiah and Sanballat had hired him] Either to do this work at this time, that they might take the city by Nehemiah● neglect, upon his preswasion: or else he had a yearly pension from them, to further their ends to the hurt of the Jews.  
V. 14. on the prophetess Noadiah] Very grief caused him to pray against such, as under the pretence of being ministers of God, were adversaries to his glory, and went about to overthrow his church, declaring also hereby, that where there is one true minister of God, the devil hath a great sort of hirelings, chap. 13. 29.  
V. 15. the wall was finished] With gates, bars, locks, and all things needful, which were wanting, vers. 1.  
of the month Elul] Which was the sixth month; containing part of August, and part of September.  
in fifty and two dayes] From the beginning of the building of it: For it is delivered as a strange thing. See v. 16.  
V. 17. sent many letters unto Tobiah] Heb. multiplied their letters passing to Tobiah. Thus the church of God hath evermore enemies within itself, which are more dangerous then the outward and professed enemies.  
V. 19. words] Or, matters.   

CHAP. VII.  
Vers. 3. LEt them shut the doors, and bar them] Or, and shut the doors, do ye lay hold on them: That is, when the porters shut the doors in the evening, feel ye yourselves whither they be shut fast or no.  
appoint] Heb. appoint thou; Hanani, or Hananiah. For it is likely they would not be there both at once.  
against his house] That is, the place where his house should be built; for many had no houses yet, v. 4. Or, where his present place of abode was.  
large and great] Heb. broad in spaces.  
V. 5. to gather together the nobles] That the city might be better peopled then it was, by bringing in the children of the former inhabitants of Judah, and adding others if need should require, v. 5. Chap. 8. 1.  
V. 6. These are the children of the province] That is, the inhabitants of Judah that came up with Zerubbabel, Ezr. 2. 1, &c.  
V. 7. Azariah] Or, Seraiah. Azariah in Ezra is called Seraiah, and Raamiah Reeliah, Ezr. 2. 2. and so the names of many other are different: neither do they wholly agree in the sum of the numbers; because, being made long after, some of the mentioned families might be diminished, and some increased.  
V. 8. The children of Parosh] For the rest that follow, see the Notes on Ezr. 2. 1, &c.  
V. 15. Bianui] Or, Bani.  
V. 21. Hezekiah] Ezr. 2. 16.  
V. 24. Hariph] Or, J 〈…〉.  
V. 25. The children] That is, the inhabitants. So in many verses following, they are called men, which, Ezr. 2. 21. are called children of those places.  
Gibeon] Or, Gibbar.  
V. 28. Beth-azmaveth] Or, Azmaveth.  
V. 29. Kirjath-jearim] Or, Kirjath-arim.  
V. 33. of the other Nebo] For there were two cities called Nebo. See the Notes on Ezr. 2. 29.  
V. 34. the other Elam] See v. 12.  
V. 39. Jedaiah] 1 Chron. 24. 7.  
V. 43. Hodevah] Or, Hodaviah, Ezr. 2. 40. or Judah, Ezr. 3. 9  
V. 59. Amo●] Or, Ami.  
V. 60. Solomons servants] 1 King. 9. 22.  
V. 61. And these were they] Ezr. 2. 59.  
seed] Or, pedigree.  
V. 63. K●z] Heb. Hakkoz.  
V. 65. the Tirshatha] Or, the governor. Not Nehemiah, but he that ruled when they came up with Zerubbabel: for these words are written, Ezr. 2. 63. before Nehemiah came up.  
V. 70. some] Heb. part.  
g●ve unto the work] This is a new gift, not that mentioned, Ezr. 2. 68.  
the Tirshatha] The circumstance shows, that this might be Nehemiah, though it were another that is mentioned, vers. 65. See chap. 8. 9.  
V 71. drams of gold] For drams and pounds, see the Notes on Ezr. 2. 69.  
V. 73. So the priests] Trem●llius puts this verse in the beginning of the next chapter; and then the end of it may be red thus, That were in their cities: so it suits well with the verse following, and with Ezr. 3. 1. where the same words are found; though he spake there of another meeting before, at the same time of the year.  
the seventh month] Which containeth part of September, and part of October.  
came] Or, drew nigh: For when it came, they were not in their cities, but in Jerusalem, chap. 8. 1.   

CHAP. VIII.  
Vers. 1. ALl the people] Ezr. 3. 1.  
the water-gate] Chap. 3. 26.  
the scribe] Ezr. 7. 6.  
V. 2. that could hear with understanding] Heb. that understood in hearing. Which had age and discretion to understand.  
V. 3. from the morning] Heb. from the light.  
until mid-day] This declareth the great zeal that all the people had to hear the word of God.  
V. 4. pulpit of wood] Heb. tower of wood.  
Mattithiah, &c.] These seem to be Levites, that attended upon Ezra.  
V. 5. sight] Heb. eyes.  
he was above all the people] To the intent that his voice might be the better heard.  
V. 7. caused the people to understand the law] Preached to the peoples capacity, as v. 8. In this work both priests and Levites assisted Ezra; for the people were so many, that one man could not be heard of all.  
V. 9. the Tirshatha] Or, the governor. See chap. 7. 70.  
all the people wept] In considering their offences against the law: therefore the Levites do not reprove them for mourning, but labour to cheer them up, and the rather, because it was a festival day.  
V. 10. for whom nothing is prepared] That is, Remember the poor, Ezr. 9. 22.  
the joy of the Lord is your strength] rejoice in the LORD, and he will give you strength. Or, rejoice in Gods benefits, who by his power hath restored to you your land, the city, the temple, and the free use of your religion, which ye could never have compassed by your strength.  
V. 12. to sendportions] Esth. 9. 19.  
because they had understood the words] Their principal joy was not for the good cheer that they were to make, but for the benefit received by the word they had heard: which if they had not well understood, they could not well have rejoiced.  
V. 13. the chief of the fathers] To know what was required of them and their people by the law.  
to understand the words of the law] Or, that they might instruct in the words of the law, v. 7.  
V. 14. by] Heb. by the hand of.  
in booths] Levit. 23. 34. Deut. 16. 13.  
V. 15. proclaim] All public feasts were to be proclaimed, Levit. 23. 4. Num. 10. 10.  
as it is written] Levit. 23. 40.  
V. 16. upon the roof of his house] For their houses were made flat above, Deut. 22. 8.  
water-gate] Chap. 3. 26.  
the gate of Ephraim] Which lead toward Ephraim. From this gate, to the corner-gate, Joash the king of Israel broken down the wall of Jerusalem, 2 King. 14. 13. 2 Chron. 25. 23. It may be he did it in pride, after he had beaten Amaziah, to ride in in triumph: or in policy, that he might come ●n at any time without resistance.  
V. 17. since the days of Jeshua the son of Num] Which was almost a thousand yeers before.  
V. 18. asolemne assembly] Heb. a restraint.  
according unto the manner] Levit. 23. 36, 39.   

CHAP. IX.  
Vers. 1. THis month] Chap. 8. 2.  
the children of Israel were assembled with fasting] They were humbled by the law red, chap. 8. and put away their strange wives and confess their sin, in this chapter, and renew their covenant with God in the next chapter.  
V. 2. strangers] Heb. strange children.  
V. 3. one fourth part of the day] In likelihood they began at the time of the morning-sacrifice, and continued in preaching and prayer till the time of the evening-sacrifice, which was from nine in the fore-noon, till three in the after-noon, and contained the two fourth parts of the day here mentioned, their day consisting of twelve hours, Joh. 11. 9.  
they confessed] They made confession of their sins, and used prayer and praise.  
V. 4. stairs] Or, scoffold. It is likely that they stood on divers scaffolds, that they might not hinder one another, and that all the people might hear. See the Notes on chap. 8. 4, 7.  
V. 5. which is exalted above all bl●ssing and praise] Which is more glorious then any tongue can express.  
V. 6. Thou, even thou art Lord] They begin to praise God from the excellency of his nature, and the famous works of creating and preserving the creatures, and the honour done to him by the highest and best of the creatures.  
thou hast made heaven &c.] Gen. 1. 1.  
therein] Heb. thereon.  
V. 7. who didst choose] Then he praiseth God for his covenant with Israel, and benefits bestowed on that people; which were the more praise-worthy, because the people were rebellious.  
Abram] Gen. 11. 31. and 12. 1.  
Abraham] Gen. 17. 5.  
V. 8. faithful] Gen. 15. 6.  
madest a covenant with him] Gen. 12. 7. and 15. 18. and 17. 7, 8.  
thou art righteous] That is, faithful and true of thy word, 1 Joh. 1. 9. Heb. 6. 10.  
V. 9. And didst see the affliction] Exod. 3. ●. and 14. 10.  
V. 10. And haddest signs] Exod. 7, 8, 9, 10, 12, and 14. chapters.  
so didst thou get thee a Name] Isai. 63. 12.  
V. 11. And thou didst divide the sea] Exod. 14. 21, 22.  
into the mighty waters] Exod. 15. 10.  
V. 12. thou leddest them] Exod. 13. 21.  
V. 13. Thou e●mest down] Exod. 19. 20. and 20. 1.  
true laws] Heb. laws of truth.  
V. 15. And gavest them bread from heaven] Exod. 16. 14, 15.  
and broughtest forth water for them out of the rock] Exod. 17. 6. Num. 20. 9, &c.  
which thou hadst sworn to give them] Heb. which thou hadst lift up thy hand to give them.  
V. 16. But they and our fathers] Or, Yet they, even our fathers, Psal. 106. 6, 7. Dan. 9. 8.  
and h●rdned their necks] 2 King. 17. 14. 2 Chron. 36. 13.  
V. 17. appointed a captain] Num. 14. 4.  
a God ready to pardon] Heb. a God of pardons.  
V. 18. when they had made them a melted calf] Exod. 32. 4.  
V. 19. the pillar of the cloud departed not] Exod. 13. 22. Num. 14. 14. 1 Cor. 10. 1.  
V. 20. thy good spirit] Num. 11. 17.  
and withheldest not thy manna] Exod. 16. 15. Josh. 5. 12.  
and gavest them water] Exod. 17. 6.  
V. 21. their clothes waxed not old] Deut. 8. 4.  
and their feet swelled not] Though the way were tedious and long.  
V. 22. and didst divide them] Either the Israeli as in the land of Canaan; or, such of their enemies as were not killed.  
into corners] Heb. into a corner.  
the land of Sihon] Num. 21. 21, &c.  
and] Or, even.  
V. 23. concerning which thou hadst promised] See Notes on v. 13.  
V. 24. as they would] Heb. according to their will.  
V. 25. wells] Or, cisterns.  
fruit-trees] Heb. trees of food.  
V. 26. and cast thy law behind their backs] As we use to do with things we contemn or scorn, Ezek. 23. 35. Psal. 50. 17.  
and slay thy prophets] 1 King. 19. 10.  
which testified against them] Taking heaven and earth to witness, that God would destroy them, except they returned, Isai. 1. 2. 2 Chron. 24. 19.  
V. 27. saviours] judge. 2. 18. and 3. 9. Obad. v. 21.  
V. 28. But after they had rest] They declare how Gods mercies ever contended with the wickedness of this people, who, ever in their prosperity, forgot God, Deut. 32. 15.  
they did evil again] Heb. they returned to do evil.  
V. 29. withdrew the shoulder] Heb. they gave a withdrawing shoulder. Which is a similitude taken from oxen that shrink at the yoke. Zech. 7. 11. See v. 16.  
and would not hear] When thou didst admonish them by the prophets.  
V. 30. Yet many yeers] As long as the kingdoms of Israel and Judah lasted.  
forbear them] Heb. protract over them.  
and testifiedst against them] 2 King. 17. 13. 2 Chron. 36. 15.  
in thy prophets] Heb. in the hand of thy prophets.  
V. 32. the mighty, and the terrible God] Exod. 34. 6, 7.  
let not all the trouble seem little before thee] They desire that God would lay no more or greater troubles on them then he had done already.  
trouble] Heb. weariness.  
that hath come upon us] Heb. that hath found us. God sends plagues to seek sinners.  
of the kings of Assyria] Either they mean, since the captivity of their brethren by the king of Assyria, 2 King. 17. or their down-fall by Nebuchad-nezzar; for the king of Babylon is called king of Assyria, 2 Chron. 33. 11.  
V. 33. For thou hast done right] They confess that all these things came to them justly for their sins; but they appeal from Gods justice to his mercies, Dan. 9. 7. 14. Psal. 119. 137.  
V. 34. our kings] Dan. 9. 8.  
thou didst testify against them] That thou wouldest destroy them, except they would return to thee, as v. 26.  
V. 36. Behold, we are servants this day] They lay open their present servitude before God, to move him to pity, in that they were now servants in that land, wherein they had lived in all freedom and plenty before, Deut. 28. 47.  
to eat the fruit thereof] That is, to be the lords thereof, Deut. 28. 33, 51.  
V. 38. ●asure covenant] Thus in affliction they promise to keep Gods commandments, whereunto they could not be brought by Gods great benefits.  
seal] Heb. are at the sealing, or sealed.   

CHAP. X.  
Vers. 1. NOw, &c.] These did seal, but the people confirmed it by oath, v. 28, 29.  
those that sealed] Heb. at the sealings.  
the Tirshatha] Or, the governor.  
V. 8. these were the priests] Which subscribed to the covenant, except Nehemiah, who is set first, as governor, v. 1.  
V. 28. And the rest] Ezra 2.  
the Nethinims] See Notes on Ezra 2. 43.  
that had separated themselves] Which being idolaters, had forsaken their wickedness, and given themselves to serve God: or, which had put away their strange wives, chap. 9. 2.  
V. 29. and entred into a curse] Whereinto they gave themselves, if they should break this covenant. See Deut. 29. 12, 14, 19. and so agreed to that which their nobles had sealed, v. 1, 14.  
by] Heb. by the hand of.  
V. 30. that we would not give our daughters] Exod. 34. 16. Deut. 7. 3.  
V. 31. And if the people] Exod. 20. 10. Levit. 23. 3. Deut. 5. 12. Chap. 13. 15, &c.  
we would not buy it] Which notwithstanding they broke soon after. See chap. 13. 15, 16.  
we would leave] That we would leave the fruit of our land that year for the poor, and forgive them their debts, Exod. 23. 10.  
seventh year] Levit. 25 4.  
exaction] Deut. 15. 2.  
every debt] Heb. every hand.  
V. 32. we made ordinances for us] Sacrifices required could not be offered without cost: whence this cost should come, the law did not determine; but good rulers took order for it, ● Chron. 31. 3.  
with the third part of a shekel] That is, ten pence apiece: rich and poor paid alike.  
V. 33. For the showbread] This declareth wherefore they gave the third part of the shekel, which was beside the half shekel that they were bound to pay, Exod. 30. 13. if that were perpetual.  
of the sabbaths] See Num. 28, and 29.  
V. 34. we cast the lots] Howsoever in the law there was no such particular direction for the bringing in of wood for maintaining of the fire on the altar, yet their present exigency moved them by lot to assign the persons and times for the bringing of it in, or providing of it.  
V. 35. to bring the first-fruits] Exod. 23. 19. Levit. 19. 23.  
V. 36. as it is written] By this rehearsal is meant, that there was no part of the ceremonial law, whereunto they did not bind themselves by covenant.  
in the law] Exod. 13. 2.  
firstlings of our herds] Such as were fit for sacrifice, were to be brought in kind; and such as were not, were paid for with money, Levit. 27. 9, &c.  
V. 37. And that we should bring the first-fruits] Levit. 23. 17. Num. 15. 19. and 18. 12, &c.  
doughty] Or, loaves.  
might] Or, should.  
of our tillage] As knowing that wheresoever we laboured, the tithes were due unto the LORD, both by the law, and according to the oath and covenant that we had made.  
V. 38. And the priest] Or, And that the priest.  
when the Levites take tithes] Num. 18. 26.  
and the Levites] Or, and that the Levites.  
to the chambers] 2 Chron. 31. 11.  
V. 39. For] Or, That.  
and we] Or, and that we.  
will not forsake the house of our God] Will not leave it destitute of that which shall be necessary for it.   

CHAP. XI.  
Vers. 1. THe rest of the people also cast lots] See chap. 10. 34. judge. 20. 10.  
to bring one of ten] Because their enemies dwelled round about them, they provided that it might be replenished with men, and used this policy, because there were few that offered themselves willingly.  
V. 2. the people blessed all the men] They prayed God to bless them, or, thanked them.  
V. 3. of the province] Of Judea, which at that time was a province of the Persian monarchy, Ezra 2. 1.  
the children of Solomons servants] 1 King 9. 21.  
V. 4. of the children of Perez] Which came of Perez the son of Judah.  
V. 11. the ruler of the house of God] That is, was the high priest, or, orderer of things needful in Gods service.  
V. 12. that did the work of the house] That served and ministered in the temple.  
V. 14. the son of one of the great men] Or, the son of Haggedelim.  
V. 16. had the over-fight] Heb. were over.  
of the ●utward business of the h●use of God] To gather the money appointed, and buy things necessary, and to do other business of the same nature.  
V. 17. the principal to begin the thanksgiving in prayer] He began the psalms and prayers.  
V. 19. the gates] Heb. at the gates. Meaning, of the temple.  
V. 20. the residue of Israel] Of them which dwelled not in Jerusalem.  
V. 21. But the Nethinims] See chap. 3. 26.  
Ophel] Or, the tower.  
V. 22. over the business of the house of God] To see things well ordered when they were brought to the temple, by the care of the over-seers abroad, v. 16.  
V. 23. it was the kings commandment] To provide for all officers and offices about the temple, Ezra 2. 20. and the singers came within this compass.  
a certain portion] Or, a sure ordinance.  
V. 24. at the kings hand] Was chiefly employed by the king about his affairs. See 1 Chron. 23. 28.  
V. 25. at Kirjath-arba, &c.] These places mentioned, till v. 21. were in the tribes of Judah and S●meon.  
V. 30. And they dwell] Heb. pitched their tents. That is, pl●ced their tents near, as men do in war, for fear of enemies; for the cities were not yet built, Isai. 29. 1.  
V. 31. from Geba] Or, of Geba.  
at Michmash] Or, to Michinash.  
in Jadah, and in Benjamin] They dwelled in the places assigned to them out of these tribes.   

CHAP. XII.  
Vers. 1. THe priests] Ezra 2. 1.  
that went up] From Babylon to Jerusalem. Some think he mentions those that came up with Ezra since, as well as those that came up with Zerubbabel at first, because some are name here, that are not in Ezra 2.  
V. 2. Malluch] Or, Meli●u, verse 14.  
V. 3. Shecaniah] Or, Shebaniah, verse 14.  
Rehum] Or, Harim, verse 15.  
Meremoth] Or, Meraioth, verse 15.  
V. 4. Ginnetho] Or, Ginnethon, verse 16.  
V. 5. Maadiah] Or, Miniamin, verse 17.  
Maadiah] Or, Moadiah, verse 17.  
V. 7. Sallu] Or Sallai, verse 20.  
the chief of the priests] Next in dignity to the high priest, and which were of the stock of Aaron.  
V. 8. over the thanksgiving] That is, the psalms of thanksgiving. Had charge of them that sung the psalms of thanksgiving.  
V. 9. in the watches] They kept their wards& watches according to their turns with the former in praising God. See v. 24, 25.  
V. 12. of Seraiah] He had shewed before what priests and Levites were of note in the dayes of Jeshuah the high priest: now he shows who were of note in his sons dayes.  
V. 17. Of Abijah] Of whom came Zachary, John Baptists father.  
of Miniamin, of Moadiah,] That is, of Miniamin, who came of Moadiah.  
V. 22. Johanan] Or, Jenathan, verse 11.  
of Darius the Persian] Supposed to be Darius Codomannus the last Persian monarch, who was overcome by Alexander the great, and in whom that monarchy expired: For Jadduah here mentioned, is said to meet Alexander, when he would have entred Jerusalem, Josephus Amiq. book 11, ch. 7. 8. Others think it was Darius Nothus.  
V. 23. of the chronicles] 1 Chron. 9. 14, &c.  
the son of Eliashib] Or, nephew, vers. 22.  
V. 24. ward over against ward] That is, one after another, and every one in his course, 1 Chron. 26. 16.  
V. 25. thresholds] Or, treasuries, or, assemblies.  
V. 27. they sought the Levites] For many of them were returned to their dwellings.  
V. 28. of Netophathi] Which were a certain family, and had their possessions in the fields, 1 Chron. 2. 54.  
V. 29. for the singers had builded them villages] For they were destroyed before in the war.  
V. 30. purified themselves] From all ceremonial pollutions: which places were subject to, as well as persons.  
V. 31. I brought up] Meaning Nehemiah.  
upon the wall] In a middle place between the tower of the furnaces, and the dung-gate, from whence one company went to the right hand, and the other to the left, and both met at the prison-gate, and went into the temple.  
the dung-pate] Chap. 2. 13.  
V. 37. the fountain-gate] Chap. 2. 14.  
the stairs of the city of David] Which was the going up to the mount Zion, which is called the city of David.  
the water-gate] See chap. 8. 16.  
V. 38. tower of the furnaces] Chap. 3. 11.  
the broad-wall] Chap. 3. 8.  
V. 39. the gate of Ephraim] Chap. 8. 16. 2 King. 14. 13.  
the old gate] Chap. 3. 6.  
the fish-gate] Chap. 3. 3.  
the tower of Hananeel] Chap. 3. 1.  
the tower of Meah] Chap. 3. 1.  
the sheep-gate] Chap. 3. 1.  
the prison-gate] Chap. 3. 31.  
V. 42. sang loud] Heb. made their voice to be heard.  
V. 43. the joy of Jerusalem] That is, their joyful acclamation. See Ezra 3. 11, 12, 13.  
V. 44. over the chambers for the treasures] Which were chambers appointed by Hezekiah, to put in the tithes, and such like things, 2 Chron. 31. 11. and now were repaired again for the same use.  
of the law] That is, appointed by the law.  
for Judah rejoiced] Heb. for the joy of Judah.  
for the priests] That they were set in their courses again: or, that they were so provided for, that they might stay at Jerusalem to serve God, and need not be scattered in the villages to seek a living. See chap. 13. 10.  
that waited] Heb. that stood.  
V. 45. the wa●d of the purification] They saw Gods service performed, and pollution kept out of the temple.  
according to the commandment] 1 Chron. 25. and 26.  
V. 46. and Asaph] 1 Chron. 25. 1, &c.  
V. 47. sanctified] That is, set apart.  
and the Levites] Num. 18. 26.  
sanctified them] That is, the tenth part of the tithes.   

CHAP. XIII.  
Vers. 1. ON that day] It seems to be some day after Neliemiah's return from the king, v. 6. Or, ●t that time, as Isai. 26. 1.  
they red] Heb. there red. audience] Heb. ears.  
that the Ammonite] Deut. 23. 3.  
V. 2. hired Baalam] Num. 22. 5. Josh. 24. 9.  
V. 3. all the mixed multitude] That is, all such which had been joined to them in unlawful marriage, and all those with whom God had forbidden them to have society.  
V. 4. And before this] That the separation was.  
having the oversight] Heb. being set over.  
chamber] Or. chambers.  
was allied unto Tobiah] He was joined in affinity with Tobiah the Ammonite, and enemy of the Jews.  
V. 5. a great chamber] Made of many small ones, v. 9. to lay Tobiah's stuff in, v. 8.  
which was commanded to be given to the Levites] Heb. the commandment of the Levites.  
V. 6. But in all this was not I at Jerusalem] The absence of a godly governor, for a little while, is abused to sin by priests and people, notwithstanding their solemn covenant, chap. 9. 38. and 10. 1. So Exod. 32.  
after certain days] Heb. at the end of days. After a full year: so the word is used, Exod. 13. 10. Levit. 25. 29.  
obtained I] Heb. I was asked. Or, I earnestly requested. To wit, of the state of things at Jerusalem, and so let go back: or, I was asked of the king to go back. It may be Nehemiah durst not ask to go again, having been so long absent, but set some other to do it, upon whose motion, the king willed him to go back. Or, leave was gotten me.  
V. 11. I gathered them together] The Levites that were fled for want of means, to the neglect of Gods service, v. 10. ch. 10 39.  
place] Heb. standing.  
V. 12. treasuries] Or, store-houses.  
V. 13. next to them] Heb. at their hand.  
their office] Heb. it was upon them.  
V. 14. Remember me] V. 22.  
wipe not out] He preys God in mercy to remember and reward his good deeds done for the promoting of Gods service, v. 22. or, not to suffer his service to be any more neglected, which now Nehemiah had restored.  
good deeds] Heb. kindnesses.  
offices] Or, observations.  
V. 15. I testified against them] I declared that I would suffer this sin no more unpunished, v. 21.  
V. 18. and did not our God bring all this evil upon us] Was not this a great cause why God plagued us in times past? meaning, that if they transgressed now in the same again, their plague should be greater, Jer. 19. 21, &c. to 27.  
V. 19. when the gates of Jerusalem began to be dark] For the sabbath begun on the evening before the sabbath day, Levit. 23. 32. and it might be dark betimes there, because the city being compassed about with hills, Psal. 125. 2. the sun was sooner hide from thence then from other places, in the going down of it.  
V. 21. I testified against them] See Notes on v. 15.  
about the wall] Heb. before the wall.  
V. 22. keep the gates] Either he trusts the Levites with the gates of the city, because others were negligent: or, sets them to their own charge, To look to the gates of the temple, that nothing unclean might come in there.  
Remember me] Verse 14. Chap. 5. 19.  
greatness] Or, multitude.  
V. 23. had married wives] Heb. had made to dwell with them,  
of Ashdod] They had married heathen wives, and so had corrupted their language and religion.  
V. 24. their children spake half in] Or, half of their children spake in.  
could not speak] Heb. discerned not to speak.  
of each people] Heb. of people and people.  
V. 25. cursed] Or, reviled. I declared that they had made themselves subject to Gods curse, and pronounced a curse against them, chap. 5. 13.  
and plucked off their hair] The hair of their heads or beards, in disgrace, 2 Sam. 10. 4.  
V. 26. nevertheless] 1 King. 11. 1, &c.  
V. 27. Shall we then harken unto you] Shall we suffer you to do so great a sin, and not restrain or punish you?  
V. 28. one of the sons of Joiada] Meaning Manasseh the brother of Jadduah the high priest, Joseph. Amiq. book 11. chap. 7, 8.  
the Horonite] Horonaim was either the place where he was born, or, that he ruled over, Isai. 15. 5.  
V. 29. Remember] Punish them according to their fault and evil example, which they have given to the rest of thy people, contrary to their vocation, chap. 6. 14. 2 Tim. 4. 14.  
them] Or, these.  
because they have defiled the priesthood] Heb. for the defilings of the priesthood.  
V. 31. for the wood-offering] Chap 10. 34.  
for good] show mercy unto me, as v. 22.    

ANNOTATIONS On the Book of ESTHER.  

The Argument.  
THis History falls within the yeers recorded in Ezra, and in the reign of one of those Persian Kings there mentioned: who it was, see in Notes on Chap. 1. 1. In the third year of this King, was the great feast made, Chap. 1. 3. In the seventh year he married Esther, Chap. 2. 16. In the twelfth year fell that great Conspiracy of Haman, Chap. 3. 7. which God prevented by Esthers preferment, Chap. 4. 14. God did not onely deliver his people, and give them victory over their enemies, but also raised up Mordecai to settle their peaceable condition for time to come. And so the book ends, Chap. 10. 3.   

CHAP. I.  
Vers. 1. OF Ahasuerus] It seems to be Xerxes. See Ezr. 4. 6. He was the son of Darius Hystaspis; his wife was called Amestris, a name not much unlike Esther. Others think that it was Darius his father, whose wife was Atossa, not much differing from Hadassa, chap. 2. 7. See Herodotus and Ctesi●s.  
an hundred and seven and twenty provinces] Belike the kingdom was enlarged since the first Darius his time. See Dan. 6. 1.  
V. 2. sate on the throne] That is, had quietness and rest.  
Shushan] Neh. 1. 1.  
the palace] The city and palace were both of one name. See chap. 3. 15.& 4. 6.& 9. 14, 15. The kings of Persia usually kept their winter-court here, as they did their summer-court at Ecbatana, Ezra 6. 2. Shushan was a city situated on the river Coaspes: it hath its name in Hebrew from lilies, whereof store grew there in likelihood.  
V. 4. When he shewed] Or, While he shewed, or, after he had shewed, as Deut. 4. 45.  
V. 5. a feast] Some think there were two feasts; one for the princes, the other for the people. Others think there was but one for both.  
that were present] Heb. found. Both inhabitants and strangers.  
V. 6. blue] Or, violet.  
the beds were of gold] Which they used in those countreys, in stead of tables.  
of read, and blue, and white, and black marble] Or, of porphyre, and marble, and alabaster, and ston of blue colour.  
V. 7. royal wine] Heb. wine of the kingdom. The best and choicest wines, such as the king himself used to drink.  
according to the state of the king]▪ Heb. according to the hand of the king. As was beseeming so magnificent a prince.  
V. 8. none did compel] Or, no man might restrain. So the word is used, Dan. 4. 9. no secret is restrained from thee. For it shewed the kings magnificence, to give men as much wine as they would, and not to restrain any.  
V. 9. for the woman] Or, for their wives. To wit, whose husbands did feast with the king.  
V. 10. On the seventh day] Which was the last day of the feast that the king made, as v. 5.  
merry] Heb. good, 2 Sam. 13. 28.  
with wine] So that this command came rather from wine then from reason: yet God by this means brought in Esther to preserve his Church.  
chamberlains] Or, eunuchs.  
V. 11. fair to look on] Heb. good of countenance.  
V. 12. by his chamberlains] Heb. which was by the hand of his eunuchs.  
V. 13. which knew the times] That had experience of matters of government, by reading and observation, 1 Chron. 12. 32.  
so was the kings manner] This heathen king did always use the counsel of learned men in his public affairs; and so he doth now in the midst of his jollity.  
V. 14. the seven princes of Persia] Ezra 7. 14.  
which saw the kings face] Matth. 18. 10. Which were his chief counsellors, who daily had access to him.  
V. 15. What shall we do?] Or, what may we do? Heb. What to do?  
V. 16. but also to all the princes] By her disobedience she hath given an example to all women to do the like to their husbands.  
V. 17. For this dead of the queen] That is, her disobedience.  
shall] Or, will. shall] Or, will.  
The king Ahasuerus] She came not at the kings own command, Why should we at meaner mens?  
V. 18. the ladies of Persia] The ladies will first be corrupted by the queens example, and then the meaner women by theirs. contempt and wrath] Contempt in wives, works wrath in husbands.  
V. 19. If it please the king] Heb. if it be good with the king.  
from him] Heb. from before him.  
let it be written among the laws] Among the authentical records of the kingdom, that it may remain firm.  
that it be not altered] Heb. that it pass not away.  
that Vashti come no more before king Ahasuerus] Let her be divorced, and another made queen.  
unto another] Heb. unto her companion.  
V. 20. for it is great] For he had under him an hundred and seven and twenty provinces. See v. 1.  
V. 21. pleased the king] Heb. was good in the eyes of the king.  
V. 22. that every man should bear rule in his own house] That is, that the wife, and the whole family, should be subject to her husband, and at his commandment.  
and that it should be published according to the language of every people] Or, and should speak according to the language of his own people. Heb. that one should publish according to the language of his people. That is, that women should speak their husbands language, and all the family; for conformity in language, is a token of subjection, Dan. 1. 4.   

CHAP. II.  
Vers. 1. HE remembered Vashti] He spake of Vashti, it may be, with some relenting, after his heat was over, though he could not rev●rse the former law, ch. 8. 8. Dan. 6. 15.  
and what was decreed against her] By advice of the seven wise men of his council, chap. 1. 19, 21.  
V. 2. Let there be fair y●ung virgins sought for the king] Lest he should take Vashti again, and punish his counsellors.  
V. 3. unto the custody] Heb. unto the hand.  
Hege] Or, Hegai] Verse 8.  
keeper of the women] The abuse of these countreys was so great, that they invented many means to serve the lusts of princes; and therefore, as they ordained wicked laws, That the king might have whose daughters he would, so they had divers houses appointed, as, one for them while they were virgins here, another when they were concubines, v. 14.  
for purification] red what this purification was, v. 12.  
V. 6. Who had been carried away] 2 King. 24. 15. 2 Chron. 36. 10. Jer. 24. 1.  
V. 7. brought up] Heb. nourished.  
that is] Or, the same is.  
Esther] Her name was changed, as may well be thought, when she was married unto the king.  
fair and beautiful] Heb. fair of form, and good of countenance, Gen. 12. 11. and 24. 16.  
V. 9. she obtained kindness of him] Dan. 1. 9.  
such things as belonged to her] Heb. her portions.  
he preferred her] Heb. he changed her.  
V. 10. that she should tot show it] Because the Jews were the● despised, and so she might miss the honor she after attained to.  
V. 11. Mordecai walked every day] For though she was taken away from him, ye● he ceased not to have a fatherly care over her, and therefore did resort oft times to hear of her.  
to know how Esther did] Heb. to know the peace.  
V. 13. whatsoever she desired was given her] What apparel, ornaments, or other things she asked of the eunuch, that was he bound to give her.  
V. 14. into the second house of the women] See Notes on v. 3.  
V. 15. the keeper of the women appointed] Wherein her modesty appeared, in that she sought not fine apparel to commend her beauty, but stood to the eunuchs appointment.  
V. 16. the month Tebeth] Which contained part of December, and part of January.  
V. 17. favour] Or, kindness.  
in his sight] Heb. before him.  
V. 18. Esthers feast] Made for her sake, when he made her queen.  
release, &c.] Heb. rest. He released thetr tribute.  
according to the state] That is, great and magnificent, ch. 1. 7.  
V. 19. the second time] Either to attend at Esthers marriagefeast, or to choose some concubines for the king.  
Mordecai sate in the kings gate] Either he had the office of a porter, or else he sate there to hear how it fared with Esther.  
V. 20. as Mordecai had charged her] Lest the king should dislike her for her peoples sake, who were meanly thought of there.  
V. 21. Bigthan] Or, Bigthana, chap. 6. 2.  
the door] Heb. the threshold.  
sought to lay hand on the king▪ Ahasuerus] Meaning to kill him, 1 Sam. 24. 6. and 26. 9.  
V. 23. in the books of the chronicles] In the chronicles of the Medes and Persians, chap. 10. 2.  
before the king] Either it was written while the king was there, or in the book which used to lye before the king, for him to red in.   

CHAP. III.  
Vers. 1. THe Agagite] It is likely he was an Amalekite, and of the race of Agag, 1 Sam. 15. 8. which might be one cause why Mordecai would not stoop so low to him, v. 2. See Exod. 17. 16. Num. 24. 7.  
set his seat above all the princes] 2 King. 25. 28.  
V. 2. but Mordecai bowed not] The Persians manner was to fall down and reverence their kings, and such as he appointed in chief authority, which Mordecai would not do to this ambitious and proud man.  
V. 3. the kings servants] Such courtiers as attended at the gate.  
V. 4. they  told Haman] Thus we see that there is none so wicked, but they have their flatterers to accuse the godly.  
V. 6. for they had shewed him the people of Mordecai] Or, but seeing they had shewed him the people of Mordecai, Haman sought, &c. See here the extremity of pride and malice.  
V. 7. the month Nisan] Which containeth part of March, and part of April.  
they cast pure, that is, the lot▪ before Haman] According to the Persian superstition, to know what month and day should be good to enterprise this thing, that it might have good success: but God disappointed their lots and expectation.  
the month Adar] Containing part of February, and part of March.  
V. 8. their laws are divers from all people, neither keep they the kings laws] These be the two arguments which commonly the worldlings and the wicked use toward princes; against the godly, to wit, The contempt of their laws, And diminution of their profit; without respect how God is either pleased or displeased, Dan. 3. 12. and 6. 13.  
for the kings profit] Heb. meet, or equal.  
V. 9. that they may be destroyed] Heb. to destroy them.  
pay] Heb. weigh.  
ten thousand talents of silver] To make the king mor● willing to yield to the destruction of the Jews, he promiseth this great sum to the king, out of their estates. For talents, see 1 Chro. 22. 14.  
that have the charge of the business] That received the kings moneys.  
V. 10. took his ring from his hand] Gen. 41. 42.  
enemy] Or, oppressor.  
V. 12. scribes] Or, secretaries.  
had commanded] Or, did command.  
according to the writing thereof] Chap. 8. 9.  
V. 13. the spoil of them] The fore-named sum, v. 9. being remitted to him, v. 11. he disposeth the spoil to the executioners, to make them more eager in the work.  
V. 14. was published] Or, to be published.  
V. 15. was given in Shushan] Chap. 8. 14.  
the city Shushan was perplexed] To wit, the Jews that were in Shushan, who were condemned by this decree, made great lamentation, as soon as they heard of it.   

CHAP. IIII.  
Vers. 1. WHen Mordecai perceived all that was done] By the proclamation set out. See v. 8.  
rent his clothes] Josh. 7. 6.  
and put on sackcloth] Jon. 3. 5, 6.  
and cried with a loud and a bitter cry] Gen. 27. 34.  
V. 2. And came even before the kings gate] Because he would advertise Esther of this cruel proclamation.  
clothed with sackcloth] In the habit of a mourner, 1 King. 21. 27, 29.  
V. 3. many lay in sackcloth and ashes] Heb. sackcloth and ashes were laid under many.  
V. 4. chamberlains] Heb. eunuchs, Gen. 39. 1. 1 King. 22. 9. 2 King. 9. 32.  
 told it her] How Mordecai grieved: for they could not tell her of the grief of the Jews in all provinces, which they knew not: therefore the verse before should be red in a parenthesis; for the matter they  told the queen is in the second verse, not in the last before this.  
V. 5. whom he had appointed to attend upon her] Heb. whom he had set before her.  
V. 8. to charge her that she should go in unto the king] She was once under his charge, and indebted to him for a pious and charitable education, when she was an orphan, chap. 2. 7. and therefore, though now she were greater, then he, he thought he might make bold to lay a charge on her for a public service, that so much concerned Gods Church.  
V. 11. of his] Or, for him.  
except such to whom the king shall hold out the golden sceptre] This was a sign that the king did call him to him, and free him from the danger of the law, and gave him some hope that his petition was likely to be granted.  
V. 14. at this time] In this great extremity of Gods people▪  
enlargement] Heb. respiration.  
deliverance arise to the Jews] Thus Mordecai spake in the confidence of that faith which all Gods children ought to have, which is, That God will deliver them, though all worldly means fail.  
for such a time as this?] For to deliver Gods Church out of these present dangers. The occasions which God offers us by his special providence to do good to others, must not be neglected by us.  
V. 16. present] Heb. found.  
fast ye for me] Praying that God would incline the kings heart to grant my petition, and save my life.  
and if I perish, I perish] I will put my life in danger, and refer the success to God, seeing it is for his glory, and the deliverance of his Church.  
V. 17. went his way] Heb. passed.   

CHAP. V.  
Vers. 1. ON the third day] To wit, after that the Jews had begun to fast.  
V. 2. the king held out to Esther the golden sceptre] Which was a sign that her coming was well pleasing unto him, as ch. 4. 11.  
touched the top of the sceptre] For the sceptre being stretched out to her, the top was next her. This she toucheth, in acknowledgement of the kings favour, and of submitting her self and her petition to him.  
to the half of the kingdom] Meaning hereby, that whatsoever she asked, should be granted, as Mark 6. 23.  
V. 4. let the king and Haman come this day] She invites Haman also, that she might accuse him to his face, and he might not by false suggestions dissuade the king privily from believing her complaint.  
V. 6. at the banquet of wine] Because they used to drink excessively in their banquets, they called the banquet by the name of that which was most in use, and most highly esteemed: or, in which wine was most plentiful, for it was not the ordinary drink.  
V. 8. to perform] Heb. to do.  
I will do to morrow as the king hath said] I will then d●clare what thing I demand. She expected a more fit opportunity.  
V. 9. joyful] Thus wicked men triumph, when death is nearer them then they are ware of.  
glad] Heb. good, chap. 1. 10. and 9. 19.  
V. 10. called] Heb. caused to come.  
V. 11. of the glory of his riches] He rips up his greatness, to exaggerate Mordecai's offence, and his own discontent.  
wherein the king had promoted him] The wicked, when they are promoted, in stead of acknowledging their charge, and humbling themselves, wax ambitious, disdainful and cruel.  
V. 13. Yet all this availeth me nothing] No honour can satisfy malicious men, without revenge. Haman cannot stay for Mordecai's death till the tiem appointed to kill all the Jews, though it drew near.  
so long as I see Mordecai the Jew sitting at the kings gate] And not rising up to me, as others do.  
V. 14. gallows] Heb. three.  
then go thou in merrily] Then thou mayest be merry, when thy adversary is hanged.   

CHAP. VI.  
Vers. 1. COuld not the king sleep] Heb. the kings sleep fled away. See Gods wonderful work for the preservation of Mordecai, who had been hanged before Esther had known of it, if God had not taken away sleep from the king, directed him to red the chronicles, and moved him to prefer Mordecai.  
V. 2. Bigthana] Or, Bigthan▪ chap. 2. 21.  
door] Heb. threshold, 2 King. 22. 4. and 23. 4.  
What honour and dignity hath been done, &c.] For he thought it unworthy his estate, to receive a benefit, and not reward it.  
V. 4. on the gallows that he had prepared for him] Thus while the wicked imagine the destruction of others, they themselves fall into the same pit.  
V. 6. whom the king delighteth to honour] Heb. in whose honour the king delighteth.  
Haman thought in his heart] Because of the kings former favour to him, he made account this honor had been intended to himself, and therefore requires abundance: but he little thought it was▪ meant to Mordecai his enemy, whose life he came to beg, else and would have asked little enough.  
V. 7. whom the king delighteth to honour Heb. in whose honour the king delighteth.  
V. 8. Let the royal apparel be brought] Heb. Let them bring the royal apparel. Note Hamans pride; nothing would serve him, but the kings own royalties.  
which the king useth to wear] Heb. wherewith the king clotheth himself.  
V. 9. let this apparel and horse be delivered] It seems the crown was counted part of the royal apparel, or else it was not put on his head, but carried before him.  
bring him] Heb. cause him to ride.  
V. 10. Then the king said to Haman] So God sometimes honours his by their enemies.  
let nothing fail] Heb. suffer not a whit to fail.  
V. 12. and having his head covered] For grief or shane, 2 Sam. 15. 30. Jer. 14. 4.  
V. 13. If Mordecai be] Or, Seeing Mordecai is.  
shalt surely fall] Thus God sometime putteth in the mouth of the very wicked to speak that thing which he hath decreed shall come to pass.  
surely fall before him] Or, fall quiter down before him: For he being a Jew, will revenge the wrong done to him and his countrymen: and favourites of princes plot the downfall of former favourites, lest they hinder their rising.   

CHAP. VII.  
Vers. 1. TO banquet] Heb. to drink, Gen. 43. 34.  
V. 3. let my life be given me] Because she was involved in the same danger, as being of the same nation, chap. 4. 13. and therefore calls them her people.  
V. 4. to be destroyed, to be slain, and to perish] Heb. that they should destroy, and kill, and cause to perish.  
the enemy could not countervail the kings damage] Meaning, that Haman could not profit the king so much with his ten thousand talents of silver, chap. 3. 9. as he would hinder him by the loss of the Jews tribute and strength accrueing to his royal state from them. Thus she urgeth the king with the danger of her own person, and the equity of the king. She had concealed her kindred and people to good time, when, by Gods providence, she might do them good, and her self no harm.  
V. 5. that durst presume in his heart] Heb. whose heart hath filled him, Act. 5. 3.  
V. 6. The adversary] Heb. the man adversary.  
before] Or, at the presence of.  
V. 7. to Esther] Heb. of, or from Esther.  
he saw that there was evil determined] He saw by the kings angry face, that he intended to put him to death.  
V. 8. Haman was fallen upon the bed] He fell down on the bed, on which they had feasted, and made request for his life.  
before me] Heb. with me.  
they covered Hamans face] It was the manner of the Persians, when one was out of the kings favour, to cover his face, as counting him unworthy ever to see the kings face any more: or, as a condemned person, Job 9. 24.  
V. 9. gallows] Heb. three.  
who had spoken good for the king] Which discovered the conspiracy against the king, chap. 2. 22, 23.  
V. 10. on the gallows that he had prepared for Mordecai] Thus the mischief devised by him for another, fell upon his head, chap. 9. 25. Psal. 7. 15, 16. and 9. 15, 16.   

CHAP. VIII.  
Vers. 1. MOrdecai came before the king] That is, was received into the kings favour and presence, and was made one of those princes spoken of, chap. 1. 14.  
Esther had  told what he was unto her] That he was her uncle, and had brought her up, chap. 2. 5, 7.  
V. 2. which he had taken from Haman] It seems, chap. 3. 10, 12. that Haman was keeper of the kings seal, which office now is bestowed on Mordecai: or, which he had formerly delivered to Haman for expediting the business against the Jews, chap. 3. 10.  
V. 3. and besought him with tears] Heb. and she wept and besought him:  
to put away the mischief] By abolishing the wicked decrees which he had made for the destruction of the Jews.  
V. 4. Then the king held out] Or, For when the king had held out. the golden sceptre] red chap. 5. 2.  
So Esther] Or, Then Esther.  
V. 5. the letters devised] Heb. the device.  
which he wrote] Or, who wrote.  
V. 6. endure to see] Heb. be able that I may see.  
unto my people] Chap. 7. 4.  
V. 7. because he laid his hand upon the Jews] He intended so to do, and had gotten a decree to kill them, chap. 2. 21.  
V. 8. for the writing which is written in the kings name] Others red it, but the writing, &c. That is, I cannot reverse a law sealed with the kings seal( Dan. 6. 15.) but I give you power to make another decree in favour of them, that they stand on their guard, and slay their enemies. This seems to be right, because in the new decree, v. 11. no man is commanded to assist them, nor forbidden to set upon them; both which, doubtless, Mordecai would have inserted, if he had durst: and the assistance the rulers gave the Jews was not by the kings decree, but for fear of Mordecai. See chap. 9. 3.  
may no man reverse] See chap. 1. 19. The king did as good as revoke the decree for Esthers sake. This shows his great love to her, and Gods special providence over his people.  
V. 9. the month Sivan] Which containeth part of May, and part of June.  
according to the writing thereof] That is, in such letters and language as was usual in every province, chap. 3. 12.  
V. 10. in the king Ahasuerus name] 1 King. 21. 8.  
V. 11. to stand for their life] That is, to defend themselves against all that would assail them.  
V. 12. upon the thirteenth day of the twelfth month] The same day they should have been destroyed, chap. 3. 13.  
month Adar] Which containeth part of February, and part of March.  
V. 13. published] Heb. revealed.  
to avenge themselves on their enemies] The king gave them liberty to kill all that did assault them, as v. 11.  
V. 14. the decree was given at Shushan the palace] Proclaimed, and set up for all men to red. See chap. 9. 14.  
V. 15. blue] Or, violet.  
and was glad] Contrary to their sorrow, chap. 3. 15.  
V. 16. and joy] He sheweth by these words that follow, what this light was, to wit, joy, from this new decree, which cheered their hearts, as the light of the sun did their eyes, Psal. 18. 28. and 97. 11. This is to be understood of the Jews in Shushan, chap. 3. 25. Others are spoken of, v. 17.  
V. 17. became Jews] They conformed themselves to the Jews religion, if not for love, yet for fear.  
for the fear of the Jews] Chap. 9. 3. Because they were afraid lest the Jews should kill them.   

CHAP. IX.  
Vers. 1. THough it was turned to the contrary] This was Gods great providence, who turneth the joy of the wicked into sorrow, and the tears of the godly, into gladness, Psal. 30. 5, 11. and 126. 5.  
V. 3. officers of the king] Heb. those which did the business that belonged to the king.  
helped the Jews] Did them honour, and shewed them friendship, and stood for them.  
the fear of Mordocai fell upon them] Chap. 8. 17.  
V. 5. the Jews sinote all their enemies] Which had conspired their death, by the persuasion of wicked Haman.  
what they would] Heb. according to their will.  
V. 6. in Shushan the peace] Where the palace was: for so many could not be slain in the kings house.  
destroyed five hundred men] Besides those three hundred that they slay the second day, v. 15. and Hamans sons, as vers. 12. whom they slay, not as enemies barely, but as devoted to destruction by God, Exod. 17. 24. Deut. 25. 17.  
V. 10. but on the spoil laid they not their hand] showing their moderation, in not taking so much as the kings decree allowed; and that it might appear they sought nothing, but to save their lives.  
V. 11. was brought] Heb. came.  
V. 13. to do to morrow also] For some enemies were left the day before, which might hurt the Jews hereafter.  
let Hamans ten sons be hanged] Heb. let men hang Hamans ten sons; As they did their father, to terrify other oppressors.  
gallows] Heb. three, chap. 7. 8. Deut. 21. 23.  
V. 15. For] Or, And.  
V. 16. gathered] Or, had gathered. To wit, the day before.  
and stood for their lives] As the king gave them leave to do, chap. 8. 11.  
and slay] Or, and when they had slain.  
of their foes seventy and five thousand] Rather to secure their own lives, then to be revenged on their foes.  
V. 17. On the thirteenth day of the month Adar] On that day they killed their enemies, as v. 16.  
on the fourteenth day] In all places, saving in Shushan, as v. 18.  
of the same] Heb. in it.  
V. 19. made the fourteenth day of the month Adar] This year onely; for it was otherwise ordered afterwards, v. 21.  
of sending portions] Of the cattle they killed. See 1 Sam. 1. 4, 5. Neh. 8. 12.  
V. 20. And Mordecai wrote these things] Or, But Mordecai, &c. For he writ to them how the Jews in Shushan had slain their foes on the fourteenth day also, and so appointed the fourteenth day to be kept, because the countrey-Jews had rest then; and the fifteenth, because they of Shushan had not rest till then: so they must joy in one anothers peace.  
V. 21. that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same yearly] As the Jews do even to this day, calling them in the Persians language, Purim, that is, the dayes of lots.  
V. 22. As the dayes wherein the Jews restend from their enemies] He setteth before our eyes the use of this feast, which was for the remembrance of Gods deliverance, the maintenance of mutual friendship, and relief of the poor, vers. 19.  
V. 23. And the Jews undertook] Or, And he caused the Jews to undertake.  
V. 24. had cast pure] red chap. 3. 7.  
consume] Heb. crush.  
V. 25. when Esther came] Heb. when she came.  
he commanded] That is, the king.  
upon his own head] Chap. 7. 10. Psal. 7. 16.  
V. 26. pure] That is, lot.  
and of that which] Or, and that which.  
V. 27. The Jews ordained, and took upon them] Or, They ordained, and caused the Jews to take upon them. To wit, Esther and Mordecai, vers. 21.  
so as it] Or, that it.  
fail] Heb. pass.  
that they would keep these two dayes] Meaning the fourteenth, and the fifteenth day of the month Adar.  
V. 28. fail] Heb. pass.  
perish] Heb. be ended.  
V. 29. all authority] Heb. all strength.  
to confirm this second letter of Purim] Or, to confirm this letter of Purim by a second. That is, they writ both to confirm Mordecai's former letter.  
V. 30. with words of peace and truth] Which were letters declaring unto them quietness, and assurance, and putting them out of doubt and fear.  
V. 31. and as they had decreed] As in their necessity, Esther and Mordecai had appointed a fast to pray for them and theirs, chap. 3. 16, 17. so they should now praise God for their deliverance. Their people are called their seed, chap. 10. 3.  
for themselves] Heb. for their souls.  
their cry] Their earnest prayer.   

CHAP. X.  
Vers. 1. UPon the land] Upon the continent.  
V. 2. advanced him] Heb. made him great.  
V. 3. and accepted of the multitude of his brethren] These three points are here set forth as commendable and necessary for him that is in authority, To have the favour of the people, To procure their wealth, And to be gentle and loving toward them.  
and speaking peace] Speaking well to the king for them.  
to all his seed] That is, to his people. See notes on chap. 9. vers. 31.    

ANNOTATIONS On the Book of JOB.  

The ARGUMENT.  
IN this Book Job is set forth as an example, first of patience, then of human frailty. Some think him to be one of Abrahams posterity by Keturah. But his dwelling speaks him rather one of Esau's generation, Lam. 4. 21. His great losses are set out, Chap. 1. His crosses in his body and wife, Chap. 2. His first impatient fit, Chap. 3. His discourse with his three friends, Eliphaz, Bildad, and Zophar, Chap. 4. and so forth, to the end of Chap. 31. Elihu's speech is continued to the conclusion of Chap. 37. Gods conviction of Job, and his submission from thence, to Chap. 42. 7. The conclusion contains the reconciliation of Jobs three friends to God and him, and Jobs renewed, and augmented prosperity. Jobs friends labour to prove him an Hypocrite, because of his great sufferings. He defends his integrity against them, yet so, that sometimes he taxeth God for dealing too hardly with him. Elihu shows both him and them their errors. God seconds, and confirms his speech, and brings all to an happy conclusion.   

CHAP. I.  
Vers. 1. IN the land of Uz] That is, of the country of Idumaea, as Lam. 4. 21. or bordering thereupon, for the land was called by the name of Uz, the son of Dishan, the son of Seir, Gen. 36. 28. Jerem. 25. 20.  
perfect and upright] Chap. 2. 3. Ezekiel 14. 14. James 5. 11.  
that man was perfect and upright] God pronounceth him perfect and upright; that is, without hypocrisy, though he were a gentle, which declareth that amongst tho heathen God hath his, Act. 10. 35.  
one that feared God] Hereby is declared what is meant by a perfect and upright man.  
V. 3. His substance also was seven thousand] His children and riches are declared to commend his virtue in his prosperity, and his patience and constancy when God had taken them from him. By substance is meant cattle, which were their greatest riches.  
substance] Or, cattle, as Exod 12. 38. Gen. 26. 14.  
sheep] The word signifies lesser cattle, as sheep and goats, Levit. 1. 10.  
five hundred she-asses] The he-asses are included, for the holy Ghost shows all his riches, and distinguisheth not between sexes in his other cattle.  
she-asses] Or, asses, as vers. 14. Gen. 45. 23. judge. 5. 10.  
and a very great household] Or, husbandry. He had many servants and much husbandry, Gen. 26. 14.  
this man was the greatest] By greatest, is meant, the richest, as Gen. 24. 35. Or, of greatest authority, 2 King. 4. 8.  
men of the east] Heb. sons of the east, Gen. 25. 6.  
of the east] In respect of Canaan, as judge. 6. 3. 1 King. 4. 30. Such were the Arabians, Chaldeans, Idumeans, &c.  
V. 4. his sons went and feasted] At certain times of the year they met in banquets of love, and brotherly conversation.  
V. 5. Job sent and sanctified them] He bid them prepare themselves by outward purifications, as fasting, abstinence, washing, Exod. 19. 10. and above all, by internal and spiritual means, as prayer, mortification, good meditations, Gen. 35. 2. repentance of their errors in their feasts, reconcilement to one another; that without uncleanness they might be partakers of the action, and benefit of their fathers sacrifice offered for them.  
offered burnt-offerings according to the number of them all] He offered for every one of his children an offering of reconciliation, which declared his religion toward God, and care of his children. See Levit. 1. 10.  
Job said] He thought in his heart.  
cursed God] In Hebrew it is, blessed God, which is here taken for cursing, as 1 King. 21. 10, 13. For in detestation of cursing, it is covered under the name of the contrary. He feared his sons had some irreverent thoughts concerning God in the heat and liberty of their feasting.  
continually] Heb. all the dayes. To wit, when the dayes of feasting at one of their houses were done, as in the beginning, of the verse appeareth.  
V. 6. the sons of God] The angels, Job 38. 7. Luke 20. 36. They are Gods children by creation according to Gods image, as Adam was, Luke 3. 38.  
before the Lord] Because our infirmity cannot comprehend God in his majesty, he is set forth unto us as a king, that our capacity may be able to understand that which is spoken of him. And his angels are likened to great officers, that at certain times appear before kings, to give an account of their employment, 1 King. 22. 19.  
and Satan] Heb. the adversary. As he is an adversary, which his name here signifies; so also he is the accuser of the brethren, Revel. 12. 10. He presents himself impudently, not called, that he may get a commission to hurt Gods people, 1 Kings 22. 21.  
among them] Heb. in the midst of them.  
V. 7. Whence comest thou?] This question is asked for our infirmity: for God knew whence he came.  
From going to and fro in the earth] 1 Pet. 5. 8. Herein is described the nature of Satan, who is ever ranging for his prey, as one unquiet, seeking always to do mischief, Matth. 12. 43.  
from walking up and down in it] He sets a good face on it, as if the earth were the place of his delight, and full liberty, which is the place of his banishment and restraint, till he receive his lasting damnation, Luke 10. 18. Revel. 12. 12. Joh. 14. 30.  
V. 8. Hast thou considered] Heb. Hast thou set thy heart on?  
V. 9. Doth Job fear God for nought?] He feareth thee not for thine own sake, but for the commodity he receiveth by thee, as appeareth, vers. 10. or like a mercenary, Job 14. 6.  
V. 10. Hast not thou made an hedge about him] By thy providence thou keepest him safe, and all he hath, Isai. 5. 2.  
his substance is increased] Or, cattle. See the notes on vers. 3.  
V. 11. touch all that he hath] To take away, or, destroy that he hath, as chap. 19. 21. So that Satan is not able to touch us, without Gods leave.  
all] Or, ought.  
and he will curse thee to thy face] Heb. if he curse thee not to thy face.  
and he will] In Hebrew it is, if he do not curse thee, &c. there is understood; Then say, I am a liar, or, Let me perish. So the Jews in earnest speeches leave out the imprecation to be added by others, as 1 King. 20. 23, 25.  
curse thee] See notes on vers. 5.  
to thy face] Satan noteth the 'vice whereunto men are commonly subject, that is, to hid their rebellion, and to be content with God in time of prosperity, which 'vice is disclosed in time of adversity, for then they curse God openly without fear, Isai. 8. 21.  
V. 12. all that he hath is in thy power] God giveth not Satan power over man to gratify him, but to declare, that he hath no power over man, but that which God giveth him, Matth. 8. 31.  
power] Heb. hand.  
from the presence of the Lord] That is, went to execute that which God commanded him: for he can never go simply out of Gods presence.  
V. 15. the Sabeans fell upon them] A people of Arabia always given to thee very.  
V. 16. The fire of God] Or, A great fire. A great lightning: for great things are called, things of God, Gen. 30. 8. Psal. 36. 6.  
is fallen from heaven] This thing was done by the craft of Satan, to tempt Job the more grievously, that he might think God his enemy, as well as men, Rom. 1. 18.  
V. 17. fell] Heb. rushed.  
V. 18. Thy sons and thy daughters] The last plague declareth, that when one plague is past, which seemeth hard to be born, God can sand us another far more grievous, to try, his and teach them obedience.  
V. 19. from] Heb from aside, or, from beyond.  
V. 20. rent his mantle] Or, rob. Which came not of impatience, but declareth that the children of God a●e not insenlible like blocks, but that in their patience they feel affliction, and grief of mind: yet they keep a mean herein, and rebel not against God, as the wicked do. Renting clothes is a sign of great sorrow, Gen. 37. 29, 34.  
shaved his head] In great sorrows men used to shave their heads, Isaiah 15. 2. and 22. 12. Jerem. 7. 29. Micah 1. 16.  
worshipped] He threw himself all along before God, to give him glory with reverence and humility in his incomprehensible judgements.  
V. 21. Naked came I out of my mothers womb] Eccles. 5. 15. 1 Tim. 6. 7. He comforts himself from the course of nature and Gods providence.  
naked shall I return thither] That is, into the belly of the earth, which is the mother of all▪ or, which he lay on, vers. 20. and might point to with his finger. the Lord gave] The cattle and children which I had, Gen. 35. 5. 11. Josh. 24. 3, 4.  
blessed be the name of the Lord] Hereby he confesseth that God is just and good, although his hand be sore upon him, Psal. 73. 1. Isai. 39. 8.  
V. 2●. nor charged God foolishly] Or, attributed folly to God. In the Hebrew it is, Nor attributed unsavourinesse to God. For as unsavoury meats offend the stomach, so do unjust accusations of God offend him. Job not onely murmured not, but also declared that God did all things according to justice and equity. By this it appears how he sinned not: to wit, as Satan had charged him, vers. 11.   

CHAP. II.  
Vers. 1. SOns of God] See the notes on chap. 1. 6.  
Satan came also among them] Look chap. 1. 6.  
V. 2. And Satan answered the Lord] Chap. 1. 7.  
V. 3. a perfect and an upright man] Chap. 1. 1, 8.  
although thou movedst me against him] He proveth Jobs integrity by this, that he ceased not to fear God, when his plagues were grievously upon him.  
to destroy him] In Hebrew it is, to swallow him up. A metaphor from wild beasts.  
without cause] Not, but that Job was a sinner, but not a wilful sinner, that he should be cut off.  
V. 4. Skin for skin] A proverbial speech. Hereby he meant, that a mans own skin is dearer unto him, then an other mans▪ and therefore Job could be content, his children should die, so he might escape: or, be content to expose any other part of his body, to save the vital parts.  
V. 5. touch his bone and his flesh] Meaning his own person, Eph. 5. 30.  
and he will curse thee] See notes on chap. 1. 11.  
V. 6. he is in thine hand] That is, in thy power. See cha. 1. 12. but] Or, onely.  
save his life] Thus Satan can go no further in punishing, then God hath limited him.  
V. 7. with sore boils] This sore was most vehement, wherewith also God plagued the Egyptians, Exod. 9. 9. and threateneth to punish the rebellious people, Deut. 28. 27. So that this tentation was most grievous: for if Job had measured Gods favour by the vehemency of his disease, he might hav● thought that God had cast him off.  
from the sole of his foot unto his crown] Isai● 1. 6.  
V. 8. he took him a potsherd] As destitute of all other help and means, and wonderfully afflicted with the sorrow of his disease, so that he could not scrape with his hands, they were so sore.  
he sat down among the ashes] In Hebrew it is, in the midst of the ashes. To wit, in sign of humility, and mortification, as chap. 42. 6. And also of grievous sorrow, Esth. 4. 1, 3.  
V. 9. his wife] Satan useth the same instrument against Job, as he did against Adam.  
Dost thou still retain thine integrity] Meaning, what gainest thou by serving God, seeing he thus plagueth thee, as though he were thine enemy? This is the most grievous tentation of the faithful▪ when their faith is assailed, and when Satan goeth about to persuade them, that they trust in God in vain, chap. 21. 15. Mal. 3. 14. Or, Dost thou continue still in maintaining thine integrity, when God hath discovered thine hypocrisy? See chap 6. 9. Psal. 69. 10.  
curse God, and die] See notes on chap. 1. 5, 11. Heb. bless. That is, give glory to God by confessing thy fault before thou diest: or, that thou mayest be cased by death, Josh. 7. 19.  
V. 10. shall we receive good] That is, be patient in adversity, as we rejoice when he sendeth prosperity, and so to aclowledge him to be both merciful and just.  
with his lips] He so bridled his affections, that his tongue through impatience did not murmur against God, Psal. 39. 1. Jam. 3. 2.  
V. 11. when Jobs three friends heard] Which were men of authority, and came to comfort him; but when they saw how he was visited, they conceived an evil opinion of him, as though he had been but an hypocrite, and so justly plagued of God for his sins.  
the Temanite] Of Teman the Edomite, Gen. 36. 11.  
the Shubite] Of Shuah Abrahams son by Keturah, Gen. 25. 2.  
V. 12. and knew him not] Because he was so much altered, as if he were not the same man.  
they lifted up their voice] Ruth 1. 14.  
and sprinkled dust upon their heads] This was a ceremony, which they used in those Countreys in sign of sorrow. See Josh. 7. 6. Nehe. 9. 1.  
toward heaven] Casting it toward heaven, it fell on their heads.  
V. 13. none spake a word unto him] Out of astonishment or commiseration.  
for they saw that his grief was very great] And therefore they thought that he would not have hearkned to their counsel, Exod. 6. 9.   

CHAP. III.  
Vers. 1. AFter this] The seven dayes ended, chap. 2. 13.  
cursed] Here Job beginneth to feel his great imperfection in the battle between the spirit and the flesh, Rom. 7. 18. and after a manner yeeldeth, yet in the end getteth victory, though he was in the mean time greatly wounded.  
his day] The day of his birth, as vers. 3.  
V. 2. spake] In Hebrew it is, answered. Yet sometimes it signifieth to begin a speech, as Matth. 22. 1.  
V. 3. Let the day perish wherein I was born] Chap. 10. 18, 19. Jere. 20. 14.  
Let the day perish] Or, would the day had perished. Let it not be reckoned among other dayes, nor kept as a birth-day yearly, but be accounted infamous.  
perish] Or, be lost.  
wherein I was born] Or, I was born. Good men through anguish, may wish they had never been born, Eccles. 4. 3.  
V. 4. let not God regard it from above] To make it lightsome or happy. Let it be put out of the number of dayes, and let it not have the light of the sun to separate it from the night.  
V. 5. the shadow of death] That is, most obscure darkness, which maketh them afraid of death, that are in it, Psal. 23. 4.  
slain it] Or, challenge it.  
let the blackness of the day terrify it] Or, let them terrify it as those who have a bitter day.  
V. 6. let it not be joined unto the dayes] Or, let it not rejoice among the dayes, as Exod. 18. 9.  
V. 7. let that night be solitary] Without banquets, or songs.  
V. 8. Let them curse it that curse the day] Mourners at funerals, that use tragical voices to curse dayes, 2 Chron. 25. 35. ●ere. 9. 17. Am. 5. 16.  
their mourning] Or, a leviathan.  
V. 9. neither let it see the dawning of the day] Let it be always night, and never see day.  
the dawning of the day] Heb. the eye-lids of the morning.  
V. 11. Why▪ died I not from the womb?] This, and that which followeth, declareth, That when man giveth place to his passions, he is not able to stay, nor keep measure. See chap. 10. 18.  
V. 12. Why did the knees prevent me?] Of the mid-wife, or nurse, Gen. 30. 3.  
V. 13. For now should I have lain still] The vehemency of his afflictions made him to utter these words, presuming death to be the end of all bodily miseries.  
V. 14. which built] Which built great cities, the chief of great empires, after the flood, Gen. 10. 10, 11. and 11. 3. Job. 15. 28. Isai. 23. 13.  
desolate places] Places that had been formerly ruined, Isai. 58. 12.  
V. 17. There the wicked cease from troubling] That is, by death the cruelty of the tyrants hath ceased, Eccles. 4. 1, &c.  
weary] Heb. wea●ied in strength.  
V. 18. the prisoners rest] All they that sustain any kind of calamity, and misery in this world.  
they hear not the voice of the oppressor] That exacts labour of slaves in prison, Job 39. 7. judge. 16. 21.  
V. 20. and life unto the bitter in soul?] He sheweth that the benefits of God are not comfortable, except the heart be joyful, Eccles. 2. 24.  
V. 21. long] Heb. wait. Revel. 9. 6.  
V. 23. to a man whose way is hide] That seeth not how to come out of his miseries, because he dependeth not on Gods providence.  
and whom God hath hedged in?] Chap. 19. 8. Lam. 3. 7. Hos. 2. 6.  
V. 24. before I eat] Heb. before my meat. I cannot eat nor rest at any time for grieving, chap. 7. 19.  
V. 25. the thing which I greatly feared is come upon me] Heb. I feared a fear, and it came upon me. In my prosperity I looked ever for a fall, as is come now to pass.  
V. 26. yet trouble came] The fear of troubles, that should ensue, caused my prosperity to seem to me as nothing, and yet I am not exempted from trouble.   

CHAP. IIII.  
Vers. 2. TO commune] Heb. a word.  
who can withhold himself from speaking?] Heb. who can refrain from words? Seeing this thine impatience.  
V. 3. thou hast strengthened the weak hands] Isai. 35. 3. Heb. 12. 12. Thou hast comforted others by holy exhortations, and strengthened them in faith, constancy, and patience in their afflictions, and canst not now comfort thyself.  
V. 4. upholden] Heb. the bowing knees.  
the feeble knees] Heb. the bowing knees.  
V. 6. Is not this thy fear] This he concludeth that Job was but an hypocrite, and had no true fear, nor trust in God, chap. 2. 9. Or, is not thy hope, as thy fear of God, or religion, both pain?  
thy] Or, as thy.  
V. 7. who ever perished, being innocent?] He concludeth that Job was a wicked man, seeing that God handled him so extremely; which is the argument that the carnal men make against the children of God.  
V. 8. they that plow iniquity] Prov. 22. 8. Hos. 10. 13. Psa. 7. 14, 15. Gal. 6. 7. They that do evil, cannot but receive evil.  
V. 9. By the blast of God they perish] He sheweth that God needeth no great preparation to destroy his enemies, for he can do it with the blast of his mouth, Isai. 59. 19.  
by the breath of his nostrils] That is, by his anger, as Isai. 30. 33. and 11. 4. Job 15. 30.  
V. 10. The roaring of the lion] Though men according to their office do not punish Tyrants( whom for their cruelty, he compareth to lions, and their children to their whelps) yet God both is able, and in his justice will punish them. He will repress the anger of wicked and violent men, and take from them means of hurting, Psal. 58. 6.  
the teeth of the young lions are broken] Psal. 58. 6.  
V. 11. lion perisheth for lack of prey] Psal. 34. 10.  
V. 12. secretly] Heb. by stealth.  
secretly brought to me] A thing I knew not before, was declared unto me by vision; whether now upon occasion of Jobs afflictions, or before, it is uncertain. See Psal. 62. 11. The thing revealed was, That whosoever thinketh himself just, shall be found a sinner, when he cometh before God.  
V. 14. came upon me] Heb. met me.  
which made all my bones to shake] In these visions which God sheweth to men, there is ever a certain fear joined, that the authority thereof might be had in greater reverence, Hab. 3. 16.  
all my bones] Heb. the multitude of my bones.  
V. 16. there was silence] Or, I heard a still voice. When all things were quiet, or when the fear was somewhat assuaged, as God appeared to Elijah, 1 King. 19. 12.  
V. 17. Shall mortal man be more just then God?] His argument is, That if God did punish the innocent, the creature should be more just, then the creator, which were blasphemy.  
V. 18. put no trust in his servants] Chap. 15. 15. 2 Peter 2. 4.  
and his angels he charged with folly] Or, nor in his angels in whom he put light. If God find imperfection in his angels, some of whom fell, how much more shall he lay folly to mans charge, when he would justify himself against God.  
V. 19. that dwell in houses of day] That is, in this mortal body subject to corruption.  
houses of day] a Cor. 5. 1. Gen. 2. 7.  
which are crushed before the moth?] Sooner, and with less labour then a moth is crushed, which is killed onely with a touch, and a very light one also: or, insensibly, as a garment is consumed with a moth, Psal. 39. 11. Isai. 50. 9. and 51. 8. Hos. 5. 12.  
V. 20. destroyed] Heb. beaten in pieces.  
from morning to evening] That is, suddenly. See Isai. 38. 12. Psal. 90. 5, 6.  
without any regarding it] No man looking after to see what is become of them.  
V. 21. excellency which is in them] Psal. 39. 11. and 49. 14.  
they die, even without wisdom] That is, they shall not carry so much as their wisdom with them, Job 36. 12.   

CHAP. V.  
Vers. 1. TO which of the saints wilt thou turn?] He willeth Job to consider the example of all them that live godly, whether any of them have been plagued like him.  
turn] Or, look.  
V. 2. For wrath killeth the foolish man] For Gods wrath and indignation kills wicked men, who are called fools, vers. 3. Psal. 14. 1. and 92. 6. Prov. 1. 7. but he spares good men.  
envy] Or, indignation.  
V. 3. I have seen the foolish] That is, a wicked man, as vers. 2.  
the foolish] Or, a foolish man.  
taking root] Confirmed in an happy estate. A metaphor from plants.  
I cursed his habitation] I was not moved with his prosperity, but pronounced him a man cursed of God▪ and accordingly he quickly perished, Psal. 37. 35, 36.  
V. 4. His children are far from safety] Rather, were, for he speaketh of a particular example, which he himself had observed, as appears vers. 2. David makes the like general conclussion, Psal. 119. 155.  
are] Or, were.  
they are crushed in the gate] They were condemned by public judgement, which was in the gate of the city, Ruth 4. 1. or, they were publicly punished, for all men see what is done in the gate, Gen. 34. 20. Psal. 127. 5.  
are] Or, were.  
is] Or, was.  
V. 5. eateth] Or, did eat.  
taketh it even out of the thorns] Though the field were hedged about with thorns, yet they took away the crop: for hunger will break thorough ston walls: or, they gather it out of the thorns, Gen. 3. 18. and 4. 12. which the field was overgrown with.  
taketh] Or, took.  
the robber] The word signifies, thirsty, for robbers thirst after other mens wealth, Job 18. 9.  
swalloweth] Or, swallowed.  
swalloweth up their substance] By changing the number, he shows that he knew many such fools.  
V. 6. Although] Or, For.  
affliction] Or, iniquity.  
affliction cometh not forth of the dust] The earth is not the cause of barrenness, and mans misery, but his own sin: or, it comes not by casualty.  
V. 7. Yet] Or, But.  
man is born unto trouble] Because he is born in sin, Psal. 51. 5. and it brings troubles.  
trouble] Or, labour.  
as the sparks fly upward] In Hebrew it is, and the sparks: That is, mans troubles and the sparks flying upward, are both alike, natural. So Prov. 25. 25.  
the sparks fly upward] Heb. the sons of the burning coal lift up to fly.  
V. 8. I would] If I were in thy case.  
seek unto God] By prayers, as 2 Chron. 16. 12. Psal. 9. 10. and 34. 4. and 77. 2. Isai. 9. 13. Zeph. 1. 6.  
commit my cause] Or, turn my speech.  
V. 9. Which doth great things, and unsearchable] Chap. 9. 10. Psal. 72. 18. Rom. 11. 33.  
Which doth great things] He counseleth Job to humble himself before God, who can exalt the humble, and pull down the proud.  
and unsearchable] Heb. and there is no search.  
without number] Heb. till there be no number.  
V. 10. Who giveth] He sheweth by particular examples what the works of God are.  
rain] Rain is put first, because it was rare in the dry countreys of Arabia.  
rain upon the earth] Chap. 38. 28. Jere. 5. 24.  
fields] Heb. cut-places.  
V. 11. To set up on high those that be low] 1 Sam. 2. 7. Psal. 113. 7.  
those that be low] By famine and penury.  
those which mourn] For want of food in time of drought.  
V. 12. He disappointeth the devices of the crafty] Nehe. 4. 15. Psal. 33. 10. Isai. 8. 10.  
cannot perform their enterprise] Or, cannot perform any thing.  
V. 13. He taketh the wise in their own craftiness] 1 Cor. 3. 19.  
V. 14. They meet with darkness in the day time] Deut. 28. 29. Isai. 59. 10. Amos 8. 9. In things plain they show themselves blind and foolish in stead of wise-men.  
meet with] Or, run into.  
and grope in the noon-day] So God punisheth the worldly wise, as he threateneth, Deut. 28. 29. Isai. 59. 10.  
V. 15. the poor] That is, he that humbleth himself before God, Matth. 5. 3.  
from their mouth] Of the crafty ones, mentioned, vers. 12.  
and from the hand of the mighty] That is, from their evil deeds.  
V. 16. So the poor hath hope] Psal. 107. 42.  
iniquity stoppeth her mouth] Wicked men shall be so terrified with Gods judgements, that they shall not have a word to stay against the poor, whom they sought craftily to destroy.  
V. 17. Behold, happy is the man whom God correcteth] Prov. 3. 12. Heb. 12. 5. Jam. 1. 12. Revel. 3. 19.  
Behold, happy is the man] In Hebrew it is, Behold, the blessednesses. To wit, these that follow, vers. 18, &c.  
V. 18. For he maketh sore, and bindeth up] Deuter. 32. 39. 1 Sam. 2. 6. Isai. 30. 26. Hos. 6. 1.  
V. 19. He shall deliver thee in six troubles] Psal. 91. 3. Prov. 24. 16.  
in six troubles] Many troubles may come on good men, but none shall hurt them, Psal. 34. 19.  
V. 20. from the power] Heb. from the hands.  
V. 21. from the scourge of the tongue] Or, when the tongue scourgeth. Psal. 12. 4, 5. and 31. 20. When other men shall be slandered and reproached, thou shalt be free.  
V. 22. At destruction and famine thou shalt laugh] Psal. 33. 19. and 37. 19. Whereas the wicked lament in their troubles, thou shalt have occasion to rejoice.  
V. 23. For thou shalt be in league with the stones] Hos. 2. 18. Psal. 91. 12. Isai. 11. 9. and 35. 9. Ezek. 24. 35. When we are in Gods favour, all creatures shall serve us, as it were by covenant: Stones shall not hurt our feet, nor beasts devour us, Prov. 16. 7.  
be at peace] Heb. be made peaceable. To wit, by God.  
V. 24. that thy tabernacle shall be in peace] Or, that peace is thy tabernacle.  
thou shalt visit thy habitation] Thou shalt go back to thy house, and be driven out of it no more.  
sin] Or, err, judge. 20. 16. Or, stray.  
V. 25. that thy seed shall be great] Thou shalt have as many children as before. Which was made good in Job, Chap. 42. 13.  
great] Or, much.  
V. 26. in a full age] Though the children of God have not always this promise performed, yet God doth recompense them otherwise to their advantage, Isai. 65. 20.  
cometh] Heb. ascendeth.  
V. 27. we have preached it] We have learned these points by experience, that God punisheth not the innocent, that man cannot compare in justice with him, that the hypocrites shall not long prosper, and that the affliction which man sustaineth, cometh for his own sin.  
for thy good] Heb for thyself.   

CHAP. VI.  
Vers. 2. LAid] Heb. lified up.  
in the balances together] Oh, that my grief were laid in one balance, and my calamities in the other, to see whether my grief were immoderate, or no: or, oh that my miseries were weighed with some very heavy thing, as the sand of the sea, vers. 3. to show how great they are.  
V. 3. sea] Heb. seas.  
my words are swallowed up] That is, I want words to express my grief.  
V. 4. For the arrows of the Almighty are within me] Psa. 38. 2. He compareth his pain to a wound made by a poisoned arrow, shor deep into him by the hand of Almighty God.  
the terrors of God do set themselves in array against me] Psal. 88. 15.  
V. 5. Doth the wild ass bray when he hath grass?] Think you that I cry without cause, seeing the brute beasts do not complain, when they have what they would?  
when he hath grass?] Heb. at grass.  
V. 6. Can that which is unsavoury be eaten without salt?] Can a mans taste delight in that which hath no favour? Meaning, that none can take pleasure in affliction, seeing they cannot away with things that are unsavoury to the mouth, Heb. 12. 11.  
V. 7. meat] Psal. 102. 9.  
V. 8. the thing that I long for!] Heb. my expectation.  
V. 9. to destroy me] In vain dost thou, O Eliphaz, exhort me to hope for restitution, chap. 5. 24. for my estate is altogether deplorable, and I look for, and desire nothing more then death, chap. 2. 9. Thus good men may be weary of their lives, Gen. 27. 46. 1 King. 19. 4. Jon. 4. 3.  
V. 10. Then should I yet have comfort] Or, For it should yet be my comfort( and I would strengthen me in my grief, it, he would not spare me) that I have not concealed the words of the holy One.  
let him not spare] But kill me.  
I have not concealed the words of the holy one] I have religiously professed the truth to Gods glory, Psal. 40. 10.  
V. 11. what is mine end] The space of which remains for me, according to the course of nature, is so short, that there is no reason to hope for restitution to my former prosperity, Chap. 16. 22. Psal. 89. 47. and 119. 84.  
V. 12. the strength of stones] That I should be able to bear misery any longer.  
of brass] Heb. hrasen.  
V. 13. Is not my help in me?] Or, If there be no help in me, is wisdom, &c.  
is wisdom driven quiter from me?] Do ye count me a fool, because I cannot rid myself out of these great troubles? Ye should rather pity me, as vers. 14.  
V. 14. To him that is afflicted] Heb. to him that melteth.  
but he forsaketh the fear of th● Almighty] Or, but the fear of the Almighty is forsaken. In condemning their brethren un●ritably.  
V. 15. My brethren have dealt deceitfully] Eliphaz and his companions that come like brethren to comfort me. See v. 21. and others of his family and kindred, Chap. 19. 13, &c. Psal. 38. 11. and 88. 18.  
as a brook] He compareth those friends, which comfort us not in misery, to a brook, which in summer, when we need water, is dry: in winter, is hard frozen, and in the time of rain, when we have no need, overfloweth with water.  
V. 17. they vanish] Heb. they are cut off.  
when it is not] Heb. in the heat thereof.  
consumed] Heb. extinguished.  
V. 19. of Tema] Tema and Sheba were places in Arabia, where they traveled with Caravans, and great companies, and had great want of water: so called of one of Ishmaels posterity, Gen. 25. 15.  
looked] They think to find water there, but they are deceived, Jere. 14. 3.  
V. 20. were ashamed] Or, digged: To wit, to find water elsewhere.  
V. 21. For now ye are nothing] Or, for now ye are like to them. Heb. ●o it.  
ye are nothing] Friends of no value, Job 13. 4.  
nothing] Heb. not.  
ye see my casting down] Ye think God hath cast me down for some great wickedness.  
V. 22. Did I say] Or, was it because I said.  
Bring unto me?] How would you have helped me with your money, that deny me good words?  
give a reward for me] To redeem me from the enemy, as vers. 23.  
V. 25. what doth your arguing reprove?] He that hath a good conscience, doth not shrink at the sharp words of reasonings of others, except they be able to persuade him by good arguments.  
V. 26. Do ye imagine to reprove words, and the speeches of one that is desperate, which are as wind?] Or, Do ye think that words reprove, and that the speeches of one that is out of hope, are wind? Chap. 15. 3.  
Do ye imagine to reprove words] Do ye think that all your words are as so many sentences, and invincible arguments against me, and that mine are but frivolous things, Jere. 5. 13. Hos. 12. 1.  
of one that is desperate] Of me that am cast down with troubles, without hope of restitution to prosperity in this world.  
V. 27. ye overwhelm] Heb. ye cause to fall upon.  
the fatherless] Me, who am destitute of all help, like a fatherless child, whom all should defend, Psal. 94. 6. chap. 22. 9. and 24. 3, 9.  
you dig a pit for your friend] He sets out their cruelty against him by two things odious. First, by the undoing of a fatherless child. Secondly, by digging a pit, not for an enemy, but for a friend to fall into.  
V. 28. content] Or, well pleased.  
look upon me] Consider my cause, whether I speak as one that is driven to this impatience through very sorrow, or as an hypocrite, as ye condemn me.  
evident unto you] Heb. before your face.  
V. 29. Return I pray you] Chap. 17. 10. and 19. 28. Weigh the matter more thoroughly.  
let it not be iniquity] That is objected to me.  
my righteousness is in it] I am righteous in this business.  
in it] That is, in this matter.  
V. 30. cannot my taste discern perverse things] A metaphor. For as the palate discerns harsh tastes, so the mind knows perverse things, chap. 12. 11. and 34. 3.  
my taste[ Heb. my palate.   

CHAP. VII.  
Vers. 1. AN appointed time] Or, a warfare. Chap. 14. 14. Psal. 39. 4.  
are not his dayes also like the dayes of an bireling?] If an hireling have a time set for the end of his painful service, and look for it daily, may not I wish for death, the end of my troubles?  
V. 2. earnestly desireth] Heb. gapeth after: Or, that earnestly desireth.  
the shadow] That is, the setting of the sun, when his dayes work shall end, chap. 36. 20.  
looketh for the reward of his work] Or, that looketh for the end of his work.  
V. 3. So am I made to possess moneths of vanity] My times have been as troublesone, as a servants, or hirelings, that through much toil wished for an end.  
possess] Or, inherit for myself.  
wearisome nights are appointed to me] I have been troubled, while others enjoyed sweet rest.  
V. 4. the night be gone] Heb. the evening be measured. The night. Heb. The evening which being the beginning of the night is put for the whole night, Gen. 1. 5. Which night, as well as day, was intolerable to him, Deut. 28. 67.  
V. 5. My flesh is clothed with worms] Isai. 14. 11. This sheweth that his disease was rare and most horrible.  
V. 6. My dayes are swifter then a weavers shuttle] Chap. 16. 22. Psal. 90. 6. and 102. 11. and 103. 15. and 144. 4. Isai. 40. 6. Jam. 4. 14. Thus he speaketh in respect of the brevity of mans life, which passeth without hope of returning into this world: in consideration whereof, he desireth God to have compassion on him, 2 Sam. 14. 14.  
V. 7. wind] Psal. 78. 39.  
shall no more] Heb. shall not return.  
see] To see, that is, to enjoy, Jere. 17. 6.  
V. 8. I am not] That is, I can live no longer.  
V. 9. As the cloud is consumed] If thou behold me in thine anger, I shall not be able to stand in thy presence.  
shall come up no more] Shall no more enjoy this mortal life, Isai. 38. 11.  
V. 10. place know him any more] Chap. 20. 9. Psal. 106. 16.  
V. 11. I will not refrain my mouth] Seeing I can by no other means comfort myself, I will declare my grief by words. And thus he speaketh as one overcome with grief of mind, as appeareth by his words following, and seeking comfort by the relation of them.  
V. 12. Am I a sea] Am I so unruly and ready to devour others, that I must be kept in with plagnes, as with guard: or, kept to judgement. See notes on vers. 20.  
V. 14. thou scarest me with dreams] So that I can have no more rest in the night, then in the day.  
V. 15. my soul chooseth] He speaketh as one overcome with sorrow, and not out of judgement.  
strangling] He nameth strangling, because it is a speedy death, though it be painful.  
then my life] Heb. then my bones.  
life] My life. Heb. my bones. For I have no flesh left.  
V. 16. let me alone] Chap. 10. 20. and 14. 6. Psal. 39. 13. Seeing my term of life is so short, let me have some rest and ease.  
V. 17. What is man] Psal. 8. 4. and 144. 3. Heb. 2. 6.  
that thou shouldst magnify him] Seeing that man of himself is so vile, why dost thou give him that honour to contend against him? Job useth all kind of persuasions with God, that he might stay his hand.  
V. 20. when shall I do unto thee] What can I do to satisfy for my sins?  
O thou preserver of men?] Preserver. Rather observer of mens sins. Chap. 27. 18. 2 King. 17. 9. Prov. 24. 12. Or, keeper of them to judgement, v. 12.  
preserver] Or, Keeper, or, observer, as Psal. 130. 3.  
why hast thou set me as a mark against thee] Chap. 16. 12. Psa. 21. 12. Lam. 3. 12. Why dost thou lay more afflictions on me, then on other men?  
V. 21. pardon] Heb. take away.  
and take away mine iniquity] Pardon takes sin away from Gods face and judgement, 2 Sam. 12. 13.  
sleep in the dust] Isai. 26. 19. Dan. 12. 2.  
but I shall not be] That is, I shall be dead, Psal. 39. 13.   

CHAP. VIII.  
Vers. 2. LIke a strong wind] Be violent against God.  
V. 3. Doth God pervert judgement?] Deut. 32. 4. 2 Chron. 19. 7. Dan. 9. 14. Rom. 3. 5.  
V. 4. and he have cast them away] That is, hath rewarded them according to their iniquity: meaning, that Job ought to be warned by the example of his children, that he offend not God.  
for their transgression] Heb. in the hand of their transgression.  
V. 5. If thou wouldest seek unto God betimes] Chap. 22. 23. and 5. 8. and 11. 13.  
betimes] If thou seek to God speedily, while he calls thee to repentance.  
make thy supplication] Pray to God for grace and favour, for so the word signifies.  
V. 7. Though thy beginning was small] Though thou thrivedst not presently, yet afterward thou shouldst have abundance.  
V. 8. For inquire] Deut. 4. 32. Job. 5. 18.  
inquire, I pray thee] He willeth Job to examine all antiquity, and he shall find it true, which he here saith.  
V. 9. we are but of yesterday] Gen. 47. 9. 1 Chro. 29. 15. Chap. 7. 6. Psal. 39. 5. and 144. 4. Meaning, that it is not enough to use our own experience, but we must be confirmed also by the examples of such as went before us.  
nothing] Heb. n●t.  
V. 10. Shall not they teach thee] Concerning Gods judgement, and the issue of good deeds and bad. Saying as followeth.  
V. 11. Can the rush grow up without mire?] As a rush cannot grow without moisture, so a man cannot thrive without piety, which procures Gods blessing.  
V. 12. whilst it is yet in his greenness] Psal. 129. 6. Jerem. 17. 6.  
V. 13. hypocrites hope shall perish] Chap. 11. 20. and 18. 14. Psal. 112. 10. Prov. 10. 28.  
V. 14. whose trust shall be a spiders web] Which is to day, and to morrow is swept away, Isai. 59. 5.  
a spiders web] Heb. a spiders house.  
web] Isai. 59. 6.  
V. 16. He is green before the sun] An hypocrite may for a time flourish, maugre the plots of his adversaries, as a three may be green a while, even when the sun scorches, and yet perish soon after, Psal. 37. 35. Prov. 20. 5. and 27. 8  
V. 17. His roots are wrapped about the heap] He may for a while overcome all lets of his prosperity, as a three growing among stones.  
place] Heb. house.  
V. 18. then it shall deny him] There shall remain nothing there to prove, that the three once grew there. So shall the flourishing hypocrite be forgotten, Psal. 37. 35, 36.  
V. 19. this is the joy of his way] What joy can he have, when he is destroyed, and others dwell in his room?  
V. 20. Behold] Hitherto from the beginning of the eleventh verse, were the words of the ancients: now Bildad makes his conclusion out of them.  
cast away] Heb. despise.  
neither will he help the evil-doers] Either these words must be red by a parenthesis, or else, evil doers must be taken for Jobs enemies, because it follows, Till he fill thy mouth. The latter agrees with v. 22. The former, with that which went before.  
help the evil-doers] Heb. take the ungodly by the hand.  
V. 21. Till he fill thy mouth with laughing] If thou be godly, he will give thee matter of exceeding great joy, Gen. 21. 6, 7.  
rejoicing] Heb. shouting for joy.  
V. 22. clothed with shane] Psal. 132. 18.  
dwelling-place] Heb. tent.  
shall come to nought] Heb. shall not be.   

CHAP. IX.  
Vers. 2. HOw should man be just with God?] Psal. 143. 2. Job answers Bildads speech, chap. 8. 3. and acknowledgeth Gods justice in punishing wicked men: but complains that he could not defend himself before God, because of Gods astonishing power.  
with God] Or, before God.  
V. 3. he cannot answer him one of a thousand] Of a thousand things which God could lay to his charge, man cannot answer to one. So he must be cast always: yea, though he were upright, yet Gods greatness would make him speechless.  
V. 6. Which shaketh the earth out of her place] He declareth what is the infirmity of man by the mighty and incomprehensible power that is in God, showing what he could do, if he would set forth his power.  
V. 7. Which commandeth the sun] God maketh night by taking away the sun, and day, by hiding the stars, Amos 8. 9.  
V. 8. Which alone spreadeth out the heavens] Gen. 1. 6. Or, Which boweth down the heaven, Psa. 18. 9. That is, which makes clouds, so that the heaven seems to hang down.  
and treadeth upon the waves of the sea] Hab. 3. 15. God treadeth on the waves, when he stills tempests.  
waves] Heb. heights.  
V. 9. Which maketh Arctious] Chap. 38. 31, &c. Am. 5. 8. Maketh to appear at several times, to distinguish the seasons of the year: for he speaks of works of providence, not of creation.  
Arcturus, Orion, and Pleiades] Heb. Ash, Cesil, and Cimah.  
V. 10. Which doth great things past finding out] Chap. 5. 9.  
V. 11. he goeth by me] I am not able to comprehend his works, which are common and daily before mine eyes; much less those which are hide and secret.  
V. 12. Behold, he taketh away, &c.] Isai. 45. 9. Jere. 18. 6. Rom. 9. 20.  
who can hinder him?] Heb. who can turn him away?  
V. 13. If God will not withdraw his anger] There is no resisting God by any created power, though never so great.  
proud helpers] Heb. helpers of pride, or, strength.  
V. 14. How much less shall I answer him] If stoutest men stoop, how should I that am weak, helpless, forsaken, stand against God?  
choose out my words] How should I be able to answer him by eloquence, as my friends pled against me?  
V. 15. Whom] Or, Who.  
would] Or, could.  
would] Or, must.  
make supplication] Or, crave mercy.  
V. 16. If I had called, and he had answered me; yet would I not believe that he had harkened unto my voice.] Or, If I have called, and he hath answered me; yet will I not believe, that he will harken to my voice.  
yet would I not believe] God hath heard me heretofore, but I believe he will hear me no more, because his hand is so heavy on me. This agrees with the verse following.  
V. 17. with a tempest] He shows the greatness of his afflictions by two similitudes, a battering tempest, and many wounds.  
without cause] I have not committed any such heinous offence, as should deserve so many and so great afflictions.  
V. 18. bitterness] Heb. bitternesses. Lam. 3. 15. That is, abundance of afflictions.  
V. 19. If I speak of strength] I can neither deal with God by might nor by right.  
V. 20. If I justify myself] If I had a good cause, yet Gods majesty would so terrify me, and he could ask me such questions, that I should be forced to condemn myself, vers. 15.  
If I justify] Or, If I be just. Or, If I be upright.  
V. 21. Though I were perfect] Though I were in the right, yet I should be as it were out of myself, and weary of my life, Gods greatness would so affright me in pleading my cause.  
V. 22. This is one thing] This is one thing that troubles me, That God, though he be just, yet punishes me that am upright, like a guilty person. He lays as great load of sorrows on good men as on bad, Ezek. 21. 3.  
V. 23. If the scourge slay suddenly] If a plague, or war come, God laughs at the destruction of good men among the bad.  
V. 24. he covereth the faces of the judges thereof] That they cannot see to do justice: or, casts shane and confusion upon them, Esth. 7. 8. Psal. 107. 40.  
if not, where, and who is he?] If God do not this, then who doth it?  
where, and who is he?] Gen. 27. 23.  
V. 25. my dayes are swifter then a post] He endeavours to prove that God doth deal hardly with good men, by his own example, whose life was short and miserable.  
see no good] Chap. 7. 7.  
V. 26. as the swift ships] Heb. as ships of desire. That is, desired: to wit, for their swiftness: for gain makes merchants long to be at the heaven.  
swift ships] Or, ships of Eleh.  
as the eagle that hasteth to the prey] Hab. 1. 8.  
V. 27. If I say] If at some time I think to comfort myself with hope of deliverance, my present sorrows are so great, that they dash that hope suddenly.  
heaviness] Heb. face. That is, my sad countenance, 1 Sam. 1. 18.  
V. 28. thou wilt not hold me innocent] That is, thou wilt not free me from punishment, as an innocent man should be freed, Exod. 34. 7. 1 King. 2. 9.  
V. 29. If I be wicked] Or, but I shall be held a wicked man. That is, accounted a wicked man that must be punished.  
why then labour I in vain?] To clear myself.  
V. 30. If I wash myself with snow-water] Though I make my cause as clean as he that is washed with snow-water or soap, yet thou wilt make me most foul and miserable.  
V. 31. mine own clothes shall abhor me] They that are nearest to me, as these three friends that come to comfort me, shall take part with thee against me, and say, I suffer justly.  
abhor me] Or, make me to be abhorred.  
V. 32. For he is not a man as I am] Now Job turns his speech from God to his friends, and shows why he could not maintain his cause against God. Not for want of equity, but because his weak nature is far inferior to Gods majesty, Num. 23. 19.  
V. 33. any dayes-mans] Heb. one that should argue.  
days-man] Or, umpire.  
that might lay his hand upon us both] That is, that may keep us within compass: for contenders use to be very violent one against another.  
V. 34. let not his fear terrify me] Chap. 13. 20. and 33. 7. Let not the beams of his divine majesty fright me, and I will clear my cause before him.  
V. 35. but it is not so with me] Heb. but I am not so with myself. But I am now so kept under, that I dare not speak for myself: or, for it is not so with me: That is, I might boldly pled with God then, for it is not so with me as ye think. I am not a wicked man.   

CHAP. X.  
Vers. 1. WEary of my life] Or, out off while I live. upon myself] I will speak at mine own peril. If any inconvenience fall upon me for complaining, I will bear it myself.  
V. 2. Do not condemn me] Use not thy absolute power to destroy me: seeing my conscience condemns me not for such a sinner as these men charge me to be, show me why thou dost?  
V. 3. Is it good unto thee] Profitable, or pleasing to thee.  
that thou shouldst despise] To destroy thy creature by thy sovereign power, before he be convicted, or condemned.  
the work of thine hands] Heb. the labour of thine hands. To show no respect to me thine own creature.  
shine upon the counsel of the wicked?] To make wicked mens counsels flourish. It may be he means, that God did uphold his friends that called him an hypocrite.  
V. 4. Hast thou eyes of flesh] 1 Sam. 16. 7. Thou knowest the heart. What needest thou to inquire of my estate by tormenting me, as earthly judges sometimes are forced to do.  
V. 5. Are thy dayes as the dayes of man?] Art not thou eternal? Knowest thou not things past, present, and to come in a moment? What needest thou to proceed by way of enquiry as men do?  
V. 7. Thou knowest] Heb. It is upon thy knowledge.  
Thou knowest that I am not wicked] Though thou thyself knowest my innocency, yet I must be punished.  
and] Or, yet.  
V. 8. Thine hands have made me] In this eighth verse, and those that follow, he describeth the mercy of God in the wonderful creation of man: and thereon groundeth this conclusion, That God ought not to show himself rigorous against him, Vers. 3. Psal. 119. 73.  
made me] Heb. took pains about me.  
together round about] Or, and wilt thou destroy me quiter at once?  
V. 9. thou hast made me as the day] As brittle as a pot of day, 2 Cor 4. 7.  
V. 10. Hast thou not poured me out as milk] Psal. 139. 14, 15, 16.  
V. 11. fenced] Heb. hedged.  
V. 12. thy visitation hath preserved my spirit] Thy fatherly care and providence doth preserve me, and without it I should perish suddenly.  
V. 13. And these things hast thou hide in thine heart] Or, And hast thou hide these things in thine heart? These thoughts of bringing evil upon me thy creature.  
V. 14. If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity.] Or, if I had sinned, wouldst thou shut me up, and wilt thou not, &c. If I had committed some great sins, is it fit I should always be kept in prison, as it were, with afflictions, and never be released? See notes on chap. 7. vers. 12.  
V. 15. and if I be righteous] It is all one whether I be righteous or wicked: I can look for no ease, chap. 9. 15, 20.  
will] Or, may.  
V. 17. Thou renewest thy witnesses against me] Plagues are proofs of Gods indignation, and therefore are called his witnesses. See Ruth 1. 21. Job 16. 8. Mal. 3. 5.  
thy witnesses] That is, thy plagues.  
changes and war are against me] Psal. 55. 19. One sorrow comes after another upon me, as one army after another, for God hath infinite means to punish man.  
V. 18. Wherefore then hast thou brought me forth out of the womb?] Chap. 3. 11.  
Oh that I had given up the ghost] Or, I might have given up, &c.  
V. 20. Are not my dayes few?] See chap. 7. 6. and 8. 9.  
cease then] He wisheth that God would leave off afflicting him, considering his great misery, and the brevity of his life.  
V. 21. to the land of darkness] A description of the grave, from whence a man shall never return into this world.  
V. 22. without any order] A place where is no variety, or difference of degrees, chap. 3. 19. which is a great part of the beauty of this world.  
and where the light is as darkness] Or, And when it shines here, it is as darkness there.   

CHAP. XI.  
Vers. 2. SHould a man full of talk be justified?] Should he persuade by his great talk, that he is just? Wisemen must weigh arguments, not be swayed by words.  
a man full of talk] Heb. a man of lips.  
V. 3. lies] Or, devices.  
when thou mockest] God and us, seeking to persuade us to believe absurd things, as if we were beasts and ignorant persons, chap. 10. 3. and 34. 7.  
V. 4. My doctrine is pure] He chargeth Job that he should say, That the thing which he taught was true, chap. 6. 10. and that he was no wicked man, chap. 10. 7. or, at least had no sin in him, to deserve such judgements.  
V. 5. O that God would speak] He wisheth God would speak, because he knew God was far better able to speak for himself, then he: and because he thought Job so obstinate, that he would not be convinced by any man.  
V. 6. the secrets of wisdom] That which thou yet seest not, to wit, that thy sins deserve greater troubles, then yet thou endurest, Ezra 9. 13. Or, those high secrets of God, which exceed all that man can learn out of his revealed will, whereof this is one, his judgements laid upon men diversely.  
they are double to that which is!] Or, thou hast deserved double to that which is!  
exacteth of thee less then thine iniquity deserveth] Or, forgetteth thee for thine iniquity: or, in comparison of thine iniquity, Ezra 9. 13.  
V. 7. unto perfection] Thou art not able to understand to the full the depth of Gods intentions, Eccles. 3. 11. Rom. 11. 33.  
V. 8. It is as high as heaven] The perfection of Gods wisdom is. And if man be not able to comprehend the height of the heaven, the depth of hell, the length of the earth, the breadth of the sea, which are but creatures, how can he attain to the perfection of the creator?  
as high as heaven] Heb. the heights of heaven.  
V. 10. cut off] Or, make a change.  
and shut up] If God should turn the state of things, and establish a new order in nature, who can control him?  
who can hinder him?] Heb. who can turn him away?  
V. 11. he knoweth vain men] The inconstancy of men is the cause that God doth not proceed always alike with them.  
V. 12. vain] Heb. emprie.  
like a wild asses colt] Psal. 73. 22. and 92. 6. Eccles. 3. 18. That is, without understanding: so that whatsoever gifts he hath afterward, come of God, and not of nature: and therefore the carnal mans brutish sense knows not, or quarrels with this wisdom of God, Jere. 2. 24. 1 Cor. 2. 14.  
V. 13. If thou prepare thine heart] Chap. 5. 8. and 22. 21. To seek after God, Psal. 78. 8. 2 Chron. 19. 3.  
stretch out thine hands towards him] According to the custom of the ancients, to pray to God not with hands joined together, but with arms stretched out, and hands held up towards heaven, 1 Kings 8. 22.  
V. 14. put it far away] If thou wilt pray unto God, repent, renounce thine own evil works, and see that they over whom thou hast charge, offend not God, Gen. 35. 1, 2. Isai. 1. 16.  
V. 15. then shalt thou lift up thy face without spot] Thou shalt be delivered from the confusion of thy conscience, and able in holy confidence to present thyself before God in prayer, and meditation, Gen. 4. 6. Job 22. 26. See the peace of conscience in true penitents, 1 John 3. 21, 22.  
thou shalt be steadfast] Like a molten pillar, for so the word signifies.  
V. 16. pass away] Or, are past away.  
V. 17. thine age shall be clearer then the noon-day] The remainder of thine age.  
shall be clearer then the noon-day] Heb. shall arise above the noonday. Psal. 37. 6. and 112. 4. Isai. 58. 8.  
thou shalt shine forth] By shining and brightness in scripture, is meant joy and honour, Chap. 18. 5, 6. and 38. 15. Esth. 8. 16. Prov. 4. 18.  
as the morning] Thou shalt be renewed in honour and prosperity, as when the day comes after the night.  
V. 18. because there is hope] God will furnish thee continually with new matter of hope, that thou mayest be fully confident in his favour.  
thou shalt dig about thee] Either a foundation to build an house upon, or entrench thee about with a sure fence, chap. 1. 10.  
thou shalt take thy rest in safety] Levit. 26. 5.  
V 19. thou shalt lye down] Psal. 3. 5. and 4. 8.  
make svit unto thee] Heb. entreat thy face. Psal. 45. 12. Because of thy riches and authority.  
V. 20. But the eyes of the wicked] He sheweth that contrary things shall come unto them that do not repent.  
shall fail] Wicked men shall end their dayes in tears and sighs, expecting that good they never shall attain unto, chap. 8. 13.  
they shall not escape] Heb. flight shall perish from them.  
their hope shall be as the giving up of the ghost] Chap. 8. 14. and 18. 14.  
as the giving up of the ghost] Or, a puff of breath. Their hope shall be in vain, as he that gives up the ghost can hope for no good in this life: or, they shall utterly despair in the end, being by a miserable death deprived of all expected prosperity.   

CHAP. XII.  
Vers. 2. BUt ye are the people] Ye onely are worthy the name of men: Or, ye are a people: That is, ye think yourselves as wise, as if ye were a whole nation, John 11. 49.  
wisdom shall die with you] Ye think ye are the onely wise ones of the world, whence it must needs follow, that none knows, or can know any thing but you, and when ye fail, wisdom must also fail with you.  
V. 3. understanding] Heb. an heart.  
I am not inferior to you] Heb. I fall not lower then you.  
inferior] Heb. falling. A metaphor from two wrestlers. He that is overcome, fals before the conqueror.  
who knoweth not such things at these?] Heb. with whom are not such as these. The things you have brought forth for points of singular wisdom, are common and vulgar, to wit, that God prospers good men, and crosses bad.  
V. 4. I am as one mocked of his neighbour] Prov. 14. 2. Job 16. 10. and 17. 2, 6. and 21. 3. and 30. 1.  
I am as one mocked] He reproveth these his friends of two faults: the one, that they thought they had better knowledge, then indeed they had; and the other, that in stead of true consolation, they did deride and despise their friend in his adversity.  
of his neighbour] Being a mocker and wicked man, judging another to be out of Gods favour by reason of his present afflictions.  
who calleth upon God] Or, calling upon God. Psal. 14. 6.  
the just upright man is laughed to scorn] I who am upright, am accounted an hypocrite by my friends.  
V. 5. to slip with his feet] By calamities, as I am.  
as a lamp despised] Isai. 7. 4. and 42. 3. As men esteem not a torch, that goeth out: so is he despised that falleth from prosperity to adversity, Psal. 31. 15. and 38. 17, 19. Jerem. 20. 10.  
that is at ease] He that is at ease, whom no man troubles, hath no experience, nor cannot judge rightly of my estate: Such are ye my friends.  
V. 6. The tabernacles of robbers prosper] Chap. 21. 7. Psal. 37. 1, 35. and 92. 7. Jere. 12. ●. Hab. 1. 3, 4. Mal. 3. 15.  
V. 7. But ask now the beasts] He declareth to them that did dispute against him, that their wisdom is common to all, and such as the very brute beasts do daily teach: or else, he intendeth that the beasts may teach them, that God makes wicked men to prosper, in that he makes beasts to serve evil men, and gives harmless beasts for a prey to harmful ones. And see the like of fishes, Hab. 1. 13, 14.  
V. 9. in] Or, by▪  
the hand of the Lord hath wrought this] Makes wicked men often to prosper in the world, more then good men.  
V. 10. soul] Or, life.  
all mankind] Heb. all flesh of man.  
V. 11. Doth not the ear try words?] Chap. 34. 3. Either he blameth his friends for not weighing his words, or means that he can weigh theirs: or it may be thus, Doth not his ear try words, &c. That is, God knows your unsavoury words, as well as you do unsavoury meat. If old men be wise, much more God, Psal. 94. 9.  
mouth] Heb. palate.  
V. 13. With him] That is, with God.  
V. 14. shutteth up a man] Isai. 22. 22. Revel. 3. 7. Job 9. 12. and 11. 10.  
up] Heb. upon.  
V. 15. he withholdeth the waters] That is, the rain.  
V. 16. the deceived and the deceiver are his] They must give account to God that go about to deceive those that are Gods, as ye go about to deceive me.  
V. 17. He leadeth] As prisoners of war in triumph, after he hath overcome them.  
counsellors] The wise guiders of the world, 1 Cor. 2. 6, 8. 2 Sam 15. 31.  
spoiled] Of their wisdom, honour and power.  
fools] 2 Sam. 15. 31. and 17. 14, 23. Isai. 19. 12. 1 Cor. 1. 19.  
V. 18. He looseth the bond of kings] Takes away their authority, which binds their subjects to obedience, Chap. 30. 11. Isai. 45. 1, 5.  
girdeth their loins with a girdle] Makes them captives, Psal. 66. 11. Joh. 21. 18.  
V. 20. He removeth away the speech of the trusty] Chap. 32. 9. Isai. 3. 2, 3.  
the speech of the trusty] Heb. the lip of the faithful. Gen. 11. 1.  
trusty] Of wise counsellors, whom kings trust: God makes them unable to give good counsel, and so makes them unserviceable to their princes.  
V. 21. He poureth contempt upon princes] Psal. 107. 40. Dan. 2. 21.  
weakeneth the strength of the mighty] Or, looseth the girdle of the strong. Heb. looseth the girdle. Men ungirt are not fit to fight: Their clothes hinder them.  
V. 22. He discovereth deep things out of darkness] Dan. 2. 22. Matth. 10. 26. 1 Cor. 4. 5.  
the shadow of death] Things most secret, that seem to be butted in eternal ignorance.  
V. 23. He increaseth the nations] In this discourse of Gods wonderful works, Job sheweth, that whatsoever is done in this world, both in the order and change of things, is by Gods will and appointment: wherein he declareth, That he thinketh well of God, and is able to set forth his power in words, as well as they that reasoned against him.  
straitneth] Heb. leadeth in.  
V. 24. causeth them to wander] Psal. 107. 40.  
in a wilderness where there is no way] Desperate, irresolute, without relief, or counsel in their affairs.  
V. 25. They grope in the dark without light] Isai. 19. 14. and 24. 20.  
stagger] Heb. wander.   

CHAP. XIII.  
Vers. 2. WHat ye know, the same do I know also] See notes on chap. 12. 3.  
V. 4. ye are forgers of lies] Psal. 119. 69. Ye forge lies to defend Gods justice, when ye say, He punisheth onely wicked men, and so would make me wicked, because I am afflicted.  
physicians of no value] Ye do not well apply your medicines. Ye come to comfort me your friend, whose pictie ye have known. Ye should cheer me up with Gods promises: but ye add affliction to me, in that ye say, God punisheth me for wickedness.  
V. 5. wisdom] Prov. 17. 28.  
V. 7. and talk deceitfully for him?] In maintaining a false cause, under colour of upholding Gods justice. He means, they taught false doctrine, in saying, God did plague none but the wicked.  
V. 8. Will ye accept his person?] Will ye favour God more then is fitting, because of his greatness, and condemn me for my meanness?  
will ye contend for God?] judge. 6. 31. God can maintain his own cause: he needs not you to strive for him.  
V. 9. Is it good that he should search you out?] Whether ye have pleaded his cause honestly, or by flattery.  
do ye so mock him?] Think ye, that by a false plea, ye can make him think himself just, as ye do men?  
V. 10. persons] Or, his person, as vers. 8.  
V. 11. Shall not his ex●ellency make you afraid?] Mens greatness may make you flatter them, but Gods should keep you from it, for he likes not flattery. It may be red, ●oth not his greatness: That is, but ye do fear Gods greatness too much, and so condemn me to flatter him, and therefore he will find it out, and punish you, and bring you to nothing, as vers. 12.  
V. 12. Your remembrances are like unto ashes] Your famed shall come to nothing.  
bodies of day] Chap. 4. 19. and 10. 9.  
V. 13. Hold your peace] Heb. Be silent from me.  
let come on me what will] Let me speak at my own peril, and if God shall lay heavier things upon me, yet I will not confess myself to be a wicked man.  
V. 14. in my teeth] If God afflict onely wicked men, why have I so many ulcers, that I may bite of my flesh with my teeth? Chap. 18. 4.  
in mine hand?] Why am I brought into so great danger of death, that my life seems to be in my hand, whence it may quickly fall out? 1 Sam. 28. 21. Psal. 119. 109. 1 Sam. 19. 5.  
V. 15. Though he slay me] Though he should proceed in anger to take away my life, yet I would trust on him, and maintain mine innocency.  
yet will I trust in him] Or, that I may not trust, ye I will: or lo, let him slay me, should I not trust? surely I will.  
maintain] Heb. prove, or, argue.  
V. 16. for] Or, but, or, though.  
an hypocrite shall not come before him] Whereby he declareth, That an hypocrite he is not, as they charged him.  
V. 18. I have ordered my cause] I have put my reasons in order, to prove my innocency.  
that I shall be justified] I shall be pronounced just, and not condemned, as ye say.  
V. 19. Who is he that will pled with me?] Seeing God clears me, who dares say God punishes me as a wicked man, Rom. 8. 33.  
I shall give up the ghost] If I should not defend my innocency, when ye condemn me for an hypocrite, I should burst with passion.  
V. 20. do not two things unto me] Chap. 9. 34. and 33. 7.  
then will I not hid myself from thee] I will appear boldly before thy face.  
V. 21. Withdraw thine hand far from me] He sheweth what the two things spoken of in the former verse are, to wit, the taking away of Gods plagues, and laying aside his terrible majesty. See notes on chap. 9. 2.  
from me] Heb. from upon me: That is, from abiding upon me.  
V. 22. Then call thou, and I will answer] Then be either plaintiff, or defendant. I am ready on both sides.  
V. 23. How many are mine iniquities] Now he pleads his cause. I have many plagues, but not so many or great sins, as require such plagues.  
V. 24. hold●st me for thine enemy?] Chap. 33. 10. Seeing thou hast no just cause to lay so many great plagues upon me, why dost thou deal so rigidly with me, as if I were thine enemy?  
V. 25. Wilt thou break a leaf] Isai. 42. 3. Doth it become thy majesty to trample upon my weakness?  
V. 26. thou writest bitter things against me] Like the clerk of assize, thou writest down an heavy sentence for me.  
makest me to possess the iniquities of my youth] Psal. 25. 7. Job 20. 11. Thou punishest me for sins committed in the days of my ignorance.  
V. 27. in the stocks] Chap. 7. 12. and 42. 10. Thou bindest me in with diseases, as a prisoner with fetters.  
lookest] Heb. observest, chap. 7. 20.  
lookest narrowly unto all my paths] Thou compassest me about with troubles, as so many keepers, chap. 10. 17.  
thou settest a print] Thou printest thyself, or settest thy talons on me as an hawk: men may see how thou hast dealt with me, chap. 10. 17.  
heels] Heb. roots, Psal. 56. 6.  
of my feet] Thy plagues have gone from the crown of my head to the sole of my feet.  
V. 28. he] Or, this body, as chap. 19. 26.  
as a rotten thing consumeth] Or, consumeth with rottenness.  
moth-eaten] Chap. 4. 19.   

CHAP. XIIII.  
Vers. 1. BOrn of a woman] Taking occasion from his adversaries words, he describeth the state of mans life, from his birth to his death. The original of his troubles is Gods curse on the woman, Gen. 3. 16. Job 15. 16.  
of few days] Heb. short of days.  
full of trouble] Eccles 2. 23.  
V. 2. He cometh forth like a flower] Chap. 8. 9. Psal. 102. 11. and 103. 15. and 144. 4.  
V. 3. upon such an one] Seeing man is so frail a creature, why doth God handle him so extremely?  
V. 4. Who can bring] Heb. Who will give.  
can bring a clean thing ●ut of an unclean?] Psal. 51. 5.  
V. 5. Seeing his days are determined] Chap. 7. 1.  
V. 6. Turn from him] Chap. 7. 16. 19. and 10. 20.  
rest] Heb. cease.  
as an hireling] Till his set time of dying come; which he desireth, as the hireling waiteth for the end of his labour, to receive his wages.  
V. 7. there is hope of a three] He sheweth mans bodily condition to be worse then a three; for a three cut down may grow again in the same place, but a man cannot.  
V. 9. through the sent of water it will bud] That is, feeling, by a borrowed speech, as judge. 16. 9.  
V. 10. wasteth away] Heb. is weakened, or cut off.  
and where is he?] To wit, in regard of this bodily life; for Job did believe the resurrection, chap. 19. 26.  
V. 11. As the waters fail from the sea] When their supplies from the sea fail, Eccles. 1. 7.  
V. 12. raised out of their sleep] Dan. 12. 2.  
V. 13. that thou wouldest appoint me a set time] To raise me up out of the grave again.  
remember me] Gen. 8. 1.  
V. 14. all the days of my appointed time will I wait] In hope of the resurrection I will be willing to die any day.  
V. 15. and I will answer thee] Though I be afflicted in this life, yet in the resurrection I shall feel thy mercies, and answer when thou callest.  
work of thine hands] Chap. 10. 3. Psal. 138. 8.  
V. 16. For] Or, But.  
now thou numbrest my steps] Psal. 139. 2, 3. Job 33. 11. I dare not appear before thee now, because thou hast put off the countenance of a loving father, and put on the visage of an inexorable judge. Thou markest all my actions, to find matter of punishment, chap. 10. 14. It may be red, Though now thou number my steps, thou wilt not watch over my sin then, to wit, in the resurrection.  
V. 17. My transgression is sealed up in a bag] Thou layest all my sins together, that none may be unpunished, Isai. 65. 6, 7. Deut. 32. 34.  
thou sowest up mine iniquity] Thou sowest my sins past to my present ones, to punish me for both together.  
up mine] Or, it upon mine.  
V. 18. cometh to nought] Heb. fadeth.  
V. 19. The waters wear the stones] By continual plagues, though light in appearance, thou wastest hardest things, and takest away such as are most deeply rooted.  
washest away] Heb. over-flowest.  
thou destroyest the hope of man] From returning into this world after death.  
V. 20. and he passeth away] As one overcome.  
V. 21. he knoweth it not] Death taketh away from him the knowledge of things dearest to him, Isai. 63. 16. Eccles. 2. 19.  
V. 22. But his flesh upon him shall have pain, and his soul within him shall mourn] Or, While his flesh is upon him, he shall have pain, and while his soul is within him, he shall mourn. Yet whilst he liveth, he shall be in pain and misery. It may be red, His flesh shall be grieved onely for itself, and his soul shall mourn onely for himself. Meaning, that dead men have no communion with the living, chap. 21. 32.   

CHAP. XV.  
Vers. 2. SHould a wise man utter vain knowledge] Heb. knowledge of wind. Art not thou ashamed, who wouldst be counted a wise man, to speak empty words?  
fill his belly] Chap. 6. 26.  
with the east-wind?] Thy words are not onely empty, like wind, but blasting and blustering, like the east-wind, Hos. 12. 1.  
V. 3. Should he reason with unprofitable talk?] Or, To reason with talk will not profit, chap. 15. 3.  
V. 4. Yea] Thou speakest not onely words false and hurtful, but blasphemous.  
thou castest off fear] Heb. though makest voided. He chargeth Job, that his talk caused men to cast off the fear of God and prayer: for what good comes by them, if God destroy good and bad, as Job had said.  
prayer] Or, speech.  
V. 5. thy mouth uttereth thine iniquity] Thou showest it in blasphemous words. Or, thy wickedness teacheth thy mouth, Matth. 12. 3, 4, 35. To wit, to speak such words against God, though thou do it craftily, as if thou spakest nothing amiss of God.  
uttereth] Heb. teacheth.  
and thou choosest] Or, though thou choosest.  
V. 7. Art thou the first man] Most ancient, that hast had the experience of all ages?  
before the hills] Wilt thou make thyself eternal? Psal. 90. 2. Prov. 8. 25.  
V. 8. Hast thou heard the secret of God?] Rom. 11. 34. Hast thou been present in Gods eternal counsel, and heard it, that thou cuttest off wisdom from others; and attributest it onely to thyself? Jer. 23. 18.  
V. 9. What knowest thou that we know not?] Chap. 13. 2.  
V. 11. Are the consolations of God small with thee?] Why dost thou despise those divine comforts we have propounded to thee from God?  
is there any secret thing with thee?] Some secret conceit of thine own wisdom above ours?  
V. 12. Why doth thine heart carry thee away?] Beyond the bounds of thy duty toward God?  
what do thine eyes wink at] Why dost thou look sour upon us, mocking what we say, by winking? Psal. 35. 19. Prov. 6. 13. and 10. 10.  
V. 14. What is man, that he should be clean?] 1 Kings 8. 46. 2 Chron. 6. 36. Chap. 14. 4. Psal. 14. 3. Prov. 20. 9. 1 Joh. 1. 8. No man can justify himself before God, nor the angels that fell, much less thou, that drinkest iniquity like water, v. 16. Chap. 34. 7.  
V. 15. Behold, he putteth no trust in his saints] Chap. 4. 18.  
V. 16. which drinketh iniquity like water?] That commits wickedness as greedily as a thirsty creature drinks water? Ephes. 4. 19.  
V. 17. that which I have seen, I will declare] 1 Joh. 1. 1. Perhaps seen for heard( as smelling for feeling, Job 14. 9.) for he saith he heard it, in the next verse. Or else he alludes to the vision before mentioned, chap. 4. 13.  
V. 18. wise men have  told from their fathers] V. 10. Chap. 8. 8.  
V. 19. Unto whom alone the earth was given] Who by their virtue and wisdom, through Gods blessing, kept their land from war, and so enjoyed it alone.  
earth] Or, land.  
V. 20. The wicked man traveleth with pain all his days] From hence, to the end of the chapter, Eliphaz repeats the words of the ancients.  
is hidden to the oppressor] He knows not how little a while he may live, but is always in danger of death.  
V. 21. a dreadful sound] Heb. a sound of fears.  
in prosperity the destroyer shall come upon him] 1 Thess. 5. 3.  
V. 22. out of darkness] Out of that misery he is once fallen into.  
V. 23. He wandereth abroad for bread] Psal. 59. 16 and 109. 10. God sends poverty upon him.  
V. 24. Trouble and anguish shall make him afraid] He sheweth what weapons God useth against the wicked, to wit, terror within, v. 21. and trouble without, as in this verse, Rom. 2. 9.  
V. 25. For] Or, Because.  
he stretcheth out his hand] As a bold and open enemy, against God, Levit. 26. 21. Num. 15. 30.  
V. 26. He runneth upon him] Either he means that God invadeth the wicked man by his judgements; or, the wicked man sets upon God by his notorious sins.  
V. 27. with his fainesse] Because he lived deliciously in worldly pleasures, and glutted himself, he rebelled against God, Deut. 32. 15. Psal. 17. 10. and 73. 7. and 119. 70. He points at Jobs change of estate, and makes luxury and oppression the causes of his misery.  
V. 28. he dwelleth in desolate cities] He dwelleth in places that he hath made desolate by oppression.  
V. 29. He shall not be rich] Because he hath done all this evil, therefore his riches shall be taken away.  
V. 30. by the breath of his mouth shall he go away] Of Gods mouth, who was spoken of, v. 25. He shall be destroyed by God in his anger, and that easily, chap. 4. 9.  
V. 31. Let not him that is deceived trust in vanity] Let not a wicked man trust in his wealth, for it shall be brought to nothing.  
V. 32. It shall be accomplished before his time] His recompense of felicity shall end before his time: he shall die before he need by the course of nature, chap. 22. 16. Psal. 55. 24.  
accomplished] Or, cut off.  
V. 33. He shall shake off his unripe grape] Either he means, God shall, or, the wicked man himself.  
V. 34. the tabernacles of bribery] Psal. 84. 10. Houses built and maintained by polling and bribery, as Eliphaz accuseth Job, chap. 22. 8.  
V. 35. They conceive mischief] Psal. 7. 14. Isai. 59. 4. In Hebrew it is, By conceiving. He shows the means whereby their houses perish. He means, that they plot nothing within, nor execute without, but deceit and violence: and this proves the ruin of their families.  
vanity] Or, iniquity.   

CHAP. XVI.  
Vers. 2. MIserable comforters] Or, troublesone, Chap. 13. 4.  
V. 3. Shall vain words have an end?] Which serve for vain ostentation, and for no true comfort.  
vain words] Heb. words of wind, chap. 15. 2.  
what emboldeneth thee] For Eliphaz did reply against Jobs answer.  
V. 4. and shake mine head at you] Mock at your misery, as ye do at mine, 2 King. 19. 21. Psal. 22. 7, 8. Lam. 2. 15.  
V. 5. But I would strengthen you with my mouth] Though I could mock, yet I would comfort you, and not do as ye do to me.  
V. 6. Though I speak, my grief is not assuaged] It is true as true as ye say, my complaints bring no deliverance: yet if I should not complain, how should I ease myself? chap. 13. 13.  
what am I eased?] Heb. what goeth from me? Or, how will it go from me?  
V. 7. he] That is, God. Or, it, to wit, my grief.  
thou hast made desolate all my company] My family. His children were destroyed, his wife was an enemy rather then a wife.  
V. 8. which is a witness against me] That thou art angry with me.  
V. 9. gnasheth upon me with his teeth] Psal. 37. 12.  
mine enemy sharpeneth his eyes upon me] Looks thorough me with his eyes, as if he would pierce me.  
V. 10. they have gaped upon me] My friends have mocked me boldly, v. 20. and others, chap. 30. 1, 9, 10. or, have assaulted me with open mouth, to devour me, Psal. 22. 13.  
they have smitten me upon the cheek reproachfully] Smiting on the cheek was a sign of reproach, Lam. 3. 30. Mic. 5. 1. 1 Kin. 22. 24.  
they have gathered themselves together against me] They have filled themselves: they have glutted themselves with my sorrows, Exod. 15. 9. or, they have filled themselves with matter to pled against me.  
V. 11. hath delivered me] Heb. hath shut me up.  
into the hands of the wicked] The chaldeans and Sabeans that took away my cattle.  
V. 12. set me up for 〈◇〉 mark] Chap. 7. 20. Lam. 3. 12.  
V. 13. His archers compass me round about] Sicknesses and sores wound me to the heart.  
doth not spare] Lam. 2. 2, 21.  
he poureth out my gull upon the ground] So that my life is in danger.  
V. 15. I have sowed sackcloth] The sackcloth I put on for the loss of my children, cleaves to my sores, as if it were sowed on.  
and defiled my horn in the dust] Psal. 7. 5. My glory is brought low. A metaphor from beasts, whose strength is in their horns.  
V. 16. on my eye-lids is the shadow of death] Mine eyes be dark, as if I were dying.  
V. 17. Not for any injustice in mine hands] Chap. 31. 13. and 21. 28. Signifying, that he is not able to comprehend the cause of this his grievous punishment; for he was not guilty of injustice toward man, nor of hypocrisy before God, Isai. 53. 9.  
V. 18. O earth, cover not thou my blood] If I have committed murder, let the earth reveal it, Gen. 4. 10. Isai. 26. 21. and let not God hear my prayer in my misery, Isai. 1. 15.  
V. 19. now, behold, my witness is in heaven] Though man condemn me, and I be in misery, yet now God is witness of my integrity.  
on high] Heb. in the high places.  
V. 20. My friends scorn me] Heb. are my scorners. Psal. 109. 4. My sorrow is the more, because they are not strangers, but friends that deride me: having therefore no hope on earth, I pray to God to clear me.  
but] Or, therefore.  
V. 21. O that one might pled for a man with God, as a man pleadeth for his neighbour] It may be red thus; And he will pled for a man with God, and the son of man, for his friend; That is, Christ, who is God and man, will pled my cause with his father: he can prevail, because he is God; he will undertake it, because he will be man like me. Or, he desireth that a man might pled his cause before God, as an advocate doth for his client, chap. 9. 32, 33, &c.  
neighbour] Or, friend.  
V. 22. When a few yeers are come] Heb. yeers of number] I desire to have God clear me quickly, that I may die with comfort, for I cannot live long.  
go the way whence I shall not return] Chap. 7. 9, 10.   

CHAP. XVII.  
Vers. 1. BReath is corrupt] Or, spirit is spent.  
V. 2. Are there not mockers with me?] In stead of comfort, being now at deaths door, his friends mocked at his words, chap. 21. 3.  
continue] Heb. lodge.  
continue in their provocation?] I cannot sleep in the night, because their taunts in the day stick in my mind.  
V. 3. Lay down now, put me in a surety with thee] It may be red thus, Appoint, I pray thee, my surety with thee: That is, appoint Christ to pled my cause, and then which of these dare pled against me? it is suitable to Notes on chap. 26. 21. and to Rom. 8. 33. Heb. 7. 22. Or, Let some one go between us, that may procure me an equal hearing from thee.  
strike hands] Prov. 6. 1. and 11. 15 and 17. 18.  
V. 4. therefore shalt thou not exalt them] Either their persons, or their cause they pled against me.  
V. 5. He that speaketh flattery to his friends] Psal. 12. 2. He that flattereth a man, and onely judgeth him happy in his prosperity, shall not in himself onely, but in his posterity be punished. Or, it may be he means, God will punish them for speaking falsely for Gods sake against him, as chap. 13. 7.  
V. 6. He hath made me] Eliphaz, who spake last, and whom he pointed at in the verse before.  
a by-word] I am derided by them who formerly rejoiced in me. Or, they make me a by-word, and I am played upon before them as a tabret: that is, they mock me, Job. 30. 9. Psal. 44. 13, 14.  
aforetime] Or, before them.  
V. 7. Mine eye also is dim] Psal. 6. 7.  
my members] Or, my thoughts.  
as a shadow] More like a shadow of a body, then true members, Psal. 6. 7.  
V. 8. Upright men shall be astonied at this] To wit, when they see the godly punished, but in the end they shall come to understanding, and know what shall be the reward of the hypocrite.  
V. 9. The righteous also shall hold on his way] Not be discouraged by this scandal, but go on and increase in piety, though good men be afflicted as well as bad.  
hold on his way] Heb. lay hold on his way.  
shall be stronger and stronger] Heb. shall add strength. Isai. 40. 29, 31.  
V. 10. do you return] Chap. 6. 29. Ye, my friends, repent, and be of my opinion, or come learn of me.  
V. 11. My dayes are past] Chap. 7 6. and 9. 25.  
my purposes are broken off] Of recovering my prosperity.  
the thoughts of my heart] Heb. possessions. That is, the confident thoughts I might have of restauration, in regard of mine integrity.  
V. 12. They change the night into day] My thoughts of their harsh words in the day, will not let me rest in the night, as v. 2. Chap. 7. 3, 4, 13.  
short] Heb. near; to wit, to an end.  
because of the darkness] The day in which I find some case seems very short to me, because of the trouble I have in the night.  
V. 13. If I wait, the grave is in mine house] The house I wait for is the grave, I prepare for it, as a man makes his bed against night: I look for no more prosperity.  
V. 14. said] Heb. cried, or called.  
Thou a●t my father] I have no more hope in father, mother, sister, or any worldly thing; for the dust and worms shall be to me in stead of them.  
V. 15. where is now my hope?] That is, my hope is no where: I have no hope of a prosperous life.  
as for my hope, who shall see it?] If I should hope, it were in vain: no man shall ever see me in prosperity.  
V. 16. They shall go down to the bars of the pit] My hopes. See v. 15.  
when our rest together is in the dust] Or, seeing there is a descent to the dust. I shall come first to the grave, and others must follow, and lose their expectations as well as I. See Chap. 3. 17. and 30. 23.   

CHAP. XVIII.  
Vers. 2. ERe you make an end of words] Thou, and thy companions that are of thy mind. And it may be some were present at this discourse, that approved of Job's words, chap. 35. 4.  
V. 3. as beasts] I, and Eliphaz and Zophar. See chap. 17. 7. and 17. 4, 20.  
V. 4. He teareth himself in his anger] Chap. 13. 14. He speaks to those that were present, of Jobs impatience: he carries himself like a mad man.  
himself] Heb. his soul.  
for thee] Now he turns him suddenly to Job. Shall God change the order of nature, fastened as a rock, for thy sake, by dealing with thee otherwise then he doth with all men?  
V. 5. the light of the wicked shall be put out] Notwithstanding thy protestations, thou art wicked; for God hath afflicted thee, as he doth wicked men.  
the spark of his fire shall not shine] His prosperity shall be totally taken away, and no spark of it left, 2 Sam. 14. 7. Prov. 13. 9. and 20. 20.  
V. 6. candle] Or, lamp.  
with him] which is with him.  
V. 8. by his own feet] Wicked men bring themselves into dangers they cannot get out of.  
he walketh upon a snare] They are continually in danger.  
V. 9. r●bber shall prevail against him] Chap. 5. 5.  
V. 10. laid] Heb. hidden.  
V. 11. on every side] Chap. 15. 21. Jer. 6. 25. and 20. 3. and 46. 5. and 49. 29.  
d●ive him] Heb. scatter him.  
V. 12. His strength shall be hunger-bitten] Chap. 15. 23. That which should nourish him, shall be consumed by famine.  
V. 13. strength] Heb. bars.  
the first-born of death shall devour his strength] Some violent death shall consume his strength, Isai. 14. 30.  
V. 14. His confidence shall be rooted out of his taberna●●e] Chap. 8. 14. and 11. 20. Psal. 112. 10. Prov. 10. 28. There shall be left him no hope of deliverance, chap. 20. 21.  
it shall bring him] Despair of help, mentioned in the beginning of the verse.  
the king of terrors] To death, which is most feared.  
V. 15. It shall dwell in his tabernacle] Fear, mentioned in the former verse.  
none of his] Meaning, not truly come by.  
brimstene shall be scattered upon his habitation] Though all the world would favour him, yet God would destroy him and his, chap. 1. 16. Gen. 19. 24.  
V. 16. His root shall be dried up beneath] He shall be utterly ruined root and branch, as a three whose roots and branches are decayed, Isai. 5. 24.  
V. 17. His remembrance shall perish from the earth] Prov 2. 22. and 10. 7. Psal. 109. 13.  
V. 18. He shall be driven] Heb. They shall drive him.  
He shall be driven from light into darkness] From off the earth, into the grave.  
V. 19. son nor nephew among his people] Isai. 14. 22. Jerem. 22. 30.  
V. 20. shall be astonied at his day] The day that God destroyeth him.  
they that went before] Before them that lived after him; that is, they that beholded his fall.  
went before him] Or, lived with him.  
were affrighted] Heb. laid held on horror.  
V. 21. such are the dwellings of the wicked] Such an end shall the dwellings of wicked men have.  
that knoweth not God] Isai. 1. 3. Jer. 9. 3. Psal. 79. 6. Do not honour God as they should, Rom. 1. 28. Tit. 1. 16.   

CHAP. XIX.  
Vers. 3. THese ten times] That is, many times, as Neh. 4. 12. Levit. 26. 26.  
make you selves strange to me] Or, harden yourselves against me.  
V. 4. mine error remaineth with myself] I myself shall be punished for it: or, ye have not yet confuted it.  
V. 5. If indeed ye will magnify yourselves against me] Ye take a fit time to tread me under foot, now God hath humbled me.  
V. 6. Know now that God hath ●ver thrown me] He bursteth out into passion, and declareth that his affliction cometh of God, though he cannot see sufficient cause in himself.  
and hath compassed me with his ne●] Shut me into afflictions, that I cannot get out, Lam. 1. 13. Ezek. 12. 13. Hos. 7. 12.  
V. 7. I cry out of wrong] I complain that wicked men have wronged me, and God will not right me.  
wrong] Or, violence.  
V. 8. He hath fenced up my way] Chap. 3. 23. Lam. 3. 7. So that I cannot get out of my afflictions.  
he hath set darkness in my paths] Uncomfortablenesse and sorrow: as light is put for joy, Psal. 97. 11.  
V. 9. He hath stripped me] Taken it off all, as a beasts skin, for so the word signifies.  
my glory] Of my authority, and dignity of magistracy, chap. 29. 7, 14. 20. and 30. 11.  
V. 10. mine hope hath he removed] Of restauration to prosperity, chap. 17. 5. not of eternal life, v. 25 of this chapter.  
like a three] Which is plucked up, and hath no more hope to grow.  
V. 11. counteth me unto him] Chap. 33. 10. and 13. 24.  
as one of his enemies] In Hebrew it is, as his enemies; that is, as a deadly enemy. The plural number increaseth the signification.  
V. 12. His troops come together] Job. 16. 33. Afflictions, like enemies, came against me in troops, cast a trench, and besieged me, chap. 6. 4. and 10 17.  
V. 13. far from me] Psal. 88. 18. Another trouble in war, to take off associates.  
are verily estranged from me] In Hebrew it is, onely; that is, they onely are as strangers to leave me, not as friends to help me.  
V. 14. my familiar friends have forgotten me] In Hebrew, they that were well approved of me. An ill requital.  
V. 15. They that dwell in mine house] My household-servants; for children he had none left. By all these losses Job sheweth, that, touching the flesh, he had great occasion to be moved.  
V. 16. I entreated him with my mouth] In Hebrew it is, with my very mouth. A servant should come at a beck, Matth. 8. 88. but mine regarded not my words.  
V. 17. My breath is strange to my wife] She turns her face from me, as if my breath were unsavoury.  
for the childrens sake] For the love and regard due to our children, the pledges of conjugal love, in whom we had an equal interest, though they were now taken away.  
mine own body] Heb. my belly.  
V. 18. young children despised me] Chap. 30. 1, 10. Or, the wicked.  
V. 19. All my inward friends abhorred me] Psal. 41. 9. and 55. 13, 14, 20. Heb. the men of my secret.  
V. 20. My been cleaveth] Besides these great losses, and most cruel unkindness, he was touched in his own person, as followeth.  
my skin] Psal. 102. 6. Lam. 4. 8. All my flesh was consumed; yea, the very gums about my teeth.  
and] Or, as.  
V. 21. for the hand of God hath touched me] Seeing I have these just causes to complain, condemn me not as an hypocrite, especially ye which should comfort me.  
hand of God] Ruth 1. 13. 1 Sam. 6. 9.  
touched me] Chap. 1. 11. and 2. 5.  
V. 22. Why do ye persecute me as God] Is it not enough that God doth punish me, except ye by reproaches increase my sorrow?  
not satisfied with my flesh?] To see my body wasted, but ye must trouble my mind? as wild beasts are not satisfied with the flesh, but break the bones of what they prey upon, chap. 31. 31.  
V. 23. Oh that my words were n●w written] Heb. Who will give, &c. Which I shall speak. Because they counted him a wicked man, he sets out his hope of resurrection to eternal life.  
V. 24 in the rock for ever] That posterity may judge of my faith, and the equity of my cause, seeing ye will not.  
V. 25. I knew that my Redeemer liveth] Who shall right me against you, and save my soul.  
he shall stand at the later day] It may be red, Shall stand the last upon the ground; that is, shall carry away the victory over all enemies, 1 Cor. 15. 25, 26.  
V. 26. And though after my skin, worms destroy this body, yet in my flesh shall I see God] Or, after I shall awake, though this body be destroyed, yet out of my flesh shall I see God.  
worms destroy this body] Though worms cat not my skin onely, but my flesh also.  
in my flesh shall I see God] Job had a full hope, that his body and soul should enjoy Gods presence in the resurrection.  
V. 27. Whom I shall see for myself] I shall receive my own body again, and not another from that, created anew, Isai. 26. 19. 1 Cor. 15. 53.  
another] Heb. a stranger.  
within me] Heb. in my bosom.  
V. 28. seeing the root of the matter is found in me?] Or, and what root of matter is found in me? Gods promises are rooted in my heart, and true piety is found there: therefore I should not be condemned as an hypocrite.  
V. 29. for wrath bringeth the punishments of the sword] Either he means Gods wrath against them, or theirs against him.  
that ye may know there is a judgement] To condemn them that judge rashly of others, Matth. 7. 1, 2. Rom. 4. 4. Jam. 4. 11, 12.   

CHAP. XX.  
Vers. 2. THerefore] Because thou threatnest us with Gods judgements, chap. 19. 29.  
for this I make hast] To wipe away so foul a crimination.  
I make hast] Heb. my hast is in me.  
V. 3. I have heard the check of my reproach] Two things moved him to speak, because Job had touched him, and he thought he had knowledge sufficient to confute Job.  
V. 4. Knowest thou not this of old] Thou oughtest to know it, for examples of all ages do confirm it.  
V. 5. That the triumphing of the wicked is short] Psal. 37. 35, 36.  
the triumphing of the wicked] That is, their prosperity, that makes them triumph and sing.  
is short] Heb. from near. Newly begun, and will quickly end.  
V. 6. Though his excellency mount up to the heavens] He would prove Job an hypocrite, because he fell so low, from so great a height.  
heavens] Isai. 14. 13, 14. Obad. 3. 4. Matth. 11. 23.  
clouds] Heb. cloud.  
V. 7. dung] 1 King 14. 10.  
V. 8. dream] Psal. 73. 20. Isai. 29. 8.  
V. 9. The eye also which saw him, shall see him no more] Chap. 7. 10.  
V. 10. His children shall seek to please the poor] Or, the poor shall oppress his children. They shall be very poor, that must flatter poor men.  
his hands shall restore their goods] Which he hath taken away from others by oppression.  
V. 11. His bones are full of the sin of his youth] Diseases bredin his bones by the sins of his youth, will carry him to his grave.  
V. 12. Though wickedness be sweet in his mouth] As poison, that is sweet in the mouth, bringeth destruction when it cometh into the body; so all 'vice at the first is pleasant, but afterwards God turneth it to destruction, Prov. 23. 31, 32.  
he hid it under his tongue] As meat that he would chew and let down: or, sweet meats kept under the tongue.  
V. 13. but keep it still within his mouth] Do not spew it out. He taxeth Job of hypocrisy, and of an ill mind, though his actions seemed good.  
within his mouth] Heb. in the midst of his palate.  
V. 14. It is the gull of asps] Though his evil purposes were sweet to him, like meat, yet the punishment shall be like poison, to destroy him.  
V. 15. sw allowed down riches] Isai. 51. 44.  
V. 16. He shall suck the poison of asps] He compareth evil-gotten goods to the venom of asps, which is most dangerous: noting, that Jobs great riches were not truly come by, and therefore God did plague him justly for the same.  
V. 17. He shall not see the rivers] Deut. 8. 7. Though God give to others abundance of his blessings, yet he shall have no part thereof.  
the floods] Or, streaming-brooks.  
honey and butter] Isai. 7. 22.  
V. 18. according to his substance] Heb. according to the substance of his exchange.  
according to his substance, shall the restitution be] The spoilers of the poor shall enjoy their theft but for a time, for God will take it from them, and cause them to make restitution; so that it is but an exchange.  
V. 19. oppressed] Heb. crushed.  
V. 20. Surely he shall not feel quietness in his belly] Eccles. 5. 13, 14.  
feel] Heb. know.  
in his belly] A similitude taken from meat, as v. 15. Psal. 59. 15. that troubles the belly.  
V. 21. There shall none of his meat be left] Or, there shall be none left for his meat. He shall leave nothing to his posterity.  
V. 22. every hand of the wicked shall come upon him] The wicked shall never be at rest; one wicked man shall seek to destroy another.  
wicked] Or, troublesone, or, troubled by him.  
V. 23. while he is eating] Num. 11. 33.  
V. 24. the bow of steel shall strike him thorough] When a wicked man fleeth from a less evil, he falls into a greater, Isai. 24. 18. Jer. 48. 43. Am. 5. 19. Or, in the midst of all his jollity, Gods vengeance shall fall upon him, Psal. 78. 30, 31. Dan. 5. 5, 6.  
V. 25. the glistering sword cometh out of his gull] It bringeth out his bowels with it.  
V. 26. All darkness shall be hide in his secret places] Where he thinks to find safety, he shall meet with horrible troubles.  
a fire not blown shall consume him] Calamities, whose causes are unknown, and which proceed immediately from God, Isai. 30. 33. Job 1. 16.  
V. 27. The heaven shall reveal his iniquity] By executing Gods judgements upon him for his wickedness, Rom. 1. 18.  
V. 28. The increase of his house shall depart] His children shall go into captivity.  
his goods shall flow away] Like things carried away with a flood, Psal. 90. 5.  
the day of his wrath] Gods wrath.  
V. 29. the heritage appointed unto him by God] Thus God will plague the wicked.  
appointed unto him by God] Heb. of his decree from God.   

CHAP. XXI.  
Vers. 2. LEt this be your consolations] Your diligent marking of my words, is all the comfort I look for from you: interrupt me not then, as you did before.  
V. 3. Suffer me that I may speak] Have patience to hear me a little while.  
mock on] Chap. 16. 10. and 17. 2. Thou, O Zophar, that didst interrupt me( chap. 20. 2.) and mock me; do so again, if my words shall deserve it.  
V. 4. why should not my spirit be troubled?] I complain to God, and not to you, else I should be troubled; for ye have condemned my cause already: but I hope God will hear and clear me.  
troubled] Heb. shortened.  
V. 5. Mark me] Heb. look unto me. Or, mark my words, or mark my case, and pity me for my afflictions.  
lay your hand upon your mouth] Chap. 40. 4.  
V. 6. when I remember] Either the change of my estate; or, Gods favouring the wicked, as follows, Psal. 119. 119, 120.  
V. 7. Wherefore do the wicked live] Psal. 17. 10. and 73. 3, 12. Jer. 12. 1. Hab. 1. 16. We see it is false thou saidst, chap. 20. 5, O Zophar; for wicked men thrive long.  
V. 8. Their seed is established in their sight] They see their children prosper to their comfort.  
V. 9. are safe from fear] Heb. are peace from fear.  
V. 11. They sand forth their little ones like a flock] They have store of little ones, Psal. 107. 41.  
V. 13. They spend their days in wealth] They live in prosperity all their days, and die without lingering pains, Psal. 73. 4.  
in wealth] Or, in mirth.  
V. 14. Therefore they say unto God] Chap. 22. 17.  
we desire not the knowledge of thy ways] He sheweth, that God prospers evil men more then good.  
V. 15. what profit shall we have if we pray unto him?] Mal. 3. 14.  
V. 16. their good is not in their hand] They live as if their wealth were their own; yet I am not of their mind. So this verse and the rest, to the end of the two and twentieth, may be red all by way of question, which argueth a denial. And the sense is good, else it seems to cross Jobs scope, who labours to prove, That God doth prosper wicked men. Or, he grants that wicked men may long prosper, and yet God not approve them, but his vengeance, even here, oftentimes overtakes them, Psal. 37.  
their good is not] Or, is not their good.  
the] Or, yet the.  
V. 17. candle] Or, lamp.  
and how oft cometh their destruction upon them?] Sometimes God doth afflict wicked men, but not often.  
God distributeth] Or, how oft doth God distribute.  
V. 18. carrieth away] Heb. stealeth away.  
V. 19. God layeth] Or, How oft doth God lay.  
his iniquity] That is, the punishment of his iniquity.  
he rewardeth him, and he shall know it] Or, how oft doth he reward him, that he may know it?  
V. 20. His eyes shall see his destruction, and he shall drink] Or, How oft do his eyes see, &c. and he drink.  
V. 21. what pleasure hath he in his house after him] Ye will say, But God punisheth his children after him. I answer, What cares he for that, when he is dead himself?  
V. 22. Shall any teach God knowledge?] Isai. 40. 13. Rom. 11. 34. 1 Cor. 2. 16. Ye will Object, This seems to be unjust, that God should prosper the wicked. I answer, God knows how to guide justly, though you understand not his ways, Isai. 40. 13, 14. Rom. 11. 34.  
He judgeth those that are high] Either great men, or else the angels. He that governs heaven, knows how to govern the earth, Eccles. 5. 8.  
V. 23. in his full strength] Heb. in his very perfection, or, in the strength of his perfection.  
V. 24. breasts] Or, milk-pails.  
V. 26. They shall lye down alike in the dust] There is great difference between men here, but in the grave they are equal.  
alike] Or, together, Chap. 3. 17.  
the worms shall cover them] Chap. 17. 14. Isai. 14. 11.  
V. 28. of the prince] It may be they mean the house of Jobs eldest son, which the wind blew down, Chap. 1. 18, 19.  
the dwelling-places of the wicked] Heb. the tent of the taber●●cles of the wicked.  
V. 29. that go by the way?] Which through long traveling have experience, and tokens hereof; to wit, that the wicked may prosper in the world.  
V. 30. That the wicked is reserved to the day of destruction] Prov. 16. 4. 2 Pet. 2. 9. This verse may be red thus, That in the day of destruction the wicked are kept back, and are carried out in the day of wrath. That is, they escape the common calamities of world, and are kept to the day of judgement to be punished.  
the day of wrath] Heb. the day of wraths.  
V. 31. Who shall declare his way to his face] His power is so great, that no man dare reprove or punish him for his sins.  
V. 32. Yet shall he be brought to the grave] This verse may be red thus. At length he is brought to the grave, and remaineth in the tomb: That is, after long prosperity, he is not brought to the block for his sins, but butted with pomp, and lies quietly in the grave.  
grave] Heb. graves.  
remain in the tomb] Heb. watch in the heap.  
V. 33. The clods of the valley shall be sweet unto him] He shall rest sweetly in the grave, as others that die before, or after him.  
V. 34. How then comfort ye me in vain] In coming to comfort me, why do you dispute against me with false grounds, as if I were wicked, because God afflicteth me, Chap. 14. 4. and 16. 2, 3.  
falsehood] Heb. transgression.   

CHAP. XXII.  
Vers. 2. CAn a man be profitable unto God] Chap. 35. 7, 8. Psal. 16. 2. Luke 17. 10. Though man were just, yet God could have no profit thereby. Why then dost thou talk so much of thy righteousness?  
as he that is wife may be profitable unto himself?] Or, if he may be profitable, doth his good success depend there●n: Or, but he that is wise, may be profitable to himself? Prov. 9. 12.  
V. 3. Is it any pleasure to the Almighty, that thou art righteous?] Canst thou add any joy, or profit to God by being righteous?  
V. 4. Will he reprove thee for fear of thee?] Dost thou think that God punisheth thee for being religious, or for fearing God? no, it is for thy wickedness, as vers. 5. or, because he is asraid of thee; or, if thou didst fear him, would he reprove thee, or quarrel with thee?  
for fear of thee] Or, for thy religion.  
enter with thee into judgement] Psal. 143. 2.  
V. 6. For thou hast taken a pledge from thy brother for nought] Thou hast been cruel, and wouldst do nothing for the poor, but for thy own advantage.  
stripped the naked of their clothing] Heb. stripped the clothes of the naked.  
V. 7. water to the weary to drink] Isai. 21. 14.  
and] Or, yea.  
bread from the hungry] Isai. 58. 7.  
V. 8. the mighty man] Heb. the man of drm] When thou wast in authority, thou didst wrong the poor, to please the mighty and honourable.  
honourable] Heb. eminent, or, accepted for countenance.  
V. 9. Thou hast sent widows away empty] Whereas thou shouldst have defended the widows and fatherless by thy authority, and relieved them with thy wealth, thou hast not shewed pitty, but oppressed them.  
the arms of the fatherless have been broken] Thou tookest from them all power to defend themselves.  
V. 10. Therefore snares are round about thee] God hunts thee like a wild beast that spoils the country, chap. 18. 8, &c.  
V. 11. Or darkness that thou canst not see] Confusion of mind, that thou knowest not how to get out of trouble, Isai. 8. 22.  
and abundance of waters cover thee] Of afflictions that overwhel● thee.  
V. 12. Is not God in the height of heaven?] If thou pass not for men, yet consider and height of Gods majesty.  
behold the height of t●●tarres] That so much the more thou mayest fear God, and reverence him.  
the height of the stars] Heb. the head of the stars.  
V. 13. And] Or, But.  
How] Or, What.  
How doth God know?] Psal. 10. 11. and 73. 11. and 94. 7. He reproveth Job as though he denied Gods providence, and affitmed, That God could not fee the things that were done in this world.  
V. 14. he walketh in the circuit of heaven] enjoys his own felicity, not regarding what is done below.  
V. 15. Hast thou marked the old way] How God hath punished wicked men from the beginning.  
V. 16. Which were cut down out of time] Before they need to die by the course of nature, chap. 15. 32. Psal 55. 23. and 102. 24. Eccles. 7. 17.  
whose foundation was overflown with a flood] Heb. a flood was powed upon their foundation.  
with a flood] It is likely he alludeth to Noahs flood, 2 Pet. 2. 5.  
V. 17. Which said unto God] Chap. 21. 14.  
for them] Or, to them.  
V. 18. Yet he filled their houses with good things] They had no cause to say so, for he had filled their houses with good.  
the counsel of the wicked far from me] Chap. 21. 16. Job said so in words, chap. 21. 16. but I and other godly men say so in truth.  
V. 19. The righteous see it] Psal. 107. 42.  
and are glad] The just rejoice at the fall of the wicked, because God gets the glory of his justice, and shows his love to them in destroying their enemies. It may be he means, Noah and his did laugh at them that perished in the deluge. See notes on vers. 16. Psal. 58. 10.  
V. 20. Whereas our substance is not ●ut down] God spared the good: but the wicked he destroyed by fire also, as in Sodom, 2 Pet. 2. 6, 7, 9.  
substance] Or, estate.  
the remnant of them] Or, their excellency.  
V. 21. A●quaint now thyself with him] He exhorteth Job to repent, and to return to God.  
with him] That is, with God.  
V. 22. lay up his words in thine heart] Psal. 119. 11. Luke 2. 19.  
V. 23. If thou return to the Almighty] Chap. 8. 5, 6. and 11. 13.  
thou shalt be built up] God will restore thee to all thy substance.  
thou] Or, if thou.  
V. 24. as dust] Or, on the dust. Which shall be in abundance like dust, 2 Chron. 1. 15.  
the gold of Ophir] Most precious gold. See 1 King. 9. 28. and 10. 11.  
V. 25. the almighty shall be thy defence] Yea, thou shalt have God for thy protection in all perils, who is better then gold.  
defence] Or, gold.  
plenty of silver] Heb. silver of strength.  
V. 26. and shalt lift up thy face unto God] Chap. 11. 15. Thou shalt boldly call upon God, and expect help from him, 1 Joh. 3. 21, 22.  
V. 27. Thou shalt make thy prayer unto him] Psal. 50. 14, 15.  
thou shalt pay thy vows] Psal. 116. 14, 18. God will give thee thy desire, that thou mayest have occasion to pay thy vows.  
V. 28. the light shall shine upon thy ways] Gods favour will direct thee to right ways, and bless thee in them.  
V. 29. When men are cast down] God will deliver his, when the wicked are destroyed round about them: as in the flood, and in Sodom.  
and he shall save the humble person] Jam. 4. 6. 1 Pet. 5. 5.  
the humble person] Heb. him that hath low eyes.  
V. 30. He shall deliver the iceland of the innecent] Or, the innocent shall deliver the iceland: or, he shall deliver him that is not innocent. One good man may save a whole country, Jere. 5. 1. Or, even those that are wicked may be saved for a good mant sake, Gen. 18. 26, &c.   

CHAP. XXIII.  
Vers. 2. MY stroke] Heb. my hand.  
my stroke is heavier then my greaning] I do not complain so much as I have cause.  
V. 3. O that I knew where I might find him] Chap. 13. 3. and 31. 35. I would clear my cause before God, but he will not be found to reason with me.  
V. 6. with his great power] He would not deal with me with his absolute power, as with an enemy: but with fatherly affection, as with a child, Isai. 27. 4, 8. Jere. 10. 24.  
but he would put strength in me] Of his mercy he would give me power to answer him.  
V. 7. There the righteous might dispute with him] When he of his mercy hath given them strength to maintain their cause.  
from my judge] Or, by my judge: That is, by Gods sentence  
V. 8. Behold, I go forward, but he is not there] Why do I desire that which cannot be had. God will not reason with us when we will, but when he will.  
V. 10. the way that I take] Heb. the way that is with me.  
I shall come forth as gold] God tries me for my profit. As gold comes pure out of the fire, so shall I appear loyal before God, when I come out of affliction, Psal. 66. 10. Isai. 48. 10. Mal. 3. 3.  
V. 11. My foot hath held his steps] Psal. 44. 17, 18. and 18. 21. He denies Eliphaz his bitter charge, chap. 22. 5.  
V. 12. I have esteemed] Heb. I have hide, or, laid up.  
I have esteemed the words of his mouth] His word is more precious unto me, then the meat appointed daily to feed my body, Joh. 4. 34.  
my necessary food] Or, my appointed portion.  
V. 13. But he is in one mind] Though I be innocent, and know God will clear me in the end, yet if he will afflict me in the mean while, I cannot avoid it.  
in one] Or, against one: That is, me.  
who can turn him?] Chap. 9. 12, 13.  
his soul desireth] Psal. 115. 3.  
V. 14. many such things are with him] In many things man is not able to attain to the cause of Gods judgements: and he deals so with others, as well as with me.  
V. 15. Therefore am I troubled at his presence] I am troubled with my present calamities, and afraid of future.  
V. 16. God maketh my heart soft] fearful, and unable to bear these calamities.  
V. 17. Because I was not cut off before the darkness] If God had cut me off before these afflictions, I had not been so fearful.   

CHAP. XXIIII.  
Vers. 1. WHy, seeing times are not hidden from the Almighty, do they that know him, not see his dayes?] The first verse may be red thus. Why are not times hidden from the almighty, seeing they that know him, do not see his dayes. That is, It would make a man think that God doth not know the times of punishing the wicked, because he reveals it to none of his servants.  
V. 2. land-marks] Deut. 19. 14. and 27. 17.  
feed thereof] Or, feed them.  
V. 4. the poor of the earth hid themselves together] They dare not meet the rich, because of their pride or cruelty.  
hid themselves together] Prov. 28. 28.  
V. 5. rising betimes for a prey] They are very diligent.  
the wilderness yeeldeth food for them] They and theirs live by robbing and murdering.  
V. 6. They reap every one his corn in the field] The poor mans, vers. 4.  
corn] Heb. mingled corn, or, dredge.  
they gather the vintage of the wicked] Heb. the wicked gather the vintage. One wicked man spares not another.  
V. 7. They cause the naked to lodge without clothing] Heb. because he hath no clothing. They take it from him.  
V. 8. for want of a shelter] The poor are driven by the wicked into rocks and holes, where they cannot lye dry for the rain.  
V. 9. from the breast] They so poul the poor, that they cannot keep their children: or, they take them from their parents, and sell them for slaves.  
take a pledge of the poor] His garment, wherewith he should be covered or clad, against the law, Exod. 22. 26. Deut. 24. 17.  
V. 11. Which make oil within their walls] Though they labour for them, yet they oppress them.  
tread their wine-presses] Contrary to the law, Deuter. 25. 4.  
V. 12. Men groan from out of the city] For the great oppression and extortion.  
the soul of the wounded] Ready to die for famine, like men wounded with the sword, Lam. 4. 9.  
crieth out] Crieth out, and calleth for vengeance.  
God layeth not folly to them] God doth not condemn the oppressors, but seemeth to pass over it by his silence.  
V. 13. that rebel against the light] That is, against Gods word, because they are reproved thereby, Joh. 3. 20.  
V. 14. The murderer rising with the light] Psal. 10. 8. He riseth betimes to do wrong, and holds on all day and night, Psal. 36. 4. Mic. 2. 1.  
V. 15. The eye also of the adulterer waiteth for the twilight] By these particular vices, and the licence thereunto, he would prove, that God punisheth not the wicked, nor rewardeth the just always in this life.  
the twilight] Prov. 7. 9.  
No eye shall see me] My adultery shall not be known.  
disguiseth his face] Heb. setteth his face in secret.  
V. 16. they know not the light] They fly from the light, least they should be discovered, Joh. 3. 19, 20.  
V. 18. He is swift as the waters] He meaneth pirates, who rob at sea, and finding wealth there, live in desolate places, not in fruitful lands among other men.  
as] Or, on.  
V. 19. Drought and heat consume the snow-waters] After a wicked life they die an easy death, as heat melts the water away easily. See chap. 21. 13, 32. Psal. 73. 4.  
consume] Heb. violently take.  
V. 20. The womb shall forget him] He shall be forgotten like other men: or, as if he had never been more, Psal. 31. 12.  
V. 22. He draweth also the mighty with his power] After that wicked men have destroyed weak ones, they set upon the strong.  
and no man is sure of life] Or, he trusteth not his own life.  
V. 23. Though it be given him to be in safety] The twenty third verse may be red thus. It is given him to be in safety, and he resteth on it, though his eyes be upon their ways. That is, God gives wicked men quietness, and they presume he will do so still, which makes them bold to oppress, though God look on.  
V. 24. are exalted for a little while] Psal. 73. 17, 18.  
are gone] Heb. are not.  
taken] Heb. closed up.  
and cut off as the tops of the ears of corn] They die a natural or violent death, like other men in full age; as corn cut down when it is ripe, or before.   

CHAP. XXV.  
Vers. 2. DOminion and fear are with him] God is the sovereign over all, full of majesty, guiding the angels: Therefore no man should question his judgements, as thou, O Job, desiredst to do, but submit to them in all humility and reverence.  
V. 3. Is there any number of his armies?] Psal. 68. 17. Dan. 7. 10. No man then can resist him, or hid himself from him.  
V. 4. How then can man be justified with God?] Chap. 4. 17, &c. and 15. 14, &c.  
that is born of a woman] Not onely Gods majesty, but also thy own original corruption should keep thee from pleading with God, Job 14. 4. Psal. 51. 5.  
V. 5. Behold, even to the moon, and it shineth not] Look on gold and silver, and so forward up to the moon and stars, if God show his power over them, they cannot have light, much less can man have any excellency but of God.  
V. 6. a worm] Psal. 22. 6.   

CHAP. XXVI.  
Vers. 2. HOw hast thou helped him that is without power?] Thou hast shewed thyself a weak comforter to one so low as I am.  
V. 3. How hast thou counseled him that hath no wisdom?] Thy words cannot instruct a fool, as ye count me to be, nor teach him true wisdom.  
V. 4. To whom hast thou uttered words?] Thy speech is vain to a man that understands Gods ways, as I do: neither dost thou speak by the spirit of God, chap. 32. 8.  
V. 5. Dead] Or, much less.  
Dead things are formed from under the waters] Job beginneth to declare the force of Gods power, and providence in the mines and metals in the deep places of the earth.  
and the inhabitants] Or, with the inhabitants.  
V. 6. Hell is naked before him] Prov. 15. 11. He knoweth the most hidden things, Heb. 4. 13.  
V. 7. over the empty place] He stretcheth the heavens over the empty air, and foundeth the earth on the center of it, which is as nothing to bear so great a weight.  
V. 8. the cloud is not rent under them] God shows his great power, in making thin air hold thick water.  
V. 9. He holdeth back the face of his throne] The heavens which are called his throne, Isai. 66. 1. he hides from us with clouds.  
V. 10. He hath compassed the waters with bounds] He made great hollow places in the earth to lodge the waters in, that they may not drown the earth, Gen. 1. 9. Job 38. 8, 10, 11. Psal. 33. 7. and 104. 9. Prov. 8. 29. Jere. 5. 22.  
until the day and night come to an end] Heb. until the end of light with darkness. That is, till the world be done, which cannot stand without dayes and nights, Jere. 31. 35, 36.  
V. 11. The pillars of heaven tremble] Not that heaven hath pillars to uphold it, but he means, The heavens are not strong enough to endure Gods anger. Or, mountains, that seems for their height to uphold heaven, 2 Sam. 22. 8.  
and are astonished at his reproof] That is, the thunder. See Psal. 18. 15. and 104. 7.  
V. 12. He divideth the sea with his power] In tempests and earthquakes: Or, by his Almighty power he hath divided the water into several seas and streams.  
the proud] Heb. pride. The proud waves thereof, as chap. 38. 11. Or, Rahab: That is, Egypt, Psal. 89. 9, 10. Isai. 51. 9.  
V. 13. the crooked serpent] Some understand a figure of stars, figured like a serpent, because of the crookedness: others red, The long serpent: meaning the whale, Isaiah 27. 1.  
V. 14. how little a portion is heard of him] If these few things which we see daily with our eyes, declare his great power, and providence, how much more would they appear, if we were able to comprehend all his works?  
the thunder of his power who can understand?] Psal. 29. 4.   

CHAP. XXVII.  
Vers. 1. MOreover] Job expected a while to see if Zophar would reply in his turn, and seeing he did not, he proceeds to clear his integrity.  
continued] Heb. added to take up.  
V. 2. who hath taken away my judgement] By denying to pled with me, and to clear me before my friends.  
vexed my soul] Heb. made my soul bitter.  
V. 3. the spirit of God is in my nostrils] That is, the breath which God gave him, Gen. 2. 7. Isai. 2. 22.  
V. 4. My lips shall not] Heb. If my lips, &c. Then let me perish. A double oath, one, vers. 2. the other, here.  
speak wickedness] Howsoever men judge of me, yet I will not speak contrary to that which I have said, and so do wickedly in betraying the truth, Job 13. 7.  
V. 5. God forbid that I should justify you] Which condemn me as a wicked man, because the hand of God is upon me.  
I will not remove my integrity from me] I will not confess that God doth punish me as a wicked man, nor accuse myself against my own conscience.  
V. 6. reproach me] Or, cast it away, as judge. 5. 18.  
so long] Heb. from my dayes.  
V. 7. Let mine enemy be as the wicked] He shows his hatred of wickedness, by wishing his enemies rather to be so accounted.  
V. 8. For what is the hope of the hypocrite] Matth. 16. 26. What advantage hath the dissembler to gain never so much, seeing he shall lose his own soul, and die in despair, chap. 8. 13. and 20. 5.  
V. 9. Will God hear his cry when trouble cometh upon him?] Prov. 1. 28. Ezek. 8. 18. John 9. 31. James 4. 3.  
V. 10. will he always call upon God?] In adversity as well as in prosperity.  
V. 11. by the hand of God] Or, being in the hand, &c. Or, of the hand of God: That is, his judgements.  
V. 12. all ye yourselves have seen it] Ye have seen God prosper bad men, and cross good men, and ye will not understand.  
altogether vain] Why maintain you then this error?  
V. 13. This is the portion of a wicked man] Sometimes God doth not punish them in their life time, but in their posterity.  
V. 14. for the sword] Hos. 9. 13.  
his off-spring shall not be satisfied with bread] His children shall perish for hunger.  
V. 15. shall be butted in death] As soon as they are dead, without funeral pomp.  
his widows shall not weep] Psal. 78. 64. They that are nearest to them shall not weep for them, but be glad they are gone. Or, they shall not hire mourners for them, Jere. 22. 18. Eccle. 12. 5.  
V. 17. the just shall put it on] Eccles. 2. 16. Prov. 28. 8.  
V. 18. He buildeth his house as a moth] His house is easily cast down, as a moth is destroyed, chap. 8. 14. Psal. 39. 11. and 58. 9. Or, as a booth, which lasts but while the fruit is gathered for the watchman to lodge in.  
V. 19. he shall not be gathered] butted honourably with his fathers. He shall die in captivity.  
he openeth his eyes] A man may look for him, but he cannot find him, Psal. 37. 36.  
V. 20. terrors take hold on him as waters] Chap. 18. 11.  
a tempest stealeth him away in the night] Suddenly as a deluge coming in the night. God sends many judgements in the night, that they may be more terrible, as not expected, Exod. 12. 29. 2 Kings 19. 35. Isai. 15. 1. Dan. 5. 30.  
V. 21. The east-wind carrieth him away] Hos. 13. 15.  
V. 22. he would said flee] Heb. in fleeing he would flee.  
V. 23. Men shall clap their hands at him] In sign of wonderment, and derision, as 1 Kings 9, 8. Lam. 2. 15. Ezek. 25. 6.   

CHAP. XXVIII.  
Vers. 1. A Vein] Or, a mine.  
a vein for the silver] His purpose is to declare, that man may attain in this world to divers secrets of nature, but is never able to comprehend the wisdom of God.  
V. 2. earth] Or, dust.  
ston] Or, ore.  
V. 3. He setteth an end to darkness, and searcheth out all perfection] Or, an end is set to darkness, and all perfection is preached out  
He setteth an end to darkness] Man can carry light into the bowels of the earth, and find out metals, that else would have lain hide for ever.  
V. 4. The flood breaketh out from the inhabitant] Water unexpected rise in mine-pits to hinder mens work, but they by art carry them away.  
V. 5. out of it cometh bread] That is, corn: and underneath is brimstone, or coal, which easily conceiveth fire.  
bread] Or, bread-corn, Isai. 28. 28.  
V. 6. The stones of it are the place of authors] There are metals under the earth, which neither fowls nor beasts can come at.  
dust of gold] Or, gold-ore.  
V. 7. which the vultures eye hath not seen] Birds of prey that have quick eyes, and can fly to places inaccessible, cannot come at these metals, though they search all co●ners for food.  
V. 9. He putteth forth his hand upon the rock] Metall-men can work in stony places.  
r●●k] Or, flint.  
he overturneth the mountains by the roots] It may be red thus. He turneth it up from the roots of the mountains: That is, he can dig under mountains to bring forth gold.  
V. 10. He cutteth out rivers among the rocks] He brings waters thorough mountains to move his engines, or wash his metals.  
his eye seeth every precious thing] He finds out the choicest stones, whereof are made the richest jewels.  
V. 11. He bindeth the floods from over flowing] He can stop the waters under ground, while he brings forth his minerals.  
from overflowing] Heb. from weeping.  
V. 12. But where shall wisdom be found?] Man may bring metals to light, but he cannot find out the reasons of Gods proceeding, in prospering wicked men, and afflicting good● or, attain to spiritual wisdom in the ways of God, Rom. 11. 33, 34.  
V. 13. Man knoweth not the price thereof] No man can get it for any price: or, no man knoweth the value of it.  
V. 14. The depth saith] Rom. 11. 33, 34.  
V. 15. It cannot be gotten for gold] Heb. fine gold shall not be given for it. Prov. 3. 13, 14. and 8. 11, 19. and 16. 16.  
V. 16. It cannot be valued with the gold of Ophir] Heb. laid on the ground, as goods were wont to be, when men lived by exchange, and are yet in some parts, where they lay a heap of salt against a heap of other things to be changed for it, that buyer and seller may see they be of equal worth, Lam. 4. 2.  
V. 17. The gold and the crystal cannot equal it] Heb. Be set in order against it. See notes on vers. 16.  
jewels of fine gold] Or, vessel of fine gold.  
V. 18. No mention shall be made of coral] They are not worthy to be name in comparison of wisdom.  
coral] Or, Ramoth.  
above rubies] Precious stones of read colour, as appears, Lam. 4. 7.  
V. 20. Whence then cometh wisdom?] Vers. 12.  
V. 21. Seeing it is hide from the eyes of all living] Seeing men that live here below cannot dig to it, nor fowls fly so high.  
air] Or, heaven.  
V. 22. Destruction and death say] Seeing destruction and death have onely heard of it, but cannot attain to it: That is, neither the living, nor the dead, have the full knowledge of it.  
V. 23. God understandeth the way thereof] The proceedings and intentions, and all the passages of it.  
he knoweth the place thereof] He hath it with him, and need not search for the place of it, vers. 20.  
V. 24. For he looketh to the ends of the earth] Zech. 4. 10. Prov. 15. 3. He must needs know where it is, that sees all things.  
V. 25. To make the weight for the winds] To sand wind and rain at his pleasure, as much as he will, as if he weighed them out.  
V. 26. made a decree] Or, makes a bound.  
for the rain] Amos 4. 7.  
V. 27. Then did he see it] He can as easily guide mens affairs, as the tempests and seasons.  
did] Or, doth.  
declare it] Or, number it.  
prepared] Or, prepareth.  
preached] Or, searcheth.  
V. 28. And] Or, But.  
Behold, the fear of the Lord] God keeps that wisdom to himself, whereby he guides mens affairs, but hath revealed another wisdom to men in his commandments to guide them, Deut. 29. 29.  
the fear of the Lord] Psal. 111. 10. Prov. 1. 7. and 9. 10.  
that is wisdom] The way to true and saving wisdom: or, the fruit of it.   

CHAP. XXIX.  
Vers. 1. COntinued] Heb. added to take up.  
V. 3. When his candle shined upon my head] When I was in prosperity, Psal. 132. 17.  
candle] Or, lamp.  
light] Psal. 18. 28.  
I walked through darkness] When I could bear common calamities, encouraged by the comforts left me.  
V. 4. when the secret of God was upon my tabernacle] When Gods providence made all I had to prosper.  
V. 6. When I washed my steps with butter] By these similitudes, he declares the prosperity that he was in. He could have washed his feet in butter, he had so much, Gen. 49. 11. Job 20. 7. Psal. 81. 16.  
me out] Heb. with me.  
V. 7. When I went out to the gate] To the place of judgement, which was by the gate of the city. Job was a magistrate, Ruth. 4. 1. Jere. 38. 7.  
V. 8. and hide themselves] For reverence to me.  
and stood up] Stood up till I was gone past them, Levit. 19. 32.  
V. 9. and laid their hand on their mouth] Held their peace to hear me speak, chap. 21. 5. Prov. 30. 32. So they acknowledged my wisdom.  
V. 10. The nobles held their peace] Heb. the voice of the nobles was hide. Because of my wisdom, dignity and beneficence, Luke 11. 27.  
V. 11. then it blessed me] All that heard me, approved and praised me.  
it gave witness to me] Testifying that I did good justice.  
V. 13. The blessing of him that was ready to perish, came upon me] I delivered him that was in distress, and he prayed God to bless me.  
V. 14. I put on righteousness] Psal. 132. 9, 16.  
my judgement was as a rob] I delighted to do justice, as others did to wear costly apparel.  
V. 15. I was eyes to the blind] I gave counsel to the ignorant, and means to the poor.  
V. 16. the cause which I knew not] Deut. 13. 14. Prov. 25. 2.  
V. 17. I broke the jaws of the wicked] I hindered great men from oppressing others, as he that strikes out the teeth of a wild beast. I kept them from hurting some, and rescued others, Psal. 3. 7. and 58. 6.  
the jaws] Heb. the jaw-teeth, or, the grinders.  
plucked] Heb. cast.  
out of his teeth] 1 Sam. 17. 35. Am. 3. 12.  
V. 18. Then I said] Psal. 30. 6.  
I shall die in my nest] At home in my bed, without trouble, and unquietness in old age. A metaphor taken from birds, Psal. 104. 12, 17.  
V. 19. spread] Heb. opened.  
by the waters] My felicity did increase as a three growing by the waters, Psal. 1. 3. Jere. 17. 8.  
V. 20. fresh] Heb. new.  
my bow was renewed in my hand] My strength grew more and more daily, Gen. 49. 24.  
renewed] Heb. changed.  
V. 21. and waited] Till I had done speaking, and agreeing thereunto.  
V. 22. they spake not again] Either to add to, or contradict my sentence.  
my speech dropped upon them] Like a pleasing rain falling on a dry ground: my words delighted them, Deut. 32. 2.  
V. 23. as for the rain] As the dry earth waiteth for the rain, Psal. 63. 1. and 65. 10.  
they opened their mouth wide] As the earth gapeth in a drought, Prov. 30. 16.  
for the latter rain] The latter rain was rare, but desirable to ripen the corn: or, after harvest to bring up the latter crop, Jere. 5. 24. Deut. 11. 14.  
V. 24. they believed it not] They thought a man of my gravity would not be so familiar with them.  
the light of my countenance they cast not down] My familiarity did not cause then to grieve, anger, or contemn me.  
V. 25. I choose out their way] I had them at command.  
and sat chief] I was both loved and feared by them.  
as] Or, and as.  
that comforteth the mourners] Alluding to the manner of those that resorted to their friends in times of heaviness, to comfort them, chap. 2. 11. and 42. 11.   

CHAP. XXX.  
Verse 1. THey that are younger then I] That is, mine estate is changed, and whereas before the ancient men were glad to do me reverence, chap. 29. 8. the young men now contemn me.  
younger then I] Heb. of fewer dayes then I.  
to have set with the dogs of my flock] To set like dogs to keep the wolves from my sheep.  
V. 2. whereto might the strength of their hands profit me] They were so feeble they could not work.  
old age was perished] They had lived long in vain, and got no experience, so that their yeers were spent unprofitably, and the benefit of their dayes lost.  
V. 3. solitary] Or, dark as the night.  
in former time] Heb. yester-night. That is, lately.  
in former time desolate and waste] Newly laid waste by the enemy. No man would let them dwell among them.  
V. 4. Who cut up meadows by the bushes] They fared very hard and poorly.  
and juniper-roots for their meat] Juniper roots are better for fire, then for meat.  
for their meat] Or, for to warn them.  
V. 6. caves] Heb. holes.  
V. 7. Among the bushes they brayed] Like wild asses for want of food, or being pricked with thorns, chap. 6. 5.  
under the nettles they were gathered together] Or, had wheals gathered on them, being stung with nettles.  
V. 8. base-men] Heb. men of no name, Gen. 6. 4.  
V. 9. And now am I their song] Psal. 35. 15. and 69. 12. Job 17. 6. Lam. 3. 14, 63. They that are younger then I, whose fathers were so base, vers. 1. and their grandfathers also, vers. 8. made songs of me, and mocked at my misery.  
V. 10. and spare not to spit in my face] Heb. and withhold not spittle from my face.  
to spit in my face] In sign of the greatest contempt, Num. 12. 14. Isai. 50. 6.  
V. 11. Because he hath loosed my cord] The band of authority, whereby I kept them in awe, chap. 12. 18.  
they have also let loose the bridle before me] They have cast off that obedience they owe me, and carried themselves licentiously against me.  
V. 12. they raise up against me the ways of their destruction] Seek to destroy me, as souldiers do raise a mount to batter a city, chap. 19. 12. Lam. 3. 5.  
V. 13. they have no helper] They dare set upon me, though no great man countenance them. So full of malice and boldness is this base people against me.  
V. 15. my soul] Heb. my principal one. Heb. my princess. Because the soul rules over the body.  
my welfare passeth away as a cloud] The means of escaping out of my present misery.  
V. 16. my soul is poured out upon me] Melted with grief, 1 Sam. 1. 15. Psal. 42. 4.  
V. 17. My bones are pierced in me] His troubles kept him from sleeping, chap. 7. 14. and 17. 12.  
in the night-season] His pains pierced his flesh, and went into the very bones.  
my sinews take no rest] Because of extreme inflammation.  
V. 18. is my garment changed] With the corrupt matter that runs out of my sores: and is as stiff upon me as the collar of my coat.  
V. 19. He hath cast me into the mire] God hath brought me into contempt.  
V. 20. I cry unto thee] Psal. 22. 2. Lam. 3. 44.  
V. 21. Thou art become cruel to me] Contrary to thy nature and former bounty, thou dealest harshly with me, Psal. 77. 9. Jere. 30. 14.  
become cruel] Heb. turned to be cruel, Isai. 63. 10.  
thy strong hand] Heb. the strength of thy hand.  
V. 22. Thou liftest me up to the wind] His afflictions hurried him up and down like a tempest, or whirlwind. They gave him no rest, chap. 27. 21.  
substance] Or, wisdom.  
V. 23. thou wilt bring me to death] I know I shall die shortly, and come to the grave, Psal. 49. 14.  
V. 24. Howbeit he will not stretch out his hand to the grave] Men cry when God kills them, but he afflicts them not in the grave. My comfort is, I shall be quiet there.  
grave] Heb. heap.  
V. 25. Did not I weep for him that was in trouble] Psal. 35. 13. Rom. 12. 15. I pitied others in their misery, yet am not pitied.  
for him that was in trouble] Heb. for him that was hard of day.  
V. 26. When] Or, Yet when.  
I looked for good] Jere. 8. 15.  
V. 27. the dayes of affliction prevemed me] Came upon me unlooked for.  
V. 28. I went mourning without the sun] Psal. 38. 6. Not delighting in any worldly thing, not so much as in the light of the sun.  
I cried in the congregation] I cannot forbear crying out in company.  
V. 29. I am a brother to dragons] Psal. 102. 6. I love solitariness and mourning, Mic. 1. 8. as wild beasts do.  
owls] Or, ostriches.  
V. 30. My skin is black upon me] With heat of affliction, Psal. 119. 83. Lam. 4. 8. and 5. 10.   

CHAP. XXXI.  
Vers. 1. I made a covenant with mine eyes] To keep them from all wanton looks.  
V. 2. what portion of God is there from above?] For such as are wanton. Or, what portion for me? I fare as bad as if I had been wanton.  
V. 3. a strange punishment] Such punishments as men inflict upon strangers, Obad. v. 12. or, an extraordinary judgement from God, Isai. 28. 21.  
V. 4. Doth not he see my ways] 2 Chron. 16. 9. Chap. 34. 21. Prov. 5. 21. and 15. 3. Seeing great plagues are for the wicked, and God knows I am none, why doth he deal so hardly with me?  
V. 5. If I have walked with vanity, or if my foot hath hasted to deceit] The form of an oath; If I have done so, then let me perish, chap. 1. 11. Or red it, I have not walked with vanity, nor my foot hasted to deceit. Or, let the sixth verse be as a parenthesis, and the speech continued, as Psal. 7. 4, 5.  
V. 6. Let me be weighed in an even balance] Heb. Let him weigh me in balances of justice.  
V. 7. my step hath turned out of the way] Chap. 23. 11.  
mine heart walked after mine eyes] To accomplish the lust of mine eyes, Ezek. 6. 9. and 20. 24. Matth. 5. 28. Eccles. 11. 9.  
V. 8. let another eat] According to the curse of the law, Deut. 28. 33.  
V. 10. let my wife grind unto another] Let her be abused by others; or, let her be a slave to grind for them, judge. 16. 21. Lam. 5. 13.  
V. 11. iniquity to be punished by the judges] Vers. 28.  
by the judges] A capital crime, to be punished with death, Gen. 38. 24. Levit. 20. 10. Deut. 22. 22.  
V. 12. fire that consumeth] Prov. 6. 27.  
that consumeth to destruction] Though man neglect to punish adulterers, yet Gods wrath will consume them.  
V. 13. when they contended with me] When they complained that they were ill entreated by me.  
V. 14. When God riseth up?] To judge me for my sins, or, for oppressing my inferiors, Col. 4. 1.  
V. 15. Did not he that made me in the womb, make him?] He knew that God would punish him for oppressing his servant, because he is Gods creature, as well as he himself, chap. 34. 19. Prov. 14. 31. and 17. 5. Mal. 2. 10.  
did not one fashion us in the womb?] Or, did he not fashion us in one womb?  
V. 16. or have caused the eyes of the widow to fail] By long waiting for the fulfilling of her request, Psal. 119. 123.  
V. 18. as with a father] He nourished the fatherless, and maintained the widows cause.  
her] That is, the widow.  
V. 19. If I have seen any perish for want of clothing] If I did but see one naked, I gave him clothing, though he did not ask me, Luk. 6. 30. Matth. 25. 36.  
V. 20. blessed me] Deut. 24. 13.  
V. 21. If I have lift up my hand against the fatherless] To smite, oppress, or do him injury, Isai. 58. 4.  
when I saw my help in the gate] When others would have assisted me in oppressing him.  
V. 22. Then let mine arm fall from my shoulder-blade] Let me rot, and fall in pieces.  
the bone▪] Or, the chanell-bone.  
V. 23. For destruction from God was a terror to me] I refrained not from sinning because I feared men, but for fear of God, Gen. 39. 9. and 42. 18. Neh. 5. 15.  
V. 24. hope] Psal. 49. 6. and 52. 7. and 62. 10.  
V. 25. If I rejoiced because my wealth was great] If I made riches my chief joy, Luk. 12. 19. and 16. 19, Jam. 5. 5.  
gotten much] Heb. found much.  
V. 26. If I beholded the sun when it shined] If I was proud of my worldly prosperity, which is meant by the shining of the sun, and brightness of the moon. Some understand it of idolising those creatures.  
the sun] Heb. the light.  
in brightness] Heb. bright.  
V. 27. or my mouth hath kissed my hand] Heb. my hand hath kissed my mouth. If mine own doings dotingly delighted me: or, if I have adored those creatures, as this rite implies, Hos. 13. 2.  
V. 28. This also were an iniquity to be punished by the judge] Verse 11.  
I should have denied the God that is above] By putting confidence in any thing but him alone.  
my mouth] Heb. my palate.  
V. 31. If the men of my tabernacle said not] My servants moved me to be revenged of mine enemy, yet did I never wish him hurt.  
V. 32. to the traveller] Or, to the way.  
V. 33. as Adam] Or, after the manner of men.  
Adam] Gen. 3. 12. Hos. 6. 7.  
V. 34. Did I fear a great multitude] I did not carry myself like a tyrant, that is afraid to look out of doors: or, was I terrified by any might or multitude from doing right?  
V. 35. behold, my desire is, that the almighty would answer me] Or, behold my sign is, that the almighty will answer me.  
V. 36. and bind it as a crown to me] This book of accusation should be a commendation to me.  
V. 37. as a prince would I go near unto him] With an heroical and undaunted spirit, as being cleared by my own conscience.  
V. 38. If my land cry against me] That I have got it by extortion or oppression, Hab. 2. 11, 12.  
complain] Heb. weep.  
V. 39. the fruits thereof] Heb. the strength thereof.  
without money] Either not paying for the purchase, 1 King. 21. or, not paying the labourers for their work, Jerem. 22. 13. Mal. 3. 5. Jam. 5. 4.  
caused the owners thereof to lose their life] Heb. caused the so●l of the owners thereof to expire, or, breath out.  
V. 40. cockle] Or, noisome weeds.  
The words of Job are ended] That is, the talk which he had with his three friends; for he spake afterwards to God, chap. 40. 3. and 42. 1.   

CHAP. XXXII.  
Vers. 1. TO answer] Heb. from answering.  
he was righteous in his own eyes] They could not persuade him, but that God dealt too hardly with him.  
in his own eyes] Luk. 16. 15. Prov. 30. 12.  
V. 2. the buzite] Which came of buzz the son of Nahor Abrahams brother.  
of Ram] Or, as the Chaldee paraphrase readeth, Abram: or, Ram for Aram, as Dumah for Edom, Isai. 21. 11.  
he justified himself rather then God] By making himself wronged, and charging God with  
himself] Heb. his soul.  
V. 4. waited till Job had spoken] Heb. expected Job in words.  
because they were elder then he] Job and his friends: therefore he stayed till Job and they had done speaking.  
elder] Heb. elder for days.  
V. 6. young] Heb. few of days.  
durst not] Heb. feared.  
V. 7. I said, Days should speak] Meaning the ancient, which have experience, chap. 12. 12. and 15. 10.  
V. 8. But there is a spirit in man] But I see understanding is a special gift of God, coming not from nature nor age, Jer. 5. 5. Eccles. 4. 13.  
the inspiration of the Almighty giveth them understanding] Chap. 38. 36. Prov. 2. 6. Eccles. 2. 26. Dan. 1. 17. and 2. 21.  
V. 11. reasons] Heb. understandings.  
whilst you preached out what to say] Against Job, to prove that his afflictions were according to his sins.  
what to say] Heb. words.  
V. 13. We have found out wisdom] And flatter yourselves, as though you had overcome him.  
God thrusteth him down] Chap. 19. 5, 6.  
V. 14. directed his words] Or, ordered his words.  
neither will I answer him with your speeches] He useth almost the like argument, but to another end, to prove that Job had wronged God, but not that he was an hypocrite: and therefore God never blames Elihu, as he did the rest.  
V. 15. they left off speaking] Heb. they removed speeches from themselves.  
V. 18. For I am full of matter] I have conceived in my mind great store of reasons.  
matter] Heb. words.  
the spirit within me] Heb. the spirit of my belly.  
the spirit within me constraineth me] Zeal within me urgeth me to speak, as wind in the belly seeks a passage, Jer. 20. 9. Psal. 39. 3.  
V. 19. my belly is as wine which hath no vent] My mind is stuffed with matter, and must ease itself by speaking.  
hath no vent] Heb. is not opened.  
V. 20. that I may be refreshed] Heb. that I breath.  
V. 21. Let me not] Do not expect that I should flatter.  
accept any mans person] Job had taxed his friends of this before, chap. 13. 7, 8. and 17. 5.  
neither let me give flattering titles unto man] I will neither have regard to his riches, credits nor authority, but will speak the very truth, Matth. 22. 16.  
V. 22. For I know not] I dare not flatter, I approve it not. So knowing is taken, Psal. 1. 6. or, I cannot flatter, as Jerem. 8. 12.  
flattering titles] The Hebrew word signifieth, to hid ones name for honour sake, and give him some other name. He would give no man undue titles.  
my Maker would soon take me away] Destroy me by a violent death. Psal. 28. 3.   

CHAP. XXXIII.  
Vers. 2. IN my mouth] Heb. in my palate.  
V. 3. clearly] In Hebrew, purely. I will fan or scour my words.  
V. 4. The spirit of God hath made me] Gen. 2. 7. Thou mayest boldly pled with with me, for I am a man like thyself, chap. 9. 32.  
breath of the Almighty hath given me life] Chap. 27. 3.  
V. 6. Behold, I am according to thy wish in Gods stead] Chap. 9. 35. and 13. 20, 21.  
according to thy wish] Heb. according to thy mouth. Because Job wished to dispute his cause with some man that might speak for God, and not be too majestical for him, Elihu accepts of those terms, chap. 13. 21.  
formed out of the day] Heb. cut out of the day.  
V. 7. hand be heavy] Psal. 38. 2.  
V. 8. Surely thou hast spoken] I pass by those things thou hast spoken well. The first thing I except against in thy speech is, that thou hast said, God hath dealt too hardly with thee, and afflicted thee more then thy sins required, and dealt with thee as with a wicked man, and an enemy.  
in mine hearing] Heb. in mine ears.  
V. 9. I am clean without transgression] Job 9. 17. I have committed no transgression worthy of this punishment. No doubt Job knew he was guilty of sin; but he thought he had not deserved so great afflictions.  
V. 10. he counteth me for his enemy] Chap. 13. 24.  
V. 11. He putteth my feet in the stocks] Chap. 13. 27.  
V. 12. in this thou art not just] Thou mayest be a good man, but thou dealest unjustly with God, in accusing him to deal too hardly with thee.  
V. 13. for he giveth not account of any of his matters] God is supreme, and not tied to give account to any why he scourges them, and therefore thou art unjust to demand it, Rom. 9. 20, Matth. 20. 15. as thou dost, chap. 10. 2.  
he giveth not account] Heb. he answereth not.  
V. 14. For] Or, When.  
For God speaketh once] That which thou requirest hath been done sometimes: God hath by revelations acquainted men for what sins he correcteth them, as Gen. 20. 6. and 31. 24. Dan. 4. 5. but this is not perpetual. Or, God doth call upon men more then once, to consider their ways, and they take no notice of it.  
once, yea twice] Psal. 62. 11.  
V. 15. In a dream] God did use to acquaint men with his will by dreams, afflictions, or prophets, before the word was written.  
V. 16. he openeth] Heb. he revealeth, or, uncovereth.  
he openeth the ears of men] Reveals his counsel to them, chap. 36. 10, 15. or, when men will not take notice, God makes them attend by afflictions, Isai. 28. 19. Mic. 6. 9.  
sealeth their instruction] Signifies that he will chastise them for their sins, as surely, as if he had set it down under hand and seal: or, doth ratify his former word by afflictions.  
V. 17. purpose] Heb. work.  
and hid pride from man] Make it not be. Things hidden, are to men as if they were not.  
V. 18. from perishing by the sword] Heb. from passing by the sword.  
V. 19. He is chastened also with pain upon his bed] Heb. reproved: That is, he is put in mind of his sins by affliction, as Gen. 42. 21. Psal. 39. 11.  
V. 20. So that his life abhorreth bread] Psal. 107. 18.  
dainty meat] Heb. meat of desire.  
V. 23. a messenger with him] A man sent of God to declare his will, why God sends this disease upon him, as Elihu was now to Job.  
one among a thousand] A singular man, and as one chosen out of a thousand, Eccles. 7. 28. which is able to declare unto man the way of reconciliation, whereby he may be upright.  
V. 24. Then he is gracious unto him] There is great hope of Gods mercy to sinners, when he sends able preachers among them. If, being admonished, they repent, God will forgive them.  
saith, Deliver him] God will say to the messenger, Tell him that I will deliver him; for I am reconciled to him through Christs death.  
a ransom] Or, an atonement.  
V. 25. His flesh shall be fresher then a childes] He shall feel Gods favour, and rejoice: declaring hereby, wherein standeth the true joy of the faithful, and that God will restore him to health of body, which is a token of his blessing, 2 King. 5. 14. Psal. 103. 5.  
then a childes] Heb. then childhood.  
V. 26. he will render unto man his righteousness] God will forgive his sins, and accept him as just.  
V. 27. He looketh upon men] Either God, or his interpreter. Some understand it of the sick man recovered, persuading others, by his example, to seek for mercy, Psal. 51. 13.  
He looketh upon men, and if any say, I have sinned] Or, he shall look upon men, and say, I have sinned, &c.  
I have sinned] 2 Sam. 12. 13.  
and perverted that which was right] That is, done wickedly.  
and it profited me not] But my sin hath been the cause of Gods wrath toward me, and done me no good, Rom. 6. 21. Ephes. 5. 11.  
V. 28. He will deliver his soul from going into the pit, and his life] Or, he hath delivered my soul, &c. and my life, Isai. 38. 17.  
He will deliver his soul] God will forgive the penitent sinner.  
V. 29. oftentimes] Heb. twice and thrice. As oft as a sinner afflicted doth repent: or, all before mentioned, from v. 14.  
V. 30. to be enlightened with the light of living] That he may be seen among men walking in the light, that lay obscure before, and almost butted, Psal. 116. 9. and 56. 13.  
V. 32. If thou hast any thing to say] Any defence or argument to object against what I have said. Thus he gives Job free leave to answer this, before he object more against him.  
I desire to justify thee] Not to condemn thy person for an hypocrite, as thy friends have done, but onely show thee thy error: and if I mistake in charging thee, show me my error, and I will clear thee.  
harken unto me] Psal. 34. 11.   

CHAP. XXXIIII.  
Vers. 2. O Ye wise men] Ye that think yourselves wise; meaning Jobs friends. Or, if ye wise indeed, ye will get profit by my words, Prov. 1. 5.  
V. 3. For the ear trieth words] Chap. 11. 12.  
mouth] Heb. palate.  
V. 4. Let us choose to us judgement] Let us lay aside prejudice, and try the matter uprightly.  
V. 5. I am righteous] Chap, 13. 18. The second thing Elihu accuseth Job of, is, That he had maintained that he had a good cause, but God would not suffer him to pled it: which is, in effect, to accuse God of injustice.  
God hath taken away my judgement] Chap. 27. 2.  
V. 6. Should I lye against my right?] Should I confess against my conscience that I am wicked, or an hypocrite? I will never do it, chap. 27. 4, 6.  
my wound] Heb. nine arrow, chap. 6. 4.  
without transgression] Chap. 9. 17. I am sorer punished then my sin deserveth.  
V. 7. who drinketh up scorning like water?] Chap. 15. 16. Is full of scornfulnesse within, and vomits it out against God, chap. 10. 3. or, doth it as with a kind of delight and greediness.  
V. 8. Which goeth in company with the workers of iniquity] Thinks, as wicked men do, That it is in vain to serve God, Mal. 3. 14.  
V. 9. It profiteth a man nothing, that he should delight himself with God] The third thing Job is accused of, is, Discouraging men from piety. Job had not said so in terms, but he gathered it by consequence out of his words, chap. 9. 22. for if God destroy good and bad, what good comes by serving him?  
V. 10. men of understanding] Heb. men of heart.  
far be it from God, that he should do wickedness] Deut. 32. 4. Chap. 8. 3. and 36. 23. Psal. 92. 15. Rom. 9. 14.  
that he should do wickedness] To punish men without a cause, or to punish good and bad alike.  
V. 11. For the work of a man shall he render unto him] Psal. 62. 12. Prov. 24. 12. Jerem. 32. 19. Ezek. 33. 20. Matth. 16. 27. Rom. 2. 6. 2 Cor. 5. 10. 1 Pet. 1. 17. Apoc. 22. 12.  
V. 13. Who hath given him a charge over the earth?] God is supreme: his will is the rule of justice: how can he do wrong then? Gen. 18. 25. Job 8. 3. and 21. 22. Rom. 3. 5.  
the whole world?] Heb. all of it.  
V. 14. If he set his heart upon man] Psal. 104. 29. To destroy him.  
upon man] Heb. upon him.  
his breath] The breath of life which he gave man.  
V. 15. All flesh shall perish together] Gen. 3. 19. Eccles. 12. 7.  
V. 17. shall even he that hateth right govern?] If God were not just, why should he, or how could he govern the world? Rom. 3. 5, 6.  
govern] Heb. bind.  
V. 18. Is it fit to say to a king] Or, Who saith to a king.  
Is it fit to say to a king, Thou art wicked?] Wilt thou condemn God, who judgeth without partiality, and condemns wicked kings.  
V. 19. How much less to him that accepteth not] Or, who accepteth not.  
accepteth not the persons] Deut. 10. 17. 2 Chron. 19. 7. Acts 10. 34. Rom. 2. 11. Gal. 2. 6. Ephes. 6. 9. Coloss. 3. 25. 1 Pet. 1. 17.  
V. 20. at midnight] When they look not for it, Exod. 12. 29.  
the mighty shall be taken away] Heb. they shall take away the mighty.  
without hand] Miraculously, and without means, Dan. 2. 45.  
V. 21. For his eyes are upon the ways of man] 2 Chron. 16. 9. Chap. 31. 4. Prov. 5. 21. and 15. 3. Jer. 16. 17.  
V. 23. more then right] God doth not afflict man beyond his desert, that he should have occasion to contend with him, or sue him for false judgement, Ezra 9. 13.  
enter] Heb. go.  
V. 24. without number] Heb. without searching out.  
V. 25. Therefore] Hence it appears, that he knows their sins, because he destroys them.  
destroyed] Heb. crushed.  
V. 26. in the open sight of others] Heb. in the place of beholders. Openly, in the sight of all men, that others may beware.  
V. 27. from him] Heb. from after him.  
V. 28. So that they cause the cry of the poor to come unto him] God hears the prayers of the oppressed complaining of their persecutors, Exod. 2. 24. Psalm. 12. 5.  
V. 30. That the hypocrite reign not] He puts down tyrants, that they may oppress no more.  
hypocrite] Or, profane.  
V. 31. surely it is meet to be said unto God] The one and thirtieth verse may be thus translated: surely thou shouldst address thyself to God, saying, I have born chastisement, I will not offend any more. He turns his speech to Job: In stead of striving against Gods justice, thou shouldst seek for mercy from him.  
I will not offend any more] show me my secret sins, that I may repent of them, Psal. 19. 12.  
V. 33. Should it be according to thy mind?] Heb. Should it be from with thee? The three and thirtieth verse may be red thus, Should he reward it according to thy mind? though thou have despised the one, and chosen the other, yet will not I: therefore speak what thou knowest. That is, why should God reward thy goodness or sin, how and when thou wouldest? though thou hast rejected to submit to Gods mercy, and callest for justice, yet I dare not do so: if thou know better, teach me.  
V. 34. Let men of understanding tell me] The four and thirtieth verse may be red thus; Men of understanding will say as I, and a wise man will harken unto me. That is, they will like my way better then thine: meaning Jobs.  
of understanding] Heb. of heart.  
V. 35. Job hath spoken without knowledge] Or, That Job. They will consent with me, that Job hath spoken foolishly.  
without knowledge] Chap. 35. 16.  
V. 36. My desire is that Job may be tried] Or, My father, let Job be tried.  
unto the end] That he may speak as much as he can, that we may answer him, and all the wicked that shall use such arguments.  
V. 37. For he addeth rebellion unto his sin] If this be done, he will maintain that error out of rebellion, that now he maintains out of ignorance.  
For he addeth] Or, For else he will add.  
clappeth] Or, will clap.  
clappeth his hands] In token of victory over us, Psal. 47. 1. and 98. 8.  
multiplieth] Or, will multiply.   

CHAP. XXXV.  
Vers. 2. THat thou saidst] To wit, by consequence; for he proveth it out of other words. And this is the fourth accusation, That Job had disparaged God, affirming, by consequence, That he regarded not righteous men, because Job had said, Good men gained no more by piety, then ill men by sin.  
V. 3. What advantage will it be unto thee] Chap. 9. 22. and 10. 15.  
if I be cleansed from my sin] Or, by it more then by sin.  
V. 4. I will answer thee] Heb. I will return to thee words.  
thy companions with thee] Either he means his three friends that had disputed with him before, or some others present, that favoured Jobs cause. See Notes on chap. 18. 2.  
V. 5. which are higher then thou] If thou canst not darken the heavens by thy sin, nor clear them by righteousness, because they are far above thee, much less canst thou hurt God by the one, or help him by the other, who is far above the heavens.  
V. 6. If thou sinnest, what dost thou against him?] Thou canst take nothing from God by thy wickedness, nor add any thing to him by thy righteousness.  
V. 7. If thou be righteous, what givest thou him?] Chap. 22. 3. Psal. 16. 2. Rom. 11. 35.  
V. 8. thy wickedness may hurt a man as thou art] Either he means, Thy wickedness may hurt thyself, and goodness profit thyself: or else, The one may hurt other men, and the other do them good.  
V. 9. By reason of the multitude of oppressions, they make the oppressed to cry] By thy wickedness thou mayest hurt men, and cause them to complain of thee.  
V. 10. But none saith, Where is God] Men are more ready to take notice of wrongs done by others, then to praise God for good received from him, and therefore God will not hear their prayers. It may be he means, God heard not Job, because he was more ready to complain, then to praise God.  
my maker] He alludeth to the Trinity: or, he speaketh of God in the plural number for honour sake, Isai. 54. 5.  
who giveth songs in the night] Matter of praise, Psal. 42. 8. and 149. 5.  
V. 12. There they cry] See Notes on v. 9.  
V. 13. Surely, God will not hear vanity] Chap. 27. 9. Prov. 1. 29. Isai. 1. 13. Jer. 11. 11. Vain men when they pray.  
V. 14. thou shalt not see him] Chap. 23. 8, 9. A fifth accusation of Job, that he had complained, That God came near to him in his works, but would not appear to him, that he might pled his cause with him. His answer is, That he may boldly trust, that God will do him right in the end; for God is just, however he judged of him.  
V. 15. because it is not so] Because thou trustest not in him, nor expectest righteous judgement from him.  
be] That is, God.  
be] That is, Job.  
he knoweth it not in great extremity] Though God have greatly afflicted him for his error.  
V. 16. Therefore] It appears by all that I have said, that Job is in an error.  
he multiplieth words without knowledge] Chap. 34. 35.   

CHAP. XXXVI.  
Vers. 2. THat I have yet to speak on Gods behalf] Heb. that there are yet words for God.  
V. 3. from far] He sheweth, that when we speak of God, we must lift our spirits more high then our natural sense is able to reach.  
V. 4. he that is perfect in knowledge is with thee] Thou shals perceive that I am a faithful instructor, and that I speak to thee in the Name of God.  
V. 5. mighty] Chap. 37. 23.  
and despiseth not any] Though God be powerful, yet he is no tyrant, but ruleth justly, and doth every one right, and respecteth not the unequal conditions of men, contrary to Jobs speech, chap. 10. 3. and 10. 7. and 23. 13. and 30. 21.  
mighty in strength and wisdom] Chap. 9. 4. and 12. 13, 16.  
wisdom] Heb. heart.  
V. 6. He preserveth not the life of the wicked] That is, he destroyeth, Psal. 55. 23. and 104. 35.  
poor] Or, afflicted.  
V. 7. He withdraweth not his eyes from the righteous] Psal. 34. 15. and 33. 18.  
with kings are they on the throne] God prefereth the godly to honour.  
are they on the throne] Psal. 113. 8.  
V. 8. bound in fetters] Psal. 107. 10.  
in fetters] So afflictions are called, because they are as a prison to good men, for their correction, chap. 13. 27.  
V. 9. sheweth them their work] Psal. 50. 21.  
their work] He will move their hearts to feel their sins, that they may come to him by repentance. So he dealt with Manasseh.  
V. 10. openeth also their ear to discipline] Chap. 33. 16, 23.  
V. 11. spend their dayes in prosperity] Chap. 21. 13. Isai. 1. 19.  
V. 12. But if they obey not, they shall perish by the sword] The righteous, of whom he spake, v. 7. these may be slain for their sins.  
they shall perish by the sword] Heb. they shall pass away by the sword.  
they shall die without knowledge] Because they would not take knowledge of the cause of their afflictions, when God revealed it unto them.  
V. 13. the hypocrites in heart heap up wrath] They who are moliciously bent against God, and flatter themselves in their vices, grow worse in their afflictions, and increase their plagues, 2 Chron. 28. 22.  
they cry not when he bindeth them] When they are afflicted, they seek not to God for succour, 2 King. 16. 12. Rev. 16. 11.  
V. 14. They die] Heb. their soul death.  
They die in youth] They die of some vile death, and that before they come to age.  
youth] Chap. 15. 32. and 22. 16. Psal. 55. 23.  
unclean] Or, sodomites.  
V. 15. poor] Or, afflicted.  
V. 16. Even so would he have removed thee our of the straight] If thou hadst repented, and prayed to him, v. 10, 11, 12.  
that which should be set on thy table] Heb. the rest of thy table.  
full of fatness] If thou hadst submitted thyself to God, he would have brought thee to liberty and wealth.  
V. 17. of the wicked] Thou dost murmur against the iustice of God, as wicked men do.  
judgement and justice take hold on thee] Or, judgement and justice should uphold thee.  
V. 18. deliver thee] Heb. turn thee aside.  
V. 20. Desire not the night] Desire not to die, as thou didst, chap. 7. 1, 2. lest in this estate thou die like Gods enemies, by Gods judgement in the dark, Exod. 12. 29.  
V. 21. regard not iniquity] To accuse God of want of equity in his judgements.  
this hast thou chosen, rather then affliction] Rather then to bear thy afflictions patiently.  
V. 23. Who hath enjoined him his way?] Isai. 40. 13, 14. Thou must not go about to teach God how to guide the world, which thou dost, when thou complainest of his government.  
V. 24. his work] The metcors, v. 27. We are no judges of Gods works, but spectators with reverence, as not knowing the causes of them.  
V. 26. Behold, God is great] Much more doth our infirmity hinder us from the full knowledge of God.  
V. 27. according to the vapour thereof] More or less, as the vapours which are exhaled from the earth, and kept in the clouds to produce rain.  
V. 29. or the noise] The thunder-claps, Psal. 18. 12, 14. and 144. 5, 6.  
his tabernacle] Of the clouds, spread out by God as his tabernacle, Psal. 104. 7.  
V. 30. upon it] Upon the cloud, v. 29. or, upon man, v. 28.  
covereth the bottom of the sea] The earth that upholds the sea.  
the bottom] Heb. the roots.  
V. 31. By them judgeth he the people] Chap. 37. 13. and 38. 23. He sheweth that rain hath a double use; one, to declare Gods judgements, when it doth over-flow any place, another, to make the earth fruitful.  
V. 33. The noise thereof sheweth concerning it] The thunder gives warning that rain is coming; and cattle, that flee to shelter when the vapour ascends.  
the vapour] Heb. that which goeth up.   

CHAP. XXXVII.  
Vers. 1. AT this also my heart trembleth] marveling at the thunder and lightnings: whereby he declareth, that the faithful are liverly touched with the majesty of God, when they behold his works.  
V. 2. Hear attentively] Heb. hear in hearing. It seems it thundered at that time; and the whirlwind followed, wherein God spake to Job, chap. 38. 1. or, the words may be taken of thunder in general.  
the noise of his voice] The thunder, whereby he speaketh to men, to waken their dulness, and to bring them to the consideration of his works.  
V. 3. lightning] Heb. light.  
ends of the earth] Heb. wings of the earth.  
V. 4. After it a voice roareth] The noise of the thunder is first, but we see the lightning first, because the eye is quicker then the ear, or because the light passeth swifter then the noise.  
voice roareth] Psal. 29. 3.  
will] Or, doth.  
stay] Or, restrain.  
them] That is, the rain and showers follow thunder, chap. 36. 31. or, the lightnings, or flashes.  
V. 5. great things doth he] Chap. 5. 9. and 9. 10.  
V. 6. he saith to the snow] Psal. 147. 16, 17.  
to the snow] So that neither snow, nor small rain, nor great rain, nor any thing else, cometh without Gods appointment.  
likewise to the small rain, and to the great rain of his strength] Heb. and to the shower of rain, and to the showers of rain of his strength.  
V. 7, He sealeth up the hand of every man] By snow and rain he hinders their work abroad, Exod. 9. 19. as a master calls all his servants home, to view them.  
that all men may know his work] Or, that he may know all his work-men.  
V. 9. Out of the south] Heb. Out of the chamber.  
out of the south cometh the whirlwind] In Hebrew it is called chamber, or secret place] chap. 9. 9. Joh. 3. 8. Psal. 135. 7.  
could out of the north] In Hebrew it is called, the scattering winds, such as drive away the clouds, and purge the air.  
V. 10. By the breath of God, frost is given] Chap. 38. 29. 30. Psal. 147. 16, 17. By the winds that he sends, or by his commandment.  
the breadth of the waters is strained] Frozen up and dried.  
V. 11. by watering he wearteth the thick cloud] By driving them to and fro, or, by dissolving them into rain.  
his bright cloud] Heb. the cloud of his light] The cloud out of which the lightning comes, v. 15.  
V. 13. whether for correction] Rain, could, heat, tempests and such like, are sent of God, either to punish man, or to profit the earth, by making it fruitful; or to declare his favour toward man otherwise, as by cooling and purifying the air, chap. 36. 31.  
correction] Heb. a rod, Mic. 6. 9.  
for his land] The land whose inhabitants he favours, Hos. 9. 3. or, where no men dwell, but God onely takes care of it, as in the wilderness, chap. 38. 26, 27.  
V. 15. when God disposed them] The rain and other meteors mentioned before.  
caused the light of his could to shine] By sending lightning one of the clouds, v. 3, 11.  
V. 16. the balancings of the clouds] Whereby the clouds hang so equally in the air, that they fall not down to the earth.  
perfect in knowledge] Chap. 36. 4.  
V. 17. How thy garments are warm] Why thy clothes should keep thee warm when the south-winde bloweth, Psal. 147. 18.  
he quieteth the earth by the south-winde] Freeth it from rougher winds.  
V. 18. Hast thou with him spread out the sky] Helped him in it, as a fellow-workman, Isai. 44. 24.  
which is strong] Though it be of a slight matter.  
as a melted looking-glasse] For the clearness of it.  
V. 19. Teach us what we shall say unto him] If thou thinkest thyself wiser then we, teach us how to speak of Gods government.  
by reason of darkness] That is, ignorance. He glanceth at Jobs presumption, that he would control Gods works.  
V. 20. Shall it be  told him that I speak?] I would be loth it should be  told God that I speak so as thou dost, lest he should consume me.  
V. 21. And now] It may be the sun shined then, or it lightened, and gave occasion to Elihu to speak so. See on v. 2.  
see not the bright light] If we cannot with our eyes look upon the shining sun, or flashes of lightning, much less can we behold Gods majesty. This he speaks, to keep Job from censuring Gods works.  
but] Or, when.  
V. 22. Fair] Or, When fair. Heb. gold.  
Fair weather cometh out of the north] In Hebrew it is gold, meaning fair weather, and clear as gold.  
with] Or, but with.  
V. 23. excellent in power] Chap. 9. 4. and 12. 13, 16. and 36. 5.  
he will not afflict] Without cause, Lam. 3. 33.  
V. 24. he respecteth not any that are wise of heart] So as to wrong others, to please them. He will deal justly with all men.   

CHAP. XXXVIII.  
Vers. 1. OUt of the whirlwind] That his words might carry the greater majesty, and that Job might know with whom he had to do, 1 King. 8. 12. and 19. 11. Ezek. 1. 4. Nah. 1. 3. Hebr. 12. 18. Thus God comes to pled with Job, as he did desire, chap, 9. 34. and 13. 21, 22.  
V. 2. Who is this that darkeneth counsel] Which by seeking out the secret counsel of God by mans reason, maketh it more obscure, and sheweth his own folly, Rom. 1. 22.  
Who is this that darkeneth counsel, by words without knowledge?] Chap. 42. 3.  
V. 3. Gird up now thy loins like a man] A metaphor from souldiers, who in those parts wearing loose garments, did gird them close when they went to sight, 1 King. 20. 11.  
I will demand of thee] Because he had wished to dispute with God, chap. 13. 3, 22. God reasoneth with him, to declare his rashness.  
answer thou me] Heb. make me know.  
V. 4. Where wast thou when I laid the foundations of the earth?] Psal. 104. 5. Prov. 30. 4.  
Where wast thou] Wast thou my companion or counsellor in creating the world, that thou wouldest be so in guiding it?  
when I laid the foundati●ns of the earth?] A similitude from builders, who lay the foundation first, and do their work by time and level, Zech. 1. 16. and 2. 1. and 3. 9. and 4. 7.  
if thou hast understanding] Heb. if thou knowest understanding.  
V. 6. foundations] Heb. sockets.  
fastened] Heb. made to sink.  
V. 7. When the morning stars sang together] When all creatures, but especially the heavenly, being newly, created, gave glory to the creator, every one in his way, Psal. 148. 3. as birds sing at break of day.  
all the sons of God] Meaning, the angels, Job 1. 6.  
V. 8. Or who shut up the sea with doors] Psal. 104. 9.  
V. 9. and thick darkness a swadling-land for it] As though the sea were but as a little babe in the hands of God, to turn to and fro.  
V. 10. broke up for it my decreed place] Or, established my decree upon it.  
bars and doors] Psal. 104. 9. Jere. 5. 22.  
V. 11. thy proud waves] Heb. the pride of thy waves.  
V. 12. Hast thou commanded the morning] Was there no daylight before thou wast born?  
V. 13. That it might take hold of the ends of the earth] That it may give light all the world over.  
ends] Heb. wings.  
the wicked might be shaken out of it?] Who having in the night been given to wickedness, cannot abide the light but hid themselves, chap. 24. 13, 17. John 3. 20.  
V. 14. It is turned as day to the seal] The earth is as it were new fashioned every morning: for nothing that grows on it, can be seen in the night.  
they stan las a garment] Herbs, grass, and flowers are seen to cover the earth, as a beautiful garment put on in the morning.  
V. 15. their Light is withholden] Wicked men hid themselves in the day time, lest they be discovered: and when thieves are taken, they are punished in the day, chap. 24. 13, &c. to 18.  
V. 16. in the search of the depth?] If thou art not able to seek out the depth of the Sea, how much less art thouable to comprehend the counsel of God?  
V. 17. Have the ga●es of death been opened unto thee?] Places under the earth, where the dead are butted: or, the depths of the earth.  
V. 20. to] Or; at.  
to the bound thereof] That thou mightest appoint it his ways and limits.  
V. 22. treasures of the snow?] Psal. 135. 7.  
V. 23. Which I have reserved against tthe time of trouble] As arms in a magazine, to sight against mine enemies withall, Exod. 9. 18. Josh. 10. 11.  
V. 24. By what way is the light partend?] That is, the lightning, chap. 37. 3.  
V. 28. Hath the rain a father?] Who is the author and disposer of the rain, but I? Jere. 14. 22. Zech. 10. 1. Or, canst thou produce it at thy pleasure: or, knowest thou the course of it?  
V. 29. the hairy frest of heaven] Psal. 147. 16.  
V. 30. The waters are hide as with a ston] The ice covereth the water, as if it were p●●ed over with ston.  
is fi●zen] Heb. is taken.  
V. 31. of Pleiades] Which stars arise in the spring time, and bring flowers.  
Pleiades] Or, the seven stars. Heb. Cimah.  
Of Orion] Canst thou order the course of Orion, which bringeth in winter: or, canst thou loose the earth, when in winter it is bound up with frost and could.  
Orion] Heb. C●sil.  
V. 32. Mazzaroth] Or, the twelve signs: Some think they were the twelve signs: or, constellations of the south.  
guide] Heb. guide them.  
Arctu●us with his sons] The north star, with those that are about him.  
V. 33. canst thou set the dominion thereof in the earth?] Canst thou cause the heavens to exercise their power over earthly bodies in showers, and influence, and distinction of times? Gen. 1. 16. 18.  
V. 35. Here we are?] Heb. Behold us.  
V. 36. Who hath put wisdom in the inward parts?] Chap. 32. 8. Eccles. 2. 26.  
V. 37. who can stay the bottles of heaven] That is, the clouds, wherein the water is contained, as in bottles.  
who can stay] Heb. who can cause to lye down.  
V. 38. When the dust groweth into hardness] Or, when the dust is nuned into mire.  
groweth] Heb. is poured.  
and the clods cleave fast together] For when God doth not open these bottles, the earth cometh to this inconvenience.  
V. 39. wilt thou hunt the prey for the lion?] Psal. 104. 21. After he had declared Gods works in the heavens, he sheweth his marvelous providence on oarth, even towards the brule beasts.  
the appetite] Heb. the life.  
V. 41. Who provideth for the raven his food?] Psal. 147. 9. Matth. 6. 26.   

CHAP. XXXIX.  
Vers. 1. WHen the wild goats of the rock bring forth?]  
He chiefly maketh mention of wilde-goats, and hinds, because they bring forth their young with most difficulty.  
the hinds do calve] Psal. 29. 9.  
V. 2. canst thou number the moneths that they fulfil?] That is, how long they go with young,  
V. 3. they low themselves] That is, their young ones, the cause of their sorrows.  
V. 6. barren land] Heb. Salt places.  
V. 7. of the driver] Heb. of the exactor.  
V. 9. If ill the unicorn be willing to serve thee] Is it possible to make the unicorn tame? Signifying, That if man cannot rule a creature, much less can he teach God how to govern the world.  
unicorn] Or, Rhinoceros.  
V. 13. wings and feather unto the ostrich?] Or, the feathers of the stork and ostrich.  
V. 14. and warmeth them in the dust] They writ that the ostrich covereth her eggs in the sand, and because the country is hot, and the sun still keepeth them warm, they are hatched.  
V. 16. her labour is in vain without fear] She is not afraid of any hurt may come to hers, as if she had traveled in vain. It notes the unnaturallnesse of this creature to her young.  
V. 17. Because God hath deprived her of wisdom] That is, to have a care of, and natural affection to her young, as other fowls have.  
V. 18. What time she lifieth up her self on high] When the young ostrich is grown up, the horse cannot over take him.  
V. 19. hast thou clothed his neck with thunder?] His terrible neighing, like the thunder, makes a breath which covers his neck, and shows his courage.  
V. 20. terrible] Heb. terrors.  
V. 21. He paweth] Or, his feet dig.  
the armed] Heb. the armor.  
V. 24. He swalloweth the ground with fier●●nesse] He is so fierce, as if he would devour and swallow down the ground under him.  
whither believeth he that it is the sound of the trumpet] He hath no fear of war at all in him.  
V. 26. and stretch her wings toward the south] To fly into the warm countries, when could weather cometh.  
V. 27. at they command] Heb. by thy mouth.  
on high] Jere. 49. 16. Obad. v. 4.  
V. 30. where the slain are, there is she] Matth. 24. 28. Luke 17. 37.   

CHAP. XL.  
Vers. 4. BEhold, I am vile] Whereby he sheweth, that he r epented, and desired pardon for his excesses.  
I will lay mine hand upon my mouth] Chap. 29. 9. Psal. 39. 9. I have nothign to answer for myself: my mouth is stopped with arguments.  
V. 6. out of the whirlwind] See notes on chap. 38. 1.  
V. 7. Gird up thy loins now like a man] Chap. 38. 3.  
V. 8. Wilt thou also disamull my judgement] Psal. 51. 4. Rom. 3. 4. By complaining, that I use thee too hardly. They that justify themselves, condemn God as unjust.  
V. 10. D●●● thyself now with majesty] Psal. 104. 1. Meanning, that these were proper to God, and belonged to no man.  
V. 13. hid them in the dust together] Cause them to die, if thou canst.  
V. 14. that thine own right hand can save thee] Proving hereby, Tha whosoever thinks himself able to save himself, maketh himself God. If job could to this, he had had some colour to pled with God.  
V. 15. lehemeth] Or, the elephant, as some think.  
which I made with thee] Whom I made as well as thee: or, the same day with man: or to be with thee.  
he careth grass as an ex] This commendeth the providence of God toward man: for if the elephant were given to devour as the lion, he would be a great devourer, both of man and beast.  
V. 17. He moveth] Or, he setteth up.  
V. 19. He is the chief of the ways of God] He is one of the chiefest works of God among the beasts.  
he that made him, can make his sword to approach unto him] Though man dare not come near him, yet God can kill him.  
V. 20. food] Psal. 104. 14. and 147. 8.  
where all the beasts of the field play] Because he eats grass, else they would fear that he would eat them.  
V. 21. in the covert of the reed, and fens] He loves to lye in the shade near the waters, to wash himself, and refresh him.  
V. 23. he drinketh up] Heb. he oppresseth.  
and hasteth not] He drinketh at leisure, and fears no body.  
V. 24. He taketh it with his eyes: his nose pierceth thorough snares] Or, will any take him in his sight, or, bore his nose with a gin?   

CHAP. XLI.  
Vers. 1. LEviathan] That is, a whale, or, a whirlpool, or, as some, a crocodile.  
which thou lettest down] Heb. which thou drownest.  
V. 3. Will he make many supplications unto thee?] Because he feareth lest thou shouldst take him.  
V. 4. Will he make a covenant with thee?] In Hebrew it is, Will he cut a covenant? See Jere. 34. 18.  
wilt thou take him for a servant for ever?] To do thy business, and be at thy commandment.  
V. 8. Lay thine hand upon him] If thou once consider the danger, thou wilt not meddle with him.  
V. 9. the hope of him is in vain] The hope of taking him is in vain.  
V. 10. who then is able to stand before me?] If none dare stand against a creature, who is able to stand before the creator?  
V. 11. Who hath prevented me that I should repay him?] Rom. 11. 35.  
whatsoever is under the whole heaven is mine] Psal. 24. 1. and 50. 12. 1 Cor. 10. 26.  
V. 12. I will not conceal his parts] The parts and members of this great creature.  
V. 13. Who can discover the face of his garment?] Who dare pull off his skin? or, who can bring him out of the sea, which covers him?  
with] Or, within.  
with his double bridle] Who dare put a bridle in his mouth, as in an horses?  
V. 14. Who can open the doors of his face?] Who dare look in his mouth?  
V. 15. scales] Heb. strong pieces of shields.  
V. 18. By his neesings a light doth shine] He casteth out breath like flames of fire.  
V. 22. sorrow is turned into joy] Heb. sorrow rejoiceth.  
sorrow is turned into joy before him] Nothing that he meets with, can grieve, or trouble him.  
V. 23. The flakes] Heb. the fallings.  
they are firm in themselves] Heb. molten: For metals melted are firm, as bells.  
V. 25. When he raiseth up himself, the mighty are afraid] When he appears in the sea, men pray to God, as if they were at the point of death.  
V. 26. The sword of him that layeth at him cannot hold] Much less wound or hurt him.  
habergeon] Or, breastplate.  
V. 30. Sharp stones] Heb. sharp pieces of the potsherd.  
Sharp stones are under him] His skin is so hard, that he lieth upon rocks and sharp stones, as easily, as if he lay in the mire.  
V. 31. He maketh the deep to boil like a pot] Either he maketh the sea to seem as it boiled, by his wallowing: or else, he spouteth water in such abundance, as it would seem that the sea boiled.  
V. 32. He maketh a path to shine after him] That is, a white froth, and shining stream, where he hath gone.  
V. 33. who is made without fear] Or, who behave themselves without fear.  
V. 34. He beholdeth all high things] He feareth not the greatest on earth: or, he despiseth all other beasts and monsters, and is the proudest of all others.   

CHAP. XLII.  
Verse 2. CAnst do every thing] Gen. 18. 14. Jere. 3●. 27. Luke 1. 37.  
that no thought can be withholden from thee] No thought so secret, but thou dost see it, Heb. 4. 13. Psal. 139. 2. nor any thing that thou thinkest, but thou canst bring it to pass.  
no thought can be withholden] Or, no thought of thine can be hindered.  
V. 3. Who is he that hideth counsel without knowledge?] Job repeats Gods words, chap. 38. 2. As if he would say, Thou hast charged me of speaking foolishly of thy proceedings, and now I confess my folly.  
V. 4. Hear, I beseech thee] He repeats his own words, chap. 13. 22. and so confesseth a second fault, That he desired to dispute with God.  
I] Or, now I.  
I] Or, or I.  
V. 5. I have heard of thee by the hearing of the ear] Thou hast spoken to me, and revealed thyself more clearly, and gloriously, then ever before, chap. 38. 1. and so convinced me of my folly and boldness: Therefore I repent, &c.  
heard of thee] Or, heard thee.  
by the hearing of the ear] Chap▪ 28. 22.  
but] Or, and.  
V. 6. and repent in dust and ashes] Sitting in dust and ashes, as an humble sign of true repentance, Isai. 58. 5. Jere. 6. 26. and 25. 34. Lam. 3. 16. Jon. 3. 6.  
V. 7. ye have not spoken of me the thing that is right] Ye have not spoken rightly of my providence, in that ye condemned Job my true servant for an hypocrite, because of his afflictions.  
V. 8. and go to my servant Job] When ye have reconciled yourselves to him for condemning him, he shall pray for you, and I will hear him. A great honour to Job, that he must pray for them, who condemned him.  
him] Heb. his face, or person.  
V. 9. accepted] Gen. 4. 9.  
Job] Heb. the face of Job.  
V. 10. the Lord turned the captivity of J●b] God delivered him out of all his afflictions, which held him as a prisoner, chap. 13. 27. psal. 69. 33.  
the Lord gave Job twice as mu●h as he had before] Except in children, which cannot be said to be doubled, unless they be reckoned as not lost that God had t●ken away before.  
gave Job twice as much as he had before] Heb. added all that had been to Job unto the double.  
V. 11. all his brethren, and all his sisters] That is, all his kindred, chap. 19. 13.  
comforted him over all the evil that the Lord had brought upon him] Chap. 29. 25.  
V. 12. So the Lord blessed the latter ●nd of Job more then his beginning] God made him twice so rich in cattle, as he was before, and gave him as many children, as he had taken from him.  
she-asses] Or, asses, chap. 1. 3.  
V. 14. Jemima] Of long life, or beautiful as the day.  
Kezia] As pleasant as Cassia, or sweet spice, Psalm 45. 8.  
Keren-happuch] The horn of beauty.    

ANNOTATIONS On the Book of PSALMS.  

The ARGUMENT.  
THis Book is by some called, The Anatomy of the soul: And that not unfitly, for herein we see all the affections of Gods servants lively expressed in excellent patterns. We find them sometimes grieving for sin, and troubles: otherwhiles, rejoicing in deliverances: Now praying to God, then praising of God: Putting forth one while their desire of God, and dependence on him: another while, their joy in God, and care to please him. And all these and many other are set out in excellent expressions.  
This variety of Hymns is l●ft us upon record, that we might in Gods public service, and in private by singing, make use of them, according to several occasions, Matth. 26. 30. Colos. 3. 16. James 5. 13. This( besides the often reading, and meditating on them) is the right use of the Book of Psalms.   

PSAL. I.  
Vers. 1. BLessed is the man that walketh not in the counsel of the ungodly] Prov. 4. 14.  
ungodly] Or, wicked.  
the seat of the scornful] When a man hath given once play to evil counsel, or to his own concupiscence, he beginneth to forget himself, and so falleth into contempt of God, which contempt is called The seat of scorners: or, he is an happy man that hath no kind of commerce with wicked men in their evil courses, Psal. 26. 4, 5.  
seat] Or, assembly, Psal. 107. 32. Jere. 15. 17.  
V. 2. in the law of the Lord] In the holy scriptures.  
and in his law doth he meditate day and night] Josh. 1. 8. Psal. 119. 1.  
V. 3. And] Or, For.  
planted by the rivers of water] Jere. 17. 8.  
whither] Heb. fade.  
whatsoever he doth shall prosper] Gods blessing makes the actions of his children prosperous, Gen. 39. 23.  
V. 4. The ungodly are not so] Though the wicked seem to bear the swinge in this world, yet the LORD driveth them down, that they shall not rise, nor stand in the company of the righteous: or, their condition is nothing like the godlies, Jere. 17. 5, 6.  
like the chaff which the wind driveth away] Psal. 35. 5. Isai. 17. 13. Hos. 13. 3.  
V. 5. in the judgement] Shall not be able to look up, whensoever God comes to judgement, 1 Pet. 4. 17, 18.  
V. 6. the Lord knoweth the way of the righteous] Doth approve and prosper: like as not to know, is to reprove and reject, Matth. 7. 23.  
the way of the ungodly shall perish] All their courses shall come to nought, Prov. 11. 7.   

PSAL. II.  
Vers. 1. WHy do the heathen rage] Acts 4. 25. The conspiracies of the Gentiles, the murmuring of the Jews, and power of kings cannot prevail against Christ.  
rage] Or, tumultuously assemble.  
imagine] Heb. meditate.  
a vain thing] That is not grounded on reason, nor can produce any good effect.  
V. 3. Let us break their bands asunder] Let us cast off all signs of subjection to God, and his anointed, Jerem. 5. 5. Luke 19. 14.  
V. 4. He that sitteth in the heavens shall laugh] Prov. 1. 26. Psal. 37. 13. and 59. 8. Reigning in eternal rest out of the reach of all worldly conspiracies.  
V. 5. Then shall he speak unto them in his wrath] Gods plagues will declare, that in resisting David and Christ, men fought against God.  
vex] Or, trouble.  
V. 6. Yet have I set my king] Or, Even I. It is in vain for you to seek to pull him down, whom I have set up.  
set] Heb. anointed.  
upon my holy hill of Zion] Heb. upon Zion, the hill of my holinesse, Psal. 15. 1.  
V. 7. I will declare the decree] To show that my vocation to the kingdom is of God.  
the decree] Or, for a decree.  
Thou art my son] Acts 13. 33. Heb. 1. 5.  
this day have I begotten thee] David was declared king, and so Gods son by adoption, 1 Sam. 16. 12. Christ incarnate was declared to be Gods son by nature, Matth. 3. 17. Acts 13. 33. Heb. 1. 5. and 5. 5.  
V. 8. Ask of me] Psal. 72. 8.  
and the uttermost parts of the earth for thy possession] Not onely the Jews▪ but the Gentiles also.  
V. 9. Thou shalt break them with a rod of iron] Revel. 2. 27. and 19. 15.  
like a potters vessel] So as they can never be restored, Isa. 30. 14. Dan. 2. 44.  
V. 10. Be wise now therefore, O ye kings] He exhorteth all rulers to repent in time, and le●ve conspiring against him, or Christ.  
V. 12. kiss the son] kiss David, in token of homage, Gen. 41. 40. kiss Christ, by acknowledging him to be God, 1 Kings 19. 18. Hos. 13. 2.  
and ye perish from the way] When the wicked shall say, Peace, and rest, seeming yet to be but in the mid-way of their purposes, then shall destruction suddenly come, 1 Thes. 5. 3.  
blessed are all they that put their trust in him] Prov. 16. 20. Isai. 30. 18. Jere. 17. 7. Rom. 9. 33. and 10. 11. 1 Pet. 2. 6.   

PSAL. III.  
Title. A Psalm of David] See notes on Psal. 142. 1.  
when he fled from Absalom his son] 2 Sam. 15. 14.  
Vers. 1. HOw are they increased that trouble me?] This was a token of his stable faith, that for all his troubles he had his recourse to God.  
V. 2. Selah] Selah here signifieth either a lifting up of the voice in singing, or a lifting up of the mind, to cause us to consider the sentence, as a thing of great importance, or both. See Psal. 9. 16.  
V. 3. for] Or, about.  
V. 5. I laid me down and slept] Psal. 4. 8.  
V. 6. I will not be afraid of ten thousands of people] Psal. 27. 3. When he considered the truth of Gods promise, and tried the same, his faith increased marvelously.  
V. 7. upon the cheek-bone] Thou hast laid reproach upon them, Job 16. 10. and weakened their power, Psal. 58. 6.  
thou hast broken the teeth of the ungodly] Thou hast taken away all means of hurting me from them.  
V. 8. Salvation bel●ngeth unto the Lord] Isai. 43. 11. Hos. 13. 4. Be the dangers never so great, or many, yet God hath ever means to deliver his; and he is the onely author of safety, Psal. 60. 11. Prov. 21. 31.   

PSAL. IIII.  
Title. To the chief musician] Or, overseer. Among them that were appointed to sing the psalms, and to play on the instruments, one was appointed chief, to set the tune, and to begin, who had the charge, because he was most excellent, 1 Chron. 15. 21. and 23. 4.  
Neginoth] That is, on hand-instruments, which were played on with the hand onely, Isai. 38. 20. Hab. 3. 19. as harps and cymbals.  
Vers. 1. HEar] Heb. Answer.  
O God of my righteousness] Or, o my righteous God, as Psal. 59. 10, 17. Thou that art both most righteous, and the defender of my righteous cause, Psal. 26. 1. and 35. 1.  
when I was in distress] Both of mind and body.  
have mercy upon me] Or, be gracious unto me.  
my prayer] Complaint made to thee, as to my Judge: for so the word signifies, Psal. 17. 1, 2.  
V. 3. the Lord hath set apart] marvelously separated, by some sign of distinction and excellency, Exod. 8. 22. and 9. 4. and 11. 7. and 33 16. Psal. 17. 7.  
that is godly] A king that walketh piously in his vocation; ●ot like Saul.  
V. 4. Stand in awe] Heb. tremble. Of Gods judgements.  
sin not] miss not the mark of Gods law. So the word signifies, judge. 20. 16.  
commune with your own heart] Heb. speak in your heart.  
commune with your own heart upon your bed] Consider seriously what ye do, and what the end will be.  
be still] Cease your rage, and quiet your unruly affections, Psal. 46. 10. and 76. 8. and 131. 2.  
V. 5. offer the sacrifices of righteousness] Psal. 50. 14. and 51. 19. Serve God purely, and not in outward rites alone. Or, serve God purely, under my reign, in the right place, which ye did not in the days of Saul, 1 Chron. 13. 3.  
V. 6. Who will show us any good?] The multitude seek worldly wealth, but David setteth his felicity in Gods favour.  
lift thou up the light of thy countenance upon us] Num. 6. 26. Make us feel the full effects of thy favour, as the sun scatters his beams at noon.  
V. 7. Thou hast put] Or, So shalt thou put.  
Thou hast put gladness in my heart] Thou shalt then give me joy and security in abundance.  
more then in the time that their corn and their wine increased] In harvest and vintage, Isai. 9. 3. judge. 9. 27.  
V. 8. I will both lay me down in peace, and sleep] Psal. 3. 5.  
for] Or, though, as Gen. 8. 21. Josh. 17. 18.  
thou Lord onely makest me dwell in safety] God alone gives him safety, Deut. 32. 12. Or, God keeps him safe when he is alone, and helpless, that his foes may not hurt him, Num. 23. 9. Psal. 3. 8. and 40. 17. 1 Sam. 30. 6.   

PSAL. V.  
Title. Nehiloth] Upon winde-instruments, that have hollowness in them to blow into.  
Vers. 1. COnsider my meditation] That is, my vehement prayer, and secret complaint and sighings, proceeding from meditation.  
V. 3. My voice shalt thou hear in the morning] Psal. 130. 6.  
in the morning] I will pray betimes, and will not cease till I be heard, Psal. 88. 13. Hab. 2. 1.  
will I direct my prayer] Heb. set in order: to wit, my petitions or words, Job 32. 14.  
will look up] Psal. 123. 1, 2. Heb. look out; to wit, like a watch-man.  
V. 4. that hath pleasure in wickedness] Seeing that God by nature hateth wickedness, he must needs punish the wicked, and save the godly.  
neither shall evil dwell with thee] Heb. sojourned, or be harboured as a guest, much less dwell constantly, Psal. 84. 10.  
evil] Or, the evil man.  
V. 5. The foolish shall not stand in thy sight] Mad men, which run most ragingly after their carnal affections, Psal. 14. 1, 2.  
in thy sight] Heb. before thine eyes.  
V. 6. the bloody and deceitful man] Psal. 55. 23. Heb. the man of bloods and deceit.  
and deceitful man] Secret sinners; for bloody men are open, deceitful ones work privily.  
V. 7. I will come into thy house] In the deepest of his temptations, he putteth his confidence in God.  
in thy fear] Or, in the fear of thee, as Isai. 53. 11.  
thy holy temple] Heb. the temple of thy holinesse.  
V. 8. led me] Leading, is for the directing of the journey,  
Psal. 25. 5. and 143. 8, 10. Prov. 3. 6. Making plain the way, is for the easier walking, Isai. 40. 3, 4.  
because of mine enemies] Because thou art just, therefore led me out of danger, for many watch to hurt me.  
mine enemies] Heb. those which observe me.  
strait] Or, even, as Isai. 26. 7, 10.  
V. 9. no faithfulness in their mouth] Nothing that one may trust to: no steadfastness.  
faithfulness] Or, steadfastness.  
in their mouth] Heb. in his mouth, that is, in the mouth of any of them.  
very wickedness] Heb. wickednesses.  
their threat is an open sepulchre] Rom. 3. 13. Desires to swallow men like the grave, Prov. 27. 20. and 30. 16.  
open sepulchre] Jer. 5. 16.  
V. 10. Destroy thou them] Or, make them guilty.  
by their own counsels] Or, from their counsels. Let their own devices overthrow them.  
in] Or, for.  
transgressions] Or, defections.  
they have rebelled against thee] Destroy them not for my sake, but for thy sake.  
V. 11. But let all those that put their trust in thee, rejoice] Thy favour toward me shall confirm the faith of others.  
thou defendest them] Heb. thou coverest over, or protectest them.  
V. 12. compass him] Heb. crown him.  
as with a shield] So that he shall be safe from all dangers.   

PSAL. VI.  
Title. Neginoth] Psal. 4. Tit.  
upon Sheminith] Or, upon the eighth. Upon an instrument with eight strings: or, in a base-tune, 1 Chron. 15. 21.  
Vers. 1. O Lord, rebuk me not in thine anger] Psal. 31. 1. Jer. 10. 24. Though I deserve destruction, yet let thy mercy pity my frailty.  
V. 2. my bones are vexed] For my whole strength is abated.  
V. 3. but thou, O Lord, how long?] I have been long sick, but thou deferrest to heal me.  
V. 4. deliver my soul] My life from death, which is nigh, verse 5.  
V. 5. For in death there is no remembrance of thee] Psal. 30. 9. and 88. 11. and 115. 17. and 118. 17. Isai. 38. 18. He lamenteth that occasion should be taken away from him to praise God in the congregation.  
V. 6. all the night] Or, every night.  
V. 7. Mine eye is consumed because of grief] It is eaten out with grief, as w●th a moth, because my foes insult over me.  
V. 8. Depart from me, all ye workers of iniquity] Matth. 7. 23. and 25. 41. Luke 13. 27. God sendeth comfort and boldness in affliction, that we may triumph over our enemies.  
V. 10. Let all mine enemies be ashamed] When the wicked think the godly shall perish, God delivereth them suddenly, and destroyeth their enemies: so they lose their hope, and are confounded, Job 6. 20. Jer. 48. 1, 20.   

PSAL. VII.  
Title. Shiggaion] A song of various mixture: we call it, Qu●vering.  
words] Or, business.  
of Cush the Benjamite] One of Sauls followers, who accused David of seeking to kill Saul, 1 Sam. 24. 10. 2 Sam. 16. 7.  
Vers. 2. LEst he tear my soul like a lion] He desireth God to deliver him from the rage of cruel Saul, his principal adversary.  
none to deliver] Heb. not a deliverer.  
V. 3. if I have done this] Wherewith Cush chargeth me, to wit, if I have sought to slay Saul, and seduce the people.  
if there be iniquity in my hands] That is, in me. But he names hands, because they are the instruments of murder.  
V. 4. If I have rewarded evil unto him that was at peace with  
me] If I reverenced not Saul as Gods Anointed, and preserved his life, 1 Sam. 26. 8, 9.  
V. 5. and lay mine honour in the dust] Let me not onely die, but be dishonoured for ever.  
dust] Job 16. 15.  
V. 6. lift up thyself] Set thyself on thy Judgement-fear. tribunals were high, 1 King. 10. 19.  
rage] Or, outrages.  
to the judgement that thou hast commanded] To give me the kingdom promised: or, to right me of these false accusers.  
V. 7. the congregation of the people compass thee about] Psal. 5. 11. and 142. 7.  
for their sakes] Not onely for mine, but for thy Churches sake also, declare thy power.  
return thou on high] Come down first to search out the cause, as Gen. 18. 21. and then return to thy throne to judge it.  
V. 8. me] Or, for me, as Psal. 43. 1.  
according to my righteousness] Psal. 18. 20. As touching my behaviour toward Saul, and mine enemies.  
V. 9. Oh let the wickedness of the wicked come to an end] Whereby they seek to undo me, and other good men.  
for the righteous God trieth the hearts and reins] 1 Sam. 16. 7. 1 Chron. 28. 9. Psal. 139. 1. Jer. 11. 20. and 17. 10. and 20. 12.  
the righteous God trieth] As gold is tried in the fire, Isai. 48. 10. Psal. 66. 10. Job 23. 10.  
the hearts and reins] The thoughts and affections. God knows my innocency, and my accusers hypocrisy.  
V. 10. My defence is of God] Heb. My buckler is upon God, or with God.  
V. 11. God judgeth the righteous] Or, God is a righteous judge, or, God judgeth for the righteous.  
every day] He doth continually call the wicked to repentance by some judgement or other.  
V. 12. If he turn not] The wicked man, v. 9. or, mine enemy, v. 4, 13.  
he will whet his sword] God will plague him.  
whet his sword] Deut. 32. 41, 42.  
V. 14. Behold, he traveleth with iniquity, &c.] Job 15. 35. Isa. 59. 4. James 1. 15.  
V. 15. He made a pit and digged it] Heb. He hath digged a pit.  
and is fallen into the ditch which he made] Psal. 9. 15. and 10. 2. Prov. 5. 22. Esth. 7. 10.  
V. 16. his violent dealing shall come down upon his own pate] From heaven shall he be punished by God for his cruelty, Rom. 1. 18.  
V. 17. according to his righteousness] In keeping faithfully his promise with me, and rewarding mine enemy according to his violence against me.   

PSAL. VIII.  
Title. Giuith] Some instrument that came from Gath, or, that was used by the sons of Obed-edom the Gittite, 2 Sam. 6. 10.  
Vers. 1. WHo hast set thy glory above the heavens] Thy throne, the sign of thy glorious majesty.  
above the heavens] Psal. 113. 4. and 148. 13.  
V. 2. Out of the mouth of babes] Matth. 21. 16. By feeding babes thou confoundest atheists, who deny thy providence: babes sufficiently show thy praise, which great ones hid, mat. 11. 25. 1 Cor. 1. 27.  
ordained] Heb. founded.  
and the avenger] The cruel enemy, that avengeth himself of every imaginary wrong, Psal. 44. 16.  
V. 3. the work of thy fingers] A curious divine work. A me aphor from them that make tapestry.  
the moon and the stars] These were Davids night-meditations, for he mentioneth not the sun.  
V. 4. What is man] It had been sufficient for him to have set forth his glory by the heaven, though he had not come so low as to man, which is but dust.  
What is man, that thou art mindful of him? and the son of man, &c. Job 7. 17. Psal. 144. 3. Heb. 2. 6.  
that thou visitest him?] That thou mindest him more then other creatures.  
V. 5. a little lower then the angels] This is applied to Christ, Heb. 2. 7, 9.  
V. 6. thou hast put all things under his feet] 1 Cor. 15. 27.  
V. 7. All sheep and oxen] Heb. flocks and o●cen all of them.   

PSAL. IX.  
Title. Muth-labben] Upon the death of his son, Psal. 3. 1. or, upon the death of him that stood between the two armies, 1 Sam. 17. 4, &c. or, as some, upon the mean or counter-tenour.  
Vers. 1. WIth my whole heart] God is not rightly praised, except the whole heart go along in our prayers.  
all thy marvelous works] Hidden works, that pass mans reason, and so make him marvel, Psal. 136. 4.  
V. 2. and rejoice in thee] Thy favour shall be the subject of my joy, v. 14.  
thou most High] Psal. 83. 18.  
V. 3. When] Or, Because.  
are] Or, were.  
turned back] Because thou hast made my foes flee before me.  
they shall fall and perish] Or, they fell and perished.  
V. 4. thou hast maintained my right] Heb. thou hast made my judgement. Howsoever the enemy seem for a time to prevail,  
yet God preserveth the just, Psal. 4. 1.  
right] Heb. in righteousness.  
V. 5. Thou hast rebuked the heathen] Job 20. 28. And, by rebuking them, made them 10. flee.  
thou hast destroyed the wicked] The captain of them; for he speaks but of one.  
thou hast put out their name for ever and ever] Wiped out. It signifies an utter destruction, Deut. 9. 14. and 29. 20. Psal. 109. 13.  
V. 6. O thou enemy] A derision of the enemy, that mindeth nothing but destruction: but the LORD will deliver his, and bring him into judgement.  
O thou enemy, destructions are come to a perpetual end, and thou hast  
destroyed cities, &c.] Or, the destructions of the enemy are come to a perpetual end, and their cities hast thou destroyed, &c.  
V. 8. he shall judge the world in righteousness] Psal. 96. 13. and 98. 9.  
in uprightness] Heb. in uprightnesses: that is, most upright.  
V. 9. The Lord also will be a refuge for the oppressed] Psal. 37. 39. and 46. 1. and 91. 2.  
a refuge] Heb. an high place.  
a refuge for the oppressed] Our miseries are means to cause us to feel Gods present care over us.  
V. 10. know thy Name] Verse 16.  
hast not forsaken them that seek thee] 2 Cor. 1. 10. 2 Tim. 4. 17, 18.  
V. 12. When he maketh inquisition for blood] Gen. 9. 5.  
When he maketh inquisition for blood, he remembreth them] Though God revenge not suddenly the wrong done to his, yet he suffereth not the wicked to go always unpunished.  
blood] Heb. bloods: that is, blood-shed or murder, Psal. 10. 12.  
them] Or, it.  
humble] Or, afflicted.  
V. 13. thou that liftest me up] Or, lifting me up. To wit, now.  
from the gates of death] From present and most certain death, Gen. 4. 7. judge. 5. 8.  
V. 14. in the gates of the daughter of Zion] In the open assembly of the Church. Gates of Zion are opposed to gates of death, v. 13.  
V. 15. The heathen are sunk down in the pit that they made] Psal. 7. 16. and 57. 6. For God overthroweth the wicked in their enterprises.  
V. 16. The Lord is known by the judgement which he executeth] The mercy of God toward his saints must be declared, and the fall of the wicked must always be considered, v. 10.  
Higgaion] A thing worthy to be often meditated of.  
V. 17. that forget God] Who think not on God, nor his judgements on oppressors, and so go on to wrong the poor, v. 18. Psal. 50. 22. and these shall be destroyed.  
V. 18. for ever] Though God seem to neglect his for a time, yet he will not do it always, v. 12.  
V. 20. to be but men] Which they may learn by thy judgements inflicted on them.   

PSAL. X.  
Vers. 1. IN times of trouble?] So soon as we enter into affliction, we think God should help us; but that is not always his course.  
V. 2. The wicked in his pride doth persecute] Heb. in the pride of the wicked he doth persecute.  
let them be taken in the devices that they have imagined] Psal. 7. 16. and 9. 16. Prov. 5. 22. Let their devices not hurt us, but work their own ruin.  
V. 3. the wicked boasteth of his hearts desire] Boasteth that all things succeeded according to his hearts desire, in oppressing good men: and the covetous boasteth of ill-gotten goods, and blasphemeth God, v. 13. Zech. 11. 5.  
hearts] Heb. souls.  
blesseth the covetous, whom the Lord abhorreth] Or, the covetous blesseth himself, he abhorreth the Lord.  
V. 4. God is not in all his thoughts] Or, all his thoughts are, There is no God.  
thoughts] Psal. 14. 1. and 53. 1.  
V. 5. he puffeth at them] He scorns them, as if he could blow them all away with his breath.  
V. 6. I shall not be moved] The evil shall not touch me, Isai. 28. 15. or it may be red, who was never in adversity: That is, Why should I fear danger, that never was in any? Psal. 73. 5.  
never] Heb. unto generation and generation.  
V. 7. His mouth is full of cursing] Rom. 3. 14.  
deceit] Heb. deceits.  
under his tongue is mischief and vanity] His words tend to the hurt of others.  
vanity] Or, iniquity.  
V. 8. are privily] Heb. hid themselves.  
V. 9. He lieth in wait secretly, as a lion in his den] He sheweth that the wicked have many means to hid their cruelty, and therefore ought the more to be feared. secretly] Heb in the secret places.  
V. 10. He croucheth] Heb. he breaketh himself.  
that the poor may fall by his strong ones] By the fraud and power of great men the poor are devoured.  
by his strong ones] Or, into his strong parts.  
V. 11. God hath forgotten] He hath forgotten the poor, therefore I may oppress them, v. 1.  
he hideth his face] Psal. 89. 7.  
V. 12. Arise, Lord] Psal. 82. 8. Arise to help the afflicted: let oppressors, that say, Thou regardest not the poor, v. 11. see that they are deceived.  
forget not the humble] Psal. 9. 12.  
humble] Or, afflicted.  
V. 13. Where fore doth the wicked contemn God?] Psal. 74. 10. Therefore thou must needs punish this their blasphemy.  
Thou wilt not require it] To wit, mischief and oppression, verse 14.  
V. 14. the poor committeth himself unto thee] Leaveth himself or his cause to thy fidelity, Gen. 39. 6. Isai. 10. 3.  
committeth] Heb. leaveth.  
V. 15. Break thou the arm of the wicked] Job 38. 15. Psal. 37. 17. That is, all the instruments of his cruelty.  
seek out his wickedness till thou find none] Or, then shalt thou seek out his wickedness, and find none. They are incorrigible, therefore rid the world of them and their sins at once, Ezek. 23. 48.  
V. 16. The Lord is king for ever and ever] Psal. 29. 10. and 145. 13. and 146. 10. Jerem. 10. 10. Lam. 5. 19.  
the heathen are perished out of his land] Such as live like heathen in Canaan, Ezek. 16. 3. or, God having driven out the Canaanites, Psal. 44. 2. hath given a sure token that he will not always bear with ill men.  
V. 17. prepare] Or, establish.  
V. 18. To judge the fatherless] God helpeth, when mans help faileth, Isai. 59. 16.  
that the man of the earth may no more oppress] Or, that man may no more daunt him out of the earth.  
oppress] Or, terrify.   

PSAL. XI.  
Vers. 1. HOw say ye] Ye, O Saul and his counsellors, deriding me, because I hid myself in mountains.  
Flee] This is a wicked scoff of his enemies, to drive him from the hope of Gods promises, Psal. 22. 8.  
as a bide] Skip up and down like a bide, 1 Sam. 26. 20.  
to your] They speak to David and his companions.  
mountain?] They mock him, because he hide himself in holes of hills, 1 Sam. 23. 14.  
V. 2. bend their bow] Psal. 64. 3, 4.  
privily] Heb. in darkness.  
V. 3. If] Or, For if.  
If the foundations be destroyed] If there be no laws nor justice to uphold the kingdom, Psal. 75. 3. and 82. 5. Prov. 20. 28. and 29. 14. what can I do, though I be innocent?  
V. 4. The Lord is in his holy temple] Hab. 2. 20. The LORD is still where he was, and therefore I will look up to him for justice, who can and will right me, when men will not.  
V. 5. trieth] Or, approveth, as Jam. 1. 12.  
trieth the righteous] Psal. 7. 9.  
his soul hateth] He hates a wicked man with all his heart.  
V. 6. rain snares] Ezek. 38. 22.  
fire and brimstone] As in the destruction of Sodom, Gen. 19. 24.  
an horrible tempest] Or, a burning tempest.  
this shall be the portion of their cup] Which they shall drink, even to the dregs, Ezek. 23. 34. Psal. 75. 8.  
V. 7. For the righteous Lord loveth righteousness] Heb. righteousnesses: That is, all manner of righteousness, to punish the evil, and preserve the good.   

PSAL. XII.  
Title. upon Sheminith] Or, upon the eighth. See Notes on the title of Psal. 6.  
Vers. 1. HElp] Or, Save.  
for the godly man ceaseth] Mic. 7. 2. Which dares defend the truth, and show mercy to the oppressed.  
V. 2. with flattering lips] He meaneth the flatterers of the court, which hurt him more with their tongues then with their weapons, Psal. 5. 9.  
with a double heart do they speak] Heb. an heart and an heart, 1 Chron. 12. 33. that is, a deceitful heart; as a ston and a ston signifies deceitful weights, Deut. 25. 13, 14.  
V. 3. proud things] Heb. great things, Dan. 7. 8.  
V. 4. With our tongue will we prevail] We are able to persuade to whatsoever we take in hand.  
our lips are our own] We have skill, power and liberty to speak.  
are our own] Heb. are with us.  
who is lord over us?] Who shall appoint us what we shall say?  
V. 5. For the oppression of the poor] God is moved with the complaints of the poor, and sets them at liberty for his promise sake.  
saith the Lord] He alludeth to some particular promise which God had made him.  
that puffeth at him] See Notes on Psal. 10. 5.  
puffeth at him] Or, would ensnare him.  
V. 6. The words of the Lord] It is like he means the promise of the kingdom made to him, though it be true of all Gods word, Psal. 19. 8. Prov. 30. 5.  
pure words] Without dross of falsehood sticking to them, or mingled with it.  
as silver tried in a furnace of earth] 2 Sam. 23. 31. Psal. 18. 30. and 119. 140. Prov. 30. 5.  
purified seven times] That is, many times, 1 Sam. 2. 5. Prov. 24. 16. and 26. 25.  
V. 7. Thou shalt keep them] Meaning the poor and needy, spoken of, v. 5.  
them] Heb. him: that is, every one of them.  
V. 8. when the vilest men are exalted] Vile men in authority, set up wicked men, and pull down good men, Prov. 28. 12, 28. and 29. 2.  
the vilest men are exalted] Heb. the vilest of the sons of men are exalted.   

PSAL. XIII.  
Title. chief musician] Or, overseer.  
Vers. 1. HOw long wilt thou forget me, O Lord, for ever?] Or, How long, O Lord? wilt thou forget me for ever? Psal. 6. 3. Or, How long, O Lord, wilt thou forget me? for ever?  
for ever?] He declareth that his afflictions lasted a long time, and yet he fainted not, v. 5.  
wilt thou hid thy face] This is contrary to the light of Gods countenance shining on his, Psal. 4. 6.  
V. 2. How long shall I take counsel in my soul] Heb. counsels: that is, change my purpose often, by reason of new troubles, as a sick man doth his place. Or, think daily of new ways of escaping.  
V. 3. lighten mine eyes] Free me from this grief that dulls mine eyes.  
V. 4. I have prevailed against him] Which might turn to Gods dishonour, if he did not defend his.  
moved] Or, troubled, Psal. 10. 6.  
V. 5. But I have trusted] Mine enemies could not draw me from trusting in thee, though they endeavoured it with all their might.  
have trusted] Or, do trust.  
in thy mercy] The mercy of God is the cause of our deliverances, Psal. 6. 4.  
shall] Or, doth.  
V. 6. because he hath dealt bountifully with me] Because of benefits past, I will depend on him for others to come, Psal. 9. 10.  
dealt bountifully with me] Psal. 116. 7. and 142. 7.   

PSAL. XIIII.  
Vers. 1. THe fool] That is, the wicked man; for sin comes out of ignorance.  
fool hath said in his heart] Psal. 10. 4. and 53. 1.  
There is no God] He sheweth, that the cause of all wickedness is forgetting of God, Psal. 9. 17.  
they are corrupt] There is nothing but disorder and wickedness among them.  
V. 2. The Lord looked down from heaven upon the children of men] Psal. 33. 13, 14. and 102. 19.  
V. 3. They are all gone aside] God found all out of the way, Rom. 3. 12. But here David means his persecutors.  
filthy] Heb. stinking.  
there is none that doth good, no not one] Rom. 3. 10.  
V. 4. who eat up my people as they eat bread] They are cruel to men, and profane toward God.  
call not upon the Lord] Isai. 64. 7.  
V. 5. There they were in great fear] That is, in the midst of their profaneness, and cruelty, and feasts of the spoils of others.  
were they in great fear] Heb. they feared a fear.  
for God is in the generation of the righteous] Because their conscience tells them, that God loves the godly, whom they oppress.  
V. 6. You have shamed the counsel of the poor] By mocking them for trusting in God, Psal. 22. 8.  
V. 7. O that the salvation of Israel were come] Heb. Who will give, &c.  
of Israel] He prayeth for the whole Church, psal. 25. 22. and 51. 18.  
out of Zion] From God, whose dwelling is in Zion.  
when the Lord bringeth back the captivity of his people] He compares their misery to a captivity; for the people were not captives in Davids time, Job 42. 10.   

PSAL. XV.  
Vers. 1. WHo shall abide in thy tabernacle?] Psal. 24. 3, &c.  
abide] Heb. sojourned.  
who shall dwell in thy holy hill?] Many come to worship thee, but who shall dwell with thee for ever? See v. 5.  
holy hill?] Heb. hill of holinesse.  
V. 2. He that walketh uprightly] Isai. 33. 15. He that goeth to heaven, must live uprightly, do well to others, and speak truth.  
in] Or, with.  
in his heart] Rather, with his heart; for an hypocrite may think right, and yet lie with his tongue.  
V. 3. taketh] Or, receiveth, or endweth.  
V. 4. In whose eyes a vile person is contemned] He makes no account of evil men, though they be great, 2 Kings 3. 14. Esth. 3. 2. Psal. 101. 4.  
and changeth not] He that will not hinder his neighbour, though he hinder himself, v. 4.  
V. 5. He that pu●teth not out his money to usury] Exod. 22. 25. Levit. 25. 36. Deut. 23. 19. Ezek. 18. 8. and 22. 12.  
taketh reward against the innocent] Exod. 23. 7, 8. Deut. 16. 19.  
shall never be moved] Out of an happy estate, into which he is entred already, psal. 55. 22. Prov. 10. 30. and 12. 3. he shall not be cast forth of the Church as an hypocrite. See v. 1.   

PSAL. XVI.  
Title. Mi●●htam of David] Or, a golden psalm of David.  
Vers. 1. IN thee do I put my trust] He sheweth that we cannot call upon God aright, unless we trust in him, Rom. 10. 14.  
V. 2. My goodness extendeth not to thee] Job 22. 2. and 35. 7. Psal. 50. 9. Though we cannot enrich God, yet we must bestow Gods gifts to the use of his children.  
V. 4. hasten after another] Or, give gifts to another.  
their drink-offerings of blood will I not offer] He would neither do as they did, nor honour them so much as to name them.  
names into my lips] Exod. 23. 13. Josh. 23. 7.  
V. 5. The Lord is the portion of mine inheritance] Deut. 32. 9. Lam. 3. 24. Inheritances were divided, and drink likewise in banquets, of old each had his part. Let others choose worldly comforts, God is my portion.  
of mine inheritance] Heb. of my part.  
thou maintainest my let] Thou not onely givest it me at first, but also preservest me in it against my foes.  
V. 6. The lines are fall●n unto me in pleasant places] That is, my inheritance. The land was divided of old by lines, Isai. 34. 17. Psal. 78. 55.  
V. 7. in the night-seasons] Job 33. 15. Night after night; for the word is, nights. In which time thou dost, by secret inspirations, instruct me, psal. 51. 6. Or, my inward thoughts or affections direct me to praise God.  
V 8. I have set the Lord, &c.] Acts 2. 25. Heb. equally set. I have looked on him without irregular affections and passions.  
before me] In my heart, by faith; in obedience, as my Mark; in sincerity, as my Judge; in hope, as my Rewarder and Reward.  
he is at my right hand] To uphold and defend me.  
right hand] Psal. 73. 23. and 110. 5. and 121. 5.  
V. 9. Therefore my heart is glad] That is, I rejoice both in body and soul.  
my glory rejoiceth] Meaning his tongue, psal. 30. 12. and 57. 8 Act. 2. 26. for mans tongue is the instrument of glorifying God, and mans glory above the beasts, that have tongues, and speak not.  
my flesh also shall rest in hope] In hope of resurrection, when it is in the grave, v. 10.  
rest in hope] Heb. dwell confidently.  
V. 10. For thou wilt not leave my soul in hell, neither, &c.] Acts 2. 31. and 13. 35.  
For thou wilt not leave] This is meant of Christ, who raised himself, having not seen corruption, and will raise all his to glory.  
my soul in hell] Or, me in the grave. Psal. 3. 2. and 11. 1. as Lev. 22. 4. or rather, my body in the grave. So it suits best with that which follows, and with Peters proof of Christs resurrection, Acts 2. 27. 31. soul, for dead body, Levit. 21. 1. Num. 6. 6. the other word is put for the grave, Gen. 37. 35.  
V. 11. In thy presence is fullness of joy] Rather, Thou wilt show me fullness of joy with thy countenance: for so it is interpnted, Acts 2. 28.  
joy] Heb. joys.  
at thy right hand, &c.] Or, by thy right hand thou wilt show me pleasures for evermore, Act. 2. 33. that is, by thy power thou wilt bring me to heavenly joves, psal. 17. 7.   

PSAL. XVII.  
Title. A prayer] See Notes on the title of psal. 4.  
Vers. 1. HEar the right] My plea for my righteous bause.  
the right] Heb. justice.  
attend unto my cry] Men pray earnestly, and cry out, in great troubles.  
not out of feigned lips] Heb. without lips of deceit.  
V. 2. Let my sentence come forth from thy presence] Make it known that I have a just cause.  
V. 3. in the night] When none but thou couldst see me, and my soul free from business, was in its own posture.  
thou hast tried me] Strictly examined me, as gold is tried by fire.  
shalt find nothing: I am purposed that my mouth shall not transgress] Or, hast found nothing: I did purpose that my mouth should not transgress.  
my mouth shall not transgress] Neither against thee, nor mine enemy, psal. 39. 1.  
V. 5. Hold up my goings] I observed thy word as my circled, that I might walk uprightly by keeping within it.  
Hold up my goings in thy paths, that my footsteps slip not] Heb. To uphold my goings in thy paths, that my footsteps might not slip.  
slip not] Heb. be not moved.  
V. 6. for thou wilt hear me] Because thou usest to hear me, I believe thou wilt hear me now, psal. 116. 2.  
V. 7. show thy marvelous loving kindness] Psal. 31. 21.  
kindness] Heb. kindnesses.  
that savest by thy right hand, &c.] Or, that savest them which trust in thee from those that rise up against thy right hand.  
V. 8. Keep me as the apple of the eye] As men are careful to keep their sight, Deut. 32. 10. Zech. 2. 8.  
hid me under the shadow of thy wings] As a hen doth her chickens from the kite, or other ravenous creatures, Matth. 23. 37. psal. 91. 1, 2.  
V. 9. that oppress me] Heb. that waste me.  
from my deadly enemies] cruel enemies, that cannot be satisfied, but with my death, psal 35. 4.  
my deadly enemies] Heb. my enemies against the soul. Or, who compass me about for my life.  
V. 10. in their own fat] Their prosperity makes my misery the more, Job 15. 27. psal. 73. 7. and 119. 70.  
proudly] 1 Sam. 2. 3. psal. 31. 18.  
V. 12. Like as a lion that is greedy of his prey] Heb. the likeness of him( that is, of every one of them) is as a lion that desireth to ravine.  
lurking] Heb. sitting.  
V. 13. disappoint him] Heb. prevent his face.  
which is thy sword] Or, by thy sword.  
V. 14. From men which are thy hand] Or, from men by thine hand.  
whose belly thou fillest with thy hide treasure] That is, with food and other worldly comforts that come out of the earth: in these, wicked men abound sometimes, when good men want them, psal. 73. 7.  
they are full of children] Or, their children are full.  
V. 15. I will behold thy face in righteousness] I will not live wickedly, as they do, but righteously, and then I shall enjoy thy favour here, and heaven hereafter, Matth. 5. 8. 1 Cor. 13. 12.  
when I awake] Out of trouble, or when I am ●aised from death, Isai. 26. 19.  
with thy likeness] With being like thee here: or, with the visible sign of thy glory in heaven, 1 Joh. 3. 2.   

PSAL. XVIII.  
Title. servant of the Lord] Psal. 36. 1.  
this song in the day that the Lord delivered him from the hand of all his enemies, &c.] 2 Sam. 22.  
from the hand of Soul] Especially of Saul, his greatest enemy, Mark 16. 7.  
Vers. 1. I Will love thee] Intimately, as a mother loves her child that comes out of her womb.  
V. 2. The Lord is my rock, &c.] He useth this diversity of names, to show, That as the wicked have many means to hurt, so God hath many means to help.  
my strength] Heb. my rock.  
V. 3. I will call] Or, I called.  
who is worthy to be praised] For delivering me from all my enemies, Psal. 50. 15.  
shall I be saved] Or, I was saved.  
V. 4. The sorrows of death compassed me] Psal. 116. 3. He speaketh of his dangers, and of the malice of his enemies, from which God had delivered him.  
ungodly men] Heb. Belial.  
V. 5. sorrows] Or, cords.  
hell] Or, the grave.  
the snares of death prevented me] Deadly snares, or engines set for my death, Eccles. 9. 12. Prov. 13. 14. and 14. 27. See verse 3.  
V. 7. Then the earth shook and trembled] Davids deliverance was miraculous, above the power of nature and human strength.  
V. 8. out of his] Heb. by his.  
fire out of his mouth devowed] Consumed Davids enemies suddenly.  
V. 9. Be bowed the heavens also and came down] Psal. 144. 5.  
darkness was under his feet] He came invisibly, to overcome the enemies of David.  
V. 10. he did fly upon the wings of the wind] He came speedily and unexpectedly.  
wings of the wind] Psal. 104. 3.  
V. 13. the Highest gave his voice] Thundered, lightened and hailed, Job 37. 2, 4. Psal. 20. 3.  
V. 14. he sent out his arrows] His lightnings.  
V. 15. Then the channels of waters were seen] Out of sundry and great dangers.  
V. 16. many waters] Or, great waters.  
V. 17. From my strong enemy] To wit, Saul.  
they were too strong for me] Therefore God sent me succour.  
V. 18. but the Lord was my stay] My staff, to keep me from falling.  
V. 19. large place] Psal. 118. 5.  
he delivered me] The cause of our deliverance is Gods favour to us.  
V. 20. according to my righteousness] David was sure of his righteous cause, and good behaviour toward Saul and his enemies, and therefore was assured of Gods favour and deliverance.  
V. 22. I did not put away his statutes from me] No danger could keep him from obeying God.  
V. 23. before] Heb. with.  
from mine iniquity] From following my corrupt affections to the sin I was most inclined unto.  
V. 24. in his eye-sight] Heb. before his eyes.  
V. 25. With the merciful thou wilt show thyself merciful] He speaketh of God, according to our capacity, who sheweth mercy to his, and punisheth the wicked, Levit. 26. 21, 24, 27, 28.  
V. 26. show thyself froward] Or, wrestle.  
V. 27. but wilt bring down high looks] When their sin is come to the full measure, Gen. 15. 16.  
high looks] Isai. 2. 11. and 5. 15.  
V. 28. candle] Or, lamp.  
V. 29. For by thee I have run thorough a troop] He attributeth it to God, that he both got the victory in the field, and also destroyed the cities of his enemies.  
run] Or, broken.  
V. 30. the word of the Lord is tried] Psal. 12. 6. and 119. 140. Prov. 30. 5. Be the dangers never so many or great, yet Gods promise must take effect.  
tried] Or, refined.  
V. 31. For who is God, save the Lord?] Deut. 32. 39. 1 Sam. 2. 2. Psal. 86. 8. Isai. 45. 5.  
V. 32. girdeth me with strength] Psal. 93. 1.  
and maketh my way perfect] Takes away all lets, and gives me victory in my wars.  
V. 33. like hinds feet] He made me speedily to take the forts of the enemies, Deut. 32. 13. and 33. 29.  
V. 34. He teacheth my hands to war] Psal. 144. 1.  
so that a bow of steel is broken by mine arms] Which is stronger then iron, Job 20. 24.  
V. 35. Thou hast also given me the shield of thy salvation] To defend me from dangers.  
thy gentleness hath made me great] Or, with thy meekness thou hast multiplied me. He attributeth the beginning, continuance, and encrense of his good success to Gods favour.  
V. 36. Thou hast enlarged my steps] God gives me free room to walk, by removing my enemies, so that I need not tremble to make my feet slide under.  
my feet] Heb. mine ankles.  
V. 39. subdued] Heb. caused to bow.  
V. 43. thou hast made me the head of the heathen] Which dwell round about me.  
a people whom I have not known shall serve me] The Kingdom of Christ is in Davids kingdom prefigured, who by the preaching of the word, bringeth all to his subjection.  
V. 44. as soon as they hear of me] Heb. at the hearing of the ear.  
the strangers shall submit themselves unto] Or, lie. Signifying subjection constrained, and not voluntary, Deut. 33. 29. Psal. 66. 3.  
the strangers] Heb. the sons of the stranger.  
submit themselves] Or, yield feigned obedience. Heb. lie.  
V. 45. The strangers shall fade away] Fear shall cause them to come forth of their secret holes, to seek favour of me the conqueror.  
V. 47. avengeth me] Heb. giveth avengements for me.  
subdueth] Or, destroyeth.  
V. 48. above] Or, from, psal. 69. 1.  
from the violent man] That is, Saul, who of malice persecuted him.  
violent man] Heb. man of violence.  
V. 49. Therefore will I give thanks unto thee] This prophecy appertaineth to the Kingdom of Christ, and vocation of the Gentiles, as Rom. 15. 9.  
give thanks] Or, confess.  
V. 50. and to his seed for evermore] This did not properly appertain to Solomon, but to Jesus Christ.   

PSAL. XIX.  
Vers. 1. THe heavens declare the glory of God] Gen. 1. 6. Rom. 1. 20. They show to man, as in a table, Gods greatness and goodness, that he may praise God.  
V. 2. Day unto day uttereth speech] The continual succeeding of day and night, doth declare Gods power and providence.  
V. 3. There is no speech nor language] The heavens are a schoolmaster to all nations, be they never so barbarous: or, though they have no power to speak, yet by them is Gods might and glory proclaimed to any ordinary understanding, Rom. 1. 20, 21.  
where their voice is not heard] Or, without these their voice is heard. Heb. without their voice heard.  
V. 4. Their line] Or, their rule, or direction.  
Their line is gone out thorough all the earth] Rom. 10. 18. The heavens are as a line of great capital letters, to show unto us Gods glory, Isai. 28. 10.  
a tabernacle for the sun] A place from whence the sun rises, as it were out of a bed-chamber, v. 5.  
V. 5. Which is as a bridegroom coming out of his chamber] Very beautifully arrayed, as with nuptiall-garments.  
V. 6. and his circuit unto the ends of it] He goes daily from one end of heaven to the other, in a circular course, Eccles. 1. 5.  
from the heat thereof] No plant rooted so deep in the earth out of sight, but it is cherished by the heat of the sun.  
V. 7. The law of the Lord] That is, the word of God: for some effects following belong to Gods promises.  
law] Or, doctrine.  
is perfect] Though the creatures cannot serve to led us to God, yet his word can, psal. 29. 9. and 119. 96.  
converting] Or, restoring.  
V. 8. pure] Psal. 12. 6.  
V. 9. the judgements of the Lord are true] Psal. 111. 7.  
true] Heb. truth. So that all mans inventions and intentions are lies.  
righteous altogether] Every one, without exception, and in things, psal. 119. 128.  
V. 10. More to be desired are they then gold] Except Gods word be esteemed above all worldly things, it is contemned.  
yea, then much fine gold] Psal. 119. 72, 127. Prov 8. 19.  
sweeter also then honey] Psal. 119. 103.  
and the honey-comb] Heb. the dropping of the honey-combs; That which cometh forth without pressing and is counted the sweetest and purest honey.  
V. 11. great reward] For God accepteth our endeavour, though it be far unperfect.  
reward] Matth. 5. 12. Gen. 15. 1. Heb. 10. 35.  
V. 12. Who can understand his errors?] Then there is no reward of duty, but of grace, Rom. 4. 4. for where sin is, there death is the reward, Rom. 6. 23.  
V. 13. Keep back thy servant] Heb. Draw. For we are naturally prove to great sins.  
from presumptuous sins] Which are done purposely, without fear of punishment, with an high hand, Num. 15. 30.  
let them not] Or, that they may not.  
dominion over me] Psal. 119. 133. Rom. 6. 12, 14.  
the great] Or, much.  
V. 14. and the meditation of my heart] That I may obey thee in thought, word and dead.  
my strength] Heb. my reck.   

PSAL. XX.  
Vers. 1. THe Lord] Hereby kings are also admonished to call upon God in their affairs.  
hear thee] The people pray thus for David their king, and he records their piety in a Psalm.  
the name of the God of Jacob] The power of God: or, God himself, who is called the God of Jacob, Heb. 11. 16.  
descend thee] H●b. set thee on an high place. Set thee in an high place, safe from thine adversaries.  
V. 2. thee help] Heb. thy help.  
strengthen thee] Heb. support thee.  
strengthen thee out of Zion] For the battle, that thou mayest overcome thy foes.  
V. 3. Remember] Part of the meat-offering was to be burnt on the altar for a memorial, Levit. 2. 2. that God might remember to do good to the offerer.  
all thy offerings] David before he went to war, offered sacrifices.  
accept Heb. turn to ashes: or, make fat.  
accept thy burnt-sacrifice] Burn to ashes by fire from heaven, as an extraordinary token of acceptation, Levit. 9. 24. judge. 6. 21. 1 King. 18. 38. 1 Chron. 21. 26. 2 Chron. 7. 1.  
V. 4. fulfil all thy counsel] counsel is empty: performance makes it full.  
V. 5. We will rejoice in thy salvation] safety and deliverance granted to the king, in whose weal our felicity standeth.  
we will set up our banners] In token of victory.  
V. 6. Now know I, that the Lord saveth his anointed] So speaketh the priest that offered the sacrifice in the name of the people. It may be God had shewed some such sign as is mentioned, verse 3.  
from his holy heaven] Heb. from the heaven of his holinesse.  
with the saving strength of his right hand] Heb. by the strength of the salvation of his right hand.  
V. 8. They are brought down] The worldlings that put not their onely trust in God.  
V. 9. Save Lord, let the king hear us] Or, Lord save the king and hear. Let the king be able to deliver us by thy strength, when we seek unto him for succour.   

PSAL. XXI.  
Verse 1. THe king shall joy in thy strength, O Lord] This Psalm is the peoples thanksgiving for confidence of victory to be given to the king. See notes on Psal. 20. 3, 6. So David records both their prayers, and praises for him.  
how greatly shall he rejoice!] When he shall overcome his enemies, which we doubt not of.  
V. 2. Thou hast given him his hearts desire] As we prayed for him, Psal. 20. 4.  
V. 3 thou preventest him with the blessings of goodness] Thou givest him more then he asked, yea, a kingdom he dreamed not of, 1 Sam. 16. 11, 13.  
V. 4. He asked life of thee] He desired that Saul might not take his life away, and thou givest him eternal life to boot.  
V. 6. thou hast made him most-blessed for ever] Heb. blessings. That is, most blessed in himself, and an instrument of blessing others, Gen. 12. 2. Ezek. 34. 26. Psal. 72. 17.  
made him most blessed] Heb. set him to be blessings.  
made him exceeding glad] Heb. gladded him with joy.  
V. 8. Thine hand shall find out all thine enemies] Thine hand, O king: for they had name him, verse 7. and his enemies they mention, verse 11. and Gods assisting him to destroy them, verse 9.  
V. 9. them] Or, for them.  
the Lord shall swallow them up in his wrath] This teacheth us patiently to endure the cross, till God destroy the adversaries: whom he consumeth as fuel in an oven, Mal. 4. 1. Isai. 26. 11.  
V. 11. For they intended evil against thee] Thy adversaries intended to destroy thee, O king. See notes on verse 8.  
which they are not able to perform] Heb. He is not. That is, their leader, who brought them to destroy David.  
V. 12. shalt thou make them turn their back] Or, thou shalt set them as a butt.  
back] Heb. shoulder.  
make ready thine arrows upon thy strings] Psal. 7. 12, 13.  
V. 13. in thine own strength] show thy power in upholding king and state, that we may praise thee.   

PSAL. XXII.  
Title. Aijeleth Shahar] Or, the hind of the morning. A Psalm appointed in likelihood to be sung early in the morning: where in the beginning appeareth that great conflict, sustained between faith and sense.  
Vers. 1. MY God, my God, why hast thou forsaken me?] Matth. 27. 46. Mark 15. 34.  
from helping me] Heb. from my salvation.  
from the words of my roaring?] Being tormented with extreme anguish, Psal. 32. 3.  
V. 2. am not silent] Heb. there is no silence to me.  
V. 3. O thou that inhabitest the praises of Israel] Thou wast wont to answer thy people out of the tabernacle, that they might praise thee: but now thou answerest not me.  
V. 4. Our fathers trusted in thee] Why deliverest not thou me, who trust in thee, as thou didst our fathers?  
V. 5. and were not confounded] Heb. ashamed: to wit, as men frustrated of their hope, Rom. 5. 5. and 9. 33. but triumphed over all calamities.  
V. 6. But I am a worm] A despicable creature trampled under foot, Job 25. 6. Isai. 41. 14. Thus Christ also was abased for us, which shows Gods infinite love to us.  
V. 7. All they that see me, laugh me to scorn] Matth. 27. 39.  
sho●t] Heb. open.  
they shake the head] In sign of scorn, Job 16. 4. 2 King. 19. 21.  
V. 8. He trusted on the Lord, &c.] Matth. 27. 43.  
He trusted on the Lord] Heb. He rolled himself on the Lord.  
seeing he delighted in him] Or, if be delight in him.  
V. 9. that took me out of the womb] Even from my birth thou hast given me cause to trust in thee.  
didst make me hope] Or, keptst me in safety.  
V. 11. Be not far from me] I am undone, if thou who art my help shouldst be far from me, when trouble is so nigh me.  
for there is none to help] unless thou help me.  
none to help] Heb. not a helper.  
V. 12. strong bulls of Bashan] He meaneth that his enemies were so fat, proud, and cruel, that they were rather beasts then men, Psal. 17. 10.  
V. 13. They gaped upon me with their mouths] Not in scorn, as else where, but to devour me.  
gaped upon me with their mouths] Heb. opened their mouths against me.  
V. 14. I am poured out like water] All my bodily strength is gone.  
out of joint] Or, sundered.  
my heart is like wax] My heart is faint, Job 23. 16.  
V. 15. my tongue cleaveth to my jaws] For thirst, Lam. 4. 4. Joh. 19. 28.  
thou hast brought me into the dust of death] I am without all hope of life.  
V. 16. they pierced my hands and my feet] Matth. 27. 35. Mark 15. 24. Luke 23. 33. John 19. 23, 37. Thus David complaineth, as though he were nailed by his enemies, both hands, and feet: but this was literally accomplished in Christ.  
V. 17. I may tell all my bones] Because of leanness.  
they look and stare upon me] They behold my pain with pleasure, Psal. 35. 21.  
V. 18. They part my garments] Luke 23. 34. John 19. 24. In my sight, to anger me the more, vers. 17.  
V. 20. my darling] Heb. my onely one. That is, dearest to me, for I have but one soul, Psal. 35. 17.  
from the power] Heb. from the hand, Dan. 6. 27.  
V. 21. Save me from the lions mouth] 2 Tim. 4. 17. Christ is delivered with a more mighty deliverance by overcoming death, then if he had not tasted death at all.  
V. 22. I will declare thy name unto my brethren] Heb. 2. 12.  
V. 23. Ye that fear the Lord, praise him] He exhorteth the church by his example to praise God.  
V. 24. nor abhorred the affliction of the afflicted] The poor afflicted are comforted by the example of David, and Christ.  
he cried unto him] Heb. 5. 7.  
V. 25. My praise shall be of thee in the great congregation] Rather, from thee: Though now I be afflicted, ●et thou wilt give me cause to praise thee openly by a famous deliverance.  
of thee] Or, from thee.  
the great congregation] Psal. 35. 18.  
I will pay my vows before them that fear him] Psal. 116. 14, 18. Which were sacrifices of thanksgiving, which they offered by Gods commandment, when they were delivered out of any great danger, Psal. 66. 13, 14. and 116. 18. Isai 19. 21.  
V. 27. All the ends of the world shall remember and turn unto the Lord] Psal. 2. 8. and 72. 11. and 86. 9.  
V. 29. All they that be fat upon earth, shall eat and worship] That is, rich men, Deut. 31. 20.  
all they that go down to the dust] That is, the poorer sort, Isai. 47. 1. and 29. 4.  
bow before him] Phil. 2. 10.  
and none can keep] Or, and he that cannot keep: or, though he cannot keep.  
none can keep alive his own soul] None can save himself. Every one that will be saved by Christ: or, it may signify the poorest sort. He that cannot keep himself alive, shall eat: or, it may be understood of Christ: Though he must needs die, yet all shall worship him. Compare this verse, and the next, with Isai. 53. 8.  
V. 30. A seed shall serve him] Meaning, the posterity, which the LORD keepeth as a seed to the church, to continue his praise among men.  
it shall be accounted to the Lord for a generation] Though Christ had no children, yet the faithful shall be accounted his posterity, Heb. 2. 13. Isai. 53. 8.  
V. 31. They shall come] join themselves to the church.  
that shall be born] Psal. 87. 5. In all ages there shall be some that shall teach the true religion.  
that he hath done this] Hath settled Davids kingdom, and Christs, after all their sorrows.   

PSAL. XXIII.  
Vers. 1. MY shepherd] Isai. 40. 11. Jere. 23. 4. Ezek. 34. 23. John 10. 11. 1 Pet. 2. 25.  
I shall not want] He hath care over me, and ministereth unto me all necessary things, Phil. 4. 19.  
V. 2. He maketh me to lye down in green pastures] Like a good shepherd he gives me rest, food, guidance, and drink.  
green pastures] Heb. pastures of tender grass.  
still waters] Heb. waters of quietness.  
V. 3. He restoreth my soul] He heals me, as a shepherd doth the sick sheep, that else would die.  
he leadeth me in the paths of righteousness for his names sake] Psal. 5. 8. Prov. 8. 20.  
in the paths of righteousness] In strait ways.  
V. 4. thorough the valley of the shadow of death] Though he were in danger of death, as the sheep that wandereth in the dark valley without his shepherd.  
I will fear no evil] Psal. 3. 6. and 118. 6.  
thy rod and thy staff they comfort me] God protects me, and seeks me, and brings me safe home, like a good shepherd.  
V. 5. Thou preparest a table before me] Albeit his enemies sought to destroy him, yet God dealeth most liberally with him, in sight, and spite of his enemies, to his joy, and their grief, Psal. 112. 10.  
thou anointest my head with oil] It was the manner at great feasts to anoint the guests with oil, Amos 6. 6. Luke 7. 46.  
anointest] Heb. makest fat.  
V. 6. I will dwell in the house of the Lord for ever] He setteth not his felicity in the pleasures of this world, but in the fear, and service of God.  
for ever] Heb. to length of dayes.   

PSAL. XXIIII.  
Vers. 1. EArth is the Lords] Deut. 10. 14. Job 41. 11. Psal. 50. 12. 1 Cor. 10. 26, 28.  
V. 2. For he hath founded it upon the sea●] Job 38. 6. Psal. 104. 5. and 136. 6.  
upon] Or, besides, Psal. 1. 3. Isai. 32. 20.  
upon the seas] He sheweth Gods great power, who maketh the earth to lye upon liquid waters, as a foundation, for he included them in the earth, Exod. 20. 4. Gen. 1. 9. and 7. 11. and 49. 25. Or, besides the seas, yet so as it it not overflown them, Job 24. 10. 2 Pet. 3. 5.  
upon] Or, besides.  
V. 3. Who shall ascend into the hill of the Lord] Psal. 15. 1.  
V. 4. He that hath clean hands, and a pure heart] Isa. 33. 15, 16.  
He that hath clean hands] Heb. the clean of hands.  
who hath not lift up his soul unto vanity] That hath not his affections set upon wealth, honour, pleasures, J●re. 22. 27.  
V. 6. This is the generation of them that seek him] Though circumcision separate the carnal seed of Jacob from the Gentiles, yet they that seek God in sincerity are the true generation of Jacob, Rom. 9. 8. Joh. 1. 47. Gal. 6. 16.  
O Jacob] Or, O God of Jacob: or, of Jacob: or, as Jacob, Psal. 11. 1.  
V. 7. Lift up your heads] Psal. 118. 19.  
ye everlasting doors] Ye gates of Jerusalem, or of the temple, where the ark the sign of Gods presence must abide a long time, 1 King. 9. 3. Psal. 132. 13, 14. which before was removed from place to place. It may prefigure Christs glorious ascension also.  
the King of glory shall come in] It may be understood of bringing the ark into the city of David, 2 Sam. 6. 12. or, into the temple which he meant to build for it.  
V. 9. Lift up your heads] Let triumphant arches be built upon the gates to entertain this great conqueror.   

PSAL. XXV.  
Vers. 1. UNto thee, O Lord] This Psalm and some others, as 34. 37. 111. 112. 119. 145. are distinguished in several sentences, according to the Heb. Alphabet: and this Psalmist sheweth in the beginning, that he doth not put his trust in any worldly thing, but seek to God alone for deliverance.  
I lift up my soul] Deut. 24. 15. Psal. 86. 4.  
V. 2. I trust in thee] Psal. 22. 5. and 31. 1. and 34. 8. Isai. 28. 16. Rom. 10. 11. For deliverance from mine enemies.  
let me not be ashamed] By missing that I hope for. It may be he means the kingdom promised.  
let not mine enemies triumph over me] When they have overcome me, 2 Chron. 20. 27.  
V. 3. which transgress without cause] Who deal ill with me of malice, not any way provoked by me.  
V. 4. show me thy ways] Psal. 27. 11. and 86. 11. and 119. Of holinesse, which led to heaven, as a way leads to the journeys end.  
V. 5. led me] Heb. Make me to walk▪ Prov. 4. 11.  
all the day] Constantly against all temptations.  
V. 6. thy tender mercies] Psa. 103. 17. and 106. 1. and 107. 1. Jere. 33. 11. Heb. thy bowels.  
for they have been ever of old] Thou hast helped thine from the beginning of the world, therefore forsake not me.  
V. 7. Remember not the sins of my youth] He confesseth that God raised him up enemies in his age for the sins of his youth, Job 13. 26. and 20. 11. Jere. 3. 25. David prays God to take away those sins, that his foes may not hurt him.  
transgressions] Or, defections.  
V. 8. therefore will he teach sinners in the way] Those that err, he shows them how to return into the way by repentance.  
V. 9. guide] Heb. make to walk.  
in judgement] In the right way they ought to walk in: as follows in this verse, and vers. 12. Psal. 5. 8.  
V. 10. mercy and truth] All good we have comes from Gods mercy, and constancy in keeping his word, Psal. 40. 11. and 100. 5. Gen. 24. 27.  
V. 11. For thy names sake] That thy name may be praised.  
for it is great] And therefore needs much mercy for forgiveness, Psal. 51. 1, 2.  
V. 12. What man is he that feareth the Lord?] If there be any such man, God will guide him.  
V. 13. His soul shall dwell at ease] He shall prosper.  
shall dwell at ease] Heb. shall lodge in goodness.  
V. 14. The secret of the Lord is with them that fear him] His counsel contained in his word: or, his secret good-will. See notes on Prov. 3. 32.  
and he will show them his covenant] Or, and his covenant to make them know it.  
V. 15. Mine eyes are ever towards the Lord] Psal. 123. 1.  
pluck] Heb. bring forth.  
V. 17. The troubles of my heart are enlarged] My grief is increased, because of mine enemies cruelty.  
V. 19. for they are many] The greater and more cruel his foes were, the more he needed Gods help.  
cruel hatred] Heb. hatred of violence.  
V. 21. Let integrity and uprightness preserve me] Forasmuch as I have behaved myself uprightly toward mine enemies, let them know that thou art the defender of my just cause.   

PSAL. XXVI.  
Vers. 1. JUdge me] Or, Judge for me, Deut. 32. 36.  
O Lord] He slayeth to God to be judge of his just cause, seeing there is no equity among men.  
therefore] Or, that.  
V. 2. Examine me] Psal. 7. 9.  
try my reins and my heart] See notes on Psal 7. 9.  
V. 3. For thy loving kindness is before mine eyes] He sheweth what stayed him, that he did not recompense evil for evil.  
V. 4. I have not sat with vain persons] Psal. 1. 1. He declareth that they cannot walk in simplicity before God, that delight in the company of the ungodly.  
dissemblers] Heb. close: or, deceitful.  
V. 5. sit with the wicked. Jere. 15. 17.  
V. 6. I will wash mine hands in innocency] Psal. 73. 13. They did use to wash their hands in token of innocency, Deut. 21. 6, 7. Matth. 27. 24. He may withall seem to allude to the priests washing before they went to the altar, 2 Chr. 4. 6. Exo. 30. 18, 19.  
V. 8. where thine honour dwelleth] Heb. of the tabernacle of thy honour.  
V. 9. Gather not] Or, Take not away.  
Gather not my soul with sinners] Destroy me not in the overthrow of the wicked, Isai. 57. 1. 1 Sam. 15. 6. Gen. 18. 23.  
bloody men] Heb. men of blood.  
V. 10. In whose hands is mischief] Whose cruel hands do execute the malicious devices of their hearts.  
full of bribes] Heb. filled with. And by consequence, of injustice, Deut. 16. 19. Isai. 33. 15.  
V. 12. My foot] Or, when my foot.  
in an even place] When God shall set me free from slippery places in safety, I will praise him openly: that is, when I am set free from enemies, and settled in peace, Psal. 119. 8.   

PSAL. XXVII.  
Vers. 1. THe Lord is my light] Mic. 7. 8. Who delivers me from darkness of afflictions, Psal. 18. ●8.  
my salvation] Because he was assured of good success in all his dangers, and that his salvation was laid up in God, he feared not the tyranny of his enemies.  
the Lord is the strength of my life] Psal. 118. 6.  
strength of my life] He that keeps me alive in despite of all my enemies.  
V. 2. and my foes] Heb my foes to me. To show, that they did malice him in particular.  
came upon me] Heb. approached against me.  
to eat up my flesh] As a lion that comes to devour a sheep, Psal. 7. 2. and 14. 4.  
V. 3. Though an host should encamp against me] Psal. 3. 6.  
in this will I be confident] That God will free me, and destroy my enemies, verse 1, 2.  
V. 4. that I may dwell in the house of the Lord] He desires more to enjoy Gods ordinances, then wife, children, or goods, Psal. 23. 6. and 84. 10.  
behold the beauty of the Lord] Psal. 63. 2. God is beautiful, and pleasant to his saints in his temple, Psal. 68. 24, 25. and ●6. 9. and 110. 3.  
the beauty] Or, the delight.  
to inquire in his temple] The servants of God seek to know Gods will in Gods house.  
V. 5. For in the time of trouble he shall hid me in his pavilion] If I might live in Gods church, he would defend me, and I should praise him.  
shall] Or, would.  
hid me in his pavilion] Psal. 31. 20. and 91. 3, 4.  
shall] Or, would.  
shall] Or, would.  
V. 6. now shall] Or, then should.  
therefore will] Or, then would.  
sacrifices of joy] Heb. of shouting, Numb. 10. 10.  
will sing] Or, would sing, yea, I would.  
V. 8. When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek] Or, My heart said unto thee, Let my face seek thy face, &c. Or, My heart said to thee, saying, Seek ye my face; Thy face, &c. As Psal. 105. 15.  
When thou saidst, Seek ye my face] In seeking for help from God, he groundeth himself on Gods command.  
V. 9. put not thy servant away in anger] As angry masters use to do, for every slight offence.  
V. 10. When my father and my mother forsake me] He magnifieth Gods love towards his, which far passeth the most tender love of parents towards their children, Isai. 49. 15.  
will take me] Heb. will gather me. As Isai. 40. 11.  
V. 11. Teach me thy way] Psal. 25. 4. and 86. 11. and 119. Such a course of life, as may please thee, Psal. 25. 9.  
and led me in a plain path] That I may not stumble, or do any thing that my watchful foes may lay hold on to hurt me, Psal. 26. 12. Isai. 63. 13.  
a plain path] Heb. a way of plainness.  
mine enemies] Heb. those which observe me.  
V. 13. the goodness of the Lord] To enjoy the good things God hath promised me, before I die, Isai. 38. 11. Psal. 116. 9.  
V. 14. Wait on the Lord] Psal. 31. 24. Isai. 25. 9. Hab. 2. 3. He exhorteth himself to depend on the LORD, seeing he never faileth to help his, according to his promise, Psal. 62. 1, 5.   

PSAL. XXVIII.  
Vers. 1. TO me] Heb. from me.  
lest if thou be silent to me] Psal. 143. 7.  
I become like them that go down into the pit] He counteth himself as a dead man, till God show his favour toward him, and grant him his petition.  
V. 2. toward thy holy oracle] Or, towards the oracle of thy sanctuary. He used this outward means to help the weakness of his faith: for in that place was the ark▪ and there God promised to show the tokens of his favour, and thence he gave answers to his people, Num. 7. 89. and 27. 21. 1 King. 6. 5. and 8. 38.  
V. 3. Draw me not away with the wicked] Psal. 26. 9. Draw me not away by a violent death from worldly comforts, as wicked men die, but give me a quiet and willing death, as thou usest to do to good men, 1 Sam. 25. 29. Psa. 52. 5. and 125. 5.  
which speak peace to their neighbours] Psal. 12. 2. Jere. 9. 8.  
V. 4. Give them according to their deeds] 2 Tim. 4. 14. Revel. 18. 6. He thus prayeth in respect of Gods glory, and not for his own cause, being assured that God would punish the persecutors of his church.  
V. 5. they regard not the works of the Lord] Isai. 5. 12.  
he shall destroy them] They shall be utterly destroyed, Mal. 1. 4. A metaphor from a house ruined for ever.  
V. 6. Blessed be the Lord] Because he felt the assurance of Gods help in his heart, his mouth was opened to sing his praises, Psal. 13. 6.  
V. 8. their strength] Or, his strength. The strength of his people, verse 9.  
saving strength of his anointed] Heb. strength of salvations.  
V. 9. bless thine inheritance] Gods people are as dear to him, as our inheritance is to us.  
feed] Or, rule.   

PSAL. XXIX.  
Vers. 1. GIve unto the Lord] Psal. 96. 7, 8.  
O ye mighty] Heb. ye sons of the mighty. He exhorteth the proud tyrants to humble themselves under Gods hand, and not to be inferior to brute beasts, and dumb creatures.  
V. 2. Give unto the Lord the glory due unto his name] 1 Chro. 16. 29.  
the glory due unto his name] Heb. the honour of his name.  
in the beauty of holinesse] Or, in his glorious sanctuary, Psal. 96. 9.  
V. 3. The voice of the Lord] The thunder-claps that are heard out of the clouds, ought to make the wicked tremble for fear of Gods anger.  
many waters] Or, great waters.  
V. 4. powerful] Heb. in power.  
full of majesty] Heb. in majesty.  
V. 5. The voice of the Lord] The thunder-bolt breaketh the most tall and strong trees, and shall men think their power to be able to resist God?  
V. 6. Si●ion like a young unicorn] Deut. 3. 9. Called also Hermon. He means, the trees that grew on those hills, for thunder moves not hills, but an earth-quake. So verse 8, 9. the wilderness, for, the beasts there.  
V. 7. divideth] Heb. cutteth out.  
divideth the flames of fire] It causeth the lightnings to shoot, and glide.  
V. 8. of Kad●sh] In places most desolate, where God seems not to be present, such as Kadesh was, Num. 13. 26.  
V. 9. maketh the hinds to calve] The thunder makes the hinds to calve suddenly for fear, though at other times they do it with difficulty. See notes on Job 39. 1.  
to calve] Or, to be in pain.  
discovereth the f●rests] Maketh the trees bare of leaves, or pi●rceth the most secret places, or makes the beasts flee into their dens, and so the wood is bare of them, or, without them.  
in his temple doth every one speak of his glory] Though the wicked are nothing moved with these sights, yet the faithful praise God: or, in these things Gods glory appears, but most of all in his temple, Psal. 19. 7.  
doth every one speak] Or, every whit of it uttereth, &c.  
V. 10. The Lord sitteth upon the flood] To moderate the rage of the tempests and waters, that they destroy not all. Others think that he alludes to the flood in Noahs time.  
the Lord sitteth King for ever] Psal. 136. 10.   

PSAL. XXX.  
Title. A Psalm and song] Where the musical instruments went before the voice.  
at the dedication of the house of David] Either when and first dwelled in it, Deut. 20. 5. or, after Absolom had polluted it.  
Vers. 1. THou hast lifted me up] Drawn me out of afflictions, as out of a pit. His thankfulness condemns the unthankfulness of others, who praise not God for his benefits.  
hast not made my foes to rejoice over me] Thou hast not given me into their hands, for then they would have triumphed over me.  
V. 3. from the grave] Meaning, that he escaped death most narrowly.  
V. 4. O ye saints of his] The word signifieth them tha● show mercy liberally unto others.  
at the remembrance] Or, to the memorial.  
at the remembrance of his holinesse] Before his tabernacle.  
V. 5. For his anger endureth but a moment] Heb. there is but a moment in his anger. His corrections last but a while, but his favour lasts all our life long, Isai. 54. 7, 8.  
for a night] Heb. in the evening.  
joy] Heb. singing.  
V. 6. And in my prosperity, I said] I put too much confidence in my quiet estate.  
V. 7. thou hast made my mountain to stand strong] I thought thou hadst established me in Zion most surely.  
made my mountain to stand strong] Heb. settled strength for my mountain.  
hid thy face] Psal. 104. 29.  
and I was troubled] After that thou hadst withdrawn thy help, I felt misery.  
V. 9. What profit is there in my blood] What honour will come to thee, O God, if I die a violent death?  
shall the dust praise thee] Psal. 6. 5. and 88. 11. and 115. 17. Isai. 38. 18, 19.  
shall it declare thy truth] The truth of thy promises, if they fail me.  
V. 12. my glory] That is, my tongue, or, my soul. See notes on Psal. 16. 9.   

PSAL. XXXI.  
Vers. 1. IN thee, O Lord, do I put my trust] Psal. 22. 5. and 71. 1. Isai. 49. 23.  
deliver me in thy righteousness] For then God declareth himself just, when he preserveth his, according as he hath promised.  
V. 2. be thou my strong rock] Though David made use of rocks in distress, yet he trusted not in them, but in God, Psal. 18. 2, 31.  
my strong rock] Heb. to me for a rock of strength.  
defence] Heb. defences.  
V. 4. that they have laid privily for me] Preserve me from the crafty counsels, and subtle practices of mine enemies.  
V. 5. Into thine hand I commit my spirit] Luke 23. 46. Secing his soul was Gods by redemption, he committeth it to him to take care of it, 1 Pet. 4. 19.  
V. 6. but I trust in the Lord] Not in lying vanities, that is, idols, Jon. 2. 8.  
V. 7. thou hast known my soul in adversities] Taken notice of it, and care for it, Psal. 1. 6. as a true friend.  
V. 8. thou hast set my feet in a large room] largeness signifieth comfort, and freedom from difficulties, as straightness doth sorrow and trouble, Psal. 4. 1. and 18. 19. and 119. 33.  
V. 9. mine eye is consumed with grief] Psal 6. 7. Meaning, that his sorrow and torment had continued a great while.  
V. 10. my bones are consumed] Psal. 32. 3. and 102. 3.  
V. 11. I was a reproach among all mine enemies] As if I had been smitten of God with some great judgement, Isai. 53. 4. 1 Cor. 4. 9, 13. Psal. 41. 8.  
especially among my] Heb. most of all to my.  
especially among my neighbours] John 19. 13. Psal. 38. 11. and 88. 8, 18. Mine enemies had drawn all men to their parts against me, even my chief friends.  
a fear to mine acquaintance] They were afraid to show me any token of friendship.  
fled from me] Psal. 38. 11. Matth. 26. 56.  
V. 12. as a dead man out of mind] Psal. 88. 4, 5. Heb. out of heart: For things we love not, are quickly forgotten.  
like a broken vessel] Like an earthen vessel broken, that cannot be mended, and is not regarded.  
a broken vessel] Heb. a vessel that perisheth.  
V. 13. fear was on every side] Jere. 6. 25. and 20. 4.  
V. 14. But I trusted in thee] Job 13. 15, 16.  
Thou art my God] I had this testimony of conscience, that thou wouldst defend mine innocency.  
V. 15. My times are in thy hand] Whatsoever changes come, thou governest them by thy providence: and no trouble can befall me before thy appointed time, John 7. 30.  
V. 16. Make thy face to shine upon thy servant] Psal. 4. 6. Numb. 6. 25.  
V. 17. Let me not be ashamed] Psal. 25. 3.  
let them be silent in the grave] Or, let them be cut off for the grave. Let death destroy them, that they may hurt no more.  
V. 18. grievous things] Heb. a hard thing.  
V. 19. O how great is thy goodness] Isai. 64. 4. 1 Cor. 2. 9.  
which thou hast laid up for them that fear thee] As men lay up treasures safe, so doth God lay up good things for his children, though they do not always enjoy them here, 2 Tim. 4. 8.  
before the sons of men] That their innocency may appear by thy miraculous deliverance of them.  
V. 20. shalt hid them] Psal. 27. 5.  
in the secret of thy presence] A place where they shall have thy comfort, and be safe from their foes. An allusion to kings closerts, which are sacred and inviolable in mens account, Psal. 91. 1. and 27. 5.  
V. 21. shewed me his marvelous kindness] Psal. 17. 7.  
in a strong city] Meaning, there was no city so strong to preserve him, as the defence of Gods favour.  
strong city] Or, fenced city.  
V. 22. I said in my hast] And so by my rashness and infidelity, deserved to have been forsaken, Psal. 116. 12. Jere. 8. 16.  
I am cut off from before thine eyes] Isai. 38. 11, 12. Lam. 3. 54.  
V. 23. love the Lord, all ye his saints] Psal. 34. 9.  
V. 24. Be of good courage] Psal. 27. 14. Be constant in your vocation, and God will confirm you with heavenly strength.   

PSAL. XXXII.  
A Psalm of David, Maschil] Or, a Psalm of David giving instruction.  
Maschil] Heb. instructor, Vers. 8. To give instruction out of his own experience, concerning remission of sins, and a godly life, verse 1, 8, 9.  
Vers. 1. BLessed is he whose transgression is forgiven] To be justified by faith, is to be reputed just for Christs merits, and by consequence to have our sins freely remitted to us.  
transgression is forgiven] Rom. 4. 7. Psal. 85. 2.  
V. 2. in whose spirit there is no guile] Who hath dealt sincerely with God in the confession of his sins, Prov. 28. 13.  
no guile] John 1. 47.  
V. 3. When I kept silence, my bones waxed old] While I hide my sin, I roared through pangs of conscience, verse 5. Psalm 22. 1.  
V. 4. drought] Heb. droughts.  
V. 5. I acknowledged my sin unto thee] He sheweth that as God in mercy forgives sins, so the means of obtaining remission, are repentance, and confession proceeding from faith.  
I said, I will confess my transgressions unto the Lord] Prov. 28. 13. Isai. 65. 24. 1 John 1. 9.  
V. 6. For this shall every one that is godly, pray unto thee] Because thou hast pardonned my sins, upon my acknowledgement.  
in a time when thou mayest be found] Heb. in a time of finding. When necessity causeth him to s●ek to thee for help, Isai. 55. 6. then will God be found, for mans necessity is Gods opportunity.  
they shall not come nigh unto him] The waters of great dangers shall not hurt him, Isai. 43. 2.  
V. 7. Thou art my hiding-place] Psal. 9. 9. and 119. 114.  
V. 8. I will instruct thee] David promiseth to make others partakers of his knowledge, and that he will diligently look, and take care to direct them in the way of salvation. See v. 1. Psal. 51. 13.  
I will guide thee with mine eye] Heb. I will counsel thee, mine eye shall be upon thee.  
V. 9. Be ye not as the horse] Prov. 26. 3.  
whose mouth must be held in with bit and bridle] Which will not serve thee, but hurt thee, if they be not kept in by force. He would have us to yield ourselves to God willingly, so as may be for our own good.  
V. 11. Be glad in the Lord] Psal. 64. 10. Because God doth compass his with mercy, verse 10.   

PSAL. XXXIII.  
Vers. 1. PRaise is comely] The word noteth a fair and comely grace, for which a thing is to be liked and desired, Psal. 93. 5. and 147. 1.  
for the upright] Praise sounds not well in the mouth of an hypocrite, Psal. 50. 16.  
V. 4. the word of the Lord is right] Psal. 19. 7, 8.  
V. 5. the earth is full of the goodness of the Lord] Psal. 119. 64. He is bountiful to good men and bad, Matth. 5. 45. 1 Tim. 4. 10. yea, to the beasts, Psal. 36. 6.  
goodness] Or, mercy.  
V. 6. By the word of the Lord were the heavens made] Gen. 1. 6, 7.  
V. 7. He gathereth the waters of the sea together] He lays up the waters in deep places, that they may not drown the earth, Gen. 1. 9. Job 26. 10. and 38. 8, 16. Prov. 8. 28, 29.  
he layeth up the depth in store-houses] Or, he layeth them up in the store-houses of the deeps.  
V. 8. Let all the earth fear the Lord] By the creation of the heavens, and beautiful ornament, with the gathering of the waters to one place, he setteth forth the power of God, that all creatures might fear him, Jere. 5. 22.  
V. 9. he spake, and it was done] Psal. 148. 5, 6.  
V. 10. The Lord bringeth the counsel of the heathen to nought] Isai. 19. 3. No counsel c●n prevail against God, but he defeateth it, and it shall have an evil success.  
bringeth, &c.] Heb. maketh frustrate.  
V. 11. The counsel of the Lord standeth for ever] Prov. 19. 21. Isai. 46. 10. Shall take effect, whatsoever men plot to the contrary, Isai. 14. 24, 27.  
to all generations] Heb. to generation and generation.  
V. 12. Blessed is the nation whose God is the Lord] Psal 65. 4. and 144. 15. He sheweth that all our felicity standeth in this, That God is our God by covenant, Gen. 17. 5. Exod. 19. 5.  
V. 13. The Lord looketh from heaven] He teacheth us, that all things are governed by Gods providence, and not by fortune, Psal. 14. 2. and 94. 7, 9.  
V. 15. He fashioneth their hearts alike] He that made all their hearts, knows all their wicked enterprises, Psal. 94. 9.  
V. 16. There is no king saved by the multitude of an host] If kings and the mighty of the world cannot be saved by worldly means, but onely by Gods providence, what have others to trust in, that have not like means?  
V. 17. An horse is a vain thing for safety] Prov. 21. 31.  
V. 18. the eye of the Lord is upon them that fear him] Job Psal. 34. 15. 1 Pet. 3. 12. God sheweth that toward his of his mercy, which man by no means is able to compass.  
them that fear him] Psal 147. 11.  
V. 19. keep them alive in famine] Job 5. 20. psal. 37. 19.  
V. 20. Our soul waiteth for the Lord] Psal. 62. 1, 5 and 130. 6. Thus he speaks in the name of the whole Church, which depends onely upon Gods providence.   

PSAL. XXXIIII.  
Title. Abimelech] Or, Achish, 1 Sam. 21. 11. His name was Achish; but it seems Abimelech was a common name to those kings, as Pharaoh was to the kings of Egypt.  
Vers. 1. AT all times] He promiseth never to be come unmindful of Gods great benefits for his deliverance.  
V. 2. the humble shall hear thereof] They that are beaten down with the experience of their own evils.  
be glad] That God hath preserved me for the kingdom.  
V. 4. and delivered me from all my fears] Which I conceived, for the dangers wherein I was among the Philistines, Hebr. 5. 7.  
V. 5. They] The humble, spoken of, v. 2.  
looked unto him] By faith, hope and prayer.  
were lightened] Or, they flowed unto him. They were delivered and comforted.  
V. 6. This poor man cried] These are the words of the humble, raising up themselves up by the consideration of Gods favour shewed to David.  
V. 7. The angel of the Lord encampeth round about them that fear him] Though Gods power be sufficient to govern us, yet, for mans infirmity, he appointeth his angels to watch over us, as souldiers encamped about us, psal. 91. 11. Hebr. 1. 14.  
V. 8. O taste] Make trial of his bounty, by seeking to him for relief.  
O taste and see that the Lord is good] 1 Pet. 2. 3.  
blessed is the man that trusteth in him] Psal. 2. 12.  
V. 9. O fear the Lord] Worship him according to his will, with reverence and awful dread, Heb. 12. 28.  
O fear the Lord ye his saints] Psal. 31. 23.  
there is no want to them that fear him] The godly that trust in God, scape better then great men that trust in their greatness, psal. 84. 11. verse 10.  
V. 11. Come ye children] Which aclowledge me for a spiritual father and teacher, Prov. 1. 8. and 10. 15.  
I will teach you the fear of the Lord] Their whole duty to God, v. 9. Eccles. 12. 13.  
V. 12. What man is he that desireth life] 1 Pet. 3. 10. Seeing all men naturally desire life and felicity, he wondereth why men take courses that led into misery.  
fee] Or, enjoy, Jer. 17. 8.  
V. 14. Depart from evil] Psal. 37. 27. Isai. 1. 16, 17.  
and pursue it] Take as much pains to do well, as hunters do to ●atch the prey, Heb. 12. 14.  
V. 15. The eyes of the Lord are upon the righteous] Job 36. 7. Psal. 33. 18. 1 Pet. 3. 12.  
V. 16. The face of the Lord is against them that do evil] His open anger, Levit. 17. 10. Jer. 44. 11.  
to cut off the remembrance of them from the earth] Gods anger not onely destroys the wicked, but also abolisheth their name for ever, psal. 37. 35, 36. Prov. 10. 7.  
V. 17. The righteous cry, and the Lord heareth] Spoken of, v. 15. And if the sixteenth verse had a parenthesis about it, it might be red, they cry: or, the broken-hearted cry, v. 18. for so the antecedent is taken out of the verse following, psal. 87. 1, 2.  
V. 18. unto them that are of a broken heart] Psal. 51. 17. Isai. 57. 15. Heb. to the broken of heart.  
that are of a broken heart] When they seem to be swallowed up with afflictions, then God is at hand to deliver them.  
such as be of a contrite spirit] Heb. contrite of spirit.  
V. 20. He keepeth all his bones] And, as Christ saith, all the hairs of his head, Luke 11. 6, 7.  
bones] Joh. 19. 36.  
V. 21. Evil shall slay the wicked] Evil of punishment shall destroy wicked men, though not good men, v. 20. or, they shall perish for their sins, psal. 94. 23. and 145. 20.  
shall be desolate] Or, shall be guilty.  
V. 22. The Lord redeemeth the soul of his servants] When they seem to be overcome with great dangers, then God delivereth them.   

PSAL. XXXV.  
Vers. 1. pled my cause] Psal. 43. 1. and 119. 154. Lam. 3. 58. He desireth God to undertake his cause, against them that did persecute him, and to pled it with the sword, as 1 Sam 25. 38, 39.  
V. 2. Take hold of shield] Albeit God can with his breath destroy all our enemies, yet the holy Ghost attributeth unto him these outward weapons, to assure us of his present power.  
V. 3. say unto my soul] Assure me that thou wilt deliver me out of these troubles.  
V. 4. Let them be confounded and put to shane that seek after my soul] Psal. 40. 15. and 70. 3.  
that seek after my soul] Let them that seek my life miss their mark, and so be ashamed.  
V. 5. Let them be as chaff before the wind] Job 21. 18. Psal. 1. 4. Isai. 29. 5. Hos. 13. 3. Smite them with the spirit of gi●dinesse, that their enterprises may be foolish, and they receive just reward.  
V. 6. dark and slippery] Heb. darkness and slipperinesses: that is, very slippery.  
V. 7. without cause] showing, that we may not call God to be a revenger, but onely for his glory, and when our cause is just, psal. 7. 4. and 96. 4.  
their net] A metaphor from fowlers and hunters; who use nets and pits to get the prey, psal. 9. 15.  
V. 8. at unawares] Heb. which he knoweth not of] When he promiseth to himself peace, 1 Thess. 5. 3.  
into that very destruction let him fall] Which he prepared against the children of God, and me in particular. It is likely this he was Saul.  
V. 10. All my bones shall say] He attributeth his deliverance onely to God, praising him therefore both in soul and body.  
V. 11. False witnesses] Heb. witnesses of wrong.  
False witnesses did rise up] They did bear false witness against me, and sought to entrap me with questions, and that in things concerning my life, 1 King. 21. 13. Matth. 26. 59.  
they laid to my cha●ge] Heb. they asked me.  
V. 12. spoiling] Heb. depriving.  
V. 13. humbled] Or, afflicted.  
my prayer returned in mine own bosom] I prayed hearty for them: and though they got no good by it, yet I did, Matth. 10. 13. Luke 10. 6.  
V. 14. behaved myself] Heb. walked.  
as though he had been my friend or brother] Heb. as a friend, as a brother to me.  
V. 15. But in mine adversity they rejoiced] When they saw me ready to slip, and as one that halted for infirmity, psal. 38. 16.  
adversity] Heb. hal●ing.  
they did tear me, and ceased not] With their railing words, psal. 57. 4. and 120. 3, 4.  
V. 16. hypocritical] Or, profane.  
in feasts] The word signifieth, a cake; meaning, That the proud courtiers, at their dainty feasts, scoffed and railed at him, and conspired his death.  
gnashed upon me with their teeth] Psal. 37. 12.  
V. 17. how long wilt thou look on] Hab. 1. 13.  
my darling] Heb. my onely one, psal. 22. 20.  
V. 18. I will give thee thanks in the great congregation] Psal. 40. 9, 10. and 111. 1. and 22. 25.  
much] Heb. strong.  
V. 19. wrongfully] Heb. falsely.  
neither let them wink with the eye] In token of contempt and mocking, Prov. 6. 13. and 10. 10.  
V. 20. deceitful matters] Heb. words of deceits: that is, most deceitful.  
V. 21. opened their mouth] Job 16. 10. Isai. 57. 4.  
Aha, aha, &c.] Psal. 40. 15. and 70. 3.  
our eye hath seen it] They rejoiced as though they had their desire in Davids destruction, psal. 54. 7. and 59. 10.  
V. 22. keep not silence] Sit not still, but prepare thyself to right me.  
V. 23. awake to my judgement] As if Gods con●ivence had given this liberty to his foes to wrong him.  
V. 24. according to thy righteousness] It belongs to Gods justice to give to the oppressors affliction and torment, and to the oppressed, aid and relief, 2 Thess. 1. 6.  
V. 25. Ah] Heb. Ah, ah, our soul.  
Ah, so we would have it] We have our desire, he is destroyed.  
We have swallowed him up] As a wild beast devours his prey: we have altogether swallowed him.  
V. 26. Let them be ashamed and brought to confusion together] Psal. 40. 15.  
brought to confusion together] That is, at once, were they never so many or mighty.  
let them be clothed with shane] Covered all over with it, so that nothing may appear at any time but their shane, psal. 109. 29. and 132. 18. Job 8. 22.  
V. 27. Let them sh●ut for joy] Give them cause to rejoice for my deliverance.  
my righteous cause] Heb. my righteousness] That at least favour my right, if they be not able to help me.  
which hath pleasure in the prosperity of his servant] Of me: and will delight in their prosperity, if they serve him faithfully.   

PSAL. XXXVI.  
Title. the servant of the Lord] In governing the kingdom under God, and according to his will, psal. 18. Tit.  
Vers. 1. THe transgression of the wicked saith] Or, transgression saith to the wicked. When I see his wicked life, I cannot but think he is an atheist, psal. 14. 1. Tit. 1. 16. The word, saying, intends certainty; for it is spoken oft of Gods oracles.  
within my heart] Heb. in the midst of my heart. Meaning, that he certainly knew it, and was much affencted with it.  
no fear of God before his eyes] Rom. 3. 18.  
V. 2. For he flattereth himself] Or, Yet he flattereth himself. Or, For it flattereth him in.  
he flattereth himself in his own eyes] But he himself knoweth that he doth but dissemble with God, as flatterers do with men, and soothes up himself therein, Heb. 3. 13.  
until his iniquity be found to be hateful] Heb. to find his iniquity to hate.  
V. 3. he hath left off to be wise] Ceasing from good, he thinks of nothing but doing evil.  
to be wise, and to do good] Or, to be wise to do good, Jer. 4. 22.  
V. 4. He deviseth mischief] By describing at large the nature of wicked men, he admonisheth the godly to beware of those vices.  
mischief] Or, vanity.  
upon his bed] He employs his time of rest and freedom from business, to device wicked acts to execute next day.  
bed] Mic. 2. 1, 2.  
he abhorreth not evil] Omits no evil, but embraceth all occasions of sinning.  
not good] Or, very evil, 1 Sam. 2. 24. Prov. 24. 23.  
V. 5. Thy mercy, O Lord, is in the heavens] Psal. 57. 10. and 108. 4. Though wickedness seemeth to overflow all the world, yet by the depth of thy heavenly providence, thou governest all things mercifully and justly.  
V. 6. Thy righteousness is like the great mountains] For eminency and stableness.  
the great mountains] Heb. the mountains of God, Job 1. 16.  
thy judgements are a great deep] No man knows the reason of them, and the wicked sink irrecoverably in them, Rom. 11. 33.  
thou preservest man and beast] Gen. 8. 1.  
V. 7. excellent] Heb. precious.  
under the shadow of thy wings] Flee to thee for succour, as chickens under the hens wings in danger, psal. 17. 8.  
V. 8. They shall be abundantly satisfied with the fatness of thy house] Onely Gods children have enough of all things, both concerning this life, and the life to come, psal. 17. 15. 1 Tim. 4. 8. Phil. 11, 12, 18.  
abundantly satisfied] Heb. watered.  
satisfied with the fatness of thy house] Psal. 65. 4.  
of the river of thy pleasures] Prepared for thy family.  
V. 10. continue] Heb. draw out at length.  
unto them that know thee] He sheweth who are Gods children; to wit, they that know him, and led their lives uprightly.  
V. 11. Let not the foot of pride come against me] Let not the proud advance himself against me, neither the power of the wicked drive me away.  
V. 12. There are the workers of iniquity fallen] Wicked men have fallen while they sought to destroy good men, and so, I hope, shall these.  
There are the workers of iniquity fallen: they are cast down, and shall not be able to rise] Or, There have the workers of iniquity fallen: they have been cast down, and have not been able to rise.   

PSAL. XXXVII.  
Vers. 1. FRet not thyself because of evil doers] Prov. 23. 17. and 24. 1, 19. He admonisheth us, neither to vex ourselves for the prosperous estate of the wicked, v. 8. neither to desire to be like them, to make our state the better, nor to esteem our state worse then theirs.  
V. 2. For they shall soon be cut down like the grass] For Gods judgement cutteth down their state in a moment.  
cut down like the grass] Psal. 90. 5, 6. and 103. 15, 16.  
V. 3. Trust in the Lord] To trust in God, and do according to his will, are sure tokens that his providence will never fail us.  
verily] Or, in truth, or stableness.  
V. 5. Commit thy way unto the Lord] Heb. roll thy way upon the Lord. Psal. 55. 22. Prov. 16. 3. Matth. 6. 25. 1 Pet. 5. 7. Be not lead by thine own wisdom, but obey God, and he will finish his work in thee.  
V. 6. as the light] As the hope of the day-light causeth us not to be offended with the darkness of the night: so ought we patiently to trust that God will clear our cause, and restore us to our right.  
the noon-day] Job 11. 17.  
V. 7. Rest in the Lord] Heb. Be silent to the Lord, Exod. 14. 13, 14. 2 Chron. 20. 17.  
who prospereth in his way] When God suffereth the wicked to prosper, it seemeth to the flesh that he favoureth their doings, Job 21. 7, &c. Psal. 50. 21.  
V. 8. fret not thyself in any wise to do evil] Meaning, except he moderate his affections, he shall be lead to do as they do.  
V. 9. For evil doers shall be cut off] Psal. 55. 23.  
V. 10. For yet a little while and the wicked shall not be] He correcteth the impatience of our nature, which cannot abide, till the fullness of Gods time come.  
V. 11. But the meek shall inherit the earth] Matth. 5. 5.  
V. 12. The wicked plotteth against the just] The godly are assured that the power and craft of the wicked shall not prevail against them, but fall on their own necks, and therefore ought patiently to abide Gods time, and in the mean while bewail their sins, and offer up their tears as a sacrifice of their obedience.  
plotteth] Or, practiseth.  
gnasheth upon him with his teeth] Psal. 35. 16.  
V. 13. The Lord shall laugh at him] Psal. 2. 4.  
V. 14. such as be of upright conversation] Heb. the upright of way.  
V. 15. Their sword shall enter into their own heart] Their plots shall hurt themselves, and not others, whom they sought to hurt.  
V. 16. A little that a righteous man hath] A good man hath more true comfort in a little, then a bad man in a great deal, because he hath Gods blessing with it, Prov. 16. 8, 16.  
V. 17. For the arms of the wicked shall be broken] Psal. 10. 15. All their strength to do hurt withall, Ezek. 30. 24.  
the Lord upholdeth the righteous] Though they be weak.  
V. 18. The Lord knoweth the days of the upright] God knoweth what dangers hang over his, and by what means to deliver them. See v. 23, &c.  
V. 19. they shall be satisfied] For God will give them contented mindes, and that which shall be necessary, psal. 36. 8.  
V. 20. as the sat of lambs] They shall vanish away suddenly and eternally; for they are fed for the day of slaughter.  
the fat of lambs] Heb. the preciousness of lambs.  
V. 21. borroweth] Deut. 28. 44.  
but the righteous sheweth mercy] God so furnisheth him with his blessings, that he is able to help others, psal. 112. 5.  
giveth] Psal. 112. 9.  
V. 22. such as be blessed of him] Of the LORD, v. 20.  
V. 23. The steps of a good man are ordered by the Lord] The steps of such a man: that is, of a man blessed of God, v. 22. God prospereth the faithful, who walk in his way with an upright conscience, Jer. 10. 23.  
ordered] Or, estall  shed.  
V. 24. Though he fall, he shall not be utterly cast down] Prov. 24. 16. 2 Cor. 4. 9. When God doth exercise his faith with divers temptations, Prov. 24. 16.  
upholdeth him with his hand] Or, upholdeth his hand.  
V. 26. ever] Heb. all the day.  
his seed is blessed] Though the just man be liberal in his life, yet God blesseth his posterity, that they want not. This David speaks, of that which himself had observed.  
V. 27. Depart from evil] Psal. 34. 14.  
V. 29. inherit the land] Prov. 2. 21.  
dwell therein for ever] He shall not be driven out of it till he die.  
V. 30. The mouth of the righteous speaketh wisdom] Matth. 12. 35.  
V. 31. The law of his God is in his heart] Psal. 40. 8.  
steps] Or, goings.  
V. 33. condemn him] Or, suffer him to be condemned, psal. 109. 31.  
V. 34. keep his way] Psal. 18. 21.  
see it] Psal. 91. 8.  
V. 35. a green bay-tree] Or, a green three that groweth in his own soil.  
V. 36. Yet he passed away] So that the prosperity of the wicked is but as a cloud, which vanisheth away in a moment.  
V. 37. Mark the perfect man] He exhorteth the faithful to mark diligently the examples of Gods mercies, and also of his judgements, and assures them they shall not lose their labour.  
end] Or, reward.  
V. 38. end of the wicked shall be cut off] Or, reward of the wicked is, to be cut off.  
V. 39. But the salvation of the righteous is of the Lord] He sheweth, that the patient hope of the godly is never in vain, but in the end hath good success, though for a time God prove them with sundry temptations.   

PSAL. XXXVIII.  
Title. to bring to remembrance] Psal. 70. 1. To put himself and others in mind of Gods chastisement on him for his sin, that the fruit of it might not be lost: or, to put God in mind of him, that he may help him, and deliver him, psal. 70.  
Vers. 1. rebuk me not in thy wrath] Psal. 6. 1. He desireth not to be exempted from Gods rod, but that he would so moderate his hand, that he might be able to bear it, psal. 6. 1. Jer. 10. 24.  
V. 2. thine arrows stick fast in me] The diseases thou hast inflicted upon me, Job 6. 4.  
V. 3. rest] Heb. peace, or health.  
because of my sin] David acknowledgeth God to be just in punishing him, because his sins had deserved much more.  
V. 4. mine iniquities are gone over mine head] They flow over my head like waters ready to drown me, psal. 42. 7.  
V. 5. because of my foolishness] That rather gave place to mine own lusts, then to the will of God.  
V. 6. troubled] Heb. wryed.  
go mourning all the day long] Job 30. 28. Psal. 35. 14. and 42. 9.  
V. 8. I have reared by reason of the disquietness of my heart] This example warneth us never to despair, be the torment never so great, but always to cry unto God with sure trust for deliverance, psal. 32. 3.  
V. 10. My heart panteth] Heb. runneth about, or, is rossed to and fro: meaning, that he was destitute of all help and counsel.  
as for the light of mine eyes, it also is gone from me] Heb. and the light of mine eyes, yea, they themselves are not with me.  
it also is gone from me] My sight faileth me for very sorrow.  
is gone from me] Heb. is not with me.  
V. 11. sore] Heb. stroke.  
my kinsmen] Or, my neighbours.  
my kinsmen stand afar off] Partly for fear, and partly for pride, they denied all duty and friendship, psal 31. 11.  
V. 12. lay snares for me] To trouble me further, who was sick already.  
V. 13. But I, as a deaf man, heard not] For I can have no audience before men, and therefore patiently wait for the help of God, psal. 39. 9. 2 Sam. 16. 9, 10.  
V. 15. For in thee, O Lord, do I hope] He sheweth a reason of his silence, because he expected help from God.  
in thee, O Lord, do I hope] Or, thee do I wait for.  
hear] Or, answer.  
V. 16. when my foot slippeth, they magnify themselves against me] That is, if they see that thou succour me not in time, they will mock and triumph, as though thou hadst forsaken me.  
V. 17. For I am ready to halt] I am without hope to recover my strength.  
to halt] Heb. for halting.  
V. 19. But mine enemies are lively] In my greatest weakness they were strongest.  
are lively] Heb. being living, are strong.  
they that hate me wrong fully are multiplied] Psal. 64. 4.  
V. 20. render evil for good] Psal. 35. 12. and 109. 5.  
because I follow the thing that good is] 1 Joh. 3. 12. He had rather have the hatred of all the world for his piety, then fail in any part of his duty to God-ward.  
V. 22. to help] Heb. for my help.  
O Lord my salvation] Which usest to deliver me, and I look to be delivered by thee now.   

PSAL. XXXIX.  
Title. Jeduthun] 1 Chron. 25. 1.  
Vers. 1. I Said, I will take heed to my ways] Albeit he had determined in himself patiently to have tarried Gods leisure, yet the vehemency of his pain caused him to break his purpose.  
I will keep my mouth with a bridle] As a beast is muzzled. Corruption must be kept in by violence, Jam. 1. 26.  
keep my mouth with a bridle] Heb. keep the bridle to my mouth.  
my mouth with a bridle] Heb. a bridle, or muzzle for my mouth.  
V. 2. I was dumb with silence] Though he thought to have kept silence in the presence of the wicked, yet his sorrow caused him to change his mind.  
stirred] Heb. troubled.  
V. 3. then spake I with my tongue] He confesseth that he grudged against God, considering the greatness of his sorrows, and the shortness of his life.  
V. 4. how frail I am] Or, what time I have here.  
V. 5. tho● hast made my days as an hand breadth] That is, every day as an hand-breadth.  
an hand-breadth] Heb. hand-breadths.  
mine age is nothink before thee] Psal. 90. 4.  
every man at his best state is altogether vanity] Yet David offended in that he reasoned with God, as though that he were too severe toward his weak creature.  
at his best state] Heb. settled.  
vanity] Psal. 62. 9. and 144. 4.  
V. 6. a vain show] Heb. an image.  
and knoweth not who shall gather them] Whether his children or strangers: and this troubles him, Eccles. 2. 18, 19.  
V. 8. make me not the reproach of the foolish] Make me not a mocking-stock to the wicked man, psal. 14. 1, 2.  
V. 9. I was dumb] That which I could not attain to by reason, while l looked at the second causes, v. 3. now I have obtained by grace, looking up to thee: I keep silence. See Levit. 10. 3.  
was] Or, am.  
opened] Or, open.  
V. 10. blow] Heb. conflict.  
V. 11. thou makest] Though thy open plagues light not upon him, yet thy secret curse continually fretteth them.  
his beauty to consume away] Heb. that which is to be desired in him to melt away. The word signifieth, all that is desirable in him, as health, force, strength, beauty.  
like a moth] Suddenly, as a moth is crushed, Job. 4. 19. or, insensibly, as a moth devours a garment, Job 13. 28. Hos. 5. 12.  
surely every man is vanity] Though in a natural course man discerns not himself to be vanity, yet when Gods anger lay● hold on him, it appears what he is. He alludes to the names of Adam and Abel, as also Psal. 144. 4.  
V. 12. for I am a stranger] Levit. 25. 23. 1 Chron. 29. 15. Psal. 119. 19. Heb. 11. 13. 1 Pet. 2. 11. I have but a while to stay, and free to thy protection, therefore spare me, psal. 102. 23, 24. and 119. 84.  
as all my fathers were] Protect me, as thou hast done my fathers, being strangers as I am, Gen. 47. 9.  
V. 13. before I go hence] He shows that he should die quickly, unless God gave him ease.  
and be no more] Here in this life. See Job 16. 22.   

PSAL. XL.  
Vers. 1. I Waited patiently] Heb. In waiting I waited. Though God deferred his help, yet he patiently abode, till he was heard, psal. 37. 7.  
V. 2. out of an herrible pit] He hath delivered me from most great dangers. The word signifies, a dungeon, which echoes and resounds with dreadful noises.  
an horrible pit] Heb. a pit of ●ise.  
mirie day] Psal. 69. 2. Jer. 38. 6. Zech. 9. 11.  
V. 3. a new song] That is, a special occasion to praise him: for Gods benefits are so many occasions for us to praise his Name.  
V. 4. and respecteth not the proud] To follow their example ● which he must needs do, that trusteth not onely in the LORD.  
V. 5. O Lord my God] David goeth from one kind of Gods favour to the contemplation of his providence over all, and confesseth, that his counsels toward us, are far above our capacities; we cannot so much as tell them in order.  
they cannot be reckoned up in order unto thee] Or, none can order them unto thee.  
V. 6. Sacrifice and offering thou didst not desire] Psal. 51. 16. Isai. 1. 11. and 66. 3. Hos. 6. 6. Matth. 12. 7. Heb. 10. 5.  
mine ears hast thou opened] Isai. 50. 5. Job 33. 16. and 36. 15. Thou hast opened mine ears to understand the spiritual meaning of the sacrifices: and here David esteemeth the ceremonies of the law nothing, in respect of the spiritual service. Or, thou hast bored mine ear, to make me obedient and serviceable to thee.  
opened] Heb. digged, or bored, Exod. 21. 6.  
V. 7. Then said I] When thou hadst opened mine ears and heart, I was ready to obey thee, as was forerold in Scripture.  
V. 8. within my heart] Heb. in the midst of my bowels.  
my heart] Psal. 37. 31. Jer. 31. 33.  
V. 9. in the great congregation] In the Church assembled is the Sanctuary.  
V. 11. loving kindness and thy truth continually preserve me] Psal. 57. 3. and 61. 8.  
V. 12. mine iniquities have taken hold upon me] That is, the punishment of mine iniquities, Gen. 4. 13. psal. 31. 10. sin lays hold on us, when it brings us to punishment, Num. 32. 23. Job 8. 4.  
not able to look up] Psal. 38. ●.  
my heart faileth me] As touching the judgement of the flesh, I was utterly destitute of all counsel, yet faith inwardly moved my heart to pray, psal. 73. 26.  
faileth] Heb. forsaketh.  
V. 14. Let them be ashamed] He desireth that Gods mercy may contend for him against the rage of his enemies.  
Let them be ashamed and confounded together, that seek after my soul] Psal. 35. 4, 26. and 70. 3, 4.  
V. 15. Let them be desolate] Let the same shane and confusion light upon them, which they intended to have brought upon me.  
that say unto me, Aha, aha] The wicked mock Gods children in their afflictions.  
Aha, aha] Psal. 35. 21, 25.  
V. 16. The Lord be magnified] The faithful delight in praising God for his benefits.   

PSAL. XLI.  
Vers. 1. THat considereth the poor] That judgeth wisely of the measure and cause of their affliction, and dealeth with them accordingly.  
the poor] Or, the weak, or sick.  
in time of trouble] Heb. in the day of evil.  
V. 2. thou wilt not deliver] Or, do not thou deliver.  
V. 3. thou wilt make all his bed in his sickness] Thou givest him ease, as they do to sick men that make their beds.  
make] Heb. turn.  
V. 4. I have sinned against thee] I do with grief aclowledge that I have offended thee.  
V. 5. Mine enemies speak evil of me] That is, curse me, and cannot have their cruel hate quenched, but with my shameful death.  
V. 6. And if he come to see me] Any one of my enemies, v. 5. or some principal one.  
he speaketh vanity] For, pretending to comfort me, he conspireth my death in his heart, and braggeth thereof.  
to itself] None need teach him to device how to destroy me.  
V. 7. my kurt] Heb. evil to me.  
V. 8. An evil disease] Heb. A thing of Belial.  
An evil disease, say they, cleaveth fast unto him] The enemies thought, by his sharp punishment, that God was become his mortal enemy, for some great sin committed, Act. 28. 4.  
V. 9. Yea, mine own familiar friend] Not mine enemies onely, but my nearest friend conspired against me.  
mine own familiar friend] Heb. the man of my peace.  
which did eat of my bread] He means some courtier, perhaps Ahithophel, psal. 55. 13. Christ applies it to Judas, Joh. 13. 18.  
hath lift up his heel against me] Like a wild horse, to kick at me, or trample me under foot.  
lift up] Heb. magnified.  
V. 11. By this I know that thou favourest me] Psal. 86. 17.  
V. 12. thou upholdest me in mine integrity] Either in prosperity of life, or in the true fear of God against all temptations.  
and settest me before thy face for ever] showing me evident signs of thy fatherly providence.  
V. 13. Amen, and amen] By this repetition, he stirreth up the faithful to praise God.   

PSAL. XLII.  
Title. Maschil, for the sons of konrah] Or, a psalm giving instruction, of the sons, &c.  
for the sons of konrah] To be sung by them in after-times.  
Vers. 1. AS the hart panteth after the water-brooks] By these similitudes of thirst and panting, he sheweth his fervent desire to serve God in his temple, psal. 119. 131.  
panteth] Heb. brayeth.  
V. 2. thirsteth for God] Psal. 63. 1, 2. and 84. 2.  
for the living God] Hereby he is distinguished from idols, psal. 106. 28. 1 Thess. 1. 9.  
V. 3. My tears have been my meat] I could not eat my meat for weeping, psal. 102. 9.  
Where is thy God?] He hath quiter forsaken thee.  
V. 4. When I remember these things] The contempt from mine enemies, and mine absence from Gods house.  
I pour out my soul in me] My strength and comfort is melted away, Job 30. 16. Psal. 22. 14.  
I had gone with the multitude] Pressing to go in before others.  
that kept holiday] They kept feasts when they went to sacrifice, Exod. 23. 14. Deut. 16. 14, 15. Isai. 30. 29.  
V. 5. cast down] Heb. bowed down.  
hope thou in God] Though he sustained grievous assaults of the flesh to cast him into despair, yet his faith, grounded on Gods accustomend mercies, getteth the victory.  
I shall yet praise him] Though my state be low, yet God will give me cause to praise him, by raising ●re.  
praise him] Or, give thanks.  
for the help of his countenance] Or, his presence is salvation.  
V. 6. therefore] Because I find no help in myself nor others.  
from the land of Jordan] In the places of my banishment among the mountains.  
the hill Mizar] Or, the little hill.  
V. 7. Deep calleth unto deep] Afflictions come so thick upon me, that I felt myself, as it were, over-whelmed, as with a storm at sea, psal. 88. 7.  
V. 8. Yet the Lord will command his loving kindness in the daytime] He assureth himself of Gods help in time to come.  
command his loving kindness] Psal. 44. 4.  
and in the night his song shall be with me] God will give me cause to praise him in the night, Job 35. 10. Isai. 30. 29.  
my prayer unto the God of my life] That saves my life miraculously.  
V. 10. As with a sword in my bones] That is, I am most grievously tormented.  
with a sword in my bones, mine enemies reproach me] Psal. 35. 15.  
sword] Or, killing.  
V. 11. Why art thou cast down, O my soul] This repetition doth declare, that David did not overcome at once; to teach us to be constant, forasmuch as God will certainly deliver his.   

PSAL. XLIII.  
Vers. 1. JUdge me] Or, Judge for me, psal. 28. 1. or, Deliver me, 1 Sam. 8. 20. or, Defend, psal. 82. 3.  
Judge me, O God] He desireth God to undertake his cause against the enemies, but chiefly, that he would restore him to his tabernacle.  
against an ungodly nation] That is, the cruel company of mine enemies.  
ungodly] Or, unmerciful.  
from the deceitful and unjust man] Heb. from a man of deceit and iniquity.  
V. 3. O sand out thy light] To wit, thy favour, which appeareth by the performance of thy promises.  
V. 4. Then will I go unto the altar of God] Isai. 38. 22. He promiseth to offer a solemn sacrifice of thanksgiving, in token of his great deliverance.  
my exceedeng joy] Heb. the gladness of my joy.  
V. 5. Why art thou cast down, O my soul] Psal. 42. 5, 11. See Notes on psal. 42. v. 11.   

PSAL. XLIIII.  
Vers. 1. WE have heard with our ears] This psalm seemeth to have been made by some excellent prophet, for the use of the people, when the Church was in extreme misery, either at their return from Babylon, or under Antiochus, or in such like afflictions.  
V. 2. How thou didst drive out the heathen] That is, the Canaanites.  
plantedst them] Psal. 80. 8. To wit, our fathers.  
how thou didst afflict the people] Of Canaan.  
V. 3, For] Or, That, or How.  
got not the land in possession by their own sword] Deut. 8. 17.  
by their own sword] They fought valiantly at Gods command, yet God did help miraculously, v. 6.  
light of thy countenance] Psal. 4. 6. and 89. 15.  
because thou hadst a favour unto them] Gods free mercy and love is the onely fountain of good to us, Deut. 4. 37.  
V. 4. Thou art my King] Because thou art our King, therefore deliver thy people from their misery.  
command deliverances for Jacob] Deut. 28. 8. Psal. 42. 8.  
V. 5. Through thee will we push down our enemies] Pushing and treading under, signify subduing, Deut. 33. 17. 1 King. 22. 11. Dan. 8. 4. 2 Chron. 22. 7.  
V. 6. trust in thy bowne] Psal. 20. 7.  
V. 8. boast] Or, glory, as psal. 56. 4.  
V. 11. like sheep appointed for meat] Heb. as sheep of meat.  
V. 12. Thou sellest thy people for nought] As slaves, which are sold for a low price, neither lookest thou for him that offereth most, but takest the first chapman.  
for nought] Heb. without riches.  
V. 13. Thou makest us a repreach to our neighbours] Psal. 79. 4.  
V. 14. Thou makest us a by-word among the heathen] Jer. 24. 9. Deut. 28. 37.  
V. 15. My confusion is continually before me] I dare not lift up my head for shane.  
V. 16. and avenger] Meaning the proud and cruel tyrant, psal. 8. 2.  
V. 18. steps] Or, goings.  
V. 19. in the place of dragons] Into desolate places, Isai 34. 13. and 35. 7. Or, of whales, that is, as into the bottom of the sea, where we may be sunk or devoured, Jon. 2. 3. See the power of faith, which can be overcome by no perils.  
dragons] Or, whales, as Gen. 1. 21. Psal. 73. 13.  
V. 20. to a strange God] They show that they honoured God aright, because they trusted in him alone.  
V. 21. Shall not God search this out?] They take God to witness, that they were upright to him-ward.  
V. 22. Yea, for thy sake are we killed all the day long] Rom. 8. 36.  
for thy sake are we killed] The faithful make this their comfort, That the wicked punish them not for their sins, but for Gods cause, Matth. 5. 10. 1 Pet. 4. 14.  
V. 23. Awake, why sleepest thou, O Lord?] Psal. 7. 6. and 35. 23. and 59. 4. and 78. 65. There is no hope of recovery, except thou put to thine hand, and raise us up.  
V. 24. Wherefore hidest thou thy face?] Psal. 10. 1.  
V. 25. soul is bowed down to the dust] Psal. 119. 25.  
V. 26. for our help] Heb. a help for us.  
for thy mercies sake] Which are the onely sufficient means to deliver soul and body from all kind of slavery and misery.   

PSAL. XLV.  
Title. Shoshannim] An instrument of six strings.  
Maschil] Or, of instruction.  
A song of loves] Of the love betwixt Solomon, and Pharaohs daughter, typifying the love of Christ and the church: or, of the beloved ones, kings daughters attending on the bride, verse 9.  
Vers. 1. IS inditing] Heb. boileth, or bubbleth up.  
V. 2. Thou art fairer then the children of men] Solomons beauty and eloquence to win favour with his people, and his power to overcome his enemies, is here described.  
grace is poured into thy lips] Power to speak learnedly, and elegantly, Isai. 50. 4.  
V. 4. ride prosperously] Heb. prosper thou, ride thou.  
because of truth] He alludeth to them that ride in chariots, in their triumphs; showing, that the quiet state of a kingdom, standeth in truth, meekness, and justice, not in worldly pomp, and vanity.  
V. 6. Thy throne, O God, is for ever and ever] Heb. 1. 8. Under this figure, of this kingdom of justice, is set forth, the everlasting kingdom of Christ.  
V. 7. thy God hath anointed thee] Isai. 61. 1. Hath established thy kingdom, as the figure of Christs, wherein is peace and joy.  
above thy fellows] John 3. 34.  
V. 8. ●vorie palaces] 1 King. 22. 39. Cant. 7. 4.  
whereby they have made thee glad] Or, more then theirs that made thee glad: That is, thy fellows, verse 7. Or, out of the places wherein they have. joyful to see them give thanks, and rejoice for thee.  
V. 9. upon thy right hand did stand the queen in gold of Ophir] Though Solomon had many kings daughters among his wives, or attendants on his bride, yet Pharaohs daughter was accounted Queen.  
V. 10. forget also thine own people] Under the figure of Pharaohs daughter he sheweth, that the Church must cast off all carnal affection to obey Christ her husband onely, Gen. 2. 24. Matth. 10. 37.  
V. 12. with a gift] Psal. 72. 10. and 68. 29. and 76. 11.  
thy favour] Heb. thy face, Psal. 27. 8.  
V. 13. The kings daughter is all glorious within] Though she may wear gold without, yet she is more rich in graces within.  
V. 15. gladness] Heb. gladnesses. That is, abundance of gladness.  
V. 16. In stead of thy fathers shall be thy children] They shall have greater grace then their fathers.  
whom thou mayest make princes in all the earth] He signifieth the great compass of Christs kingdom, which shall be sufficient to enrich all his members.   

PSAL. XLVI.  
Title. for] Or, of.  
Alamoth] It may be a Psalm for the virgins to sing at Solomons wedding, See Psal. 45. 1. and verse 9. of this Psalm: or, on the virginals, instruments which virgins played on: or, to be sung to the triple tune, 1 Chron. 15. 20. which is shrill like a virgins voice.  
Vers. 1. A Very present help in trouble] Heb. an help in troubles found much.  
in trouble] In all manner of troubles, God sheweth his speedy mercy and power in defending his.  
V. 2. Therefore will not we fear] That is, we will not be overcome with fear.  
the midst of the sea] Heb. the heart of the seas.  
V. 3. Though the waters thereof roar] Matth. 7. 25. Psal. 93. 3, 4. Jere. 5. 22. Though afflictions be never so violent, yet Gods people look for help from God.  
V. 4. There is a river] The rivers of Kidron, Shiloah, Gihon. He means, that when all the world was in a rage, ye● the small power of Jerusalem through Gods blessing▪ was sufficient to defend it, Isai. 8. 6. or, the holy place defends the city, as a river.  
V. 5. and that right early] Heb. when the morning appeareth. Speedily in time of trouble.  
V. 6. The heathen raged, the kingdoms were moved] Psal. 2. 1.  
he uttered his voice] God miraculously delivers his sometimes, 2 Sam. 22. 7.  
V. 7. The Lord of hosts is with us] They are assured, that God can and will defend his church from all dangers and enemies.  
our refuge] Heb. an high place for us.  
V. 8. Come, behold the works of the Lord] Psal. 66. 5.  
what desolations he hath made in the earth] To wit, how oft he hath destroyed his enemies, and delivered his people.  
desolations] Or, wonders.  
V. 9. he breaketh the bow] Psal. 76. 3.  
V. 10. Be still and know that I am God] Psal. 4. 4. and 76. 8.  
Be still] He warn●th them, that persecute the church, to cease their cruelty: for they shall feel that God is too strong for them that fight against him.   

PSAL. XLVII.  
Title. for] Or, of.  
Verse 1. O Clap your hands] In token of joy, Psal. 98. 8. Isai. 55. 12.  
V. 2. the Lord most high is terrible] Here is figured Christ, unto whom all his should give willing obedience, and who would show himself terrible to the wicked.  
a great King over all the earth] Mal. 1. 14.  
V. 3. He shall subdue the people under us] Christ shall bring all the enemies of the church into subjection to her, Revel. 3. 4.  
V. 4. He shall choose our inheritance for us] He shall bring us to heaven where Jacob is.  
V. 5. gone up with a shout] Psal. 68. 18. Eph. 4. 8.  
the Lord with the sound of a trumpet] He doth allude unto the trumpets that were blown at solemn feasts: but he doth further signify the triumph of Christ, and his glorious ascension into the heavens, Psal. 81. 3.  
V. 7. sing ye praises with understanding] He requireth, that understanding be joined with singing, least the name of God be profaned with vain crying, 1 Cor. 14. 15.  
with understanding] Or, every one that hath understanding.  
V. 9. The princes of the people are gathered together, even the people of the God of Abraham] Or, the voluntary of the people are gathered unto the people of the God of Abraham.  
even the people of the God of Abraham] All the spiritual seed of Abraham shall come to worship God, and seek protection from him.  
the shields of the earth belong unto God] God alone is able to protect the world, Psal. 5. 12. and 18. 35.   

PSAL. XLVIII.  
Title. A song, and Psalm] Where the voice went before the musical instruments. See Psal. 30. Tit.  
for] Or, of.  
Vers. 1. IN the city of our God] Albeit, God show his wonders through all the world, yet he will be chiefly praised in his church.  
V. 2. the joy of the whole earth is mount Zion] Because the word of salvation came thence, to all them that should believe.  
on the sides of the north] The temple was on the northern side of mount Sion.  
the city of the great king] Matth. 5. 35. Psal. 46. 4.  
V. 3. for a refuge] Except God were the defence thereof, neither situation nor munition could prevail.  
V. 4. the kings were assembled] Psal. 46. 6. They conspired and went against Gods people, and were so terrified by God, that they hastily returned, verse 5, 6, 7.  
they passed by together] Or, and passed away presently.  
V. 5. They saw it, and so they marveled] Or, They saw the foundation, they marveled.  
so they marveled] At the beauty of it, verse 2. or saw it too strong for them to overcome, verse 12, 13.  
they were troubled] Terrified by God, verse 6, 7. suddenly, and inevitably, as a womans travel, Isai. 13. 8.  
V. 7. Thou breakest the ship●] Thou hast violently destroyed, or driven away our foes, as ships at sea, with a tempest.  
of Tarshish] That is, of Cilicia, or of the sea, called, Mediterraneum, or Mid-land sea.  
V. 8. As we have heard, so have we seen] To wit, of our fathers Psal. 44. 1. so have we seen in this deliverance, that God will defend this city: or, as thou hast promised, so thou hast done.  
V. 9. We have thought of thy loving kindness] To give the praise for this great deliverance.  
V. 10. According to thy name] In all places where thy name shall be heard of, men shall praise thee, when they hear of thy marvelous works.  
V. 11. Let mount Zion rejoice] Let Jerusalem and the cities of Judah rejoice for thy just judgement upon the enemies, verse 5, 6.  
V. 12. Walk about Zion] View, if any one tower, or bulwark be hurt by the enemy, and praise God that none is damnified.  
V. 13. Mark ye well her bulwarks] Heb. set your heart to her bulwarks.  
consider] Or, raise up.  
that ye may tell it to the generation following] How God hath kept them all untouched of the enemy.  
V. 14. For this God is our God for ever and ever] Who hath kept us and our towers, and driven away our enemies.   

PSAL. XLIX.  
Title. for] Or, of.  
Vers. 2. LOw and high, rich and poor together] Psal. 62. 9.  
V. 4. I will incline mine ear to a parable] Psal. 78. 2. Matth. 13. 35. I will see the parable be right ere I utter it, as a musician tunes his harp by his ear, before he make music to others: or, I will learn first, and teach after, Ezek. 3. 17. 2 Tim. 2. 2.  
V. 5. Wherefore should I fear in the dayes of evil] Why should I be afraid of death, which is the last enemy to be subdued? He means, fear will free no man from death. Let all then prepare for it.  
when the iniquity of my heels shall compass me about?] When my wicked enemies follow hard and close upon me.  
V. 8. the redemption of their soul is precious] That is, of their life, Exod. 21. 30.  
it ceaseth for ever] It is so great a price, that it can never be paid by any, Job 36. 18, 19. Deut. 23. 22. Zech. 11. 12.  
V. 9. not see corruption] Psal. 89. 48.  
V. 10. wise men die] Eccles. 2. 16. Death makes no difference between persons, it spares none.  
leave their wealth to others] That is, not to their children but to strangers, verse 11. yet the wicked profit not by these examples.  
V. 11. Their] Or, Yet their.  
to all generations] Heb. to generation and generation.  
V. 12. man being in honour, abideth not] Psal. 82. 7.  
he i● like the beasts tha● perish] They die as well as beasts, Eccles. 3. 19.  
V. 13. yet their posterity approve their sayings] They commend their fathers foolish courses, and continue in them, Rom. 1. 31. Psal. 10. 3.  
approve their sayings] Heb. delight in their mouth.  
V. 14. Like sheep they are laid in the grave] As sheep are gathered into the fold, so shall men be brought to the grave.  
death shall feed on them] That is, consume their bodies, as we do meat.  
in the morning] In the resurrection, when men come out of the bed of the grave.  
beauty] Or, strength.  
in the grave, from their dwelling: Or, the grave being an habitation to every one of them.  
V. 15. But God will redeem my soul] Though all must die, yet good men shall be raised up again to glory.  
from the power of the grave] Heb. from the hand of the grave.  
grave] Or, hell.  
V. 17. For when he death, he shall carry nothing away] Job 27. 19.  
V. 18. while● he lived] Heb. in his life.  
and men will praise thee] Flatterers praise them that live in delights and pleasures.  
V. 19. He shall go] Heb. The soul shall go.  
He shall go to the generation of his fathers] And no● pass the term appointed for life, Job 14. 5.  
they shall never see light] Both they and their fathers shall go out of this world, and return no more into it, Psal. 56. 13. Job 33. 28, 30.  
V. 20. honour and understandeth not] Job 4. 21. He cond●mneth mans ingratitude, who having received excellent gift● of God, abuseth them to his own hurt.   

PSAL. L.  
Title. of Asaph] Or, for Asaph. Who was either the author, as being a prophet, 2 Chron. 29. 30. or a chief singer, to whom it was committed, 1 Chron. 16. 7.  
Vers. 1. THe mighty God] Heb. God of gods▪ He that ruleth over angels and kings, and all that is called God.  
called the earth from the rising of the sun] To pled against his dissembling people, before heaven and earth.  
V. 2. the perfection of beauty] Because God had chosen it to have his Name there called upon, and also his image shined there in the doctrine of the law, Psal. 29. 2. and 110. 3, 4.  
God hath shined] Shewed himself glorious like the shining sun.  
V. 3. a fire shall devour before him] As when God gave his law in mount Sinai, he appeared terrible with thunder, and tempest: so will he appear terrible to take account for the violating thereof.  
V. 4. He shall call to the heavens from above] As witnesses against the wicked of his people, Deut. 31. 28. and 32. 1. Isa. 1. 2.  
V. 5. Gather my saints together unto me] God in respect of his elect calleth the whole body, holy, saints, and his people.  
that have made a covenant with me by sacrifice] Sacrifices were seals of the covenant, between God and his people.  
V. 6. God is judge himself] Psal. 75. 7.  
V. 8. I will not reprove thee for thy sacrifices] Ye have wearied me with your sacrifices, Isai. 1. 11, 14. Mic. 6. 6, 7. Am. 4. 4, 5. so that I cannot blame you for want of outward ceremonies, but of moral service.  
or thy burnt-offerings, to have been] Or, for thy burnt-offerings have been.  
V. 10. For every beast of the sorest is mine] If he did delight in sacrifices, yet had he no need of mans help thereunto.  
upon a thousand hills] Heb. upon the hills of a thousand owners.  
V. 11. mine] Heb. with me.  
V. 12. for the world is mine, and the fullness thereof] Exod. 19. 5. Deut. 10. 14. Job 41. 11. Psal. 24. 1. 1 Cor. 10. 26, 28.  
V. 13. Will I eat the flesh of bulls] Though mans life for the infirmity thereof hath need of food, yet God, whose life quickeneth all the world, hath no need of such means.  
V. 14. pay thy vows unto the most High] show thyself mindful of Gods benefits, by thanksgiving, and obedience promised in Sinai, Psal. 116. 13, 14.  
V. 15. call upon me in the day of trouble] Job 22. 27.  
V. 16. What hast thou to do to declare my statutes] Why dost thou feign to be of my people, and talkest of my covenant, seeing thou art but an hypocrite?  
V. 17. Seeing thou hatest instruction] Rom. 2. 21, 22. How to live according to my word.  
V. 18. When] Or, Seeing when.  
then thou consentedst with him] He sheweth, what are the fruits of them that contemn Gods word.  
hast been partaker with adulterers] Heb. thy portion was with adulterers.  
V. 19. Thou givest] Heb. Thou sendest: or, And givest.  
thy tongue frameth deceit] Psal. 10. 7. Job 27. 4.  
V. 20. Thou] Or, And.  
Thou sittest and speakest against thy brother] He noteth the cruel and slanderous disposition of hypocrites, which spare not, in their talk or judgement, their own mothers son.  
thou] Or, and.  
V. 21. and set them in order before thine eyes] I will writ all thy wicked deeds in a roll, and make thee to red, and aclowledge them, whether thou wilt or no.  
V. 23. that ordereth his conversation aright] Heb. that disposeth his way. As God hath appointed.  
will I show the salvation of God] Psal. 91. 16. That is, declare myself to be his Saviour.   

PSAL. LI.  
Title. when Nathan the prophet came unto him] 2 Sam. 12. 1. and 11. 2. To reprove him, because he had committed so horrible sins, and lain in the same so long without repentance.  
Vers. 1. ACcording to thy loving kindness] As his sins were manifold and great, so he desireth that God would give him the feeling of his excellent and abundant mercies.  
V. 2. Wash me thoroughly from mine iniquity] My sins stick so fast to me, that I have need of some singular kind of washing. He alludes to the legal washings.  
V. 3. For I aclowledge my transgressions] My conscience accuseth me so, that I can have no rest till I be reconciled.  
V. 4. Against thee] Because, as sin, it was properly against God: as all inditements in criminal pleas are styled, Against the king, his crown and dignity.  
that thou mightest be justified] Rom. 3. 4.  
when thou speakest] When thou givest sentence against sinners, they must needs confess thee to be just, and themselves offenders.  
V. 5. I was shapen in iniquity] He here brings all his actual transgressions to the fountain of them, original corruption, Rom. 7. 8, &c. By this phrase, in sin, expressing that ●ins possessing the whole man, Joh. 9. 34. Acts 8. 23. Eph. 2. 1. are as waters wherein a man is over-whelmed.  
conceive me] Heb. warm me.  
V. 6. thou desirest truth in the inward parts] He confesseth that God, who loveth pureness of heart, may justly destroy man, who is sinful by nature, much more him, whom he had instructed in his heavenly wisdom.  
V. 7. Purge me with hys●pe, and I shall be clean] Vers. 2. Levit. 14. 6. Num. 19. 18.  
and I shall be clean] Or, that I may be clean  
and I shall be whiter] Or, that I may be whiter. As Mal. 1. 9.  
V. 8. Make me to hear joy and gladness] He meaneth Gods comfortable mercies towards repentant sinners.  
the bones which thou hast broken] By the bones he understandeth all strength of soul and body, which by care and mourning is consumed.  
V. 10. Create in me a clean heart] He confesseth that when Gods spirit is could in us, to have it again revived, is as a new creation.  
a right spirit] Or, a constant spirit.  
V. 11. Cast me not away from thy presence] This was an effect of Gods utmost anger, Gen. 4. 16. 2 King. 24. 20. Jere. 7. 15. and 52. 3.  
V. 12. uphold me with thy free spirit] Which may assure me, that I am drawn out of the slavery of sin, and assure me of freedom, 2 Cor. 3. 17.  
V. 13. thy ways] He promiseth to endeavour, that others by his example may turn to God.  
V. 14. Deliver me from blood-guiltiness] From the murder of Uriah, and others, that were slain with him, 1 Sam. 11. 17.  
blood] Heb. bloods.  
V. 15. open thou my lips] By giving me occasion to praise thee, when thou shalt forgive my sins.  
V. 16. thou desirest not sacrifice] Thou likest not of sacrifice, so well as of praise.  
else would I give it] Or, that I should give it.  
V. 17. The sacrifices of God are a broken spirit] Isai. 57. 15. and 66. 2. Psal. 34. 18. A heart wounded for sin, and seeking to God for mercy in faith.  
V. 18. Do good in thy good pleasure unto Zion] He prayeth for the whole church, because through his sin it was in danger of Gods judgement.  
in] Or, for.  
V. 19. with the sacrifices of righteousness] That is, just, and lawful, applied to their right end, which is the exercise of faith and repentance.   

PSAL. LII.  
Title. when D●eg the Edomite came and  told Saul] 1 Sam. 22. 9.  
Vers. 1 O mighty man?] O Doeg, which hast credit with the tyrant Saul, and hast▪ power to murder the saints of God.  
V. 2. Thy tongue deviseth mischiefs] Psal. 50. 19. Thy malice moveth thee by crafty flatteries and lies, to accuse and destroy the innocents.  
razor] Psa●. 57. 4. and 59. 7. and 64. 3.  
working deceitfully] Heb. O worker of deceit.  
V. 3. Thou lovest evil more then good] Or rather; for he loved not good at all. So after, lying, rather then to speak righteousness.  
V. 4. Thou lovest all devouring words] Thou speakest as if thou wouldst devour: and his words did devour the priests, and their city, 1 Sam. 22. 18.  
O thou deceitful tongue] Or, and the deceitful t●ngue.  
V. 5. God shall likewise destroy thee for ever] Though God forbear for a time, yet at length he will recompense thy falsehood.  
destroy thee] Heb. beat thee down.  
and root thee out of the land of the living] Albeit thou seem to be never so sure settled.  
V. 6. The righteous also shall see] For the eyes of the wicked are shut up at Gods judgements.  
and sear] With joyful reverence, seeing he taketh their part against the wicked, Psal. 58. 10.  
V. 7. Lo, this is the man] See how miserable he is, that was so mighty.  
trusted in the abundance of his riches] Psal. 49. 6.  
wickedness] Or, substance.  
V. 8. But I am like a green olive-tree] I shall live prosperously among Gods servants, when he is destroyed.  
I trust in the mercy of God for ever and ever] Psal. 5. 7.  
V. 9. I will wait on thy name] Gods judgements on our wicked enemies should make us wait on him for good to us.   

PSAL. LIII.  
Title. Mahalath] Psal. 88. till. A wind instrument. See notes on Psal. 5. Tit.  
Vers. 1. THe f●ol hath said in his heart] Psal. 10. 4. and 14. 1, &c.  
There is no God] Whereas no regard is had of honesty, or dishonesty; of virtue, nor of 'vice, there the prophet pronounceth, that the people have no God.  
there is none that doth good] Rom. 3. 10.  
V. 2. that did seek God] Whereby he sheweth that all knowledge is unprofitable, that brings us not to seek God.  
V. 4. Have the workers of iniquity no knowledge?] David pronounceth Gods vengeance against cruel governours, who having charge to defend and preserve Gods people, do most cruelly devour them.  
V. 5. were they in great fear] Heb. they feared a fear.  
where no fear was] God put a spirit of fear in them, when no man sought to hurt them, Levit. 26. 17, 36. Deut. 28. 65. Job 15. 21. Prov. 28. 1. So Saul was afraid of David.  
God hath scattered the b●nes] Be the enemies power never so great, nor the danger so fearful, yet God delivereth his in due time.  
against thee] Thee, O Israel, verse 6. So, His, Psal. 87. 1. hath relation to the LORD, verse 2.  
V. 6. O that the salvation] Heb. who will give salvations, &c.   

PSAL. liv.  
Title. Neginoth] See notes on Psal. 4. Tit.  
when the Ziphim● came and said to Saul, Doth not David hid himself with us? 1 Sam. 23. 19. and 26. 1.  
Vers. 1. BY thy name] He declareth that when all means do fail, God will deliver his, even as it were by miracle.  
V. 3. strangers are risen up against me] To wit, the Ziphims, whom he had no acquaintance with, nor ever hurt.  
oppressors seek after my soul] Saul and his army, which like cruel beasts could not be satisfied but by his death.  
they have not set God before them] Psal. 10. 4.  
V. 4. the Lord is with them that uphold my soul] God is one of them that defend me, Psal. 118. 7.  
with] Heb. among.  
V. 5. He shall reward evil unto mine enemies] Or, He shall turn the evil upon mine enemy. To wit, which he devised against me.  
mine enemies] Heb. those that observe me. As Psal. 56. 6. and 59. 1.  
cut them off in thy truth] According to thy faithful promise.  
V. 6. I will freely sacrifice unto thee] Or, I will sacrifice with a free-will offering unto thee, Levit. 7. 16. Psal. 119. 108.  
freely sacrifice] Or, with a free-will offering.  
V. 7. mine eye hath seen his desire upon mine enemies] We may lawfully rejoice in Gods judgements on the wicked, if our affections be pure.   

PSAL. LV.  
Title. Neginoth] See notes on Psal. 4. Tit.  
Vers. 1. hid not thyself from my supplication] The word prayer requires justice, according to the original: The word supplication desires favour. So David prays for justice in respect of his enemies, and mercy in respect of God.  
V. 2. and make a noise] The earnestness of his prayer declareth the vehemency of his grief, in so much as he is compelled to burst out into cries.  
V. 3. Because of th● v●ice of the enemy] For the threatenings of my adversaries.  
they cast iniquity upon me] They have defamed me as a wicked person: or, they have imagined my destruction.  
V. 4. My hea●t is s●●e pained within me] Like a woman in travail: for so the word signifies.  
V. 5. 〈◇〉 our hath overwhelmed me] There was no part of him, that was not astonished with extreme fear.  
overwhelmed me] Heb. covered me.  
V. 6. then would I fly away] Fear had driven him to so great distress, that he wished to be hide in some wilderness, and to be banished from that kingdom, which God had promised that he should enjoy.  
V. 7. wilderness] Revel. 12. 14.  
V. 8. from the win●y st●rm] From the fury and violence of my enemies.  
V. 9. Destroy, O Lord] Heb. Swallow. He alludes to the destruction of Dathan and Abiram, Numb. 16. 30, 33. as appears, verse 15.  
divide their tongues] As in the confusion of Babel, when the wicked rebelled against God.  
V. 10. mischief also and sorrow are in the midst of it] All laws and good orders are broken, and onely 'vice and dissolution reigneth.  
V. 11. wickedness is in the midst thereof] Heb. Wickednesses: that is, abundance of wickedness.  
V. 12. it was not an enemy] If mine open enemy had sought mine hurt, I could have born it more patiently, and have prevented it more easily, Psal. 41. 9.  
V. 13 a man, mine equal, my guide, and mine acquaintance] Heb. a man according to my rank.  
mine equal] One raised by me as high as myself well nigh, my counsellor, my friend, and companion in piety.  
V. 14. We took sweet counsel] Heb. who sweetened counsel.  
V. 15. Let death seize upon them] Let it vex them as a cruel usurer doth his debtor for non-payment.  
let them go down quick into hell] See notes on verse 9.  
hell] Or, the grave.  
V. 17. Evening and morning, and at noon will I pray] Dan. 6. 10.  
and cry aloud] See notes on verse 2.  
V. 18. for there were many with me] Or, for with many they were fighting with me: or, against me, Psal. 94. 16.  
V. 19. Because they have no changes, therefore they fear not God] Or, With whom also there be no changes, yet they fear not God.  
Because they have no changes] Jere. 48. 11. Zeph. 1. 12. But their prosperous estate still continueth.  
V. 20. He hath put forth his hands] I did not provoke him, but was at peace with him, yet he made war against me.  
he hath broken] Heb. he hath profaned.  
V. 22. Cast thy burden upon the Lord] Psal. 37. 5. Matth. 6. 25. Luke 12. 22. 1 Pet. 5. 7.  
burden] Or, gift.  
he shall never suffer the righteous to be moved] To come to a miserable condition, Psal. 15. 5.  
V. 23. bloody and deceitful men] Heb. men of bloods and deceit.  
bloody and deceitful men shall not live out half their dayes] They shall die in the flower of their age, who by the course of nature might live twice so long, Job. 15. 33. Prov. 10. 27. Psal. 37. 38.  
shall not live out half their dayes] Heb. shall not half their dayes.   

PSAL. LVI.  
Title. Jonath-elem-rechokim] The dumb dove in far countreys: That is, himself, who being chased by the fury of his enemies into a strange country, he was as a dumb dove: or, of the soul oppressed by a troop of foreigners.  
Michtam of David] Or, a golden Psalm of David.  
Philistines took him in Gath] 1 Sam. 21. 11.  
Vers. 1. MAn would swallow me up] He sheweth, that it is either now time, or never, that God help him.  
V. 2. Mine enemies] Heb. mine observers.  
V. 4. In God I will praise his word] He stayeth his conscience upon Gods promise, though he see not present help from man, nothing else in God to make him confident, 1 Sam. 30. 6.  
praise his word] Or, glory because of his word, Romans 5. 2.  
I will not fear what flesh can do unto me] Psal. 118. 6. Heb. 13. 6.  
V. 6. They gather themselves together] Many lay plots how to bring me to the grave.  
mark my steps when they wait for my soul] Job 13. 27.  
V. 7. Shall] Or, Ought.  
Shall they escape by iniquity?] It may be red thus. It is in vain to spare them. To wit, because they are past mending, Isai. 26. 10. Or thus, Their safety is in iniquity: That is, they trouble others that they may escape themselves from the punishment of their sins: or, it is not fit they should escape by their wicked courses, or, in them.  
V. 8. put thou my tears into thy bottle] If God keep the tears of his saints in store, much more will he remember their blood to avenge it: and though tyrants burn the bones, yet can they not blot the tears, and blood, out of Gods register.  
V. 10. praise his word] See verse 4.  
V. 12. Thy vows are upon me] I shall be bound to pay my vows of thanksgiving, as I promised, when I shall receive what I prayed for, as the band lies heavy upon an honest debtor, till he have paid it.  
V. 13. will not thou deliver my feet from falling] As thou hast delivered me before, so I doubt not but thou wilt now, 2 Cor. 1. 10.  
that I may walk before God] As mindful of his great mercies, and giving him thanks for the same.  
in the light of the living?] That is, in this life, and light of the sun, Job 33. 30.   

PSAL. LVII.  
Title. Al-taschith] Or, Destroy not. It shows the subject of the Psalm, A deprecation of perdition.  
when he fled from Saul in the cave] 1 Sam. 24. 1.  
Vers. 1. UN till these calamities be overpast] He compareth the afflictions which God layeth upon his children to a storm that cometh and goeth, Isai. 26. 20.  
V. 2. performeth all things for me] Psal. 138. 8.  
V. 3. He shall sand from heaven] He would rather deliver me by miracle, then let me be overcome, Psal. 18. 16. judge. 5. 20.  
from the reproach of him that would swallow me up] Or, he reproacheth him that would swallow me up.  
V. 4. whose teeth are spears] He meaneth their calumnies and false reports, whereby they went about to take away his life, psal. 35. 15. and 55. 21. and 59. 7.  
V. 5. Be thou exalted] Deliver me, that it may be known how great thou art.  
V. 6. I hey have prepared a net for my steps] Psal. 7. 16. and 9. 15.  
my soul is bowed down] For very fear, seeing the great dangers on all sides.  
V. 7. My heart is fixed] Psal. 108. 1, &c. That is, wholly bent to give thee praise for my deliverance.  
fixed] Or, prepared.  
V. 8. Awake up my glory] That is, my tongue. See notes on Psal. 16. 9. He sheweth that both his heart shall praise God, and his tongue shall confess him, and also that he will use other means to provoke himself to be forward in that work.  
V. 10. For thy mercy is great unto the heavens] Psal. 36. 5. and 108. 4.   

PSAL. LVIII.  
Title. Al-taschith] Or, Destroy not, a golden Psalm of David] See notes on Psal. 57. ●it.  
Vers. 1. O Congregation?] O company of my enemies, that are in authority.  
V. 2. you weigh the violence of your hands in the earth] Ye seem to proceed by law against men, weighing their deeds and rewards: but indeed ye weigh out wrong for right.  
V. 3. The wicked are estranged from the womb] That is, enemies to the people of God even from their birth.  
estranged] Eph. 4. 18.  
from the womb] Isai. 48. 8.  
as soon as they be born] Heb. from the belly.  
V. 4. like the poison] Heb. according to the likeness.  
they are like the deaf adder] They will hear nothing that may inform them in the right.  
adder] Or, asp.  
stoppeth her ear] Acts 7. 57.  
V. 5. charming never so wisely] Or, be the charmer never so cunning.  
V. 6. Break their teeth] Take away all occasions and means, whereby they hurt, Psal. 3. 7.  
V. 7. Let them melt away as waters] Considering Gods divine power, he sheweth, That God in a moment can destroy their force, whereof they brag.  
bendeth his bow to shoot his arrows] Psal. 64. 3.  
V. 8. the untimely birth of a woman] Eccles. 6. 3, 5. Job 3. 16.  
V. 9. Before your pots can feel the thorns] They shall be destroyed suddenly, before a fire of thorns, which is the quickest, can warm meat, Eccles. 7. 6.  
both living, and in his wrath] Heb. as living as wrath.  
V. 10. The righteous shall rejoice] With a pure affection.  
in the blood of the wicked] Their punishment and slaughter shall be so great.  
V. 11. Verily there is a reward for the righteous] Seeing such a difference put between the godly and ungodly, they shall aclowledge it to be Gods doing, and not mans.  
a reward for the] Heb. fruit of the, &c.   

PSAL. LIX.  
Title. Al-taschith, Michtam of David] Destroy not, a golden psalm of David, psal. 58. Tit.  
when Saul sent, and they watched the house to kill him] 1 Sam. 19. 11.  
Vers. 1. DEliver me from mine enemies] Because his enemies were even at hand to destroy him, he prayeth God to deliver him.  
enemies] See psal. 54. 51.  
descend me from them that rise up against me] Heb. set ●ne on high. That is, set me where my foes cannot reach me.  
V. 3. not for my transgression] For I am innocent to themwards, and have not offended them, psal. 7. 4. and 35. 7.  
V. 4. awake to help me] God seems to sleep, when good men are oppressed, psal. 35. 23.  
to help me] Heb. to meet me.  
behold] Consider in what danger I am.  
V. 5. awake to visit all the heathen] Saul and his watchmen, that carry themselves cruelly against me like heathen men: or, some heathen might be among them.  
be not merciful to any wicked transgressors] Seeing it appertaineth to God to punish the wicked, he desireth God to execute his vengeance on the malicious persecutors of his Church.  
V. 6. They return at the evening] They go to hunt me out, like beagles.  
they make a noise like a dog] Out of a desire to devour me, psal. 5. 9.  
and go reund about the city] Watching me, that I may not escape.  
V. 7. they belch out with their mouth] Speak often of murdering me.  
swords are in their lips] Psal. 57. 4.  
who( say they) doth hear?] Psal. 10. 11. and 73. 11. and 94. 7. Either to warn David, that he may escape: or, to punish us.  
V. 8. But thou, O Lord, shalt laugh at them] Thou not onely seest, but wilt make their plots vain, that they may be derided.  
laugh at them] Psal. 2. 4.  
V. 9. Because of his strength will I wait upon thee] Because Sauls power is great, therefore I will trust in thee, that art stronger.  
my defence] Heb. my high place.  
V. 10. The God of my mercy] Or, My merciful God.  
The God of my mercy shall prevent me] God will deliver me before I pray to him, or, before I expect deliverance.  
see my desire upon mine enemies] Psal. 54. 7.  
mine enemies] Heb. mine observers.  
V. 11. Slay them not] Altogether, but by little and little, that the people, seeing oftentimes their judgements, may be mindful of thee.  
scatter them by thy power] Make them vagabonds and base people.  
V. 12. the sin of their mouth] Prov. 12. 13.  
let them be taken even in their pride] That in their misery and shane they may be as glasses and examples of Gods vengeance.  
V. 13. Consume them in wrath] When the time shall come, and when they have sufficiently served for an example of thy vengeance unto others.  
let them know that God ruleth in Jacob] Not they that are consumed, but others far remote.  
them] Or, men, psal. 83. 18.  
V. 14. And at evening let them return] He mocks them, and sets down their punishment in the words their sin was set out by, v. 6. Before, they did run about for malice, now let them do it for hunger.  
V. 15. for meat] Heb. to eat.  
and grudge if they be not satisfied] Or, if they be not satisfied, then they will stay all night.  
V. 16. in the morning] In the time when they thought to have killed me, 1 Sam. 19. 11.  
V. 17. O my strength] Confessing himself to be voided of all strength, he attributeth the whole to God.  
the God of my mercy] See v. 10.   

PSAL. LX.  
Title. Shushan eduth] It seems to be some musical instrument of six strings, psal. 45. title, made in honour of the place where the testimony was kept.  
Michtam] Or, a golden psalm.  
when he striven with Aram-naharaim, &c.] 2 Sam. 8. 3, 13. 1 Chron. 18. 3.  
with Aram-zobah] Called also Sophens, which standeth by Euphrates.  
Vers. 1. THou hast cast us off] Psal. 44. 9.  
thou hast scattered us] When they were not able to resist their enemies, the people fled hither and thither, for they could not be safe in their own houses.  
scattered] Heb. broken.  
V. 2. earth] Or, land.  
thou hast broken it] As if it were cleft with an earth-quake.  
V. 3. hard things] Thou hast heretofore handled thy people sharply, so that they have lost sense and judgement.  
V. 4. a banner to them that fear thee] But in affording succour, and giving me victory over the enemies, thou hast now dealt favourably with us, psal. 20. 5. and 74. 4. Isai. 49. 21.  
because of the truth] Not for our merits, but to show the truth of thy promise.  
V. 5. That thy believed may be delivered] Psal. 108. 6, &c. From the remnant of their adversaries.  
V. 6. God hath spoken in his holinesse] It is so certain, as if it were spoken by an oracle, that I shall enjoy these places.  
V. 7. Ephraim also is the strength of mine head] For it was strong, and well peopled.  
Judah is my law-giver] It shall be the ruling tribe, Genes. 49. 10.  
V. 8. Moab is my wash-pet] In most vile subjection, as men used to washing other mens feet, 1 Sam. 25. 41.  
wash-pot] Or, washing-pot, or pot to wash in.  
over] Or, on, or at.  
over Edom will I cast cut my show] In scorn and contempt of that proud nation, I will cast my show at him, or to him, to make clean.  
triumph thou because of me] Or, triumph thou over me( by an irony) Shout for joy that ye come under my government.  
V. 9. into the strong city] He was assured that God would give him the strong cities of his enemies, wherein they thought themselves sure.  
strong city] Heb. city of strength.  
V. 10. hadst cast us off?] Psal. 44. 9. and 108. 11.  
V. 11. vain is the help of man] Psal. 118. 8, 9. and 146. 3.  
help] Heb. salvation.  
V. 12. valiantly] Num. 24. 18.   

PSAL. LXI.  
Title. Neginah] See Notes on psal. 4. title.  
Vers. 2. FRom the end of the earth] From the place of my banishment, being remote.  
that is higher then I] Unto the which, without thy help, I cannot attain; and where I shall be safe.  
V. 3. For thou hast been a shelter for me] He urgeth God with his former experience, and Gods constancy, 1 Sam. 17. 37.  
V. 4. must] Or, make my resuge.  
V. 5. For thou, O God, hast heard] There is nothing that doth more strengthen our faith, then the remembrance of Gods succour in times past.  
my vows] Delivered me, that I might perform my vows, verse 8.  
V. 6. Thou wilt prolong the kings life] Heb. thou shalt add days to the days of the King] This chiefly is to be referred to Christ, who lives for ever, and is Davids Son.  
as many generations] Heb. as generation and generation.  
V. 7. O prepare mercy] For the stability of my kingdom standeth in thy mercy and truth, psal. 25. 10. and 85. 10. Proverbs 20. 28.   

PSAL. LXII.  
Vers. 1. truly] Or, Onely. Though satan tempted him to murmur against God, yet he bridled his affections, and resting upon Gods promise, beareth his cross patiently, psal. 73. 1.  
waiteth] Heb. is silent.  
V. 2. He onely is my rock] It appeareth by the repetition of this word, that the prophet abode manifold temptations; but by resting on God, and by patience, he overcame them all.  
defence] Heb. high place.  
V. 3. against a man?] He meaneth himself, being the man whom God had appointed to be king, psal. 4. 3.  
a bowing wall shall ye be] Isai. 30. 13.  
as a tottering fen●e] Though ye seem to be in honour, ye God will suddenly destroy you.  
V. 4. They onely consult to cast him down] It is the scope of all their consultations.  
they bless with their mouth, but they curse inwardly] Psal. 28. 3. and 58. 21.  
inwardly] Heb. in their inward parts.  
V. 5. wait thou onely upon God] David was greatly moved with these troubles, therefore he stirreth up himself to trust in God.  
V. 7. and my glory] These vehement and often repetitions were necessary, to strengthen his faith against the horrible assaults of satan.  
V. 8. pour out your heart before him] 1 Sam. 1. 15. Lam. 2. 19. He admonisheth us of our wicked nature, who rather hid our sorrows, and bite on the bridle, then utter our grief to God, to obtain remedy, 1 Sam. 1. 15.  
V. 9. they are altogether lighter then vanity] If all men were weighed together in one balance, they would be lighter then vanity, Isai. 40. 15, 17.  
altogether] Or, alike.  
V. 10. become not vain in robbery] Trust not in vain things.  
set not your heart upon them] Psal. 24. 4. Jer. 9. 23. Ezek. 28. 5. By joying overmuch, or trusting in them.  
V. 11. God hath spoken once] He hath plainly born witness of his power, so that no man need doubt thereof; for he hath spoken it again and again.  
power] Or, strength.  
V. 12. for thou rendrest to every man according to his work] Job 34. 11. Prov. 24. 12. Jer. 32. 19. Ezek. 7. 27. Matth. 16. 27. Rom. 2. 6. 2 Cor. 5. 10. Ephes. 6. 8. Coloss. 3. 25. 1 Pet. 1. 17. Revel. 22. 12. For the wicked feel thy power, and the godly, thy mercy.   

PSAL. LXIII.  
Title. when he was in the wilderness of Judah] 1 Sam. 22. 5.  
Vers. 1. MY soul thirsteth for thee] Psal. 42. 2.  
my flesh longeth] Psal. 84. 2.  
thirsty] Heb. weary.  
thirsty land] Though he was both hungry, and in great distress, yet he made God his sufficiency, and above all meat and drink.  
where no water is] Heb. without water.  
V. 2. To see thy power] In this misery I long more for the pleasures of the sanctuary, then for bodily relief.  
see thy power and thy glory] Psal. 27. 4.  
V. 3. thy loving kindness is better then life] Psal. 30. 5.  
V. 4. Thus will I bless thee] When I am restored to the Sanctuary, I will praise thee as long as I live.  
V. 5. marrow] Heb. fatness.  
and fatness] The remembrance of thy favour is more sweet unto me then all the pleasures and dainties of the world, psal. 4. 7.  
V. 6. When] Heb. If, Am. 7. 2.  
V. 8. My soul followeth] Heb. cleaveth; Sticks so close to thee in piety and confidence, that no trouble can remove me.  
V. 9. shall go into the lower parts of the earth] They shall be slain, and made fit for burial, though they shall not have the honour to be butted, but be left on the earth for foxes to devour, v. 10.  
V. 10. They shall fall by the sword] Heb. they shall make him run out like water by the hands of the sword.  
V. 11. every one that sweareth by him] That worshippeth God aright, Isai. 65. 16. Jor. 4. 1, 2. Deut. 6. 12, 13.  
mouth of them that speak lies, shall be stopped] Psal. 107. 42.   

PSAL. LXIIII.  
Vers. 1. HEar my voice] In that he calleth to God with his voice, it is a sign that his prayer was vehement, and that his life was in danger.  
from fear of the enemy] That I may not fear the enemy.  
V. 2. from the secret counsel] That is, from their secret malice.  
from the insurrection] To wit, their outward violence.  
V. 3. Who whet their tongue] Psal. 11. 2.  
bend their bows] Psal. 58. 7.  
even bitter words] False reports and slanders.  
V. 4. shoot in secret at the perfect] Psal. 11. 2.  
and fear not] Without any fear of God, or reverence of man.  
V. 5. They encourage themselves in an evil matter] The more that the wicked see Gods children in misery, the more bold and impudent are they in oppressing them.  
matter] Or, speech.  
commune of laying snares privily] Prov. 1. 11.  
laying snares] Heb. to hid snares.  
V. 6. they accomplish a diligent search] Or, we are consumed by that which they have thoroughly preached.  
a diligent search] Heb. a search preached.  
both the inward thoughts of every one of them, and the heart is deep] The more that the wicked see Gods children in misery, the more bold and impudent are they in oppressing them.  
V. 7. shall they be wounded] Heb. their wound shall be.  
V. 8. shall flee away] There is no way so secret and subtle to do hurt, which they invented not for his destruction.  
V. 10. The righteous shall be glad in the Lord] Psal. 32. 11. To see Gods heavy judgements against them, and how he hath caught them in their own snares.  
and shall trust in him] When they shall consider that he will be favourable to them, as he was to his servant David.   

PSAL. LXV.  
Title. A psalm and song] See Notes on the title of psal. 30.  
Vers. 1. PRaise waiteth for thee] Thou givest daily new occasions to thy Church to praise thee.  
waiteth] Heb. is silent.  
V. 2. unto thee shall all flesh come] Not onely the Jews, but also the Gentiles, in the Kingdom of Christ.  
V. 3. Iniquities] Heb. words, or matters of iniquities.  
Iniquities prevail against me] He imputeth it to his sins, and to the sins of the people, that God, who was accustomend to assist them, withdraweth his succour from them. Or, wicked men prevail with evil counsels.  
V. 4. thou choosest] Psal. 106. 5.  
satisfied with the goodness of thy house] Psal. 36. 8.  
V. 5. wilt thou answer us] Thou wilt declare thyself to be the preserver of the Church, in destroying thine enemies, as thou didst in the red-sea.  
afar off upon the sea] As of all barbarous nations, and inhabitants of islands or sea-coasts.  
V. 6. girded with power] Psal. 93. 1.  
V. 7. Which stillest the neise of the seas] Matth. 8. 26. He sheweth that there is no part nor creature in the world, which is not governed by Gods power and providence.  
the tumult of the people] Isai. 17. 12, 13.  
V. 8. thou makest the out-goings of the morning and evening to rejoice] God gives those that dwell in the east and west cause to fear and love him.  
to rejoice] Or, to sing.  
V. 9. Thou visitest the earth] To wit, with rain.  
waterest it] Or, after thou hadst made it to desire rain.  
with the river of God] The rain that falls plentifully.  
when thou hast so provided for it] Thou hast appointed the earth to bring forth food for mans use.  
V. 10. Thou waterest the ridges thereof abundantly] By this description he sheweth, that all the order of nature is a testimony of Gods love toward us, who causeth all creatures to serve our necessity.  
thou setlest the furrows thereof] Or, thou causest rain to descend into the furrows thereof.  
thou makest it soft] Heb. thou dissolvest it.  
V. 11. the year with thy goodness] Heb. the year of thy goodness.  
thy paths drop fatness] The clouds, where thy chariots go.  
V. 12. upon the pastures of the wilderness] That there may be food for beasts.  
the little hills rejoice] Are filled with grass, and have cause to rejoice, if they could; and give cause to man to praise God with heart and tongue, psal. 147. 8.  
rejoice] Heb. are girded with joy.   

PSAL. LXVI.  
Title. A song or psalm] See the Notes on the title of psal. 48.  
Vers. 1. ALl ye lands] Heb. all the earth. He prophesyeth that all nations shall come to the knowledge of God, who then was onely known in Judea.  
V. 3. submit] Or, yield feigned obedience, psal. 18. 44. Heb. lie. As the faithful shall obey God willingly, so the infidels for fear, shall dissemble themselves to be subject, because of Gods great works, psal. 18. 44.  
V. 5. Come and see the works of God] Psal. 46. 8. He toucheth the slothful dulness of man, who is could in the consideration of Gods works.  
toward the children of men] His providence is wonderful in maintaining their state, psal. 111. 2, 3.  
V. 6. He turned the sea into dry land] By giving a passage thorough the red-sea, he finished our deliverance out of Egypt; and by making a way thorough Jordan, he gave us an entrance into Canaan, Exod. 14. 21. Josh. 3. 14.  
V. 7. his eyes behold the nations] Psal. 11. 4. and 33. 13.  
V. 9. Which holdeth our soul in life] He signifieth a special benefit of God, in delivering them from dangers mentioned in the verses following.  
holdeth] Heb. putteth.  
V. 10. silver is tried] Isai. 48. 10. Job 23. 10.  
V. 11. Thou broughtest us into the net] Gods people may be brought into troubles, made subject unto tyrants, and enter into manifold dangers, as beasts are taken, loaden, rid on.  
V. 12. wealthy] Heb. moist.  
V. 13. I will go into thy house] Gods people are willing to render praise to God for his benefits.  
V. 14. uttered] Heb. opened.  
V. 15. fatlings] Heb. marrow.  
V. 16. Come and hear, all ye that fear God] It is not enough to have received Gods benefits, and to be mindful thereof, but also we are bound to make others profit thereby, and praise God, psal. 40. 9, 10.  
V. 18. If I regard iniquity in my heart] If I delight in wickedness, God will not hear me; but if I confess it, he will receive me.   

PSAL. LXVII.  
Title. Neginoth] See Notes on the title of psal. 4.  
A psalm or song] See Notes on the title of psal. 30.  
Vers. 1. CAuse his face to shine upon us] Psal. 4. 6.  
to shine upon us] That is, move our hearts with his holy Spirit, that we may feel his favour toward us, psal. 4. 6.  
upon us] Heb. with us.  
V. 2. That thy way may be known upon earth] That the Gentiles may be converted unto God, Tit 2. 11. Luk. 2. 32.  
V. 4. O let the nations be glad] By these oft repetitions he sheweth, that the people can never rejoice sufficiently, and give thanks for the great benefits that they shall receive under the kingdom of Christ.  
righteously] Psal. 96. 13.  
and govern the nations upon earth] Heb. led gently, as a shepherd leads his sheep.  
govern] Heb. led.  
V. 6. Then shall the earth yield her increase] Psal. 85. 12. He sheweth, that where God favoureth, there shall be abundance of all things.  
V. 7. all the ends of the earth shall fear him] When they feel his great benefits, both spiritual and corporal toward them, then they shall serve God aright.   

PSAL. LXVIII.  
Title. A psalm or song] See Notes on the title of psal. 30.  
Vers. 1. LEt God arise] He prayeth unto God, that although he suffer wicked tyrants to oppress his Church for a time, yet at length he would be revenged of them.  
Let God arise, let his enemies be scattered: let them also, &c.] Num. 10. 35.  
before him] Heb. from his face.  
V. 3. But let the righteous be glad] He sheweth, that when God declareth his power against the wicked, it is for the commodity and salvation of his Church, which praiseth him therefore.  
let the righteous be glad] Psal. 32. 11.  
be glad] Isai. 65. 14.  
exceedingly rejoice] Heb. rejoice with gladness.  
V. 4. by this name, Jah] Jah and Jehovah are the Names of God, which do signify his Essence, and majesty incomprehensible: so that hereby is declared, That all idols are but vanity, and that the God of Israel is the onely true God, and true of his Word, Exod. 6. 3.  
V. 5. A father of the fatherless] Psal. 10. 14, 18.  
V. 6. God setteth the solitary in families] He giveth children to them that be childless, and increaseth their families, 1 Sam. 22. 5.  
in families] Heb. in a house.  
in a dry land] Which is barren of Gods blessings, which before they had abused, psal. 107. 41.  
V. 7. O God, when thou wentest forth before thy people] He teacheth that Gods favour peculiarly belongeth to his Church, as appeareth by their wonderful deliverance out of Egypt.  
when thou wentest forth before thy people] judge. 5. 4, 5.  
V. 9. sand] Heb. shake out.  
confirm] Heb. confirm it.  
inheritance] Deut. 11. 11, 12.  
V. 10. of thy goodness] God blessed the land of Canaan, because he had chosen that place for his Church: or, in reference to the foregoing passages, it may be understood of Gods goodness in providing for them, and refreshing them in the wilderness.  
V. 11. company] Heb. army.  
of those that published it] The fashion then was, that women sang songs after the victory, as Mitiam, Deborah and others. In Hebrew it is, of the she-publishers, Exod. 15. judge. 5. and 11. 34.  
V. 12. did flee apace] Heb. did flee, did flee.  
she that tarried at home] The prey was so great, that not onely the souldiers, but women also had part thereof.  
V. 13. among the pots] Though God suffer his Church for a time to lye in darkness, like a black scullion among the pots, yet he will restore it, and make it most shining and bright.  
V. 14. in it, it] Or, for her, she was.  
in it] In the land of Canaan, where his Church was called his inheritance, v. 9. or, in the wilderness, Num. 21. 24, 34. Psal. 135. 10, 11.  
V. 15. The hill of God] Zion, the Church of God, doth excel all worldly things, not in pomp and outward show, but by the inward grace of God which there remaineth, because of his dwelling there.  
V. 16. Why leap ye, ye high hills?] Why boast you of your strength and beauty, against this mountain of God?  
hill which God desireth to dwell in] Psal. 87. 132. and 132. 13.  
V. 17. twenty thousand] Dan. 7. 10.  
even thousands] Or, even many thousands.  
V. 18. thou hast lead captivity captive] As God overcame the enemies of his Church, took them prisoners, and made them tributaries; so Christ, which is God manifested in the flesh, subdued satan and sin under us, and gave unto his Church most liberal gifts of his Spirit, Eph. 4. 8.  
hast received] Or, having received, gavest.  
for men] Heb. in the man, or, to men.  
V. 20. He that is our God, is the God of salvation] Or, God is to us a god of salvation.  
salvation] Heb. salvations: That is, all manner of salvations, or manifold deliverances.  
unto God the Lord belong the issues from death] In most extreme dangers God hath infinite ways to deliver his.  
V. 22. from Bashan] As he delivered his Church once from Og of Bashan and other tyrants, and from the dangers of the red-sea, so will he still do, as often as necessity requireth.  
V. 23. dipped] Or, read.  
in the same] That is, in the blood of a great slaughter, where dogs shall lap blood: not unlike that, psal. 58. 10.  
V. 24. thy goings] It is like he means, when David carried the ark into the Sanctuary: or, among his people, when he marched thorough the wilderness before them, v. 7.  
in] Or, into.  
V. 25. The singers went before] See v. 11.  
V. 26. from the fountain of Israel] Or, yo that are of the fountain of Israel. Ye numerous issue coming from Jacob, as waters out of a fountain, Gen. 35. 11. Isai. 48. 1. Heb. 11. 12.  
V. 27. little Benjamin] Benjamin is called little, because he was the youngest son of Jacob, and his tribe was almost destroyed, judge. 20.  
their ruler] Who was some chief ruler of the tribe.  
and their counsel] Or, with their company.  
V. 28. commanded thy strength] Psal. 44. 4.  
V. 29. Because of thy temple at Jerusalem] When thy stately temple shall be built, kings, seeing the glory of it, shall bring thee presents, psal. 45. 12.  
V. 30. rebuk the company of spear-men] psal. 76. 6. He requesteth God to destroy those mighty enemies of his Church, whom he compares to fat bulls and beasts said in rich pastures and meadows, psal. 22. 12.  
the company of spear-men] Or, the beast of the reeds.  
spear-men] Or, archers.  
till every one submit himself] Come to do homage, and bring a present. See v. 29.  
scatter thou] Or, he scattereth.  
V. 31. out of Egypt] He prophesyeth that the Gentiles shall come to the true knowledge and worship of God, Isai. 19. 21. Zeph. 3. 10.  
V. 33. he doth sand out his voice] By his terrible thunders he will make himself known to be the God of all the world, psal. 29. 3, &c. Exod. 20. 18. Job 32. 2, &c.  
sand] Heb. give.  
V. 34. his excellency is over Israel] Gods glory is seen most in his Church and in heaven, psal. 29. 9.  
clouds] Or, heavens.  
V. 35. thou art terrible] In showing fearful judgements upon thine enemies.  
out of thy holy places] In the tabernacle and in heaven, both mentioned, v. 34. Psal. 14. 7.   

PSAL. LXIX.  
Title. Shoshannim] See Notes on the title of psal. 45.  
Vers. 1. FOr the waters are come in unto my soul] David signifieth by the waters coming in unto his soul, that he was in danger of death, as one ready to be drowned, psal. 42. 7.  
V. 2. deep mi●e] Heb. the mi●e of depth.  
where there is no standing] No firmity or stableness to settle my feet, psal. 40. 2.  
deep waters] Heb. depth of waters.  
V. 3. mine eyes fail] Though his senses failed him, yet his faith was constant, and encouraged him still to pray, psal. 119. 82, 123.  
V. 4. hate me without a cause] Joh. 15. 25.  
without a cause] Condemning me guiltless, psal. 7. 4. and 35. 19.  
which I took not away] They judged me, poor innocent, as a thief, and gave my goods to others, as though I had stolen them.  
V. 5. my foolishness] Though I be guilty to thee-ward, yet am I innocent toward them; and it is for thy sake, not for my faults, that they afflict me, v. 7.  
sins] Heb. guiltiness.  
V. 6. for my s●ke] Let not the enemies hard usage of me, be an occasion that the faithful fall from thee, or faint, Eph. 3. 13.  
V. 9. the zeal of thine house hath eaten me up] Joh. 2. 17. When I saw mine enemies pretend thy Name onely in mouth, and in their life deny the same, thine holy Spirit thrust me forward to reprove them, and defend thy glory.  
and the reproaches of them that reproached thee, are fallen upon me] Rom. 15. 3. Psal. 89. 50.  
V. 13. When I wept] When my zeal moved me to lament, and pray for their salvation, psal. 35. 13.  
that was to my reproach] Heb. reproaches: that is, to my greatest reproach, as if I could not have done a worse act.  
V. 11. I became a proverb to them] The more he sought to win them to God, the more they were against him.  
V. 12. They that sit in the gate] Men of authority condemned me, and vile persons derided me, Job 30. 9.  
I was the song of the drunkards] Job 30. 9. Heb. songs; that is, a continual object of their songs, upon all occasions of meeting.  
drunkards] Heb. drinkers of strong drink.  
V. 13. in an acceptable time] He hoped that this was the time that God had appointed for his deliverance, 2 Cor. 6. 2. Psal. 32. 6. Isai. 49. 8. and 55. 6.  
V. 14. out of the deep waters] He sheweth a lively faith, in that he yet dependeth upon God for deliverance, although he were in exceeding great danger, and seemed past hope of recovery, vers. 2.  
V. 15. let not the pit shut her mouth upon me] So that I cannot get out.  
V. 17. And hid not thy face from thy servant] Psal. 27. 9. Not ●hat he feared that God would not hear him, but that care made him think that God deferred long.  
hear me speedily] Heb. make hast to hear me.  
V. 19. mine adversaries are all before thee] Thou seest how I am beset with mine adversaries, psal. 3. 1. and 118. 11, 12.  
V. 20. I looked for some to take pity] He sheweth that it is in vain to put our trust in men, in our great necessities, but that our comfort onely dependeth upon God; for man rather increaseth our sorrows then diminisheth them, Psal▪ 142. 4. Job 16. 2.  
to take pity] Heb. to lament with me.  
V. 21. and in my thirst they gave me vinegar to drink] Matth. 27. 48. Mark 15. 23. John 19. 29.  
V. 21. Let their table become a snare before them] Rom. 11. 9. He wisheth his ungodly enemies discomfort, where they look for comfort; and their blessings to be a means of their ruin, Prov. 1. 32.  
and that which should have been for their welfare, let it become a trap] Or, and for recompenses and a trap.  
V. 23. Let their eyes be darkened] Take both judgement and power from them.  
V. 25. Let their habitation be desolate] Acts 1. 20. Give them no posterity; or, banish them out of their fathers houses.  
their habitation] Heb. their palace.  
let none dwell] Heb. let there not be a dweller.  
V. 26. to] Or, of.  
those whom thou hast wounded] Heb. thy wounded.  
V. 27. add iniquity to their iniquity] Give them over to a reprobate-sense, as a punishment to their sin, that so they may go on in evil till they perish, Rom. 1. 24. 1 Thess. 2. 16. 2 Thess. 2. 11, 12.  
iniquity] Or, punishment of iniquity.  
V. 28. out of the book of the living] Make it appear that they are not written in the book of Life, though they seem by their profession to be of that number.  
the book of the living] Phil. 4. 3. Rev. 3. 5.  
written with the righteous] Luke 10. 20. Heb. 12. 23.  
V. 31. better then an ox] There is no sacrifice which God more esteemeth, then thanksgiving for his benefits, psal. 50. 23.  
V. 32. humble] Or, meek  
V. 33. despiseth not his prisoners] His servants that suffer for his cause, Eph. 3. 1. or, all his that are afflicted▪ for affliction is Gods prison, psal. 142. 7.  
V. 34. moveth] Heb. creepeth.  
V. 36. The seed also of his servants shall inherit it] Under the temporal promises of the land of Canaan, he comprehendeth the promises of Life everlasting to the faithful and their posterity, psal. 102. 28.   

PSAL. LXX.  
Title. to bring to remembrance] See Notes on the title of psal. 38.  
Vers. 1. MAke hast] He teacheth us to be earnest in prayer, though God seem to stay: for at his time he will hear us, psal. 40. 1.  
O God, to deliver me] Psal. 40. 13, &c.  
to help me] Heb. to my help.  
V. 2. Let them be ashamed, &c.] Psal. 35. 4. and 71. 13. He wisheth that his enemies, who laid plots to take away his life, might be disappointed and shamed.  
V. 3. for a reward of their shane] Hereby we are taught not to mock at others in their misery, lest the same fall on our own necks, Prov. 24. 17, 18.  
V. 4. Let all those that seek thee, rejoice] Let those that worship thee aright, see my deliverance, and be glad of it, and praise thee for it.  
V. 5. my deliverer] Because he had felt Gods help before, he groundeth on experience, and boldly seeketh unto him for succour, 2 Cor. 1. 10.   

PSAL. LXXI.  
Vers. 1. IN thee, O Lord, do I put my trust] Psal. 31. 1. He prayeth to God with full assurance of faith, that he will deliver him from his adversaries.  
V. 2. Deliver me in thy righteousness] By declaring thyself true of thy promise.  
V. 3. Be thou my strong habitation] Heb. be thou to me for a rock of habitation.  
thou hast given commandment] Or, give commandment.  
thou hast given commandment to save me] Psal. 69. 28. Thou hast infinite means, and all creatures are at thy commandment, therefore show some sign that I shall be delivered.  
V. 4. out of the hand of the wicked] He meaneth some princicipall adversary.  
V. 5. thou art my trust from my youth] He strengtheneth his faith by the experience of Gods benefits, who did not onely preserve him in his mothers belly, but took him thence, and ever since hath preserved him.  
V. 6. from the womb] Psal. 22. 9, 10. Isai. 46. 3.  
V. 7. I am a wonder unto many] All the world wondereth at me, because of my miseries; as well they in authority, as the common people: yet being assured of thy favour, I remain steadfast.  
V. 9. in] Or, to.  
in the time of old age] Thou that didst help me in my youth, when I was full of strength, help me till I be old: or, now I am old and weak, help me so much the more.  
V. 10. against] Or, of.  
lay wait for] Heb. wat●h, or observe.  
V. 11. God hath forsaken him] Thus the wicked both blaspheme God, and triumph against his saints, as though he had forsaken them, if he suffer them to fall into their hands.  
V. 12. O my God] In calling him his God, he putteth back the false reports of the adversaries, that said, God hath forsaken him, psal. 22. 1.  
make hast for my help] Psal. 70. 1.  
V. 13. confounded and consumed that are adversaries to my soul] Psal. 35. 4, 26.  
V. 15. for] Or, though, as psal. 4. 8.  
for I know not the numbers thereof] Because thy benefits toward me are innumerable, I cannot but continually meditate and rehearse them.  
numbers thereof] Psal. 40. 5.  
V. 16. I will go in in the strength of the Lord] I will remain steadfast, being upholden by the power of God.  
V. 17. thou hast taught me from my youth] By instruction and experience.  
V. 18. Now also] He desireth, that as he hath begun, so he would continue his benefits, that his liberality may have perfect praise.  
when I am old] Heb. unto old age, and gray hairs. And by consequence, in more danger and need of help, v. 9.  
old] Vers. 9.  
until I have shewed thy strength unto this generation] Deliver me now, that I may praise thee for this deliverance, both in word and writing.  
thy strength] Heb. thine arm.  
V. 19. Thy righteousness also] The just performance of thy promise, v. 2.  
O God] His faith breaketh thorough all temptations, and by this exclamation, he praiseth the power of God.  
O God, who is like unto thee?] Psal. 89. 6, 8.  
V. 20. shewed me] Heb. made us to see: That is, to endure, as Psal. 34. 12. and 89. 49. and 27. 4.  
and sore troubles] As he confesseth, that God is the onely author of his deliverance: so he acknowledgeth, that these evils were sent unto him by Gods providence.  
V. 22. with the psaltery] Heb. with the instrument of psal●erie.  
even thy truth, O my God] He confesseth that his long tarriance would be well recompensed, when God should perform his promise.  
V. 23. my soul which thou hast redeemed] For there is no true praising of God except it come from the heart.  
V. 24. My tongue also shall talk of thy righteousness] He promiseth to delight in nothing, but wherein God may be glorified.   

PSAL. LXXII.  
Title. for] Or, of.  
for Solomon] Composed by David, as touching the reign of his son Solomon.  
Vers. 1. GIve the king thy judgements] due the king with the spirit of wisdom and justice, that he reign not, as do worldly tyrants.  
unto the kings son] To wit, to his posterity.  
V. 3. The mountains shall bring peace to the people] Even the places most barren shall be enriched with thy blessings, vers. 16. comprised under the name of peace: or, the mountains, that is, great men, as Zach. 4. 7. shall procure prosperity to the state by righteous judgement.  
by righteousness] Or, in a just and full measure.  
V. 4. He shall judge the poor of the people] He sheweth wherefore the sword is committed to kings: to wit, to defend the innocent, and suppress the wicked.  
the] Or, for the, Psal. 26. 1. and 82. 3▪  
V. 5. They shall fear thee as l●ng as the sun and mo●n endure] The people shall embrace thy true religion, when thou givest a king that ruleth according to thy word.  
V. 6. He shall come down like rain upon the m●wen grass] As this is true in all godly kings, so it is chiefly verified in Christ, who with his heavenly due maketh his church ever to flourish.  
like rain upon the mown grass] Deut. 32. 2.  
V. 7. so long as the moon endureth] Heb. till there be no moon.  
V. 8. from sea to sea] That is, from the read sea, to midland sea, and from Euphrates forward: meaning, that Christs kingdom should be large and universal.  
V. 9. his enemies shall lick the dust] Bow to the ground in sign of reverence, Isai. 49. 23.  
V. 10. The kings of Tarshish] Of Cilicia, and of all other countries beyond the sea, which he meaneth by the Iles.  
shall bring presents] Psal. 68. 29. &c.  
the kings of Sheba and Seba] That is, of Arabia, that rich country, whereof Sheba was a part, bordering upon Cush.  
V. 12. For he shall deliver the needy when he crieth] Job 29. 12.  
V. 14. precious shall their blood be in his sight] Though tyrants pass not to  shed blood, yet this godly king shall preserve his subjects from all kind of wrong, secret and open: He shall not suffer men to kill them, or shall sharply revenge their death, 2 King. 1. 13. Psal. 116. 15. Acts 20. 24.  
V. 15. shall be given] Heb. one shall give.  
of the gold of Sheba] God will prosper his life, and also cause people to bring rich presents to him.  
V. 16. There shall be an handful of corn] If a little corn be sown in the most barren places, it shall grow so plentifully, that it shall shake, as the trees of Lebanon do with the wind.  
the fruit thereof shall shake like Lebanon] Under such a king shall be exceeding great plenty, both of fruit, and also of the increase of mankind, Jere. 31. 27.  
V. 17. His name shall endure for ever] By a continual succession of children: for so the Hebrew word signifies.  
shall en●ure] Heb. shall be.  
his name shall be continued as long as the sun] Heb. shall be as a son to continue his fathers name for ever.  
and men shall be blessed in him] They shall count themselves happy in such a king, and expect all comforts from him, Prov. 31. 28. fulfilled chiefly in Christ, Gen. 12. 3.  
V. 18. who onely doth wondrous things] Psal. 136. 4. He confesseth, That except God miraculously preserve his people, neither the king, nor the kingdom can continue.  
V. 20. The prayers of David the son of Jesse are ended] This was his last prayer that he made for Solomon, a little before his death: or, the last of those Psalms that David set in order, before his death, for the use of the church. The rest were gathered together by others, as some of Solomons Proverbs were, Prov. 25. 1.   

PSAL. LXXIII.  
Title. A Psalm of Asaph] Or, A Psalm for Asaph.  
of Asaph] See notes on Psal. 50. Tit.  
Vers. 1. TRuly] Or, yet.  
Truly God is good to Israel] Though God may seem to favour bad men, because they prosper; and to hate good men, because they are crossed; yet he assures himself, that God in the end would bless the godly, and such as were not hypocrites.  
of a clean heart] Heb. clean of heart.  
V. 2. my feet were almost gone] By murmuring against God, or, doubting of his providence, and liking too well the state of the wicked, verse 13, &c.  
V. 3. For I was envious at the foolish, when I saw the prosperity of the wicked] Job 21. 7. Psal. 37. 1. Jere. 12. 1.  
V. 4. there are no bands in their death] The wicked in this life live in pleasure, and are not drawn to death like prisoners▪ but they die easy deaths.  
in] Or, to.  
firm] Heb. fat.  
V. 5. in trouble as other men] Heb. in the trouble of other me●▪ like] Heb. with.  
V. 6. Therefore] They glory in their pride, as some do in their chains: and in cruelty, as some do in rich apparel.  
V. 7. they have more then heart could wish] Heb. they pass the thoughts of the heart.  
V. 8. they speak loftily] Heb. from on high. As if they thought themselves above all other men, and above all law, and order, so that they might do what they list▪  
V. 9. They set their mouth against the heavens] They blaspheme God, not fearing his power; and rail upon men, as inferiors.  
V. 10. Therefore his people] Not onely wicked men do evil, but also the people of God oftentimes fall back, seeing the prosperous estate of the wicked, and are overwhelmed with sorrows, thinking that God considereth not aright the state of the godly.  
return hither] To say, as followeth, verse 11, &c.  
waters of a full cup are wrung out to them] Or, when waters of a full cup are wrung out to them: That is, when they ●ec wicked men prosper by oppressing others.  
V. 11. And they say] Thus the flesh moveth even the godly to dispute with God touching their poor estate, and the prosperity of the wicked.  
V. 13. washed my hands in innocency] Psal. 26. 6.  
V. 14. chastened] Heb. my chastisement was.  
V. 15. If I say, I will speak thus] If I give place to this wicked thought, I shall wrong godly men, and condemn them for hypocrites, because they are under afflictions.  
V. 16. it was too painful for me] Heb. it was labour in mine eyes.  
V. 17. Untill I went into the sanctuary of God] until I entered into thy school, and learned by thy word and holy spirit, that thou orderest things wisely and justly, reserving judgement for them.  
V. 18. thou castedst them down into destruction] Heb. destructions: That is, a very great destruction.  
V. 19. they are utterly consumed with terrors] By thy fearful judgement.  
V. 20. when thou awakest] When thou showest thy power, hidden for a time, as a man awaking doth, Psal. 78. 65.  
their image] Their prosperity, which was but as a dream, Job 20. 8.  
V. 22. foolish was I, and ignorant] Prov. 30. 2. Jere. 10. 14.  
ignorant] Heb. I knew not.  
before thee] Heb. with thee.  
before] For the more that a man goeth about by his own reason to seek out Gods judgements, the more doth he declare himself a beast.  
thee] In thy account, O God.  
V. 23. I am continually with thee] By faith I was assured, that thy providence did watch always over me, to preserve me, Psal. 63. 8.  
V. 24. guide me with thy counsel, and afterward receive me to glory] Psal. 25. 9. and 32. 8.  
V. 25. Whom have I in heaven but thee?] He sought neither help, nor comfort of any, save of God onely.  
V. 26. strength] Heb. rock.  
my portion for ever] He teacheth us to deny ourselves, and to have God our whole sufficiency, and onely contentment, Psal. 16. 5. and 119. 57.  
V. 27. that go a whoring from thee] That is, forsake thee, as a disloyal wife doth her husband.  
V. 28. But it is good for me to draw near to God] Though all the world shrink from God, yet he promiseth to trust in him, and to magnify his work, Josh. 24. 15.   

PSAL. LXXIIII.  
Title. Maschil of Asaph] Or, A Psalm for Asaph to give instruction, Psal. 32. Tit.  
of Asaph] Either it was a prophesy of Asaph, or committed to his children, being composed in time of the babylonian captivity.  
Vers. 1. WHy hast thou cast us off for ever?] The church of God being oppressed, prayeth to God, by whose hand this yoke was laid upon them for their sins in the babylonian captivity, when the temple was burnt, verse 7.  
V. 2. the rod of thine inheritance] Which inheritance, thou hast measured out for thyself, as with a line or rod.  
rod] Or, tribe.  
V. 3. Lift up thy feet] Come quickly, to see what hurt they have done in thy temple.  
the perpetual desolations] Which have lasted long, and will do for ever, unless thou help.  
V. 4. Thine enemies roar in the midst of thy congregations] cry out, as conquerors.  
for signs] In sign of victory over us and our religion.  
V. 5. as he bad lifted up axes] He commendeth the temple for the costly matter, the excellent workmanship and beauty thereof, which notwithstanding the enemies did destroy.  
V. 7. They have cast fire into thy sanctuary] Heb. they have sent thy sanctuary into the fire. 2 King. 25. 9.  
V. 8. They said in their hearts] They were so cruel, that they purposed to destroy Gods people, and to suppress all religion.  
destroy] Heb. break.  
in the land] For there were synagogues in other places besides Jerusalem, to pray in, red the law, and instruct the people, Luke 4. 15. and 7. 5. Acts 15. 21.  
V. 9. We see not our signs] Miracles, as signs of deliverance.  
there is no more any prophet] For Ezekiel prophesied but to the fourteenth year after the destruction of Jerusalem, Ezek. 40. 1. and it is likely Jeremiah was dead before: or, it is spoken in the person of those who knew not of any prophets then being, though there might be some, 1 Kings 19. 10.  
neither is there among us any that knoweth how long] They lament that they have no prophet among them, to show them how long their miseries should endure, and when they might expect deliverance.  
V. 12. in the midst of the earth] Meaning, in the sight of all the world.  
V. 13. Thou didst divide the sea] Exod. 14. 21.  
divide] Heb. break.  
of the dragons] The captains of Pharaohs army, Exod. 15. 4.  
dragons] Or, whales, as psal. 44. 19.  
V. 14. the heads of the leviathan] The great power of Pharaoh.  
to the people inhabiting the wilderness] To the wild beasts and fowls in the deserts, who fed on their carcases, being cast on shore, Ezek. 38. 20. Psal. 79. 2. So ants and conies are called people, Prov. 30. 25, 26.  
V. 15. Thou didst cleave the fountain and the flood] Exod. 17. 5. Num. 20. 11.  
thou driedst up the mighty rivers] Josh. 3. 13.  
mighty rivers] Heb. rivers of strength.  
V. 16. The day is thine] Seeing that God, by his providence, governeth and disposeth all things, he prayeth, that he would take special care for his children.  
thou hast prepared the light and the sun] Either he means the moon, or the light created before the sun: or, the light which the sun giveth.  
and the sun] Or, that is, the sun.  
V. 17. Thou hast set all the borders of the earth] By dividing sea and land. Acts 17. 26.  
thou hast made summer and winter] Gen. 8. 22.  
made] Heb. made them.  
V. 19. of thy turtle-dove] He meaneth the Church of God, Cant. 2. 14. and 5. 2. and 6. 9. which is exposed as a prey to the wicked.  
V. 20. for the dark places of the earth are full of the habitations of cruelty] That is, all places where thy word shineth not, are full of tyranny and ambition.  
V. 21. O let not the oppressed return ashamed] Deny not their svit, lest they be ashamed; but deliver them, that they may praise thee.  
V. 22. pled thine own cause] He sheweth that God cannot suffer his Church to be oppressed, except he lose his own right.  
increaseth] Heb. ascendeth.   

PSAL. LXXV.  
Title. Altaschith] Or, Destroy not. See notes on the title of psal. 57.  
a psalm or song] See notes on the title of psal. 30.  
of Asaph] Or, for Asaph: for it seemeth that David made it. Verse 3.  
Vers. 1. THy wendrows works declare] Gods great works, for his, shows that he is near to them.  
V. 2. When I shall receive] Or, when I shall take a set time.  
the congregation] The whole kingdom of Israel; for it seems then he had Judah onely subject unto him. Or, when I shall have conquered Jerusalem, the place appointed for public meetings.  
I will judge uprightly] Heb. uprightnesses: that is, most uprightly.  
V. 3. The earth and all the inhabitants thereof are dissolved] The land is divided into factions; but I will heal them by just government.  
earth] Or, land.  
V. 4. Lift not up the horn] Zech. 1. 21. Against me, whom God hath appointed to rule over you.  
V. 5. speak not with a stiff neck] Submit your necks to the yoke of my government.  
V. 6. For promotion cometh neither from the east] For God hath set up me for king, and will destroy them that oppose my kingdom.  
nor from the south] Either the north parts were unknown then, or else it must be translated, from the wilderness, and so contain north and south; for there was a wilderness on both sides of Canaan.  
south] Heb. desert.  
V. 7. God is the Judge] Psal. 50. 6.  
he putteth down one, and setteth up another] 1 Sam. 2. 7. Psal. 113. 7.  
V. 8. there is a cup] God measures out afflictions for wicked, psal. 11. 6.  
mixture] Or, liquour to drink.  
V. 10. All the horns of the wicked also will I eut off] I will in my reign pull down bad men, and set up good.  
cut off] Jer. 48. 25.   

PSAL. LXXVI.  
Title. Neginoth] See the notes on the title of psal. 4.  
A psalm or song] See the notes on the title of psalm 30.  
of Asaph] Or, for Asaph.  
Vers. 1. IN Judah is God known] By his word, and by the destruction of their adversaries.  
V. 2. In Salem also is his tabernacle] Which afterward was called Jerusalem.  
V. 4. then the mountains of prey] Kingdoms full of extortion and rapine, compared to mountains full of ravening beasts; or to mountains where robbers use to shelter themselves, and lye in wait for prey, Amos 4. 1.  
V. 5. have found their hands] God hath taken their spirit and strength from them, as though their hands were cut off.  
V. 7. who may stand in thy sight] God, with a look, is able to destroy all the power and activity of the enemies, were they never so many or mighty.  
V. 8. from heaven] Thou hast delivered us by thy power, manifested as from heaven, psal. 57. 3.  
V. 9. to judgement] To revenge the wrongs done to thy Church, and to deliver it.  
V. 10. Surely the wrath of man of man shall praise thee] Give the occasion to overcome them, that thy Church may praise thee.  
the remainder of wrath shalt thou restrain] Thou wilt suffer them to do no more in their fury, then may turn to thy glory.  
restrain] Heb. gird: That is, keep it within compass, as with a girdle.  
V. 11. Vow, and pay unto the Lord your God] Psalm 56. 6. Eccles. 5. 6, 7.  
let all that be round about him bring presents] To wit, the Levites, that dwell about the tabernacle: or, the people among whom God doth dwell.  
unto] Heb. to fear.  
V. 12. He shall cut off the spirit of princes] As men gather grapes, so shall he easily and suddenly take away their lives, and disappoint their enterprises. The metaphor sheweth, That the destruction of the mightiest, with God, is but as the nipping of a bunch of grapes with men.   

PSAL. LXXVII.  
Title. to Jeduthun] Psal. 39. Tit.  
of Asaph] Or, for Asaph.  
Vers. 1. I Cried unto God with my voice] The prophet teacheth us by his example to flee unto God for help in our necessities.  
V. 2. my sore] Heb. my hand.  
my sore ran in the night] My hand was stretched out in prayer; or, bedewed with my tears.  
ran] Or, was stretched out.  
refused to be comforted] Jere. 31. 15.  
V. 3. and was troubled] Good men sometimes after prayer are troubled more then before, yet must they hold on praying.  
V. 4. Thou holdest mine eyes waking] God laid so many forrows on him, that he could not sleep.  
I am so troubled that I cannot speak] As one that is astonied with some sore blow received.  
V. 5. I have considered the dayes of old] Psal. 143. 5.  
V. 6. my song in the night] Of thanksgiving, which I was accustomend to sing in my prosperity.  
I commune with mine own heart] Psal. 4. 4.  
my spirit made diligent search] For the causes of this great change, and the means to recover my former happy estate.  
V. 7. Will the Lord cast off for ever?] Psal. 13. 1.  
V. 8. for evermore] Heb. to generation and generation.  
V. 10. I said, This is my infirmity] Psal. 31. 22. and 116. 11.  
V. 11. I will remember thy wonders of old] Psal. 44. 1.  
V. 13. Thy way, O God, is in the sanctuary] Thy manner of proceeding is to be learned in thy word, which is taught in the sanctuary, Psal. 73. 17.  
V. 14. among the people] From whom, through whom, and to whom thou didst bring thy people.  
V. 15. thine arm redeemed thy people] Exod. 6. 6.  
V. 16. The waters saw thee, O God] When God brought his people thorough the read sea, the waters fled away like a man frighted, Psal. 114. 3, 5.  
V. 17. The clouds poured out water] Heb. The clouds were poured forth with water. It rained, thundered, and lightened, when God delivered his people, Exod. 14. 24. Psal. 68. 7, 8, 9. 1 Cor. 10. 1, 2.  
thine arrows also went abroad] Psal. 68. 33.  
V. 18. The voice of thy thunder was in the heaven] Psal. 18. 13, 14.  
V. 19. thy path in the great waters] That is, in deep waters.  
thy foot-steps are not known] For when thou hadst brought over thy people, the water returned to her course: and the enemies that thought to have followed them, could not pass thorough, Exod. 14. 28, 29. Hence it appears that this parting of the sea, was not from any natural cause, or accident, but wrought by God of purpose, that his people might pass thorough the sea.  
V. 20. Thou leddest thy people like a flock] Exod. 14. 19. Psal. 78. 52.   

PSAL. LXXVIII.  
Title. Maschil of Asaph] Or, A Psalm for Asaph to give instruction.  
Vers. 1. O My people] The prophet, under the name of a teacher, calleth the people his, and the doctrine, his, as Paul calleth the Gospel his, whereof he was but the preacher, Rom. 2. 16. and 16. 25.  
to my law] That is, my doctrine.  
V. 2. I will open my mouth in a parable] Psal. 49. 4. Matth. 13. 35.  
in a parable] A weighty sentence fit to teach men wisdom: which Christ frequently used.  
I will utter] Plentifully, as a spring sends out water.  
dark sayings] Sharp ones, that require wit to understand and expound them.  
of old] Of things that have been done long since.  
V. 3. heard and known] Psal. 44. 1.  
V. 5. a testimony in Jacob] Psal. 147. 19, 20. By the testimony and law, he meaneth the law written, which they were commanded to teach their children.  
our fathers have  told us] Which were the people of God, Psal. 44. 1.  
that they should make them known to their children] Deut. 4. 9. and 6. 7.  
V. 6. That the generation to come might know them] He sheweth wherein the children should be like their fathers, that is, In maintaining Gods pure religion.  
V. 7. That they might set their hope in God] He sheweth wherein the use of this doctrine standeth, in faith, meditation of Gods benefits, and obedience.  
V. 8. And might not be as their fathers] Though these fathers were the seed of Abraham, and the chosen people, yet he sheweth by their rebellion, provocation, falsehood, and hypocrisy, that the children ought not to follow their examples.  
that set not their heart] Heb. that prepared not their heart.  
their heart aright] Verse 37.  
V. 9. The children of Ephraim] First, they fled before Jephtah, judge. 12. 4, 6. Secondly, before the Philistines, 1 Sam. 4. 10. which seems the rather, because after mentioned in this Psalm, verse 57, 61, 67. or, before Ahijah, 2 Chronicles 13. 17.  
carrying bows] Heb. throwing forth: or, shooting with bows, as Jere. 4. 29.  
V. 12. in the field of Zoan] A place of note in Egypt. Isai. 19. 13. Ezek. 30. 14.  
V. 13. He divided the sea] Exod. 14. 21.  
V. 14. In the day-time also he lead them with a cloud, and all the night with a light of fire] Exod. 13. 21. and 14. 24.  
V. 15. He cla●e the rocks in the wilderness, and gave them drink as out of the great depths] Exod. 17. 6. Num. 20. 11. Psal. 105. 41. 1 Cor. 10. 4.  
V. 16. to run down like rivers] So that they drank of the water all the while they were in the wilderness, for it followed them in the desert, Deuter. 9. 21. Psalm 105. 41. 1 Corinth. 10. 4.  
V. 17. And they sinned yet more against him] Their wickedness could not be overcome by Gods benefits, which were great and many, Isai. 5. 4.  
provoking the most High in the wilderness] Psal. 95. 8.  
V. 18. by asking meat for their lust] To require more then is convenient, to satisfy wanton lust, and to doubt of Gods power, if we have it not, is to tempt God.  
V. 19. Yea, they spake against God] Num. 11. 4.  
Can God furnish a table in the wilderness?] Thus when we give place to sin, we are moved to doubt of Gods power, unless he will always be ready to serve our lusts.  
furnish] Heb. order.  
V. 20. Behold, he smote the rock, that the waters gushed out, and the streams over flowed] Exod. 17. 6. Num. 20. 11.  
V. 22. and trusted not in his salvation] That is, in his fatherly providence, whereby he careth for his, and provideth sufficiently for them.  
V. 23. Though he had commanded the clouds] So that they had that which was convenient, but their lust made them to covet more.  
V. 24. And had rained down manna upon them to eat, and had given them of the corn of heaven] Exod. 16. 14. John 6. 31.  
V. 25. Man did eat angels food] Or, every one did eat the bread of the mighty. Such as angels might eat, if they used food. Excellent food. So the tongue of angels is put for an excellent tongue, 1 Cor. 13. 1.  
V. 26. He caused an east-wind to blow] God used the winds to teach them, that all creatures were at his command, and that no distance of place could let his working.  
to blow] Heb. to go.  
V. 27. feathered fowls] Heb. fowl of wing.  
V. 28. in the midst] Of the places where they used to encamp: or, in a place near the camp: for it follows, round about their habitations; not in the midst of them.  
of their camp] Heb. his camp: That is, the camp of Jacob, mentioned, verse 21.  
V. 30. from their lust] From the meat they desired: or, from desiring more.  
while their meat was yet in their mouths] Num. 11. 33.  
V. 31. slay the fattest of them] Though others were not spared, yet chiefly they suffered, who were most puffed up, and were chiefest among them.  
smote down] Heb. made to bow  
chosen men] Or, young men.  
V. 32. they sinned still] Thus sin by continuance maketh men insensible, so that no plagues will mend them, 2 Chron. 28. 22.  
V. 33. in vanity] In fruitless journeys in the wilderness, so that they could not come to Canaan, Num. 14. 29.  
V. 34. When he slay them] Such was their hypocrisy, that they sought unto God for fear of punishment, though in their heart they loved him not, Hos. 5. 15.  
V. 37. For their heart was not right with him] Whatsoever cometh not from the pure fountain of the heart, is hypocrisy.  
V. 38. forgave their iniquity] Because he would ever have some remnant of a church to praise his name on earth, he suffered not their sins to overcome his mercy.  
V. 40. provoke him] Or, rebel against him.  
V. 41. turned back and tempted God] Or, tempted God again.  
limited the holy One of Israel] By appointing what he should do, or including his power within their capacity.  
V. 42. They remembered not his hand] The forgetfulness of Gods benefits, is the root of rebellion, and of all 'vice.  
from the enemy] Or, from affliction.  
V. 43. wrought] Heb. set.  
V. 44. And had turned their rivers into blood] Exod. 7. 20.  
V. 45. He sent divers sorts of flies among them, which devoured them] Exod. 8. 24.  
He sent divers sorts of flies] This word signifieth, a confused mixture of flies, and venomous worms. Some take it for all sorts of serpents: some, for all wild beasts.  
frogs, which destroyed them] Exod. 8. 6.  
V. 46. He gave also their increase unto the caterpillar] Exod. 10. 13. He repeateth not here all the miracles that God did in Egypt, but some which might be sufficient to convince the people of ingratitude.  
V. 47. He destroyed their vines with hail, and their sycomoretrees with frost] Exod. 9. 23.  
destroyed] Heb. killed.  
frost] Or, great hail-stones.  
V. 48. He gave up] Heb. He shut up.  
h●t thunder-bolts] Or, lightnings.  
V. 49. wrath and indignation and trouble] Rom. 2. 8, 9.  
evil angels] Or, messengers of evil.  
V. 50. He made a way] Heb. He weighed a path.  
their life over to the pestilence] Or, their beasts to the murrain, Exod. 9. 3.  
V. 51. And smote all the first-born in Egypt] Exod. 12. 29.  
the chief of their strength] The first-born are so called, Gen. 49. 3.  
of Ham] That is, Egypt: for it is called Mizraim, of Mizraim, that was the son of Ham.  
like sheep] Psal. 77. 20.  
V. 53. so that they feared not] They had no occasion to fear, for God destroyed their enemies; yet they did fear sometimes out of unbelief.  
overwhelmed their enemies] Exod. 14. 27. and 15. 10.  
overwhelmed] Heb. covered.  
V. 55. divided them an inheritance by line] Josh. 13. 7.  
V. 57. dealt unfaithfully] Nothing more displeaseth God in children, then when they continue in that wickedness, which their fathers had begun.  
deceitful] Or, slacken or, warping, Jere. 48. 16.  
V. 58. For they provoked him to anger] Deut. 32. 21. By serving God otherwise then he had appointed.  
V. 60. So that he forsook the tabernacle of Shiloh] 1 Sam. 4. 11. For their ingratitude he suffered the Philistines to take the ark, which was the sign of his presence, from among them, and never brought it back to Shiloh again, Jerem. 7. 12, 14.  
V. 61. delivered his strength] The ark is called, his strength and beauty, because thereby he defended his people, and beautifully appeared unto them, 1 Sam. 4. 21. Psal. 132. 8.  
V. 62. was wrath with his inheritance] His people, that were as dear to him, as our inheritance is to us.  
V. 63. The fire consumed their young men] They were suddenly destroyed, 1 Sam. 4. 10.  
their maidens were not given to marriage] They had no marriage▪ songs: that is, they were not married, Jere. 25. 10. Revel. 18. 23.  
given] Heb. praised.  
V. 64. their widows made no lamentation] They were so overwhelmed with grief, that they died themselves, and could not lament for their husbands, 1 Sam. 4. 19, &c.  
V. 65. by reason of wine] As one refreshed with sleep, and comforted with wine.  
V. 66. he smote his enemies] With diseases, 1 Sam. 5. 6. which was a reproach to them, 1 Sam. 6. 4.  
V. 69. he built his sanctuary] By building the temple, and establishing the kingdom, he declared, that the signs of his favour were among them.  
established] Heb. founded.  
V. 70. He choose David also his servant] 1 Sam. 16. 11. 2 Sam. 7. 8.  
V. 71. From following] Heb. From after.  
to feed Jacob his people, and Israel his inheritance] 2 Sam. 5. 2. 1 Chron. 11. 2.  
V. 72. So he fed them according to the integrity of his heart] He sheweth wherein a kings charge standeth, to wit, In providing faithfully for his people, In guiding them by counsel, and in defending them by power.   

PSAL. LXXIX.  
Title. Of Asaph] Or, for Asaph.  
Vers. 1. THe heathen are come into thine inheritance] The people cry unto God against the barbarous tyranny of the Babylonians: who spoiled Gods inheritance, polluted his temple, destroyed his religion, and murdered his people.  
thy holy temple have they defiled] Psal. 74. 7.  
V. 2. The dead bodies of thy servants] The prophet sheweth, to what extremities God suffereth sometime his church to fall, to exercise their faith, before he set to his hand to deliver them.  
fowls of the heaven] Psal. 74. 14.  
V. 3. there was none to bury them] Their friends and kinsfolk durst not bury them, for fear of the enemies: or, there were so many slain, that the living sufficed not to bury the dead.  
V. 4. We are become a reproach to our neighhours] Psal. 44. 14.  
a reproach to our neighbours] Whereof some came of Abraham, but were degenerate: and others were open enemies to thy religion; but they both laughed at our miseries,  
V. 5. How long, Lord?] Psal. 89. 46.  
shall thy jealousy burn like fire?] Wilt thou utterly consume us for our sins, before thou takest us to mercy?  
V. 6. Pour out thy wrath upon the heathen that have not known thee] Jere. 10. 25.  
V. 7. For they have devoured Jacob] Heb. He: That is, every one of them: or, the devourer hath devoured.  
V. 8. O remember not against us former iniquities] Isai. 64. 9. Which we and our fathers have committed.  
former iniquities] Or, the iniquities of them that were before us.  
let thy tender mercies speedily prevent us] And stay not till we be overwhelmed with our troubles.  
V. 9. O God of our salvation] Seeing we have none other Saviour, neither can we help ourselves, and also by our deliverance, thy name shall be praised, Therefore, O LORD, help us.  
names sake] Josh. 7. 9.  
V. 10. Where is there God?] Psal. 42. 10. and 115. 2.  
revenging] Heb. vengeance.  
revenging of the blood of thy servants which is  shed] Psal. 58. 10.  
V. 11. Let the sighing of the prisoner come before thee] Who though in respect of God they were justly punished for their sins, yet in consideration of their cause were unjustly vexed.  
thy power] Heb. thine arm.  
preserve thou those that are appointed to die] Heb. reserve the children of death.  
those that are appointed to die] Which were captives among their enemies, and could look for nothing but death, Psal. 44. 22.  
V. 12. into their b●some] Isai. 65. 6, 7.  
V. 13. sheep of thy pasture] Psal. 95. 7. and 100. 3.  
we will show forth thy praise to all generations] Heb. number. That is, record the particular benefits, for which thou art to be praised. We ought to desire no benefit of God, but on this condition, To praise his Name, Isai▪ 43. 21.  
to all generations] Heb. to generation and generation.   

PSAL. LXXX.  
Title. Shoshannim] See notes on Psal. 60. Tit.  
Eduth] A contestation: wherein the Psalmist earnestly entreateth God for freedom out of those miseries, which by his desertion had befallen him.  
of Asaph] Or, for Asaph.  
Vers. 1. LEadest Joseph like a flock] Psal. 77. 20. and 78. 52.  
shine forth] Psal. 50. 2. and 94. 1.  
V. 2. come and save us] Heb. come for salvation to us.  
V. 3. Turn us] Or, Return us. To wit, out of captivity.  
V. 4. how long wilt thou be angry against the prayer of thy people?] The faithful fear Gods anger, when they perceive that their prayers are not forthwith heard.  
wilt thou be angry] Heb. wilt thou smoke.  
V. 5. Thou feedest them with the bread of tears] 1 King. 22. 27. Psal. 102. 9. Isai. 30. 20.  
V. 6. Thou makest us a strife unto our neighbours] Our neighbours have continual strife, and war against us.  
V. 7. Turn us again] See verse 3.  
V. 8. Thou hast brought a vine out of Egypt] Seeing that of thy mercy thou hast made us a most dear possession to thee, and we thorough our sins are laid open for wild beasts to devour us, declare again thy love, and finish thy work that thou hast begun, Psal. 44. 2.  
cast out the heathen] Psal. 44. 3.  
V. 10. the goodly cedars] Heb. the cedars of God.  
V. 11. and her branches unto the river] To wit, Euphrates, as Psal. 72. 8.  
V. 12. broken down her hedges] Psal. 89. 40. Isai. 5. 5.  
V. 13. The boar] Or, That the boar.  
The boar out of the wood doth waste it] That is, as well they that hate our religion, as they that hate our persons.  
V. 14. look down from heaven] They gave not place to tentation, knowing, That albeit there were no hope on earth, yet God was able to succour them from heaven, Isai. 63. 15.  
V. 15. that thou madest strong for thyself] So that, without thy leave, no power can prevail against it; and which, as a young bud, thou raisest up again, as out of the burnt ashes.  
V. 16. they perish at the rebuk of thy counte●●●c●] When thou in thine anger deliverest it over to the sword of the enemies, psal. 39. 11.  
V. 19. Turn us again, O Lord God of hosts, cause thy face to shine upon us, &c.] See v. 3.   

PSAL. LXXXI.  
Title. Gittith] See the Notes on the title of psal. 8.  
of Asaph] Or, for Asaph.  
Vers. 1. SIng aloud unto God] It seemeth that this psalm was appointed for solemn feasts and assemblies of the people, to whom these ceremonies at such times were usual.  
V. 3. in the new-moon] This they did also in other feasts, Num. 10. 10.  
V. 4. For this was a statute for Israel] Levit. 23. 24.  
V. 5. This he ordained in Joseph for a testimony] Joseph is put for all Israel, because he had the double portion, which was one part of the birth-right, 1 Chron. 5. 1, 2. So is Judah sometimes, because he had the government, which was the other part, Gen. 49. 10.  
when] Or, because.  
when he went out thorough the land of Egypt] It was ordained afterwards, but that was the cause of it.  
thorough] Or, against.  
where I heard a language that I understood not] God bringeth in the people, as one man, acknowledging their own misery.  
V. 6. shoulder from the burden] Isai. 9. 4. and 10. 2●.  
were delivered] Heb. passed away.  
from the pots] If they were never able to give sufficient thanks to God for this deliverance from their corporal bondage, how much more are we indebted to him for our spiritual deliverance from the tyranny of satan and sin!  
V. 7. calledst in trouble, and I delivered thee] Psal. 50. 15.  
in the secret place of thunder] By a strange and wonderful manner, out of the clouds, whence thunder came, Exod. 14. 19, 20. and 19. 16.  
proved thee at the waters of Meribah] Exod. 17. 6.  
Meribah] Or, strife.  
V. 8. Hear, O my people] He condemneth all people that are not attentive to hear Gods voice, and to give obedience to the same.  
V. 9. There shall no strange god] Or, Let no strange god.  
neither shalt thou worship] Or, neither worship.  
V. 10. open thy mouth wide, and I will fill it] God accuseth their incredulity, because they opened not their mouths to receive Gods benefits in such abundance as he poureth them out. Or, enlarge thy desire never so much, and it shall be satisfied, psal. 37. 4. Eph. 3. 20.  
V. 12. So I gave them up to their own hearts lust] Acts 14. 16.  
unto their own hearts lust] Or, to the hardness of their hearts, or, imagination.  
V. 13. O that my people had harkened unto me] God sheweth, that the obedience of his people is as pleasing to him, as things wished for are to men, Deut. 5. 29. Isai. 48. 18.  
V. 14. and turned my hand against their adversaries] If they had obeied me. v. 12.  
V. 15. haters of the Lord should have submitted themselves unto him] Psal. 37. 20. Rom. 1. 30.  
submitted themselves] Or, yielded feigned obedience, psal. 18. 44. Heb. lied.  
but their time should have endured for ever] If the Israelites had not broken covenant with God, he would have given them perpetual felicity.  
V. 16. with the finest of the wheat] Heb. with the fat of wheat. That is, with most fine wheat, and abundance of honey.   

PSAL. LXXXII.  
Title. of Asaph] Or, for Asaph.  
Vers. 1. GGd standeth in the congregation of the mighty] The prophet sheweth, that God, who is present among judges, observeth whether they do their duty or no, that he may reward or punish them.  
mighty] Or, God: that is, his own.  
he judgeth] Or, he should judge.  
he judgeth among the gods] They ought to judge according to his law, that the sentence might be God's, and not theirs: but they did not so, v. 2, &c. 2 Chron. 19. 6.  
gods] Exod. 22. 9.  
V. 2. How long will ye judge unjustly] For thieves and murtherers find favour in judgement, when the cause of the poor godly cannot be heard.  
accept the persons of the wicked] Deut. 1. 17.  
V. 3. Defend] Heb. Judge, psal. 43. 1.  
do justice to the] Heb. justify the.  
and needy] Not onely when he crieth for help, but whensoever ye know that his cause requireth aid and support.  
V. 4. Deliver the poor and ●eedie] Prov. 24. 11.  
V. 5. all the foundations of the earth are out of course] Psal. 11. 3. The wilful ignorance of judges puts all things out of order.  
earth] Or, land.  
out of course] Heb. moved.  
V. 6. I have said, Ye are gods] John 10. 34.  
V. 7. But ye shall die like men] No title of honour shall excuse you, but ye ●●all be subject to Gods judgement, and die, and render account, as well as other men.  
fall like one of the princes] Heb. the princes shall fall as one: that is, as any one, or, together.  
V. 8. for thou shalt inherit all nations] All the earth is thine, by as true a right as inheritance, therefore let not evil judges oppress thy people.  
shalt] Or, dost.   

PSAL. LXXXIII.  
Title. A song or psalm] Psal. 48. Tit. This psalm seemeth to b● composed as a form of prayer, when the Church was in great danger by reason of her enemies: perhaps in Jehoshaphats time, 2 Chron. 20. 1.  
of Asaph] Or, for Asaph.  
Vers. 1. KEep not thou silence, O God] Psal. 28. 1. and 35. 22.  
V. 2. thine enemies make a tumult] He calleth them Gods enemies, which are enemies to his Church.  
hate thee] Psal. 81. 15.  
V. 3. against thy hidden ones] Gods saints are his secret ones; for he hideth them in the secret of his tabernacle●, and preserveth them from all dangers, psal. 31. 20.  
V. 4. let us cut them off from being a nation] They were not content to take the Church as prisoner, but sought utterly to destroy it, Jer. 11. 19.  
V. 5. consent] Heb. heart.  
against thee] Acts 9. 4. They thought to have subverted thy counsel, wherein the perpetuity of the Church was established, psal. 2. 1.  
V. 6. The tabernacles of Edom] Alluding to the manner of them that dwelled in tents, 2 Sam. 20. 1.  
V. 8. they have holpen the children Lot] Heb. they have been an arm to the children of Lot. The Ammonites and Moabites were the plotters of this war against Gods people; but they were too weak, and call in the Assyrians to help, 2 Chron. 20. 1.  
V. 9. as unto the Midianites] By these examples they were confirmed that God would not suffer his people to be utterly destroyed.  
Midianites] judge. 7. 22.  
Sisera] judge. 4. 15, 24.  
V. 10. as dung for the earth] Trodden under feet as mire, 2 King. 9. 37. Zeph. 1. 17.  
V. 11. their nobles] Or, them, and or even their nobles:  
Oreb] judge. 7. 25.  
Zebah] judge. 8. 21.  
V. 12. Let us take to ourselves the houses of God in possession] It appears their spleen was against God; they aim at his houses, both his synagogues, and the houses of his people among whom he dwelled.  
V. 13. wheel] Or, rolling thing, or, thistle-down, Isai. 17. 13.  
as the stubble before the wind] Utterly disperse them, as ch●●● is blown away with the wind.  
V. 14. as the flamme setteth the mountains on fire] Perhaps he means the trees on the mountains, which sometimes are fired with lightning. See Notes on psal. ●9. 6.  
V. 16. that they may] Or, that men may, as v. 18.  
that they may seek thy Name] That others, seeing thy judgements on them, may be converted: for he wisheth the destruction of these enemies, v. 10, 17.   

LXXXIIII.  
Title. Gittith] See the title of psal. 8.  
A psalm for the s●ns of konrah] See the title of Psal. 48.  
for] Or, of▪  
Vers. 1. HOw amiable are thy tabernacles] The psalmist complaineth, that he cannot have access to the Church of God, to make profession of his faith, and to profit in religion.  
V. 2. longeth] Psal. 42. 1, 2.  
for the courts of the Lord] Wherein the tabernacle was placed.  
V. 3. thine altars] So that the poor birds have more liberty then I, for they may build nigh thine altars. Others red it, I long for thine altars.  
V. 5. whose strength is in thee] Who trusteth not at all in himself, but in thee onely.  
in whose heart are the ways of them] The ways that led to thy tabernacles: that is, They that hearty desire to come to thy house to worship thee at the set time, though they dwell far off.  
V. 6. of Baca] That is, of mulberry-trees, which was a dry place, so that they which passed thorough must dig pits for water: signifying, That no lets can hinder them that are fully bent to come to Gods house, neither doth God use to fail them. It may be the place mentioned, 2 Sam. 5. 24.  
of Baca, make it a well] Or, of mulberry-trees, make him a well, &c.  
filleth] Heb. covereth.  
V. 7. from strength to strength] Or, from company to company. They are never weary, but increase in strength and courage, till they come to Gods house.  
in Zion] It seems this psalm was made when David fled from Absalom; for in Sauls time the ark was not in Zion.  
V. 9. of thine anointed] Of me, whom thou hast anointed to be king. It seems to be Davids psalm.  
V. 10. better then a thousand] He wisheth to be but one day in Gods Church, rather then a thousand among worldlings; and to be a perpetual servant in Gods house, as Exod. 21. 6. though in the meanest place, then to dwell at liberty among the wicked.  
thousand] Or, thousand elsewhere.  
I had rather be a door-keeper] Heb. I would choose rather to sit at the threshold.  
V. 11. a sun and shield] The giver of all good to his, and protector of them against all evil.  
shield] Gen. 15. 1. Psal. 119. 114.  
the Lord will give grace and glory] Favour with him, and honour before others.  
no good thing will he withhold] But will from time to time increase his blessings toward his more and more.  
no good thing will he withhold from them that walk uprightly] Psal. 34. 9, 10.  
V. 12. blessed is the man that trusteth in thee] Psal. 2. 12.   

PSAL. LXXXV.  
Title. for] Or, of.  
Vers. 1. THou hast been favourable unto thy land] They confess, that Gods free mercy was the cause of their deliverance, because he loved the land which he had loved.  
favourable] Heb. well pleased.  
V. 2. Thou hast forgiven the iniquity of thy people] Psal. 32 1.  
thou hast covered all their sin] Thou hast butted them, that they may not come into judgement.  
V. 3. thou hast turned thyself from the fierceness of thine anger] Or, thou hast turned thine anger from waxing hot.  
from the fierceness of thine anger] Not onely in withdrawing thy rod, but also in forgiving our sins.  
V. 5. Wilt thou be angry with us for ever?] As in times past they had felt Gods mercy in their deliverance, so now, being oppressed with the long continuance of evils, they pray unto God, That, according to his nature, he would be merciful unto them.  
V. 7. grant us thy salvation] He confesseth that our deliverance cometh onely from Gods mercy, psal. 6. 4.  
V. 8. he will speak peace unto his people] He will sand all prosperity to his Church, when he hath sufficiently corrected them: also by his punishments the faithful shall learn to beware that they return not to like offences.  
but let them not] Or, that they may not.  
V. 10. mercy and truth are met together] Though for a time God thus exerciseth them with his rods, yet under the Kingdom of Christ they shall have peace and joy.  
V. 12. land shall yield her increase] Psal. 67. 7.  
V. 13. righteousness shall go before him] Justice shall then flourish, and have free course and passage in every place.   

PSAL. LXXXVI.  
Title. A prayer of David] Or, a prayer, being a psalm of David.  
Vers. 1. BOw down thine ear] David in persecution thus prayed, leaving the same to the Church, as a mo●●ment, how to seek redress against their miseries.  
V. 2. for I am holy] And therefore I have done them no harm, but am persecuted for my piety.  
holy] Or, one whom thou favourest: or, hountifull.  
V. 3. for I cry unto thee daily] Which shows how earnestly he longed for deliverance.  
daily] Heb. all the day.  
V. 4. unto thee, O Lord, do I lift up my soul] Psal. 25. 1.  
V. 6. For thou, Lord, art good, and ready to forgive] Joel 2. 13.  
V. 6. attend to the voice of my supplications] By crying and calling continually, he sheweth that we ought not to be weary, though God grant not forthwith our request, but that we must earnestly and often call upon him, v. 7.  
V. 8. neither are there any works like unto thy works] Deut. 3. 24.  
like unto thy works] He condemneth all idols, forasmuch as they can do no great works to declare that they are gods, Isai. 41. 23.  
V. 10. thou art God alone] Deut. 6. 4. and 32. 39. Isai. 37. 16. and 44. 6. Mark 12. 29. 1 Cor. 8. 4. Ephes. 4. 6.  
V. 11. Teach me thy way] He confesseth himself ignorant, till God hath taught him; and his heart variable and separated from God, till God join it to him, and confirm it in his obedience.  
Teach me thy way, O Lord, I will walk in thy truth] Psal. 25. 3. and 119. 33.  
V. 13. from the lowest hell] That is, from most great danger of death, out of which none but onely the mighty hand of God could deliver him.  
hell] Or, grave.  
V. 14. violent] Heb. terrible.  
have sought after my soul] He sheweth, that there can be no moderation nor equity where proud tyrants reign; and that the lack of Gods fear is a privilege to all 'vice and cruelty.  
have not set thee before them] Psal. 54. 3.  
V. 15. But thou, O Lord, art a God full of compassion] Deut. 34. 6. Num. 14. 18. Psal. 103. 8. and 139. 4. and 145. 8.  
V. 16. servant, and save the son of thine hand-maid] Psal. 116. 16.  
save the son of thine hand-maid] He boasteth not of his own virtues, but confesseth that God of his free goodness hath ever been merciful unto him, and given him power against his enemies, as to one of his own household.  
V. 17. show me a token] Deliver me in that manner, that it may evidently appear that I am singularly beloved of thee.  
for good] That my enemies may not dare to meddle with me any more, but I may be safe ever after, psal. 41. 10, 11.   

PSAL. LXXXVII.  
Title. A psalm or song] See Notes on the title of psal. 30.  
for] Or, of.  
Vers. 1. HIs foundation] God's, v. 2. who did choose the mountains there to build his temple on.  
V. 3. Glorious things are spoken of thee] Though thy glorious estate do not yet appear, yet thou shalt be famous in after-times.  
V. 4. Ethiopia] Heb. Cush.  
this man was born there] Each of these countreys have bread some famous man or other, but Zion shall bring forth a multitude of men far more excellent.  
V. 6. that this man was born there] The most excellent man of all. Perhaps he means Christ, who was to be born among the Jews.  
V. 7. all my springs are in thee] The prophet sets his whole affections and comfort in the Church.   

PSAL. LXXXVIII.  
Title. A song or psalm] See Notes on the title of psal. 48.  
for] Or, of.  
Mahalath Leannath] On a winde-instrument, to sing by courses, as Exod. 15. 21. Ezra 3. 11. See Notes on the title of psal. 5. Or, of the disease afflicting.  
Maschil of Heman the Ezrahite] Or, a psalm of Heman the Ezrahite, giving instruction.  
Heman the Ezrahite] See 1 King. 4. 31.  
Vers. 1. I Have cried day and night] Though many cry in their sorrows, yet they cry not earnestly to God for remedy, as he did, who confesseth God to be the author of his salvation.  
V. 2. Let my prayer come before thee] The word, prayer, signifieth the matter, that he had just occasion to complain to God of his enemies hard usage of him: and the word, cry, signifieth the manner, that is, the earnestness of his prayer.  
V. 3. full of troubles] Psal. 123. 3.  
V. 5. Free among the dead] No more regarded then a man dead and butted, psal 31. 12.  
from thy hand] Rather, by thy hand, because he speaks of men slain.  
V. 7. with all thy waves] The storms of thy wrath have overwhelmed me, psal. 42. 7.  
waves] Psal. 42. 7.  
V. 8. mine acquaintance] He attributeth the loss and displeasure of his friends to Gods providence, whereby he partly punisheth, and partly trieth his.  
far from me] Job 19. 13. Psal. 31. 11. and 142. 4.  
an abomination unto them] Heb. abominations: that is, most abominable.  
I am shut up] I see none end of my sorrows.  
V. 9. Mine eye mourneth] Mine eyes and face declare my sorrows.  
V. 10. Wilt thou show wonders to the dead?] He sheweth, that the time is more convenient for God to help, when men call unto him in their dangers, then to tarry till they be dead, and then raise them up again, psal. 6. 5.  
V. 12. in the land of forgetfulness?] In the grave, where men forget all that was done here, Job 14. 21. and they that are alive forget them that are dead, Job 24. 10.  
V. 13. in the morning shall my prayer prevent thee] Psal. 5. 3.  
V. 15. from my youth up] I am ever in great dangers and sorrows, as though my life should be cut off every moment.  
V. 17. daily] Or, all the day.  
V. 18. Lover and friend hast thou put far from me] Psal. 38. 11.   

PSAL. LXXXIX.  
Title. Maschil of Ethan the Ezrahite] Or, a psalm for Ethan the Ezrahite, to give instruction.  
Ethan] It seems to be that Ethan mentioned, 1 King. 4. 31. who living to see the kingdom divided in Rehoboams time, composed this psalm. Others think it was one of that name that lived in the captivity of Babylon.  
Ezrahite] Of Zara, 1 Chron. 2. 6.  
Vers. 1. I will sing of the mercies of the Lord] Though the horrible confusion of things might cause them to despair of Gods favour, yet the manifold examples of his mercies, cause them to trust in God, though, to mans judgement, they saw none occasion.  
to all generations] Heb. to generation and generation.  
V. 2. For I have said] As he that surely believed it in heart.  
Mercy shall be built up for ever] Abide firm, like a strong building; not be movable, like tents.  
thy faithfulness shalt thou establish in the very heavens] Thy promise will be performed, as sure as the heavens abide: or, thou hast shewed the unchangeableness of thy truth, in settling the heavens.  
heavens] Psal. 119. 89.  
V. 3. I have made a covenant with my chosen] The prophet sheweth what was the promise of God whereon he grounded his faith.  
sworn unto David my servant] 2 Sam. 7. 11, &c.  
V. 4. Thy seed will I establish for ever] Vers. 29, 36. This is performed in Christ the Son of David.  
to all generations] Heb. to generation and generation.  
V. 5. the heavens shall praise thy wonders] The angels praise thy power and truth, and therefore it is the more to be marveled at, that Davids kingdom flourisheth not, v. 38. to whom thou hast made such faithful promises.  
in the congregation of the saints] In heaven; or, among the saints on earth.  
V. 6. who, among the sons of the mighty, can be likened unto the Lord?] That is, the angels: or, the great princes of the world, psal. 29. 1.  
V. 7. in the assembly of the saints] If the angels tremble before Gods majesty and infinite Justice, what earthly creature, by oppressing the Church, dare set himself against God?  
V. 8. who is a strong Lord like unto thee? or to thy faithfulness round] Or, who is like unto thee? a strong God, and thy faithfulness is round.  
like unto thee?] Psal. 35. 10.  
V. 9. Thou rulest the raging of the sea] We doubt not of thy power, for thou hast shewed it in ruling the sea in the greatest tempest, and pulling down the proud enemies of the Church, psal. 93. 3, 4.  
raging of the sea] Psal. 65. 7.  
V. 10. Rahab] Or, Egypt.  
with thy strong arm] Heb. with the arm of thy strength.  
V. 11. The heavens are thine, the earth also is thine] Gen. 1. 1. Psal. 24. 1. and 50. 12.  
V. 12. Tabor and Hermon shall rejoice in thy Name] Tabor stands westward from Jerusalem, and Hermon eastward: so that all places, east, west, north and south, have cause to rejoice in Gods power, which makes them fruitful.  
V. 13. a mighty arm] Heb. an arm with might.  
V. 14. Justice and judgement are the habitation of thy throne] Psal. 97. 2. For hereby he judgeth the world, and sheweth himself a merciful father and faithful protector unto his.  
habitation] Or, establishment.  
V. 15. the joyful sound] Of the trumpet, calling them to the solemn assemblies, Num. 10. 6.  
in the light of thy countenance] The tokens of thy favour seen in the Sanctuary.  
V. 16. In thy Name shall they rejoice] As thou art made known to them in thy public ordinances.  
V. 17. of their strength] They have all their strength from thee.  
our horn shall be exalted] Psal. 75. 10.  
V. 18. For the Lord is our defence: and the holy one of Israel is our King] Or, For our strength was of the Lord, and our king of the holy one of Israel. That is, thou gavest us David a strong king in those days, v. 19, &c.  
V. 19. to the holy one] To thy holy one; that is, to Samuel.  
that is mighty] Whom, as I have chosen, so have I given him strength to execute his office, psal. 4. 3.  
out of the people] One of mean parentage: or, the choicest man, for parts, among all the people, 1 Sam. 10. 24.  
V. 20. I have found David my servant] 1 Sam. 16. 12.  
V. 23. I will heat down his foes before his face] Though there shall be evermore enemies against Gods Kingdom, yet he promiseth to overcome them.  
V. 24. my mercy shall be with him] I will mercifully perform my promises to him, notwithstanding his defects and defaults.  
in my Name shall his horn be exalted] His power, glory and estate.  
horn be exalted] Verse 17.  
V. 25. I will set his hand also in the sea] He shall enjoy the lands round about him by conquest.  
V. 26. Thou art my Father] His excellent dignity shall appear herein, That he shall be name the son of God, and the first-born, wherein he is a figure of Christ.  
V. 29. His seed also will I make to endure for ever] Vers. 4, 36. Though for the sins of the people the whole state of this kingdom decayed, yet God reserved still a root, till he had accomplished this promise in Christ.  
V. 30. and walk not in my judgements] Gods law is divided into judgements, statutes and commandments: that is, judicial, ceromoniall and moral laws, Mal. 4. 4.  
V. 31. break my statutes] Heb. profane my statutes.  
V. 32. visit their transgression with the rod] 2 Sam. 7. 14.  
V. 33. nevertheless, my loving kindness will I not utterly take from him] Though the faithful answer not in all points to their profession, yet God will not break his covenant with them.  
will I not utterly take from him] Heb. I will not make voided from him.  
to fail] Heb. to lie.  
V. 34. My covenant will I not break] If they profane my statutes, v. 31. yet I will not profane my covenant.  
nor alter the thing that is gone out of my lips] For God in promising, hath respect to his mercy, and not to mans power in performing, Mal. 3. 6. Jam. 1. 17.  
V. 35. that I will not lie] Heb. If I lie.  
V. 36. His seed shall endure for ever, and his throne as the sun before me] Vers. 4. 29. 2 Sam. 7. 16. Luke 1. 33. John 12. 34.  
as the sun before me] perpetual and glorious.  
V. 37. as a faithful witness in heaven] That is, as the moon, which, though it be sometimes in the wane, and in the eclipse, yet remains a true witness of Gods covenant, Jer. 33. 20.  
V. 39. Thou hast made voided the covenant of thy servant] Because of the horrible confusion of things, the prophet complaineth to God, as though he saw not the performance of his promise.  
thou hast profaned his crown] By this, he meaneth the horrible dissipation and renting of the kingdom by Jeroboam: unless it were another Ethan. See Notes on the title.  
V. 40. Thou hast broken down all his hedges] Psal. 80. 12. Isai. 5. 5. Thou hast made his kingdom like a field without hedges, exposed to spoil.  
V. 42. thou hast made all his enemies to rejoice] By giving them victory over him.  
V. 44. glory] Heb. brightness.  
V. 45. The days of his youth hast thou shortened] He sheweth, that the kingdom fell before it came to perfection.  
V. 46. How long, Lord] How long, LORD, wilt thou hid thyself? for ever?  
How long, Lord, wilt thou hid thyself for ever? shall thy wrath burn like fire?] Psal. 79. 5.  
V. 47. Remember how short my time is] Remember how short my life is, and to what vanity thou hast created men: that is, to mortality, v. 48. and therefore give us some comfort before we die, psal. 39. 13.  
wherefore hast thou made all men vain?] Or, to what vanity thou hast made all men.  
V. 48. see death] Heb. 11. 5. Or, suffer death. Die.  
V. 49. sworest unto David in thy truth?] 2 Sam. 7. 15.  
V. 50. how I do bear in my bosom the reproach of all the mighty people] Which I take exceedingly to heart, psal. 69. 9.  
V. 51. Wherewith thine enemies have reproached] So he calleth them that persecute the Church.  
the footsteps of thine anointed] They not onely ruin his kingdom, but also revile his actions.  
V. 52. Blessed be the Lord for evermore] The voice of faith and joy, in expectation of deliverance.   

PSAL. XC.  
Title. A prayer of Moses] Or, a prayer, being a psalm of Moses.  
the man of God] Deut. 33. 1. Thus the Scripture useth to call the prophets.  
Vers. 1. THou hast been our dwelling-place] Thou hast been as an house and defence unto us in all our troubles and travels now these four hundred year.  
in all generations] Heb. in generation and generation.  
V. 2. from everlasting to everlasting] Or, from eternity to eternity.  
V. 3. Thou turnest man to destruction] Moses, by lamenting the frailty and shortness of mans life, moveth God to pity.  
Return, ye children of men] To your original, Gen. 3. 19. Eccles. 12. 7. or, by way of irony, Live again if you can.  
V. 4. For a thousand yeers in thy sight are but as yesterday] 2 Pet. 3. 8. Though man think his life long, which is indeed most short, yea, though it were a thousand yeers, yet in Gods sight it is as nothing, psal. 39. 5. and as the watch, that lasteth but three hours, Mark 13. 35.  
when it is past] Or, when he hath passed them. He addeth this, because men think of the shortness of their time when it is past, rather then when it is passing.  
V. 5. as with a flood] Besides the general necessity of dying, thou sendest floods of particular judgements that suddenly take men away. So it was with the Israelites in the wilderness, v. 7, &c. Isai. 8. 7, 8. Or, as a flood that goes swiftly away, and returns not again.  
grass which groweth up] Psal. 103. 15. Isai. 40. 6.  
groweth up] Or, is changed.  
V. 7. For we are consumed by thine anger] Thou callest us by thy rods to consider the shortness of our lives, and for our sins thou abridgest our days.  
V. 8. Thou hast set our iniquities before thee] As a judge that goes according to evidence, psal. 50. 21.  
our secret sins in the light of thy countenance] Not known to ourselves: or, sins of our youth.  
V. 9. passed away] Heb. turned away.  
we spend our yeers as a tale that is  told] Our days are not onely miserable, but also short; for our sins provoke thee to cut us off.  
as a tale that is  told] Or, as a meditation.  
V. 10. The days of our yeers are threescore yeers and ten] Heb. As for the days of our yeers, in them are seventy yeers. Meaning, according to the common state of life.  
and if by reason of strength they be fourscore yeers, yet is their strength labour] Or, or by reason of strength fourscore; but the pride( or the prime) of them is but labour.  
if by reason of strength they be fourscore yeers] Heb. strengths: that is, extraordinary strength.  
yet is their strength labour and sorrow] Heb. pride: that is, their strength, pleasure, beauty, or whatsoever men are proud of in the best of their days. Or, the prime of their days.  
we flee away] Flee away speedily, like a bide.  
V. 11. Who knoweth the power of thine anger?] If a mans life for brevity be miserable, much more if thy wrath lye upon it, as they which fear thee onely know: others consider it not.  
even according to thy fear, so is thy wrath] Or, of thy wrath, so as to fear thee?  
V. 12. number our days] Psal. 39. 4.  
that we may apply our hearts unto wisdom] Which is, by considering the shortness of our life, and by meditating of the joys of heaven.  
apply our hearts] Heb. cause to come.  
V. 13. Return, O Lord, how long?] How long wilt thou be angry with thy people?  
let it repent thee concerning thy servants] Cease to afflict us, as a man repenting altars his course, Deut. 32. 36.  
V. 15. wherein thou hast afflicted us] In Egypt, and in the wilderness.  
seen] Or, felt, psal. 89. 48.  
V. 16. Let thy work appear unto thy servants] Thy mercy, which is thy chiefest work.  
and thy glory unto their children] Seeing Gods promises appertained as well to their posterity as to them, Moses prayeth for their children.  
V. 17. let the beauty of the Lord our God be upon us] Meaning, that it was obscured, when he ceased to do good to his Church.   

PSAL. XCI.  
Vers. 1. IN the secret place of the most High] He that maketh God his defence and trust, shall perceive his protection to be a most sure safeguard, psal. 5. 12.  
secret place] Psal. 32. 7.  
abide] Heb. lodge.  
V. 2. I will say of the Lord] He prayeth to the LORD, out of confidence of the aforesaid protection.  
V. 3. Surely he shall deliver thee] Or, For he will deliver thee.  
he shall deliver thee] Having practised in the second verse what he taught in the first, now he teacheth others to do the like, psal. 32. 8. and 34. 11.  
from the snare of the fowler] Psal. 124. 7. God will deliver thee from secret and open dangers.  
V. 4. with his feathers] As fowls hover over their young with their wings, Deut. 32. 11. and 17. 8.  
his truth shall be thy shield and buckler] That is, his faithful keeping of his promise to help thee in thy necessity.  
V. 8. Onely with thine eyes shalt thou behold] Thou shalt be but a looker on, not a feeler of those miseries.  
V. 11. he shall give his angels charge over thee] Matth. 4. 6. Luke 4. 10. God hath appointed his angels to defend his servants in their vocation, psal. 34. 7.  
V. 13. adder] Or, asp.  
the young lion and the dragon shalt thou trample under feet] Thou shalt not onely be preserved from all evil, but also overcome it and triumph over it, Rom. 16. 20.  
V. 14. Because he hath set his love upon me] To assure the faithful of Gods protection, he bringeth in God to confirm the same.  
I will set him on high] Above all dangers, or fear of them, psal. 61. 2.  
V. 15. call upon me] Psal. 50. 15.  
V. 16. With long life will I satisfy him] And not cut him off among others, v. 7. But all this must be understood conditionally, If God see it fitting: for a good man may die by plague or war, 2 Chron. 35. 23.  
long life] Heb. length of days.   

PSAL. XCII.  
Title. A psalm or song] See Notes on the title of psal. 30.  
for the sabbath-day] To be sung on the sabbath: and it teacheth us, That the right use of the sabbath standeth in praising God, and meditation on his works, and not in ceasing from work onely, v. 4.  
Vers. 1. GOod thing to give thanks unto the Lord, and to sing praises] Psal. 147. 1.  
V. 2. in the morning] For Gods mercy, and fidelity in his promises, toward his, bind them to praise him continually both day and night, psal. 55. 17. and 119. 62, 164.  
every night] Heb. in the nights.  
V. 3. upon the harp with a solemn sound] Or, upon the solemn sound with the harp.  
a solemn sound] Heb. Higgaion.  
V. 4. hast made me glad through thy work] He sheweth, that on the sabbath we should meditate on Gods works.  
V. 5. thoughts are very deep] Psal. 40. 5. Rom. 11. 33.  
V. 6. A brutish man knoweth not] Psal. 73. 22. Isai. 1. 3. The wicked consider not Gods works, nor his judgements against them, and therefore most justly perish. Next verse shows what they consider not, to wit, Gods destroying other wicked men for a warning to them, psal. 28. 5. Isai. 5. 12.  
V. 7. When the wicked spring as the grass] Psal. 37. 2.  
V. 10. But my horn shalt thou exalt] Thou wilt strengthen me with all power, and bless me with all felicity.  
horn shalt thou exalt] Psal. 75. 10.  
V. 11. Mine eye also shall see my desire on mine enemies] Psal. 54. 7. and 112. 8.  
V. 12. The righteous shall flourish like the palm-tree] Hos. 14. 5. Though the faithful seem to whither, and be cut down by the wicked: yet they shall grow again and flourish in the church of God, as the cedars do in mount Lebanon.  
V. 14. They shall still bring forth fruit in old age] The children of God shall have a power above nature, and their age shall bring forth most fresh fruits.  
flourishing] Heb. green.  
V. 15. unrighteousness in him] Rom 9. 14.   

PSAL. XCIII.  
Vers. 1. THe Lord reigneth] Psal. 96. 10. and 97. 1. and 99. 1. As God by his power and wisdom hath made, and governeth the world: so must they be our defence against all enemies and dangers.  
clothed with majesty] Psal. 104. 1.  
wherewith he hath girded himself] Ready with his almighty power to do his work, Isai. 8. 9. Luke 12. 35. That is, to defend his church.  
V. 2. Thy throne is established] Whereon thou sittest, and governest the world.  
of old] Heb. from then, Isai. 48. 5. That is, from the time that the world was founded.  
V. 3. The floods have lifted up, O Lord] Psal. 65. 7.  
V. 4. The Lord on high is mightier then the noise of many waters] He meaneth, that Gods power appeareth in ruling the furious waters: or, that Gods power is greater then the power of the sea.  
V. 5. Thy testimonies are very sure] Besides Gods power and wisdom, in creating, and governing, his great mercy also appeareth, in that he hath given his people his word and covenant.  
for ever] Heb. to length of dayes.   

PSAL. XCIIII.  
Vers. 1. GOd to whom vengeance] Heb. God of revenges.  
to whom vengeance belongeth] Deuter. 32. 35. Nah. 1. 2. Whose office it is to take vengeance on the wicked.  
show thy] Heb. shine forth, Psal. 50. 2. and 80. 1.  
show thyself] show by effect, that thou art Judge of the world, to punish the wicked.  
V. 2. Lift up thyself, thou judge of the earth] Psal. 7. 6.  
V. 3. how long shall the wicked triumph?] That is, brag of their cruelty and oppression: or, esteem themselves above others.  
V. 4. speak hard things] Psal. 31. 18.  
V. 5. They break in pieces thy people] Seeing the church was then so sore oppressed, it ought not to seem strange to us, if we see it so now; and therefore we must call to God, to take our cause in hand.  
V. 7. Yet they say, The Lord shall not see: neither shall the God of Jacob regard it.] Psal. 10. 11, 13.  
Yet they say] He sheweth, that they are desperate in malice, forasmuch as they feared not God, but gave themselves wholly to do wickedly.  
V. 8. ye brutish among the people] That is, most brutish of all the people, Psal. 92. 6.  
V. 9. He that planted the ear, shall he not hear?] Exod. 4. 11. Prov. 20. 12. He sheweth, that it is impossible but God should hear, see, and understand their wickedness.  
V. 10. He that chastiseth the heathen, shall not be correct?] If God punish the very heathen for their sins, it is mere folly for any of Gods people, to think that God will spare them.  
V. 11. The Lord knoweth the thoughts of man] 1 Cor. 3. 20. An answer to the question in the former verse; yea, the LORD knoweth mens vain thoughts.  
V. 12. whom thou chastenest] God hath care over his, and chastiseth them for their welfare, that they should not perish for ever with the wicked, 1 Cor. 11. 32. Heb. 12. 5, 10.  
V. 15. But judgement shall return unto righteousness] God will restore a right government, that the good may be rewarded, and bad men punished, and then the godly shall follow him cheerfully.  
shall follow it] Heb. shall be after it.  
V. 16. Who will rise up for me against the evil doers?] None will.  
V. 17. Unlesse the Lord had been my help] He complaineth of them which would not help him to resist the enemies: yet was assured, that Gods help would not fail.  
almost] Or, quickly.  
V. 18. My foot slippeth] Psal. 38. 16. When I thought there was no way but death.  
V. 19. In the multitude of my thoughts] In my trouble and distress, I ever found present comfort and help from thee.  
V. 20. Shall the throne of iniquity have fellowship with thee] Wilt thou favour, and bear out these tyrants that abuse their power to open oppression?  
by a law] Psal. 58. 2. Isai. 10. 1.  
V. 21. gather themselves together against the soul of the righteous] Psal. 2. 1.  
V. 23. and shall cut them off in their own wickedness] Psal. 55. 23. It is a great token of Gods judgement, when the purpose of the wicked is broken; but a greater, when they perish by their own malicious plots.   

PSAL. XCV.  
Vers. 1. O Come, let us sing unto the Lord] It appears to be Davids Psalm, Heb. 4. 7.  
V. 2. come before his presence] Heb. prevent his fare.  
with thanksgiving] He sheweth that Gods service standeth not in dead ceremonies, but chiefly in the sacrifice of praise and thanksgiving, 34. 12.  
V. 3. above all gods] Psal. 86. 8. and 96. 4. Even the angels( who in respect of men, are thought as gods, Psal. 8. 5.) are nothing in his sight: much less the idols, which mans brain inventeth, Psal. 96. 5.  
V. 4. In his] Heb. In whose.  
the strength of the hills is his also] Or, the heights of the hills are his. All things, even the most secret, and powerful, are governed by his providence.  
V. 5. The sea is his] Heb. whose the sea is.  
and] Or, for.  
V. 6. let us worship and bow down] By these three words he signifieth one thing: meaning, that they must wholly give themselves to serve God.  
V. 7. the people of his pasture] Psal 100. 3.  
and the sneep of his hand] That is, the flock whom he governeth with his own hand, Psal. 77. 20. and 100. 3. and therefore ought to harken to his voice.  
to day if ye will hear his voice] Heb. 3. 7. and 4. 7.  
V. 8. Harden not your heart] By the contemning of Gods word.  
as in the prevocation, and as in the day of temptation in the wilderness] Exod. 17. 2, 7. Num. 14. 22, &c.  
provocation] Heb. contention.  
V. 9. tempted me, proved me, and saw my work] 1 Cor. 10. 9. Psal. 78. 40.  
V. 10. It is a people that do err, &c.] Num. 14. 23.  
that do err in their heart] They were without judgement and reason.  
V. 11. that they should not enter into my rest] Heb. if they enter into my rest. That is, into the land of Canaan, where he promised they should find rest, which the apostle shows to be a type of our eternal rest to come, Heb. 4. 8, 9.   

PSAL. XCVI.  
Vers. 1. O Sing unto the Lord a new song] 1 Chron. 16. 23. Psal. 33. 3. The prophet sheweth, that the time shall come, that all nations shall have occasion to praise the LORD for the revealing of his Gospel.  
V. 4. For the Lord is great] Seeing he will reveal his greatness to all nations, contrary to their own expectation, they ought all to worship him, contrary to their own imaginations, and onely as he hath appointed.  
to be praised] Psal. 18. 3.  
above all gods] Psal. 95. 3.  
V. 5. For all the gods of the nations are idols] Jeremy 10. 11.  
but the Lord made the heavens] Then the idols, or whatsoever made not the heavens, are not God.  
V. 6. Honour and majesty are before him] God cannot be known but by the tokens of his honour and majesty, which are seen principally in his sanctuary.  
V. 7. Give unto the Lord, O ye kiweds of the people, give unto the Lord glory and strength.] Psal. 29. 1, 2.  
give unto the Lord glory and strength] As by experience ye see that it is onely due to him.  
V. 8. due unto his name] Heb. of his name.  
bring an offering] By presenting yourselves before God, declare, that ye worship him onely, Psal. 68. 29. Isai. 16. 1.  
V. 9. in the beauty of holinesse] Or, in the glorious sanctuary.  
V. 10. Say among the heathen] He prophesyeth, that the Gentiles shall be partakers, with the Jews, of Gods promise, Rom. 15. 9, &c.  
the Lord reigneth] Psal. 93. 1. and 97. 1.  
righteously] Heb. in righteousnesses: That is, most righteously.  
V. 11. Let the heavens rejoice, and let the earth be glad] Psal. 98. 7.  
V. 12. then shall all the trees of the wood rejoice] If the insensible creatures shall have cause to rejoice, when God appeareth, then much more we.   

PSAL. XCVII.  
Vers. 1. THe Lord reigneth] He sheweth, that where God reigneth, there is all felicity, and spiritual joy.  
let the multitude of isles be glad thereof] For the Gospel shall not onely be preached in Judea, but thorough all countreys, yea, and islands also.  
multitude of isles] Heb. many, or, great isles, or, countreys.  
V. 2. Clouds and darkness are round about him] He is thus described, to keep his enemies in fear, who contemn God.  
righteousness and judgement are the habitation of his throne] Psal. 89. 14.  
habitation] Or, establishment.  
V. 3. A fire goeth before him, and burneth up his enemies round about] Psal. 50. 3.  
V. 4. the earth saw and trembled] Psal. 18. 7. and 77. 18. and 104. 32.  
V. 6. The heavens declare his righteousness] Psal. 50. 6.  
V. 7. Confounded be all they that serve graved images] Exod. 20. 4. Levit. 26. 1. Deut. 5. 8. He signifieth, that Gods judgements are in a readiness to destroy idolaters.  
worship him all ye gods] Heb. 1. 6. Let all that, which is esteemed in the world, fall down before him.  
V. 8. the daughters of Judah rejoiced] The villages of Judah, which are as it were daughters of Jerusalem, the mother city, shall rejoice at the conversion of the Gentiles.  
because of thy judgements, O Lord] Whereby thou destroyest thine enemies, and enlargest thy church.  
V. 9. above all gods] Psal. 95. 3.  
V. 10. Ye that love the Lord, hate evil] He requireth two things of his children: the one, that they detest 'vice, the other, that they put their trust in God for their deliverance.  
hath evil[ Psal. 34. 14. Amos 5. 15. Rom. 12. 9.  
V. 11. Light is sown for the righteous] Psal. 111. 4. The joy of the righteous is laid up for them, and will come forth with increase, though it appear not at the first.  
and gladness for the upright in heart] Psal. 64. 10.  
V. 12. rejoice in the Lord, ye righteous] Psal. 33. 1.  
at the remembrance] Or, to the memorial.   

PSAL. XCVIII.  
Vers. 1. OSing unto the Lord a new song, for he hath done marvelous things] Psal. 96. 1. Isai. 42. 10.  
a new song] That is, some song newly made, in token of thankfulness for their wonderful deliverance, Psalm 96. 1.  
his holy arm hath gotten him the victory] He perserveth his church miraculously.  
V. 2. The Lord hath made known his salvation] Isai. 52. 10. For the deliverance of his church.  
openly shewed] Or, revealed.  
V. 3. He hath remembered his mercy] God was moved by no other means to gather his church of the Jews and Gentiles, but because he would perform his merciful promise.  
V. 6. With trumpets and sound of cornet] By this repetition, and earnest exhortation to give praises with instruments, and by stirring up the dumb creatures, he signifieth, that the world is never able to praise God sufficiently for their spiritual and corporal deliverances.  
V. 7. sea roar, and the fullness thereof] Psal. 96. 11.  
V. 9. for he cometh to judge the earth] Psal. 96. 13.   

PSAL. XCIX.  
Vers. 1. LEt the people tremble] When God delivereth his church, all the enemies shall have cause to tremble.  
between the cherubims, let the earth be moved] Exod. 25. 22. Psal. 80. 1.  
be moved] Heb. stagger.  
V. 2. The Lord is great in Zion] Which is the seat of his universal monarchy, Isai. 2. 2, &c.  
V. 3. Let them praise thy great and terrible Name] Though the wicked rage against God, yet the godly must praise his Name, and mighty power.  
for it is holy] Or, which is holy.]  
V. 4. The kings strength also loveth judgement] Or, And the kings strength who loveth judgement. This king, meaning, God the king of his church, doth mix his power with justice, contrary to the custom of tyrants, Job 36. 5.  
thou dost establish equity] Heb. equities: That is, the most equal courses.  
V. 5. worship at his footstood] That is, before his ark, 1 Chro. 28. 2. where he promised to hear, when they worshipped him, as now he promiseth his spiritual wheresoever his church is assembled.  
he is holy] Or, it is holy.  
V. 6. Moses and Aaron among his priests] Moses is reckoned among the priests; for he did the priestly office, in consecrating Aaron and his sons.  
V. 8. though thou tookest vengeance of their inventions] He heard their prayers, notwithstanding their infirmities, and corrected them for their sins, though they prayed unto him, Numb. 20. 12. Or, thou didst forgive the people upon Moses prayer, though thou didst destroy some of them for their sins, Exod. 28. 34, 35. and 32. 32. Num. 14. 20, 22.   

PSAL. C.  
Title. praise] Or, thanksgiving, Psal. 145. 1.  
Vers. 1. MAke a joyful noise unto the Lord] He prophesyeth, that Gods benefit in calling the Gentiles, shall be so great, that they shall have wonderful occasion to praise his mercy, and rejoice, Psal. 95. 1.  
all ye lands] Heb. all the earth.  
V. 3. it is he that hath made us] God is to be praised for creating us, and for calling us into his church, Psal. 95. 5.  
and not we ourselves] Or, and his we are, Psal. 95. 5.  
his people, and the sheep of his pasture] Psal. 95. 7.  
V. 4. Enter into his gates with thanksgiving] He sheweth, that God will not be worshipped, but by that means which he hath appointed.  
V. 5. his mercy is everlasting] He declareth, that we ought never to be weary in praising God, seeing his mercies toward us last for ever, Psal. 136. 1, &c.  
to all generations] Heb. to generation and generation.   

PSAL. CI.  
Verse 1. I Will sing of mercy] Of thy mercy to me, and justice, when thou destroyest mine adversaries, and settest me on the throne.  
V. 2. O when wilt thou come unto me?] When wilt thou give me the kingdom promised?  
I will walk within my house with a perfect heart] Till then I will guide mine own house well, and afterwards, the kingdom.  
V. 3. I will set no wicked thing before mine eyes] Either to desire it, or endeavour to accomplish it.  
wicked thing] Heb. thing of Belial.  
I hate the work.] He sheweth, that magistrates do not their duty, except they be enemies to all 'vice, Psal. 97. 10.  
of them that turn aside] From the law of God, Psalm 125. 5.  
V. 4. I will not know a wicked person] I will not take notice of them: I will show them no grace nor favour, Psal. 1. 6. Matth. 7. 23.  
V. 5. Whose privily slandereth his neighbour, him will I out off] In promising to punish those vices, which are most pernicious in them that are about kings, he declareth by consequence, that he will punish all 'vice.  
an high look, and a proud heart, will not I suffer] Prov. 6. 17, 18.  
V. 6. Mine eyes shall be upon the faithful of the land] He sheweth what is the true use of the sword, To punish the wicked, and to maintain the good, Rom. 13. 4.  
in a perfect way] Or, perfect in the way.  
V. 7. shall not tarry in my sight] Heb. shall not and established.  
V. 8. I will early destroy all the wicked of the land] Heb. at mornings. For then was judgement executed, Jer●m. 21. 12. Meaning, every morning: or else, most early: That is, immediately after the act, lest it grow to further inconvenience.   

PSAL. CII.  
Title. of] Or, for.  
of the afflicted] Whereby is signified, that albeit we be in never so great miseries, yet there is ever place left for prayer, Psal. 130. 1. Jon. 2. 1.  
Vers. 1. LEt my cry come unto thee] He declareth, that in our prayer we must ever feel the want of that which we desire.  
V. 2. hid not thy face from me in the day when I am in trouble,  
incline thine ear unto me] Psal. 27. 9.  
V. 3. For my dayes are consumed like smoke] These excessive kindes of speech show how much the affliction of the church ought to wound the hearts of the godly.  
like smoke] Or,( as some red) into smoke.  
and my bones are burnt as an hearth] Job 30. 30. Psal. 32. 3.  
4. so] Or, because, or, while.  
so that I forget to eat my bread] My sorrows were so great, that I passed not for mine ordinary food.  
V. 5. my bones cleave to my skin] Job 19. 20. Lam. 4. 8.  
skin] Or, flesh.  
V. 6. I am like a pelicare of the wilderness] Ever mourning and solitary, casting out fearful cries.  
an owl of the desert] Job 30. 29.  
V. 7. I watch] My sorrows will not suffer me to sleep, Psal. 77. 4.  
as a sparrow alone] That hath lost his mate: So are good men solitary, being out of the church.  
V. 8. are sworn against me] They have conspired my death by a joint oath.  
V. 9. I have eaten ashes like bread] Sitting in the ashes, he could not but eat some with his meat.  
mingled my drink with weeping] Psal. 80. 5. Heb. drinks. Noting a continual act.  
V. 10. Because of thine indignation] He sheweth, that his afflictions did not so much move him, as Gods displeasure.  
thou hast lifted me up, and cast me down] As in wrestling, one takes the other up to give him the greater fall: so affliction after prosperity is the more dreadful, Psal. 73. 18.  
V. 11. My dayes are like a shadow that declineth] Isai. 40. 6. Jam. 1. 10.  
like a shadow that declineth] Rather, is stretched out, as Exo. 6. 6. for shadows at evening are longest, and then suddenly vanish, Jere. 6. 4.  
V. 12. thou, O Lord, shalt endure for ever] Lam. 5. 19. Howsoever we be frail, yet thy promise is sure, and the remembrance thereof shall confirm thy people in all adversities.  
thy remembrance unto all generations] Psal. 135. 13.  
V. 13. shalt] Or, wilt.  
yea, the set time is come] That is, the seventy yeers appointed, Jere. 29. 10, 12. or, some such time appointed for their deliverance, Revel. 2. 10. and 3. 10.  
V. 14. in her stones] The more that the church is in misery and desolation, the more do the faithful love and pity it.  
V. 19. For] Or, When  
V. 20. those that are appointed to death] Heb. the children of death, Psal. 79. 11. Who now in their banishment could look for nothing but death.  
V. 21. To declare] Or, That they may declare.  
V. 22. When the people are gathered] He sheweth that Gods Name is more praised, then, when religion flourisheth, and the church increaseth, which is chiefly accomplished in the new Testament.  
V. 23. wrakened] Heb. afflicted.  
V. 25. Of old hast thou laid the foundation of the earth] Heb. 1. 10.  
V. 26. perish, but thou shalt endure] Isai. 51. 6.  
endure] Heb. stand.  
V. 27. same, and thy yeers shall have no end] Mal. 3. 6. Heb. 13. 8.  
V. 28. The children of thy servants] The scope is, that though God as a creator, hath not communicated everlasting continuance to his creatures, yet as a father he hath given it to his church, Hab. 1. 12. Mutt. 22. 32.  
shall cominue, and their feed shall be established before thee] Psal. 69. 36. Joel 3. 20.  
continue] Heb. dwell.   

PSAL. CIII.  
Vers. 1. bless Lord, O my soul] He awakeneth his soul to praise God, showing that both understanding and affections, mind and heart, are too little to set forth his praise.  
V. 2. all] Or, any of.  
V. 3. Who forgiveth all thine iniquities] Remission of sins is the chief of all benefits, Psal. 32. 1, 2.  
who healeth all thy diseases] Cureth thy bodily diseases.  
V. 4. Who redeemeth thy life] Freeth thee out of deadly dangers.  
destruction] Or, the pit, as Psal. 30. 3. and 107. 20.  
crewneth] Or, encompasseth, as Psal. 5. 10. and 32. 10.  
V. 5. satisfieth thy mouth with good things] Ps. 36. 8. and 146. 7.  
so that thy youth is renewed like the ●agles] As the eagle is renewed in strength by sucking blood when she cannot feed, as some say, or, by casting her feathers, as others say: so God miraculously giveth strength to his people, above all mans expectation: or, he makes thee vigorous, as in thy youth, and active, like an eagle, Isai. 40. 31.  
V. 6. The Lord executeth righteousness] Heb. righteousnesses, and judgements: That is, all sorts of them, or, the greatest.  
judgement for all that are oppressed] Psal. 146. 7.  
V. 7. He made known his ways] That we should walk in: o●, that he walketh in, that is, his proceedings.  
unto Moses] As to his chief minister, and next to his people, Psal. 147. 19.  
V. 8. The Lord is merciful and gracious; slow to anger, and plenteous in mercy] Exod. 34. 6, 7. Num. 14. 18. Deut. 5. 10. Nehem. 9. 17. Psal. 86. 15. Jere. 32. 18.  
plenteous in mercy] Heb. great of mercy.  
V. 9. He will not always chide] God sheweth first his severe judgement, but so soon as the sinner is humbled, he receiveth him to mercy.  
V. 10. He hath not dealt with us after our sins] We have proved by continual experience, that his mercy hath ever provailed against our offences.  
nor rewarded us according to our iniquities] Ezra 9. 13.  
V. 11. as the heaven is high] Heb. according to the height of the heaven]  
V. 13. as a father pirieth his children] Mal. 3. 17.  
V. 14. dust] Gen. 3. 19.  
V. 15. As for man, his dayes are as graffe] He declareth that man hath nothing in himself to move God to mercy, but onely the confession of his infirmity, and misery.  
grass] Psal. 90. 5. and 102. 11. Isai. 40. 6.  
V. 16. it is gone] Heb. it is not.  
the place thereof shall know it no more] So the scripture useth to express a total abolition of a thing out of its place, Job 7. 10. and 20. 9.  
V. 17. his righteousness unto childrens children] His just, and faithful keeping of his promises.  
V. 18. To such as keep his covenant, and to those that remember his commandments to do them] Deut. 7. 9.  
To] Or, of.  
To such as keep his covenant] That fear him, and obey his word.  
V. 20. ye his angels] Psal. 148. 2. In that that we, who naturally are slow to praise God, exhort the angels, which willingly do it, we stir up ourselves to consider our duty, and to awake out of our sluggishness.  
that excel in strength] Heb. mighty in strength.  
V. 21. ministers of his that do his pleasure] Heb. 1. 14.  
V. 22. bless the Lord, all his works] This Psalm begin●, and ends, with the praise of God.   

PSAL. CIIII.  
Vers. 1. THou art clothed with honour] Psal. 93. 1. The prophet sheweth that we need not enter into the heavens to seek God, forasmuch as all the order of nature, with the propriety and placing of the elements, are most lively mirrors to see his majesty in: For God when he made the world, came forth of his palace, as clothed in royal robes, as verse 2.  
V. 2. as with a garment] As a king in the day of his coronation, puts on gorgeous apparel: so did God show himself glorious in the light, newly made in the creation of the world.  
stretchest out the Leavens like a curtain] Isai. 45. 12.  
V. 3. Who layeth the beams of his chambers in the waters] He distinguisheth the sky by clouds, as it were into several chambers.  
who walketh upon the wings of the wind] Moveth as swiftly, as if he did sly, Psal. 18. 10. Isai. 19. 1.  
V. 4. Who maketh his angels spirits] This is interpnted of the angels, Heb. 1. 7.  
his angels spirits] Or, the winds his messengers, and the fluning fire his ministers.  
V. 5. Who laid the foundations of the earth] Heb. he hath founded the earth upon her bases.  
V. 6. Thou coveredst it with the deep as with a garment] The waters covered the earth at first, till God made them retire, that the dry land might appear, Gen. 1. 2. So they did also cover the earth in the flood, Gen. 7. 19.  
V. 8. They] Or, But they.  
They go up by the mountains: they go down by the valleys] Or, The mountains ascend, the valleys descend: Or, They were gone up the mountains.  
V. 9. set a bound that they may not pass over] Jerem. 5. 22.  
V. 10. He sendeth] Heb. Who sendeth.  
run] Heb. walk.  
amenz] Or, between.  
V. 11. They give drink to every beast of the field] If God provide for the very beasts, much more will he extend his provident care to man, Matth. 6. 26, 30. and 10. 29, 31.  
quench] Heb. break.  
V. 12. By them shall the fowls of the beaven have their habitation] Evident signs of Gods blessings appear in all parts of the would.  
shall the] Or, have the, &c.  
sing] Heb. give a voice.  
V. 13. He watereth the hills from his chambers] From the clouds, vers. 3.  
V. 14. grass to grow for the cottel] Psal. 147. 8.  
for the service of man] He sheweth Gods special care of man, who doth not onely provide necessary things for him, as herbs, and other meats, but also things to rejoice, and comfort him, as wine, and oil, or ointments.  
food] Heb. bread, Job 28. 5.  
V. 15. wine that maketh glad the heart of man] Judges 9. 13. Prov. 31. 6, 7.  
oil to make his face to shine] Heb. to make his face shine with oil, or, more then oil.  
V. 16. The trees of the Lord are full of sap] Suth as men did not plant, but the LORD: as follows, see Numb. 24. 6. or, goodly great trees, Psal. 36. 6.  
V. 17. as for the stork, the fir-tree are her house] The stork hath her name in Hebrew from kindness, because she seeds her parents when they are old. A good example for children to imitate.  
V. 18. the rocks for the conies] Prov. 30. 26.  
V. 19. He appointeth the moon for seasons] Gen. 1. 14. As to separate the night from the day, and to note dayes, moneths, and yeers.  
V. 20. Thou makest darkness] By causing the sun to set, verse 19. Isai. 45. 7.  
all the beasts of the foreste do creep forth] Heb. all the beasts thereof do trample on the foreste.  
V. 21. roar] Or, which roar, As verse 26, 28.  
and seek their meat from God] God who hath given them a natural voice to cry for food, answers it, and provides for them, Job 38. 39, 41. Joel 1. 20.  
V. 22. The[ Or, When the.  
V. 23. Man goeth forth to his work] To wit, when the day springeth: for the light is as it were a shield to defend man against the tyranny and siercenesse of wild beasts.  
V. 24. how manifold are thy works] He confesseth that no tongue is able to express Gods works, nor mind, to comprehend them, Psal. 8. 1.  
V. 26. leviathan] Job 41. 1. Psal. 74. 14.  
made] Heb. formed.  
V. 27. These wait all upon thee] Psal. 145. 15. God is a most nourishing father, who provideth for all creatures their daily food: and they must tarry till he will give it, verse 28.  
V. 28. thou] Or, when thou. So verse 29, 30.  
V. 29. Thou hidest thy face, they are troubled] As by thy presence all things have life: so if thou withdraw thy blessings, they all perish.  
return to their dust] Psal. 146. 4. Gen. 3. 19. Eccles. 12. 7. Job 34. 14, 15.  
V. 30. Thou sendest forth] As the death of creatures sheweth, that they are nothing of themselves: so their generation declareth, that we receive all things of our creator.  
thy spirit] Thy quickening power, or, the breath which thou givest them.  
thou renewest the face of the earth] By producing new creatures continually, Psal. 33. 6. Eccles. 1. 4. or, understand it of the creatures renewed in the spring of the year.  
V. 31. shall endure] Heb. shall be.  
V. 32. He looketh on the earth, and it trembleth] Who if he look, &c. it trembleth.  
and they smoke] Exod. 19. 18. Psal. 144. 5. Gods severe countenance maketh the earth to tremble, and burneth the mountains.  
V. 33. as long as I live] Psal. 63. 4. and 146. 2.  
V. 35. Let the sinners be consumed out of the earth] Who infect the world, and hinder Gods joy in his creatures, as much as in them lies, by abusing them.   

PSAL. CV.  
Vers. 1. GIve thanks unto the Lord] 1 Chron. 16. 8. Isai. 12. 4.  
make known his deeds among the people] Forasmuch as the Israelites were taken out of the world to be Gods people, the prophet willeth them to show others what God had done for them.  
V. 2. Sing unto him] He would have them to praise God, with voice, instruments, and heart.  
V. 4. and his strength] By Gods strength and face, he meaneth the ark, where God declared his power, and presence, Psal. 63. 2. and 78. 61.  
V. 5. Remember his marvelous works] Which he hath wrought in the deliverance of his people.  
the judgements of his mouth] That is, his ordinances, and laws, Mal. 4. 4. or, his judgements which he threatened to bring on the Egyptians, Gen. 15. 14. Exod. 3. 20.  
V. 6. his chosen] Heb. his chosen ones.  
V. 7. his judgements are in all the earth] Isai. 26. 9. His judgements on the Egyptians are spoken of all the world over, Exo. 9. 16.  
V. 8. which he commanded] His promise, which he will have as sum as his command, Psal. 133. 3. and 42. 8. and 44. 4.  
V. 9. Which covenant he made with Abraham] Gen. 17. 2. and 22. 16, &c. and 26. 3. and 28. 13. and 35. 11. Luke 1. 73. Heb. 6. 17. The promise which God made to Abraham, To be his God, and the God of his seed after him, he renewed it, and repeated it again to Isaac and Jacob.  
V. 11. Unto thee will I give the land of Canaan] Gen. 13. 15. and 15. 18. He sheweth that they should not enjoy the land of Canaan by any other means, but by reason of Gods covenant made with their fathers.  
the lot] Heb. the cord, Deut. 32. 9.  
the lot of your inheritance] Heb. line, or, cord: For so were inheritances divided by line, Psal. 16. 6.  
V. 12. a few men in number] Gen. 34. 30. Deut. 7. 7.  
shargers in it] Heb. 11. 9.  
V. 14. He suffered no man to do them wrong] He kept them from wronging the patriarches, that had power to do it, Gen. 35. 5.  
he repreved kings for their sakes] That is, the kings of Egypt, and Gerar, Gen. 12. 17. and 20. 3.  
V. 15. Touch not] Touch them not, so as to hurt them.  
mine anointed] Those whom I have sanctified to be my people.  
do my prophets no harm] Meaning, the old fathers, to whom God shewed himself plainly, and who were setters forth of his word, Gen. 20. 7.  
V. 16. he called for a famine] That is, effectually brought it, 2 King 8. 1.  
he broke the whole staff of bread] Levit. 26. 26. Ezek. 4. 16. Isai. 3. 1. By sending scarcity, as in the beginning of the verse.  
V. 17. He sent a man before them] Gen. 45. 5.  
even Joseph who was sold for a servant] Gen. 37. 28.  
V. 18. Whose feet they hurt with fetters] Gen. 39. 20.  
he was laid in iron] Heb. his soul came into iron.  
V. 19. Untill the time that his word came] The word of God to Pharaoh in a dream, which is said to try Joseph, because none else could interpret it: And then was Joseph delivered: or, Gods decree and promise made to Joseph in a dream, Gen. 37. 6.  
tried him] Or, which tried him.  
V. 20. The king sent and loosed him] Gen. 41. 14.  
even the ruler of the people] Heb. of the peoples. A mighty king, that had a multitude of subjects.  
V. 21. He made him lord of his house, and ruler of all his substance] Gen. 41. 40.  
substance] Heb. possession.  
V. 22. To bind his princes at his pleasure] To govern them, and keep them in awe, Psal. 149. 8. Gen. 41. 44.  
V. 23. Israel also came into Egypt] Gen. 46. 6.  
V. 25. He turned their heart to hate his people] Exod. 1. 8, &c. God hath a secret work in it, when evil men extraordinarily love, or hate his people.  
V. 26. He sent Moses his servant, and Aaron whom he had chosen, Exod. 3. 10.  
V. 27. They shewed his signs among them, and wonders in the land of Ham] Exod. 7. 9. Psal. 78. 44, &c.  
his signs] Heb. words of his signs.  
V. 28. He sent darkness, and made it dark] Exod. 10. 22.  
and they rebelled not against his word] That is, his word was fulfilled, as Psal. 49. 14. They put them in the grave: that is, they were put in the grave: or, his signs rebelled nor: or, Moses and Aaron rebelled not; that is, they did Gods message, though with the peril of their lives.  
V. 29. He turned their waters into blood, and sl●w their fish] Exod. 7. 20.  
V. 30. Their land brought forth fr●gs in abundance] Exod. 8. 6.  
in the chambers of their kings] Of the king and his princes, Isai. 19. 2. Exod. 8. 3.  
V. 31. He spake, and there came divers sorts of flies, and ●ice in all their coasts] Exod. 8. 17, 24.  
He spake, and there came divers sorts of flies] So that this vermin came not by chance, but as God had appointed, and his prophet Moses foretold.  
V. 22. He gave them hail for rain] Exod. 9. 23. It was strange to see rain in Egypt, much more, it was searfull to see hail, and most of all, hail mingled with fire.  
He gave them hail for rain] Heb. He gave their rain hail.  
flaming fire] Heb. fire of flames: That is, full of flames.  
V. 34. He spake, and the locusts came] Exod. 10. 4. He sheweth that all creatures are armed against man, when God is his enemy; as at his commandment the grasshoppers destroyed the land.  
V. 36. He smote also all the first-born in their land] Exod. 12. 29.  
chief of all their strength] Gen. 49. 3. Psal. 78. 51.  
V. 37. He brought them forth also with silver and gold] Exod. 12. 15.  
there was not one feeble person among their tribes] None of them were sick or weak.  
V. 38. Egypt was glad when they departed] Exod. 12. 33. For Gods plagues caused them rather to part with the Israelites then with their lives.  
V. 39. He spread a cloud for a covering] Exod. 13. 21. It seems it was a large cloud, that could cover all the host from the heat of the sun.  
V. 40. The people asked, and he brought quails] Exod. 16. 12, &c. Not for necessity, but for satisfying of their lust, psal. 78. 18.  
V. 41. He opened the rock, and the waters gushed out] Exod. 17. 6. Num. 20. 11. 1 Cor. 10. 4.  
like a river] See Notes on psal. 78. 16.  
V. 43. with joy] When the Egyptians lamented, and were destroyed, psal. 106. 12.  
gladness] Heb. singing.  
V. 44. And gave them the lands of the heathen] Deut. 6. 10, 11. Josh. 3. 17.  
they inherited the labour of the people] The houses which they built, and vineyards which the heathen planted.  
V. 45. That they might observe his statutes] Gods benefits are given us, that we may serve him the more faithfully.   

PSAL. CVI.  
Vers. 2. praise ye the Lord] Heb. Hallelujah. The prophet exhorteth the people to praise God for his benefits past, that thereby their mindes may be strengthened against all present troubles and despair.  
●ive thanks unto the Lord, &c.] Psal. 107. 1. and 118. 1. and 136. 1.  
V. 3. Blessed are they that keep judgement] He sheweth that it is not enough to praise God with mouth, except heart and life be answerable to Gods word.  
V. 4. Remember me, O Lord, with the favour that thou bearest unto thy people] Gen. 8. 1. Psal. 119. 132.  
with the favour that thou learest unto thy people] Let the goodwill thou hast born to thy people heretofore, extend itself unto me.  
V. 6. We have sinned with our fathers] Dan. 9. 5. By earnest confession as well of their own as of their fathers sins, they show, that though they were utterly unworthy of Gods mercies, yet they had hope, that God, according to his promise, would pity them.  
V. 7. but provoked him at the sea, even at the red-sea] Exod. 14. 11, 12.  
even at the red-sea] Or, and in the read sea: that is, not onely before, but when they were entred into the sea: for the Egyptians followed them still.  
V. 8. nevertheless, he saved them for his names sake] Though they were wicked, yet God changed the order of nature to save them, for to perform his promise, and show forth his glory.  
V. 9. lead them thorough the depths, as thorough the wilderness] Between the two heaps of water that were deep, Exod. 15. 5.  
V. 10. of him that hated them] Of Pharaoh.  
V. 11. ●nd the waters covered their enemies] Exod. 14. 27. and 15. 5.  
V. 12. Then ●elieved they his words] Exod. 14 31. and 15. 1. Psal. 105. 43. The wonderful works of God caused them to believe him for a time, and to praise him.  
V. 13. They soon forgot] Heb. they made hast, they forgot.  
They so●n forgot his works] Exod. 15. 24. and 17. 2.  
they waited not for his counsel] They would prevent his wisdom and providence.  
V. 14. But lusted exceedingly in the wilderness] Num. 11. 4. 1 Cor. 10. 6.  
lusted exceedingly] Heb. lusted a lust.  
V. 15. An the gave them their request] Num. 11. 31.  
but sent leanness into their soul] The abundance that God gave them profited them not, but made them pine away, because God cursed it, Hag. 1. 6.  
V. 16. They envied Moses also in the camp] Num. 16. 1, &c.  
Aa●n the saint of the Lord] Whom God set apart, as holy, for the priesthood.  
V. 17. The earth opened, and swallowed up Dathan, &c.] Num. 16. 31. Deut. 11. 6.  
and swallowed up Dathan] By the greatness of the punishment the heinousness of the offence may be concluded: for they that rise against Gods ministers, rebel against him.  
and 〈◇〉 the company of Abiram] He means konrah, and his associates that were joined with them in rebellion.  
V. 18. And a fire was kindled in their company] Num. 16. 35, 46.  
V. 19. They in t●le a calf in Horeb] Exod. 32. 4.  
V. 20. 〈…〉 s they changed their glory into the similitude of an ox that eateth grass] Jer. 2. 11. Rom. 1. 23. He sheweth that all idolaters renounce God to be their glory, when, in stead of him, they worship any creature, much more wood, ston, metal, or calves, Rom. 1. 23, 25. or other base things, Ezek. 8. 10.  
V. 23. Therefore he said that he would destroy them] Exod. 32. 10.  
had not Moses his chosen stood] If Moses, by his intercession, had not prevailed with God to pardon their rebellions.  
in the breach] Vers. 29. A similitude from a breach in the wall of a city, wherein one stands, to keep out the enemies by force. It shows the great force of prayer to divert Gods judgements, Ezek. 13. 5. and 22. 30. whence, the plague is said to break in, v. 29.  
V. 24. the pleasant land] Heb. a land of desire] That is, Canaan, which was, as it were, an earnest-peny of the heavenly inheritance.  
they believed not his word] Heb. 3. 19. That he would bring them into Canaan.  
V. 24. But murmured in their tents] Num. 14. 2.  
V. 26. he lifted up his hand against them] Gen. 14. 22. That is, he swore, Ezek. 20. 15, 23. Psal. 95. 11. Sometimes also it signifieth to punish.  
to overthrow them in the wilderness] Num. 14. 28.  
V. 27. To overthrow] Heb. to make them fall.  
V. 28. They joined themselves also unto Baal-peor] Num. 25. 3. Which was the idol of the Moabites.  
and ate the sacrifices of the dead] Sacrifices offered to the dead idols, psal. 115. 5.  
V. 29. Thus they provoked him to anger with their inventions] Signifying, that whatsoever man inventeth of himself to serve God by, is detestable, and provoketh his anger.  
inventions] Heb. practices.  
and] Or, so that. So v. 32, 33.  
broke in upon them] Vers. 23.  
V. 30. Then stood up Phinehas, &c.] Num. 25. 7. When all others neglected Gods glory, he in his zeal killed the adulterers, and so prevented Gods wrath.  
V. 31. for righteousness] God counted it a righteous act, though men might think it a fruit of rash zeal.  
V. 32. They angered him also at the waters of shife] Num. 20 13.  
so that it went ill with Moses for their sakes] Num. 20. 12. Deut. 3. 26. If so notable a prophet of God escaped not punishment, though others provoked him to sin; how much more shall they be subject to Gods judgement which cause Gods children to sin?  
V. 34. concerning whom the Lord commanded them] Deut. 7. 2.  
V. 35. but were mingled among the heathen] judge. 1. 21. By marriage, and so they were drawn to idolatry.  
V. 36. And they served their idols] They have their name in Hebrew from sorrow, because they bring much grief to their worshippers, psal. 16. 4.  
which were a snare unto them] Exod. 23. 33. To bring them to destruction, as snares do birds.  
V. 37. they sacrificed their sons and their daughters unto devils] He sheweth the great force of idolatry, which can win us to things abhorring to nature, when Gods word cannot obtain the smallest things of us.  
devils] 1 Cor. 10. 20.  
V. 38. idols of Canaan] 2 Kings 16. 3.  
V. 39. and went a whoring with their own inventions] Then true chastity is, to cleave wholly and onely unto God, Num. 15. 29. Levit. 17. 7.  
V. 41. And] Or, So that, as v. 29.  
V. 43. Many times did he deliver them] judge. 2. 16. The prophet sheweth, that neither by menaces nor promises we can come to God, except we be altogether newly reformed, and that his mercy hid our wickedness.  
brought low] Or, imp●verished, or weakened.  
V. 45. he remembered for them his covenant] Deut. 30. 3. Two things made God relieve them, his covenant, and his mercy.  
and repented according to the multitude of his mercies] Not that God is changeable in himself, but that then he seemeth to us to rep●nt, when he taketh away his punishment, and forgiveth us.  
V. 46. He made them also to be pitied of all those that carried them captives] Heb. And he gave them for pities: that is, he made them find abundance of pity, Jer. 15. 11.  
V. 47. gather us from among the heathen] Bring us from among the heathen to Jerusalem, to praise thee.   

PSAL. CVII.  
Vers. 1. O Give thanks unto the Lord] Psal. 106. 1. and 118. 1. and 136. 1. This notable sentence was in the beginning used as the foot or tenor of the song, which was oftentimes repeated.  
V. 2. Let the redeemed of the Lord say so] As this was true in the Jews, so there is none of Gods elect that feel not his help in their necessity.  
redeemed] Or, rescued.  
redeemed] Or, rescued.  
V. 3. from the south] Heb. from the sea. That is, from the red-sea, which stood southward from the land of Canaan: elsewhere from the sea, is from the west, because the Mediterranean sea stood westward.  
V. 4. They] Or, Who.  
they] Or, and.  
V. 5. hungry and thirsty] He sheweth that there is no affliction so grievous, out of the which God will not deliver his: and also exhorteth them that are delivered, to be mindful of so great a benefit.  
thirsty] judge. 15. 18.  
V. 6. cried unto the Lord in their trouble] Psal. 50. 15.  
V. 7. of habitation] Or, inhabited.  
V. 8. Oh that men would praise] Or, Let them praise, as v. 22.  
V. 9. For] Or, Because.  
V. 10. affliction and iron] Job. 36. 8.  
V. 11. Because they rebelled against the words of God] Then the true way to obey God, is to follow his express commandment.  
V. 12. Therefore he brought down their heart] Or, whose heart he had brought down.  
they fell down, and there was none] Or, who fell so down, that there was none.  
V. 13. Then] Or, When.  
Then they cried unto the Lord] He sheweth, that one cause why God doth punish us extremely, is, because we will be brought unto him by no other means, v. 6. Hos. 5. 15.  
and] Or, then.  
V. 15. Oh that men would praise] Or, Let them praise.  
V. 16. For] Or, Because.  
he hath broken the gates of brass] When there seemeth to mans judgement no recovery, but all things are brought to despair, then God chiefly shows his mighty power; as in opening prison-doors, and shaking off fetters, Acts 12. 6, 7.  
V. 17. Fools, because of their transgression] They that have no fear of God, by sharp rods are brought to call upon him, and so find mercy, Prov. 26. 3. Lam. 1. 8.  
because] Or, who because.  
and because of their iniquities] Heb. because of the way of their transgression: that is, from their sinful course of life.  
are afflicted] Heb. do afflict themselves: that is, do bring afflictions upon themselves by their sins.  
V. 18. Their soul] Or, Whose soul.  
Their soul abhorreth all manner of meat] Job 33. 20.  
and they] Or, so that they, as psal. 106. 32.  
V. 19. Then] Or, As when.  
saveth] Or, saved.  
V. 20. He sent his word, and healed them] By healing them, he declareth his good-will toward them.  
from their destructions] Meaning, their diseases, which had well-nigh destroyed them.  
destructions] Or, pits: that is, graves, Ezek. 19. 4, 8. Psal. 103. 4.  
V. 21. Oh that men would praise] Or, Let them praise.  
V. 22. the sacrifices of thanksgiving] Praise and confession of Gods benefits, are the true sacrifices of the godly, psal. 50. 14, 23. and 116. 17. Heb. 13. 15.  
rejoicing] Heb. singing.  
V. 23. They that go down to the sea in ships] He sheweth, by Gods dealing with sea-men, what care God hath over men: for in that, that he delivereth them from the great dangers of the sea, he delivereth them, as it were, from a thousand deaths.  
V. 24. see] Or, who see.  
V. 25. For] Or, How.  
raiseth] Heb. maketh to stand.  
which lifteth] Or, so that it lifteth.  
V. 26. They] Or, And they.  
they go down again to the depths] That is, very deep.  
their soul is melted because of trouble] Their fear and danger is so great. Some take it for vomiting, psal. 22. 14. and 119. 28. Nah. 2. 10.  
V. 27. are at their wits end] Heb. all their wisdom is swallowed up. When their art and means fail them, they are compelled to confess, that onely Gods providence doth preserve them.  
V. 28. Then] Or, When.  
and] Or, then.  
V. 29. He] Or, And.  
maketh] Heb. settleth.  
V. 30. Then] Or, And.  
because they be quiet] Though before every drop seemed to fight one against another, yet at his commandment they are as still, as though they were frozen, Matth. 8. 26.  
so he bringeth them] Or, and he hath brought them.  
V. 31. Oh that men would praise] Or, Let them praise.  
V. 32. in the co●gregation of the people] This great benefit ought not onely to be considered particularly, but also magnified in all places and assemblies of people or rulers.  
V. 33. water-springs] Heb. goings out of the waters.  
V. 34. barrenness] Heb. saltness.  
V. 35. He turneth the wilderness into a standing water] Isa. 41. 18. Psal. 114. For the love that he beareth to his Church, he changeth the order of nature for their commodity.  
V. 36. that they may prepare] Or, so that they prepare.  
V. 37. which may yield] Or, which yield.  
which may yield fruits of increase] continual increase, and yearly.  
V. 38. multiplied greatly] Exod. 1. 7.  
and suffereth not their cattle to decrease] But maketh them to increase greatly.  
V. 39. Again they are minished] As God by his providence doth exalt men, so doth he also humble them by afflictions, to make them know themselves.  
V. 40. He poureth contempt upon princes] Job 12. 21. For their wickedness and tyranny, he causeth their people and subjects to contemn them.  
wilderness] Or, voided place.  
V. 41. Yet setteth he the poor on high from affliction] 1 Sam. 2. 8. Psal. 113. 7, 8.  
from] Or, after.  
and maketh him families like a flock] By giving him many children, which divide themselves into several families.  
V. 42. The righteous shall see it and rejoice] Job 22. 19. Good men shall rejoice to see Gods judgements on the wicked, psal. 58. 10.  
all iniquity shall stop her mouth] Job 5. 16. That is, all wicked men.  
V. 43. Whoso is wise] Hos. 14. 9.  
and will observe] Or, to observe.   

PSAL. CVIII.  
Title. A song or psalm] See Notes on the title of psalm 48.  
Vers. 1. O God] The five first verses of this psalm are the same with the end of the 57 psalm: and the eight last are the same with the end of the 60 psalm. See the Notes there.  
my heart is fixed] This earnest affection declareth, that he is both sincere and serious in Gods service.  
V. 4. clouds] Or, skies.  
V. 6. That thy beloved may be delivered] Psal. 60. 5.   

PSAL. CIX.  
Vers. 1. HOld not thy peace] Psal. 83. 1.  
O God of my praise] Who art the subject of my praise, and givest me cause daily to praise thee for benefits and deliverances.  
V. 2. mouth of the deceitful] Heb. mouth of deceit.  
are opened] Heb. have opened themselves.  
V. 3. sought against me without a cause] Psal. 35. 7.  
V. 4. but I give myself unto prayer] To declare that I had none other refuge but thee.  
V. 5. rewarded me evil for good] Psal. 35. 12.  
V. 6. Set thou a wicked man over him] He meaneth either Doeg, or Saul, or some other familiar friend that did betray him.  
satan] Or, an adversary.  
V. 7. be condemned] Heb. go cut guilty, or wicked.  
let his prayer become sin] Let no svit of his prevail for him, but rather hurt him.  
V. 8. let another take his office] Acts 1. 20.  
office] Or, charge.  
V. 9. fatherless] Exod. 22. 24.  
V. 10. let them seek their bread also out of their desolate places] Out of their houses destroyed.  
V. 11. Let the extortioner catch all that he hath] Let the extortioner, with cunning tricks, wipe him of all that he hath gotten with much labour.  
catch all that he hath] Job 18. ●.  
V. 13. Let his posterity be cut off] Job 18. 19.  
V. 14. Let the iniquity of his fathers and remembered with the Lord] Thus punisheth the LORD, to the third and fourth generation, the wickedness of the parent, to their wicked children Exod. 20. 5.  
V. 16. Because that he remembered not to show mercy] He sheweth, that God accustometh to plague them after a strange sort, that show themselves cruel toward others.  
V. 17. As he loved cursing, so let it come unto him] Thus God punisheth sin in kind: those that curse others, shall be cursed of God.  
V. 18. into his bowels] Heb. within him.  
V. 20. from the Lord] For being destitute of mans help, he fully trusted in the LORD, hoping that he would deliver him.  
V. 21. for thy Names sake] Psal. 106. 8. As thou are name merciful, gracious and long-suffering, so show thyself in effect.  
V. 23. when it declineth] See Notes on psal. 102. 11.  
as the lo●ust] Meaning, that he hath no stay nor assurance in this world.  
V. 24. my flesh faileth of fatness] Hunger that came from sorrow, made him lean, and his natural moisture failed him.  
V. 25. shaked their heads] Psal. 22. 7.  
V. 26. O save me according to thy mercy] The more he was contemned of men, the more earnest he was in prayer to God.  
V. 27. that this is thy hand] That it is thy work to deliver me, and to confounded them.  
V. 28. Let them curse, but bless thou] Let them gain nothing by cursing me.  
V. 30. with my mouth] Not onely in confessing his goodness secretly in myself, but also in declaring it before all the congregation.  
V. 31. from those that condemn his soul] Heb. from the judges of his soul. Hereby he sheweth, that he had not to do with them that were of little power, but with the judges and princes of the world.   

PSAL. CX.  
Vers. 1. THe Lord said unto my Lord, &c.] Matth. 22. 44. Mark 12. 36. Luke 20. 42. Acts 2. 34. 1 Cor. 15. 25. Heb. 1. 13. God the Father said so to his Son Christ.  
V. 2. out of Zion] And thence it shall stretch thorough all the world: and this power chiefly standeth in the preaching of the word, Isa. 2. 3.  
V. 3. Thy people shall be willing] By thy word thy people shall be assembled unto thy Church, whose increase shall be so abundant and wonderful, as the drops of the due falling from the womb of the morning.  
from the womb of the morning: thou hast] Or, more then the womb of the morning: thou shalt have, &c. Or, more then the morning.  
V. 4. Thou art a priest for ever, after the order of Melchizedek] Heb. 5. 6. and 7. 17.  
after the order of Melchizedek] As Melchizedek the figure of Christ was both king and priest; so the effect cannot be accomplished in any king, save onely in Christ, Heb. 6. 20. and 7. 1.  
V. 6. he shall wound the heads over many countreys] No power shall be able to resist him.  
many] Or, great.  
V. 7. He shall drink of the brook in the way] He shall, in the eager pursuit of his enemies, drink hastily of the water next at hand; and being thereby refreshed, pursue his enemies to full victory. Some understand it of Christs bitter cup in his passion, and glorious resurrection.  
therefore shall he lift up the head] He shall triumph after his victories: or, he shall lift up the head of Christ.   

PSAL. CXI.  
Vers. 1. PRaise ye the Lord] Heb. Hallelujah.  
I will praise the Lord] See psal. 25. 1. The prophet declareth that he will praise God both privately and openly, and that from the heart, as he that consecrateth himself wholly and onely unto God.  
V. 2. great] He sheweth that Gods works are a sufficient cause wherefore we should praise him, but chiefly, his benefits towards his Church.  
sought ●ut of all them that have pleasure therein] The more sweetness Gods children find in his works, the further they dive into them.  
V. 3. honourable and glorious] Heb. honour and glory.  
V. 4. He hath made his wonderful works to be remembered] Heb. He hath made a remembrance of his wonderful works.  
gracious and full of compassion] Psal. 86. 5. and 103. 8.  
V. 5. He hath given meat unto them that fear him] God hath given to his people all that was necessary for them, and will do so still. Thus the word is taken, Prov. 30. 8. and 31. 15. Mal. 3. 10. Some understand it of feeding the people without labour, in the wilderness, as God gives prey to the beasts, Mat. 6. 26. Psal. 104. 21. and 147. 9.  
meat] Heb. prey.  
he will ever be mindful of his covenant] He looks not at their sins, but at his own promise.  
V. 7. The works of his hands are verity] As God promised to take care of his Church; so, in effect, doth he declare himself just and true in the government of the same.  
all his commandments are sure] It is like he means his promimises, which are commands to his creatures to provide for his people. See verse 9. Psal. 105. 8.  
V. 8. stand fast] Heb. are established.  
V. 10. The fear of the Lord is the beginning of wisdom] Job 28. 28. Prov. 1. 7. and 9. 10. Then they that fear not God, have not so much as the beginning of wisdom, but are clean destitute of understanding.  
a good understanding] Or, good success.  
that do his commandments] Heb. that do them.  
his praise endureth for ever] The praise of God: or, of him that keeps Gods commandments.   

PSAL. CXII.  
Vers. 1. PRaise ye the Lord] Heb. Hallelujah.  
Blessed is the man that feareth the Lord] See psal. 25. 1. He meaneth, with that reverend fear which is in the children of God, which causeth them to delight wonderfully in the word of God.  
feareth the Lord] Psal. 128. 1.  
V. 3. Wealth and riches shall be in his house] The godly shall have abundance and contentment, because their heart is satisfied in God onely.  
his righteousness endureth for ever] That is, the fruit of his righteousness in heaven: or, continue to posterity.  
V. 4. Unto the upright there ariseth light in the darkness] Psal. 97. 11. Righteous men shall have comfort in adversity, for they comfort others, v. 5. Psal. 97. 11.  
V. 5. sheweth favour, and lendeth] Psal. 37. 6. Or, is showing favour, and lending; to wit, frequently.  
and lendeth] He sheweth what is the fruit of mercy, To lend freely, and not for gain, and so to measure his doings, that he may be able to help where need requireth, and not to bestow all on himself, psal. 37. 26. Luke 6. 34, 35.  
discretion] Heb. judgement.  
V. 6. in everlasting remembrance] He shall be praised for his good deeds long after his death, Prov. 10. 7.  
V. 7. He shall not be afraid of evil tidings] Prov. 1. 33.  
V. 9. He hath dispersed] 2 Cor. 9. 9. The godly pinch not niggardly, but distribute liberally, as the necessity of the poor requireth, and as his power is able: yet he gets by it; for the reward of his bounty abides for ever.  
righteousness endureth for ever] Vers. 3.  
his horn shall be exalted with honour] His power and prosperous estate, psal. 75. 10.  
V. 10. gnash with his teeth] Psal. 37. 12.  
and melt away] Psal. 58. 8. The blessings of God upon his children, shall cause the wicked to die for envy.  
the desire of the wicked shall perish] Prov. 10. 28.   

PSAL. CXIII.  
Vers. PRaise ye the Lord] Heb. Hallelujah.  
praise the Name of the Lord] By this often repetition he stirreth up our could dulness to praise God, seeing his works are so wonderful.  
V. 2. Blessed be the Name of the Lord] Dan. 2. 20.  
V. 3. From the rising of the sun unto the going down of the same] Mal. 1. 11. Isa. 59. 19.  
V. 4. The Lord is high above all nations] If Gods glory shine thorough all the world, and therfore he ought to be praised of all men, What great condemnation were it to his people, among whom chiefly it shineth, if they should not earnestly extol his Name?  
his glory above the heavens] Psal. 8. 1.  
V. 5. Who is like unto the Lord our God] Psal. 89. 6.  
dwelleth] Heb. exalteth himself to dwell.  
V. 6. Who humbleth himself to behold the things that are in heaven] God, out of his high seat of glory, vouchsafeth to provide for all creatures heavenly and earthly, psal. 138. 6.  
V. 7. He raiseth up the poor out of the d●st] 1 Sam. 2. 8. Psal. 107. 41.  
and lifteth the needy ●ut of the dung●ill] He preferring the poor to high honour, and giving the barren children, sheweth, that God worketh in his Church not onely by ordinary means, but also by extraordinary.  
V. 9. to keep house] Heb. to dwell in an house.   

PSAL. CXIIII.  
Vers. 1. WHen Israel went out of Egypt] Exod. 13. 3.  
people of strange language] Psal. 81. 5.  
V. 2. Judah was his sanctuary] A people sanctified to himself, Exod. 19. 5, 6.  
dominion] Heb. dominions.  
V. 3. The sea saw it, and fled] Exod. 14. 21.  
Jordan was d●iven back] Josh. 3. 13.  
V. 4. The mountains skipped like rams] Seeing that these dead creatures felt Gods power, and after a sort saw it, much more his people ought to consider it, and glorify him for the same.  
lambs] Heb. sons of the sheep.  
V. 7. Tremble thou earth at the presence of the Lord] He sheweth the cause of the terror of the insensible creatures to be Gods presence.  
V. 8. Which turned the rock into a standing water] Exod. 17. 6. Num. 20. 11. Psal. 107. 35.   

PSAL. CXV.  
Vers. 1. NOt unto us, O Lord] Because God promised to deliver them, not for their sakes, but for his Name, Isai. 48. 11. Ezek. 36. 32. therefore they ground their prayer upon this promise.  
but unto thy Name give glory] Honour thyself, by delivering us from our enemies.  
V. 2. Where is now their God?] Psal. 42. 10. and 79. 10. When the wicked see that God accomplisheth not his promise, as they imagine, they scoff at his people, saying, These men were wont to boast of Gods help, but now he hath failed them, Deut. 32. 37, 38.  
V. 3. But our God is in the heavens] Psal. 135. 6. They are deceived, for our God is in heaven.  
whatsoever he pleased] No impediments can let the work, but he useth even the impediments to serve his will.  
V. 4. Their idols are silver, &c.] Psal. 135. 15. Seeing that neither the matter nor the form can commend the best of their idols, it followeth, that there is nothing why they should be esteemed.  
V. 7. They have hands, but they handle not] He sheweth what great vanity it is to ask help of them, which not onely have no help in them, but also lack sense and reason.  
V. 8. are like unto them] As much without sense as blocks and stones.  
V. 10. O house of Aaron] For they were appointed by God as instructors and teachers of faith and religion for others to follow, Mal. 2. 7.  
V. 12. he will bless us] That is, he will continue his graces towards his people, be they of what degree or condition soever, psal. 128. 1.  
V. 13. and] Heb. with.  
V. 15. which made heaven and earth] And therefore doth still govern and continue all things therein, Jer. 10. 11.  
V. 16. the heavens are the Lords] To be the seat of his glory, Isai. 66. 1.  
the Lords] Or, for the Lord.  
to the children of men] To use; but he hath kept the right over it to himself.  
V. 17. dead praise not the Lord] Psal. 6. 5. and 30. 9. and 88. 11. Isai. 38. 18.  
neither any that go down into silence] Though the dead set forth Gods glory in heaven, yet they praise him not here in the congregation, psal. 6. 5.  
V. 18. But we will bless the Lord] Dan. 2. 20. When we are delivered and preserved alive.   

PSAL. CXVI.  
Vers. 1. I Love the Lord] He granteth, that no pleasure is so great, as to feel Gods help in our necessity, and that nothing stirreth up our love to him more.  
I love the Lord because he] Heb. I love because the Lord.  
I love the Lord because he hath heard] Or, I am satisfied, since that the Lord hath heard.  
V. 2. as long as I live] Heb. in my days. So oft as I shall be in distress.  
V. 3. The sorrows of death compassed me] Psal. 18. 5, 6.  
got hold upon me] Heb. found me.  
V. 5. and righteous] So just, that he will deliver them that are unjustly oppressed.  
V. 6. I was brought low, and he helped me] I was destitute of human help and counsel.  
V. 7. Return unto thy rest, O my soul] Psal. 42. 11. and 43. 5. Return to a composed estate, and be no more disquieted, now God hath freed thee.  
V. 9. I will walk before the Lord] Or, I shall walk: that is, the LORD will deliver me; I shall not die in this danger.  
land] Heb. lands.  
V. 10. I believed, therefore have I spoken] 2 Cor. 4. 13. Though my affliction was great, yet my faith made me pray to God for deliverance.  
V. 11. my hast] Psal. 31. 22.  
All men are liars] Rom. 3. 4. Samuel and all, who promised me the kingdom, that am like to die before I can attain to it, 1 Sam. 27. 1.  
V. 13. I will take the cup of salvation] Such a cup as men used to take when they came to offer sacrifice, and to give thanks for their deliverances, Luke 22. 17.  
salvation] Heb. salvations.  
V. 15. Precious in the sight of the Lord] See Notes on psal. 72. 14.  
Precious in the sight of the Lord is the death of his saints] Psal. 72. 14.  
V. 16. the son of thy handmaid] Psal. 86. 16.  
V. 18. I will pay my vows unto the Lord] Besides the sacrifice of thanksgiving enjoined, Levit. 7. 12. I will sacrifice those things which I vowed, in my adversity, to offer, when I should be delivered.   

PSAL. CXVII.  
Vers. 1. O Praise the Lord, all ye nations: praise him, all ye people] Rom. 15. 11.  
all ye nations] He exhorteth all nations to praise God for his mercy and truth.  
people] Heb. peoples.   

PSAL. CXVIII.  
Vers. 1. OGive thanks unto the Lord, &c.] 1 Chron. 16. 8. Psal. 106. 1. and 107. 1. and 136. 1. Because God, by creating David king, shewed his mercy towards his afflicted Church, the prophet doth not onely himself thank God, but exhorteth all the people to do the same.  
V. 3. Let the house of Aaron now say] See Notes on psal. 115. 10.  
V. 5. in distress] Heb. out of distress. The more troubles oppress us, the more instant ought we to be in prayer.  
in distress the Lord answered me] Psal. 120. 1.  
in a large place] Psal. 18. 20.  
V. 6. The Lord is on my side, I will not fear] Psal. 56. 4, 11. Heb. 13. 6.  
on my side] Heb. for me.  
what can man do unto me?] He doubted not but God would maintain him against all enemies, because he had placed him in the kingdom, psal. 27. 1, 2.  
V. 7. with them that help me] Psal. 54. 4.  
V. 8. then to put confidence in man] He sheweth, that he had trusted in vain, if he had put his confidence in man, to have been preferred to the kingdom: but, putting his trust in God, he obtained it.  
V. 9. It is better to trust in the Lord, then to put confidence in princes] Psal. 146. 2.  
V. 10. will I] Or, I did, as psal. 119. 23.  
destroy them] Heb. cut them off. Or, I did destroy them.  
V. 11. will] Or, did.  
V. 12. bees] Deut. 1, 44.  
destroy] Heb. cut down.  
V. 13. Thou hast thrust sore at me] He noteth Saul, his chief enemy.  
V. 14. The Lord is my strength and song] Exod. 15. 2. Isa. 12. 2.  
and song] In that he was delivered, it came not of himself, nor of the power of man, but onely of Gods favour, therefore he will praise him cheerfully, psal. 69. 30.  
V. 15. The voice of rejoicing] He meaneth, that other good men should have cause of joy and thankfulness, as well as he, because, by raising him, God had restored the Church to quietness.  
V. 16. The right hand of the Lord is exalted] So that they that are far and ne●r may see his mighty power.  
V. 17. I shall not die] My enemies plots could not kill me.  
V. 18. The Lord hath chastened me sore] God correcteth with moderation, to amendment, not to destruction, Jerem. 10. 24. and 30. 11.  
V. 19. Open to me the gates of righteousness] Psal. 24. 7, 9.  
the gates of righteousness] He willeth that the doors of the tabernacle should be opened by the priests or Levites, whose office it was, 1 Sam. 3. 15. that he might enter to praise God.  
V. 20. into which the righteous shall enter] So Isai. 16. 2. The unclean might not enter, 2 Chron. 23. 19. A type of forbidding wicked men access to Gods house.  
V. 20. The ston which the builders refused] Though Sauls counsellors, and Ishbosheths great men refused to accept of me for their king, yet God hath given me the kingdom. So the priests, scribes and pharisees, appointed to be builders, refused Christ, but God advanced him.  
The ston which the builders refused, is become the head-stone of the corner] Matth. 21. 42. Mark 12. 13. Luke 20. 17. Acts 4. 11. 1 Pet. 2. 4.  
V. 23. This is the Lords doing] Heb. This is from the Lord.  
V. 24. This is the day which the Lord hath made] Wherein God hath chiefly shewed his mercy, by making me king, and delivering his Church. So the day of publishing Christs Kingdom was a choice day.  
we will rejoice] Or, let us rejoice.  
V. 25. Save now, I beseech thee] The joyful acclamations which the people used, when David came to the tabernacle to give thanks to God for the kingdom received. They prayed God to save their king and them: so they do for Christ, Matth. 21. 9, 15. Mark 11. 9. Luke 19. 38.  
we have blessed you out of the house of the Lord] We the priests appointed to bless the people publicly, Numb. 6. 23. Deut. 10. 8. 1 Chron. 23. 13.  
V. 27. God is the Lord, which] Or, The Lord is that God, which.  
which hath shewed us light] That is, prosperity under the kingdom of David, and Christ, Psal. 97. 10. So on the other side, darkness is taken for affliction, oft in scripture.  
the sacrifice] Heb. the festival: That is, the beast, killed in the festival.  
even unto the horns of the altar] Till ye come to the horns of the altar, Levit. 4. 7. That is, bring it thither to be killed.   

PSAL. CXIX.  
Vers. 1. BLessed are the undefiled in the way, who walk in the law of the Lord] See Psal. 128. 1.  
the undefiled] Here they are not called blessed, which think themselves wise in their own judgement, nor which imagine to themselves a certain kind of holinesse, but they whose conversation is without hypocrisy, Ezek. 28. 15.  
undefiled] Or, perfect, or, sincere.  
in the way] A good life is a good way, that leads to heaven.  
V. 2. that keep his testimonies] Gods law testifies of his will, which else were unknown to us.  
V. 3. They also do no iniquity] They live not in a sinful course of life: Sin is not their trade, as it is wicked mens, 1 John 3. 9.  
do no] Or, that do, or commit.  
walk] Or, that walk.  
V. 5. O that my ways were directed] David acknowledgeth his imperfection, desiring God to reform it, that his life may be conformable to Gods word, Vers. 80.  
V. 7. thy righteous judgements] Heb. judgements of thy righteousness. That is, thy precepts; which contain perfect righteousness.  
V. 8. O forsake me not utterly] He refuseth not to be tried by temptations; but he feareth, lest he faint, if God succour not his infirmity in time, but leave him wholly to himself.  
V. 9. Wherewith shall a young man cleanse his way] Because youth is most given to licentiousness, he chief●y warneth them to frame their lives betimes to Gods word, Eccles. 11. 9. and 12. 1.  
V. 11. Thy word have I hide in mine heart] If Gods word be hide in our hearts, we shall be more able to resist the assaults of satan; which, therefore he desired carefully to treasure up, Psal. 37. 31. Luk. 2. 19, 51.  
V. 14. I have rejoiced in the way of thy testimonies] The prophet doth not boast of his virtues, but setteth forth an example for others to follow Gods word, and leave worldly vanities.  
in] Or, for.  
V. 17. that I may live] He sheweth, that we ought not to desire to live, but to serve God, and that we cannot serve him aright, except he take away our natural ignorance by the light of his spirit, that we may understand the spiritual meaning of his word.  
and keep] Or, to keep.  
V. 18. Open] Heb. Reveal.  
V. 19. I am a stranger in the earth, hid not thy commandments from me] Gen. 47. 9. 1 Chro. 29. 15. Psa. 39. 12. Heb. 11. 13.  
I am a stranger in the earth] Seeing mans life in this world, is but a passage to heaven, what should become of him, who knows not the way by nature, if Gods word did not guide him thither?  
V. 20. My soul breaketh for the longing that it hath unto thy judgements at all times, Psal. 42. 1. and 63. 1. and 84. 1.  
V. 21. Thou hast rebuked the proud that are cursed] In all ages thou hast plagued all such, which maliciously and contemptuously depart from thy truth.  
V. 22. Remove from me] Or, Roll from upon me.  
V. 23. Princes also did sit and speak against me] Verse 46. When the powers of the world gave false sentence against me, thy word was a guide and a counsellor, to teach me what to do, and to comfort me.  
V. 24. Thy testimonies also are my delight] Heb. delights. That is, they did greatly delight me.  
my counsellors] Heb. men of my counsel.  
V. 25. My soul cleaveth unto the dust] That is, I am like one overcome in battle, mortally wounded, and tumbling in the dust, or one in danger to die, and turn to dust; Psal. 44. 25. and 22. 15. and without thy word I cannot live.  
V. 26. I have declared my ways] I have laid open my business, and dangers to thee in great difficulties, as to my chief friend, and thou hast advised me ever for my good.  
teach me thy statutes] Psal. 25. 4. and 27. 11. and 86. 11.  
V. 28. My soul melteth for heaviness] Psal. 107. 26.  
melteth] Heb. d●oppeth.  
according unto thy word] That is, thy promise. If Gid did not maintain us by his word, our life would drop away like water, Psal. 22. 14.  
V. 29. Remove from me the way of lying] Keep me out of those false ways, that corrupt nature teacheth, and let thy law guide me in the true way to happiness.  
V. 32. when thou shalt enlarge my heart] By this he sheweth, that we can neither choose good, cleave to Gods word, nor run forward in his way, except he make our hearts large to receive his grace, and willing to obey, by freeing from straits, filling us with joy and comfort, Isai. 60. 5. Psal. 4. 1.  
V. 33. Teach me, O Lord, the way of thy statutes] He sheweth, that he cannot follow on to the end, except God teach him oft-times, and led him forward.  
V. 34. with my whole heart] Not onely in outward conversation, but also with inward affection.  
V. 36. and not to covetousness] He prayeth specially against this evil affection, as being the root of all evil, 1 Tim. 6. 10. and withdrawing men from the love of God and goodness, Matth. 6. 24. 1 John 2. 15.  
V. 37. Turn away] Heb. Make to pass.  
Turn away mine eyes] Because they are chiefest inlets of sinful objects, Job 31. 1. Isai. 33. 15. 2 Sam. 11. 2.  
from beholding vanity] Worldly things, that have no substance in them, nor are but shadows, Prov. 23. 5.  
V. 39. for thy judgements are good] Let me not suffer reproach for obeying thy word, which is good.  
V. 40. quicken me in thy righteousness] Restore life and strength to me, according to thy faithful promise, Verse 37.  
V. 41. Let thy mercies come also unto me] He sheweth, that Gods mercy and love, is the first cause of our deliverances.  
V. 42. So shall I have wherewith to answer him that reproacheth me] Or, So shall I answer him that reproacheth me in a thing, or, in ought. When thy promise is effected, I can stop the mouth of my scoffing adversaries, Psal. 107. 42.  
V. 43. take not the word of truth utterly out of my mouth] Make me not ashamed to speak of thy promises any more, by not performing those thou hast made to me already.  
V. 45. And I will walk at liberty] I shall be free from all distress of soul and body, Vers. 32.  
at liberty] Heb. at large.  
V. 46. before kings] He sheweth, that the children of God ought not to be daunted from giving testimony to Gods truth, by any power or fear of princes, Dan. 3. 13, 16. Matth. 10. 18, 19. Vers. 23.  
V. 48. My hands also will I lift up unto thy commandments] I will address myself unto the doing of thy will, as a workman doth to his work.  
V. 49. Remember the word unto thy servant] Though he feel Gods hand still to lye upon him, yet he resteth on his promise, and comforteth himself therein.  
V. 51. The proud have had me greatly in derision] Meaning, the wicked, which contemn Gods word, and tread his religion under foot.  
V. 52. I remembered thy judgements of old] That is, the examples, whereby thou declarest thyself to be judge of the world.  
V. 53. H●rrour hath taken hold upon me] A vehement zeal for thy glory, and indignation against the wicked: or, dread of persecution from them.  
because of the] Heb. from the.  
V. 54. in the house of my pilgrimage] In all the places where I have been banished: or, in the course of my life, which is but a sorrowful pilgrimage, Gen 47. 9.  
pilgrimage] Heb. pilgrimages.  
V. 55. in the night] Even when others sleep, Psal. 63. 6.  
V. 56. This I had] This comfort in afflictions from thee day and night, vers. 54, 55.  
V. 57. Thou art my portion, O Lord] Psal. 16. 5. and 142. 5. It may be red, O Lord, I have said, my portion is to keep thy word: that is, I am persuaded, that to keep thy ●aw is an heritage, and great gain for me, John 4. 34.  
my portion, O Lord] Or, O Lord my portion, Vers. 126.  
V. 58. favour] Heb. face.  
V. 59. I thought on my ways] He called himself to account for his former courses, and amended what he found amiss in them, Lam. 3. 40.  
V. 61. bands] Or, companies, 1 Sam. 10. 10.  
V. 62. because of thy righteous judgements] Gods word is a great benefit, and he is worthy of great praise for giving i● to us: or, he promises to praise God night and day for his judgements executed upon his enemies, according to his word.  
thy righteous judgements] Heb. thy judgements of righteousness.  
V. 63. I am a companion of all them that fear thee] Not onely by mutual consent, but also by aid and succour, Psal. 16. 3. to any godly, be they never so mean.  
V. 64. The earth, O Lord, is full of thy mercy] As thou givest to every creature good things according to the nature of it, so give my soul spiritual knowledge.  
V. 65. Thou hast dealt w●ll with thy servant] Having proved by experience, that God was true in his promise, he desireth that he would increase in him knowledge and judgement.  
V. 67. Before I was afflicted, I went astray] Jere. 31. 18, 19. The use of Gods rods, is to bring us home to God, Vers. 71. Heb. 12. 10, 11.  
V. 70. Their heart is as fat as grease] Their heart is indurate and hardened, puffed up with prosperity, and vain estimation of themselves, Psal. 17. 10. Isai. 6. 10.  
V. 71. It is good for me that I have been afflicted] He confesseth, that before he was chastened, he was rebellious, as man by nature is, Vers. 67.  
V. 72. The law of thy mouth is better unto me, then thousands of gold and silver] Psal. 19. 10. Prov. 8. 11.  
V. 73. Thy hands have made me, and fashioned me] Job. 10. 8.  
Thy hands have made me] Because I am thy creature, teach me to serve thee, who art my maker, Psal. 95. 6. and 100. 2, 3. and 138. 8.  
V. 74. They that fear thee, will be glad when they see me] When God sheweth his grace toward any, he testifieth to others, That he faileth not them that trust in him, and so makes them glad also.  
V. 75. right] Heb. righteousness.  
that thou in faithfulness hast afflicted me] That thou hast shewed thy faithfulness, even in correcting me, thy correction making for my good, Heb. 12. 10. 1 Pet. 4. 19.  
thou in faithfulness] Or, it is faithfulness that thou.  
V. 76. for my comfort] Heb. to comfort me.  
V. 77. that I may live] That I may be freed from these afflictions, for men in adversity are like dead men.  
thy law is my delight] See notes on vers. 24.  
delight] Heb. delights, as vers. 92.  
V. 79. turn unto me] Be comforted by my example, and join with me, vers. 74.  
those that have known thy testimon●es] He sheweth, that the true fear of God is not without the knowledge of his word.  
V. 80. that I be not ashamed] Which I should be, if I did not keep thy statutes, vers. 6. 31.  
V. 81. My soul fainteth for thy salvation] Though my strength fail me, yet my soul groaneth and sigheth, resting still in thy word.  
V. 82. Mine eyes fail for thy word] Psal. 69. 3.  
V. 83. like a bottle in the smoke] Like as a skin bottle or bladder that is shrivelled in the smoke.  
V. 84. How many are the dayes of thy servant?] How long wilt thou afflict thy servant? Psal. 89. 47.  
V. 85. The proud have digged pits for me] They have not onely oppressed me violently, but also craftily conspired against me, Psal. 35. 7.  
V. 86. faithful] Heb. faithfulness.  
help thou me] He desireth the true God to help him against false dealing persecutors.  
V. 87. upon earth] The uttermost that they could do, could not make me forsake thy law.  
V. 88. Quicken me after thy loving kindness] Suffer me to live: or, raise me out of these troubles. See notes on ver. 40, 77.  
V. 89. For ever, O Lord, thy word is settled in heaven] Because none should esteem Gods word, according to the changes of things in this world, he sheweth, that it abideth in heaven, and so abideth immutable: or, the permanency of it, is seen in the continuance of the heavens: so of the earth, vers. 90. and so vers. 91. They continue, that is, heaven and earth, for they are thy servants.  
V. 90. unto all generations] Heb. to generation and generation.  
abideth] Heb. standeth.  
V. 91. They continue this day] Seeing the earth, and all creatures remain in that estate, wherein thou hast created them, much more thy truth remaineth constant and unchangeable.  
V. 92. my delights] See notes on vers. 24.  
V. 93. with them thou hast quickened me] See notes on v. 77, 88.  
V. 94. I am thine, save me] He proveth by the effect, that he is Gods child, because he seeketh to understand his will, that he may do it.  
V. 96. I have seen an end of all perfection] There is nothing so perfect on earth, but it hath an end: onely Gods word lasteth for ever, Isai. 40. 8.  
V. 97. it is my meditation all the day] Our daily meditating of Gods law, is a sure token that we love it, Psal. 1. 2.  
V. 98. Thou though thy commandments hast made me] Or, Each of thy commandments hath made me.  
they are ever with me] Heb. it is ever with me.  
V. 99. I have more understanding then all my teachers] Whosoever doth submit himself onely to Gods word, shall not onely be safe against the practices of his enemies, but also learn more wisdom, then they that profess it, and are men of experience, 2 Tim. 3.  
V. 100. I understand more then the ancients] Job 32. 8.  
V. 102. for thou hast taught me] God doth acquaint us with his will, that we may do it, Psal. 86. 11.  
V. 103. How sweet are thy words unto my taste] Psal. 19. 10.  
taste] Heb. palate.  
V. 104. therefore I hate every false way] Vers. 128.  
V. 105. Thy word is a lamp unto my feet] Of ourselves we are but darkness, and cannot see, except we be enlightened with Gods word.  
lamp] Or, candle. Prov. 6. 23.  
V. 106. I have sworn] Nehe. 10. 29. By solemn oath and promise, he stirred up himself to embrace Gods word.  
V. 107. quicken me] See notes on vers. 77, 88.  
V. 108. the free-will-offerings of my mouth] Give me cause by delivering me, to praise thee, and offer what I have freely vowed, Psal. 116. 17, 18. and 54. 6.  
V. 109. in my hand] I am continually in danger of my life. A thing in the hand, is easily taken away. See the like phrase, judge. 12. 3. 1 Sam. 19. 5. and 28. 21. Job 13. 14.  
V. 110. have laid a snare for me] Psal. 140. 5. and 141. 9.  
V. 111. as an heritage for ever] Deut. 33. 4. I esteemed no worldly thing so, but made thy word mine inheritance.  
V. 112. to perform] Heb. to do.  
V. 113. I hate vain thoughts] Whosoever will embrace Gods word aright, must abhor all fantasies and imaginations of himself and others, in Gods service, and the way to heaven.  
V. 114. my hiding-place] Psal. 32. 7.  
and my shield] Psal. 18. 2.  
V. 115. Depart from me, ye evil doers] Matth. 7. 23. psal. 6. 8. And hinder me not in keeping Gods law.  
V. 116. let me not be ashamed of my hope] Which I shall be, if I have not the thing hoped for, Rom. 5. 5.  
V. 117. Hold thou me up] He desireth Gods continual assistance, lest he should faint in this race, which he had begun.  
V. 118. their deceit it is falsehood] The crafty practices of them who contemn thy law, shall be brought to nought.  
V. 119. puttest away] Heb. causest to cease.  
like dross] Ezek. 22. 18, 22. Which infect thy people, as dross doth the metal.  
dress] Heb. dresses. That is, the vilest dross.  
V. 120. My flesh trembleth for fear of thee] Thy judgements do not onely teach me obedience, but also cause me to fear, considering mine own weakness, Hab. 3. 16.  
V. 122. Be swety for thy servant for good] Put thyself between mine enemies and me, as if thou were my pledge.  
V. 123. Mine eyes fail for thy salvation] Verse 82.  
the word of thy righteousness] Or, thy ri●hteous word, as vers. 62.  
V. 124. Deal with thy servant according unto thy mercy] He boasteth not of his service to God, but desireth that as he made him by his grace, so he would continue his favour toward him.  
V. 126. It is time for thee] The prophet sheweth, that when the wicked have brought all things to confusion, and Gods word to utter contempt, then it is Gods time to help and sand remedy.  
to work] To perform thy promise to me, lest I be destroyed by my foes, who will be kept in by no laws any longer, no not by the law of God.  
V. 127. Therefore I love thy commandments above gold, yea, above fine gold] Psal. 19. 10. Prov. 8. 11.  
Therefore I love thy commandments] Seeing they discourage men, so that few dare serve thee, I do it the more diligently lest thy service should fall to the ground.  
V. 128. I hate every false way] Vers. 101, 104. That is, whatsoever dissenteth from the purity of thy word.  
V. 129. Thy testimonies are wonderful] Containing high and secret mysteries, so that I am moved with admiration, and reverence of them.  
V. 130. The entrance of thy words giveth light] The simplo idiots, that submit themselves to God, have their eyes opened, and their mindes illuminated, so soon as they begin to red Gods word, Psal. 19. 7, 8.  
V. 131. and panted] My zeal toward thy word was so great. A metaphor from those that run after a thing they earnestly desire, till they be out of breath: or, from thirsty creatures, Psal. 42. 1.  
V. 132. Look thou upon me, &c.] Psal. 106 4.  
as thou usest to do unto those that love thy name] Heb. according to the custom towards those, &c.  
V. 133. let not any iniquity have dominion ever me] Psa. 19. 13.  
V. 135. to shine upon thy servant] Psal. 4. 6.  
V. 136. Rivers of waters run down mine eyes] He sheweth, what ought to be the zeal of Gods children, when they see his word contemned.  
V. 137. upright are thy judgements] It becomes those that confess God to be righteous, to aclowledge his laws to be so also, and to live according to them.  
V. 138. righteous] Heb. righteousness.  
faithful] Heb. faithfulness.  
V. 139. Myzeal hath consumed me] Psal. 69. 9. Joh. 2. 17.  
consumed me] Heb. ●ut me off.  
V. 140. Thy word is very pure] Gold had need to be fined, but thy word is perfection itself, Psal. 12. 6.  
pure] Heb. tried, or, refined.  
V. 141. I am small and despised] This is the true trial, to stick to Gods law in adversity.  
V. 143. taken hold on me] Heb. sound me.  
V. 144. and I shall live] So that the life of man, without the knowledge of God, is death.  
V. 145. I cried with my whole heart] He sheweth, that all his affections and whole heart were bent to Godward, for to have help in his dangers.  
V. 146. and I shall keep] Or, that I may keep.  
V. 148. Mine eyes prevent the night watches] He was more earnest in the study of Gods word, then they that kept the watch, were in their charge, Psal. 130. 6.  
V. 149. judgement] Or, custom, Vers 132.  
V. 150. that follow after mischief] That earnestly seek to undo me.  
V. 152. Concerning] Or, Out of.  
V. 154. pled my cause, and deliver me] Psal. 35. 1. and 43. 1.  
according to thy word] For without Gods promise, there is no hope of deliverance.  
V. 156. Great] Or, Many.  
judgements] Or, customs.  
V. 158. and was grieved] See notes on verse 136.  
V. 159. Consider how I love thy precepts] Our love of Gods law is a good argument to move God to deliver us.  
V. 160. Thy word is true. from the beginning] Heb. The beginning of thy word is true. Since thou first promisedst, even to the end, all thy sayings are true.  
V. 161. Princes have persecuted me without a cause] The threatenings and persecutions of princes could not cause me to shrink from confessing thee, whom I more fear then men, verse 23, 42. or, they sought to kill me, but I durst not hurt them when I could, because I feared thy law, as 1 Sam. 24. 6.  
V. 164. Seven times a day do I praise thee] That is, often and sundry times, Prov. 24. 16. and 26. 25.  
V. 165. Great peace have they which love thy law] God takes care for their good, that take care to do him service according to his law.  
nothing shall offend them] Heb. they shall have no stumblingblock.  
V. 166. Lord, I have hoped for thy salvation] Gen. 49. 18.  
and done thy commandments] They that make no conscience of obeying God, cannot hope for deliverance from him.  
V. 168. for all my ways are before thee] Job 34. 21. I had no respect of men, so as to offend thee, but set thee always before mine eyes, as the judge of my doings, and therefore studied to please thee.  
V. 169. Let my cry come near before thee] My earnest prayer.  
according to thy word] As thou hast promised to be a teacher unto all them that depend upon thee.  
V. 170. Let my supplication come before thee] My prayer for favour.  
V. 171. My lips shall utter praise] Verse 7. This word signifieth, to pour forth continually, like a fountain, Psal. 78. 2.  
when thou hast taught me thy statutes] All his prayer and desire is to profit in the word of God.  
V. 173. for I have chosen thy precepts] Josh. 24. 22. Prov. 1. 29. To follow it of mine own accord: or, among all other things, for my chief good and treasure, wherewith I am satisfied.  
V. 174. I have longed for thy salvation, O Lord] Vers. 166.  
delight] Heb. delights.  
V. 175. let thy judgements help me] That is, thy provident care over me, and wherewith thou wilt judge mine enemies.  
V. 176. I have gone astray like a lost sheep] Isai. 53. 6. Being chased to and fro, by mine enemies, and having no resting place: Thou therefore that art the good shepherd, Luk. 15. 4. seek me, and bring me home into the church, which is thy fold.   

PSAL. CXX.  
Title. A song of degrees] Of lifting up: for they did lift up their voices sometimes in singing, 2 Chron. 20. 19. or, of excellencies, 1 Chron. 17. 17. or, to be sung on the steps of the temple, on high dayes: or, at their several stations, as they returned from Babylon.  
Vers. 1. IN my distress I cried unto the Lord] Psal. 118. 5. Albeit, the children of God ought to rejoice, when they are in extremity; yet it is a great grief to the flesh, to hear evil for well doing.  
V. 3. What shall be given unto thee? or, what shall be done unto  
thee, thou false tongue?] Or, What shall the deceitful tongue give untothee? or, What shall it profit thee? He assured himself, that God would turn their craft to their own destruction.  
done] Heb. added.  
V. 4. Sharp arrows of the mighty, with coals of juniper] Or, It is as the sharp arrows of the mighty man with coals of juniper, Psal. 64. 3.  
Sharp arrows of the mighty] God will sand on them piercing sorrows, Psalm 45. 6. Deut. 32. 23. Ezek. 5. 16. Psalm 140. 10.  
coals of juniper] Heb. of junipers. That is, of many junipers, which will last.  
V. 5. in Mes●ch] These were people of Arabia, which came from Japhet, Gen. 10. 2.  
of Kedar] Of Ishmaels posterity, Gen. 25. 13. which used, to live in tents, and remove from place to place, for the pasture of the cattle, Cant. 1. 5.  
V. 7. I am for peace] Not those people, among whom he never was, but people like them for cruelty.  
for peace] Or, a man of peace.   

PSAL. CXXI.  
Vers. 1. I Will lift up mine eyes unto the hills, from whence cometh my help] Or, Shall I lift up mine eyes to the hills? whence should my help come?  
unto the hills] Sion and Moriah, where the sanctuary stood, Psal. 87. 1. or, to God, who is as high above all creatures, as the hills are above the valleys, Psal. 123. 1. or, to what end should I look up to them, as if I expected help from them, Jere. 3. 23. when as my help is from God: alluding to the situation of Jerusalem, encompassed with hills. Psal. 125. 2. See Jere. 3. 23.  
V. 2. My help cometh from the Lord] Psal. 124. 8.  
which made heaven and earth] He secretly accuseth mans ingratitude, who doth not depend upon Gods power.  
V. 3. he that keepeth thee will not slumber] He sheweth, that Gods providence watcheth not onely over his church in general, but also over every member thereof in particular.  
V. 4. shall neither slumber nor sleep] He will neglect no occasion of thy preservation, Psal. 127. 1. Isai. 27. 3.  
V. 5. thy shade upon thy right hand] Isai. 25. 4.  
V. 6. The sun shall not sinite thee by day] Neither heat nor could, nor any discommodity shall be able to annoy thee, Psal. 91. 5.  
V. 7. The Lord shall preserve thee from all evil] The LORD shall keep thee from danger both abroad, and at home, Deut. 28. 6.   

PSAL. CXXII.  
Vers. 1. I Was glad] He rejoiceth, that God had brought the ark to a place, where it should remain.  
V. 2. Our feet shall stand] Whereas they were wont to wander to and fro, as the ark removed.  
V. 3. that is compact together] By the artificial joining and beauty of the houses, is signified the concord and love that is between the citizens.  
V. 4. the tribes go up] All the tribes do resort thither, and pray there.  
unto the testimony of Israel] To the ark, the sign of Gods presence, and in which were the two tables, containing Gods testimony, how he would be served, and from whence God declared his presence by oracle, Exod. 25. 21, 22.  
V. 5. are set] Heb. do sit.  
the thrones of the house of David] In whose house God placed the throne of justice, and made it a figure of Christs kingdom.  
V. 7. Peace be within thy walls] The favour of God give thee peace, and keep thee from all wars, Psal. 147. 14.  
V. 8. For my brethren and companions sakes] Not onely for mine own sake, but for all the faithful, whom I account as my brethren, Psal. 119. 63.   

PSAL. CXXIII.  
Vers. 1. LIft I up mine eyes, O thou that dwellest in the heavens] Psal. 121. 1. Psal. 15. 3.  
V. 2. until that he have mercy upon us] until he deliver us out of this misery. This argues constancy in prayer, Luke 18. 1, 7.  
V. 3. we are exceedingly filled with contempt] Psal. 88. 3. When the faithful are so full, that they can no more endure the oppressions and scornings of the wicked, then with hungry desires they cry for help, not ceasing till they obtain it, 2 Chron. 20. 12.   

PSAL. CXXIIII.  
Vers. 1. IF it had not been the Lord] He sheweth, That God was ready to help at need, and that there was none other way to be delivered, but onely by his power.  
V. 3. Then they had swallowed us up quick] So unable were we to resist. A metaphor taken from ravenous beasts, who so speedily, and greedily devour their prey, that it seems to go quick down their throats, as Jonah did with the whale, Jonah 1. 17.  
V. 4. Then the waters had overwhelmed us] Psal. 69. 2. He useth most proper similitudes of swallowing and drowning, to express the great danger that the church had been in, and out of which God miraculously had delivered them.  
V. 7. Our soul is escaped as a bide out of the snare of the fowlers] Psal. 91. 3.  
as a bide out of the snare] For the wicked did not onely furiously rage against the faithful, but craftily imagined to destroy them.   

PSAL. CXXV.  
Vers. 1. WHich cannot be removed] Though the world be subject to mutations, yet the people of God shall stand sure, and be defended by Gods providence.  
V. 3. the rod of the wicked shall not rest upon the lot of the righteous] Mic. 6. 9. Zech. 9. 1. Though God suffer his to be under the cross, lest they should embrace wickedness; yet this cross shall not so rest upon them▪ that it should drive them from hope, and cause them to betake themselves to evil courses, Prov. 30. 9.  
the wicked] Heb. wickedness.  
V. 5. As for such] He foretelleth the great prosperity of the church, when God shall have purged it from evil doers.  
as turn aside unto their crooked ways] Those that fall away from God, shall have their portion with those that never were with him, Psal. 73. 27.  
peace shall be upon Israel] Psal. 128. 6. Gal. 6. 16.   

PSAL. CXXVI.  
Vers. 1. TUrned again the captivity of Zion] Heb. returned the returning of Zion.  
like them that dream] Their deliverance was as a thing incredible, and therefore seemed rather a dream, then a thing in truth performed, Acts 12. 9.  
V. 2. Then was our mouth filled with laughter] He sheweth, how the godly ought to rejoice, when God gathereth his church, or delivereth it.  
then said they among the heathen] The very heathen could not but take notice of Gods handy work in our kingdom: and if the infidels confess Gods wonderful work, the faithful can never show themselves sufficiently thankful.  
hath done great things for them] Heb. hath magnified to do with them.  
V. 4. as the streams in the south] It is as possible for thee to bring back the rest of the captives from Babylon, as to cause streams to break out in dry places, where the sun scorches in the south, judge. 1. 15. or, it shall be as comfortable to us, as rivers of water in dry places.  
V. 5. shall reap] Or, let them reap.  
joy] Or, singing.  
V. 6. bearing precious seed] That is, seed which was scarce and dear: meaning, that they which trusted in Gods promise to return, had their desire.  
precious seed] Or, seed-basket.  
shall doubtless come] Or, let him come.  
doubtless come] Heb. coming come.   

PSAL. CXXVII.  
Title. for Solomon] Or, of Solomon, Psal. 72.  
Vers. 1. EXcept the Lord build the house] It may be taken, for building the house, or increasing the family, Exod. 1. 21.  
that build it] Heb. that are builders of it in it: or, they labour in vain about it, that build it.  
except the Lord keep the city] The public estate of the common-wealth.  
V. 2. It is vain for you to rise up early] Which watch and ward: or, which labour hard for your living.  
to eat the bread of sorrows] Gotten by hard labour and care, Gen. 3. 19.  
so he giveth] Or, he doth rightly give.  
he giveth] Your care cannot bring you true rest, but Gods blessing will, Prov. 10. 22.  
his beloved sleep] It may be an allusion to Solomons name, Jedidiah, 2 Sam. 12. 25.  
V. 3. Lo, children are an heritage of the Lord] Gen. 33. 5. and 48. 4. Josh. 24. 3, 4. Begotten while their parents are young, and which may live to comfort them in their old age. See the contrary, Gen. 44. 20.  
V. 5. hath his quiver full of them] Heb. hath filled his quiver with them.  
they shall not be ashamed] Their children will be ready to pled for them, and to right them, when they are wronged by others: or, their enemies cannot shane them, with objecting to them the bad breeding, or vices of their children, if they have many good ones, Prov. 27. 11.  
shall speak with] Or, shall subdue, as Psal. 18. 47. or, destroy.  
in the gate] The wonted place of most opposition, either in civill quarrels, or in hostile attempts.   

PSAL. CXXVIII.  
Vers. 1. WAlketh in his ways] Psal. 119. 1.  
in his ways] God approveth not our life, except it be reformed according to his word, Psal. 119. 9.  
V. 2. For thou shalt eat the labour of thine hands] Isai. 3. 10. The world esteemeth them happy, which live in wealth and idleness: but the Holy Ghost approveth them best, that live of the profit of their labours.  
V. 3. thy children like olive-plants] Because Gods favour appeareth in none outward thing, more then in increase of children, he promiseth to enrich the faithful with this gift.  
V. 5. out of Zion] With such blessings, as he granteth from Sion, the place of his special residence.  
thou shalt see the good] See it with delight, and have a part in it, Psal. 27. 4.  
of Jerusalem] The blessing on their own families is not comfortable to good men, except the church be blessed also, 2 Sam. 11. 11.  
and peace upon Israel] Gal. 6. 16.   

PSAL. CXXIX.  
Vers. 1. MAny] Or, Much.  
may Israel now say] The church now afflicted, ought to remember, how her condition hath ever been such from the beginning, to be molested most grievously by the wicked: yet in time it hath ever been delivered, Psalm 34. 19.  
V. 2. from my youth] From the very first time, that I began to be a people distinguished from others, Jere. 2. 2.  
V. 3. The plowers ploughed upon my back] The extreme cruelty of the enemies was such, That their bodies might seem to be furrowed throughout with their stripes, their oppressions were so grievous.  
V. 4. The Lord is righteous] Because God is righteous, he cannot but plague his adversaries, and deliver his, by dissipating the plots of the wicked, 2 thessaly. 1. 6, 7. 2 Peter 2. 9.  
V. 5. Let them all be confounded] When they see their crafty plots disappointed.  
turned back] By God.  
that hate Zion] That is, the people of God.  
V. 6. as the grass upon the house tops] He wisheth, That the enemies of God, and of his people, who lift themselves most high, may be suddenly consumed with the heat of Gods wrath, Psal. 37. 2. and 73. 19.  
V. 8. Neither do they which go by, say] That is, the wicked shall perish as that grass; that, to which no man wisheth a blessing.  
The blessing of the Lord be upon you] Ruth 2. 4.   

PSAL. CXXX.  
Vers. 1. OUt of the depths] Being in great distress and sorrow, he speaketh as one in the depth of some mighty waters overwhelming him, Psal. 42. 7. and 69. 1, 2, 14. Jon. 2. 5.  
V. 3. If thou, Lord, shouldst mark iniquities] So as to deal with man in extremity of justice for his sin, Psal. 143. 2.  
who shall stand] He declareth, that no man can be just before God, without forgiveness of sins, Psal. 32. 1. Rom. 3. 23, 24.  
V. 4. that thou mayest be feared] If they mercy did not spare sinners, none should live to serve thee, vers. 3.  
V. 5. I wait for the Lord, my soul doth wait, and in his word do I hope] Isai. 8. 17. and 30. 18.  
in his word do I hope] Which doth assure me of Gods mercy, and of the pardon of my sins.  
V. 6. more then they that watch for the morning] More then those, that watching abroad in dangerous times, and tedious weather, look frequently after the peep of day, Isai. 21. 12. Psal. 119. 147, 148.  
I say, more then they that watch for the morning] Or, which watch unto the morning.  
V. 7. for with the Lord there is mercy] Psal. 86. 5. When I shall be assured of Gods mercy, the rest of Gods people may expect it, as I do.   

PSAL. CXXXI.  
Vers. 1. MY heart is not haughty] He setteth forth his humility, as an example to rulers and governours.  
exercise] Heb. walk.  
or in things too high for me] Which passed the measure of his apprehension, or limits of his vocation.  
high] Heb. wonderful.  
V. 2. Surely I have behaved] The form of an oath, See psal. 95. 11.  
myself] Heb. my soul.  
as a child that is weaned of his mother] He was voided of ambition and malicious desires; which children, so young, are not subject unto, Matth. 18. 1, 3. 1 Cor. 14. 20.  
V. 3. from henceforth] Heb. from now.   

PSAL. CXXXII.  
Vers. 1. ANd all his afflictions] That is▪ with how great difficulty he came to the kingdom, and with how great zeal and care he went about to build the temple.  
V. 2. How he] Or, Who.  
mighty God of Jacob] Gen 49. 24.  
V. 3. Surely, &c.] Heb. If I shall come. The form of an oath: Let me perish if I do it, psal. 95. 11. and 131. 2.  
I will not come] Because the chief charge of the king was to set forth Gods glory, he sheweth, that he could not rest, nor take comfort in his house, till he had brought the ark to a settled place.  
into the tabernacle] Kings houses are but tabernacles, no abiding places, Heb. 13. 14.  
of my house] He means, of his new house, 2 Sam. 5. 9. 1 Chron. 15. 1. He would neither dwell nor sleep in it, till the ark were in his resting-place: that is, he would never do so quietly, till that were done.  
V. 5. Untill I find out a place for the Lord] That is, the ark, which was a sign of Gods presence, Num. 10. 35, 36.  
an habitation for the mighty God of Jacob] Heb. habitations: that is, a stately habitation of divers rooms, v. 7.  
V. 6. Lo, we heard of it at Ephratah] It was first planted in Shiloh, in the tribe of Ephraim.  
in the fields of the wood] David found it in Kirjath-jearim, the city of woods, where it was many yeers.  
V. 7. we will worship at his footstool] Meaning, before the ark.  
worship at his footstool] Psal. 99. 5.  
V. 8. Arise, O Lord, into thy rest] Num. 10. 35. 2 Chron. 6. 41.  
into thy rest] Jerusalem, because that afterward his ark should remove to no other place.  
the ark of thy strength] Whence thou showest thy strength, in hearing the prayers of thy servants, and relieving them.  
V. 9. Let thy priests be clothed with righteousness] Let the effect of thy grace so appear, both in the priests, and in the people, that it as evidently be seen on them, and grace them, as a comely garment doth him that weareth it, Job 29. 14. Isai. 61. 10.  
V. 10. For thy servant Davids sake] Vers. 1. 1 Kings 8. 25. Psal. 89. 20, &c. Isai. 37. 35. Thy covenant made to him, made good also those in the temporal estate to other of his seed, so far forth as they kept the covenant.  
V. 11. Of the fruit of thy body will I set upon thy throne] 2 Sam. 7. 12. 1 King. 8. 25. 2 Chron. 6. 16. Luke 1. 69. Acts 2. 30.  
thy body] Heb. thy belly, or, womb, as Prov. 31. 2.  
V. 12. for evermore] Because this cannot be accomplished but in Christ, Acts 2. 30. it followeth, that the promise was spiritual.  
V. 13. desired it for his habitation] Psal. 68. 16.  
V. 14. for I have desired it] Meaning, for his own sake, and not for any outward excellency in the place itself.  
V. 15. abundantly] Or, surely.  
I will satisfy her poor with bread] God will provide for the meanest in his Church.  
V. 16. I will also cloth her priests with salvation] That is, with my protection, whereby they shall be safe.  
V. 17. There will I make the horn of David to bud] Luke 1. 69. Though his force and glory for a time seemed to be broken; yet God promiseth to restore them to him, and settle them.  
lamp] Or, candle.  
V. 18. His enemies will I cloth with shane] I will cloth the one with shane, as the other with honour, v. 9. that is, put them to open and public shane, psal. 109. 29.   

PSAL. CXXXIII.  
Vers. 1. HOw good] How profitable and pleasant.  
for brethren to dwell together in unity] Of the same faith or family, Heb. 13. 1. Gen. 13. 8.  
together] Heb. even together.  
V. 2. like the precious] He sheweth, by these similitudes, the commodity of brotherly love.  
ointment upon the head] He alludes to the fragrant ointment, Exod. 30. 23. and 40. 13.  
that went down to the skirts of his garments] Or rather, upon the collar, Exod. 28. 32. and 39. 23. for it is not likely that so much precious oil should be poured on him, as should run down to the bottom of his rob.  
V. 3. As the due of Hermon] The due that fell upon those mountains, made them or the lands adjoining fruitful: so doth concord bring plenty.  
for there the Lord commanded the blessing] Where there is such an agreement.  
commanded the blessing] Psal. 42. 8. and 44. 4. and 71. 3.   

CXXXIIII.  
Vers. 1. ALl ye servants of the Lord] Ye that are Levites, appointed for this office, 1 Chron. 9. 33.  
which by night] Heb. in the nights: that is, every night: to wit, by turns.  
stand in the house of the Lord] To watch and minister in the Sanctuary.  
V. 2. Lift up your hands] Psal. 141. 2. For their charge was not onely to keep the temple, but to pray for the people there also, and to give God thanks, 1 Tim. 2. 8.  
in the sanctuary] Or, in holinesse.  
V. 3. The Lord] The Levites answer to the former exhortation▪ and their prayer for the people in their night-watches: suitable to the priests blessing, Num. 6. 24.  
that made heaven and earth] And therefore hath all power, bless thee with his fatherly love declared in Zion, psal. 128. 5. Thus the Levites used to praise the LORD, and bless the people.   

CXXXV.  
Vers. 2. YE that stand in the house of the Lord] Ye priests that serve God in the temple, and ye Levites that do it without in the courts. Others think the people to be meant by them that stand in the courts, psal. 134. 1, 2. Luke 1. 10.  
V. 4. For the Lord hath chosen Jacob] That is, hath freely loved the posterity of Abraham, 1 Cor. 8. 5.  
chosen Jacob unto himself] Deut. 4. 37. and 7. 6, 7. and 10. 15. and 26. 18.  
V. 5. our Lord is above all gods] Above all that are called gods by resemblance of dignity, or false opinion of men.  
above all gods] Psal. 95. 3. and 97. 9.  
V. 6. Whatsoever the Lord pleased, that did he in heaven and in earth] Psal. 115. 3.  
that did he in heaven and earth] He joineth Gods power with his will, that we should not separate them: and hereby he willeth Gods people to depend on his power, which he confirmeth by effects of it.  
V. 7. He causeth the vapours to ascend from the ends of the earth] Jer. 10. 13.  
he maketh lightnings for the rain] To make way for the rain, or, to show that rain is coming.  
V. 8. Who smote the first-born of Egypt] Exod. 12. 29.  
both of man a●d beast] Heb. from man unto beast.  
V. 10. Who smote great nations, and slay mighty kings] Num. 21. 24, 25, 26, 34, 35.  
V. 12. And gave their land for an heritage] Josh. 12. 7. He sheweth what good the godly receive by Gods power, whereby he destroyeth their enemies, and provideth for them.  
V. 13. thy memorial, O Lord, throughout all generations] Psal. 102. 12. Exod. 3. 15.  
throughout all generations] Heb. to generation and generation.  
V. 14. For the Lord will judge his people] Deut. 32. 36. Psal. 26. 1. He shall avenge them of their enemies, psal. 43. 1.  
he will repent himself concerning his servants] He will take away the plagues he lays on them.  
V. 15. The idols of the heathen are silver and gold] Psal. 115. 4, 5, 6, 7, 8, 9, 10, 11. He warneth his people to take heed they leave not him to serve idols, that can neither hear nor help them.   

CXXXVI.  
Vers. 1. OGive thanks unto the Lord, for he is good, &c.] Psal. 106. 1. and 107. 1. and 118. 1.  
for his mercy endureth for ever] 1 Chron. 16. 41. Though the least of Gods benefits bind us to thanksgiving; yet by this repetition he sheweth, that God is chiefly to be praised for his great mercy declared to his Church.  
V. 2. God of gods] Deut. 10. 17.  
V. 5. To him that by wisdom made the heavens] Gen. 1. 1. Prov. 3. 19.  
V. 6. To him that stretched out the earth above the waters] Gen. 1. 9. Jer. 10. 12. Psal. 24. 2.  
for his mercy endureth for ever] This was a common kind of thanksgiving, which the whole people used when they had received any great benefit from God, as 2 Chron. 7. 6. and 20. 21. meaning, That God was not onely merciful to their fathers, but also continued the same to their posterity.  
V. 7. To him that made great lights] Gen. 1. 14.  
V. 8. to rule by day] Heb. for the rulings by day.  
V. 10. To him that smote Egypt in their first-born] Exod. 12. 29.  
V. 11. And brought out Israel from among them] Exod. 13. 17. Gods merciful providence for the good of man, appeareth in all his creatures; but chiefly, in delivering his Church out of the hand of their enemies.  
V. 12. With a strong hand] Exod. 6. 6.  
with a stretched out arm] A similitude taken from souldiers, who stretch out their arm to use their full might and best strength in exercise of arms.  
V. 13. To him which divided the red-sea into parts] Exod. 14. 21, 22.  
V. 15. But overthrew Pharaoh and his host in the red-sea] Exod. 14. 28.  
overthrew] Heb. shaked off.  
V. 16. To him that lead his people thorough the wilderness] Exod. 15. 22.  
thorough the wilderness] Where, for the space of forty yeers, he shewed infinite and most strange wonders.  
V. 18. And slay famous kings] Deut. 29. 7. Psal. 135. 10, 11. Declaring thereby, That no power nor authority was so dear unto him as the love of his Church.  
V. 19. Sihon king of the Amorites] Num. 21. 23.  
V. 20. And Og the king of Bashan] Num. 21. 33.  
V. 21. And gave their land for an heritage] Josh. 12. 7.  
V. 23. Who remembered us in our low estate] In our greatest affliction and slavery, when we looked for nothing less, then to have had any succour, psal. 113. 7.  
V. 25. Who giveth food to all flesh] Psal. 104. 27. and 145. 15. and 147. 9. Seeing that God provideth even for beasts, much more hath he care over his, Matth. 6. 26.  
V. 26. O give thanks unto the God of heaven] Because all ages have had most plain testimonies of Gods benefits.   

PSAL. CXXXVII.  
Vers. 1. THere was sate down] That is, we abode a long time: and albeit that the country was pleasant, yet could it not stay our tears, nor turn us from the true service of God: or, sate down as men oppressed with grief, Ezra 9. 3. Lam. 3. 28.  
remembered Zion] Psal. 42. 4, 6. and 102. 14. Lam. 1. 7.  
V. 2. in the midst thereof] To wit, of that country.  
V. 3. required of us a song] The Babylonians spake thus in mocking us, as though, by our silence, we should signify that we hoped no more in God.  
a song] Heb. the words of a song.  
wasted us] Heb. laid us on heaps.  
V. 4. strange land] Heb. land of a stranger.  
V. 5. If I forget thee, O Jerusalem] Albeit the faithful are touched with their particular griefs, yet the common sorrow of the Church is most grievous unto them, and is such, as they cannot but remember and lament.  
V. 6. above my chief joy] The decay of Gods religion in their country was so grievous, that no joy could make them glad, except it were restored; and then they would rejoice as much as now they grieved.  
my chief joy] Heb. the head of my joy.  
V. 7. the children of Edom] Obad. 10, &c. According as, Ezek. 25. 13. Jer. 49. 7. is prophesies: and Obad. v. 10. sheweth, that the Edomites conspired with the Babylonians against the Jews.  
in the day of Jerusalem] When thou didst visit Jerusalem, Ezek. 7. 12. Isai. 13. 13.  
Rase it] Heb. make bare.  
V. 8. destroyed] Heb. wasted.  
that rewardeth thee, as thou hast served us] Heb. that recompenseth unto thee thy dead which thou didst to us.  
V. 9. happy shall he be that taketh] He alludeth to the prophecy, Isai. 13. 16. promising good success to Cyrus and Darius, whom though ambition moved to fight against Babylon, yet God used, as his rods, to punish his enemies, for their cruelty to his people.  
dasheth thy little ones against the stones] Isai. 13. 16.  
the stones] Heb. the rock.   

PSAL. CXXXVIII.  
Vers. 1. BEfore the gods] Angels, which are present in the assemblies; or kings, which are called gods,  
Psal. 82. 6. and 97.  
before the gods will I sing praise unto thee] Psal. 119. 46.  
V. 2. towards thy holy temple] Psal. 28. 2. 1 Kings 8. 29, 30. Jon. 2. 4. Both the temple, and ceremonial service, by Christs coming were abolished: and now none need to look toward the temple, but worship God in spirit and truth, in every place, Joh. 4. 21. 1 Tim. 2. 8.  
above all thy Name] Thou hast made thyself more known by thy word, then by any other way, psal. 19. 7. and 29. 9.  
V. 3. and strengthenedst me with strength in my soul] Thou didst strengthen me against all mine enemies inward and outward.  
V. 4. All the kings of the earth shall praise thee] The kings themselves shall praise thee, when they shall know thee fully, as thou hast revealed thyself in thy word to us, v. 2.  
V. 5. they shall sing in the ways of the Lord] They shall sing when they shall be converted.  
V. 6. Though the Lord be high, yet he hath respect unto the lowly] Isai. 57. 15.  
after off] God, though he dwell on high, yet is near to the lowly; but keeps aloof off from the proud, Prov. 3. 34. Jam. 4. 6. 1 Pet. 5. 5.  
V. 8. The Lord will perfect that which concerneth me] Psal. 57. 2. Phil. 1. 6. Though mine enemies rage never so much, yet the LORD, which hath begun his work in me, will continue his favour to the end.  
forsake not the works of thine own hands] Job 10. 8.   

PSAL. CXXXIX.  
Vers. 1. preached me] Psal. 17. 3. Jer. 12. 3.  
V. 2. Thou knowest my down-sitting] He confesseth, that neither our actions, thoughts, nor any part of our life can be hide from God.  
thou understandest my thought afar off] Long before I conceive it.  
V. 3. Thou compassest my path] So that they are evidently known to thee.  
compassest] Or, winnowest.  
V. 4. there is not a word in my tongue] Thou knowest my meaning before I speak: or, my secretest whisperings.  
V. 5. and laid thine hand upon me] Job 41. 8. Thou keepest me within the compass of thy knowledge, like a man that will not let his servant go out of his sight.  
V. 7. Whither shall I go from thy spirit?] From thy power and knowledge?  
V. 8. If I ascend up into heaven, thou art there, &c.] Amos 9. 2, 3, 4.  
V. 9. If I take the wings of the morning] He meaneth, the sunbeams, which suddenly fly to the earth: or, wings that could fly as swift as they shoot out, and take flight never so early.  
V. 10. Even there shall thy hand] Thy power doth so fast hold me, that I can escape by no means from thee.  
led me] He sheweth, that Gods providence over us is not a bare knowledge, but an effectual conducting and disposing of us.  
V. 11. even the night shall be light about me] Though darkness be an hindrance to mans sight, yet it serveth thine eyes as well as the light.  
V. 12. the darkness hideth not from thee] Job. 26. 6. Heb. 4. 13. hideth not] Heb. darkeneth not.  
the darkness and the light are both alike] Heb. as is the darkness, so is the light.  
V. 13. For thou hast possessed] Thou hast made me in all parts, and therefore must needs know me.  
my reins] My affections, and most inward motions.  
thou hast covered me in my mothers womb] With flesh and skin, Job. 10. 11.  
V. 14. for I am fearfully and wonderfully made] Considering thy wonderful work in forming me, I cannot but praise thee, and fear thy mighty power.  
right] Heb. greatly.  
V. 15. substance] Or, strength, or body.  
and curiously wrought] Like a piece of needle-work: for so the word signifies.  
in the lowest parts of the earth] That is, in my mothers womb, here below on earth, Eph. 4. 9. or, as secretly, as things formed in the bowels of the earth, Job 28. 1, 2, &c.  
V. 16. and in thy book all my members were written] An allusion to curious workmen, that work after a mod●ll set before them.  
all my members] Heb. all of them.  
which in continuance were fashioned] Or, what days they should be fashioned.  
when as yet there was none of them] Seeing that thou didst know me before I was composed of either flesh or bone, much more now must thou know me, when thou hast fashioned me.  
V. 17. How precious also are thy thoughts unto me] Psal. 40. 5. How ought I to esteem in my thoughts the excellent declaration of thy wisdom in the creation of man? or, how incomprehensible are thy counsels? Rom. 11. 33. Job. 26. 14.  
thy thoughts] Or, thoughts of thee.  
V. 18. I am still with thee] Every morning when I awake, I see new occasions to meditate of thy wisdom, and to praise thee.  
V. 19. Surely] Heb. If, psal. 131. 2.  
therefore] Or, then.  
V. 21. Do not I hate them, O Lord, that hate thee?] His zeal of Gods glory wrought in him a fiery indignation, and utter detestation of all such as opposed it, regarding not so much his own particular, as Gods interest, Psal. 69. 9. and 119. 158. 2 Chron. 19. 2. Prov. 29. 27.  
V. 23. Search me, O God, and know my heart] Vers. 1. Psal. 26. 2.  
V. 24. see if there be any wicked way in me] Psal. 7. 3.  
any wicked way in me] Any course of sin that is grievous to God or man.  
wicked way] Heb. way of pain, or grief.  
led me in the way everlasting] That is, favourably conduct me to the end: or, led me on in the way of piety, which leads to life eternal, psal. 1. 6.   

PSAL. CXL.  
Vers. 1. FRom the violent man] Which persecuteth me of mere malice, and without cause.  
violent man] Heb. man of violences: that is, most violent.  
V. 2. Which imagine mischiefs in their heart] They study how to bring the greatest mischief on me; that is, to kill me.  
war] Heb. wars: that is, frequent ones.  
V. 3. adders poison is under their lips] Psal. 58. 4. Rom. 3. 13. He sheweth how craftily wicked men proceed by calumnies, when they want power to do hurt.  
V. 4. Keep me, O Lord, from the hands of the wicked] God is the refuge of the godly, when they are opposed by worldlings.  
from the violent man] See Notes on v. 1.  
V. 5. snare for me] Psal. 35. 7. and 57. 6. and 141. 9.  
V. 7. thou hast covered my head in the day of battle] He calleth to God with lively faith, being assured of his mercies, because he had before-time proved, that God helped him ever in his dangers, covering his head as with helmet or shield, psal. 91. 4.  
V. 8. further not his wicked device] For wicked men cannot accomplish their plots, unless God give them strength.  
lest they exalt themselves] Or, let them not be exalted.  
V. 9. As for the head of those that compass me about] Psal. 17. 16. Prov. 12. 13. and 18. 7. He desireth that God would make their own words their bane, psal. 64. 8. or, let them perish by those courses that themselves plot and combine in: or, let their own imprecations fall on them, psal. 109. 17.  
V. 10. let them be cast into the fire] Heb. let him cast: to wit, God: and let all manner of mischief befall them, and so overwhelm them, that they may never recover again.  
V. 11. an evil speaker] Heb. a man of tongue. an evil speaker be established in the earth: evil shall hunt the violent man to overthrow him] Or, Or, an evil speaker, a wicked man of violence be established in the earth: let him be hunted to his overthrow.  
evil shall hunt the violent man to overthrew him] Gods plagues shall so from place to place pursue him, as he shall have no way to escape, Jer. 16. 16.  
overthrow] Heb. to destructions: that is, to certain destruction.  
V. 13. the upright shall dwell in thy presence] That is, shall be defended and preserved by thy fatherly providence and care, as one of thy family.   

PSAL. CXLI.  
Vers. 1. I Cry unto thee] He sheweth, that there is no other refuge in our necessities, but onely to flee unto God for comfort of soul or body.  
V. 2. set forth] Heb. directed.  
the lifting up of my hands as the evening-sacrifice] Psal. 134. 2. He desireth to have his prayers as acceptable to God, as the incense and sacrifices were in the Sanctuary, Psal. 69. 31. Mal. 1. 11. Rev. 8. 4.  
V. 3. keep the door of my lips] He desireth God to keep his mouth from speaking unadvisedly; for of himself he could not do it, psal. 39. 1.  
V. 4. let me not eat of their dainties] Let not their prosperity 'allure me to be wicked, as they are, psal. 37. 1. and 73. 15.  
V. 5. Let the righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent oil, which shall not break my head] Or, Let the righteous smite me kindly, and reprove me; let not their precious oil break my head, &c.  
and let him reprove me] He could well endure all reproofs that came from a loving heart, Prov. 9. 8. and 19. 25. and 25. 12.  
an excellent oil] Heb. oil of head, Eccles. 9. 8. He compareth a faithful and friendly reproof to such an ointment as they used to anoint their heads withall; which he desireth may not be wanting to him when need is.  
which shall not break my head] Or, let it never be wanting to my head.  
for yet my prayer also shall be in their calamities] By patience I shall see the wicked so sharply handled, that I shall for pity pray for them, Matth. 5. 44.  
V. 6. they shall hear my words] When the great men that how persecute me shall be overthrown, as stumbling in stony ways, then they, or the people which followed them in persecuting me, shall repent, and harken willingly to Gods word, Isai. 28. 19.  
V. 7. Our bones are scattered at the graves mouth] Either he means, the bones of such as died for his cause, or else that they were ready to be scattered at the graves mouth, so that it were a miracle for them to escape death, 2 Cor. 1. 9.  
V. 8. mine eyes are unto thee, O God] 2 Chron. 20. 12.  
leave not my soul destitute] Heb. make notmy soul bare.  
V. 10. Let the wicked fall into their own nets] Heb. into his nets: that is, into Gods nets, whereby he catcheth the wicked in their own malice: or, every one into his own net, as psal. 7. 15. and 9. 15. and 35. 8.  
whilst that I withall escape] Let their fall be my deliverance.  
withall] Or, alone. See Job 29. Ezra 4. 3.  
escape] Heb. pass over.   

PSAL. CXLII.  
Title. Maschil of David] Or, A psalm of David giving instruction.  
when he was in the cave] 1 Sam. 24. 3.  
Vers. I] This psalm appears to be made after the deliverance here mentioned. See the like, Jon. 2. 1.  
cried] Davids patience and instant prayer unto God condemneth their wicked rage; who, in their troubles, either despair, and murmur against God, or else seek to others rather then to God, to have redress in their miseries.  
did I make my supplication] The word, prayer, in the original, signifies a demanding of justice against his foes: crying, signifies earnestness: making supplication shows, that he sought for favour from God: complaint, or meditation, argues a preconsideration of what he prayed for: showing, intends a laying open of his troubles orderly in fit words.  
V. 3. then thou knewest my path] Thou knewest which way I should escape, when I knew no means of delivery: or, thou didst approve the way that I was in, and tookest care of me, psal. 1. 6.  
V. 4. I looked on my right hand, and beholded] Or, look on the right● hand, and see.  
refuge failed me] I had no place in the world to flee to.  
failed me] Heb. perished from me.  
no man cared for my soul] Heb. no man sought after my soul.  
V. 5. Thou] The words following, to the end, were spoken in the cave.  
my refuge] Though all means failed him, yet he knew that God would never forsake him, psal. 32. 7. and 46. 1.  
my portion in the land of the living] Psal. 16. 5. and 73. 26. and 119. 57. Lam. 3. 24.  
V. 7. Bring my soul out of prison] For he was on all sides beset with his enemies, as though he had been in a most straight prison.  
the righteous shall compass me about] Either to hear me speak of my wonderful deliverance, that they may rejoice and praise God with me, or else to set the crown on my head.  
for] Or, when.   

PSAL. CXLIII.  
Vers. 1. IN thy faithfulness answer me] According to thy promise, and the equity of my cause against my foes.  
V. 2. And enter not] Though I can stand upright before them, yet I cannot stand before thee. This second verse would be included in a parenthesis; for the third verse gives a reason of the petition in the first verse.  
into judgement with thy servant] Job 14. 3. He acknowledgeth a just hand of God in those things that had befallen him, though 〈◇〉 the unjust hands of his enemies; and entreateth him not to deal rigorously with him, as in justice he might.  
in thy sight shall no man living be justified] Exod. 34. 7. Rom. 3. 20. Gal. 2. 16.  
V. 3. hath persecuted my soul] To take away my life.  
hath smitten my life] I must needs be slain, if thou relieve me not.  
to dwell in darkness] I am forced to live in dark caves, like graves.  
that have been long dead] He acknowledgeth that God is his onely true physician that can heal him; for he can raise up men long since dead.  
V. 4. spirit overwhelmed within me] Psal. 142. 3.  
my heart within me is desolate] So that he was upheld onely by Gods power, on which he relied, psal. 73. 26.  
V. 5. I remember the days of old] To wit, thy great benefits of old, and the manifold examples of thy favour toward thine: or, I comfort myself with the remembrance of thy favours to me in times past, and take them for a pawn of comfort in time to come, because thou art the same, psal. 77. 5, 11.  
all thy works] Heb. every work of thine, or, all thy practise.  
V. 6. my soul thirsteth after thee] Psal. 42. 1, 2. and 63. 1. and 84. 2.  
as a thirsty land] I earnestly desire to be with God in the Sanctuary, as the dry ground desires rain, psal. 42. 1, 2. and 63. 1.  
V. 7. Hear me speedily] Heb. Make hast, answer me.  
lest I be like, &c.] Or, for I am become like, &c.  
V. 8. in the morning] It seems he made this prayer in the night, and preys for comfort against the next day: or, in the morning, that is, speedily, and in due time, psal. 101. 8.  
cause me to know the way] Direct me which way I may escape this danger, lest I perish in it, psal. 28. 1. and 5. 8.  
V. 9. I flee unto thee to hid me] Heb. hid me with thee. I hide myself under the shadow of thy wings, that I might be defended by thy power, psal. 91. 1. and 32. 7.  
V. 10. Teach me] He confesseth, that both the knowledge of, and obedience to Gods will in us, cometh from the Spirit of God, who teacheth us by his word, giveth understanding by his Spirit, and frameth our hearts by his grace to obey him.  
to do thy will] That is, justly, and aright: for, so soon as we decline from Gods will, we fall into error.  
thy spirit is good, led] Or, let thy good spirit led.  
into the land of uprightness] Or, in( or on) an even ground, as Isai. 26. 7, 10.  
V. 11. Quicken me] Keep me alive, and free me from this deadly danger.  
Quicken me, O Lord, for thy Names sake] Psal. 119. 25, 37, 88, 107.  
for thy Names sake] That thy Name may be honoured, thy justice shewed on persecutors, thy mercy to me thy servant.  
V. 12. of thy mercy cut off thine enemies] Which shall be a sign of thy fatherly care of me.  
I am thy servant] Psal. 116. 16.   

PSAL. CXLIIII.  
Vers. 1. MY strength] Heb. My rock.  
which teacheth my hands to war, &c.] 2 Sam. 22. 35. Who, of a poor shepherd, hath made me a valiant warrior and mighty conqueror.  
to war] Heb. to the war, &c.  
V. 2. My goodness] Or, My mercy. From whom alone I look for kindness and protection.  
My goodness and my fortress, my high tower and my deliverer, &c.] 2 Sam. 22. 2, 3, 40.  
my deliverer] Heb. my deliverer for me: for the prophet cannot satisfy himself with any words.  
who subdueth my people under me] He confesseth, that neither by his own authority, power nor policy his kingdom was kept quiet, but by the secret favour of God.  
V. 3. Lord, what is man, that thou takest knowledge of him? or the son of man, &c.] Job 7. 17. Psal. 8. 4. Heb. 2. 6.  
that thou takest knowledge of him?] To give unto God just praise, is, To confess ourselves to be unworthy of so excellent benefits, and that he bestoweth them upon us of his free mercy.  
V. 4. Man is like to vanity] Job. 14. 2. Psal. 39. 5.  
V. 5. Bow thy heavens, O Lord, &c.] Psal. 18. 9. Isai. 64. 1. show thyself present on earth, by destroying my greatest enemies, who are like mountains, in comparison of other men.  
V. 6. Cast forth lightning and scatter them] Psal. 18. 13, 14. Deliver me by heavenly means, for earthly means fail me.  
V. 7. sand thine hand] Heb. hands. He was in such danger, that he thought he needed both hands, that is, all Gods power, to help him.  
from above] From heaven.  
out of great waters] Psal. 69. 1, 2, 14.  
from the hand of strange children] Deliver me from the tumults of strangers, that profess peace to me: or, of my own people, that carry themselves cruelly toward me, like strangers.  
V. 8. and their right hand is a right hand of falsehood] Psal. 26. 10. For though they shake hands, yet they keep not promise.  
V. 9. I will sing a new song unto thee] A rare and excellent song, as thy great benefits deserve: or, a new triumphant song after victory, framed especially upon this occasion; the argument whereof is set down, v. 10.  
a new song unto thee, O God] Psal. 40. 3. and 98. 1.  
V. 10. It is he that giveth] Or, Who givest.  
salvation] Or, victory.  
delivereth] Or, deliverest.  
David his servant] Though strange kings be called Gods servants, as Cyrus, Isai. 45. 1. forasmuch as he useth them to execute his judgements; yet David, and they that rule godly, are properly so called, because they serve not their own affections, but set forth Gods glory.  
V. 11. Rid me, and deliver me from the hand of strange children] Verse 7, 8.  
V. 12. That our sons may be as plants] He desireth God to continue his benefits toward his people, that there may be a hopeful posterity after them.  
polished] Heb. cut.  
V. 13. That our garners may be full] That we may have corn not onely to eat plentifully, but also to lay up abundantly.  
all manner of store] Heb. from kind to kind.  
V. 14. That our oxen may be strong to labour] That our cattle may be very serviceable to us.  
strong to labour] Heb. able to bear burdens; or, leaden with fresh.  
V. 15. happy is that people that is in such a case] Psal. 33. 12. and 65. 4. If they be blessed that enjoy outward prosperity, much more happy are they that are in Gods favour.   

PSAL. CXLV.  
Title. praise] See the title of psal. 25.  
Vers. 1. I Will extol thee] Psal. 100. 1. He sheweth what sacrifices are pleasant and acceptable unto God, even praise and thanksgiving: and seeing that God still continueth his benefits towards us, we ought never to be weary of praising him for the same.  
V. 3. Great is the Lord] Hereby he declareth, that all power is subject unto God; and that no worldly promotion ought to obscure Gods glory.  
and his greatness is unsearchable] Heb. and of his greatness there is no search.  
V. 4. One generation shall praise thy works to another] Isa. 38. 19. Psal. 78. 4.  
to another] Forasmuch as the end of mans creation, and of his preservation, in this life, is to praise God, therefore he requireth, that not onely we ourselves do this, but cause all others to do the same.  
V. 5. works] Heb. things, or, words.  
V. 6. of thy terrible acts] Of thy terrible judgements against the wicked.  
declare thy] Heb. declare it.  
V. 7. They shall abundantly utter] As water runs out of a fountain, Jer. 6. 7.  
the memory of thy great goodness] Thy great blessings, which ought to be remembered.  
V. 8. The Lord is gracious, and full of compassion] Exod. 34. 6, 7. Num. 14. 18. Psal. 86. 5, 15. and 103. 8.  
and full of compassion] He describeth after what sort God sheweth himself to all his creatures, though our sins have provoked his vengeance against all: he shows himself merciful, not onely in pardoning the sins of his children, but also in doing good to wicked men, albeit they feel not the sweet comfort of Gods benefits.  
of great mercy] Heb. great in mercy.  
V. 9. over] Or, toward.  
V. 11. They shall speak of the glory of thy Kingdom] The praise of thy glory appeareth in all thy creatures: and though the wicked would obscure the same by their silence, yet the faithful are ever speaking of it.  
V. 12. his mighty acts] Gods servants speak of his great acts, that others may take notice of them.  
V. 13. an everlasting kingdom] Heb. a kingdom of all ages, 1 Tim. 1. 17.  
V. 14. The Lord upholdeth] All that are uphold from falling, are upheld by God: but some fall, and never rise.  
all that fall] Who, being in misery and affliction, would faint and perish, if God did not uphold them; and therefore they ought to reverence him that reigneth in heaven, and suffer themselves to be governed by him.  
raiseth up all those that be bowed down] Psal. 146. 8.  
all those that be bowed down] Ready to fall under the burden of their miseries.  
V. 15. The eyes of all wait upon thee] To wit, as well of man as of beast.  
wait upon thee] Or, look unto thee.  
thou givest them their meat in due season] Psal. 104. 17.  
V. 17. The Lord is righteous in all his ways] He praiseth God, not onely for his beneficence to all his creatures, but also for his justice in all his proceedings.  
holy] Or, merciful, or, bountiful.  
V. 18. The Lord is nigh unto all them that call upon him] Not in essence onely, but in affection: he is ready to grant their requests, Isai. 55. 6.  
in truth] In sincerity of heart▪ as all the faithful do, without hypocrisy.  
V. 19. He will fulfil the desire of them that fear him] For they ask, or wish for nothing, but according to his will, 1 Joh. 5. 14.  
V. 21. let all flesh bless his holy name for ever and ever] Let all men praise him. So Psal. 65. 2.   

PSAL. CXLVI.  
Vers. 1. PRaise ye the Lord] Heb. Hallelujah.  
Praise the Lord, O my soul] Psal. 103. 1.  
O my soul] He stirreth up himself, and all his affections to praise God.  
V. 2. While I live, will I praise the Lord] Psal. 104. 33.  
V. 3. Put not your trust in princes, nor in the son of man, in whom there is no help] Psal. 118. 8, 9.  
Put not your trust in princes] That God may have all praise. Here he forbiddeth all vain confidence, showing that by nature we are more inclined to put our trust in creatures, then in God the creator.  
help] Or, salvation: or, because he cannot help himself.  
V. 4. he returneth to his earth] Of which he was made, Gen. 2. 7. and 3. 19.  
his thoughts perish] As their excellent devices, and vain opinions, whereby they flattered themselves, and imagined wicked enterprises against others.  
V. 5. Happy is he that hath the God of Jacob for his help] Jere. 17. 7.  
whose hope is in the Lord his God] Psal. 144. 15.  
in] Heb. on.  
V. 6. Which made heaven and earth, the sea, and all that therein is] Gen. 1. 1.  
Which made heaven and earth] He encourageth the godly to trust onely in the LORD, both for that his power is able to deliver them from all dangers, and because, for his promise sake, his will is most ready to do it.  
V. 7. Which executeth judgement for the oppressed, which giveth food to the hungry] Psal. 103. 6.  
for the oppressed] Whose faith and patience for a while he trieth, but at length he punisheth the adversaries, that he may be known to be the judge of the world.  
the Lord looseth the prisoners] Psal. 68. 6. and 107. 10.  
V. 8. the Lord raiseth them that are bowed down] Psalm 145. 14.  
the Lord loveth the righteous] Though he visit them by affliction, hunger, imprisonment, and such like trials; yet his fatherly love and pity, never faileth them, yea, rather to his these are signs of his love, Heb. 12. 6.  
V. 9. The Lord preserveth the strangers] Meaning, all them that are destitute of all worldly means, and succour, as being in a strange place, where none knows, or regards them.  
the fatherless and widow] Deut. 10. 18. Psal. 68. 5.  
the way of the wicked he turneth upside down] Psal. 1. 6.  
V. 10. The Lord shall reign for ever] Exod. 15. 18. He assured the church, that God reigneth for ever, for the preservation of the same.   

PSAL. CXLVII.  
Vers. 1. IT is good to sing praises unto our God] Psal. 92. 1.  
for it is pleasant] He sheweth wherein we ought to exercise ourselves continual, and to take delight, to wit, in praising God, for that is pleasing to him.  
and praise is comely] Psal. 33. 1.  
V. 2. The Lord doth build up Jerusalem] Because the LORD is the founder of the church, it cannot be destroyed, though the members thereof be dispersed, and seem as it were, for a time, to be cast off.  
he gathereth together the outcasts of Israel] Deut. 30. 3.  
V. 3. He healeth the broken in heart] With affection, or with sorrow for sin.  
wounds] Heb. griefs.  
V. 4. He telleth the number of the stars] Though it seem to man incredible, that God should assemble his church, being so dispersed, yet nothing can be too hard for him, that can number, and name all the stars.  
he calleth them all by their names] Isai. 40. 26.  
V. 5. his understanding is infinite] Heb. of his understanding there is no number, Isai. 40. 28. Rom. 11. 33.  
V. 6. he casteth the wicked down to the ground] For the more high that the wicked climb, the greater is their fall in the end, Psal. 73. 18, 19.  
V. 7. Sing unto the Lord] Heb. Answer: That is, sing by turns, Exod. 15. 21. and 32. 18. Or, answer Gods goodness by thankfulness and obedience.  
V. 8. Who covereth the heaven with clouds] He sheweth, by the examples of Gods mighty power, goodness and wisdom, that we can never want most just occasion to praise God.  
who prepareth rain for the earth, who maketh grass to grow upon the mountains] Psal. 104. 13, 14.  
V. 9. He giveth to the beast his food, and to the young raven● which cry] Job 38. 41. Psal. 104. 27, 28.  
to the young ravens which cry] For their crying is, as it were a confession of their need, which cannot be relieved without God: then if God show himself mindful of the most contemptible fowls, can he suffer them to die with famine, whom he hath assured of life everlasting? Job 38. 41. Matth. 6. 26.  
which cry] Or, when they cry.  
V. 10. he taketh not pleasure in the legs of a man] God is thus bountiful to the creatures, not for any worth in them, but for his love to his people.  
V. 11. in them that fear him, in those that hope in his mercy] Psal. 33. 18.  
hope in his mercy] Heb. wait for his mercy.  
V. 13. he hath strengthened the bars of thy gates] He doth not onely furnish his church with all things necessary, but preserveth also the same, and maketh it strong against outward force.  
V. 14. He maketh peace in thy borders] Heb. who maketh thy border peace.  
finest of the wheat] Heb. fat of wheat, Deut. 32. 14. Psal. 81. 16.  
V. 15. He sendeth forth his commandment] His secret working in all creatures, is as a commandment to keep them in order, and to give them motion and force.  
his word runneth very swiftly] For immediately, and without resisting, all things obey him.  
V. 19. He sheweth] As before he called Gods secret working in all his creatures, his word, so here he meaneth the will of God revealed in the scriptures, given to his church, as a most precious treasure.  
his word unto Jacob, his statutes and his judgements unto Israel] Mal. 4. 4.  
his word unto Jacob] Heb. his words: That is, the ten words, or commandments. He gave them the law moral, ceremonial, judicial, Mal. 4. 4.  
V. 20, they have not known them] The cause of this difference is, Gods free mercy to his church, which hath therefore great cause to praise him, Rom. 3. 1.   

PSAL. CXLVIII.  
Vers. 1. PRaise ye the Lord] Heb. Hallelujah.  
from the heavens] Revel. 5. 13. Ye heavenly creatures praise God in the heavens.  
V. 2. all his angels] Psal. 103. 20, 21. Because they are members of the same church, he setteth them before our eyes, which are most willing hereunto, and by their prompt obedience, teach us to do our duty.  
V. 3. sun and moon] In that Gods glory shineth in these insensible creatures, this their beauty, and orderly motion, is a countinuall praising of God, Psal. 19. 1, 2, &c.  
stars of light] Job 38. 7.  
V. 4. ye heavens of heavens] Ye highest heavens, 1 King. 8. 27. called the third heaven, 2 Cor. 12. 2. where the saints and angels are. The sky where the stars are, is the second heaven: the air, is the first, where the fowls fly.  
ye waters] That is, the rain-waters lodged in the clouds Gen. 1. 7. Job 26. 8.  
above the heavens] Above the lower region of the air.  
V. 5. for he commanded, and they were created] Gen. 1. 3, 6. Psal. 33. 9.  
V. 6. a decree which shall not pass] Psal. 119. 91. Job 38. 33. Jere. 31. 35, 36. and 33. 25.  
V. 7. ye dragons] Rather whales, for they live in the deeps, Gen. 1. 21.  
V. 8. stormy wind fulfilling his word] Which come not by chance, or fortune, but by Gods appointment, Psal. 147. 15, 16.  
V. 9. Mountains and all hills] Great and little hills, fruitful and unfruitful trees, wild beasts and tame, worms and birds.  
V. 10. flying fowl] Heb. birds of wing.  
V. 11. Kings of the earth] For the greater gifts that any hath received, and the more high one is preferred, the more bound is he to praise God for the same: but neither high nor low, condition or degree, can be exempted from this duty.  
V. 13. for his name alone is excellent] His name onely is excellent of itself: creatures have no more excellency then he communicateth to them.  
excellent] Heb. exalted.  
his glory is above the earth and heaven] And therefore is worthy to be praised by kings and angels.  
V. 14. He also exalteth the horn of his people] The dignity, power, and glory of his church, Psal. 75. 10.  
the praise of all his saints] Or, he is the praise of all his saints, Luke 2. 32. Or, which is.  
even of the children of Israel] By reason of his covenant made with Abraham, Isaac, and Jacob.   

PSAL. CXLIX.  
Vers. 1. PRaise ye the Lord] Heb. Hallelujah.  
a new song] Psal. 33. 3. For his great and manifold benefits daily renewed on his church, Lam. 3. 23.  
V. 2. him] Heb. them, as Eccles. 12. 1. Isai. 54. 5.  
that made him] He gives two reasons why they should praise God with a new song. First, because he made them. Secondly, because he made them his people. In Hebrew it is, In his makers: to show the trinity of persons, Isai. 54. 5. Job 35. 10.  
V. 3. in the dance] Or, with the pipe.  
V. 4. For the Lord taketh pleasure in his people] Psal. 35. 27.  
he will beautify the meek with salvation] Not onely free them from their enemies, but also make them glorious before the world.  
V. 5. let them sing aloud upon their beds] They should enjoy continual rest and liberty to praise God, and shall use their liberty both night and day, to that end, Psal, 63. 6. Job 35. 10. Eccles. 12. 1.  
V. 6. in their mouth] Heb. in their throat: That is, they should sing aloud of Gods famous acts.  
a two-edged sword in their hand] Either he means, God would give them temporal victories, or, the spiritual sword, Heb. 4. 12. to rule men withall, Revel. 1. 16.  
V. 7. To execute vengeance upon the heathen] This is chiefly accomplished in the kingdom of Christ, when Gods people, for just causes, execute Gods judgements against his enemies: and it giveth no liberty to any to revenge their private injuries.  
V. 8. To bind their kings with Chains] Not onely the people, but the kings also that were their enemies, should be destroyed.  
V. 9. To execute upon them the judgement written: Deut. 7. 1, 2.  
the judgement written] Hereby God bindeth the hands and mindes of all his, to enterprise no further then he appointeth.  
this honour have all his saints.] Psal. 148. 14.   

PSAL. CL.  
Vers. 1. PRaise ye the Lord] Heb. Hallelujah.  
in his sanctuary] Or, for his sanctuary: That is, for revealing himself in his ordinances. So verse 2, In his mighty acts: That is, for them.  
in the firmament of his power] For his wonderful power appeareth in the firmament, which in Hebrew is called, a stretching out, or, spreading abroad. And therein the mighty work of God shineth.  
V. 2. excellent greatness] Or, greatness of greatness, or, abundance of greatness.  
V. 3. with the sound of the trumpet] He exhorteth them, that they might praise God the better, to stir up their joy with musical instruments.  
trumpet] Or, cornet.  
V. 4. dance] Or, pipe.  
V. 5. loud] Heb. of report, Isai 53. 1.  
high] Heb. shouting.  
V. 6. Let every thing that hath breath, praise the Lord] That is, every man, Deut. 20. 16. Josh. 11. 11. So sometimes flesh is put for man. He sheweth, that all men have cause to praise God. Let us therefore, never cease praising him here, till we be taken from hence, into his heavenly kingdom, which he hath prepared for his, to sing of his praise for ever. Amen, and Amen.  
thing] Heb. breath.  
Praise ye the Lord] Eph. 5. 19. Col. 3. 16.    

ANNOTATIONS On the Book of PROVERBS.  

The ARGUMENT.  
IT appears, 1 King. 4. 32. that Solomon spake three thousand Proverbs: Of all which, these onely remain that are written in this Book, wherein are many excellent sentences, besides many directions, not onely in matters of piety, but also of morality and civility, and household office▪ and affairs. To all which, the great, and wise King was content to condescend for the good of Gods Church and people. He speaks one while in his own name, another while in his fathers, then in wisdoms, else where in his mothers, and sometimes in Gods Name. So he shows, whence he received so much wisdom, and how willing he was to communicate it. The particulars see in notes on Chap. 4. 4. Who so reads this Book, that he attains to the writers intention, set out in the six first verses of the first chapter, shall never repent of his pains.   

CHAP. I.  
Vers. 1. THe Proverbs] That is, grave, short, useful, and famous sentences, that men may search out the true sense, and they may receive the deeper impression in them.  
V. 2. To know wisdom] To teach us to know the truth of God. This verse is for theorical knowledge, as the next is for practical.  
V. 3. To receive the instruction of wisdom] That we may learn how to carry ourselves wisely, and justly toward all men.  
and equity] Heb. equities: That is, all kind of equity, or equity in all causes, 2 Thes. 2. 17. Heb. 13. 21.  
V. 4. To give subtlety to the simplo] To such as have no discretion to rule themselves, and like children are ready to believe every thing, Eph. 4. 14.  
discretion] Or, advisement.  
V. 5. A wise man will hear] Or, That the wise man may hear, &c. As he sheweth, that these Proverbs containing the effect of religion, as touching manners and doctrine, do appertain to the simplo people: so doth he declare, that the same is also necessary for them that are wise and learned.  
unto wise counsels] To guide others, as ship-masters do at sea: for so the word signifies.  
V. 6. To understand] Or, Make to understand.  
To understand a proverb] Or, To make others understand.  
the interpretation] Or, an eloquent speech.  
V. 7. The fear of the Lord is the beginning of knowledge] Job 28. 28. Psal. 111. 10. Chap. 9. 10. As the foundation is the beginning of the house, and upholds all the rest.  
the beginning] Or, the principal part.  
fools despise wisdom and instruction] Psal. 14. 1.  
V. 8. of thy father] Parents should instruct their children in the fear of God, before they go out into the wide world,( for they may think masters speak for their own profit) and children observe what their parents have so taught them, when they are gone from them, Jere. 35. 8.  
of thy mother] Mothers instruction must be hearkned to, as well as the fathers, Chap. 30. 17. and 31. 1.  
V. 9. an ornament] Heb. an adding.  
and chains about thy neck] Nothing shall be a greater ornament to thee in the sight of others.  
neck] Heb. throats: That is, both sides of the throat.  
V. 10. if sinners enti●e thee] To wit, the wicked which have not the fear of God: spoken of verse 7.  
V. 11. let us lay wait for blood] Jere. 5. 26. He speaketh not onely of the shedding of blood with the hand, but also of all crafty practices, which tend to the detriment of our neighbours life, or livelihood, Psal. 10. 8. and 17. 12.  
V. 12. Let us swallow them up alive] Without any sign of blood, as if they had died a natural death: or, so as no man may know what is become of them. Thus they provide for their own safety: or, so suddenly, as if this went quick down their throat. See Psal. 124.  
as the grave] As the grave is never satiate, so the avarice of the wicked, and their cruelty hath no end, Chap. 30. 16.  
V. 14. let us all have one purse] He sheweth whereby the wicked are alured to join together. Every one hopes to have part of the spoil of the innocent.  
V. 15. My son, walk not thou in the way with them] Chap. 4. 14.  
from their path] That is, have nothing at all to do with them, Psal. 1. 1.  
V. 16. For their feet run to evil, and make hast to  shed blood] Isai. 59. 7. Rom. 3. 15.  
V. 17. Surely in vain the net is spread in the sight of any bide] Heb. Surely without cause the net is spread in the sight of any bide: yet men lay wait for their blood, and lurk privily for their lives. So are the ways, &c. That is, as men seek to kill birds to eat them, though the birds provoke them not: so do wicked men seek to kill such as never offended them, that they may have their wealth. This is an inhuman course: Therefore my son have nothing to do with these wicked men.  
in vain] Or, without cause, Vers. 11. chap 3. 30.  
in the sight of any bide] Heb. in the eyes of every thing that hath a wing.  
V. 19. which taketh away the life of the owners thereof] Rather then they will lose their gain, they will add murder to covetousness, 1 Tim. 6. 10.  
V. 20. Wisdom] Heb. wisdoms; that is, excellent wisdom.  
Wisdom crieth without] Chap. 8. 1. This wisdom is the eternal word of God.  
in the streets] Places of most frequent concourse: so that none can pretend ignorance.  
V. 22. ye simplo ones] Wisdom reproveth three kindes of men: simplo ones, which err of ignorance: mockers, that scoff at knowledge: fools, that hate instruction.  
V. 24. Because I have called, and ye refused, I have stretched out my hand, and no man regarded] Isai. 65. 12. and 66. 4. Jere. 7. 13. Ezek. 8. 18.  
I have stretched out my hand] A gesture of such as made proclamation, to get attention, Isai. 65. 2. Acts 21. 40.  
V. 26. I also will laugh at your calamity] This is spoken according to our capacity, signifying, That the wicked, which mock and jest at Gods word, shall have the just reward of their mocking, being required in the same kind.  
V. 27. When your fear cometh] That is, your destruction, which you feared, Chap. 10. 24.  
V. 28. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me.] Job 27. 9. Isai. 1. 15. Jere. 1. 11. and 14. 12. Mic. 3. 4.  
but they shall not find me] Because they sought not with sincere affection to God, but for ease onely of their own grief.  
V. 30. They would none of my counsel] Psal. 81. 11, 12.  
V. 31. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.] Chap. 14. 14.  
of the fruit of their own way] They shall feel what commodity their wicked life shall give them.  
V. 32. For the turning away of the simplo shall slay them] Turning away from my counsels, verse 25.  
turning away of the simplo] Or, ease of the simplo.  
the prosperity of fools shall destroy them] Prosperity abused to sensuality, wherein they delight by reason of their wealth, Psal. 69. 22.   

CHAP. II.  
Vers. 1. MY son, if thou wilt receive my words, and ●ide my commandments with thee] Chap. 7. 1.  
hid my commandments with thee] That is, keep them in thine heart, as treasure, Psal. 119. 11.  
V. 2. apply thine heart to understanding] If thou give thyself seriously to seek the true knowledge of God without hypocrisy.  
V. 3. if thou criest after knowledge] It is not enough to be willing to learn wisdom, but we must pray earnestly to God for it, and spare for no cost or labour, whereby it may be obtained.  
liftest up thy voice] Heb. givest thy voice.  
V. 4. If thou seekest her as silver, and searchest for her, as for hide treasures] Matth. 13. 44.  
V. 5. and find the knowledge of God] He sheweth us, that true wisdom is to know and fear God.  
V. 6. For the Lord giveth wisdom: out of his mouth cometh knowledge and understanding, 1 Kings 3. 9. Jam. 1. 5.  
V. 7. He layeth up sound wisdom for the righteous] God provideth sound wisdom for good men, which is as a buckler to defend them, that they may walk safely in good ways: and God preserves them therein.  
V. 8. He keepeth] Heb. To keep.  
V. 9. Then shalt thou understand righteousness, and judgement, and equity; yea, every good path] Chap. 1. 3.  
Then shalt thou understand righteousness] As wisdom will teach us how to carry ourselves well towards God, vers. 5. So likewise towards man, in this verse: For holy hearts are best sitted to understand holy things, Psal. 25. 12. John 7. 17.  
V. 11. Discretion shall preserve thee] It shall teach thee how to govern thyself, and to keep thee from sinful ways, and dangers thereupon ensuing.  
V. 13. Who leave the paths of uprightness] The right ways prescribed in Gods word, which is the onely light, they leave to follow their own fantasies.  
the ways of darkness] John 3. 19, 20. Eph. 5. 11.  
V. 14. and delight in the forwardness of the wicked] perversely wicked, walking cross to God and good men, Levit. 26. 21. Psal. 18. 27.  
V. 16. To deliver thee] As discretion will deliver us from evil men, verse 12. so likewise from evil women, in this verse.  
from the strange woman] That is, not thy wife, nor thou mayest not meddle with. So strange fire, Num. 3. 4. No stranger, Num. 1. 51.  
even from the stranger which flattereth with her words] Chap. 5. 3. and 7. 5.  
from the stranger] Who is as bad as one of a strange nation, whom God had forbidden them to touch, 1 King. 11. 1, 2.  
V. 17. the guide of her youth] That is, her husband, who married her in her youth, whose office is to guide her, and to whom she ought to be subject, 1 Pet. 3. 7.  
the covenant of her God] The promise made in marriage, whereof God is both the author, and witness, Mal. 2. 14.  
V. 18. For her house inclineth unto death, and her paths unto the dead] Chap. 7. 27.  
her house inclineth unto death] The courses used in her house, bring men to untimely ends.  
V. 19. None that go unto her, return again] Those that are so entangled, seldom get free again, Eccles. 7. 26.  
V. 20. That thou mayest walk in the way of good men] Chap. 13. 20. Discretion will keep thee from evil men, vers. 12. and evil women, vers. 16. that thou mayest walk in good ways, in this verse.  
V. 21. For the upright shall dwell in the land, and the perfect shall remain in it] Psal. 37. 29.  
the u●right shall dwell in the land] They shall prosper in the world, when wicked men, especially adulterers, waste their estate, and come to nothing, Chap. 6. 26.  
the perfect shall remain in it] Heb. shall be left in it: To wit, when wicked men come to untimely ends.  
V. 22. But the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it] Job 18. 17. Psal. 104. 35.  
rooted out] Or, plucked up.   

CHAP. III.  
Vers. 1. FOrget not my law] Forget not to do it, for God accounts those that do not his law, forgetters of it.  
but let thine heart keep my commandments] Deuter. 8. 1. and 30. 16.  
V. 2. length of dayes] Long life is the blessing of God, which he giveth to his, so far forth, as it is ●xpedient for them, Psal. 91. 16.  
long life] Heb. yeers of life.  
and peace shall they add to thee] Psal. 119. 165.  
V. 3. Let not mercy and truth forsake thee] Deal mercifully and truly with all men.  
bind them about thy neck] Exod. 13. 9. Deut. 6. 8. Chap. 2. 9. Keep those virtues as most precious jewels.  
upon the table of thine heart] Have them ever in remembrance.  
V. 4. So shalt thou find favour, and good understanding in the fight of God and man] Psal. 111. 10.  
good understanding] Or, good success.  
V. 5. Trust in the Lord with all thine heart] Psal. 37. 3.  
lean not unto thine own understanding] Nor to thy strength, nor riches, nor friends. But he names understanding, because most men are deceived by trusting to their own wits.  
V. 6. In all thy ways aclowledge him, and he shall direct thy paths] 1 Chron. 28. 9.  
In all thy ways aclowledge him] Use Gods counsel in all thy actions, and do nothing contrary to his will.  
V. 7. Be not wise in thine own eyes] Rom. 12. 16.  
fear the Lord, and depart from evil] Chap. 16. 6. Job 1. 1.  
V. 8. It shall be health to thy navel] Under these two parts he comprehendeth the whole body, as by health and marrow, he meaneth all the corporal benefits promised in the law.  
health] Heb. medicine.  
marrow] Heb. watering, or, moistening, Job 21. 24.  
V. 9. Honour the Lord with thy substance, and with the first-fruits of all thine increase] Exod. 23. 19. and 34. 26. Deut. 26. 2, &c. Mal. 3. 10, &c. Luke 14. 13.  
and with the first-fruits of all thine increase] As was commanded in the law: and by this they acknowledged, that God was the giver of all things, and that they were ready to bestow all at his commandment.  
V. 10. So shall thy barns be filled with plenty] Deut. 28. 8.  
thy presses shall burst out with new wine] To pay or give what God appoints, is not the way to impoverish men, but to enrich them.  
V. 11. My son, despise not the chastening of the Lord: neither be weary of his correction] Job 5. 17. Heb. 12. 5. Revel. 3. 19.  
despise not the chastening of the Lord] Do not set light by Gods rods, but make a good use of them: neither be too much cast down under them, for they come for thy good.  
V. 12. even as a father the son, in whom he delighteth] Deut. 8. 5.  
V. 13. and the man that getteth understanding] Heb. draweth it out: To wit, out of the well of Gods word.  
the man that getteth understanding] Heb. the man that draweth out understanding.  
V. 14. For the merchandise of it is better then the merchandise of silver, and the gain thereof then fine gold] Job 28. 15, &c. Psal. 19. 10. Chap. 8. 11, 19. and 16. 16.  
For the merchandise of it is better then the merchandise of silver] The gain that men get by using it, as merchants do by traffic.  
V. 16. Length of dayes is in her right hand] He compareth wisdom to a queen, that holds long life in one hand, and wealth and honour in the other, to give plentifully to her servants.  
V. 17. Her ways are ways of pleasantness] The man that walks wisely, shall enjoy true pleasure, and felicity.  
V. 18. She is a three of life] Which bringeth forth such fruit, that they that eat thereof have life. He alludeth to the three of life in Paradise, Gen. 2. 9. Revel. 2. 7.  
happy is every one that retaineth her] Chap. 8. 34.  
V. 19. The Lord by wisdom hath founded the earth] It shows Gods great wisdom, that could found the earth so surely, that it abides, Psal. 24. 2.  
established] Or, prepared.  
V. 20. By his knowledge the depths are broken up] Those deep places, into which the waters were driven at the beginning, Gen. 1. 9.  
V. 22. So shall they be life unto thy soul] Without wisdom then, the soul lacks life, and the body wants ornament.  
V. 23. Then shalt thou walk in thy way safely, and thy foot shall not stumble] Psal. 37. 24. and 91. 11, 12.  
Then shalt thou walk in thy way safely] Thou shalt prosperously effect all thy business in the day, and after it is done, thou shall sleep quietly in the night.  
V. 25. Be not afraid] Or, Thou shalt not be afraid, Vers. 24. Psal. 121. 3.  
neither of the desolation of the wicked] For when God destroyeth the wicked, he will save his, as he did Lot in Sodom.  
when it cometh] Or, that it should come: To wit, upon thee.  
V. 27. them to whom it is due] Heb. the owners thereof.  
V. 28. Go, and come again] Pay thy debts upon demand, if thou be able, and defer not payment.  
and to morrow I will give; when thou hast it by thee] Levit. 19. 13. Deut. 24. 15.  
V. 29. device not evil] Or, practise no evil.  
seeing] Or, when.  
seeing he dwelleth securely by thee] Seeing he fears no ill from thee, and therefore cannot prevent it.  
V. 30. Strive not with a man without cause] Out of pride, or covetousness.  
V. 31. Envy thou not the oppressor] Psal. 37. 1. Desire not to be like unto him in oppression, that thou mayest be as rich as he.  
the oppressor] Heb. a man of violence.  
V. 32. but his secret is with the righteous] Psal. 25. 14. That is, his covenant, and fatherly affection, which is hide, and secret from the world.  
V. 33. The curse of the Lord is in the house of the wicked] Mal. 2. 2.  
V. 34. Surely he scorneth the scorners] Jam. 4. 6. 1 Pet. 5. 5. He will show by his plagues, that their scorns shall turn to their own destruction, as Chap. 1. 26. Psal. 18. 26.  
Surely] Heb. If.  
but] Or, yet.  
he giveth grace unto the lowly] He makes them to find favour with men, as Exod. 3. 21. and 11. 3. and 12. 36.  
V. 35. shall be the promotion of fools] Heb. exalteth the fools.   

CHAP. IIII.  
Vers. 1. THe instruction of a father] Of me, who take on me the person of a father, and love all you young men, as if ye were mine own children.  
V. 2. good doctrine] The Hebrew word comes from receiving, to show, that we are ignorant of ourselves, and are bound to receive good instruction, when it is offered by others.  
forsake you not my law] My precepts, which are not onely doctrinal instructions, but also rules of life appointed by God, as a divine law.  
V. 3. For I was my fathers son] My father taught me, and I harkened to him: so I teach you, and expect that you should harken unto me.  
tender and onely beloved in the sight of my mother] 1 Chron. 29. 1.  
onely beloved in the sight of my mother] Beloved, is well added, to show her singular affection to Solomon, as if she had had no more children; yet had she three more, 1 Chron. 3. 5. Gen. 22. 2.  
V. 4. He taught me also, and said unto me, Let thine heart retain my words: keep my commandments and live] 1 Chron. 28. 9.  
He taught me also] Meaning, David his father: It is probable, that the sum of Davids instructions, he sets down from hence, to the end of the seventh chapter: and then brings in wisdom, speaking in the eighth and ninth chapter: and from thence, to the end of the twentieth fourth chapter, he sets down those Proverbs of his own, which he had set in order in his life time. Then to the end of the twenty ninth chapter, are added Solomons Proverbs, gathered by Hezekias servants. In the thirtieth chapter, is the prophecy of Agur. In the thirty one chapter, the instruction Solomons mother taught him.  
V. 5. Get wisdom] In the fifth and sixth verses, he requires that we should purchase wisdom, lay it up in the memory, as in a store-house, not go aside from it on either hand, but obey it constantly, out of love.  
V. 7. Wisdom is the principal thing] In Hebrew it is thus, The beginning of wisdom is this, Purchase wisdom, yea, with all thy possessions purchase understanding: That is, he that will get wisdom, must first resolve to stick at no price, Matthew 13. 44.  
V. 8. Exalt her, and she shall promote thee] Have it in high account, and then thou shalt prosper. Worldlings do contrary, they make low account of wisdom, and seek it last, or not at all.  
V. 9. an ornament of grace] Chap. 1. 9.  
a crown of glory shall she deliver to thee] Or, she shall compass thee with a crown of glory.  
V. 11. I have taught thee in the way of wisdom] Solomon declareth what care his father had to bring him up in the true fear of God: for this was Davids protestation, which Solomon now repeats.  
I have lead thee in right paths] Heb. made thee to go: That is, assisted thee by calling upon thee.  
V. 12. thy steps shall not be strained] Thou shalt walk at liberty without offence.  
and when thou runnest, thou shalt not stumble] Psal. 91. 11, 12.  
V. 14. Enter not into the path of the wicked] Psal. 1. 1. Chap. 1. 10, 15.  
and go not in the way of evil men] Come not into it at all, or if by force of temptation thou be brought into it, go not forward in it, but get out of it quickly.  
V. 15. by it] Heb. through it.  
V. 16. For they sleep not except they have done mischief] Meaning, that to do evil, is more proper and natural to the wicked, then to sleep, eat, or drink, Psal. 36. 4.  
unless they cause some to fall] Into poverty, as verse 17.  
V. 17. they eat the bread of wickedness] Chap. 9. 17. and 20. 17.  
the wine of violence] Heb. violences. That is, gotten by wicked means, and most cruel oppression, Amos 2. 8.  
V. 18. unto the perfect day] Psal. 37. 6. Signifying, that the godly increase daily in honour, till they come to perfection.  
V. 19. they know not at what they stumble] Like men in the dark they can foresee no dangers, much less prevent them, Isa. 59. 10. John 11. 10. 1 John 2. 11.  
V. 21. Let them not depart from thine eyes] Chap. 3. 3, 21. Or, Let them not make them to depart: That is, let not the wicked( mentioned, verse 19.) make thee neglect obedience to God.  
V. 22. and health to all their flesh] That is, they shall have health of body: under the which, all other blessings of this life, promised in the law, are contained. See Notes on chap. 3. 8.  
health] Heb. medicine.  
V. 23. Keep thy heart with all diligence] As men keep the heart most of all from wounding, because the wound of it is mortal; so must they, in spiritual affairs, look principally to their thoughts, and afterwards to their tongues, eyes and feet.  
with all diligence] Heb. above all keeping.  
out of it are the issues of life] Thence comes life natural, spiritual and eternal.  
V. 24. a froward mouth, and perverse lips] Heb. frowardness of mouth, and perverseness of lips.  
V. 25. Let thine eyes look right on] Look to thy way, like a traveller, and look not aside: weigh thy actions beforehand by Gods word: keep the mean, and avoid both extremes.  
V. 26. let all thy ways be established] Or, all thy ways shall be ordered aright.  
V. 27. Turn not to the right hand nor to the left] Deut. 5. 32. Josh. 1. 7.   

CHAP. V.  
Vers. 2. DIscretion] Heb. discretions: that is, all manner of discretion.  
that thy lips may keep knowledge] That thou mayest not onely be wise thyself, but also able to teach others wisdom, Mal. 2. 7.  
V. 3. For the lips] I warn thee to harken to my words, lest thou be deceived by the words of the adulteress.  
a strange woman] See Notes on chap. 2. v. 16.  
For the lips of a strange woman, &c.] Chap. 2. 16. and 6. 24.  
mouth] Heb. palate.  
smother then oil] By oil and honey, he meaneth flattering and crafty enticements, psal. 55. 21.  
V. 4. her end is bitter as wormwood] That which will come upon thee, if thou meddle with the adulteress.  
end is bitter] 2 Sam. 2. 26.  
V. 5. Her feet go down to death] Chap. 7. 27. All her doings led to destruction.  
V. 6. her ways are movable] She hath ever new means to 'allure to wickedness, so that men cannot discern their danger, nor think of returning to good ways.  
V. 7. O ye children] O Solomon, and the rest of my sons: for they are Davids words. See Notes on chap. 4. v. 4, 11.  
V. 8. come not nigh the door of her house] As from an house infected with the plague: come not nigh the door.  
V. 9. Lest thou give thine honour unto others] Lest thou be dishonoured by adultery, and her husband slay thee, chap. 6. v. 32, 34.  
V. 10. thy wealth] Heb. thy strength.  
and thy labours be in the house of a stranger] Lest she, her husband and her children spend those goods which thou hast gotten with hard labour.  
V. 11. And thou mourn at the last] Roar like a lion: as if he were going to hell; he hath more horror now, then joy before.  
when thy flesh and thy body are consumed] By some soul disease, which follows loose persons in that kind, Job 20. 11.  
V. 12. How have I] How brutish was I to do so, psal. 73. 22. Now he seeth his error, though late first.  
hated instruction] He sheweth the true cause of continuing in adultery, to be, hatred of instruction, although no adulterer in his health will confess so much.  
V. 14. in the midst of the congregation] I was made a public spectacle of misery for all men to gaze at, and almost utterly ruined.  
V. 15. of thine own ●istern] Get a wife of thine own, and delight in her, to extinguish the fire of lust in a clear well, and not in dirty puddles, which strumpets are.  
V. 16. Let thy fountains be dispersed abroad] Let thy children lawfully begotten be married about into other families with credit, which bastards cannot; for few of credit will join with them.  
fountains] Or, springs, as psal. 87. 7.  
V. 17. Let them be onely thine own] Let it not be doubtful whether they be thine or other mens, as it is with the children of adulterers.  
V. 18. Let thy fountain be blessed] So God will bless thy wife, and make her fruitful.  
rejoice with the wife of thy youth] Which thou didst mary in thy youth, and so mayest have lawful children by her to rejoice in, chap. 2. 17. Mal. 2. 14.  
V. 19. Let her be as the loving hind] Heb. as the hind of loves: that is, as the most beloved or amiable hind. So, a man of reproofs: that is, oft reproved, chap. 29. 1.  
let her breasts satisfy thee] Heb. make thee drunk. Let them give thee abundance of content.  
sati 〈…〉 thee] Heb. water thee.  
at all times] Not by fits▪ as men take content in strumpets.  
be thou ra●isht always with her love] Heb. err thou always in her love. As the hart wanders up and down when he misseth his best beloved hind. It requires abundance of affection from the husband to the wife.  
V. 20. And why wilt thou] Seeing there is so many inconveniences in adultery, and conveniences in marriage, Why shouldst thou be taken so with the adulteress?  
a strange woman] See Notes on chap. 2. 16.  
V. 21. For] Or, Seeing that.  
For the ways of man] If the former reasons will not draw thee from adultery, yet let the consideration of Gods judgements do it.  
before the eyes of the Lord] Though men see not thy adultery, yet God doth, and will punish thee for it, Heb. 13. 4.  
For the ways of man are before the eyes of the Lord] Job 31. 4. and 34. 21. Chap. 15. 3. Jer. 16. 17. and 32. 19. Heb. 4. 13.  
V. 22. His own iniquities shall take the wicked himself] Every gross wicked person; but especially the adulterer.  
with the cords of his sins] Chap. 29. 6.  
sins] Heb. sin.  
V. 23. He shall die without instruction] Heb. because there is no instruction. God is so angry with him, that he will let no man instruct him, that he might escape. Or, it may be understood of correction; God will not correct him, but let him perish in his sins, Hos. 4. 14. Or, because he receives no instruction.   

CHAP. VI.  
Vers. 1. SUrety for thy friend, if thou hast strike thy hand, &c.] Chap. 17. 18. and 20. 16. and 22. 26.  
for thy friend] Or, to thy neighbour, as v. 3.  
if thou hast strike thy hand] joined hands with a stranger, as a surety, to pay thy friends debt, if he do not.  
with a stranger] A man to whom thou owest nothing, nor knowest not how he will use thee, if thou fall into his hands.  
V. 2. Thou art] Or, And art.  
Thou art snared] He forbiddeth us not to become sureties for our friends, according to the rule of charity; but wills, That we consider for whom, to whom, and upon what terms we do it, so that the creditor may not be defrauded, nor ourselves damnified.  
with the words of thy mouth] Many think words bring no hurt, if they part with no present money; but Solomon tells us; Our promises do ensnare us.  
thou art] Or, and art.  
V. 3. when] Or, seeing.  
into the hand of thy friend] Thy neighbour, to whom thou art bound for another, and therefore humble thyself to him, because thou art in his danger, chap. 22. 7.  
friend] Or, neighbour.  
and make sure thy friend] Or, so shalt thou prevail with thy friend: or, prevail with thy friends.  
make sure thy friend] Heb. overcome thy friends. So the same word is used, Cant 6. 5. His meaning is, That if we be not able to pay, nor can find no favour with the creditor, we should be importunate with our friends to free us from him with all speed, as beast or fowl, pursued, fly for their lives, verse 5.  
V. 4. Give not sleep to thine eyes, nor slumber to thine eye-lids] Psal. 132. 4.  
V. 6. Go] When thou art out of debt, go labour for thy living, and keep thyself out of it.  
the ant] Because we regard not our teachers, God sets silly creatures to teach us to live of ourselves, and not to be burdensome to others.  
be wise] Learn of the ant wisely to order thine affairs.  
V. 7. which having no guide] The ant, that hath none to go before her to show her how to do it, nor none oversee whether she do it or no, nor no ruler to punish her for idleness, yet labours: much more should men, that have those motives she hath not, chap. 30. 25, 27.  
V. 8. Provideth her meat in the summer] When the weather is fair, the way smooth, and food to be had, she provides against winter: so should we, against sickness and old age.  
V. 9. How long wilt thou sleep, &c.] Chap. 24. 33. He chides the sluggard for being so long slothful.  
V. 10. Yet a little sleep] The sluggard answers, That he had need yet of more sleeps and slumbers: for sluggards never have sleep enough, but ever seek new occasions.  
sleep] Heb. sleeps.  
slumber] Heb. slumbers.  
V. 11. So shall thy poverty come, &c.] Chap. 13. 4. and 20. 4. As if God should reply, Sleep on; but thou shalt be poor enough at length.  
as one that traveleth] Suddenly, and unlooked for.  
thy want as an armed man] So as it cannot be resisted.  
V. 12. A naughty person] He sheweth what misery will come on mockers.  
A naughty person, a wicked man] Heb. a man of Belial, a man of wickedness.  
V. 13. He winketh with his eyes] He teacheth his companions to deride others by the motion of the eye, foot, or finger, when he dares not with his tongue, Job 15. 12. Psal. 35. 19.  
V. 14. frowardness] Heb. Frowardnesses.  
he deviseth mischief continually] Besides abundance of corruption in his heart( Heb. frowardnesses) he adds more by devising mischief still, even in the night, when workmen sleep, chap. 4. 16. Mic. 2. 1. Hos. 7. 6.  
soweth] Heb. casteth forth.  
discord] Heb. discords.  
V. 15. broken without remedy] Jer. 19. 11.  
without remedy] A mockers misery will abide on him.  
V. 16. unto him] Heb. of his soul.  
V. 17. A proud look] Heb. Haughty eyes.  
V. 18. feet that be swift in running to mischief] Rom. 3. 15.  
V. 19. speaketh lies] Chap. 19. 5.  
discord] Heb. discords.  
V. 20. My son, keep thy fathers commandment, and forsake not the law of thy mother] Chap. 1. 8.  
V. 21. neck] See chap. 2. 9.  
V. 22. it shall led thee] The commandment, mentioned, v. 20.  
keep thee] Or, watch over thee.  
it shall talk with thee] Direct thee what is to be done all day, as masters in the morning appoint their servants what to do the day following.  
V. 23. For the commandment is a lamp; and the law is a light] Psal. 19. 8. and 119. 105.  
the commandment is a lamp] The commandment of thy father, and law of thy mother, v. 20, may guide thee, as a candle by night, and the light by day; and their reproofs are means to save you.  
lamp] Or, candle.  
V. 24. To keep thee from the evil woman] Chap. 2. 16. and 5. 3. and 7. 5. The verse before may be included in a parenthesis, and this verse depend on the end of the two and twentieth.  
of the tongue of a strange woman] Or, of the strange tongue.  
V. 25. Lust not] Or, That thou lust not.  
Lust not after her beauty in thine heart] Matth. 5. 28.  
neither let her take thee with her eye-lids] Take heed of her fair looks, as well as of her sweet words; for if she catch thee with her eyes, when she hath brought thee to extreme poverty she will take away thy life also.  
V. 26. For] Or, When.  
piece of bread] 1 Sam. 2. 36.  
and] Or, then.  
the adulteress] Heb. the woman of a man, or a mans wife.  
the adulteress will hunt] Heb. the wife of another man: that is, a whore. Or, A woman given to men.  
for the precious life] Which should be precious to thee, Mat. 16. 26. Or, after precious souls; that is, properest persons.  
V. 27. Can a man take fire in his bosom] Meaning, that she will never cease, till she have brought thee to beggary, and then seek thy destruction.  
V. 28. Can one go upon hot coals] A man cannot use familiarity with such, or dalliance, but it will turn to his ruin, judge. 16.  
V. 29. So he] Or, So is he.  
V. 30. Men do not despise a thief] He approveth not theft, but sheweth, that stealing, for need, is not so abominable as whoredom; forasmuch as theft might be redeemed; but adultery was a perpetual infamy, and death, by the law of God: and the one proceeds from want, and the other from wantonness.  
V. 31. if he be found] Heb. being found.  
he shall restore seven-fold] That is, for a manifold restitution; for it was divers, according to the thing stolen: or, at most, they can but take his goods, his life they cannot take away for bare theft.  
V. 32. understanding] Heb. heart.  
V. 33. A wound and dishonour shall he get] That is, death, appointed by the law, or be slain by the strumpets husband. See verse 34. or, a wound in his famed, which shall never be done away.  
V. 34. therefore he will not spare in the day of vengeance] He sheweth, that a man commonly seeketh his death that hath abused his wife; and so concludeth, That the husband will accept of no ransom, to save the adulterer.  
V. 35. He will not regard any ransom] Heb. He will not accept the face of any ransom.   

CHAP. VII.  
Vers. 2. KEep my commandments, and five] Chap. 4. 4.  
and my law as the apple of thine eye] By this diversity of words, he meaneth, That nothing ought to be so dear unto us, as the word of God; nor we look on any thing more, nor mind any thing so much.  
apple of thine eye] Psal. 17. 8.  
eye] Heb. eyes.  
V. 3. bind them upon thy fi●gers, writ them upon the table of thine heart] Deut. 6. 8. and 11. 18. Chap. 3. 3.  
V. 4. kinswoman] Heb. kinsman.  
V. 5. That they may keep thee from the strange woman] Chap. 5. 3. and 2. 16.  
V. 6. For at the window of my house I looked] I speak not without reason, for I have seen the folly of those that have suffered themselves to be abused by harlots.  
V. 7. the youths] Heb. the sons.  
V. 9. in the evening] Heb. in the evening of the day.  
in the black and dark night] He sheweth, that there was almost none so impudent, but they were afraid to be seen; and also their own consciences did accuse them, which caused them to seek the night, to cover their filthiness, Job 24. 15. 1 Thess. 5. 7.  
V. 10. subtle] Heb. reserved.  
V. 11. She is loud and stubborn] Chap. 9. 13. He describeth certain conditions, which are peculiar to harlots.  
V. 13. with an impudent face said] Heb. she strengthened her face, and said.  
V. 14. I have peace-offerings with me] Heb. peace-offerings are upon me] Because that in peace-offerings a por●●on returned to them that offered, she sheweth him that she hath meat at home to make good cheer with: or else, she would use some cloak of holinesse, till she had gotten him in her snares, 1 Kings 21. 9.  
this day have I payed my vows] Which declareth, that harlots outwardly will seem holy and religious, both because they may the better deceive others, and also flatter themselves; thinking, by observing of ceremonies and offerings, to make satisfaction for their sins.  
V. 15. to meet thee] As if her affection were to him onely, which was ready for the first comer.  
V. 18. our f●ll of love] Heb. be drunken with loves, chap. 5. 19.  
until the morning] Which shows her unsatiable lust.  
V. 20. He hath taken a bag of money] There is no fear of my husbands sudden return; for he hath taken money with him to supply the charge of a long journey.  
with him] Heb. in his hand.  
the day appointed] Or, the new moon.  
V. 21. With her much fair speech she caused him to yield] Fair words prevail more to draw men to looseness, then wanton gestures, chap. 5. 3.  
with the flattering of her lips she forced him] When once they begin to yield, they go on, as it were, by force.  
V. 22. He goeth after her straightway] If he had taken time to consider of the sin, and punishment, he might have escaped.  
straightway] Heb. suddenly.  
as an ox goeth to the slaughter] Which, thinking he goeth to the pasture, goeth to the shambles.  
or as a fool to the correction of the stocks] Who goeth cheerfully, not knowing that he shall be punished.  
as a fool to the correction of the stocks] Heb. as the stocks are for the correction of the fool.  
V. 23. Till a dart strike thorough his liver] He shows the blockishness of the young-man, who never thinks of his dange● till he have undone himself.  
strike thorough his liver] Job 20. 24, 25.  
snare] Chap. 1. 17. Eccles. 9. 12.  
V. 24. harken unto me now therefore] Being warned by this terrible example, harken rather to my wholesome words, then to the alluring ones of harlots.  
V. 26. yea, many strong men have been slain by her] Heb. and all that are slain by her are strong men.  
many strong men have been slain by her] Many stout men have been overcome by harlots; yea, the most of them that she destroys are stout men: so that the strength of a man is oft overcome by the slight of a woman: none hath been so strong, but, being careless, they have been overcome by lust, judge. 16.  
V. 27. Her house is the way to hell] Chap. 2. 18. and 5. 5. Heb. the ways to hell are in her house: that is, there are many ways to hell in the harlots house.  
way] Heb. ways.   

CHAP. VIII.  
Vers. 1. DOth not] All that think rightly, must confess, that wisdom reveals her self. Here Solomon himself begins again, as chap. 4. 4. and brings in Christ the eternal Word and Wisdom of God, speaking, Joh. 1. 1. 1 Cor. 1. 24.  
wisdom cry?] Chap. 1. 20. Solomon declareth, that man is cause of his own perdition; and that he can pretend no ignorance, forasmuch as God calleth to all men aloud by his ministers in his Church, to walk in the ways of piety.  
V. 2. in the top of high places] In the highest places, where she may best be heard. Teachers were wont to be placed higher then their and it ours, Neh. 8. 4. Acts 22. 3.  
by the way] Where men commonly pass by, that she may be not heard of all men. Thus wisdom speaks openly, in the light, not caring who hear her; whereas, the harlot spake in darkness and corners, chap 7 9, 12.  
V. 3. She crieth] Heb. They cry, chap. 1. 20.  
She crieth at the gates] Where the people resorted for justice, and which they passed thorough for commerce, Ruth 4. 1. Psal. 127. 5. Jer. 17. 19.  
gates] Heb. hand, or side of the gates.  
entry] Heb. mouth.  
at the coming in at the doors] Where they must needs go in and out, upon all occasions.  
V. 4. O men] That is, great men, and mean, as psal. 49. 2. wisdom cries to all sorts.  
V. 6. I will speak of excellent things] Heb. princes: that is, words that do as much excel others, as princes do the people: or, words that all men ought to be guided by, as by princes. So we call the sentences of judges in times past, ruling-cases.  
excellent things] Chap. 22. 20.  
V. 7. my mouth shall speak truth] There is nothing but truth in wisdoms speech; whereas, in the best mens sayings there may be errors, as water mixed with wine, and dross with gold, psal. 12. 6. and 19. 10.  
mouth] Heb. palate, chap. 5. 3.  
wickedness is an abomination to my lips] We must speak the truth, not for by-ends, but for love of it, which appears by our hatred of lying.  
an abomination to my lips] Heb. the abomination of my lips.  
V. 8. froward] Heb. wreathed.  
V. 9. They are all plain] Heb. right before him: that is, obvious, and easy to be found.  
to him that understandeth] If we err, it is for want of sight, not for want of light.  
V. 10. and not silver] That is, rather then silver, Hos. 6. 6.  
V. 11. For wisdom is better then rubies] Job 28. 15. Psal. 19. 10. Chap. 3. 15. and 16. 16.  
V. 12. I wisdom dwell with prudence] Except a man have wisdom, which is the true knowledge of Gods will, he can neither be prudent, nor a good counsellor.  
prudence] Or, subtlety.  
wit●y] Or, skilful.  
V. 13. The fear of the Lord is to hate evil] He then that doth not hate evil, feareth not the LORD, chap. 16. 6. Gen. 20. 11. Job 1. 1. Psal. 97. 10.  
V. 14. I have strength] I have power to bring my witty inventions to effect, v. 12. or, I give both policy and power.  
V. 15. By me kings reign] Rulers cannot rule justly, nor establish their authority, without wisdom: for from Christ they have their power, and wisdom to use it aright.  
V. 17. th●se that seek me early shall find me] That is, they that seek me in my word diligently, with a desire to profit by it, as students do, that rise betimes to get knowledge.  
V. 18. ricks and honour are with me] Chap. 3. 16.  
durable riches and righteousness] Signifying, that he chiefly meaneth the spiritual treasures, and heavenly riches, Heb. 10. 34.  
V. 19. My fruit is better then gold, yea, then fine gold] Chap. 3. 14.  
V. 20. led] Or, walk: or, make to walk.  
in the midst of the paths of judgement] For there can be no true justice or judgement, which is not directed by this wisdom.  
V. 21. and I will f●ll] Or, and f●ll.  
V. 22. before his works] This wisdom is Christ the Son of God, who was before the world. See v. 1. Joh. 1. 1.  
of old] Psal. 93. 2. Heb. from then: that is, before his works made in the Creation, psal. 93. 2.  
V. 23. I was set up from everlasting] Christ was anointed King over the Church, by Gods decree, before the world was.  
V. 24. I was brought forth] He was begotten by the Father from eternity.  
V. 26. fields] Or, open places.  
nor the highest part of the dust of the world] Heb. the beginning of the dusts of the world: that is, before the matter of the earth was made.  
the highest part] Or, the chief part.  
V. 27. When he prepared the heavens] Christ was with the Father in the creation of the world, when he made the heavens, girded in the sea, set the clouds fast above, and the fountains beneath.  
a compass] Or, a circled.  
V. 29. When he gave to the sea his decree] Gen. 1. 9, 10. Job 38. 10, 11. Psal. 104. 9. The decree of the sea, to keep it always in its bounds.  
V. 30. as one brought up with him] As a child with the father.  
I was daily his delight] Heb. delights: that is, his greatest delight: for even when the world was in making, God the Father took more pleasure in his Son, then in his works.  
rejoicing] Or, sporting. So v. 31.  
rejoicing always before him] Heb. sporting greatly, as little ones do before their parents.  
V. 31. rejoicing in the habitable part of his earth] Heb. sporting greatly: so that the work of creation was no pain or labour, but a pleasure to the Son of God.  
my delights were with the sons of men] Though he delighted in all the creatures, yet most of all in men; and came afterwards to dwell among them, Joh. 1. 14.  
V. 32. Now therefore harken unto me] Seeing I am eternal, and so dear to God, and count you as my children, harken to my counsel, and ye shall be happy.  
blessed are they that keep my ways] Psal. 119. 1, 2. and 128. 2. Luke 11. 28.  
V. 34. Blessed is the man that heareth me] Chap. 3. 13, 18.  
watching daily at my gates] No pains is too much to get wisdom.  
waiting at the posts of my doors] Men must take instruction when God offers it; and, like scholars, attend their masters hours, v. 17.  
V. 35. obtain] Heb. bring forth.  
V. 36. all they that hate me, love death] Draw death on themselves, as if they loved it, and greedily seek their own ruin.   

CHAP. IX.  
Vers. 1. wisdom] Chap. 1. 20.  
wisdom hath builded] Heb. wisdoms: that is, Christ, the supreme wisdom, chap. 8. 1.  
her house] He hath prepared him a Church.  
seven pillars] Many chief stays, and principal parts of his Church, as were the patriarches, prophets, apostles, pastours and doctors.  
V. 2. her beasts] Heb. her killing.  
she hath mingled her wine] Heb. mingled it: or, poured it out. So they did, in those hot countreys, mix their wine with water, to alloy the heat of it. So doth Christ fit his heavenly instruction for our earthly capacity.  
mingled] Or, poured out.  
she hath also furnished her table] He compareth wisdom to a great queen, who keeps open house for all comers. So doth the King of heaven, Matth. 22. 2. This is opposed to the harlots feast, chap. 7. 14.  
V. 3. She hath sent forth] Salvation wrought by Christ will not profit us, except it be published to us.  
her maidens] The incorrupt teachers and ministers of Christ, who are his servants, 2 Cor. 4. 2.  
the highest places] Heb. the wings of the high places.  
V. 4. Whoso is simplo] He that knoweth his own ignorance, and is voided of malice.  
in hither] Or, aside, a● v. 15, 16.  
V. 5. eat of my bread] By meat and drink, is meant the word of God, and the ministration of the sacraments, whereby God nourisheth his servants in his house, which is, the Church. Joh. 6 27.  
mingled] Or, poured out, as v. 2.  
V. 6. Forsake the foolish] Leave the company of ignorant and wicked men: or, leave your foolish and sinful ways. So Prov. 1▪ 22.  
V. 7. He that reproveth a scorner] The 7, 8, 9, 10 verses may be red included in a parenthesis: for in the 11 verse is a reason given of the exhortation given in the 5 and 6 verses.  
getteth himself a blot] For the wicked will contemn the reprover, and labour to defame him, Matth. 7. 6.  
V. 8. Reprove not a scorner] Meaning, them which are incorrigible, which Christ calleth dogs and swine: or, he speaketh in comparison; Rather rebuk a wise man then a fool: not that scorners should not be rebuked simply, or of none; but advisedly and discreetly, considering their malice, and the small hope of doing them good.  
Reprove not a scorner, lest he hate thee] Matth. 7. 6.  
V. 10. The fear of the Lord is the beginning of wisdom] Job 28. 28. Psal. 111. 10. Chap. 1. 7. They then that fear not God, have not one spark of true and saving knowledge.  
V. 11. For by me thy days shall be multiplied] Chap. 10. 27.  
V. 12. thou shalt be wise for thyself] I speak not for my profit, but for thine: if thou harken to me, the good will be thine; and if thou scoff at my instruction, the hurt will be thine own, Job 35. 6, 7. Gal. 6. 5.  
V. 13. A foolish woman is clamorous] Chap. 7. 11. The adulteress, spoken of, chap. 7.  
V. 15. who go right on their ways] That would harken to wisdoms lessons, if they were not seduced.  
V. 16. Whoso is simplo] She speaks in the same words which wisdom used before, yet seeks to deceive, v. 4.  
in hither] Or, aside, v. 4.  
V. 17. Stolen waters are sweet] sinful delights taken by stealth, are the more pleasant to persons sensually affencted▪ contrary to chap. 5. 15.  
eaten in se●●e●] Heb. of secr●●ies: that is, eaten most secretly.  
V. 18. dead are there] Prov. 2. 18. and 7. 26.  
her guests are in the depths of hell] They are as sure to go into the deepest place of hell, as if they were there already. A metaphor from a dungeon.   

CHAP. X.  
Vers. 1. THe proverbs of Solomon] See Notes on chap. 4. 4. and 8. 1.  
A wise son maketh a glad father] Chap. 15. 20. Parents look for comfort from their children; and their hearts are dead within them, when they are disappointed of it.  
V. 2. Treasures of wickedness profit nothing] Chap. 11. 4. Riches wickedly gotten do not profit, but do much hurt, chap. 24. 23. and 17. 21.  
V. 3. The Lord will not suffer the soul of the righteous to famish] Psal. 37. 25. Though he suffer the just to want for a time, yet he will sand him comfort in due season.  
the substance of the wicked] Or, the wicked for their wickedness.  
V. 4. He becometh poor that dealeth with a slacken hand] Chap. 12. 24.  
with a slacken hand] Or, a deceitful hand, Jer. 48. 10. for slothful men live by deceiving others.  
V. 5. He that gathereth in summer, is a wise son] He that takes his opportunity for his business, credits himself and his: he that neglects it, discredits both.  
V. 6. violence covereth the mouth of the wicked] Vers. 11. When their wickedness shall be discovered, they shall be as dumb, and not know what to say: or, other mens violence shall stop their mouths.  
V. 7. The memory of the just is blessed] Psal. 112. 6. Men shall speak of a just man after his death with praise, and of the wicked with disdain and disgrace. Or, the just shall leave a sweet sent behind him, and the wicked, a stinking savour.  
V. 8. a prating fool] Heb. a fool of lips.  
a prating fool shall fall] He that shows the folly of his heart by irregular speech, shall fall, though he look to rise by his ●alk.  
shall fall] Or, shall be beaten.  
V. 9. He that walketh uprightly, walketh surely] Psal. 23. 4. Upright ways bring peace, though wicked men think them exposed to danger: but crafty plots, to prevent danger, prove the ruin of the devisers.  
V. 10. He that winketh with the eye, causeth sorrow] Chap. 6. 13. He that mocks others with his eyes. See Notes on chap. 6. 13.  
a prating fool shall fall] Vers. 8.  
shall fall] Or, shall be beaten.  
V. 11. The mouth of a righteous man is a well of life] Chap. 13. 14. It always refresheth others, and cannot be stopped.  
V. 12. Hatred stirreth up strifes] By discovering and upbraiding mens faults to them, which love covereth, and so extinguisheth strife.  
love covereth all sins] 1 Cor. 13. 4. 1 Pet. 4. 8.  
V. 13. In the lips of him that hath understanding, wisdom is found] Whereby he knows how to speak without danger; which fools do not.  
a rod is for the back of him that is voided of understanding] Chap. 26. 3.  
understanding] Heb. heart.  
V. 15. The rich mans wealth is his strong city] Chap. 18. 11. A rich man trusts in his riches: a poor man fears destruction, for want of wealth.  
V. 16. The labour of the righteous tendeth to life] That which a righteous man gets, he useth to preserve his own life, and other mens; but wicked men use their wealth to undo themselves and others.  
V. 17. erreth] Or, causeth to err.  
V. 18. with] Or, hath▪  
V. 19. In the multitude of words there wanteth not sin] Eccles. 5. 3. Jam. 3. 2. Not of pondered words, but of rash ones, which wisdom teacheth men to forbear: or, men that are full of talk, cannot but talk amiss sometimes.  
V. 20. The tongue of the just is as choice silver] Good mens words are of great price; wicked mens thoughts are of small value.  
V. 21. The lips of the righteous feed many] They are able to admonish, exhort, counsel and comfort others, when wicked men cannot preserve themselves.  
of wisdom] Heb. of heart.  
V. 22. The blessing of the Lord, it maketh rich] Gods blessing makes men rich, without those careful toils that covetous men are oppressed withall, psal. 127. 2, 3.  
V. 23. It is a sport to a fool to do mischief] Chap. 14. 9.  
but a man of understanding hath wisdom] Or, and so is wisdom( or, to do wisdom) to a man of understanding.  
a man of understanding hath wisdom] To avoid doing mischief.  
V. 24. be granted] Or, yield fruit, as chap. 12. 12.  
V. 25. As] Or, When.  
As the whirlwind posseth] as soon as a whirlwind passeth away: or, when the whirlwind of Gods wrath passeth over them.  
so] Or, then.  
the] Or, to the.  
V. 26. so is the sluggard to them that sand him] He is but a trouble and grief to them that employ him.  
V. 27. The fear of the Lord prolongeth days] Chap. 9. 11. Good men shall live long, when bad men die soon.  
prolongeth] Heb. addeth.  
yeers of the wicked shall be shortened] Job 22. 16. Psal. 55. 23.  
V. 28. The hope of the righteous shall be gladness] They shall attain the good they look for, but wicked men shall not.  
the expectation of the wicked shall perish] Job 8. 13. and 11. 20. Psal. 112. 10. They that fear not God are accounted wicked men, in Scripture-phrase, though they be not openly profane.  
V. 30. The righteous shall never be removed] Psal. 37. 22. and 125. 1. Out of his habitation: his children shall dwell there after him, psal. 37. 29.  
V. 31. The mouth of the just, &c.] Pentifully, as a fruitful field doth corn.  
bringeth forth wisdom] To avoid cross words, that bring destruction.  
the froward tongue] Heb. tongue of frowardnesses: that is, accustomend to speak frowardly.  
froward] Heb. of frowardnesses.  
shall be cut out] Like a bad three, that bringeth forth evil fruit, psal. 52. 5.  
V. 32. the mouth of the wicked speaketh frowardness] Things justly displeasing to others.  
frowardness] Heb. frowardnesses.   

CHAP. XI.  
Vers. 1. A False balance] Heb. balances of deceit. Under this word, he condemneth all false weights, measures, and deceit.  
abomination to the Lord] Though some men make light of it, yet God hates it.  
A false balance is abomination to the Lord] Levit. 19. 36. Deut. 25. 15. Chap. 16. 11. and 20. 10, 23.  
a just weight] Heb. a perfect ston.  
V. 2. When pride cometh, then cometh shane] Chap. 15. 33. and 16. 18. and 18. 12. When man forgetteth himself, and exalteth himself above his vocation, then God, by some sudden accident, bringeth him to confusion.  
with the lowly is wisdom] And, by consequence, honour, from them that rightly weigh things.  
V. 3. The integrity of the upright shall guide them] Chap. 13. 6.  
V. 4. Riches profit not in the day of wrath] Chap. 10. 2. Ezek. 7. 19. Zeph. 1. 18. Though well gotten, and not by fraud, as vers. 1.  
V. 5. direct] Heb. rectify.  
V. 6. The righteousness of the upright shall deliver them] It shall not onely lead him in safe paths, but also free him out of dangers.  
transgressors shall be taken in their own naughtiness] Chap. 5. 22.  
in their own naughtiness] His plots to ruin others, shall ruin himself, chap. 5. 22.  
V. 7. hope] Or, expectation of strengths: that is, the most strong hope.  
V. 8. The righteous is delivered out of trouble] Chap. 21. 18.  
the wicked cometh in his stead] It shows the great love of God to his, who brings them out of the snare, and their enemies into it; as in Mordecai's case, Esth. 7. 9.  
V. 9. An hypocrite with his mouth destroyeth his neighbour] Jo● 8. 13 A man that dissembles with his neighbour by fair words, leads him to destruction, unless he be a good man, that by knowledge finds out his drifts, and prevents them: or, a man that dissembles with God, draws others to do so: but good men that know Gods will, will not be drawn by him.  
hypocrite] Or, profane man, psal. 35. 16.  
V. 10. the city rejoiceth] Because of the good they get by them; whereas, by wicked men exalted they get hurt, v. 11.  
V. 11. By the blessing of the upright the city is exalted] By the prayers and good counsels of righteous men, a city is exalted, as it is pulled down by the cursings and ill counsels of wicked men.  
V. 12. voided of wisdom] Heb. destitute of heart.  
despiseth his neighbour] Speaketh ill of him, or to him; but he that is thoroughly wise( Heb. a man of understandings) will not therefore speak ill of others, nor to him that reproacheth him.  
understanding] Heb. understandings.  
V. 13. A tale-bearer] Heb. he that walketh, being a talebearer, Levit. 19. 16.  
A tale-bearer revealeth secrets] Things committed to him concerning the speaker, or some other, upon condition of secrecy.  
V. 14. Where no counsel is, the people fall] 1 King. 12. 1, &c. chap. 15. 22. Heb. counsels: Such as ship-masters use to guide the ship well: for so the word signifies.  
V. 15. He that is surety for a stranger] Whose condition he knows not: or, for one whom he is no way obliged to, and therefore is not tied to be bound for him. So a strange woman is she that is not a mans own wife, chap. 2. 16. and 6. 1.  
shall smart for it] Heb. shall be sore broken. Heb. be broken by breaking: That is, broken to shivers, as an earthen pot with a fall: and we call it breaking, when men are undone.  
he that hateth suretyship, is sure] Loveth it not, and will not do it without just cause. The hated wife was the less beloved, Deut. 21. 15.  
suretyship] Heb. those that strike hands.  
V. 16. A gracious woman retaineth honour] That hath found favour with God: or, a woman endowed with grace.  
V. 17. The merciful man doth good to his own soul] He that is of a bountiful disposition affords himself things needful, which a cruel man doth not: or, he that is good to others, shall receive a reward for it.  
V. 18. The wicked worketh a deceitful work] That promiseth a reward, but brings none, Rom. 6. 21. Eph. 5. 11.  
to him that soweth] Psal. 112. 9, 10. It is like good seed: it will certainly bring profit, Gal. 6. 8. 2 Cor. 9. 6.  
righteousness] Sometimes it is taken for alms.  
a sure reward] Heb. a reward of truth.  
V. 19. As] So.  
As righteousness tendeth to life] He unfoldeth what he meant in the last verse, expounding the last part first.  
so] Heb. and.  
V. 21. Though hand join in hand, the wicked shall not be unpunished] chap. 16. 5.  
the wicked shall not be unpunished] A wicked man cannot free himself from mischief; but a good man may free his posterity also.  
V. 22. so is a fair woman which is without discretion] Heb. that hath departed from taste: That is, that wants reason to guide her self. Or, that hath lost her savour: That is, her credit, by light courses.  
the expectation] Or, to the expectation.  
V. 23. The desire] Or, To the desire.  
The desire of the righteous is onely good] The good shall have that happiness they desire: but the wicked can expect for nothing but Gods anger.  
V. 24. scattereth] Psal. 112. 9, 10.  
and yet increaseth] He that giveth liberally, gets by giving: and the covetous lose by not giving.  
V. 25. The liberal soul shall be made fat] 2 Cor. 9. 8, 9, 10. That is, rich.  
The liberal soul] Heb. The soul of blessing.  
he that watereth, shall be watered also himself] He shall be made richer, that he may still do good.  
V. 26. He that withholdeth corn] He that keeps corn till it be dear, or faulty.  
the people shall curse him] Heb. strike him thorough. For curses are like darts.  
but blessing shall be upon the head of him that selleth it] They will pray God to bless him.  
V. 27. He that diligently seeketh good, procureth favour] He that riseth betimes to seek good to himself, or others.  
but he that seeketh mischief, it shall come unto him] Psal. 7. 15, 16. and 9. 15, 16. and 10. 2. and 57. 6.  
V. 28. He that trusteth in his riches, shall fall] Like a dry leaf, or as one that trusts to an unsure stay, Isai. 36. 6. 1 Tim. 6. 17. but the righteous that trust in God, shall flourish like a green leaf or branch.  
the righteous shall flourish as a branch] Psal. 1. 3. and 92. 12, &c. Jere. 17. 8.  
branch] Or, a leaf: That is, a green leaf.  
V. 29. He that troubleth his own house, shall inherit the wind] Chap. 15. 27. By imposing too much labour, sparing too much, or raising quarrels; he shall not mend his estate, but impair it.  
the fool shall be servant to the wise of heart] He that hath not wit to keep what his friends left him, must in his old dayes serve them, that are wiser then himself.  
V. 30. and he that winneth] That they learn of some, they teach others.  
he that winneth souls, is wise] Subdueth them to the knowledge and will of God, 2 Cor. 10. 4, 5.  
winneth] Heb. taketh.  
V. 31. Behold, the righteous shall be recompensed in the earth] 1 Pet. 4. 18. Punished for his sins.   

CHAP. XII.  
Vers. 1. WHoso loveth instruction, loveth knowledge] Rather, correction. To wit, by word of mouth, called reproof afterwards. It is a sign he loves knowledge, that can bear his masters reproof: but he that cannot bear it, loves it no more then a beast.  
V. 3. the root of the righteous shall not be moved] Chap. 10. 25. The state of the righteous, though it shake sometimes, yet is like a deep rooted three, it will not be blown down, whereas the wicked fall, when they seem strongest.  
V. 4. virtuous] Heb. Of virtue, Chap. 31. 10.  
A virtuous woman is a crown to her husband] 1 Cor. 11. 7. Not onely an excellent helper, but also a chief ornament in the eyes of others, chap. 31. 23.  
V. 5. The thoughts of the righteous are right] Heb. judgement. That is, right as judgements ought to be.  
the counsels of the wicked are deceit] Not onely their rash thoughts, but also their deliberate ones.  
V. 6. The words of the wicked are to lye in wait for blood] Chap. 1. 11, 18.  
the mouth of the upright shall deliver them] Those whose blood the wicked seek to spill, 1 Sam. 19. 4. or, themselves.  
V. 7. The wicked are overthrown, and are not] Psal▪ 37. 37. chap. 11. 21.  
V. 8. of a perverse heart] Heb. perverse of heart.  
V. 10. A righteous man regardeth the life of his beast] I● merciful even to the very beast that doth him service.  
the tender mercies of the wicked are cruel] If they be cruel, when they pretend to show mercy, what are they, when they come with a drawn sword to  shed blood?  
tender] Or, bowels.  
V. 11. He that tilleth his land, shall be satisfied with bread] Chap. 28. 19.  
he that followeth vain persons, is voided of understanding] And so neglects his business, whereby he should live.  
V. 12. The wicked desireth the net of evil men] He continually imagineth means how to do harm to others.  
the net] Or, the fortress.  
the root of the righteous yeeldeth fruit] Meaning, their hear● within, which is upright, and doth good to all.  
V. 13. The wicked is snared by the transgression of his lips] Heb. The snare of the wicked is in the transgression of lips, Chap. 18. 7. An evil mans tongue brings himself into trouble, and a good mans helps himself out, 1 Sam. 25.  
V. 14. A man shall be satisfied with good by the fruit of his mouth] Chap. 13. 2.  
and the recompense of a mans hands shall be rendered unto him] A good man shall be rewarded both for his good words and works.  
V. 15. The way of a fool is right in his own eyes] Chap. 3. 7. His own device: for he thinketh himself wisest, and hearkeneth to no mans counsel.  
he that hearkeneth unto counsel is wise] No man is naturally wise: every one therefore must get wisdom by hearkening to others, Job 11. 12.  
V. 16. A fools wrath is presently known] Or, A fool is known in the day of his wrath. For then he vents his folly.  
presently] Heb. in that day.  
a prudent man covereth shane] Bridleth his affections, that he may not speak, or do any thing that may shane him: or, hideth the shane of another, by taking no notice of an injury.  
V. 17. He that speaketh truth, sheweth forth righteousness] Chap. 14. 5.  
a false witness] Heb. of lies.  
V. 18. There is that speaketh like the piercings of a sword] Psal. 57. 4. and 59. 7. It is not every man that doth so, but there are some so bad, that their tongues wound like swords.  
V. 19. The lip of truth shall be established for ever] A true speaker can stand it out to the end; but a liar can shift but a while.  
V. 20. Deceit is in the heart of them that imagine evil] Or, Deceit returns into the heart. That is, they that seek to deceive others, hurt themselves: but they that give good counsel, fare the better for it themselves.  
V. 22. Lying lips are abomination to the Lord] Chap. 6. 17. Though God hate all manner of evil; yet lying is most hateful to him, being a God of truth, Revel. 22. 15.  
they that deal truly are his delight] That do as they speak, which liars do not.  
V. 23. A prudent man concealeth knowledge] Chap. 13. 16. and 15. 2. He that is wise, reveals his knowledge, onely when he may do good with it: but fools by prating, show their folly.  
V. 24. The hand of the diligent shall bear rule] Chapter 10. 4.  
the slothful shall be under tribute] Or, deceitful: For such men live by their wits, not by their hands.  
V. 25. heaviness in the heart of man maketh it stoop] Chap. 15. 13. As a heavy burden weighs down the body.  
a good word maketh it glad] A word of comfort from a friend.  
word] Or, matter▪ chap. 15. 20.  
V. 26. excellent] Or, abundant.  
the way of the wicked seduceth them] They think their way more excellent; but they are deceived.  
V. 27. The slothful man roasteth not that which he took in hunting] A wicked man gets no good by his, for others get it away: but a good man hath good by his riches.  
slothful man] Heb. man of slackness, as chap. 10. 4. Mic. 6. 9.   

CHAP. XIII.  
Vers. 1. INstruction] Or, reproof.  
V. 2. A man shall eat good by the fruit of his mouth] Chap. 12. 14. He that useth his tongue aright, shall get good by it: he that doth otherwise, shall get hurt.  
V. 3. He that keepeth his mouth, keepeth his life] Chap. 21. 23. From rash and hasty speeches.  
V. 4. The soul of the sluggard desireth, and hath nothing] He ever desireth, but taketh no pains to get any thing: and therefore must lose his longing.  
V. 5. A righteous man bateth lying] A man is not righteous that abstains from lying, unless he do it out of the hatred of that sin.  
lying] Heb. a word of a lye.  
and cometh to shane] By his lying.  
V. 6. righteousness keepeth him that is upright in the way] Chap. 11. 3, 5, 6.  
the sinner] Heb. sin.  
V. 8. but the poor heareth not rebuk] A rich man questioned and troubled, may make his peace by his riches: but a poor man is seldom questioned, or quarreled with, having nothing to lose.  
V. 9. The light of the righteous rejoiceth] Chap. 4. 18, 19. The prosperity of good men is like the light of the sun, which increasing brings more joy still: but the prosperity of the wicked is like a candle, that lessons, till it go out.  
rejoiceth] Or, shall rejoice.  
but the lamp of the wicked shall be put out] Job 18. 6. and 21. 17.  
lamp] Or, candle.  
V. 10. Onely by pride cometh, contention] Angry men are provoked by wrongs: but proud men contend for pre-eminence: or, the main cause of contention generally is pride.  
with the well-advised is wisdom] Proud men quarrel, because they harken not to counsel: they that harken to it, are too wise to quarrel.  
V. 11. wealth gotten by vanity, shall be diminished] Chap. 10. 2. and 20. 21.  
by labour] Heb. with the hand.  
V. 12. when the desire cometh, it is a three of life] Chapter 13. 19.  
V. 13. whose despiseth the word, shall be destroyed] Meaning, the word of God, whereby he is admonished of his duty.  
shall be rewarded] Or, shall be in peace.  
V. 14. The law of the wise is a fountain of life, to depart from the snares of death] Chap. 14. 27.  
V. 15. the way of transgressors is hard] Or, harsh. And therefore displeasing to others.  
hard] Or, rough.  
V. 16. Every prudent man dealeth with knowledge] Chap. 12. 23. and 15. 2.  
layeth] Heb. spreadeth.  
V. 17. A wicked messenger falleth into mischief] An unfaithful messenger shall be punished, because he hath wounded his masters estate by neglect of his business: but a faithful one, which hath healed it, shall be rewarded.  
a faithful ambassador is bealth] Heb. an ambassador of faithfulnesses: That is, a most faithful one, chap. 25. 13.  
V. 18. instruction] Or, rebuk.  
but be that regardeth reproof, shall be bonoured] Chap. 15. 5, 31. With riches, and dignity.  
V. 19. The desire accomplished is sweet to the soul] Verse 12. God doth accomplish the desire of good men to their joy, Psal. 145. 19. but not of the wicked, because they cannot be drawn to leave their sins.  
V. 20. He that walketh with wise men, shall be wise] And so preserved, whereas a companion of fools learning folly of them shall perish.  
shall be destroyed] Heb. shall be broken.  
V. 21. pursueth] Heb. eagerly pursueth.  
V. 22. A good m●n leaveth an inheritance to his childrens children] He leaves it to his children, and they to theirs; whereas the wealth of wicked men many times comes not to their children, but to good men, that have no relation to them, Psalm 37. 26.  
the wealth of the sinner is laid up for the just] Job 27. 17.  
laid] Heb. hidden.  
V. 23. Much food is in the tillage of the poor] Chap. 12. 11. If he follow his business with judgement, without which, rich men may want.  
V. 24. He that spareth his rod, hateth his son] Chap. 23. 13.  
Doth as one that hates him: lets him be corrupted, and so undone.  
he that loveth him chasteneth him betimes] Erc his sin grow to an head.  
V. 25. The rightcous eateth to the satisfying of his soul] Psal. 34. 10. and 37. 3. Hath food to fill his belly.   

CHAP. XIIII.  
Vers. 1. EVery wise woman buildeth her house] increaseth the welfare of it, by looking well to her children and servants: but foolish women ruin the family. Pride then must not make a man despise the counsel of a prudent wife, nor affection force him to give way to a foolish.  
V. 2. He that walketh in his uprightness seareth the Lord] Mens courses show, whether they fear God, or despise him.  
but be that is perverse in his ways, despiseth him] Job 12. 4.  
V. 3. In the mouth of the foolish is a rod of pride] His proud tongue shall cause him to be punished, chap. 10. 8, 10.  
V. 4. where no oxen are, the crib is clean] By the ox is meant labour, and by the barn: meaning, without labour, there is no food for cattle, much less for men.  
V. 5. A faithful witness will not lye] Exod. 20. 16. and 23. 1. chap. 6. 19. and 12. 17.  
A faithful] Heb. Of faithfulnesses.  
V. 6. A scorner secketh wisdom, and findeth it not] For the maintenance of his own ambition, as Simon Magus did, Acts 8. 18, 19. and not for Gods glory.  
knowledge is easy unto him that understandeth] Chap. 8.  
V. 9. Fools make a mock at sin] Chap. 10. 23. They that know not the grievousness of sin, nor Gods judgements that follow it: or, it may be red. Sin mocksfools: It deceives them of Gods favour, which they expect, in vain, but righteous men, which are truly wise, have it among them.  
V. 10. The heart knoweth his own bitterness] Other men know not whether we joy, or grieve, on good ground, nor have no part in our inward joy or grief, till we reveal it.  
his own bitterness] Heb. the bitterness of his soul.  
V. 12. There is a way which seemeth right unto a man] Chap. 16. 25.  
V. 13. and the end of that mirth is heaviness] He sheweth, that the allurement unto sin seemeth sweet, but the end thereof is destruction.  
V. 14. The backslider in heart shall be filled with his own ways] He that forsaketh God shall be punished, and made weary of his sins, wherein he delighted.  
filled with his own ways] Chap. 1. 31. and 12. 14.  
a good man shall be satisfied from himself] Heb. from with himself. That is, by those graces, and comforts that God hath given him: or, from the goodness of his actions, though others discourage him.  
V. 17. a man of wicked devices is hated] Men can bear with him that is rashly angry, but they hate him that deviseth mischief to others in cool blood: or, a man that conceals the mischief he contrives, is hated, 2 Sam. 13. 22.  
V. 20. The poor is hated even of his own neighbour] Chap. 19. 7.  
neighbour] Or, friend.  
the rich hath many friends] Heb. many are the lovers of the rich.  
V. 21. He that despiseth his neighbour, sinneth] He that will not give to the poor, shall be punished as a sinner, although he take nothing from them.  
but be that mercy on the poor, happy is he] Psal. 112. 9.  
V. 22. Do they not err that device evil?] They that seek to hurt others, go out of the way of safety themselves, and perish miserable.  
mercy and truth shall be to them that device good] Gods merciful promise shall be made good to them.  
V. 23. the talk of the lips tendeth onely to penury] Talk without study or labour, makes no man rich.  
V. 24. The crown of the wise is their riches] Riches honour wise men that use them well, but make fools more contemptible.  
V. 25. A true witness delivereth souls, but a deceitful witness speaketh lies] Verse 5.  
A true witness delivereth souls] Saveth men by witnessing the truth; whereas false witnesses destroy themselves and others.  
souls] Or, lives.  
V. 26. and his children shall have a place of refuge] Gods children, or the children of him that fears God, Psal. 115. 13, 14.  
V. 27. The fear of the Lord is a fountain of life, to depart from the snares of death] Chap. 13. 14.  
V. 28. In the multitude of people is the kings honour] That is, the strength, as appears by the opposition: for a king without strength hath neither honour nor safety.  
V. 29. he that is hasty of spirit exalteth solly] shows it to all men, is things set on high are seen far.  
hasty of spirit] Heb. short of spirit.  
V. 30. A sound heart is the life of the flesh] A heart free from passions preserveth the health of the body.  
envy the rotterunesse of the bones] Psal. 112. 10.  
V. 31. He that oppresseth the poor, reproacheth his maker] Chap. 17. 5. Matth. 25. 40.  
reproacheth his maker] His own maker, or the maker of the poor: for God made him, and in that state, not to be despised, but to be relieved.  
but he that honoureth him, hath] Or, but he honoureth him that hath.  
V. 32. in] Or, for.  
hath hope in his death] Job 13. 15. and 19. 26. Psal. 23. 4. 2 Cor. 1. 9.  
V. 34. righteousness exalteth a nation] A mean people grows great and honourable by justice, whereas a great nation is ruined by injustice, and suffering sin to be unpunished.  
to any people] Heb. to nations.  
V. 35. his wrath is against him that causeth shane] By doing the kings business foolishly, whereas he that doth it wisely, gets the king credit, Isai. 22. 18.   

CHAP. XV.  
Vers. 1. ASoft answer turneth away wrath] Chap. 25. 15.  
V. 2. but the mouth of fools poureth out foolishness] Verse 28. Chap. 12. 23. and 13. 16.  
poureth] Heb. belcheth, or bubleth.  
V. 3. The eyes of the Lord are in every place, beholding the evil and the good] Job 34. 21. Chap. 5. 21. Jere. 16. 17. and 32. 19. Heb. 4. 13.  
V. 4. A wholesome tongue] Heb. the healing of the tongue.  
V. 5. A fool despiseth his fathers instruction] Chap. 10. 1.  
instruction] Or, rebuk.  
but he that regardeth reproof, is prudent] Chap. 13. 18.  
V. 6. but in the revenues of the wicked is trouble] A wicked man may get much wealth, but he hath much care and trouble with it, because Gods blessing goes not with it, Psal. 127. 2. whereas a good mans treasure may be his strength, and without trouble, through Gods blessing.  
V. 7. disperse knowledge] Scatter it abroad in hope of increase, as husband-men do their seed, Psal. 112. 9.  
doth not so] Or, is not right.  
V. 8. The sacrifice of the wicked is an abomination to the Lord] Chap. 21. 27. Isai. 1. 11. and 66. 3. Jere. 6. 20. and 7. 22. Amos 5. 22. That thing is abominable before God, which the wicked think to be most excellent, and whereby they think to be most accepted: For they pray solemnly with sacrifice, God hates it: but he accepts the bare prayers of the godly, without sterifice.  
V. 9. that followeth after righteousness] That followeth eagerly after it, Chap. 21. 21. 1 Tim. 6. 11. Heb. 21. 14.  
V. 10. Correction] Or, instruction.  
Correction is grieveus unto him] Or, A grievous correction shall befall him.  
Correction is grievous unto him that forsaketh the way] He that swarveth in his whole course from Gods word, cannot endure to be reproved.  
he that hateth reproof shall die] Chap. 5. 12, &c. and 10. 17.  
V. 11. Hell and destruction are before the Lord] Job 26. 6. Psal. 139. 8. There is nothing so deep, or secret, that can be hide from the eyes of God: he knows the fools in hell, and the bodies in the grave, and much more mens thoughts here.  
V. 12. one that reproveth him] Or, that one should reprove him.  
V. 13. A merry heart maketh a cheerful countenance] Chap. 17. 22.  
but by sorrow of the heart, the spirit is broken] Chap. 12. 25.  
the spirit is broken] So much that a mans grief appears in his face.  
V. 14. the mouth of fools feedeth on foolishness] Their heart receives foolishness, as their mouth receives meat; for all things are nourished by their like.  
V. 16. Better is little with the fear of the Lord, then greatreasure, and trouble therewith] Psal. 37. 16. Chap. 16. 8. 1 Tim. 6. 6.  
Better is little with the fear of the Lord] Which usually is without trouble, as on the contrary great troubles attend the treasures of them that fear not God.  
V. 17. Better is a dinner of herbs where love is, then a stalled ex, and hatred therewith] Chap. 17. 1.  
a dinner of herbs] The word lignifies, a travellers dinner, a short and sudden one without preparation.  
V. 13. A wrathful man stirreth up strife] Chap. 26. 21. and 29. 22.  
V. 19. The way of the slothful man is as an hedge of thorns] He ever findeth some let or stay, and dares not go forward.  
hedge of thorns] Hos. 2. 6.  
but the way of the righteous] Then a slothful man is not righteous, nor a righteous man slothful.  
is made plain] Heb. is raised up as a causey.  
V. 20. A wise son maketh a glad father] Chap. 10. 1.  
a foolish man despiseth his mother] And so grleves her: as on the contrary, the father is made glad by honouring him.  
V. 21. Folly is joy to him that is destitute of wisdom] Chap. 10. 23. As fools rejoicing in evil live wickedly: so wisemen rejoicing in goodness live uprightly.  
destriute of wisdom] Heb. voided of heart.  
V. 22. Without counsel, purposes are disappointed: but in the multitude of counsellors they are established] Or, Break purposes without counsel: for in the multitude of counsellors thou shalt be established.  
Without counsel, purposes are disappointed] Chap. 11. 14. Things rashly undertaken are blown away like chaff.  
counsellors they are established] Chap 10. 18.  
V. 23. by the answer of his mouth] Answer is put for speech, though no man speak before, as it is often in the old and new testament.  
a word spoken in due season, how good is it?] Chap. 25. 11. If we will that our talk be comfortable, we must wait for a seasonable time.  
in due season] Heb. in his season.  
V. 24. The way of life is above to the wise, that he may depart from bell beneath] Phil. 3. 20. Col. 3. 1, 2.  
V. 25. The Lord will destroy the house of the proud] Chap. 12. 7. and 14. 11.  
he will establish the border of the widow] Who hath no cause to be proud.  
V. 26. The thoughts of the wicked are an abomination to the Lord] Chap. 6. 18. Wicked mens thoughts and words displease God, good mens please him.  
pleasant words] Heb. words of pleasantness.  
V. 27. He that is greedy of gain, troubleth his own house] Hinders the comfort of himself and his: whereas, he that hates bribes, so that he will not receive them offered, much less ask them, he and his shall live comfortably.  
troubleth his own house] Chap. 11. 29.  
V. 28. the mouth of the wicked poureth out evil things] Rashly and abundantly, for lack of premeditation.  
V. 29. The Lord is far from the wicked] Psal. 34. 16. God is far off from wicked men, and will not hear their prayers: but he is nigh to good men, and hears them quickly: Therefore the former must not presume, nor the latter despair of the good success of their prayers.  
he heareth the prayer of the righteous] Psal. 145. 18.  
V. 30. The light of the eyes rejoiceth the heart] As light delights the eyes; so good news, or a good name joys the heart.  
report] Heb. hearing, chap. 12. 25.  
V. 31. The ear that beareth the reproof of life, abideth among the wise] Verse 5. That suffereth himself to be admonished by Gods word, that bringeth life, and so amendeth.  
V. 32. instruction] Or, correction.  
heareth] Or, obeyeth.  
getteth understanding] Heb. possesseth an heart.  
V. 33. The fear of the Lord is the instruction of wisdom] Job 28. 28.  
before honour is humility] Chap. 18. 12. Meaning, that God useth to exalt them that are truly humble.   

CHAP. XVI.  
Vers. 1. THe preparations of the heart in man, and the answer of the tongue is from the Lord] Chap. 19. 21. and 20. 24. Jere. 10. 23. He derideth the presumption of man, who dare attribute to himself any thing, and yet can neither prepare his heart to speak, nor speak what he hath prepared, without Gods assistance: or, though man have never so well prepared himself, yet without God he cannot utter his conceptions: as verse 9.  
preparations] Or, disposings.  
in man, and] Or, are of man, but.  
V. 2. All the ways of a man are clean in his own eyes] Chap. 21. 2. He sheweth hereby, that man flattereth himself in his doings, calling that virtue which God calleth 'vice, Psal. 36. 2. Isai. 5. 20.  
the Lord weigheth the spirits] God weighs mens thoughts in an even balance, and mindes them too light, and their actions also, Dan. 5. 27.  
V. 3. Commit thy works unto the Lord, and thy thoughts shall be established] Psal. 37. 5. and 55. 22. Matth. 6. 25. Luk. 12. 22. 1 Pet. 5. 7.  
Commit] Heb. Roll.  
Commit thy works unto the Lord] Those things that are too hard for thee, trust God with them, as men use to lay their burdens on other mens shoulders, when they cannot bear them, and he will effect them according to thy intention.  
V. 4. The Lord hath made all things for himself] For his own glory.  
yea even the wicked for the day of evil] Job 21. 30. He bringeth wicked men daily into the world, in whose condemnation he intends to glorify his justice: or, to be executioners of his wrath for the punishment of others.  
V. 5. Every one that is proud in heart, is an abomination to the Lord] Chap. 6. 17. and 8. 13.  
unpunished] Heb. held innocent.  
V. 6. By mercy and truth iniquity is purged, &c.] Or, Where mercy and truth is, iniquity is purged; and where the fear of God shows itself, by departing from evil: that is, piety is a sure token of remission of sins, and not sacrifices without it.  
V. 7. When a mans ways please the Lord] He that will enjoy the favour of men for good, must get God's first, Job 5. 23.  
V. 8. Better is a little with righteousness, &c.] Psal. 37. 16. Chap. 15. 16. A little well gotten, is better then a great deal ill gotten, psal. 37. 16.  
V. 9. A mans heart deviseth his way] Verse 1.  
but the Lord directeth his steps] See Notes on v. 1.  
V. 10. A divine sentence] Heb. devination.  
A divine sentence is in the lips of the king] Of a godly and wise king: or rather, of Solomon himself, whose proverbs we ought therefore to attend unto, as to an unerring sentence of a judge on the bench.  
V. 11. A just weight and balance are the Lords] Levit. 19. 36. Chap. 11. 1.  
all the weights] Heb. all the stones.  
all the weights of the bag are his work] If they be true and just, they are Gods work, and he delighteth therein: but if they be false, they are the work of the devil, and serve to their condemnation that use them.  
V. 12. It is an abomination to kings to commit wickedness] Wise kings hate injustice, knowing it will overthrow their thrones.  
for] Or, but.  
V. 14. The wrath of a king is as messengers of death] Chap. 20. 2. That is, he findeth out many means to execute his wrath.  
a wise man will pacify it] For there is no resisting it.  
V. 15. In the light of the kings countenance is life] The kings cheerful countenance rejoiceth the subjects, like sun-shine; and enricheth them, like the later reign.  
his favour is as a cloud of the later rain] Chap. 19. 12.  
V. 16. How much better is it to get wisdom, then gold] Chap. 8. 11.  
V. 18. Pride goeth before destruction] Chap. 11. 2. and 18. 12. Mens estates are like earthen-ware, the higher they are lifted, the greater is their fall and breaking. Pride makes many break in our days, chap. 17. 19.  
V. 19. Better it is to be of an humble spirit with the lowly] To be as lowly as men overcome in battle.  
V. 20. He that handleth a matter] Or, He that understandeth a matter.  
He that handleth a matter wisely, shall find good] Or, he that wisely understandeth the word; meaning, Gods word: else he means, That he that will bring his affairs to a good end, must have understanding in his business, and trust in God.  
trusteth in the Lord, happy is he] Psal. 2. 12. and 34. 8. and 125. 1. Isa. 30. 18. Jer. 17. 7.  
V. 21. the sweetness of the lips increaseth learning] wisdom joined with eloquence, doth much good.  
V. 22. Understanding is a well-spring of life unto him that hath it] Chap. 13. 14.  
him that hath it] Heb. the owners of it.  
the instruction of fools is folly] Either that which the wicked teach others; or else, it is folly to teach wilful fools.  
V. 23. teacheth] Heb. maketh wise.  
and addeth learning to his lips] To himself, or others.  
to] Or, by.  
V. 24. Pleasant words are as an honey-comb] Chap. 12. 25.  
sweet to the soul] Pleasant and profitable.  
V. 25. There is a way that seemeth right unto a man] Chap. 14. 12.  
V. 26. He that laboureth] Heb. the soul of him that laboureth. eraveth it of him] Heb. boweth unto him.  
V. 27. An ungodly man] Heb. A man of Belial, 2 Sam. 20. 1.  
in his lips there is a burning fire] For he consumeth himself and others.  
V. 28. A froward man soweth strife] Chap. 6. 14, 19. and 15. 18. and 26. 21. and 29. 22.  
soweth] Heb. sendeth forth.  
a whisperer separateth chief friends] Heb. a guide: One that is of our intimate counsel, psal. 55. 13. Mic. 7. 5.  
V. 29. leadeth him into the way that is not good] Either to undo him, or to make him join with him in undoing others.  
V. 30. He shutteth his eyes to device froward things] With his whole endeavour he laboureth to bring his wickedness to pass.  
V. 31. if it be found in the way of righteousness] Old men that fear God ought to be reverenced, Levit. 19. 32. Or, it is found: that is, God, for the most part, gives old age to righteous men, as a reward, psal. 91. 16.  
V. 32. He that is slow to anger, is better then the mighty] Though the world despise patient men, yet God prefers them before conquerors.  
V. 33. The lot is cast into the lap: but the whole disposing thereof is of the Lord] Men can but put the lots into the lap; afterwards God disposeth it as he will.  
whole disposing] Or, every judgement( or, sentence.)   

CHAP. XVII.  
Vers. 1. ADrie morsel, and quietness therewith, then a house full of sacrifices with strife] Chap. 15. 17.  
then a house full of sacrifices with strife] For where as were many sacrifices, there were many portions given to the people, wherewith they feasted. Or, the word may signify cattle slain to eat, not to sacrifice.  
sacrifices] Or, good cheer.  
V. 2. A wise servant shall have rule over a son that causeth shane] Sometimes a wise and faithful servant is by the father set over slothful children, and hath part of the inheritance with them.  
V. 3. The fining pot is for silver, and the furnace for gold] Psal. 26. 2. Chap. 27. 21. Jer. 17. 10. Mal. 3. 3.  
but the Lord trieth the hearts] Men can find out other things, but not other mens thoughts.  
V. 4. a liar giveth ear to a naughty tongue] No tongue so bad, but a liar will harken to it.  
naughty tongue] Heb. of naughtinesses: that is, most naughty.  
V. 5. Whoso mocketh the poor, reproacheth his Maker] Chap. 14. 31.  
unpunished] Heb. held innocent.  
V. 6. Childrens children are the crown of old men] Psal. 127. 3. and 128. 3.  
V. 7. Excellent speech] Heb. a lip of excellency.  
Excellent speech becometh not a fool] As eloquent speech shows a fool speaks not like himself: so a prince speaks much less like himself, if he speak falsely.  
lying lips] Heb. a lip of lying.  
V. 8. A gift is as a precious ston in the eyes of him that hath it] Chap. 18. 16. Heb. of the masters of it. Rich men think they can do any thing with gifts.  
a precious ston] Heb. a ston of grace.  
V. 9. He that covereth a transgression, seeketh love] Chap. 10. 12. Concealing injuries done us, breeds peace; ripping them up, breeds discord among nearest friends.  
seeketh] Or, procureth.  
V. 10. A reproof entereth more into a wise man, &c.] A wise man is more affencted with, and mends sooner after a reproof, then a foolish person after many stripes.  
A reproof entereth more into a wise man, then an hundred stripes into a fool] Or, a repreof aweth more a wise man, then to strike a fool an hundred times.  
V. 11. therefore a cruel messenger shall be sent against him] An hangman or executioner.  
V. 12. Let a bear robbed of her whelps meet a man] It is better to meet a she-bear, that falls on every one she meets, as if he had stolen her whelps, then to meet a wicked man in a violent passion.  
V. 13. rewardeth evil for good, evil shall not depart from his house] Rom. 12. 17. 1 Thess. 5. 15. 1 Pet. 3. 9.  
V. 14. The beginning of strife is as when one letteth out water] He that raiseth strife, knows not how to stay it, no more then he that opens a breach to let out waters to drown a country: therefore begin not to contend at any time.  
V. 15. He that justifieth the wicked, and he that condemneth the just, &c.] Exod. 23. 7. Chap. 24. 24. Isai. 5. 23.  
even they both are abomination to the Lord] Men think it mercy to favour a wicked man in judgement, but God accounts is as bad as condemning an innocent.  
V. 16. Wherefore is there a price in the hand of a fool to get wisdom] If a man have never so much opportunity and means, yet he will not use them, unless he have an heart desirous to learn.  
V. 17. A friend loveth at all times, and a brother is born for adversity] Chap. 18. 24.  
a brother is born for adversity] They are true friends and kindred that forsake us not in adversity.  
V. 18. A man voided of understanding striketh hands] Chap. 6. 1. and 11. 15.  
understanding] Heb. heart.  
in the presence of his friend] Openly, in the presence of the creditor, chap. 6. 3.  
friend] Or, neighbour.  
V. 19. he that exalteth his gate, seeketh destruction] He that makes him fairer gates then his neighbour, seeking to exalt himself above his degree, gives others occasion to seek his ruin. Broad gates break men many times.  
V. 20. He that hath a froward heart] Heb. the froward of heart.  
V. 21. He that begetteth a fool, doth it to his sorrow] Chap. 10. 1.  
V. 22. A merry heart doth good like a medicine] Chap. 15. 13. and 12. 25. A cheerful heart helps well to recover health lost: but a sad one breeds deadly diseases.  
like a medicine] Or, to a medicine.  
V. 23. A wicked man taketh a gift out of the bosom] That is, secretly, as it were out of the bosom of the rich.  
V. 24. Wisdom is before him that hath understanding, but the eyes of a fool are in the ends of the earth] Eccles. 2. 14. and 8. 1.  
Wisdom is before him that hath understanding] easy to be gotten, or ready to guide him, or, appears in his face by his modest carriage: in fools, all is contrary.  
V. 25. A foolish son is a grief to his father, and bitterness to her that bare him] Chap. 10. 1. and 15. 20. and 19. 13.  
V. 26. nor to strike princes for equity] Or, that princes should strike for equity: That is, no man should suffer for well-doing.  
V. 27. He that hath knowledge spareth his words] Jam. 1. 19. It is a sign of excellent wisdom for a man to moderate his speech at any time, but especially in his anger.  
an excellent spirit] Or, a cool spirit.  
V. 28. Even a fool when he holdeth his peace, is counted wise] Job. 13. 5.   

CHAP. XVIII.  
Verse 1. THrough desire a man having separated himself, seeketh and intermedieth with all wisdom] Or, He that separateth himself seeketh according to his desire, and intermedieth in every business.  
Through desire a man having separated himself] He that loveth wisdom, will separate himself from all impediments, and give himself wholly to seek it.  
V. 2. but that his heart may discover itself] That is, that he may talk licentiously of whatsoever cometh to mind.  
V. 3. then cometh also contempt] Either, contempt of God, and shane from him lights upon wicked men: or else, he means, they contemn all others.  
V. 4. The words of a mans mouth are as deep waters, and the well-spring of wisdom as a flowing brook] Chap. 20. 5.  
as deep waters] Which can never be drawn empty, but ever brings profit, Chap. 10. 11.  
V. 5. It is not good to accept the person of the wicked, to overthrow the righteous in judgement] Levit. 19. 15. Deut. 1. 17. and 16. 9. Chap. 24. 23.  
It is not good to accept the person of the wicked] To favour and support him, to the injury of him that hath the right on his side.  
V. 6. his mouth calleth for stokes] Encourageth others to fight, or, causeth himself to be beaten, verse 7.  
V. 7. A fools mouth is his destruction, and his lips are the snare of his soul] Chap. 10. 14. and 12. 13. and 13. 3.  
V. 8. The words of a talt-bearer are as wounds, and they go down into the innermost parts of the belly] Chap. 12. 18. and 26. 22.  
tale-bearer] Or, whisperer.  
are as wounds] They are firmly believed by some, and wound mens reputation irrecoverably.  
as wounds] Or, like as when men are wounded.  
innermost parts] Heb. chambers.  
V. 9. is brother to him that is a great waster] Will be as poor as he; for one gets nothing, and the other spends all.  
V. 10. The name of the Lord is a strong tower: Psal. 18. 2. and 27. 1. and 144. 2. God rightly known, and speedily called upon, keeps his sase against trouble.  
is safe] Heb. is set aloft.  
V. 11. The rich mans wealth is his strong city, and as an high wall in his own conceit] Chap. 10. 15.  
V. 12. Before destruction the heart of man is haughty, and before honour is humility] Chap. 11. 2. and 15. 33. and 16. 18.  
V. 13. He that answereth a matter] He that answers one word, before he hear the whole matter, that he may understand it thoroughly, shows his own folly, and brings disgrace upon himself.  
answereth a matter] Heb. returneth a word.  
V. 14. but a wounded spirit who can bear?] The mind being quiet, can well bear the infirmity of the body; but when the spirit is wounded, it is a thing most hard to sustain.  
V. 15. and the ear of the wise seeketh knowledge] A man must use both heart and car to get wisdom: that is, both meditation of his own, and instruction from others.  
V. 16. A mans gift maketh room for him, and bringeth him before great men] Chap. 17. 8.  
A mans gift maketh room for him] Getteth him liberty to speak, and favourable audience of great men: or, brings him out of prison, and exalts him to honour.  
V. 17. He that is first in his own cause] The accuser seems to be in the right, till the defendant show the weakness of his plea.  
V. 18. The lot causeth contentions to cease] A lot is a good way to end contentions, for the avoiding of part-takings.  
V. 19. A brother offended is harder to be won then a strong city] Because he finds hurt where he had reason to look for help.  
their contentions are like the bars of a castle] Which being strong, will neither bow nor yield.  
V. 20. A mans belly shall be satisfied with the fruit of his mouth] Chap. 12. 14. and 13. 2.  
V. 21. Death and life are in the power of the tongue] A mans tongue well used, brings life: ill used, brings death.  
V. 22. Whoso findeth a wife, findeth a good thing, and obtaineth favour of the Lord] Chap. 19. 14.  
Whoso findeth a wife, findeth a good thing] Marriage is good in itself, for a wife is an helper.  
V. 23. roughly] James 2. 3.  
V. 24. and there is a friend that sticketh closer then a brother] Chap. 17. 17. oft-times friends are found, that are more ready to do us pleasure, then they that are near to us in the flesh, and so more obliged to us. And in trouble, a friend sticks close to us sometimes, when a brother forsakes us.   

CHAP. XIX.  
Vers. 1. BEtter is the poor that walketh in his integrity, then he that is perverse in his lips, and is a fool] Chap. 28. 6. and is a fool] Though he be rich.  
V. 2. he that hasteth with his feet, sinneth] He that doth things rashly without premeditation, or forecast.  
V. 3. and his heart f●etteth against the Lord] Though mans foolish carriage make his business not succeed well, yet he lays the fault upon God, Gen. 3. 12.  
V. 4. Wealth maketh many friends; but the poor is separated from his neighbour] Chap. 14. 20.  
V. 5. A false witness shall not be unpunished, and he that speaketh lies shall not escape] Exod. 23. 1. Deut. 19. 16. Chap. 6. 19. and 21. 28.  
A false witness shall not be unpunished] Heb. a witness of falsehoods: That is, a most false witness. Let him be as cunning as he can to invent lies, all his tricks cannot keep him from punishment.  
unpunished] Heb. held innocent.  
V. 6. Many will entreat the favour of the prince] Heb. the face. Because they that sue for favour to a great man, fasten their eyes on his face, Psal. 123. 2.  
a friend to him that giveth gifts] Chap. 17. 8.  
him that giveth gifts] Heb. a man of gifts.  
V. 7. All the brethren of the poor do hate him] Chap. 14. 20. Neglect him, as if they hated him, Matth. 6. 24.  
how much more do his friends go far from him] Are far off in affection, and help him no more, then if they were far off in place.  
he pursueth them with words] To have comfort from them, or help.  
V. 8. He that getteth wisdom, loveth his own soul] Shall preserve his life, and thrive, though all men fail him.  
wisdom] Heb. an heart.  
he that keepeth understanding, shall find good] Heb. he keepeth understanding to find good.  
V. 9. A false witness shall not be unpunished, and he that speaketh lies, shall perish] Verse 5.  
V. 10. Delight is not seemly for a fool] The free use of things is not to be permitted to him that cannot use them aright.  
for a servant to have rule over princes] Chap. 30. 22. Eccles. 10. 6, 7.  
V. 11. The discretion of a man deferieth his anger, and it is his glory to pass over a transgression] Chap. 14. 29.  
discretion] Or, prudence.  
it is his glory to pass over a transgression] To take no notice of it, or to forgive, and forget it, Levit. 19. 18.  
V. 12. The kings wrath is as the roaring of a lion; but his favour is as due upon the grass] Chap. 16. 14, 15. and 20. 2. and 28. 15.  
V. 13. A foolish son is the calamity of his father] Chap. 10. 1. and 15. 20. and 17. 21, 25. Heb. calamities. That is, the greatest calamity.  
and the contentions of a wife are a continual dropping] Chap. 21. 9. and 27. 15. As rain that droppeth in, and rotteth the house at length.  
V. 14. House and riches are the inheritance of fathers] Parents can leave their children wealth, but not good wives.  
a prudent wise is from the Lord] Chap. 18. 22.  
V. 15. an idle soul shall suffer hunger] Chap. 10. 4. and 20. 13. Or, deceitfulness. For such persons live idly.  
V. 16. He that keepeth the conunandment, keepeth his own soul] Luke 11. 28.  
V. 17. He that hath pity upon the poor, lendeth unto the Lord] Matth. 10. 42. and 25. 40. 2 Cor. 9. 6, 7.  
that which he hath given] Or, his dead.  
V. 18. Chasten thy son while there is hope] Chap. 13. 24. and 23. 13.  
for his crying] Or, to his destruction: or, to cause him to die.  
V. 19. yet thou must do it again] Though he be brought out of danger, yet his passion will bring him in again.  
do] Heb. add.  
V. 21. There are many devices in a mans heart, &c.] Job 23. 13. Psal. 33. 10, 11, Chap. 16. 1, 9. Isa. 46. 10.  
nevertheless the counsel of the Lord, that shall stand] Mans device shall not have success, except God govern it, whose purpose is unchangeable, psal. 33. 10, 11. Isa. 14. 26, 27.  
V. 22. The desire of a man is his] Or, That which is to be desired of a man is his.  
The desire of a man is his kindness] A mans will is to be accepted for the dead, if he have nothing to give, 2 Cor. 8. 12.  
V. 23. and he that hath it shall abide satisfied: he shall] Or, and he that is filled with it shall abide: he shall.  
V. 24. A slothful man hideth his hand in his bosom] Chap. 15. 19. and 26. 13, 15.  
V. 25. Smite a scorner, and the simplo will beware] Chap. 21. 11. Men that do ill out of ignorance, will amend by the punishments and reproofs of scorners, though they themselves will not: or, scorners must be smitten that offend out of malice, that others may amend; but he that sins out of frailty, will amend if he be but reproved, though he be not smitten, when he duly considers what he hath done.  
will beware] Heb. will be cunning.  
V. 28. An ungodly witness] Heb. A witness of Belial.  
the mouth of the wicked devoureth iniquity] Taketh as much pleasure in speaking falsely, as gluttons and drunkards in swallowing down abundance of delicate meats and drinks, Job 15. 16. Eph. 4. 19.   

CHAP. XX.  
Vers. 1. WIne is a mocker] Wine, immoderately taken, makes men scoffers and surious: or, it overtakes men before they are ware, Gen. 9. 21.  
V. 2. The fear of a king is as the roaring of a lion] Chap. 16. 14. and 19. 12.  
sinneth against his own soul] Putteth his life in danger.  
V. 4. The sluggard will not plow by reason of the could] Chap. 10. 4.  
could] Or, winter.  
V. 5. counsel in the heart of a man is like deep water] Chap. 18. 4. It is hard to find; for it is as deep waters, whose bottom cannot be found: yet a wise man will fetch it out of him, by observing his words and manners.  
V. 6. goodness] Or, bounty.  
but a faithful man who can find?] Heb. a man of faithfulnesses: that is, a man faithful in every thing.  
V. 7. his children are blessed after him] Psal. 112. 2.  
V. 8. scattereth away all evil with his eyes] Where righteous judgement is executed, there sin ceaseth, and 'vice dares not appear, v. 26.  
all evil] Or, every evil man, as v. 26.  
V. 9. Who can say, I have made my heart clean, &c.] 1 Kings 8. 46. 2 Chron. 6. 36. Job. 14. 4. Psal. 51. 5. Eccles. 7. 20. 1 John 1. 8.  
V. 10. Divers weights] Heb. a ston and a ston. An heavy one to buy withall, and a light one to sell withall.  
Divers weights, and divers measures, both of them, &c.] Deut. 25. 13, &c. Chap. 11. 1. and 16. 11.  
divers measures] Heb. an ephah and an ephah.  
V. 11. Even a child is known by his doings] Children show betimes, whether they be inclined to good ways or bad; and must be dealt withall accordingly.  
V. 12. The hearing ear, and the seeing eye, the Lord hath made  
even both of them] Exod. 4. 11. Psal. 94. 9.  
V. 13. Love not sleep, lest thou come to poverty] Chap. 12. 11. and 19. 15.  
V. 14. It is nought] He often dispraiseth it, that he may buy it the cheaper.  
V. 15. but the lips of knowledge are a precious jewel] He is richer that can speak wisely, then he that hath much treasure.  
V. 16. Take his garment that is surety for a stranger] Chap. 27. 13. Trust him not without a pawn, that cares not whom he be surety for.  
V. 17. Bread of deceit] Heb. bread of lying, or falsehood.  
Bread of deceit is sweet to a man] Chap. 9. 17.  
V. 18. Every purpose is established by counsel] Chap. 15. 22. and 24. 6.  
with good advice make war] Heb. advices: that is, by store of good counsel.  
V. 19. He that geeth about as a tale-bearer, revealeth secrets] Chap. 11. 13.  
flattereth] Or, enticeth.  
V. 20. Whoso nurseth his father or his mother, &c.] Exod. 21. 17. Levit. 20. 9. Matth. 15. 4.  
lamp] Or, candle.  
V. 22. Say not thou, I will recompense evil] Deut. 32. 35. Chap. 17. 13. and 24. 29. Rom. 12. 17. 1 Thess. 5. 15. 1 Pet. 3. 9.  
V. 23. Divers weights are an abomination unto the LORD] Vers. 10.  
a false balance] Heb. balances of deceit.  
V. 24. Mans goings are of the Lord] Psal. 37. 23. Chap. 16. 9. Jer. 10. 23.  
V. 25. It is a snare to the man who devoureth that which is holy] That is, to apply it or take it to his own use, which was appointed to Gods; yea, to go about to do it, by inquiring how the vow may be made voided.  
V. 26. A wise king scattereth the wicked] Psal. 101. 5, &c. Verse 8.  
and bringeth the wheel over them] Which was a kind of punishment then in use; and in many places is yet.  
V. 27. candle] Or, lamp.  
searching all the inward parts of the belly] Mans soul can dive into those things, which his eyes cannot.  
V. 28. Mercy and truth preserve the king] Psal. 101. 1. Chap. 29. 14.  
V. 29. the beauty of old men is the gray head] Chap. 16. 31.  
V. 30. cleanseth away evil] Heb. is a purging medicine against evil.  
so do stripes the inward parts of the belly] Sharp punishments make wicked men to bewail their secret sins.   

CHAP. XXI.  
Vers. 1. THe kings heart is in the hand of the Lord] Though kings seem to have all things at command, yet are they not able to bring their own purposes to pass any otherwise then God hath appointed: much less are the infeferiours able.  
as the rivers of water] As water is drawn in trenches this way or that way: or, as a boat in the water is easily turned this way or that way.  
V. 2. Every way of a man is right in his own eyes] Chap. 16. 2.  
V. 3. To do justice and judgement, is more acceptable, &c.] 1 Sam.  
15. 22. Chap. 15. 8. Isa. 1. 11. Hos. 6. 6. Mic. 6. 7, 8.  
V. 4. An high look] Heb. haughtiness of eyes.  
An high look, and a proud heart, and, &c.] Chap. 6. 17.  
the ploughing of the wicked] Or, the light of the wicked.  
the ploughing of the wicked, is sin] A bad crop follows their plots, Job 4. 8.  
V. 5. The thoughts of the diligent tend onely to plenteousness] They that do their business wisely and carefully, shall thrive: they that do it rashly, shall not prosper.  
V. 6. The getting of treasures by a lying tongue, is a vanity, &c.] Chap. 10. 2. and 13. 11.  
V. 7. destroy them] Heb. saw them, or dwell with them.  
because they refuse to do judgement] Unjust judges are robbers then, who poll others, to maintain their lusts.  
V. 9. It is better to dwell in a corner of the house top, then with, &c.] Chap. 19. 13. and 25. 24. and 27. 15.  
a brawling woman] Heb. a woman of contentions: that is, a very contentious woman.  
a wide house] Heb. an house of society.  
V. 10. The soul of the wicked desireth evil] James 4. 5.  
findeth no favour] Heb. is not favoured.  
V. 11. When the scorner is punished, the simplo is made wise] Chap. 19. 25.  
V. 12. The righteous man wisely considereth the house of the wicked] Observing Gods judgements on wicked mens families, he takes heed of their wicked ways.  
but] Or, how.  
V. 13. Whoso stoppeth his ears at the cry of the poor, he also, &c.] Matth. 18. 30, &c.  
he also shall cry himself, but shall not be heard] He shall cry as loud to God, in vain, as the poor did to him.  
V. 14. A gift in secret pacifieth anger] Chap. 17. 8. and 18. 16. To do a pleasure to an angry man, in secret, pacifieth him.  
V. 17. pleasure] Or, sport.  
V. 18. The wicked shall be a ransom for the righteous] Chap. 11. 8. God shall cause that to fall on the wicked, which was intended against the just, by delivering the just, and putting the wicked in their places.  
V. 19. It is better, &c.] Vers. 9.  
in the wilderness] Heb. in the land of the desert.  
V. 20. and oil in the dwelling of the wise] Meaning, abundance of all things.  
but a foolish man spendeth it up] His own treasure, not the godly mans.  
V. 21. followeth after righteousness and mercy, findeth life, &c.] Chap. 15. 9.  
V. 22. A wise man scaleth the city of the mighty] Eccles. 9. 14, &c.  
and casteth down the strength of the confidence thereof] wisdom overcometh strength, and stratagems in war win strong cities.  
V. 23. Whoso keepeth his mouth and his tongue, keepeth his soul from troubles] Chap. 12. 13. and 18. 21.  
his tongue, keepeth his soul from troubles] Which bring others into such straits, that, like a man in a narrow room, they know not which way to turn themselves.  
V. 24. in proud wrath] Heb. in the wrath of pride.  
V. 25. The desire of the slothful killeth him] Because he cannot attain desired food, he vexeth himself to death; and yet he will not work for it.  
V. 26. but the righteous giveth, and spareth not] Psal. 112. 9. Hath enough for himself, and to relieve others daily, while the slothful man pines.  
V. 27. The sacrifice of the wicked is abomination] Psal. 50 9. Chap. 15. 8. Isa. 66. 3. Jer. 6. 20. Amos 5. 22.  
with a wicked mind?] Heb. in wickedness. Either thinking to satisfy God thereby for his sin, or that God will accept of it, notwithstanding his sin, Jer. 7. 9, 10. Mic. 6. 6, 7, 8.  
V. 28. A false witness] Heb. a witness of lies.  
A false witness shall perish] Chap. 19. 5, 9.  
ut the man that heareth, speaketh constantly] The true witness, that speaks no more then he heareth himself, shall be left alive to bear witness again, when God hath destroyed false witnesses, and shall be heard with credit.  
V. 29. directeth] Or, considereth.  
V. 30. There is no wisdom, nor understanding, nor counsel against the  
Lord] Jer. 9. 23.  
V. 31. The horse is prepared against the day of battle] Psal. 33. 17.  
safety] Or, victory.  
but safety is of the Lord] Psal. 3. 8. There was no trusting in human policy, v. 30. nor strength, v. 31. Isa. 30. 1. and 31. 1.   

CHAP. XXII.  
Vers. 1. A Good name is rather to be chosen then great riches] Eccles. 7. 1. Credit and friendship is better then riches.  
loving favour rather then, &c.] Or, favour is better then, &c.  
V. 2. The rich and the ●oor meet together] Chap. 29. 13. Rich and poor must love one another, because they live together, have need one of another, lye together in the earth, and have the same Maker: for God made the rich to help the poor, and the poor to prove the rich, Deut. 15. 11. Matth. 26. 11.  
V. 3. A prudent man forseeth the evil, &c.] Chap. 14. 16. and 27. 12. The evil of punishment, and withdraweth himself; but fools run desperately into danger.  
V. 4. By humility, &c.] Or, the reward of humility, &c.  
By humility and the fear of the Lord, are riches, and honour, and life] Psal. 112. 3.  
V. 5. Thorns and s●rres are in the way of the floward] Chap. 15. 19.  
V. 6. Train up] Or, catechize.  
in the way he should go] Heb. in his way. Bring him up virtuously, and he shall so continue.  
V. 7. The rich ruleth over the poor] Especially if he lend him money; as follows in this verse.  
to the lender] Heb. to the man that lendeth.  
V. 8. He that soweth iniquity, shall reap vanity] Chap. 21. 4. Job 4. 8. Hos. 10. 13.  
and the rod of his anger shall fail] Or, and with the rod of his anger he shall be consumed. His wealth and authority, whereby he oppressed others, shall be taken from him.  
V. 9. He that hath a bountiful eye] Heb. good of eye.  
He that hath a bountiful eye shall be blessed] 2 Cor. 9. 6.  
V. 9. Cast out the scorner, and contention shall go out] Psal. 101. 5.  
V. 11. for the grace of his lips] Or, and hath grace in his lips.  
the king shall he his friend] Good princes use their familiarity, whose conscience is good, and their talk wise and godly.  
V. 12. The eyes of the Lord preserve knowledge] Favour them that love knowledge.  
the words] Or, the matters.  
V. 13. The slothful man saith, There is a lion without] Chap. 26. 13.  
There is a lion without] He derideth them that invent vain excuses, because they would not do their duty, chap. 15. 19.  
V. 14. The mouth of strange women is a deep pit] Chap. 2. 16. and 5. 3. and 7. 5. and 23. 27.  
he that is abhorred of the Lord, shall fall therein] So God punisheth one sin by another, when he suffereth the wicked to fall into the acquaintance of an harlot, Eccles. 7. 26.  
V. 15. foolishness is bound in the heart of a child] He is naturally given to it, and can hardly be partend from it, Job 11. 12.  
the rod of correction shall drive it far from him] Chap. 13. 24. and 19. 18. and 23. 13. and 29. 15, 17.  
V. 16. he that giveth to the rich, shall surely come to want] To increase his riches, as before.  
V. 19. within thee] Heb. in thy belly.  
V. 18. That thy trust may be in the Lord] He sheweth what the end of instruction is; to wit, To direct us to trust in the LORD.  
even to thee] Or, trust thou also.  
V. 20. excellent things in counsels and knowledge] Chap. 8. 6.  
V. 21. to them that sand unto thee] Or, to those that sand thee.  
V. 22. Rob not the poor] oppress not the poor by might, nor by false judgement.  
neither oppress the afflicted in the gate] Zech. 7. 10.  
V. 23. For the Lord will pled their cause] Job 31. 21. chap. 23. 11.  
V. 24. Make no friendship with an angry man] choose not him for thy friend that is not able to rule his affections: for he would hurt thee by his evil conversation: and if he be very angry by nature( Heb. a man of wraths) come not in his company at all.  
V. 26. Be not thou one of them that strike hands] Chap. 6. 1. and 11. 15. Which rashly put themselves in danger, by suretyship for others.  
V. 28. Remove not the ancient land-mark] Deut. 19. 14. and 27. 17. chap. 23. 10.  
land-mark] Or, bound.  
V. 22. he shall not stand before mean men] Men that live as it were in the dark, and observed but by few; whereas princes are the light, and all mens eyes are upon them.  
mean men] Or, obscure men.   

CHAP. XXIII.  
Vers. 1. COnsider diligently what is before thee] Eat with sobriety and discretion.  
what] Or, who.  
V. 2. And put] Or, Or else thou puttest.  
And put a knife to thy throat] Bridle thine appetite, as it were by force and violence; or otherwise thou mayest ●ndanger thy life, if thou give way to thy greedy appetite.  
V. 3. for they are deceitful meat] For oftentimes the rich, when they bid their inferiors to their tables, it is not for any love they bear to them, but for their own secret purposes. A court-complement.  
deceitful meat] Heb. meat of deceitfulnesses: that is, most deceitful me●t.  
V. 4. Labour not to be rich] 1 Tim. 6. 9, 10. Weary not thyself to get riches, nor take more pains then thy strength can bear.  
V. 5. Wilt thou set thine eyes upon] Heb. Wilt thou cause thine eyes to flee upon.  
V. 6. of him that hath an evil eye] That is, of a covetous man, who looks sourly on his guests; as on the contrary, a man of a good eye is a liberal man, chap. 22. 9. for he looks cheerfully on his guests.  
V. 7. For as he thinketh in his heart, so is he] He is to be esteemed according to his heart, not according to his words: now he thinks ill towards thee, though he speak kindly to thee.  
V. 8. shalt thou vomit up] He will do thee some mischief for his good cheer.  
and lose thy sweet words] Which he hath spoken to thee: or, thy cheerful words at his table.  
V. 10. Remove not the old land-mark] Deut. 19. 14. and 27. 17. chap. 22. 28.  
land-mark] Or, bound.  
enter not into the fields of the fatherless] To take away their corn, or do them harm.  
V. 11. For their Redeemer is mighty] Job 31. 21. chap. 22. 23.  
V. 13. Withhold not correction from the child] Chap. 13. 24. and 19. 18. and 22. 15.  
V. 14. and shalt deliver his soul from hell] From destruction both of body and soul.  
V. 15. my heart shall rejoice] Chap. 10. 1. and 15. 20.  
even mine] Or, even I will rejoice.  
V. 17. Let not thine heart envy sinners] Psal. 37. 1. and 73. 3. chap. 3. 31. and 24. 1.  
fear of the Lord all the day long] Chap. 28. 14.  
V. 18. For surely there is an end] Chap. 24. 14. The prosperity of the wicked shall not continue long: or, there is a reward for thy piety in the end, psal. 37. 37, 38. and 58. 11.  
end] Or, reward.  
V. 19. guide thine heart in the way] In the observation of Gods commandments: or, in all thy courses.  
V. 20. Be not amongst wine-bibbers] Rom. 13. 13. Eph. 5. 18.  
of flesh] Heb. of their flesh.  
V. 22. harken unto thy father that begot thee, &c.] Chap. 1. 8.  
V. 23. Buy the truth, and sell it not] Spare no cost for truths sake, neither depart from it for any gain: be a merchant in buying it, but sell it not again for any pretended or promised gain, as they do their best wears.  
V. 24. The father of the righteous shall greatly rejoice] Chap. 10. 1. and 15. 20.  
V. 26. give me thine heart] Give thyself wholly to wisdom, and to walk cheerfully in the ways that I prescribe unto thee.  
V. 27. For an whore is a deep ditch] Chap. 22. 14.  
a strange woman is a narrow pit] So that a man cannot get out again.  
V. 28. She also lieth in wait as for a prey] Chap. 7. 12.  
as for a prey] Or, as a robber.  
and increaseth the transgressors among men] She seduceth many, and causeth them to offend God.  
V. 29. Who hath wo?] Isai. 5. 11.  
V. 30. mixed wine] Psal. 75. 8. chap. 9. 2.  
V. 31. when it moveth itself aright] Heb. when it goeth up and down in uprightnesses: that is, when it sparkleth, as the most generous wine useth to do.  
V. 32. an adder] Or, a cockatrice.  
V. 33. Thine eyes shall behold strange women] That is, drunkenness shall bring thee to whoredom: or, make thee see strange sights, by disturbing thy brain.  
women] Or, things.  
V. 34. in the midst of the sea] Heb. in the heart of the sea, Ezek. 27. 4. Jonah 2. 3. In such great danger shalt thou be: or, roll up and down as ships upon the sea, psal. 107. 26, 27.  
V. 35. and I was not sick] drunkenness makes men senseless, so that they feel no blows.  
I felt it not] Heb. I know it not.  
I will seek it yet again] Though drunkenness make men worse then beasts, yet it rules them so tyrannically, that they cannot leave it, Isa. 56. 12.   

CHAP. XXIIII.  
Vers. 1. ENvious against evil men] Psal. 37. 1, &c. and 73. 3.  
Chap. 23. 17. Verse 19.  
V. 2. For their heart studieth destruction] Psal. 10. 7.  
V. 5. A wise man is strong] His wisdom is to him in stead of strength, and he can do that by wisdom, which cannot be done by strength, chap. 21. 22. Eccles. 9. 16.  
is strong] Heb. is in strength.  
increaseth strength] Heb. strengtheneth might.  
V. 6. For by wise counsel thou shalt make thy war] Chap. 20. 18. and 11. 14. and 15. 22.  
V. 7. wisdom is too high for a fool] Heb. wisdoms: that is, the most excellent wisdom, as chap. 9. 1.  
he openeth not his mouth in the gate] In place of judicature, where wisdom should be shewed, Ruth. 4. 1.  
V. 8. shall be called a mischievous person] Heb. a master of mischievous devices: that is, a most mischievous person.  
a mischievous person] Heb. a master of wicked imaginations.  
V. 10. If thou faint in the day of adversity] Man hath no trial of his strength, till he be in trouble: faintness then discovers weakness.  
small] Heb. narrow.  
V. 11. If thou forbear to deliver them that are drawn unto death] Psal. 82. 4.  
V. 12. doth not he that pondereth the heart consider it?] None can be excused, if he help not the innocent when he is in danger, having ability and opportunity so to do, chap. 31. 8, 9. for God observeth his neglect, to punish him. See Job 7. 20. Jer. 17. 9, 10.  
Keepeth] Or, observeth.  
according to his works?] Job 34. 11. Psal. 62. 12. Jer. 32. 19. Rom. 2. 6. Rev. 22. 12.  
V. 13. eat thou honey] As honey is sweet, and pleasant to the taste, so wisdom is to the soul.  
to thy taste] Or, upon thy palate.  
V. 14. So shall the knowledge of wisdom be unto thy soul] Psal. 19. 10. and 119. 103.  
then there shall be a reward] Chap. 23. 18.  
V. 16. For a just] Or, For though a just.  
and riseth] Or, yet he riseth.  
and riseth up again] Though thou bring him down often by thy wicked devices, yet God will raise him up again still; but thou shalt fall for good and all.  
For a just man falleth seven times, and riseth up again, &c.] Job 5. 19. Psal. 34. 19. and 37. 24.  
V. 17. rejoice not when thine enemy falleth] Job 31. 29. Psal. 35. 15. chap. 17. 5.  
V. 18. it displease him] Heb. it be evil in his eyes.  
and he turn away his wrath from him] To be avenged on thee.  
V. 12. Fret not thyself because of evil men] Psal. 37. 1. chap. 23. 17. Or, keep not company with the wicked.  
V. 20. For there shall be no reward to the evil man] No good reward: for reward, in Hebrew it is end, because the reward is not given till the work be ended; and the general reward will be in the end of the world.  
the candle of the wicked shall be put out] Job 21. 17. Chap. 13. 9.  
candle] Or, lamp.  
V. 21. meddle not with] Or, mix not thyself with.  
them that are given to change] Heb. changers.  
V. 22. who knoweth the ruin of them both?] Of them that fear not God, and of them that fear not the king: or, proceeding both from God and the king.  
V. 23. It is not good to have respect of persons in judgement] Levit. 19. 15. Deut. 1. 17. and 16. 19. Chap. 18. 5. and 28. 21. John 7. 24.  
V. 24. He that saith unto the wicked, Thou art righteous; him shall the people curse] Chap. 17. 15. Isai. 5. 23.  
V. 25. a good blessing] Heb. a blessing of good.  
V. 26. Every man shall kiss his lips that giveth a right answer] Or, he that giveth a right answer, kisseth the lips: that is, shows himself a friend.  
that giveth a right answer] Heb. that answereth right words.  
V. 27. and afterwards build thine house] Be sure of the means how to compass it, before thou take any enterprise in hand, Luke 14. 28, &c.  
V. 29. Say not, I will do so to him as he hath done to me] Chap. 20. 22.  
I will render to the man according to his work] He sheweth what is the nature of the wicked, To revenge wrong with wrong, Matth. 5. 39. Rom. 12. 17.  
V. 32. considered it well] Heb. set my heart.  
and received instruction] I learned, by another mans damage, to look well to mine own affairs.  
V. 33. Yet a little sleep, &c.] Chap. 6. 9, &c.  
V. 34. poverty] Heb. poverties.  
want] Heb. wants.  
an armed man] Heb. a man of shield.   

CHAP. XXV.  
Vers. 1. THe men of Hezekiah] Whom Hezekiah appointed for this purpose. See Notes on chap. 4. 4. and 8. 1.  
copied out] Out of divers books of proverbs of Solomon, 1 King. 4. 32.  
V. 2. It is the glory of God to conceal a thing] God doth not reveal the cause of his judgements to man.  
the honour of kings is to search out a matter] Because the king ruleth by the revealed word of God, the cause of his doings must appear, and therefore he must use diligence in trying out of causes, Deut. 13. 14.  
V. 3. and the heart of kings is unsearchable] He sheweth, that it is too hard a task for a subject to attain to a reason of all the secret doings of the king, even when he is upright, and doth his duty.  
is unsearchable] Heb. there is no searching.  
V. 4. Take away the dross from the silver] When vicious persons are removed from the king, he is a meet vessel for the LORDS use.  
V. 5. Take away the wicked from before the king, &c.] Chap. 10. 8. It is not enough that a king be upright himself, but he must also put away from him bad counsellors and servants, if he desire to have his throne firm.  
V. 6. Put not forth thyself] Heb. set not out thy glory.  
and stand not in the place of great men] If thou be none of them.  
V. 7. For it is better that it be said unto thee, Come up hither, &c.] Luke 14. 10.  
whom thine eyes have seen] For as it was an honour to thee to be graced with the kings presence; so thy dishonour will be the greater, because it is in his sight.  
V. 8. Debate thy cause with thy neighbour himself] Matth. 5. 25. and 18. 15.  
discover not a secret to another] Or, discover not the secret of another.  
V. 10. Lest he that heareth it, put] Or, Lest he hearing, put.  
put thee to shane] By passing sentence against thee, and so thou be shamed for ever.  
V. 11. A word fitly spoken is like apple of gold in pictures of silver] Chap. 15. 23.  
fitly spoken] Heb. spoken upon his wheels.  
V. 12. wise reprover upon an obedient ear] Chap. 9. 9.  
V. 13. As the could of snow in the time of harvest, so is a faithful messenger, &c.] Chap. 13. 17.  
in the time of harvest] In the time of great heat, when men have need of cooling.  
V. 14. of a false gift] Heb. in a gift of falsehood.  
is like clouds and wind without rain] Which have an outward appearance, and are nothing within: such are covetous men, that would be thought to be liberal.  
clouds and wind without rain] judas v. 12.  
V. 15. By long forbearing is bearing is a prince persuaded] Gen. 32. 4, &c. 1 Sam. 25. 24, &c. Chap. 15. 1. and 16. 14. By not ministering occasion to provoke him further.  
a soft tongue breaketh the bone] That is, the heart that is bent to anger, and hardest to be pacified.  
V. 16. eat so much as is sufficient for thee] Use moderately the pleasures of this world: or, go not too often to thy neighbours house, as verse 17.  
V. 17. Withdraw thy foot from thy neighbours house] Or, let thy foot be seldom in thy neighbours house.  
weary of thee] Heb. full of thee.  
V. 18. A man that beareth false witness against his neighbour, is a maul, and a sword, and a sharp arrow] Psal. 120. 4. Chap. 12. 18.  
V. 19. is like a broken teeth and a foot out of joint] That makes a show, but is of no use at all.  
V. 20. taketh away] Or, putteth on.  
and as vinegar upon nitre] Performs an unseasonable office: or, disperseth his grief, as vinegar melts mitre.  
V. 21. If thine enemy be hungry, give him bread to eat: and if he be thirfty, give him water to drink] Exod. 23. 4. Rom. 12. 20.  
V. 22. For thou shalt heap coals of fire upon his head] Psal. 140. 10. Thou shalt bring Gods vengeance on his head, and Gods blessing on thine own.  
V. 23. The east-wind driveth away rain] Job 37. 22.  
The east-wind driveth away rain: so doth an angry countenance a backbiting tongue] Or, the east-wind bringeth forth rain: so doth a backbiting tongue an angry countenance.  
so doth an angry countenance a backbiting tongue] Heb. a secret tongue, That speaks evil of a man behind his back to another.  
a backbiting tongue] Heb. of secrecy.  
V. 24. It is better to dwell in a corner of the house-top, then with a brawling woman and in a wide house] Chap. 19. 13. and 21. 9.  
V. 26. is as a troubled fountain, and a corrupt spring] Which is a thing to be grieved at by all men, as being a public mischief.  
V. 27. good] Or, hurtful, Chap. 10. 2.  
to eat much honey] Verse 16.  
so for men to search their own glory, is not glory] So over-curious searching into hidden things, though it be pleasant, may prove prejudicial, Psal. 131. 1, 2. Eccles. 3. 22. Or, an ambitious mans boasting of himself, turns to his own discredit, Chap. 27. 2.  
V. 28. He that hath no rule over his own spirit, is like a city that is broken down, and without walls] Chap. 16. 32.  
is like a city that is broken down] Which lies open to all assailants, and so is in extreme danger.   

CHAP. XXVI.  
Vers. 1. AS snow in summer] For these things are then unseasonable, 1 Sam. 12. 17.  
V. 2. so the curse causeless shall not come] Psal. 109. 28.  
V. 3. A whip for the horse, a bridle for the ass, and a rod for the fools back] Psal. 32. 9. Chap. 10. 13.  
V. 4. Answer not a fool according to his folly] Answer him not according to his folly: That is, as foolishly as he speaks with vain speeches, and railings: or, consent not unto him in his sayings, or doings, but rather reprove him, as the matter requireth: or, answer him, to convince him, though thou have no hope to instruct him: or, observe a fit time and place to answer him: or, answer him briefly, and be not full of words, as he is.  
V. 5. his own con●eit] Heb. his own eyes.  
V. 6. ●utteth off the feet] As he that cuts off his legs, or the legs of his messenger, receives loss thereby: so doth he that employs a fool in his business.  
damage] Or, violence.  
V. 7. The legs of the lame are not equal] One goes up, and the other down, which is an unseemly thing.  
are not equal] Heb. are lifted up.  
V. 8. As he that bindeth a ston in a sling] Or, As he that putteth a precious ston in an heap of stones. So that the slinger can make no use of it, but-it returns upon him, and hurts himself.  
V. 9. As a thorn goeth up into the hand of a drunkard] That runs into his hand and hurts himself: or, which he takes up to hurt others.  
V. 10. The great God that formed all things, both rewardeth the fool, and rewardeth transgressors] Or, A great man grieveth all, and he hireth the fool, he hireth also transgressors.  
The great God that formed all things] God rewards all manner of transgressors, whether they sin of folly, or of malice, Chap. 11. 31. Or, wicked men when they are in place and power, make use of all sorts of wicked men for the oppressing of others.  
V. 11. As a dog returneth to his vomit] 2 Pet. 2. 22.  
returneth to his folly] Heb. iterateth his folly.  
V. 12. there is more hope of a fool then of him] For the fool will rather be counseled then he, and so may sooner come to true wisdom, Matth. 21. 31.  
V. 13. The slothful man saith, There is a lion in the way, a lion is in the streets] Chap. 22. 13.  
in] Heb. between.  
V. 14. As the door turneth upon his hinges] And never goeth off the hinges: so a fool tosseth to and fro in his bed, but will not out.  
V. 15. The slothful hideth his hand in his bosom, it grieveth him to bring it again to his mouth] Chap. 19. 24.  
it grieveth him] Or, he is weary.  
V. 17. meddleth] Or, is enraged.  
is like one that taketh a dog by the ears] He that being not called, goes about to end strife, may sooner catch hurt, then do good, by bringing himself to danger on both sides.  
V. 18. a mad man] Or, one that feigns himself mad, 1 Sam. 21. 13.  
firebrands] Heb. flames, or sparks.  
V. 19. So it the man that deceiveth his neighbour] Wrong done in sport may work much mischief.  
V. 20. Where no wood is] Heb. without wood.  
where there is no tale-learer, the strife ceaseth] Chapter 22. 10.  
tale-bearer] Or, whisperer.  
ceaseth] Heb. is silent.  
V. 21. As coals are to burning coals, and wood to fire; so is a contentious man to kindle strife] Chap. 15. 18. and 29. 22.  
so is a conten●ious man to kindle strife] Heb. a man of contentions. That is, a very contentious man.  
V. 22. The words of a tale-bearer are as wounds, and they go down into the innermost parts of the belly] Chap. 18. 8.  
innermost parts] Heb. chambers.  
V. 23. Burning lips, and a wicked heart] Burning with affection, and making profession of much love to us, when evil is intended to us, as an earthen vessel covered over with drossy silver, which makes a show, as if it were good massy silver.  
V. 24. dissembleth] Or, is known.  
V. 25. speaketh fair] Heb. maketh his voice gracious.  
for there are seven abeminations in his heart] Meaning, many! he useth a certain number for an uncertain, Chap. 24. 16.  
V. 26. Whose hatred is covered] Or, hatred is covered in secret: or, his hatred.  
his wickedness shall be shewed before the whole congregation] God will give him over to some great sin, that he may be publicly punished.  
V. 27. Whose diggeth a pit, shall fall therein: and he that rolleth a ston, it will return upon him] Psal. 7. 15, 16. and 9. 15. Eccles. 10. 8.  
he that rolleth a ston, it will return him] Up an hill, which fals down again on his own head.  
V. 28. A lying tongue hateth these that are afflicted by it] Secketh to do them more mischief, whom he hath hurt before.  
and a flattering mouth worketh ruin] A flatterer seeks to undo men, as well as a false witness: but the one doth it secretly, and the other openly.   

CHAP. XXVII.  
Vers. 1. BOast not thyself of to morrow] James 4. 13, &c.  
tomorrow] Heb. to morrow-day.  
thou knowest not what a day may bring forth] Every day is as it were child of some thing. To morrow may bring forth that which may cross thy business, or thy comfort: therefore presume not of either, if thou neglect the present occasion, Matth. 6. 34.  
V. 3. heavy] Heb. heaviness.  
V. 4. Wrath is cruel, and anger is outrageous] Heb. wrath is cruelty, and anger an over flowing.  
but who is able to stand before envy?] For the envious are obstinate, and cannot be reconciled.  
envy] Or, jealousy, as Chap. 6. 34.  
V. 5. Open rebuk is better then secret love] He doth us more good that reveals his hatred to us by railing on us, then he that professeth he loveth us, and dare not reprove us.  
V. 6. faithful are the wounds of a friend] Psal. 141. 5. The rebukes of a friend that pierce deep, are better then the sawning of an enemy.  
deceitful] Or, earnest, or frequent.  
V. 7. The full soul loatheth an heny-comb] Want sometimes is better then plenty.  
loatheth] Heb. treadeth under foot.  
to the hungry soul every bitter thing is sweet] Job 6. 7.  
V. 8. As a bide that wandereth from her nest] And so is unsettled, and in danger: So is a man out of his dwelling, or calling.  
V. 9. sweemesse of a mans friend by hearty counsel] Psal. 55. 14.  
by hearty counsed] Heb. from the counsel of the soul.  
V. 10. neither go into] Or, but go not into:  
neither go into thy brothers house in the day of thy calamity] Seek help from an ancient friend in time of trouble, rather then from thy kindred; for these will sooner fail thee, then he, who loves thee better, and dwells nearer to help thee.  
better is a neighbour that is near, then a brother far off] Chap. 17. 17. and 18. 24.  
V. 11. My son, be wise, and make my heart glad, that I may answer him that reproacheth me] Chap. 10. 1. and 23. 24.  
that I may answer him that reproacheth me] See notes on Psal. ●●7. 5.  
V. 12. A prudent man forseeth the evil, and hideth himself] Chap. 22. 3.  
V. 13. Take his garment that is surety for a stranger, and take a pledge of him for a strange woman] Chap. 20. 16.  
for] Or, that is surety for.  
V. 14. He that blesseth his friend with a loud voice] He that praiseth a man before others continually to his face, is as tedious to a wise man, as if he cursed him.  
V. 15. A continual dropping in a very rainy day, and a contentious woman are alike] Chap. 19. 13.  
a contentious woman] Heb. a woman of contentions: That is, a very contentious woman.  
V. 16. Whosoever hideth her, hideth the wind] The inconveniences that come by her, are such as cannot be concealed, no more then the wind can be kept in, or the sent of a sweet ointment.  
bewrayeth] Heb. proclaimeth.  
V. 17. Iron sharpeneth iron] Angreth him: or, encourageth him to good, when he is dull of himself.  
V. 18. Whoso keepeth the fig-tree, shall eat the fruit thereof] 1 Cor. 9. 7.  
waiteth on] Or, observeth.  
V. 19. As in water face answereth to face] As a man can guess at his own face by seeing the shadow of it in the water, though he cannot see it immediately: so may he guess at another mans thoughts by his actions, although he cannot directly see his heart.  
V. 20. never] not.  
the eyes of man are never satisfied] Eccles. 1. 8.  
V. 21. As the fining-pot for silver, and the furnace for gold] Chap. 17. 3.  
so is a man to his praise] True praise is gotten by well-doing, as gold is made praise-worthy by the fire.  
V. 22. yet will not his foolishness depart from him] A fool will be beaten to death, before he will leave his folly, Jere. 6. 29.  
V. 23. look well] Heb. set thy heart.  
V. 24. For riches are not for ever] If thou wert never so rich, or hadst a crown, yet thou mayest be poor; therefore look well to be educated in some trade that may maintain thee, if wealth fail.  
riches] Heb. strength.  
to every generation] Heb. to generation and generation.  
V. 25. The hay appeareth] This declareth the great goodness of God towards man, who giveth him food▪ for himself, and his servants, and his cattle, summer and winter, and means to purchase more lands: and by consequence requires care in man to preserve all these things for their several uses, Gen. 1. 28, 29. Psal. 104. 14. and 147. 8, 9.  
V. 26. are] Or, which are.  
V. 27. maintenance] Heb. life.   

CHAP. XXVIII.  
Vers. 1. THe wicked flee when no man pursueth] Levit. 26. 36. Because their own conscience accuseth them.  
bold] Heb. confident.  
V. 2. many are the princes thereof] The state of the commonwealth is oftentimes changed, as 1 Kings 16.  
but by a man of understanding] It may be red. So because of men of understanding and knowledge, the princes life shall be prolonged. Which is a great benefit to the land, for many troubles come, where the government is often altered.  
by a man of understanding and knowledge the state thereof shall be prolonged] Or, by men of understanding and wisdom shall they likewise be prolonged.  
V. 3. like a sweeping rain which leaveth no food] Which sweeps all the corn away.  
which leaveth no food] Heb. without food.  
V. 4. such as keep the law, contend with them] Not onely condemn them, but resist them also.  
V. 5. understand all things] 1 John 2. 20, 27.  
V. 6. Better is the poor that walketh in his uprightness] Chap. 19. 1. Heb. in two ways: That is, which goeth out of the way to the right hand, or to the left, or, that runs out of the mean into either extreme, Deut. 5. 32. Josh. 1. 7.  
V. 7. Whoso keepeth the law, is a wise son] Chap. 29. 3.  
is a companion of riotous men] Or, feedeth gluttons.  
V. 8. He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor] Chap. 13. 22. Eccles. 2. 26.  
unjust gain increaseth his substance] Heb. by increase.  
he shall gather it for him that will pity the poor] For God will take away the riches of the wicked usurer, and give them to him that shall do good with them.  
V. 9. even his prayer shall be abomination] He that will not be taught by God, must not think that God will supply his need, Chap. 15. 8. Zech. 7. 11.  
V. 10. Whoso causeth the righteous to go astray in an evil way, he shall fall himself into his own pit] Chap. 26. 27.  
he shall fall himself into his own pit] He that seeks to draw good men into a trap, shall fall into it himself, while they hold their own.  
V. 11. in his own conceit] Heb. in his eyes.  
the poor that hath understanding searcheth him out] And finds him unwise.  
V. 12. When righteous men do rejoice, there is great glory] Verse 28. Chap. 11. 10. Eccles. 10. 6.  
when the wicked rise, a man is hidden] Good men hid themselves for fear of oppression.  
hidden] Or, sought for.  
V. 13. He that covereth his sins, shall not prosper] Psal. 32. 5. 1 John 1. 9, 10.  
and forsaketh them] It is not enough to confess our sins, unless we also forsake them.  
V. 14. Happy is the man that feareth alway] Which constantly standeth in awe of God, and is afraid to offend him at any time, Chap. 23. 17.  
but he that hardeneth his heart shall fall into mischief] Rom. 11. 20.  
V. 15. so is a wicked ruler over the poor people] For he leaves nothing, but undoes them utterly.  
V. 16. understanding] Heb. understandings: That is, voided of all kind of wisdom.  
is also a great oppressor] And therefore shall soon be cut off: as appears by the contrary in the end of the verse.  
great oppressor] Heb. great of oppressions: That is, a very great oppressor.  
V. 17. A man that doth violence to the blood of any person, shall flee to the pit, let no man stay him] Gen. 9. 6. Exod. 21. 14.  
A man that doth violence to the blood of any person] Heb. is oppressed with. For blood lies heavy on a murderer, and will bring him to an untimely end, in despite of all his friends.  
doth violence to the blood] Or, is oppressed with the blood.  
person] Heb. soul.  
V. 8. Whoso walketh uprightly, shall be saved] Chap. 10. 25.  
but he that is perverse in his ways] See notes on verse 6.  
shall fall at once] Heb. in one of them. He that useth to halt now on one side, and then on another, will be sure to fall on one side or other.  
V. 19. He that tilleth his land, shall have plenty of bread] Chap. 12. 11.  
V. 20. A faithful man] Heb. a man of faithfulnesses: That is, a very faithful man.  
A faithful man shall abound with blessings] God will bless them that are true in their contracts, and curse them that deal falsely, that they may be rich quickly.  
but he that maketh hast to be rich, shall not be innocent] Chap. 13. 11. and 23. 4. 1 Tim. 6. 9.  
innocent] Or, unpunished.  
V. 21. To have respect of persons, is not good] Chap. 18. 5. and 24. 23.  
for a piece of bread that man will transgress] He that useth to take bribes, will easily be corrupted, and do unjustly for the smallest reward that is, Ezek. 13. 19.  
V. 22. He that hasteth to be rich, hath an evil eye] Or, he that hath an evil eye, hasteth to be rich, verse 20.  
hath an evil eye] That is, a covetous eye, Chap. 23. 6.  
poverty] Or, reproach.  
V. 23. He that rebuketh a man, afterwards shall find more favour then he that flattereth with the tongue] Chap. 27. 6.  
He that rebuketh a man, afterwards shall find more favour] It may be the party reproved will be angry at first, but when he hath considered how justly he was reproved, he will love the reprover, 1 Pet. 2. 12. But flatterers please at first, till men perish by following their counsel, and then they curse them.  
V. 24. a destroyer] Heb. a man destroying.  
V. 25. He that is of a proud heart, stirreth up strife] Chap. 13. 10. He that trusts in his own strength, shall wast his goods at law: but he that trusts in God shall be rich.  
V. 26. He that trusteth in his own heart, is a fool] And shall bring himself into many dangers, which he cannot get out of, for not considering wisely of his ways.  
V. 27. He that giveth unto the poor, shall not lack] Deut. 15. 8. Chap. 22. 9.  
but he that hideth his eyes] Isai. 58. 7.  
shall have many a curse] Chap. 11. 26.  
V. 28. When the wicked rise, men hid themselves: but when they perish, the righteous increase] Verse 12. Chap. 29. 2.   

CHAP. XXIX.  
Vers. 1. HE that being often reproved] Heb. A man of reproofs.  
V. 2. When the righteous are in authority, the people rejoice] Chap. 11. 10. and 28. 28. Eccles. 10. 5.  
in authority] Or, increased.  
V. 3. Whoso loveth wisdom, rejoiceth his father] Chap. 10. 1. and 15. 20. and 27. 11.  
but he that keepeth company with harlots, spendeth his substance] Chap. 5. 9. and 28. 7. Luke 15. 13. And so grieveth his father.  
keepeth company with harlots] Heb. feeds harlots.  
V. 4. he that receiveth gifts] Heb. a man of oblations.  
V. 5. spreadeth a n●t for his feet] He that giveth ear to the flatterer, is in danger, as the bide is, for which the net is laid.  
V. 6. In the transgression of an evil man there is a snare] To catch the righteous by their bad example: but the righteous avoid it, and rejoice.  
V. 7. The righteous considereth the cause of the poor] Job 29. 16.  
V. 8. scornful men bring a city into a snare] Ambitious persons, which scorn all but themselves, as Chap. 3. 34. do by seeking their own ends, bring mischief upon a state: which men of better temper, help to turn away.  
bring a city into a snare] Or, set a city on fire.  
V. 9. whether he rage or laugh, there is no rest] Whether the fool look angrily or merrily, he that contends with him, shall never be quiet.  
V. 10. The bloodthirsty] Heb. men of blood.  
but the just seek his soul] Or, and seek the soul of every just man.  
the just seek his soul] Take care to preserve other mens lives, Psal. 142. 4.  
V. 11. mind] Heb. spirit: or, wrath, Isai. 25. 4.  
V. 12. all his servants are wicked] They will tell him lies daily to please him.  
V. 13. The poor and the deceitful man meet together] Chap. 22. 2. Heb. man of deceits: That is, the most deceitful man.  
the deceitful man] Or, the usurer.  
V. 14. The king that faithfully judgeth the poor, his throne shall be established for ever] Chap. 20. 28.  
V. 15. The rod and reproof give wisdom] Verse 17.  
a child left to himself, bringeth his mother to shane] Chap. 10. 1. and 17. 21, 25.  
V. 16. but the righteous shall see their fall] Psal. 37. 36. and 58. 10. and 91. 8.  
V. 17. Correct thy son, and he shall give thee rest] Chap. 13. 24. and 22. 15. and 23. 13, 14.  
he shall give delight unto thy soul] Heb. delights, or dainties. That is, abundance of delight.  
V. 18. the people perish] Heb. be naked. That is, lye open to all judgements without any shelter, Exod. 32. 25.  
perish] Or, is made naked.  
he that keepeth the law, happy is he] Want of preaching may damn men, but store of it cannot save them, unless they be obedient to it, 1 Sam. 3. 1.  
V. 19. A servant will not be corrected by words] He that is of a servile, and surlie nature, will not amend without blows.  
V. 20. Seest thou a man that is hasty in his words?] A man that is rash in word or dead.  
in his words] Or, in his matters.  
V. 21. shall have him become his son at the length] He will think much to do any servile work.  
V. 22. An angry man sti 〈…〉 th up strife, and a furious man aboundeth in transgression] Chap. 15. 18. and 26. 21.  
V. 23. A mans pride shall bring him low] Job 22. 29. Chap. 15. 33. and 18. 12. Matth. 23. 12. Luke 14. 11.  
V. 24. he heareth cursing, and bewrayeth it not] Levit. 5. 1.  
cursing] Or, an oath, Isai. 24. 18.  
V. 25. The fear of man bringeth a snare] He that feareth man more then God, falleth into a snare( which he seeks to avoid) and is destroyed, Chap. 10. 24.  
shall be safe] Heb. shall be set on high.  
V. 26. Many seek the rulers favour, but every mans judgement cometh from the Lord] Chap. 19. 6.  
the rulers favour] Heb. the face of a ruler.  
every mans judgement cometh from the Lord] He needeth not to flatter the ruler, but rather pray to God, who can incline the judge to pass sentence as he please, chap. 21. 1.   

CHAP. XXX.  
Verse 1. THe words of Agur] Who was an excellent man in virtue and knowledge, in the time of Solomon. See notes on Chap. 4. 4. and 8. 1.  
unto Ithiel and Ucal] Which were Agurs scholars, or friends.  
V. 2. Surely I am more brutish then any man] It may be red thus. Surely I am too foolish to be a great man, nay, I have not the knowledge of an ordinary man in me. So the words are used, Psal. 49. 2. and 62. 9. It seems Agur had not his knowledge by human instruction, but by divine inspiration, as Amos had, Amos 7. 14. Herein he declareth his great humility, who would not attribute any wisdom to himself, but all unto God, Psal. 73. 22.  
V. 3. I neither learned wisdom] Or thus, I have not learned wisdom, but I have the knowledge of the holy ones: That is, I have not been taught by men, but by God, who taught the angels. They are called holy ones, Dan. 4. 13, 17. and 8. 17. Or, I have not attained to any great measure of true wisdom, or, of the knowledge of holy and heavenly things.  
have] Heb. know.  
holy] Or, holy things.  
V. 4. Who hath ascended up into heaven, or descended?] John 3. 13.  
Who hath ascended up into heaven] Who is every where, &c. None but God.  
who hath gathered the wind in his fists?] Job 38. 4, &c. Psal. 104. 3, &c. Isai. 40. 12, &c.  
V. 5. Every word of God is pure] Psal. 12. 6. and 18. 30. and 19. 8. and 119. 140.  
pure] Heb. purified.  
he is a shield unto them that put their trust in him] Psal. 18. 30. and 84. 11, 12.  
V. 6. add thou not unto his words, lest he reprove thee, and thou be found a liar] Deut. 4. 2. and 12. 32. Revel. 22. 18, 19.  
V. 7. Two things have I required of thee] O God.  
deny me them not] Heb. withhold not from me.  
deny me them 〈◇〉 before I die] So long as I live.  
V. 8. Remove far from me vanity and lies] Take care of my soul and body, so as to keep me from falling into any vain or deceitful course, and to afford me a competent livelihood, fit for my estate and charge.  
feed me with food convenient for me] Matth. 6. 11. My part. For in well-ordered families, every servant hath his proportion daily, Chap. 31. 15.  
convenient for me] Heb. of my allowance.  
V. 9. Lest I be full, and deny thee, and say, Who is the Lord?] Deut. 32. 15.  
Lest I be full, and deny thee] Meaning, that they that put their trust in their riches, forget God, and that by too much wealth, men have occasion to do so.  
deny thee] Heb. bely thee.  
and take the name of my God in vain] By false oaths.  
V. 10. Accuse not a servant unto] Heb. hurt not with thy tongue.  
Accuse not a servant unto his master] For no fault, or for a light one. A servants good will is not to be contemned.  
and thou be found guilty] Or, and thou be made desolate. That is, lest the fruit of his ill wishes fall upon thee.  
V. 13. lofty are their eyes] Chap. 6. 17.  
V. 14. There is a generation, whose teeth are as swords, and their jaw-teeth as knives, &c.] Job 29. 17. Psal. 52. 2. and 57. 4.  
V. 15. The horseleech hath two daughters] The leech hath two sorks in her tongue, which here he calleth her two daughters, wherewith she sucketh the blood, and is never sa●iate▪ even so are the covetous extortioners insatiable.  
It is enough] Heb. Wealth.  
V. 17. the ravens] Such children shall come to an untimely end, and be denied burial.  
of the valley] Which haunt the valleys to seek for carrion.  
the valley] Or, the brook.  
V. 19. midst] Heb. heart.  
V. 20. and wipeth her mouth] She hath her desire, and after counterfeiteth, as though she were an honest woman: as a licourish, and filching servant, eats stolen bread, and wipes his mouth after it, and appears as if he had not stolen it.  
V. 22. For a servant when he reigneth, &c.] Cha. 19. 10. These commonly abuse the state whereunto they are called, and the comforts they receive.  
V. 23. an handmaid that is heir to her mistress] Which is married to her master after the death of her mistress.  
V. 24. but they are exceeding wise] They contain matter of great instruction in them.  
exceeding wise] Heb. wise, made wise.  
V. 25. The ants are a people not strong, yet they prepare their meat in the summer] Chap. 6. 6, &c.  
ants are a people] Or, ants a people.  
V. 26. The conies are but a feeble folk] So Gods people, though feeble, have God as a powerful rock to protect them, Psal. 18. 2. and 40. 17.  
conies are but a feeble] Or, conies a feeble.  
V. 27. The locusts have no king] How much more should those that have governours over them, live orderly under them.  
have] Or, which have.  
by bands] Heb. gathered together.  
V. 28. The spider taketh hold with her hands, and is in king: palaces] Chap. 22. 29.  
taketh] Or, which taketh.  
V. 31. grey-hound] Or, horse.  
grey-hound] Heb. gird in the loins.  
against whom there is no rising up] Eccles. 8. 4. A king whose power is uncontrollable: or, a king that keeps his subjects in due order, so that there is no insurrection in the state.  
V. 32. If thou hast done foolishly in lifting up thyself] If thou have evil thoughts against thy king, give them over, for thou wilt not prevail, verse 31. Eccles. 8. 3. and 10. 20.  
lay thine hand upon thy mouth] Job 21. 5. and 40. 4.  
V. 33. so the forcing of wrath bringeth forth strife] Provocation of wrath inevitably bringeth forth strife and mis●hief.   

CHAP. XXXI.  
Vers. 1. THe words of king Lemuel] That is, of Solomon, who was called Lemuel, that is, of God, because God had ordained him to be king over Israel, rather then any of his elder brethren, 1 King. 2. 15, 22.  
the prophecy that his mother taught him] The doctrine which his mother Bathsheba taught him.  
V. 2. What, my son?] She takes care what was most needful to teach him.  
the son of my womb?] By this often repetition of this word, son, she declareth her motherly affection.  
the son of my vows?] Whom I made many vows to God for, before I had thee, as 1 Sam. 1. 11. Or, that thou mightest be king.  
V. 3. Give not thy strength unto women] Solomon was forewarned to avoid wantonness by his mother here, and by his father, Chap. 5. 9. yet he fell into it. Wisdom and instruction fail of their fruit oftentimes.  
nor thy ways to that which destroyeth kings] Meaning, that women are the destruction of kings, if they haunt them, Chap. 7. 26.  
V. 4. it is not for kings to drink wine] That is, the king must not give himself unto immoderate drinking, Eccles. 10. 16, 17. and so neglect his office, which is to execute judgement.  
V. 5. Lest they drink, and forget the law] For wine doth comfort the heart, Psal. 104. 15.  
of any of the afflicted] Heb. of all the sons of affliction.  
V. 6. Give strong drink unto him that is ready to perish, and wine to those that be of heavy hearts] Psal. 104. 15.  
of heavy hearts] Heb. bitter of soul.  
V. 8. Open thy mouth for the dumb] Defend their cause that are in great danger, and unable to help themselves, Chap. 24. 11.  
such as are appointed to destruction] Heb. the sons of destruction.  
V. 9. judge righteously, and pled the cause of the poor and needy] Levit. 19. 15. Deut. 1. 16.  
V. 10. Who can find a virtuous woman] Chap. 12. 4. This commendation of a good wife is set out elegantly in the Hebrew. Every verse to the end of the chapter begins with a several Hebrew letter, according to the Alphabet: as divers choice Psalms do.  
V. 11. The heart of her husband doth safely trust in her] Commits with confidence the household affairs to her, as Potiphar did to Joseph, Gen. 39. 4, 6.  
he shall have no need of spoil] He shall not need to get riches by indirect means, as souldiers do; for his wife will fill his house with goods, as the camp is full after the spoil of a city: Or, spoils may be put here for all manner of provision. See the like, Psal. 111. 5.  
V. 14. she bringeth her food from afar] She sells her cloth to the merchant for things needful, verse 24.  
V. 15. giveth meat to her household] As a lion riseth betimes to get a prey, that may serve him and his all the day: so doth she rise her self, and raise her maids betimes, to get food for her family by labour.  
meat] Or, prey, Psal. 111. 5.  
a portion to her maidens] To appoint every one their stint of work, or, of meat.  
V. 16. and buyeth it] She purchaseth it with the gains of her travel.  
buyeth] Heb. taketh.  
with the fruit of her hands she planteth a vineyard] She not onely looks that her servants work, but works her self also, verse 27.  
V. 17. She girdeth her loins with strength] She useth vigilancy and diligence, in her labour, 2 King. 4. 29.  
V. 18. She perceiveth] Heb. She tasteth.  
She perceiveth] Or, When she perceiveth.  
She perceiveth that her merchandise is good] As a man that tastes of some delicate meat, thinks he never can eat enough of it: so she finding profit come in, works the harder.  
V. 19. She layeth her hands to the spindle] She not onely gets to maintain her family, but also to give to the poor, which she doth liberally, not with one hand alone, but with both, when need is.  
and her hands] Or, then her hands.  
V. 20. She stretcheth] Heb. she spreadeth.  
V. 21. scarlet] Or, double garments.  
V. 22. She maketh her self coverings of tapestry] For beds.  
V. 23. Her husband is known] Noted, because of his wives good housewifery, or by the good clothes she makes him.  
in the gates] In the assemblies and places of judgement, Chap. 1. 21. Ruth 4. 1.  
V. 24. and selleth it] She not onely provides cloth for her family, but also to sell, and for a great price.  
V. 25. and she shall rejoice in time to come] Or, and she laugheth at the time to come. That is, she is so well provided of all things necessary for her family, that she fears no want. See Job 5. 21, 22.  
V. 26. She openeth her mouth with wisdom] She teacheth her children and servants, not onely the fear of God, but also how to labour, and get a living, and also how to be provident, that they may be bountiful to the poor in future times.  
V. 28. Her children arise up] To do reverence to her, when she comes in, and they speak highly of her, as well living as dead.  
her] Or, her saying, as Psal. 105. 15.  
V. 29. Many daughters have done virtuously] This is the commendation her husband and children give her.  
have done virtuously] Or, have gotten riches.  
excellest them all] Heb. ascendest above them all.  
V. 30. a woman that feareth the Lord] Before he spake of the apparel of her body, now he declareth the apparel of her mind, which is the fear of God, and what is her greatest ornament, 1 Pet. 3. 4, 5. whether joined with beauty, or severed from it.  
she shall be praised] Heb. shall praise her self. That is, shall give just cause to all men to praise her, verse 31.  
V. 31. Give her of the fruit of her hands] confess her diligent labours, and commend her therefore.  
let her own works praise her in the gates] Forasmuch as the most honourable are clad in the apparel that she made, Acts 9. 39. Or, let them speak in the public assemblies of her curious works, to her great praise, when she is dead and gone. She shall have praise both in public and private.    

ANNOTATIONS On the Book of ECCLESIASTES.  

The ARGUMENT.  
HEre the wisest and the greatest of all the Kings of Israel, takes on him the office of a Preacher. He gives us an experimental Sermon of the vanity of all worldly comforts, profits and honours. He sets his own example before us, who had attained to the highest degree of all these, Chap. 2. 9. And wanted not wisdom to improve all these to the height, in the fullest use of them, Chap. 1. 16. Neither was he failing in seeking to content his spirit with all manner of variety of worldly delights, Chap. 2. 1. yet he concludes, That they give no satisfaction to the soul, but rather matter of vexation. And then exhorts us to turn to God betimes, to fear him, and keep his Commandments, that we may stand with comfort before him at the day of judgement: To which it becomes us to say, Amen.   

CHAP. I.  
Vers. 1. OF the Preacher] Solomon is here called a Preacher, or one that assembleth the people, because he teacheth the true knowledge of God, and how men ought to pass their life in this transitory world.  
V. 2. vanity of vanities, saith ●he preacher, vanity of vanities, all is vanity.] Psal. 39. 5, 6. and 62. 9. and 144. 4. chap. 12. 8.  
vanity] He condemneth the opinion of all men that set felicity in any thing but in God alone, seeing that in this world all things are as vanity, and nothing.  
of vanities] That is, most vain, having no solidity of being, continuance of condition, true profit to us, nor means to bring us to happiness, but containing matter of unprofitable travel, and false deceit for us.  
all is vanity] All these creatures and courses under the sun, verse 3.  
V. 3. What profit hath a man of all his labour which he taketh under the sun?] Chap. 2. 22. and 3. 9.  
What] He had pronounced all vanity, verse 2. Now he convinceth the readers by the testimony of their own consciences: Tell ye what profit is in them, if ye can.  
profit] What fruit remains to you of your labours You may lose all before ye die; if not, ye must leave all to the generation following, verse 4▪ He doth not forbid us to labour, but to look for felicity from our labours.  
which he taketh under the sun] Here below. Also he shows the benefit of the light, for most works are done in the day.  
V. 4. but the earth abideth for ever] Psal. 104. 5. and 119. 90. The earth remaineth to the last day,& then it shall be changed.  
V. 5. The sun also ariseth] It remains, and runs his course, when we are gone.  
and hasteth to his place] Heb. panteth. Like one that runs himself out of breath, to come to his journeys end.  
V. 6. The wind goeth] Or, It goeth.  
The wind goeth toward the south] Or, It goeth: that is, the sun. For such is the suns course.  
V. 7. All the rivers run into the sea, yet the sea is not full] Job 38. 10. Psal. 104. 8, 9.  
thither they return again] So that as the sea is not full, so the rivers are never empty.  
return again] Heb. return to go.  
V. 8. the eye is not satisfied with seeing] The eye may be wearied with looking on divers objects, but it still desires new ones, and the ear likewise novelties, Acts 17. 21.  
V. 9. The thing that hath been, it is that which shall be] Chap. 3. 15.  
it is that which shall be] There is no new invention to bring happiness. The kindes of things are the same, though the particulars differ. show any new thing if ye can. Some former age hath had the like, verse 10. onely ye think things new, because former things are forgotten, as yours will be to them that come after, verse 11.  
V. 11. that are to come, with those] Or, that are, with those men.  
V. 12. I the preacher was king over Israel] He proveth, That if any could attain to felicity in this world, by labour and study, he should have obtained it, because he had gifts and aids thereunto, above all others.  
V. 13. this sore travail hath God given to the sons of man] Man by nature hath a desire to know, and yet is not able to come to the perfection of knowledge, which is the punishment of sin to humble man, and to teach him to depend onely upon God, and breeds disquiet and discontent.  
to be exercised therewith] Or, to afflict them.  
V. 14. and vexation of spirit] They not onely do not satisfy the mind, as verse 2. but also torment it, because it cannot comprehend them.  
V. 15. That which is crooked cannot be made strait] Chap. 7. 13. Man is not able by all his diligence to cause things to go otherwise then they do.  
that which is wanting] Heb. defect.  
that which is wanting, cannot be numbered] Found full in number.  
V. 16. I am come to great estate, and have gotten more] Or, I have magnified and gotten: or, I have gotten greater and more.  
more wisdom then all they that have been before me in Jerusalem] 1 Kings 4. 30. and 10. 7, 23.  
had great experience] Heb. had seen much.  
V. 17. And I gave my heart to know wisdom, and to know madness and folly] Chap. 2. 12. and 7. 25.  
to know madness and folly] Vain things which men of the world run most madly and foolishly after.  
madness] Heb. madnesses: That is, all kindes of madness.  
V. 18. For in much wisdom is much grief] Wisdom cannot be obtained without great pain of body and mind, for when a man hath attained to the highest, yet is his mind never fully content: therefore, in this world is no true felicity.   

CHAP. II.  
Vers. 1. I Will prove thee with mirth] Solomon maketh this discourse with himself, purposing to try whether there were full contentment in ease and pleasures.  
V. 3. I sought in mine heart to give myself unto wine] Chap. 1. 17.  
to give myself unto wine] Heb. to draw my flesh with wine.  
yet acquainting mine heart with wisdom] Albeit I gave myself outwardly to pleasures, yet I thought to keep wisdom, and the fear of God in mine heart, and govern mine affairs by the same.  
all the dayes of their life] Heb. the number of the dayes of their life.  
V. 6. to water therewith the wood that bringeth forth three▪] It seems his orchard was very large, more like a wood, then an orchard.  
V. 7. I got me servants and maidens] Or, I bought. That is, some I bought for money, and some I had born of them in the house.  
servants born in my house] Heb. sons of my house.  
V. 8. I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces] 1 Kin. 9. 28. and 10. 10, 14, 21, &c.  
the peculiar treasure of kings] The choice things, that each kingdom and province could afford.  
musical instruments] Heb. musical instrument and instruments.  
V. 9. also my wisdom remained with me] I kept myself upright still, verse 3.  
V. 10. this was my portion of all my labour] All that I had of my labours, was a little pleasure in eating and drinking: and this also was vanity, verse 11.  
V. 11. vanity and vexation of spirit, and there was no profit under the sun] Chap. 1. 3.  
V. 12. And I turned myself to behold wisdom] I considered with myself, whether it were better to follow wisdom still, or to turn aside to what mine own affections and pleasures might led me to.  
and madness and folly] Chap. 1. 17. and 7. 25.  
for what can the man do, that cometh after the king?] I despaired, that either I, or any man after me, should find felicity in outward things, for who can do more to attain to i●, then I did, and yet I missed it.  
even that which hath been already done] Or, in those things which have been already done.  
V. 13. that wisdom excelleth folly] Heb. that there is an excellency in wisdom more then in folly, &c.  
V. 14. The wise mans eyes are in his head] Prov. 17. 24. Chap. 8. 1. He forseeth things which the fool cannot for lack of wisdom.  
and I myself perceived also] Or, yet I perceived. I saw indeed worldly wisdom might help a man in guiding his affairs, but yet they that have it must die, and be forgotten, verse 16. and leave their goods to another, yea, to one, he knows not whom, verse 19. and this also is vanity.  
V. 15. happeneth even to me] Heb. happeneth to me, even to me.  
why was I then more wise?] What good will my wisdom do me? It cannot keep from death: or, why do I labour to get more wisdom in things natural, and political?  
V. 16. For there is no remembrance of the wise more then of the fool for ever] In this world wise men are forgotten, when they are dead, as well as fools.  
seeing that which now is, in the dayes to come shall all be forgotten] Or, seeing that which hath been before, the dayes are come that it is all forgotten. That is, seeing our successors will forget us, as well as we have forgotten our predecessors.  
V. 17. Therefore I hated life] Which others count so sweet and pleasant.  
is] Or, was.  
V. 18. taken] Heb. laboured.  
because I should leave it unto the man that shall be after me] Psal. 49. 10. Because I cannot enjoy it all, nor always, nor be sure to leave it to one that will use it well, when I am gone.  
V. 20. to despair of all the labour] Of attaining felicity by worldly labour, and so to give it over.  
V. 21. and in equity] That is, hath dealt justly, and not gotten riches by deceit.  
yet to a man that hath not laboured therein] Among other griefs, this is not the least, That another shall without pains enjoy that which we have laboured for, and so we are drudges for others, Job 14. 21. Psal. 39. 6.  
leave] Heb. give.  
V. 22. For what hath man of all his labour] Chap. 1. 3. and 3. 9. When he dies.  
V. 23. all his dayes are sorrows, and his travail grief] Psal. 90. 10. Job 14. 1.  
V. 24. There is nothing better for a man, then that he should eat and drink] Chap. 3. 12, 13, 22. and 5. 18. and 8. 15.  
that he should make his soul enjoy good in his labour] When man hath laboured all he can, he can get no more then food and refreshing: yet he confesseth also, That this cometh of Gods blessing, as chap. 3. 13.  
should make his soul enjoy good] Or, delight his senses.  
V. 25. For who can eat] I speak it by experience, for God gave me outward things to take pleasure in, and a heart to take comfort of them.  
V. 26. For God giveth to a man that is good in his sight, wisdom] For God useth to deal so with his servants, Psal. 127. 2.  
in his sight] Heb. before him.  
he may give to him that is good before God] Job 27. 17.  
This also is vanity and vexation of spirit] For a wicked man to labour for others.   

CHAP. III.  
Vers. 1. TO every thing there is a season] Appointed by God. He speaketh of this diversity of times, for two causes: First to declare, That there is nothing in this world perpetual: next, to teach us not to be grieved, if we have not all things at once, according to our desires, neither enjoy them so long as we would wish.  
a time to every purpose under the heaven] Things voluntary are determined, as well as things natural.  
V. 2. to be born] Heb. to bear.  
V. 5. to refrain from] Heb. to be far from.  
V. 6. get] Or, seek.  
V. 9. What profit hath he that worketh, in that wherein he laboureth?] Chap. 1. 3.  
V. 10. to be exercised in it] Chap. 1. 13.  
V. 11. He hath made every thing beautiful in his time] Though there be profit to man in regard of felicity, to know natural things, verse 9. but much trouble, verse 10. yet the beauty of them makes man desire to know them, and God hath inclined their heart to look after them, but not given them the power fully to understand Gods works.  
so that] Or, yet, so that.  
no man can find out the work that God maketh from the beginning to the end] Chap. 8. 17.  
V. 12. I know that there is no good in them] Therefore it is better for man to take his part of them, then curiously to search into the nature of them.  
to do good in his life] To rejoice inwardly in them, and use them outwardly for his comfort.  
V. 13. And also that every man should eat] Or, And also every man that eateth, and drinketh, and enjoyeth. For every man doth not so, but he that doth, may thank God for it.  
enjoy] Enjoy, Psal. 34. 12.  
it is the gift of God] Chap. 2. 24. We must therefore use Gods gifts with sobriety, and in the fear of God, forasmuch as he giveth not his gifts to the intent they should be abused.  
V. 14. it shall be for ever] Man shall never be able to let or alter Gods work, but as he hath determined, so it shall come to pass.  
V. 15. That which hath been, is now] Chap. 1. 9. Or, What is that which hath been already? Even that which is to be, hath been already, for God requireth that which is past. That is, God brings every year such kind of fruits, and things as were the year before: and so also in every age.  
that which is past] Heb. that which is driven away.  
V. 17. for there is a time there, for every purpose] Verse 1. Meaning with God, though man neglect his duty.  
V. 18. that God might manifest them, and that they might see] Or, that they might clear God, and see, &c.  
that God might manifest them] Rather, that God will manifest, &c. and, that they shall see. It will be so, for these wicked men that oppress others, shall die like beasts, verse 19.  
V. 19. For that which befalleth the sons of men, &c.] Psal. 49. 10. chap. 2. 16.  
befalleth beasts] The bodies of these corrupt Judges shall die like beasts. This they forget, else would they not oppress others.  
V. 21. Who knoweth the spirit of man, &c.] Or, Who knoweth the breath of the sons of man, that it goeth upward: and the breath of the beast, that it goeth downward to the earth: That is, they both breath out the same way, and die.  
of man] Heb. of the sons of man.  
goeth] Heb. is ascending.  
V. 22. Wherefore I perceive that there is nothing better, then that a man should rejoice in his own works] Chap. 2. 24. and 5. 18.  
who shall bring him to see what shall be after him?] Who enjoys his goods, and how he useth it? Therefore let him take his comfort of them himself, before he die.   

CHAP. IIII.  
Vers. 1. SO I returned] He maketh here another discourse with himself, concerning the tyranny of them that oppress the poor.  
oppressions that are done under the sun] Chap. 5. 8, &c.  
the tears of such as were oppressed] Their hard usage brought forth not onely sighs, but tears also.  
on 〈◇〉 side of their oppressors there was power] Their adversaries had power to hurt them, but none had pity to relieve them.  
side] Heb. hand.  
V. 2. Wherefore I praised the dead which are already dead, more then the living which are yet alive] Job 3. 17, &c.  
V. 3. Yea, better is he then both they, which hath not yet been, who hath not seen the evil work that is done under the sun] Job 3. 11, 16, 21.  
better is he then both they, which hath not yet been] For he hath not felt that that the living do, and dead have felt.  
V. 4. and every right work] Heb. all the rightness of work. The more a man thrives by honest labour, the more he is envied.  
for this a man is envied of his neighbour] Heb. this is the envy of a man from his neighbour.  
V. 5. The fool foldeth his hands together] Prov. 6. 10. and 24. 33.  
and eateth his own flesh] His idleness even consumes and eats him out.  
V. 6. Better is an handful with quietness, &c.] Prov. 15. 16, 17. and 16. 8. He abuseth a good ground. Seeing there is vexation in all labour, therefore he will rather starve, then work.  
V. 8. neither is his eye satisfied with riches] For he can but see it, he cannot use all his wealth, and yet he is vexed that he sees no more, chap. 1. 8. covetousness is the lust of the eye, 1 Joh. 2. 16.  
V. 9. Two are letter then one] Forasmuch, as when a man is alone, he can neither help himself nor others, he sheweth, That it is better to live in mutual society, to the intent, that men may be helpful mutually one to another, and that their goods may increase: which is so illustrated by the instances following, as that they are to be understood with their due qualification.  
V. 13. who will no more be admonished] Heb. who knoweth not to be admonished. That neither knows how to rule well, nor will not be advised by any counsel.  
V. 14. out of prison he cometh to reign] That is, from a poor and base estate: or, out of trouble and prison, as Joseph did, Gen. 41. 14.  
he that is born in his kingdom becometh poor] Meaning, that is born a king.  
V. 15. I considered all the living] Either in general he means, that he had considered that the heirs, many times, fared never the better for their fathers labours; or else in particular, that many, being weary of the government of an old king, join with his son that must succeed him; and afterwards, finding as little content in him, wish for another. Thus it hath been in all ages, and will be still.   

CHAP. V.  
Vers. 1. KEep thy foot when thou goest to the house of God] With what affection thou comest to serve God, as men take heed of sliding in slippery ways, psal. 39. 1.  
Keep] Or, Observe, or, Look 10.  
when] Or, as.  
then to give the sacrifice of fools] 1 Sam. 15. 22. Psal. 50. 8. Prov. 15. 8. and 21. 27. Meaning, of the wicked, which think to please God with outward worship, without faith or repentance.  
for they consider not that they do evil] Because they know not how to worship God aright; or, think not well of what they go about.  
V. 2. Be not rash with thy mouth] Either in vowing, or in praying: meaning, that we should reverently and advisedly go about either, psal. 2. 11. Heb. 12. 28.  
thing] Or, word.  
for God is in heaven] An heavenly King: and subjects must be brief and discreet in their petitions.  
in heaven] Matth. 6. 9.  
therefore let thy words be few] He heareth thee not for thy many words sake, or often repetitions, but considereth thy faith, and fervent mind. And also vow no more then thou mayest comfortably perform.  
be few] Prov. 10. 19. Matth. 6. 7.  
V. 3. For a dream cometh through the multitude of business] Speak little, because many words are a sign of folly, or like dreams.  
V. 4. When] Or, as soon as.  
When thou vowest a vow unto God, defer not to pay it] Deut. 23. 21.  
for he hath no pleasure in fools] Such as vow rashly, are accounted fools with God.  
pay that which thou hast vowed] Psal. 16. 13, 14. and 76. 11. He speaketh of things vowed suitable to Gods word, and serving to his glory.  
V. 6. Suffer not thy mouth to cause thy flesh to sin] Cause not thyself to sin by vowing rashly, as they do which make a vow to live unmarried, and such like.  
before the angel] That is, before Gods messenger or minister, when he shall examine thy doing: as though thy ignorance should be a just excuse, Job 33. 23.  
V. 8. at the matter] Heb. at the will, or purpose.  
for he that is higher then the highest, regardeth] Meaning, that God will redress these things, and therefore we must depend upon him.  
there be higher then they] Either he means the holy trinity, or the angels.  
V. 9. the profit of the earth is for all] The revenues of the earth are better then riches, which will not feed us, v. 10.  
the king himself is served by the field] Kings and princes caunot maintain their estate, if there be no tillage. This commends husbandry.  
V. 11. When goods increase, they are increased that eat them] A man must spend his riches on many servants, and they must be fed by it as well as he: so that he gets onely the sight of his money more then they do, chap. 4. 8.  
V. 12. the abundance of the rich will not suffer him to sleep] Yea, his care to keep his riches, or surfeiting, hinders his sleep, when poor men sleep quietly: so that he is not the better, but the worse for his riches.  
V. 13. riches kept for the owners thereof to their hurt] Many men lose their lives for their riches, Prov. 1. 19. 1 King. 21.  
V. 14. But] Or, Or.  
But those riches perish by evil travail, &c.] Or, those riches getten by evil travail perish, so that he bath nothing to leave his son.  
V. 15. As he came forth of his mothers womb, naked shall he return to go as he came] Job 1. 21. Psal. 49. 17. 1 Tim. 6. 7.  
V. 16. what profit hath he that laboured for the wind?] Chap. 1. 3. Meaning, in vain, and without profit; for he leaves all behind him when he dies, Hos. 12. 1.  
for the wind?] Hos. 12. 1.  
V. 17. All his days also he eateth in darkness] He hath had much affliction and grief of mind, to get what he cannot keep: it had been better then that he had taken his part of them with comfort, v. 18.  
V. 18. it is good and comely for one to eat and drink] Chap. 2. 24. and 3. 12, 13. Heb. there is a good which is comely, &c.  
all the days] Heb. the number of the days.  
V. 19. and hath given him power to eat thereof] Heb. and hath made him ruler of it. So that God may give a man riches, to whom he hath not given power over it: and covetous men are slaves to their wealth, at least; have no power over it.  
V. 20. For he shall not much remember] Or, though he give not much, yet he remembreth, &c.  
For he shall not much remember the days of his life] He will take no great thought for the pains he hath taken in time past, because in his old days he comfortably eats the fruit thereof with ease.   

CHAP. VI.  
Vers. 2. YEt God giveth him not power] He sheweth, that it is a judgement of God, when the rich man hath not a liberal heart to rule his riches.  
to eat thereof] Not any part of it, but others eat it all up.  
but a stranger eateth it] An enemy, while he lives, or one no way allied to him, when he is dead.  
and it is an evil disease] It is not onely a fruitless vanity, but also a troublesone evil.  
V. 3. and his soul be not filled with good] If he can never have enough, chap. 5. 10.  
and also that he have no burial] As we see, oftentimes, that the covetous man falleth either into crimes that deserve death, or is murdered, or drowned, or hangeth himself, and so lacketh the honour of burial, which is the last office of humanity: or, his wealth makes those whom it is left unto neglect the decent performance of that office.  
V. 4. For he cometh in with vanity] Meaning, the untimely fruit, whose life did neither profit not hurt any.  
V. 5. he hath not seen the sun] He hath not known the troubles of the world: or, if he have not had the comforts of this life, yet he hath been free from the troubles of it also.  
V. 6. though he live a thousand yeers twice  told] 〈◇〉 covetous man live long, yet seeing he sees no good, 〈◇〉 sorrow, and must go to the grave in the end, he is worse 〈◇〉 one still-born.  
V. 7. appetite] Heb. soul.  
V. 8. what hath the poor, that knoweth to walk before the l●ving?] less th●n the rich? for he lives, and the rich doth ●o more: or, more then the poor man that is foolish.  
V. 9. Better is the sight of the eyes] To be content with to ●t which God hath given, is better then to follow the wandring desires that never can be satisfied: for such a desire, v. 7. is vanity, &c.  
then the wandring of the desire] Heb. then the walking soul.  
V. 10. with him that is mightier then he] Meaning God, who will make him to feel that he is mortal, psal. 9. 20.  
V. 11. Seeing there be ma●● things, &c.] Or, When there are many things, they increase vanity: what is a man the better? That is, the more goods, the more vanity: they do a man no good.  
V. 12. who knoweth what is good for man] There is no state wherein a man can live, to have perfect quietness in this life ● for if he be not troubled at the present carriage of things, he will be disquieted with fear of worse times after.  
all the days of his vain life] Heb. the number of the days of the life of his vanity.  
a shadow] Psal. 144. 4.   

CHAP. VII.  
Vers. 1. A Good name is better then precious ointment] Prov. 15. 30. and 22. 1. Which is both pleasant and profitable.  
the day of death, then the day of ones birth] Because a mans birth brings him into a miserable life, which death brings him out of.  
V. 2. It is better to go to the house of mow ning] Where we may see the ●and of God, and learn to examine our lives.  
V. 3. Sorrow] Or, anger.  
V. 5. It is better to hear the rebuk of the wise, then for a man to hear the song of fools] Prov. 13. 18. and 15. 31, 32.  
V. 6. For as the crackling of thorns under a pot] Which crackle for a while, and profit nothing, psal. 58. 9.  
crackling] Heb. sound.  
V. 7. oppression maketh a wise man mad] A man that is esteemed wise, when he seeth riches come in apace by oppression, is transported with fury to get more: or, over-much oppression makes even wise men to be as besides themselves.  
and a gift destroyeth the heart] Deut. 16. 19.  
V. 8. Better is the end of a thing] He taxeth their lightness, which enterprise a thing, and suddenly leave it off again: or, then a thing is better, when it is brought to issue by a man that hath patiently waited for the accomplishment of it, then when it is first imagined by him that glories in his conceit, as if he had done it, 1 Kings 20. 11.  
V. 9. Be not hasty in thy spirit to be angry] Prov. 14. 17. and 16. 32.  
V. 10. thou dost not inquire wisely concerning this] murmur not against God, when he sends adversity for mans sins, for it is folly so to do. This is just the complaint of ignorant papists; Former times were better, therefore their religion was better. This complaint comes not from wisdom, Jerem. 44. 17, 18.  
wisely] Heb. out of wisdom.  
V. 11. wisdom is good with an inheritance] An inheritance will do a man no good, unless he have wisdom to guide his affairs.  
is good with an inheritance] Or, as good as an inheritance, yea better too.  
V. 11. defence] Heb. shadow, or for a shadow.  
wisdom giveth life to them that have it] wisdom will free a man from deadly dangers, when riches cannot.  
V. 13. who can make that strait which he hath made cro●ked?] Chap. 1. 15.  
V. 14. but in the day of adversity consider▪] Consider what was said, v. 13, That thou canst not alter thy condition, though it please thee not.  
set] Heb. made.  
to the end that man should find nothing after him] That man should not know what may befall him, whether he shall continue in the same state or no, and so may not be proud in weal, nor out of heart in wo.  
after him] Or, after it.  
V. 16. Be not righteous overmuch] Censure not good men, because God suffers them to be afflicted, v. 15. nor presume not to be wicked, v. 17. because wicked men prosper, v. 15. Keep both these instructions, so shalt thou show that thou fearest God indeed, by avoiding both extremes of censoriousness, and profaneness, v. 18. Psal. 37. and 73. Job 21. Jer. 12. 1, 2.  
destroy thyself] Heb. be desolate.  
V. 17. before thy time?] Heb. not in thy time.  
V. 18. shall] Or, will.  
V. 19. wisdom strengtheneth the wise] Prov. 21. 22. and 24. 5. Chap. 9. 16.  
V. 20. For there is not a just man upon earth] 1 Kings 8. 46. Prov. 20. 9. 1 John 1. 8. Or, Surely: For this verse seems to have no relation to that which went before, nor to that which follows after.  
V. 21. take no heed] Heb. give not thine heart.  
unto all word●] Take not to heart every thing that men speak of thee, no, though thou shouldst particular thy servant sometimes speak evil of thee, Prov. 19. 11.  
V. 22. thou thyself likewise hast cursed others] Considering that thou thyself mayest have been faulty in the like kind towards others.  
V. 23. I will be wise] I will understand all other things, as I do this.  
V. 24. That which is far off] Things far off, or deep in the ground, are hardly gotten; so is wisdom: or, some things are so far off, or so deep in the earth, that they cannot be attained to: no more can the knowledge of all things by man, Job 28. 1, 11.  
V. 25. I applied mine heart] Heb. I and my heart compassed.  
even of foolishness and madness] Heb. madnesses: that is, all sort of, or the maddest pranks of wicked men.  
V. 26. And I find more bitter then death, the woman whose heart is snares, &c.] Prov. 22. 14.  
whoso pleaseth God] Heb. he that is good before God.  
whoso pleaseth God, shall escape from her] It is a great favour of God, for a man to escape the subtle allurements of an harlot.  
V. 27. saith the preacher] Or, say I.  
counting one by one, to find out the account] Or, weighing one thing after another, to find out the reason.  
to find out the account] That is, to come to a conclusion.  
V. 28. one man among a thousand have I found] I have found out the depth of the policy of some one man among many, but never of a crafty woman, v. 29. Or, I have seen one man among many seduced by harlots, repent, but never any of those seducing strumpets.  
among all those] Or, with all these qualities.  
V. 29. this onely have I found] Onely I know, that their wicked craft comes not by creation, but by their own manifold devices.  
that God hath made man upright] Gen. 1. 27.   

CHAP. VIII.  
Vers. 1. WHo knoweth the interpretation of a thing?] Who besides the wise man? that is, none else.  
a mans wisdom maketh his face to shine] Prov. 17. 24. That is, doth get him favour and prosperity.  
the boldness] Heb. the strength.  
the boldness of his face shall be changed] Whereas before he was proud and arrogant, he shall become humble and meek▪ or, his strength shall be renewed and doubled, Isa. 40. 31.  
changed] Or, doubled.  
V. 2. I counsel thee to keep the kings commandment] That thou obey the king, and keep the oath that thou hast made for the performance thereof.  
commandment] Heb. mouth.  
V. 3. Be not hasty to go out of his sight] Go not away discontented, when he commands thee any thing thou likest not, neither stand in rebellion against him; for he will punish thee, and can do it.  
V. 4. who may say unto him, What dost thou?] Who dare say so, because of the kings power? or, who may, in regard of his authority? Prov. 30. 31.  
V. 5. shall feel] Heb. shall know.  
a wise mans heart discerneth both time and judgement] That is, when it is time to obey the king, and how far.  
V. 6. therefore] Or, but.  
therefore the misery of man is great upon him] Other men are miserable, because they know not this time and judgement, verse 7.  
V. 7. when it shall be] Or, how it shall be.  
V. 8. There is no man that hath power over the spirit] The subject hath no power to save his own life, when the king gives order for his death, nor no crafty wicked tricks can help him; and therefore he must not rashly cast himself into danger, by disobeying authority.  
over the spirit, to retain the spirit] Job 14. 5.  
discharge] Or, casting off weapons.  
V. 9. one man ruleth over another to his hurt] Tyrants and wicked rulers have, by their tyranny and oppression, brought mischief upon themselves.  
V. 10. who had come and gone from the place of the holy, and they were forgotten in the city where they had so done] Or, and they who had come and gone from the place of the holy, were forgotten in the city where they had done right.  
this is also vanity] Their great pomp came to nothing, psal. 49. 17. or, as well good men, that had served God diligently, as bad men, were forgotten of them, among whom they had lived well, which grieved me to behold.  
V. 11. Because sentence against an evil work is not executed] Where justice is delayed, there sin reigneth: or, impunity makes sinners the more obstinate.  
V. 12. it shall be well with them that fear God] Psal. 37. 11, 18, 19. Isa. 3. 10, 11.  
which fear before him] Or, because they fear before him. So it answers to the end of the next verse.  
V. 14. happeneth according to the work of the wicked] Psal. 73. 14. Eccles. 7. 15.  
according to the work of the wicked] Which are punished, as though they were wicked.  
V. 15. Then I commended mirth, &c.] Chap. 3. 22.  
V. 16. for also there is that neither day nor night seeth sleep with his eyes] Worldly men enjoy no rest night nor day from their worldly cares and distractions, psal. 127. 2.  
sleep with his eyes] Chap. 5. 12.   

CHAP. IX.  
Vers. 1. I Considered in my heart] Heb. I gave, or set to my heart.  
by all that is before them] Man knoweth not by prosperity or adversity whom God doth favour or hate, for he sendeth them as well to the wicked as to the godly, chap. 8. 14.  
V. 2. All things come alike to all] Psal. 73. 3, 12, 13. Mal. 3. 15.  
V. 3. among] Or, above.  
there is one event unto all] In outward things, as riches and poverty, sickness and health, there is no difference between the godly and the wicked.  
yea, also] Or, that also.  
madness] Heb. madnesses: that is, all kind of madness.  
after that they go to the dead] They die like other men.  
V. 4. For to him that is joined to all the living, there is hope] Or, Surely. See Notes on chap. 7. 20.  
V. 6. now] Heb. already.  
for ever] Or, of the world.  
V. 7. eat thy bread with joy] Eat of the fruit of thy labours with comfort, chap. 3. 22.  
for] Or, when.  
now accepteth] Heb. hath already accepted.  
V. 8. Let thy garments be always white] rejoice constantly; as, pray without ceasing, 1 Thess. 5. 17. This excludes not humiliation in times of affliction.  
ointment] Matth. 6. 17.  
V. 9. Live joyfully] Heb. see or enjoy life.  
Live joyfully with the wife whom thou lovest] Hereby it appears, that Solomon gives counsel to take lawful content in outward things; and not in the person of an Epicure, exhorting others to unlawful pleasures; for then would and not have said, rejoice with thy wife; but, as elsewhere, stolen waters are sweet, Prov. 9. 17. See Prov. 5. 18.  
for that is thy portion in this life] Chap. 2. 24. and 3. 13. and 5. 18.  
V. 11. the race is not to the swift] wisdom and strength cannot always procure worldly comforts: but sometimes they are so disposed by God, as we can give no reason of it: neither can they enable us to foresee or prevent evil, v. 12.  
V. 12. snare] Luke 21. 35.  
snared in an evil time] Prov. 29. 6.  
V. 13. This wisdom have I seen also under the sun] As wisdom sometimes cannot produce good effects in outward things, so, at other times, it works above all human apprehension and power.  
V. 15. there was found in it a poor wise man] An instance of wisdom, in a poor man, prevailing against power, yet not respected by those that received benefit by it.  
V. 16. Then said I, wisdom is better then strength] Prov. 21. 22. Chap. 7. 19.  
V. 17. more then the cry of him that ruleth among fools] Wise men harken more quietly to the counsel of a poor man that is understanding, then fools that clamour harken to a king.   

CHAP. X.  
Vers. 1. DEad flies] Heb. flies of death.  
Dead flies cause the ointment of the apothecary to sand forth a stinking savour] Heb. Dead flies doth cause: that is, any one will do it: for it is opposed to a little folly.  
V. 2. A wise mans heart is at his right hand] He doth all things well, as a man doth with his right hand: but a fools works are awkward and lefthanded.  
V. 3. his wisdom] Heb. his heart.  
and he saith to every one, that he is a fool] By his gate, words, gestures and actions he bewrayeth his folly.  
V. 4. If the spirit of the ruler rise up against thee] If the prince be angry with thee, leave not thy office about him, nor subjection to him, but entreat his favour: this will take away his anger, and keep punishment from thee.  
leave not thy place] Chap. 8. 3.  
V. 5. as an error which proceedeth from the ruler] It is an evil thing for princes to prefer unworthy men.  
from] Heb. from before.  
V. 6. in great dignity] Heb. in great heights.  
the rich sit in low place] Rich in wisdom, as well as in wealth.  
V. 7. upon horses] Prov. 30. 22.  
V. 8. He that diggeth a pit, shall fall into it] Psal. 7. 15. Prov. 26. 27. He sheweth, by divers similitudes, what hurt comes unto men by rash and indiscreet actions, v. 8, 9. and what little good, v. 10.  
V. 11. Surely, the serpent will bite without enchantment] Or, when the serpent hath bit before charming, then the cunning charmer profiteth nothing.  
the serpent will bite without enchantment] Another instance of things done rashly, without any profit.  
a babbler] Heb. the master of the tongue.  
V. 12. The words of a wise mans mouth are gracious] Prov. 10. 32. and 12. 13.  
gracious] Heb. grace.  
V. 13. the end of his talk is mischievous madness] He begins foolishly, but grows stark nought before he have done speaking.  
his talk] Heb. his mouth.  
V. 14. A fool also is full of words] Prov. 15. 2.  
full of words] Heb. multiplieth words.  
a man] Or, but the man.  
a man cannot tell what shall be] He brags what he will do, Jam. 4. 13, &c. but he knows not what will be the issue.  
what shall be after him, who can tell him?] Chap. 3. 22. and 6. 12.  
V. 15. he knoweth not how to go to the city] As a man that knows not the way, wearies himself before he can come to the city: so a fool tires himself, and can bring his business to no good pass, because he knows not how to effect it.  
V. 16. Wo to thee, O land, when thy king is a child, &c.] Isai. 3. 3, 4.  
when thy king is a child] Such as want wisdom are counted children, Heb. 5. 13.  
thy princes eat in the morning] Are given to their lusts and pleasures.  
V. 17. when thy king is the son of nobles] Is born of good parentage, and virtuously brought up.  
for drunkenness] Prov. 31. 4.  
V. 18. By much slothfulness the building decayeth] By the slothfulness of both hands, when they will not mend the house, but hang down remissly, the house decays.  
the building] Or, the roof.  
the house droppeth thorough] Or, it drops into the house.  
V. 19. wine maketh merry] Psal. 104. 15.  
maketh merry] Heb. maketh glad the life.  
answereth] Or, makes to answer: that is, procures.  
V. 20. Curse not the king] Exod. 22. 28.  
thought] Or, conscience.  
curse not the rich in thy bed-chamber] Heb. in the chambers of thy bed: that is, in the most secret place.  
for a bide of the air shall carry the voice] It shall be revealed by some unexpected means suddenly, either by Gods especial providence, who hates ill thoughts against kings, or by the policy of princes, who have spies in all places.   

CHAP. XI.  
Vers. 1. BRead] Or, bread-corn( or grain.)  
upon the waters] Heb. upon the face of the waters, or beside, as Isa. 32. 10. That is, be liberal to the poor, and though it be as a thing ventured at sea, or cast into the water, yet it shall bring thee profit: or, be diligent in husbanding thy grounds, in sowing in those places which are most fertile.  
thou shalt find it after many days] As seed, though not presently, yet after some time it will increase. Worldly men think laying up the way to be rich, but God thinks laying out to be the way.  
many days] Deut. 15. 10. Prov. 19. 17. Matth. 10. 42.  
V. 2. Give a portion to seven] To many, according to thy ability: or, have dealing with many, that, though thy trading with some fail, yet it may hold with others.  
for thou knowest not what evil shall be upon the earth] Because thou mayest lose all, and then canst do no good to others, but wilt need the help of others.  
V. 3. If the clouds be full of rain, they empty themselves upon the earth] As the clouds that are full pour out rain to refresh the earth: so the rich, that have abundance, must distribute it liberally.  
in the place where the three falleth, there it shall be▪ He exhorteth to be liberal while we live; for after death there is no power, chap. 9. 10. Gal. 6. 10. Or, which way soever the three falls, it will be beneficial to one or other.  
V. 4. He that observeth the wind, shall not sow] He that feareth inconveniences, or future want, when other mens necessity requires relief, shall never do his duty, nor receive the reward of liberality.  
V. 5. even so thou knowest not the works of God who maketh all] God may take thee away secretly and suddenly, and then thou canst not give.  
V. 6. In the morning sow thy seed] When thou beginnest to prosper, give, and so continue.  
shall prosper] Heb. shall be right.  
either this or that] Which shall please God most, and receive the greatest reward; for God doth recompense some good works in an especial manner, Matth. 10. 41. Heb. 13. 2. Or, continue diligent in employment, though thou be not certain of a continual success.  
V. 8. But if a man live many yeers] Though life be pleasant in itself, yea, if a man have a long and cheerful life here also, yet the remembrance of the shortness of it, in comparison of the time he must lye in the grave, will make worldly comforts seem vain to him, and his estate here far from true felicity.  
let him] Or, if he.  
for they shall be many. All] Or, that they shall be many. Then all.  
V. 9. rejoice, O young man, in thy youth] He derideth them that settle their delight on worldly pleasures, as though God would never call them to an account.  
know thou, that for all these things God will bring thee into judgement] For following thy pleasures, and so neglecting Gods service, chap. 12. 1.  
V. 10. Therefore remove sorrow from thy heart] Take heed of evil thoughts, which may bring grief upon thine heart, and of evil actions, which may bring pain upon thy body. Or, storm not against those that advice thee for thy good, but leave evil courses, which will be bitter in the end.  
sorrow] Or, anger.  
childhood and youth are vanity] Soon gone, as the morning quickly comes to noon, and noon to night. So much the word childhood intimates, according to the derivation.   

CHAP. XII.  
Vers. 1. REmember now thy creator, &c.] Prov. 22. 6. Heb. Creatours. It may be spoken in respect of the trinity, Isai. 54. 5.  
while the evil days come not] The days of old age.  
V. 2. While the sun] While thy life is full of comfort, like a summer, and not full of troubles, like a dark winter full of storms. An elegant description of old age in general: the particular discommodities of it follow.  
V. 3. In the day when the keepers of the house shall tremble] The hands, which keep the body, wherein the soul dwells.  
the strong men shall bow themselves] The legs, which uphold the body.  
the grinders cease] The teeth, that chew or grind the meat.  
the grinders cease, because they are few] Or, the grinders fail, because they grind little.  
those that look out of the windows be darkened] The eyes, that look out of their holes.  
V. 4. the doors shall be shut] The two lips, that stand outward.  
when the sound of the grinding is low] When the ears cannot hear well.  
he shall rise up at the voice of the bide] When sleep departs from us.  
all the daughters of music shall be brought low] When the winde-pipe, and other instruments of singing, fail: or, when the ears take no pleasure in music, 2 Sam. 19. 35.  
V. 5. afraid of that which is high] To climb high, because of their weakness: or, they stoop down, as though they were afraid that something should fall upon them.  
fears shall be in the way] They shall tremble as they go, as if they were afraid of stumbling or falling.  
the almond-tree shall flourish] Their head shall be as white as the blossoms of an almond-tree.  
the grasshopper shall be a burden] They shall be able to bear nothing.  
desire shall fail] Appetite to meat, and drink, and marriage.  
man goeth to his long home] To the grave, where he must lye long.  
the mourners go about the streets] Friends and kindred, and others that mourn for his death, Jer. 9. 17.  
V. 6. Or ever the silver cord be loosed] The pith of the backbone, which is white, like silver.  
the golden bowl be broken] The little skin that covereth the brain, which is in colour like gold.  
the pitcher be broken at the fountain] The veins, which draw blood from the liver.  
the wheel broken at the cistern] The head, which draws the powers of life out of the heart: or, the lungs, which breath in and out, as a wheel draws water up and down in a cistern.  
V. 7. Then shall the dust return to the earth] Gen. 3. 19. Death is the night, wherein we cannot work at all; and old age the evening, wherein we can do little: and therefore it is good to serve God in the morning of youth, or, if that be neglected, in the noon of manly yeers.  
Then shall the dust] Or, And the dust.  
the spirit shall return unto God] Returns to God, to be disposed of in eternal weal or wo, in another world.  
spirit shall return] Or, spirit return.  
V. 8. Vanity of vanities, saith the preacher, &c.] Chap. 1. 2.  
all is vanity] Seeing man hath so much trouble in his life, and yet must lose it in the end also, he concludes, That all worldly comforts are vain, and cannot make a man happy.  
V. 9. moreover, because the preacher was wise] Or, the more wise the preacher was, &c.  
he gave good heed] He learned of others, and studied himself, to find matter to teach the people.  
set in order many proverbs] 1 Kings 4. 32.  
V. 10. to find out acceptable words] His words were pleasing and profitable for the men of that age, and written down to instruct after-ages.  
acceptable words] Heb. words of delight.  
V. 11. The words of the wise are as g●ads] To prick us forward to our duty.  
and as nails] To keep us within our compass, as a nailed fence.  
fastened by the masters of assemblies] Well applied by the ministers, whom he calleth masters.  
which are given from one shepherd] Which is God; and therefore they must be heard as his word, Joh. 10. 16.  
V. 12. And further, by these, my son, be admonished] Or, And of other beside these, my son, take heed.  
and much study is a weariness of the flesh] It would weary me to writ many books, and you to red them; therefore heed this book, and specially mark the sum of all: Forbear worldly vanities, and fear God, who will judge thee.  
study] Or, reading.  
V. 13. Let us hear the conclusion of the whole matter] Or, the end of the matter, even all that hath been heard, is.  
the conclusion of the whole matter] Teaching us how to get true happiness, which is not to be gotten by worldly comforts.  
the whole duty of man] Or, the duty of all men.  
V. 14. God shall bring every work into judgement] Rom. 2. 16. and 14. 10. 2 Cor. 5. 10.  
whether it be good, or whether it be evil] Good works kept secret by the doers, shall have their reward, and evil ones their punishment.    

ANNOTATIONS On the Book of CANTICLES.  

The ARGUMENT.  
THis was the most excellent of Solomons one thousand and five Songs, mentioned, 1 Kings 4. 32. and it alone remains upon record in sacred Writ. Herein, under the type of Solomon and his Queen, is set out the mutual affection of Christ and his Church: the vicissitudes also of Christs manifesting of himself to, or hiding his affection from his Church in this world: with her earnest desire to be fully joined to him, by an everlasting Marriage in heaven. Which are the speeches of the Bridegroom, and which of the Bride, will appear in the Notes. This Song, then, cannot but be pleasing to them who believe in Christ here, and long to be joined with him for ever hereafter: which, whoso doth not, let him not red it; for he will get no good by it.   

CHAP. I.  
Vers. 1. THe song of songs] A most excellent song.  
V. 2. Let him kiss me] This is spoken in the person of the Church, or of the faithful soul, enflamed with the desire of more inward familiarity with Christ, whom she loveth, and which she manifesteth hereby.  
with the kisses of his mouth] Let him refresh me with his gracious promises.  
for thy love is better then wine] Chap. 4. 10. The tokens of thy love will make me more glad, then wine doth them that drink it, psal. 104. 15.  
thy love] Heb. thy loves.  
V. 3. Because of the savour] The feeling of thy great benefits, the comfort whereof spreads itself, John 12. 3.  
thy Name is as ointment poured forth] The knowledge of thee.  
do the virgins love thee] They that are pure in heart and conversation, Revel. 14. 4.  
V. 4. Draw me] The faithful confess, that they cannot come to Christ except they be drawn.  
we will run after thee] I and my maidens: the Church with her members.  
Draw me, we will run after thee] Joh. 6. 44.  
into his chambers] Meaning, the secret joy, that is not known unto the world.  
the upright love thee] Or, they love thee uprightly. Heb. men of uprightnesses: that is, the most upright.  
V. 5. I am black] Either in regard of her own defects, or troubles from others.  
O ye daughters of Jerusalem] Termed virgins, v. 3.  
as the tents of Kedar] As the tents of the Arabians the sons of Kedar, which were black without, but full of treasure within: or, as Solomons curtains, that had precious stones and jewels within.  
V. 6. Look not upon me] Look not upon me with contempt, because of my outward appearance.  
the sun hath looked upon me] God hath afflicted me, Matth. 13. 6, 21.  
my mothers children were angry with me] False brethren have wronged me, 2 Cor. 11. 26. Gal. 2. 4.  
they made me the keeper of the vineyards] They put me to hard and base services, Matth. 20. 12. 2 Kings 25. 12. so that I was forced to neglect my own charge.  
V. 7. O thou whom my soul loveth] The Spouse being in trouble, or in danger of seduction, desireth to know where she may be safe under her husbands protection.  
where thou makest thy flock to rest at noon] In time of trouble and danger, when the sun shines hottest, Matth. 13. 6, 21.  
as one that turneth aside] Or, as one that is veiled.  
by the flocks of thy companions?] Meaning, false prophets, who made themselves shepherds like Christ, 2 Cor. 11. 13. Rev. 2. 2.  
V. 8. If thou know not] Christ speaketh to his Church, bidding them that are ignorant to observe the steps of the faithful, and go to his ministers to learn.  
V. 9. to a company of horses in, &c.] In regard of comeliness.  
V. 10. with rows of jewels] For thy spiritual beauty and excellency, there is no worldly treasure to be compared unto thee.  
V. 11. We will make thee borders of gold] I, and the Father, and the holy Ghost, will make thee yet more glorious.  
V. 12. my spikenard sendeth forth, &c.] When the Church enjoys Christ in his ordinances, she brings forth good works, pleasing to him, delightful to her self, and profitable to others.  
V. 13. A bundle of myrrh is my well-beloved unto me] As a sweet nosegay to comfort me.  
he shall lye all night betwixt my breasts] I desire to enjoy him perpetually, Isai. 26. 9.  
V. 14. as a cluster of camphor] A plant of sweet savour which grew sometimes among the vines; of which there was store at En-gedi, or, the best kind grew there. Of the place, see Josh. 15. 62. 2 Chron. 20. 2. camphor] Or, cypress.  
V. 15. Behold, thou art fair, my love] Chap. 4. 1. and 5. 12.  
thou art fair] Christ accepts his Church, and commendeth her beauty, in respect of the graces he had given her, Eph. 5. 26, 27.  
my love] Or, my companion.  
V. 16. yea pleasant] She attributes more to Christ, then he did to her.  
our bed is green] She allureth him to dwell with her, having prepared her heart as a comfortable lodging for him.  
rafters] Or, galleries.   

CHAP. II.  
Vers. 1. I Am the rose of Sharon] Christ is sweet and beautiful to his.  
V. 2. so is my love among the daughters] Thus Christ prefereth his Church above all other assemblies, as a lily above thorns.  
V. 4. As the apple-tree among the trees] The Spouse testifieth her great affection toward her husband, but her strength to express it faileth her; and therefore she desireth comfort, and obtaineth it.  
I sate down] Heb. I delighted and sate down, &c.  
I sate down under his shadow] Christ gives shelter and pleasant fruit to his, and is as much better then others, as an appletree is better then an unfruitful three.  
taste] Heb. palate.  
V. 4. to the banqueting-house] Into the Scriptures, or the society of Gods saints in the public assembly.  
banqueting-house] Heb. house of wine.  
his banner over me was love] He drew me to the knowledge of him, by his love shewed to me. A metaphor from souldiers, who are called together to their own company by an ensign, Isai. 11. 10, 12.  
over me] Or, toward me.  
V. 5. Stay me with flagons] Ye ministers, stay me with Gods promises, and the comforts of his word.  
comfort me with apple] Heb. straw me with apple.  
V. 6. His left hand is under my head, &c.] Chap. 8. 3. Alluding to their feasts, when they lay on the ground; so that if any fainted, they put one hand under them to lift them up, and gave them some comfortable potion with the other.  
his right hand doth embrace me] Onely Christs embraces can cure us in our trances. It seems he was now gone, and she thereupon falling into a trance, being by his ministers recovered, and taking rest, he suddenly coming in, and finding her asleep, forbids her attendants to awake or disturb her, v. 7. But she hearing his voice, awakes of her self, v. 8. So Christ soon comes to his Church in trouble, and she soon apprehends his coming, psal. 63. 8. and 73. 23. Or it may be the Churches speech, forbidding her attendants to disturb her Spouse, when he is at rest with her.  
His left hand is under my head, and his right hand doth embrace me] Or, let his left hand be under my head, and his right hand embrace me.  
V. 7. I charge you] Heb. I adjure you.  
I charge you, O ye daughters of, &c.] Chap. 3. 5. and 8. 4.  
by the roes] As ye love the creatures in which ye delight, and would not have them perish. he] Or, she.  
V. 8. he cometh] She speaketh like one not quiter awake: she thinks she hears him a great way off.  
leaping] Overcoming all difficulty great and small.  
V. 9. My beloved is like a row, or a young hart] Verse 17.  
he looketh forth at the windows] Or, and looketh in thorough the windows, as one yet without the door: he was nearer now then before on the mountains, yet not so near as he will be, 1 Cor. 13. 12.  
showing] Heb. flourishing.  
V. 10. My Beloved spake] By the inspiration of his Spirit.  
and come away] Draw nearer toward me, and toward heaven.  
V. 11. the winter is past] The troubles of the world are over, and heavenly joys are near.  
V. 12. The flowers appear] These are signs of spring approaching, to which Christs comfortable access to his Church is likened, Jer. 8. 7. Matth. 24. 32.  
V. 14. that art in the clefts of the rock] Hidden because of persecution.  
sweet is thy voice] The voice of thanksgiving from thee, which pleaseth me well.  
V. 15. Take us the foxes] Christ speaks to his ministers and magistrates to destroy false teachers, who seduce weak Christians.  
V. 16. My beloved is mine, and I am his] Chap. 6. 3. and 7. 10.  
he feedeth among the lilies] The preaching of the word is pleasant.  
V. 17. Untill the day break] Chap. 4. 6. sand forth light. She preys Christ to be with her in all her troubles in the night of this world.  
like a row, or a young hart] Chap. 8. 14.  
of Bether] Or, of division.   

CHAP. III.  
Vers. 1. BY night] Heb. ●n the nights.  
By night on my bed, &c.] The Church could not sleep night after night, because of Christs absence.  
V. 2. in the broad ways I will seek him] When we cannot find comfort ourselves in Christ, we must seek for it by advice from others.  
V. 3. The watchmen that go about the city, found me] The watchmen here, are such as should have directed her to her Bridegroom.  
V. 4. until I had brought him into my mothers house] The Spouse speaks like a virgin, accounting the public assembly her mother, Gal. 4. 26.  
V. 5. I charge you, O ye daughters, &c.] Chap. 2. 7. and 8. 4.  
till he please] See Notes on chap. 2. 7. he] Or, she.  
V. 6. Who is this that cometh out of, &c.] Chap. 8. 5.  
out of the wilderness] Christ admires at the Church, coming out of the wilderness of the world toward the heavenly Canaan, to seek him, so soon as she awakes.  
pillars of smoke] An allusion to the incense offered in the law, psal. 141. 2. so sweet are the prayers of the saints to Christ.  
with all] Or, better then all.  
V. 7. threescore valiant men are about it] Christ not onely forbids men to disturb the rest of his Spouse, but also sets his angels about her, to guard her, as she here confesseth.  
V. 8. in the night] Heb. in the nights: that is, nightly.  
V. 9. a chariot] Or, a bed.  
a chariot of the wood of Lebanon] All that follows, serves to set out Christs glory.  
V. 10. for] Or, by.  
V. 11. O ye daughters of Zion] All ye that are of the number of the faithful, behold Christs glory, and rejoice at it.   

CHAP. IIII.  
Vers. 1. BEhold, thou art fair, my love] Chap. 1. 15. and 5. 12.  
thou art fair, my love] Christ coming suddenly, finds his Church ready to entertain him.  
thou hast doves eyes] Because he delighteth in his Church, he commendeth all that is in her.  
thy hair is as a flock of goats] He hath respect to the multitude of the faithful, which are many in number.  
flock of goats that appear from mount Gilead] Chap. 6. 5, 6.  
that appear from] Or, that eat of, &c.  
V. 3. Thy lips are like a thread of scarlet] Thin and read, which is the grace of the lips.  
V. 5. Thy two breasts are like two young roes] Chap. 7. 3.  
which feed among the lilies] In pleasing pastures, as being full of fair flowers.  
V. 6. Untill the day break] Chap. 2. 17.  
break] Heb. breath.  
I will get me to the mountain of myrrh] I will retire to heaven, till the wedding-day come.  
V. 7. Thou art all fair, my love] Ephes. 5. 27.  
V. 8. Come with me from Lebanon] These mountains were bordering on the land of Canaan. Christ calls her from the world, the seat of cruel men, to heaven.  
my spouse] Now she is without spot, v. 7. she is fit to be Christs Spouse.  
and Hermon] Deut. 3. 9.  
V. 9. ravished my heart] Or, taken away my heart.  
my sister] By my Incarnation, and by adoption of thee.  
with one of thine eyes] With one glance of thine eyes, tho● hast gotten my heart.  
with one chain of thy neck] By my graces which I have given thee; not by thy natural parts. He made his Church beautiful, and loves his own gifts in her.  
neck] Heb. necks: that is, of both sides of thy neck.  
V. 10. how much better is thy love then wine!] Chap. 1. 2.  
the smell of thine ointments then all spices!] Thy graces, and the exercises of them.  
V. 11. Thy lips, O my spouse, drop as the honey-comb] They are full of thanksgiving, which is pleasing to God.  
like the smell of Lebanon] Which had cedars, frankincensetrees and vines on it, yielding sweet savour, Hos. 14. 6, 7.  
V. 12. A garden] Full of fine flowers and fruits.  
enclosed] Heb. barred. Kept safe by God, and keeping her fruit for Christ and his.  
aspring shut up] Full of waters of heavenly instruction and consolation, John 4. 14. and 7. 37. kept safe, and reserved for peculiar use, Matth. 27. 65, 66. Exod. 19. 5. Tit. 2. 14.  
V. 13. Thy plants are an orchard of pomegranates] The faithful, psal. 92. 13.  
with pleasant fruits] Good works, Joh. 15. 8, Phil. 1. 11.  
with spikenard] Heb. spikenards: that is, divers kindes of spikenard: the chief is mentioned, v. 14.  
V. 15. A fountain of gardens] Jer. 2. 13. My sister is so, v. 12.  
V. 16. O east-wind] Christs commands his Spirit to breath upon his Church.  
that the spices thereof may flow out] That the fruits may be many, and ripen well.  
let my beloved come into his garden] Seeing Christ commends the fruit, the Church desires he would come eat of it.   

CHAP. V.  
Vers. 1. I Am come into my garden] No sooner doth the Church wish for Christ, but he comes.  
I have gathered my myrrh] I have taken pleasure in thy works done by my grace.  
eat, O friends] O saints and angels, rejoice in the prosperity of the Church militant, Luke 15. 7.  
yea, drink abundantly, &c.] Or, and be drunken with loves.  
V. 2. I sleep, but my heart waketh] I am carried away with worldly cares, yet my heart thinks on Christ still.  
that knocketh] By the motions of his Spirit.  
Open to me] By receiving those motions.  
my undefiled] Christ counts his Church pure, though she have weaknesses.  
my head is filled with due] He hath suffered many hard things to come to her.  
V. 3. how shall I put it on?] She defers admittance of him, upon excuse of pretended inconveniences, Prov. 24. 33.  
V. 4. and my bowels were moved] When Christ reveals himself more nearly, the Churches tender affection begins to work towards him.  
for him] Or,( as some read) in me.  
V. 5. my hands dropped with myrrh] Entertaining of Christ carries sweetness with it.  
my fingers with sweet-smelling myrrh, upon] Or, the myrrh passed over my fingers, upon.  
sweet-smelling] Heb. passing, or running about.  
V. 6. my soul failed when he spake] My neglect of his speech troubled me when he was gone.  
when] Or, because.  
V. 7. The watchmen that went about the city] Isa. 62. 6. Governours use her hardly, by Gods just judgement, for neglecting Christ. See Notes on chap. 3. 3.  
from me] Heb. from on me.  
V. 8. I charge you, O daughters of Jerusalem] I give you in charge by oath what ye shall say to him; to wit, That I am sick of love.  
that] Heb. what.  
V. 9. What is thy beloved more then another] Men naturally see not the excellency that is in Christ more then in others.  
O thou fairest] The Church is beautiful in persecution.  
V. 10. My beloved is white and ruddy] She describeth Christs beauty, to increase her own and others affection to him.  
the chiefest] Heb. a standard-bearer.  
the chiefest among ten thousand] One that may bear a standard among them, as most worthy to be admired.  
V. 11. His head is as the most fine gold] She describerh Christ to be of perfect beauty and comeliness.  
bushy] Or, curled.  
V. 12. His eyes are as the eyes of doves] Chap. 1. 15. and 4. 1.  
washed with milk] Heb. washing: that is, as doves washing themselves in milk-white streams.  
fitly set] Heb. set in fullness. As jewels set in a ring, neither too far out nor in.  
his head is as Lebanon] As the trees of Lebanon, psal. 29. 6.  
excellent as the cedars] Heb. chosen: For excellent things are chosen before others.   

CHAP. VI.  
Vers. 1. THat we may seek him with thee] The faithful, hearing Christ so commended, desire to seek him with the Church.  
V. 2. My believed is gone into his garden] Jerusalem being on an hill, they went down to the gardens: so Christ comes down from heaven spiritually into the congregation.  
V. 4. as Tirzah] A fair and strong city, the seat of Jeroboams kingdom, 1 Kings 14. 17.  
V. 5. Turn away thine eyes from me] This declareth the exceeding love of Christ toward his Church.  
V. 8. There are threescore queens] It seems that Solomon writ this book of Canticles before he had his full number of wives; for he had many more after.  
and virgins, &c.] To attend on the queens, psal. 45. 14.  
V. 9. my undefiled is but one] Christ commends his Church above all other societies: and they commend her also.  
she is the onely one, &c.] As dear as an onely child, Jer. 31. 20.  
V. 10. terrible as an army, &c.] Though the beginning of the Church was small, yet afterwards it grew to a great number.  
V. 12. Or over I was ware] Christ coming to see the good works of his people, is like a young man suddenly ravished with the beauty of a virgin.   

CHAP. VII.  
Vers. 1. HOw beautiful are thy feet with shoes] He describeth the comely beauty of the Church in every part, which is to be understood spiritually.  
V. 5. the king is held in the galleries] The king being in his galleries, and seeing thee come by, stands still, as if he were bound, to gaze on thee. See how Christ delights in the beauty of his Church.  
V. 9. for my beloved] They are the words of Christ; but he speaketh as if the Church spake, to show her great affection, that had dedicated all her good things to him.  
sweetly] Heb. straightly.  
V. 11. let us go forth into the field] Into the country. She speaks like a citizens wife, weary of the close air of the city, and persuading her husband to go with her to his countreyhouse to take pleasure.  
V. 12. Let us get up early to the vineyards] Let us rise betimes, that we may spend the more time together in our delights.  
if the vine flourish] Let us look whether the people called bring forth any fruit.  
there will I give thee my loves] Divers tokens of it, or plentiful demonstration of my affection to thee.  
V. 13. The mandrakes, &c.] See the Notes on Gen. 30. 4.   

CHAP. VIII.  
Vers. 1. O That thou wert as my brother] The Church desires such an inward and entire familiarity and amity with Christ, as a sister hath with a brother.  
yea I should not he despised] Men would not contemn me, as now they do in thine absence or, they would take no exception to my familiar conversing with thee, in whom there is so much excellency: or, my love should not be rejected by thee, v. 7.  
V. 2. bring thee into my mothers house] Into the public assemblies, where I should receive instruction from thee.  
I would cause thee to drink of spi●ed wine] She would, by the exercise of her graces received from him, give him all pleasing contentment, chap. 4. 16. Col. 1. 10.  
V. 4. that ye stir not up, nor] Heb. why should ye stir up, or why, &c.  
V. 6. Set me as a seal upon thine heart] The Spouse desireth to be joined with Christ in love for ever, and never more to be partend from him; and that she might be as a signet precious to him, and always in his sight, Jer. 22. 24. Hag. 2. 24. Isa. 49. 16.  
love is strong as death] No affection more forcible, or that can less be forced.  
V. 7. Many waters cannot quench love] No troubles can hinder or abate hearty love to a party, nor no treasure can make him love us hearty. True love is free, and cannot be purchased.  
V. 8. We have a little sister] The Church of the Jews speaks this to Christ in the behalf of the Gentiles.  
hath no breasts] No means to nourish her children to God yet.  
V. 9. we will build upon her] Thou, by the ministers preaching; and I, by my Spirit. It is the answer of Christ to the Churches request, v. 8.  
V. 11. Solomon had a vineyard at Baal-ham●n] This is Gods vineyard, mentioned, Isai. 5. 1. Matth. 21. 33.  
he let out the vineyard unto keepers] That dress it, and look to the fruits of it, Luke 20. 9.  
V. 12. is before me] I have a care of it, Isa. 27. 3.  
thou, O Solomon, must have a thousand] The main rent is ready for thee.  
those that keep the fruit thereof, two hundred] There is also an allowance for the ministers.  
V. 13. Thou that dwellest in the gardens] Christ speaks to his Church here upon earth, whose voice her attendants harken to in the ministry of the word, and desires to hear her likewise speaking to him by invocation, chap. 2. 14.  
V. 14. Make hast, my beloved] She being encouraged by his gracious invitation, v. 13. makes her humble request to him to return to her with all speed, Rev. 22. 17, 20.    

ANNOTATIONS ON THE BOOK OF THE PROPHET ISAIAH.  

THE ARGUMENT.  
BY two sort of persons did God anciently make known his mind and will to his people the jews; by ordinary Ministers, and by extraordinary Messengers. The ordinary Ministers were the Priests and Levites: both these, all of one Tribe, the lineage of Levi; the former of them, all of one house in that Tribe, the off-spring of Aaron. The extraordinary Messengers were the Prophets, so termed of foretelling future events by Divine Revelation; men immediately called by God himself, and by him immediately inspired. These were of any house, tribe, or profession indifferently, as God was pleased to cull and call. The Prophets, whose monuments we have severally booked in Scripture, are in number sixteen: whereof the four former are called, in regard of the largeness of their Prophecies, the greater; the latter twelve, in regard of their shortness, the lesser.  
Of the four larger, Isaiah, as in place and rank, so in order of time, is without question the first; one of the first, ●f not the first, of the whole sixteen: no one of them, whose times are expressed, rising higher then the reign of uzziah King of judah, in whose time he began his prophetical employment; and of jeroboam the second, King of Israel, who reigned fifteen year together with uzziah. What Tribe he was of, or of what estate and profession, before his entrance upon this Office, is uncertain: no mention being made of his pedigree, either here or else-where, further then his next progenitor. So that what the jewish Doctors tell us, concerning his being of the Tribe of judah, and of the blood royal; as also, of his Fathers being a Prophet and brother to King Amaziah, are matters of no certainty, having no footing in Scripture. His Sermons, or Prophecies here recorded, abound with great variety of religious instructions, serious admonitions, sharp r●proofes, severe menaces, and comfortable promises. And these all delivered in a style, suitable to the subject matter, very lofty and stately; full fraught with rhetorical garnishes, and such native elegancies, as in other languages can not easily, if at all, be expressed. Besides his Predictions of Gods judgements to befall his own nation for their sins, partly by the Assyrians, and partly by the Chaldeans; and concerning the utter destruction of the adversaries of Gods people, as well jointly as severally; he is most plentiful in foretelling their deliverance from the Babylonian captivity by Cyrus, whom by name he mentioneth above an hundred yeers before he was born, and well-neer two hundred before the thing itself effected: and withall in declaring the restitution and enlargement of the Church, whereof that was a figure; together with the calling in of the Gentiles by Christ.  
Whose incarnation, birth, breeding, calling, offices,( royal, priestly, prophetical) life, teaching, courses, sufferings, death, rising again, glory ensuing, kingdoms length and extent, he so largely and lively describeth, that he may seem to writ rather a Story of things already done, then a prophecy of things to come. In regard whereof he is by the Ancients not undeservedly termed, An Evangelicall Prophet, and A prophetical Evangelist. Even his menacing predictions being usually tempered and closed with some gracious promises of the Gospel. His continuance in the prophetical function, is from the times of the Kings, under whom he prophesied, not improbably deemed to have been about threescore yeers. Howsoever, that which is from the jewish Doctors received, concerning his prophesying under Manasseh, and suffering death by him, seemeth groundless: the inscription of his Prophecies making no mention of any King, under whom he prophesied, lower then Hezekiah; toward the latter end of whose reign, it is not unlikely that he died.   

CHAP. I.  
Vers. 1. THE vision] The word of God made known to Isaiah by vision, or revelation, Revel. 1. 1. and 9. 17. a kind of divine or spiritual rapture, Numb. 24. 4, 16. Ezek. 1. 1. and 11. 24. Rev. 1. 10. one of those means, whereby in those times God imparted his mind to his Prophets. Of which see Gen. 15. 1. Numb. 12. 6. So Obad. 1. Nahum 1. 1. Vision here for visions. as Chap. 22. 1. 1 Sam. 3. 1. Dan. 1. 17. for this is an inscription, not of this Chapter onely, or the prophecy therein contained, but of the main body of the whole book: as by the times of the several kings here after mentioned, appeareth. So Jer. 1. 1, 3. Hosea 1. 1.  
saw] was revealed to him, 1 Pet. 1. 12. 1 Corinth. 2. 10. as clearly, and as certainly, as if he had seen it, 2 Cor. 4. 18. and 5. 1. Heb. 11. 27. whence also the Prophets were anciently termed Seers, 1 Sam. 9. 9, 19. Chap. 30. 10. So Chap. 2. 1.  
Judah] Judah, the holy land, Zech. 2. 12. the seat of Gods people; and Jerusalem, the holy city, Dan. 9. 24. the chief place in it, and of Gods solemn service, Psal. 76. 1, 2. put here for the state and inhabitants of either; and that, as distinguished from the other ten tribes, that were revolted from Davids house, 1 King. 11. 31, 32. and 12. 16, 17. here onely mentioned, because unto them chiefly was Isaiah sent: albeit, he prophecy of, and to, other nations besides them. But that also, for the instruction, consolation, or reprehension of Gods people: those nations being such, as either they had been oppressed by, as Assur and Babel, Chap. 10. and 13, &c. or had too much relied upon: as Egypt and Ethiopia, Chap. 20 and 30. &c.  
Uzziah,] called also Azariah, 2 King. 15. 1. Of these Kings red 2 King. Chap. 14. to Chap. 22. and 2 Chron. Chap. 25. to Chap. 33.  
V. 2. hear] Because men are obstinate and senseless, the dumb creatures are called upon, as more ready to hear and obey Gods word then they; and withall summoned to be as witnesses for God against them. So Deut. 4. 26. and 30. 19. and 32. 1. Jer. 2. 12. Mic. 6. 1, 2.  
hath spoken] Or, speaketh; and therefore requireth attention, as Chap. 41. 1.  
I have nourished] God declareth his singular favour to them, in choosing them, before all other nations, to be his children and peculiar people, Deut. 7. 6. and 10. 15. and 26. 18.  
brought up] Or, advanced, as 1 King. 1. 37.  
V. 3. The ox, &c.] The very brutest and dullest creatures, Psal. 32. 9. Prov. 7. 22. take better notice of their owners and feeders, then my people do of me, who have done so much for them, Hos. 11. 1, 4. See Jer. 8. 7.  
V. 4. sinful nation,] Addicted, or given to sin, Psal. 1. 1. Luk. 7. 34, 37. Joh. 9. 31. Gal. 2. 15.  
laden with iniquity,] Great and grievous sinners, as Gen. 18. 20. Chap. 30. 27▪ and 36. 2.  
laden with iniquity] Heb. of heaviness of iniquity, as Ch. 21. 15.  
a seed of evil doers,] That tread on in the steps of their wicked progenitors, Ps. 78. 8. and 106. 6. Ch. 57. 3. Jer. 7. 26& 16. 11, 12.  
children] Children, that deal corruptly, 2 Chron. 27. 2. Jer. 6. 28. or that have corrupted themselves, and their ways, Exod. 32. 7. Deut. 32. 5, Heb. corrupters, that is, wasters, as Prov. 18. 9. or, destroyers, as Prov. 28. 24. stroy-good or wasteful children; a metaphor taken from riotous and prodigal younkers, that waste and consume the means left them by their parents, Luk. 15. 13, 30. applied to this people, as having embezilled their spiritual patrimony derived to them from their godly progenitors, Gen. 17. 7. Deut. 7. 6, 8. and 32. 9, 20. Psal. 147. 19, 20 and 148. 4. Rom. 3. 1, 2. and 9. 4, 5.  
the holy One] He, who both is holy himself, and sanctifieth those that are his, Lev. 19. 2. and 20. 7, 8.  
gone away] Heb. alienated, or, estranged,( Psal. 78. 30.) backward. Or, alienated, and gone back, as Chap. 38. 17.  
away backward.] They have alienated themselves from God by their sins; Psal. 58. 3. Col. 1. 21. by their idolatry especially, Ezek. 14. 5.  
V. 5. Why] Or, Why, the more ye are smitten, do ye more and more revolt?  
Why should] What availeth it, to seek to amend you by chastisements, when as the more ye are corrected, the worse ye wax? 2 Chron. 28. 22. Jer. 7. 24.  
ye will] Or, since ye will.  
revolt] Heb. increase, or, add revolt, vers. 13. Chap. 7. 10.  
the whole head] The whole state, both civil and ecclesiastical, is distempered and out of frame; and those worst and weakest, that should support and strengthen the rest, Psal. 75. 3. and 82. 5. Or, The evils; that have befallen you, are both general, and exceeding grievous, like hurts received, Gen. 3. 15. Psal. 68. 21. and diseases, that lie in the head, 2 Kings 4. 19, 20. or that pierce and strike to the heart, Jer. 4. 18, 19. and 8. 18.  
the whole head] Heb. every head. as Ezek. 29. 18.  
the whole heart] Heb. every heart.  
V. 6. From the sole of the foot] Ye have been so scourged over and over, that there is no part free, from top to to: a proverbial speech, 2 Sam. 14. 25. Job 2. 7. intimating, that no sort of persons had escaped scotfree; but all, as well greatest and highest, as least and lowest, had been plagued, 2 Chron. 28. 5, 8.  
there is] Psal. 38. 3, 7.  
bruises] Psal. 38. 5. Prov. 20. 30. Chap. 53 5.  
they have not been] Nor had any means at least available been used for the cure of them, 2 Chron. 28. 20 21. Jer. 8. 21, 22. expressed here by phrases borrowed from the practise of Chirurgery, as Chap. 3 7. and 30. 26. and 61. 1. Jer. 30, 12, 13. Psal. 147. 3. Hos. 6. 1.  
closed] Or, crushed, Jer. 30. 13. to crush out the matur.  
ointment] Or, oil, Eccl. 7. 1. and 9. 8.  
V. 7. Your country] Deut. 28. 51, 52. Chap. 5. 5.  
desolate] Heb. desolation, Chap. 64. 10. or, brought unto desolation, Jer. 12. 11.  
it] The fruit of it, Deut. 28. 33.  
in your presence,] Before your faces; to increase your grief, Deut. 28. 31, 32.  
as overthrown] Heb. as the overthrow of strangers. Or, as by an overthrow, &c. as Deut. 29. 23. Chap. 13. 19.  
strangers] Who destroy all before them, as being not their own, Jer. 8. 16.  
V. 8. the daughter of Zion] Jerusalem; so called from one principal part of it, 2 Sam. 5. 6, 7. the daughter Zion; or, of Zion; for Zion, who is as a daughter: as the daughter Zidon, or, of Zidon, for Zidon itself. Chap. 23. 12.  
a cottage] Desolate, and distressed.  
a lodge] Job 27. 18.  
a garden] Lam. 2. 6.  
besieged city.] Or, watched. as Ezek. 6. 12. See Jer. 4. 17. Or, wasted, as Chap. 65. 4.  
V. 9. Except the Lord] Rom. 9. 29.  
had left unto us] Because he will ever have a Church, to serve him, and call upon his name, Psal. 130. 4. Chap. 4. 3. and 6. 13.  
as Sodom] All utterly destroyed, as they were, Gen. 19. 24. Deut. 29. 23. Lam. 4. 6. Amos 4. 11.  
V. 10. of Sodom;] Like them for wickedness, Deut. 32. 32. as bad as they; Ezek. 16. 48. and deserving to be destroyed as they were, Lam. 3. 22.  
the law of our] The word of God, that I shall now tell you. as Psal. 78. 1.  
V. 11. To what purpose] It is in vain, and to no end, that ye do all this. vers. 13. So Jer. 6. 20.  
the multitude] Albeit he had commanded these things to be done; yet being done, by such as they were, and in such manner, as they did them, to wit, without repentance and true devotion, he refuseth and rejecteth them, Psal. 50. 8-16. Prov. 15. 8. and 21. 27. Chap. 61. 8. and 66. 3. Jer. 6. 20. and 7. 21. Amos 5. 21, 22. Mic. 6. 7.  
full of] I am cloyed with them, as one with meat, which he loatheth, and his stomach goeth against, Prov. 27. 7.  
burnt-offerings] Which were wholly consumed with fire, Lev. 1. 3, 9. Psal. 40. 6. Mark 12. 33.  
fat of fed beasts,] Which in other sacrifices also, as reserved for Gods portion, was burnt upon his altar, Lev. 3. 3, 5, 16, 17. and 4. 8, 10. Deut. 32. 38.  
I delight not] Tho he delighted much in the good affection and obedience of his faithful people, by such performances expressed and testified, Gen. 8. 21. Psal. 20. 3. and 51. 19. Mal. 3. 4. yet not at all in the things themselves, Psal. 50. 13. much less so, and by such, performed. Chap. 57. 6. See Jer. 7. 22, 23.  
blood of bullocks,] Reserved likewise for sacred uses; and forbidden therefore to be eaten, Lev. 17. 10, 11, 12.  
he-goats.] Heb. great he-goats, Chap. 14. 9. Jer. 50. 8.  
V. 12. to appear] Heb. to be seen. Exod. 34. 24. Deut. 31. 11.  
before me,] In my Temple, Psal. 42. 2. Jer. 7. 10.  
who hath required] I neither desire, nor require the company of such as ye are, Ezek. 20. 39.  
hath required] Or, requireth.  
tread] As if by repairing to his house, they did but trample upon the pavement of it, as a company of beasts would do, and foul it onely, or wear out the stones of it, with their feet, Ezek. 20. 39.  
tread] Heb. trample on. Chap. 63. 3.  
V. 13. Bring no more] Jer. 7. 21. Mal. 1. 10. Heb. add not to bring. vers. 5. Chap. 23. 12.  
vain oblations] Heb. an oblation of vanity, as Lam. 2. 14.  
vain] Vain, because not performed in sincerity. Or, because in vain offered, as not accepted or regarded, vers. 11. Mal. 1. 9, 10. and 2. 13. Matth. 15. 9.  
oblations,] Meat-offerings, Lev. 2. 1. Numb. 15. 4.  
incense] Both that which the Priests daily burnt, Exod. 30. 7, 35, 36. and that which the people brought together with their offerings. Lev. 2 1, 2.  
the new moons] Or, the calling of assemblies in the new-moons and sabbaths, 2 King. 4. 23.  
new-moons] In which they had holy assemblies, Psal. 81. 2.  
sabbaths] Either weekly or yearly, Lev. 23. 3, 32, 38, 39.  
calling] Which was usually done by sound of trumpet; that the people might thereby be prepared, to repair with the more devotion thereunto, Numb 10. 10. Joel 1. 14. and 2. 15, 16.  
assemblies] Heb. a convocation, Lev. 23. 3.  
iniquity,] Or, grief, Chap. 10. 1.  
even the] Or, and vexation,( as Chap. 53. 8. Psal. 107. 39.) to me. as vers. 14.  
V. 14. new-moons,] Both the solemnities themselves, and the sacrifices offered in them, Numb. 10. 10. 2 Chron. 31. 3.  
appointed feasts] Or, set-meetings, feasts or fasts, Lev. 23. 2, 4, 27, 37.  
my soul hateth] I abhor: or, I abhor from my heart, Psal. 11. 5. Zech. 11. 8.  
V. 15. when ye spread] Prov. 1. 28. Jer. 11. 11. and 14. 12. Mic. 3. 4. Zech. 7. 13.  
your hands,] In prayer, described by the gesture therein ordinarily then used, Exod. 9. 29, 33. 1 King. 8. 22, 38. Ezra 9. 8. Job 11. 13. Psal. 88. 9.  
I will hid] I will not regard you. See the phrase, Prov. 28. 27. Psal. 10. 1. Chap. 58. 7. Ezek. 22. 16.  
when] Or, though. as Psal. 23. 4.  
when ye] Be ye never so instant, and by such your instancy hope to speed, Matth. 6. 7.  
make many prayers,] Heb. multiply prayer. as Jer. 2. 22. and 46. 11.  
your] Chap. 59. 3.  
hands are full] Which ye spread forth in prayer, 1 Tim. 2. 8.  
blood] Heb. bloods. Chap. 26. 23.  
blood.] murder, cruelty, oppression, extortion. Vers. 20. the cause, why their prayers( seemed they never so devout) were not heard. Chap. 58. 2, 3. and 59. 2, 3. Job 27. 8, 9. Ezek. 8. 17, 18.  
V. 16. Wash ye,] Cleanse both your hands, and hearts, Psal. 26. 6. Jer. 4. 14. Jam. 4. 8. An allusion to the rites of washing then in use, Exod. 19. 10. Numb. 19. 28, 29. Deut. 21. 6. and 23. 11. Heb. 9. 10. and 10. 22.  
from before mine eyes,] Which cause me to hid mine eyes from you, Vers. 15. Job 11. 13, 14.  
cease] Psal. 34. 14. and 37. 37. 1 Pet. 3. 11.  
to do evil,] To deal cruelly and injuriously, Chap. 58. 6.  
V. 17. Learn] Chap. 26. 9, 10.  
do well,] To exercise mercy and beneficence, Chap. 58. 7, 10. Dan. 4. 27.  
seek judgement,] He presseth them with the duties of the second Table; because hypocrites( though professing a great deal of devotion) are wont therein much to fail. Psal. 50. 16-18. Mic. 6. 7, 8. Matth. 23. 23. Jam. 1. 27. and 2. 14-26.  
relieve] Or, righten. Prov. 23. 19.  
V. 18. reason together,] That it may appear, whether I charge you without cause, or no. Chap. 43. 28. Or, that we may bring the business to some issue; that we may come to some terms of agreement. Chap. 27. 5. Job 22. 21.  
though your sins] That they may not pretend rigour on Gods part, part, he offereth, upon their sincere repentance and serious reformation, to pardon all their sins, tho never so heinous, Chap. 55. 6, 7. Ezek. 18. 21, 22.  
as scarlet,] Of a deep bloody die. Vers. 15.  
as white as snow,] Psal. 51. 7. Rev. 7. 14.  
as wool.] Dan. 7. 9. Rev. 1. 14.  
V. 19. If ye] Implying, that whatsoever they had hitherto ●red, ought to be ascribed unto their own wilful disobedi 〈…〉, Jer. 2. 17, 19.  
be willing] Or, will consent( Prov. 1. 10.) and obey. or, consent to obey. Ezek. 3. 7.  
obedient,] Heb. hear. 1 Sam. 12. 15.  
good of the land.] Heb. goodness. Jer. 2. 7. See Deut. 8. 7-9.  
V. 20. the sword:] Of your enemies. Chap. 3. 20.  
for the mouth] Chap. 40. 5. and 58. 14.  
hath spoken it.] And it is sure therefore to be effected. Chap. 21. 17. and 55. 11. Jer. 44. 28, 29. Ezek. 12. 25.  
V. 21. How] Spoken by way of admiration; as wondering at so strange an alteration, Jer. 2. 21.  
the faithful city] Jerusalem, who had plighted fidelity to God, as a loyal wife to her husband. 2 Chron. 15. 12-15. and 23. 16. but now carried her self disloyally, as an harlot, or common strumpet. Jer. 2. 20, 21. and 3. 10, 11, 14. Psal. 73. 27. and 106. 39.  
it was full of judgement,] A place, wherein justice and judgement had sometime been constantly exercised and administered, 2 Sam. 8. 15. 1 King. 10. 9. 2 Chron. 19. 5-10.  
murderers.] Or, they are all murtherers, as Jer. 9. 3.  
murderers.] Men given to oppression and cruelty, vers. 15.  
V. 22. Thy silver] Whatsoever was pure in thee, is now corrupt; make it never so fair a show outwardly. Prov. 26. 23. Chap. 64. 8. Jer. 6. 28. 30. Ezek. 22. 18, 19.  
thy wine mixed] Hos. 4. 18.  
V. 23. Thy princes are rebellious,] Hos. 9. 15.  
companions of thieves:] They maintain wicked men and extortioners, and do not onely wink at them, Lev. 20. 4. but partake with them, and are such themselves. Prov. 29. 24. Mic. 7. 3.  
loveth gifts,] Ezek. 22. 12. Hos. 4. 8. Mic. 3. 11.  
judge not the fatherless,] Jer. 5. 28. Zech. 7. 10.  
V. 24. the mighty One of Israel,] He calleth himself, the holy One of Israel, Vers. 4. when he hath to do with his Church; the mighty One of Israel, Chap. 49. 26. when with his adversaries; as able to over-master them, though never so strong, or so great, vers. 31.  
ease me of mine adversaries,] satisfy my mind by taking vengeance on them, Chap. 47. 14. Ezek. 5. 13. Hos. 10. 10. which yet, because it is to his own people in covenant with him, he goeth about it with grief, Lam. 3. 33. Hos. 6. 4. and 11. 8.  
avenge me] Jer. 5. 9.  
enemies] This people; whom I account now, not as children, Deut. 32. 5. 15. but as enemies, Chap. 63. 10. Luk. 19. 14, 27.  
V. 25. I will turn my hand] He will do it, whose work it is to purify mans heart, Pro. 17. 3. Deut. 30. 6. Ezek. 36. 25. Act. 15. 9.  
purely] Heb. according to pureness.  
purge away thy dross,] By destroying the incorrigible wicked from among them. Vers. 31. Psal. 119. 119. Ezek. 20. 38. and 22. 19-22. and by purging the residue. Chap. 4. 4. Jer. 6. 19. and 9. 7. Zech. 13. 8, 9. Mal. 3. 3. Prov. 25. 4.  
V. 26. restore thy judges] I will give thee such rulers, as at first thou hadst; such as Moses, Joshuah, David, &c. fulfilled in Zerubbabel, Nehemiah, &c.  
The city of righteousness,] A city of righteousness, Jer. 31. 23. and 50. 7. as of truth, Zech. 8. 3. that is, a righteous city, as Lev. 19. 36. or, A city of righteous ones, Chap. 4. 3. and 61. 21.  
V. 27. Zion shall be redeemed] Jerusalem, as vers. 8. the place put for the people, as vers. 1. These promises are added for the consolation of the faithful, as Chap. 4. 2. and 10. 24. Jer. 3. 14.  
judgement] Executed upon the wicked, and upon the enemies of the Church, Chap. 4. 4. and 5. 16. and 34. 2.  
her converts] Or, they that return of her, to wit, from captivity. Ezra 6. 21.  
righteousness.] faithfulness, in fulfilling his promises to his people, as Psal. 143. 1, 2. Chap. 51. 5, 6. and 56. 1. 1 Joh. 1. 9.  
V. 28. And] Or, But, as Chap. 29. 13.  
the] They shall have no portion in Gods gracious promises, Chap. 65. 20. The dross is destroyed, when the gold is refined, vers. 25. So Job 31. 3. Psal. 1. 6. and 5. 6. and 37. 20. and 73. 27. and 92. 9. and 104. 35.  
destruction] Heb. breaking, Jer. 4. 20. and 19. 11.  
V. 29. they] Or, Ye, vers. 30.  
the oaks] The trees and groves set apart to idolatrous servic●s, Chap. 57. 5. and 65. 3. Jer. 2. 20. and 3. 6. Ezek. 20. 28. forbidden, Deut. 12. 2, 3. and 16. 21.  
have de●ired,] Or, delight in, as Chap. 2. 16. Jer. 22. 28.  
the gardens] Abused by the exercise of idolatry, Chap. 65. 3. and 66. 17.  
V. 30. For] Or, When, Gen. 4. 12. Chap. 19. 20.  
as an oak] Like one of those oaks, vers. 29. in winter time: stripped of all your wealth and state. Chap. 28. 1. See Jer. 17. 6. and 48. 6. and the contrary. Psal. 1. 3. Jer. 17. 8.  
whose leaf fadeth,] Heb. shedding her leaf.  
as a garden] One of those gardens, vers. 29. when they want water in time of drought; wherein nothing thriveth, but all withereth away. Chap. 5. 13. and 10. 16. and 17. 4. Psal. 37. 2. See the contrary, Psal. 1. 3. Chap. 58. 11.  
V. 31. the strong] Either the strongest among you; and all that they can do, as Psal. 76. 5, 6. Amos 2. 14, 16. Or, Your strong idols, as ye esteem them; and those that make them, as Psal. 97. 7. and 115. 8.  
as tow,] Jud. 15. 14. and 16. 9.  
none shall quench them.] Chap. 34. 10. Jer. 17. 27.   

CHAP. II.  
Vers. 1. SAw,] Had revealed unto him from God. See Chap. 1. 1.  
V. 2. And] Or, Now it shall come to pass: as Jer. 41. 1.  
it shall] A prophecy of the restauration and enlargement of the Church in the times of the Gospel. See the same Mic. 4. 1, 2, 3.  
last dayes,] Heb. posterity, or, latter end of dayes. Jer. 23. 20. and 48. 47.  
the mountain] The mountain on which the Lords house standeth. Mount Zion, or mount Moriah the North-part of it, on which the Temple was built. 2 Chron. 3. 1. Psal. 48. 2. and 87. 1. Zech. 8. 3. See Chap. 14. 13. a type of the Church.  
established] Or, prepared. Chap. 16. 5.  
in the top of the mountains] In a most conspicuous place. Mat. 5. 14. and in spiritual glory advanced above all worldly state and power. Psal. 68. 15, 16. Chap. 60. 1. -16.  
top] Heb. head. Num. 23. 4. Chap. 42. 11.  
all nations] The coming in of the Gentiles, foretold, Chap. 11. 10. Jer. 3. 17. and 31. 12. to provoke the Jews to come in Deut. 32. 21. Rom. 10. 19. and 11. 13, 14.  
V. 3. many people] The zeal of the people that then shall be, in flocking to the ministery of the word, as Psal. 122. 1. Zech. 8. 20. -23. mat. 11. 12. So Jer. 31. 6. and 10. 5.  
and he will] Or, that he may teach. as Mal. 1. 9.  
of his] Whereby to serve him aright here, and attain salvation by him hereafter. Psal. 25. 6. and 86. 11.  
the law,] The doctrine of salvation, preached first in Jerusalem, and from thence sent abroad into all parts of the world. Psal. 110. 2. Luk. 24. 47. Act. 1. 8. See vers. 2.  
V. 4. he shall] The Lord Christ, having all power given him by God. Psal. 2. 8, 9. and 110. 6. Matth. 28. 18.  
rebuk many] That they may aclowledge their sins, and turn to God. Joh. 16. 8, 9. Act. 2. 37, 38. and 3. 19. and 4. 4. and 26. 18.  
they shall] The fruit of peace, which the Gospel preached shall produce, Chap. 9. 6. Psal. 46. 9. Hos. 2. 18. Zech. 9. 10. Luk. 2. 14. See the contrary, Joel 3. 10.  
pruning hooks:] Or scythes. Chap. 18. 5.  
nation shall] They shall be in amity one with another, who before were at enmity. Chap. 11. 9. Ephes. 2. 14, 15.  
sword against] Not condemning the use of weapons; but showing how the hearts of Gods people shall stand mutually affencted; whose peace and love begun in this life, shall be perfected in the next. Act. 4. 32.  
V. 5. O house] Seeing that the Gentiles will be so forward, make ye hast, and show them the way to worship God, and obey him. Jer. 50. 8.  
in the light] According to the direction of his word and Siprit. Ps. 89. 15.& 119. 105. Pro. 6. 23. Joh. 12. 35. Ephes. 5. 8.  
V. 6. Therefore] Or, But, as Psal. 118. 17.  
thou hast] The reason why God forsook the Jews, and took in the Gentiles; for their sins. Chap. 50. 1. Rom. 11. 20.  
thy people] In part; or, for the greater part; yet not all. Rom. 11. 1, 2, 25.  
from] Or, more then the east, as Jer. 49. 19. and 50. 44.  
the cast] They abound in such corruptions, as reign in the Eastern parts, among the Syrians, 2 Chron, 28. 23. Chap. 9. 12.  
soothsayers] And in forceries, as the Philistines, their neighbours on the West, Deut. 18. 14. 1 Sam. 6. 2.  
please] Or, abound with. Job 20. 22.  
in the] They give themselves wholly to the rites and fashions of strange nations, Jer. 10. 2, 3. Zeph. 1. 8. or, they delight in commerce and matches with them, Ezra 9. 14. Psal. 106. 35.  
V. 7. land] He taxeth their vain confidence in their treasures, and outward strengths, Deut. 17. 16, 17. Psal. 20. 7. and 52. 7. Chap. 31. 1.  
V. 8. land] Jer. 2. 28. and 11. 13. and 50. 38.  
the work] Vers. 20. Jer. 25 6. and 32. 30.  
V. 9. And] Or, Therefore, as Jer. 6. 11.  
the mean man] All sorts and states, being alike addicted to idolatry, shall alike be laid low.  
boweth] Or, shalt be brought down.  
humbleth] Or, shalt be abased, Chap. 5. 15.  
therefore] Or, and thou wilt not spare them, Chap. 27. 11. See the negative particle so used, 2 King. 24. 4. Psal. 121. 3.  
V. 10. Enter into] Spoken, as foretelling, what their state and condition will be in that day, when God shall come to execute judgement, vers. 19. 21.  
the rock▪] The holes and clefts of the rocks, vers. 19. 21. Psal. 104. 18. Pro. 30. 26. Cant. 2. 14. Revel. 6. 15.  
the dust,] The caves of the earth, vers. 19. Josh. 10. 17. judge. 6. 2. 1 Sam. 13. 6. Job 30. 6.  
V. 11. lofty looks] Vers. 9. 12. Chap. 5. 15. and 10. 33.  
lofty looks] Heb. eyes of highnesse, or, loftiness,( as vers. 17.) of a man, for, a man of lofty looks, Psal. 101. 5. Pro. 6. 17. a sign of an haughty heart and spirit, Pro. 16. 5, 18.  
V. 13. the cedars] By tall cedars and great oaks are meant, men proud and haughty, great and mighty, vers. 11. 12. Amos 2. 9. Zech. 11. 1, 2.  
Lebanon,] A mountain in those parts, of special note for choice and tall cedars, 1 King. 5. 6. Psal. 29. 5. and 104. 16.  
Bashan,] A region beyond Jordan, Josh. 17. 5. the kingdom sometime of Og, Deut. 3. 1, 3, 4. famous for such kind of trees, Ezek. 27. 6. Zech. 11. 2.  
V. 14. high mountains,] By hills and mountains, as also high towers and strong forts, mentioned, vers. 15. may be understood all worldly height and state advanced against God. 2 Cor. 10. 4, 5 Psal. 68. 15, 16. though not without a secret checking and crossing of their vain confidence and glorying in these, Jer. 5. 17. and 21. 13. as also in their shipping, vers. 16. Gen. 49. 13. which together with other merchandise, brought in many effeminating delights, vers. 16. 2 Chron. 9. 21.  
V. 15. high tower,] Chap. 30. 25.  
V. 16. the ships] See vers. 14. Chap. 23. 1. Psal. 48. 7.  
Tarshish,] Ships of Tarsus, a Sea town in Cilicia, Act. 23 3. or, of the main Ocean, the Midland Sea, Psal. 104. 25, 26. which are usually of the greater and stronger sort; not like those used upon other more shoaly waters, Chap. 18. 2.  
pleasant pictures.] Heb. pictures of desire, as Chap. 32. 12. Jer. 25. 34. Hos. 13. 15. See Chap. 1. 29.  
V. 17. the loftiness] Vers. 11. Chap. 13. 11.  
V. 18. the idols, &c.] Or, the idols shall utterly pass away, as Job 9. 26.  
V. 19. they shall] Vers. 10. Hos. 10. 8. Luk. 23. 10. Rev. 6. 16. and 9. 6.  
the earth,] Heb. the dust. vers. 10.  
to shake] To make a terrible earth-quake in the state, Psal. 75. 3.  
earth] Or, Land. Chap. 9. 19.  
V. 20. his idols] Heb. the idols of his silver, &c. as Chap. 3. 8.  
which they] Or, which they made for him: or, which were made for him. as Luk. 12. 20.  
to the moles,] He shall cast them with indignation and disdain, into the vilest and filthiest holes and corners, when he perceiveth, how unable they are to help him, Chap. 8. 21. and 30. 22. and 31. 7.  
V. 21. To go] Betaking himself to such places of shelter and fastness, as were likely to afford most secrecy and security, Vers. 10. 19.  
earth] Or, land, Vers. 19.  
V. 22. Cease ye] Cast of your vain confidence in man, Psal. 146. 3. whose life is so frail, that if his nostrils be but stopped, that he cannot draw breath freely, he death. Or, whose life, as a puff of wind, passing through his nostrils, is soon and suddenly gone, Psal. 78. 39. and 146. 4. Act. 5. 5. and remember that ye have to do with God.  
breath] Job 27. 3.   

CHAP. III.  
Vers. 1. FOr behold,] This Chapter is part of the prophecy begun, Chap. 2. 2.  
the] All means, great or small, whereby, as with a staff, mans life is sustained, or a state supported, Exod. 21. 19. Zech. 8. 4.  
stay] Heb. staff.  
the whole] Heb. all staff.  
of bread,] Bread; which is as a staff, or stay, Lev. 26. 26. Jud. 19. 3, 8. Ezek. 4. 14. and 5. 16 Jer. 38. 9. as Chap. 1. 8. Rom 4. 11. put for all manner of food, as 1 King. 4. 22, 23. Nehem. 5. 14, 15, 18.  
the whole] Heb. all staff.  
water,] Drink, as needful as meat or bread, for the support of mans life, Gen. 21 15, 16. Exod. 17. 5. Amos 8. 11.  
V. 2. The mighty] The prime persons, for martiall, civill and ecclesiastical affairs, which are as the pillars and shores of Church and State, and the chief ornaments of either, Psal. 75. 3. and 68. 27. Eccl. 10. 17. Chap. 1. 26. 2 King. 2. 12. and ●3. 14. 1 Tim. 3. 15. the removal whereof threatens ruin. judge. 16. 29, 30.  
prudent,] Heb. diviner. See Pro. 16. 10. Mic. 3. 6.  
ancient.] By reason of yeers, grave, wise and experienced, Job 15. 9, 10. and 32. 9. Ezek. 7. 26.  
V. 3. fifty,] One of the least numbers, that Captains took charge of, Exod. 18. 21. 25. 1 Sam. 8. 12. 2 King. 1. 9, 11, 13.  
the honourable] Heb. a man eminent in countenance, Chap. 9. 15.  
eloquent] Or, skilful of speech. Heb. skilled in charm. See Chap. 26. 16. one that can charm, that is, prevail by persuasion, with others, Psal. 58. 5. 1 Cor. 2. 4.  
V. 4. children] Not in age onely, but in wit, skill, carriage, courage, vers. 12. Eccl. 10. 16. such, it seems, were Ahaz, Manasseh, and the successors of Josiah.  
babes] Or, childish, babish ones: Or, mockers, insolent ones. Heb. men of illusions, or, insolences: such as delight in mockage, and insolent usage of others, 1 Sam 31 4. Chap. 66. 14. Jer. 38. 19.  
V. 5. oppressed] For lack of good government and order, judge. 17. 6. and 21. 25.  
every one] Or, they shall rise one against another, &c. as Chap. 9. 21. Mich. 7. 6.  
every one] Heb. man against man, 1 Sam. 2. 25.  
the child] There shall be a general confusion of all degrees, without respect of state or age, Chap. 24 2.  
V. 6. a man] So grievous shall the evil be, that, contrary to the guise of most men naturally, none shall be willing to take any office, or place of government upon him.  
Thou hast] Thou art furnished with means.  
let this] Help to uphold the state going to ruin. Or, undertake the government of this ruinous state, vers. 8.  
V. 7. shall he] fear shall make him choose rather to forswear himself, then to take such a dangerous charge upon him. Or, such want shall be even with the best esteemed, that they shall not be so furnished as men might imagine.  
swear] Heb. lift up the hand. Gen. 14. 22.  
healer] Heb. hinder up. See Chap. 1. 6. and 30. 26.  
V. 8. to provoke] Chap. 65. 3.  
the eyes] Or, his eyes of glory: his glorious eyes. as Psal. 72. 19.  
V. 9. show of] Their lewdness and shamelessness discovereth itself in their very face and forehead: nor do they endeavour, or desire to conceal it. Jer. 3. 3. Ezek. 24. 7, 8.  
witness against] Heb. answer. Chap. 59. 12.  
sodom,] Gen. 13. 13. and 18. 21. and 19. 5.  
wo unto] Lam. 5. 16.  
they have] They work their own ruin. Jer. 7. 19.  
V. 10. to the righteous] Yet let the godly be assured, that God will protect them amid these troubles. Chap. 8. 14. Rev. 3. 10.  
it shall be] Eccl. 8. 12.  
they shall eat] Psal. 128. 2.  
V. 11. it shall be] Eccl. 8. 13.  
the reward] Prov. 1. 31.  
given him] Heb. done to him.  
V. 12. children are] fools and effeminate persons. vers. 4. justly given them by God, because they regarded their rulers rather then God: and were not thankful to God for their good rulers, nor made good use of them, when they had them.  
they which] Or, they which call thee blessed: that soothe thee up in thy sins, Ezek. 13. 18. -22.  
led thee,] The Priests and Prophets that should direct them, misled them, Chap. 9. 16. and 19. 13. Jer. 50. 6.  
destroy the] Heb. swallow up, as Chap. 25. 7. Or, cover, as Numb. 4. 20. they conceal from them the way that they should walk in, Jer. 23. 30. Lam. 2. 14.  
V. 13. standeth up] Or, is set, as Psal. 45. 9. as a Judge on the bench, to hear and debate. Chap. 61. Dan. 7. 9. Rev. 6. 16. and 20. 11.  
standeth to] He is standing up, to give sentence, Act. 7. 56.  
V. 14. eaten up] Eaten up, as beasts depasture a ground, Exod. 22. 5. Numb. 24. 22. Chap. 6. 13. and 5. 5. or brouse upon plants and Vines, and so spoil them. Or, burnt up▪ as Jud. 15. 5. Psal. 83. 14. Chap. 9. 18. laid it wast so, as if it were burnt up with fire, Joel 2. 3.  
the vineyard;] Either Gods vineyard, that is, his Church. Chap. 5. 1, 7. or, the vineyards, that is, the lands and possessions of his people. Nehem. 5. 3, 5.  
V. 15. beat my] Exercise all manner of cruelty upon them, Mic. 3 2, 3.  
grinned the faces] Cause them to pine away so, that it appeareth in their faces, how it fareth with them.  
V. 16. the daughters] The people are menaced, for their womens pride, and wantonness, discovered in their gate, garb and attire, vers. 25.  
necks] Heb. throat. as Ezek. 16. 11.  
wanton,] Heb. deceiving with their eyes.  
walking] Or, tripping nicely as they go along.  
V. 17. will] He will punish them in those things, wherein now they show their pride.  
smite with] Or, pcel.  
the crown] Cause them to be shaved by the enemy, having captived them; as with captives is not unusual. Deut. 21. 12. Or, give them such occasions of grief, as shall cause them to cut their hair, Jer. 7. 29. Or, with scab or scall,( Chap. 5. 7. Levit. 13. 2, 6.) proceeding from evil usage, take it off; and so deprive them of that, which they now pride themselves in. vers. 24.  
discover] Heb. make naked.  
their secret] They shall want clothes, to hid their nakedness. Chap. 24. Mic. 1. 1. or, shall in scorn and contempt be so abused by thos●, into whose rude hands they shall fall, Chap. 47. 3. Jer. 13. 22. Nahum 3. 5.  
V. 18. tinkling] Heb. fetters.  
ornaments] Such golden chains, as to this day in some of those eastern parts women wear about their legs.  
cawls] Or, net works.  
V. 19. chains,] Or, sweet balls. Or, boxes of sweet ointment. Jud. 8. 26. Exod. 30. 34.  
mufflers,] Or, spangled ornaments.  
V. 20. legs,] Or, feet.  
tablets,] Heb. houses of the soul. Or, breath. Mufflers, or such like.  
ear-rings,] Or, annulets. the word hath affinity with that which signifieth enchantment, vers. 3.  
V. 24. stink;] Or, rottenness. as Chap 5. 24.  
stink,] Proceeding from filthy sores, and loathsome diseases, Psal. 38. 5.  
a rent;] Having no whole garment to put on; but being clad with rags, Pro. 23. 21. Or, renting of garments in way of extreme grief, Jer. 41. 5.  
well set] Or, plaited.  
baldness;] Procured, either by the scab mentioned, vers. 17. or, by cutting and tearing off their hair through extremity of grief, Mic. 1. 16. Chap. 15. 2. and 22. 12.  
sackcloth] A badge of mourning, Psal. 30. 11. and 35. 13. Chap. 15. 3.  
burning] Tanning, or sun-burning; having nothing to shelter them from sun, wind, and weather.  
V. 25. men shall] The men shall suffer, for suffering and fomenting these vices in the women; and the whole State for not reforming them, vers. 16.  
the sword] Chap. 1. 20.  
mighty] Heb. might, for, men of might, as Chap. 24. 4.  
V. 26. her gates] Her cities being ruined, shall afford a lamentable spectacle, Jer. 14. 1. Lam. 1. 4. gates for cities, Exod. 20. 10. Deut. 31. 12.  
she being] The land, or the mother-city Jerusalem, being left without inhabitants, Lam. 1. 1.  
desolate,] Or, emptied.  
desolate,] Heb. cleansed. or, destroyed. as Zech. 5. 3.  
sit upon] As the manner is of mourners. Ez●. 9. 3. Job 2. 8, 13. Chap. 47. 1.   

CHAP. IIII.  
Vers. 1. ANd in] This Chapter appertaineth also to the former prophecy, Chap. 2. and 3. and this first vers. to the menaces in the Chapter before going, vers. 25, 26. which it concludeth.  
seven women] So few men shall be left, that many women shall seek to one man, to be as their husband and head, and that upon any terms. See Chap. 13. 12.  
We will] We will find ourselves: and expect no such maintenance as the law tied an husband to. Exod. 21. 10.  
let us] Heb. let thy name be called upon us. as Gen. 48. 16.  
to take away] Or, take thou away.  
reproach] It was counted a reproachful thing to want husband and issue, Luk. 1. 25.  
V. 2. that day] After those calamities over-past. He shutteth up this prophecy, as the former Chap. 1. 25, &c. with gracious promises, for the support of the faithful.  
the branch] The Lord Christ, Chap. 11. 1. Jer. 23. 5. and 33. 15. Zech. 3. 8. and 6. 12.  
beautiful and] Heb. beauty and glory. or, for beauty and glory. as Chap. 5. 5. one that shall bring glory and honour to his Church; make his people glorious and honourable, Psal. 84. 11. and 149. 4, 9. and 148. 14.  
the fruit of] The grace of God, accrueing to the Church from him, Psal. 85. 9,- 11. Chap. 61. 11.  
earth] Or, land. Chap. 1. 19.  
for them that are escaped] Heb. for the escaping, Chap. 10. 20.  
V. 3. shall be called] Or, shall be holy. as Gen. 21. 12. Chap. 44. 5. and 56. 7.  
holy,] Chap. 60. 21. and 62. 12.  
written] Alluding to the Book of life, Exod. 32. 32. Psal. 69. 28. Rev. 3. 5. and 13. 8. and 17. 8.  
among the living] Or, to life. as Act. 13. 48.  
V. 4. the filth] spiritual uncleanness, Ezek. 24. 6. 2 Cor. 7. 1.  
blood of] Cruelty, as Chap. 1. 15. Or, out of it, Amos 2. 3.  
judgement,] Of which before, Chap. 1. 25, 27.  
burning.] Or, removal. Deut. 21. 9.  
V. 5. upon every] His gracious guidance and defence shall no where be wanting. he alludeth to the pillar of fire and cloud, that conducted and protected them in the desert, Exod. 13. 21. and 14. 20. and 40. 38.  
a flaming fire] Heb. fire of flamme. Lam. 2. 3. Joel 2. 5.  
upon] Or, above. or, over.  
all the glory] All Gods people, partakers of his glory, vers. 2. Chap. 11. 10. 2 Cor. 3. 18.  
a defence] Heb. a covering. such as that, Exod. 40. 34.  
V. 6. a tabernacle] Defence against all dangers and annoyances: set forth by allusions to the cover of the Tabernacle, Exod. 36. 19. and the use of the cloud, Psal. 105. 39. Chap. 25. 4, 5. and 32. 2. See Psal. 31. 20. Chap. 8. 14.   

CHAP. V.  
Vers. 1. MY well-beloved,] God, the Churches love●, Ezek. 16. 8. to him he singeth, as David, Psal. 101. 1. of his goodness to her, her unthankfulness to him.  
a song] That it may be the better remembered, Deut. 31. 19, 21.  
a vineyard] His Church. Psal. 80. 8. Jer. 2. 21. Matth. 21. 33. Mar. 12. 1. Luk. 13. 6. and 20. 9.  
a very fruitful hill.] Heb. the ●orn of the son of oil, as Job 42. 14. In a rich and fat soil. Deut. 8. 7.— 9. and 11. 9.— 12. Psal. 16. 6. and 88. 9.  
V. 2. he] He spared for no pains or cost about it, either for the manuring or fencing of it, vers. 4.  
fenced it,] Or, made a wall about it.  
the choicest] Heb. Sorek. Gen. 49. 11. Chap. 16. 8. Jer. 2. 21. See judge. 16. 4.  
made a winepress] Heb. hewed out. of wood, or ston. Pro. 9. 1. Chap. 10. 15. and 22. 16.  
grapes] Or, good grapes. as Mal. 1. 14.  
wild grapes.] Heb. vile, stinking ones. So vers. 4.  
V. 3. O inhabitants] God is content to make them Judges in their own cause. So 2 Sam. 12. 1,— 6. Jer. 2. 5. Mic. 6. 3,— 5. Matth. 21. 40.  
V. 4. in it] Or, to it. or, for it. or, about it.  
grapes,] Or, good grapes, as vers. 2.  
wild grapes] Heb. vile, st●nking ones, vers. 2.  
V. 5. I will take away] I will take no more charge of it, or care for it; but pluck ●p the fence, expose it to spoil, and let it go to ruin. Psal. 80. 12, 13.  
trodden down.] Heb. for a treading. Chap. 28. 18.  
V. 6. briars and thorns:] For want of weeding and manuring. Pro. 24. 30, 31. Chap. 7. 23. 24.  
rain no rain] That it may ●●ther away with drought. Jer. 3. 3. Amos 4. 7.  
V. 7. the vineyard] The application of the former parable.  
his pleasant plant:] Heb. plant of his pleasures. or, his plant of pleasures. as Jer. 31. 20.  
behold] The Judges, that should have righted and relieved the oppressed, were a worse disease to them then their oppressors themselves, Eccl. 3. 16.  
oppression;] Heb. a scab. Chap. 3. 17.  
a cry.] A cry of the oppressed, finding no relief, nor redress, Exod. 22. 23, 27. Eccl. 4. 1. Jam. 5. 4.  
V. 8. house to house,] Mic. 2. 2.  
no place▪] No room for any to dwell by them, as if the land were given to them alone. Ezek. 11. 15.  
in the midst] Or, in the land. Chap. 7. 22.  
V. 9. In mine ears] Or, This is in mine ears; or, hearing( as Chap. 22. 14.) saith the Lord.  
Of a truth] Heb. If not, &c. A defective, but emphatical form of swearing, If this, or that, be not. meaning, let me not live, or the like. So Psal. 95. 11. Chap. 14. 24. and 22. 14.  
many houses] Their houses shall stand empty, the inhabitants being expelled, or destroyed, Amos 5. 13. and 6. 9.- 11. and their lands lie wast and barren. Chap. 7. 23. hag. 1. 6.  
V. 10. bath,] A measure for liquid things, containing near upon eight gallons: so that a whole acre of vines yielded not one gallon of wine.  
homer] A measure containing ten ephaes: which epha was for dry things, as the bath for liquid, much about our bushel; so that the land should not yield them above the tenth of their seed. See Ezek. 45. 10, 11.  
V. 11. rise up early] Sparing no pains to follow their lusts: and spending on them the time allotted to labour, Psal. 104. 22, 23. Prov. 23. 29, 30. Eccl. 10. 16. 17.  
continue until] Or, stay late by it in the evening. Continue sitting by it, as Psal. 127. 2. are never weary of it; never give over, Deut. 32. 19.  
inflame them.] Or, pursue them. Psal. 10. 2.  
V. 12. the harp] They abandon themselves to all manner of delights: having no regard of Gods judgements, either present on others, or hanging over their own heads. Chap. 22. 12, 13. Amos 6. 4.- 6. Matth. 24. 38, 39.  
they regard] Psal. 28. 5.  
V. 13. are gone] Shall go out of hand, Amos 6. 7. or, are as sure to go as if gone already, as Jer. 9. 1. Joh. 3. 18.  
no knowledge:] For want of due consideration, vers. 12. Chap. 27. 11. Jer. 8. 7. Luk. 19. 44.  
their honourable] Heb. their glory( their great men, whom they glory in) are men of famine.  
their multitude] Those that so revelled and rioted before, vers. 11, 12.  
V. 14. hell] Or, the grave. Psal. 16. 10.  
self,] Heb. soul. as Jer. 51. 6.  
opened her mouth] The grave gapeth wide to swallow them down suddenly together, Job 21. 12, 13. Psal. 55. 15. as Numb. 16. 30,— 32.  
pomp,] Heb. shout. Chap. 24. 8.  
rejoiceth] Or, revelleth. Chap. 22. 2.  
V. 15. the mean man] Chap. 2. 9, 11, 17.  
the eyes of] Their countenance shall be cast down, Gen. 4. 6. Lam. 2. 10.  
V. 16. shall be exalted] He shall be his just judgement on wicked doers manifest and magnify both his power and his purity. Lev. 10. 2, 3. Psal. 9 16.  
God that is holy,] Or, the holy God. Heb. the God the holy.  
V. 17. the lambs] Gods lambs, the godly, Joh. 21. 15. shall feed quietly in their wonted places; and coming out of captivity enjoy their lands and means again, out of which they had by cruel gangrenes been expelled, Ezek. 34. 14, 15. Or, in the time of the captivity, being left, fed at large there, whence they had been expelled by the richer sort, now either slain, or lead captive. Jer. 52. 16. Zeph. 3. 12.  
their manner,] Or, beside their folds. Mic. 2. 12.  
V. 18. draw iniquity] That by all means, and with all their might, apply themselves tooth practise of evil, Psal. 36. 4. Mic. 2. 1.  
with a care rope:] They labour in it, as a beast at plough and cart, Job 4. 8. Jer. 9. 5.  
V. 19. say,] scoff at Gods menaces, and jest at his judgements, as things that never shall be effected, Jer. 5. 11, 12. Ezek. 12. 23. Amos 5. 18. 2 Pet. 3. 3.  
V. 20. that] Heb. that say concerning evil. It is good, &c. Mal. 1. 8.  
call evil good,] That perverting the nature of things, condemn all that is good, and approve all that is evil, Amos 5. 10. Mic. 3. 2.  
V. 21. wise in] Prov. 3. 7. Rom. 12. 16.  
in their own] Heb before their face.  
V. 22. mighty to] That vaunt themselves in their drinking and ability to bear much, as a matter of valour, Hab. 2. 15, 16.  
mingle] Or, fill out and pour in. Pro. 9. 2. 5. Chap. 19. 14.  
V. 23. justify the wicked] Prov. 17. 15.  
take away] Cast and condemn him as guilty. Job 27. 5. Psal. 94. 21.  
V. 24. as] Joel 2. 5. Chap. 47. 14.  
the fire] Heb. the tongue of fire. See 1 King. 18. 38.  
their root] they and their issue shall both be destroyed. as Hose. 9. 16. Or, they shall be utterly destroyed, as Job 15. 30. and 18. 16. Jer. 11. 19.  
go up as] As rotten things, that moulder to dust, and so flying up into the air, are dispersed, Psal. 22. 15. Chap. 9. 18.  
cast away] Jer. 8. 9.  
V. 25. stretched forth] Chap. 31. 3.  
the hills] So great were their plagues, that the very senseless creatures might seem sensible of them, though the people themselves were not, vers. 12. Jer. 4. 24. Joel 2. 10.  
torn in] Or, as dung( Ps. 83. 10. Jer. 8. 2.) in the streets. Ch. 7. 22.  
For all] Chap. 9. 12, 17, 21. and 10. 4.  
his hand] As he threatened. Levit. 26. 21, 24, 28.  
V. 26. an ensign] Chap. 11. 12. and 13. 2. and 18. 3.  
they shall] They shall repair to Gods standard, to serve under him, as at his whistle, Chap. 7. 18, 19. Zech. 10. 8.  
swiftly.] Heb. lightly. Chap. 19. 1. Jer. 4. 24.  
V. 27. shall be] They shall be all ready and lively; and no way slacked, or impeached in the execution of Gods work. Joel 2. 7, 8.  
V. 28. bent,] Heb. trodden. as Chap. 21. 15. Jer. 50. 14.  
wheels] The wheels of their chariots, Chap. 66. 15.  
V. 29. a lion,] Or, the roaring of a lion. as Dan. 4. 33. Lam. 2. 7.  
V. 30. against them,] Or, over them. as a lion roareth over his prey, Chap. 31. 4. Jer. 2. 15. and 25. 30.  
like the roaring] With an hideous noise; like that of the sea. Psal 93. 3. Chap. 17. 12, 13.  
behold darkness] No glimpse of light, that is, of hope or comfort, shall from any place appear. Chap. 8. 22. and 50. 10. Joel 2. 10. Amos 5. 20. and 8. 9.  
sorrow] Or, distress.  
and the light] Or, when it is light, it shall be dark in the destructions thereof, as Hos. 10. 2.  
in the heavens] From whence comforts and refreshings might be expected to distill, as the rain or due, alluded to in the word here used. Deut. 32. 2. and 33. 28. 2 Sam. 23. 4. Psal. 72. 6. Prov. 19. 22.   

CHAP. VI.  
Vers. 1. KIng Uzziah died,] 2 King. 15. 7. 2. Chron. 26. 23.  
saw also the Lord] In a symbolical vision, as Ezek. 1. 1. and Rev. 1. 12. Joh. 12. 41.  
sitting] As ready to judge. Chap. 3. 13. Psal. 9. 7, 8. Dan. 7. 9. Rev. 4. 2, 3. and 6. 16. and 20. 12.  
his train] Or, the skirts thereof. or, his skirts, that is, the skirts of his robes, as Jer. 13. 26.  
V. 2. seraphims] Angels, appearing as fire; Psal. 104. 4. Heb. 1. 7. stood, as attending him, Dan. 7. 10.  
each one had six wings.] Heb. one. as Ezek. 10. 14, 21.  
covered his face,] As not able to endure the brightness of Gods glory, Exod. 3. 6. 1 King 19. 13.  
covered his feet,] As abashed, in apprehension of their own infirmity and imperfection, compared with Gods incomparable perfection and majesty, Job 4. 18. and 15. 15. See Ezek. 1. 11. and for the phrase, Chap. 7. 20.  
with twain he did fly.] Their promptness and swiftness, to go about Gods business, Psal. 103. 20. Matth. 6. 10.  
V. 3. one cried] Heb. this cried to this,( as Psal. 75. 7.) singing out the praises of God as by course, Exod. 15. 21. Ezra 3. 11.  
said, Holy, boly, holy] Their constant employment, ever praising God, Rev. 4. 8.  
the whole earth] Heb. his glory is the fullness of the whole earth. He filleth heaven and earth with his glory, Jer. 23. 25. it appearing not in heaven alone, but throughout the whole world, Psal. 72. 19. and 104. 24, 25.  
V. 4. the posts moved] A sign of Gods indignation. as Chap. 5. 25. Psal. 76. 8.  
door] Heb. thresholds. Amos 9. 1.  
filled with smoke.] Another sign of his fierce anger encensed, Deut. 29. 20. Psal. 18. 7, 8.  
V. 5. said I,] As conscious to myself of mine own vileness; unworthiness to appear in Gods presence; and unfitness to praise him, as they did. Jud. 13. 22. Job 42. 6. Psal. 50. 26. and withall laying to heart these visible signs of Gods displeasure, Heb. 3. 16.  
undone,] Heb. cut off, Hos. 10. 7, 15.  
I dwell] As deeming it a matter of much difficulty, to dwell among, or converse with, defiled ones, and not be defiled, Psal. 1. 1. and 26. 4-6. 106. 35. and 119. 115.  
in the midst] Or, among Jer. 40 5, 6.  
V. 6. flew one of the seraphims] At Gods command, vers. 7. Psal. 103. 20.  
having a live coal] Heb. and in his hand a live coal.  
the altar.] Of burnt-offerings: where the fire never went out, Lev. 6. 12.  
laid it upon my mouth,] Heb. caused it to touch. Chap. 25. 12.  
this hath touched] As such as this hath touched thy lips, so sure mayst thou be, that thy sin is purged and pardonned, Chap. 4. 4.  
V. 8. of the Lord,] The voice of God the Father, speaking to the son, Joh. 12. 41. and the Holy Ghost, Acts 26. 25. See the like, Gen. 1. 26. and 3. 22. and 11. 7.  
Here am I,] Heb. Behold me. or, Lo 1. as Gen. 22. 1. Chap. 58. 9.  
sand me.] His readiness in offering himself to be employed by God, contrary to that backwardness of some others, Exod. 3. 11. and 4. 10. Jer. 1. 6.  
V. 9. Go and tell this people,] Chap. 48. 16.  
Hear] Matth. 13. 14. Mark 4. 12. Luk. 8. 10. Act. 28. 26. Rom. 11. 8.  
Hear ye] Or, Hear ye shall, &c. as Chap. 2. 10. 19. Matth. 13. 14. Means and ministers ye shall not want; but ye shal reap no fruit, receive no benefit by them, Ezek. 2. 5, 7. and 3. 7.  
indeed,] Or, incessantly, &c. Heb. hear in hearing, &c. Chap. 5. 2.  
V. 10. the heart of this people fat,] The word, through your obstinacy, shall have a work on your souls contrary to its own nature, Chap. 28 13. and 29. 10. and 42. 19. Rom. 8. 12, 13. 2 Cor. 2. 16.  
lest they see with their eyes] Deut. 29. 2, 4. Ch. 42. 20. Jer. 5. 21.  
V. 11. how long?] How long shall thy prophets preach thus without fruit, and thy people persist in this their obstinacy? Jer. 4. 14. and 13. 27.  
the cities be wasted] until the whole state be ruined, 2 King. 25. 9-11.  
man] Or, any one, as Jer. 5. 1. and 9. 9.  
utterly desolate,] Heb. desolate, or, wast, with desolation, as Chap. 22. 17, 18. Mic. 2. 10.  
V. 12. removed men far away,] Carried them away captive unto Babylon, 2 Chron. 36. 20. Chap. 39, 3, 6.  
a great forsaking] God utterly leaving them to the will and pleasure of their cruel enemies, 2 Chron. 36. 17. or, the land being left and abandoned by them, Jer. 9. 19. 2 Chron. 36. 21.  
in the midst] Or, in the land. Chap. 7. 22.  
V. 13. a tenth,] A small party, one of ten, as a remnant, shall be reserved, Chap. 10. 21, 22. either remaining still in the land, 2 King. 25. 21, 22. and those also again in part consumed, Jer. 41. 3, 10, 17. and 42. 22. or, preserved in the captivity, and restored again to their land, after it hath lain long wast, Chap. 7. 3. and 61. 4.  
and it shall return,] Or, when it is returned, and hath been broused, as Chap. 3. 14. Or, which again shall be cropped, or eaten down, as Jer. 18. 4.  
as a teil-tree,] Or, as the elm, and the oak in Shallecheth, in which support is.  
whose] As a three, that having cast her leaves in winter, or being lopped, mangled, yea hewn down, yet retaineth some sap, by virtue whereof it sprouteth forth and springeth again, Job 14. 7-9. Or, as those trees that grow on either side of the causey, bank, or terrace, reaching from the Kings house to the Temple,( 1 King. 10. 5.) at the gate of Shallecheth,( 1 Chron. 26. 16.) support it, and keep up the earth, that otherwise would be crumbling away: so shall the holy seed be the support of the State, Job 22. 30.  
substance,] Or, stock, or stem. Or, support. Heb. pillar. Gen. 35. 14.  
the holy seed] Those choice ones, that God reserveth, as seed, to propagate his Church, Rom. 11. 5.  
holy seed] Heb. seed of holinesse as Chap. 62. 12. Mal. 2. 15.  
substance thereof.] Or, support. as before.   

CHAP. VII.  
Vers. 1. AHaz] 2 King. 16. 5. 2 Chron. 28. 1.  
Rezin] 2 King. 15. 37.  
Syria,] Heb. Aram. Gen. 10. 22.  
P●kah] 2 King. 15. 27.  
went up] Psal. 129. 2.  
towards] Or, unto.  
could not] They besieged Jerusalem; but could not take it. 2 King. 16. 5.  
prevail against it.] Heb. war. as Num. 22. 11.  
V. 2. the house] The Kings house, who was of the lineage of David.  
is confederate] Heb. resteth on: relying upon his assistance. See Chap. 10. 20.  
Ephraim?] Israel; the ten tribes, whereof that a principal one, Gen. 48. 19. So Chap. 28. 1.  
moved] Trembled with fear. Chap. 21. 4.  
V. 3. Shear-jashub] That is, A remnant shall return. Chap. 10. 21.  
thy son] A name given his son by Gods appointment, to signify the return of a residue from captivity. Chap. 8. 13.  
conduit of] 2 King. 18. 17. Chap. 36. 2. Chap. 22. 9.  
high-way] Or, causey way. Chap. 35. 8. and 40. 3.  
V. 4. Take heed,] Or, Look that thou beest quiet; keep thyself qu●et, Chap. 30. 15.  
neither be faint hearted] Heb. let not thine heart be tender. Deut. 20. 3. Jer. 51. 46.  
two tails] An allusion to Sampsons foxes, tied tail to tail, judge. 15. 4.  
smoking firebrands,] That make a great smother; do much mischief. 2 Chron. 28. 6. -8. but shall soon be quenched, Psal. 118. 12.  
fierce anger] Heb. burning heat of nose. or, anger. Deut. 29. 24. Iam. 2.  
V. 6. vex it,] Or, waken. See vers. 16.  
make a breach] Or, divide it between us, or, set.  
in the midst] Or, therein. as Chap. 6. 12. vers. 22.  
Tabeal] Some Syrian, say some; some Israelite, think others; some of the rabbins, by a trick of theirs, Remaliah.  
V. 7. It shall not] Chap. 8. 10. Psal. 33. 10.  
V. 8. the head of] Or, As the head of Syria is Damascus: so Rczin shall still be the head of Damascus; not of Jerusalem, as he hopeth: nor shall Pekah reign there, but in Samaria, as he now doth. vers. 9. Or, Damascus the head of Syria, and Rezin the head of Damascus, together with Ephraim, and the head thereof Pekah, shall be broken all to pieces, &c.  
threescore and five] Reckoning, as some, from the twenty and second of Uzziah; what time this was foretold by Amos, Amos 1. 1. unto the sixth of Hezekiah, what time Shalmanefer took Samaria, and carried the people away captive, 2 King. 18. 10, 11. Or, as others, from the present fourth of Ahaz, unto the twenty third of Manasseh; what time the residue of them were carried away by Esarhaddon, Ezra 4. 2.  
broken,] Or, destroyed. Chap. 14. 25. Jer. 48. 4.  
That it be not a people] Heb. from being a people. Jer. 48. 42. So Chap. 17. 2.  
V. 9. If ye willnot believe] Or, do ye not believe? it is because ye are not stable.  
V. 10. Moreover,] Heb. And the Lord added to speak. as Chap. 1. 5. and 8. 5.  
V. 11. of the Lord] For the confirmation of his word, as judge. 6. 36, -40.  
ask it] Or, make thy petition deep. as Chap. 31. 6.  
in the height] Heb. lift aloft.  
V. 12. will I tempt] Spoken by him hypocritically; as respecting that prohibition, Deut. 6. 16.  
V. 13. men,] Gods messengers, in refusing to obey them.  
God also] God himself, in rejecting his gracious offer; and by your wicked courses otherwise. Chap. 1. 14. and 43. 24.  
V. 14. shall give you a sign,] Of his own free goodness, Ezek. 36. 32.  
Behold,] Matth. 1. 23.  
a virgin shall] A prophecy of the miraculous birth of the messiah, to be born of a virgin, that had not known man. mat. 1. 21, 25. Luk. 1. 27, 31, 34, 35.  
shall call] Or, thou, O virgin, shalt call.  
Immanuel.] That is, God with us. Chap. 8. 10. a fit name for Christ, both God and man; the Mediator and reconciler of God and us, Joh. 1. 1, 14. 1 Tim. 2. 5. 1 Pet. 3. 18.  
V. 15. shall he eat] Christ, as man, shall be fed, as others ordinarily in their infancy are. Or, This my child( of which, v. 3.) shal, for all thy vain fears, be plentifully brought up. Job 20. 17.  
that be may know] until he attain unto yeers of discretion. Some-what like that, Jon. 4. 11.  
V. 16. before] Chap. 8. 4.  
the child] This child here, or such an other as this.  
the land that] The land of Israel, and of Syria, shall both lose their Kings, 2 King. 15. 30. 16. 9. Or, The land of Israel, by whose two kings, the one her native, the other her confederate, thou ar● thus vexed, vers. 6. shall be left of her inhabitants, 2 King. 17. 6. See Chap. 6. 12.  
V. 17. shall bring upon thee] A worse evil then thou at present fearest, shall befall thee and thine, from those, whom ye least suspect.  
Ephraim] Israel, the ten tribes; as before, vers. 2.  
departed from judah;] Under Rehoboam, 2 King. 12. 16, -20.  
even the] Or, by the. as vers. 20.  
king of Assyria.] On whom thou now reliest, 2 King. 16. 7.  
V. 18. hiss for] Chap. 5. 26.  
the flic] Egvptian flies, and Assyrian bees; because of the store of flies in Egypt, a watery soil; of bees in Assyria, a more woody country: or rather, so termed both of them, for the swarms and multitudes of them Exod. 8. 21. Psal. 118. 12. the latter also, for their cagernesse; Deut. 1. 44. See Jer. 30. 26.  
V. 19. all of them] Not the Egyptians themselves onely, but other people also bordering upon them. See Chap. 18. 1. and 20. 4.  
the desolate] No place shall be free from them: nor shall ye any where escape them, Jer. 16. 16.  
the holes] Where men use to hid themselves. Chap. 2. 19. 21.  
all bushes] Places also of covert, 2 Chron. 33. 11. Gen. 3. 8.  
bushes.] Or, commendable trees.  
V. 20. resour] Ezek. 5. 1.  
hired,] By King Achaz himself, 2 King. 16. 7, 8.  
river,] Euphrates. Psal. 72. 8. Jer. 2. 18.  
the head] Make all bare from top to to.  
feel:] Of the secret parts, Gen. 49. 10. Deut. 28. 57. Chap. 6. 2.  
V. 21. a young cow,] A small quantity of cattle shall men content themselves with.  
eat butter:] And yet have plenty of provision: so few to eat it being left. Chap. 6. 11, 12.  
eat that is left] Having none, of the richer sort especially, to sell it to, 2 King. 25. 12.  
in the land.] Heb. in the midst of the Land. Chap. 5. 8.  
V. 23. there were] The richest and fertilest places shall, for want of manuring, be overgrown with briars and brambles. vers. 24. Chap. 5. 6.  
silverlings,] Shekels of silver, vineyards valued at about one hundred and twenty five pounds by the year, Cant. 8. 11.  
V. 24. arrows and] As men go to seek wild beasts in the bushes: or to defend themselves against such as there lurk, Exod. 23. 29.  
all the land] Chap. 32. 13.  
V. 25. shall] Or, should. as Mal. 1. 6.  
digged with] For the planting of vines.  
there shall not] Or, none shall come thither for fear, as Lam. 4. 22. Mal. 2. 5.  
the treading] For cattle of each kind to run at large in.   

CHAP. VIII.  
Vers. 1. A great roll,] Because much to be written; and in great letters. Chap. 30. 8.  
a mans pen,] In a plain ordinary hand, Hab. 2. 2.  
Maher shalal hash-baz.] Heb. In making speed to the spoil he basteneth the prey. Or, Make speed to the spoil, hasten to the prey.  
V. 2. faithful witnesses] Because the business was of importance, 2 Cor. 13. 1.  
to record,] Of the name given my child, either lately born, at the circunctsing of him,( Luk. 1. 59. and 2. 21.) or yet unborn.  
uriah the priest,] One of authority for his place: though an hypocrite, 2 King. 16. 11, 16.  
V. 3. And I went into] Or, For I had gone in to. as Gen. 12. 1.& 16. 2, 4.  
went unto] Heb. approached unto. Lev. 18. 6.  
the prophetess,] My wife.  
V. 4. before the] Chap. 7. 16.  
shall have] Be able to speak.  
the riches of] Or, he that is before tho king of Assyria( his servants and attendants. as 1 Sam. 16. 21. 1 King. 1. 2. and 10. 8.) shall take away the riches, &c.  
V. 5. spake also] Heb. added to speak. Chap. 7. 10.  
V. 6. this people] The Ephraimites, or Israelites, that scorn Jerusalem, and the people thereof, as few and feeble, and by conspiring with the Syrians, think to surprise and subdue it, Chap. 7. 2, 6.  
refuseth] Or, scorneth. as judge. 9. 38. Chap. 33. 8.  
Shiloah] A fountain, which rising at the foot of mount Zion, yeeldeth a rivelet, that ran throught the lower city, Psal. 46. 4. Joh. 9. 7. put here for the city itself.  
rejoice in] Vaunt themselves in the strength of those two kings, Chap. 7. 1.  
V. 7. the waters] The Assyrian forces shall come in upon them, not like those still waters, vers. 6. but like a swift and strong flood, Chap. 28. 2. and 59. 19. Dan. 11. 22. See 2 King. 16. 9.  
V. 8. he shall pass] The same king of Assyria shall also break into and surround Judea, Chap. 7. 17.  
through judah;] Or, unto. or, into. as Lam. 4. 21.  
overflow] Dan. 10. 18, 40.  
to the neck,] So that all shall be in danger of being utterly drowned and lost, Chap. 30. 28. Hab. 3. 13. See Chap. 36. 1. 12. and 37. 3.  
the stretching out] Heb. the fullness of the breadth of thy land shall be the stretchings out of his wings, that is, his forces shall over-spread thy whole land, Jer. 48. 40. and 49. 22.  
Immanuel] Christ. Chap. 7. 14. who yet will not suffer his Church to be destroyed, vers. 10.  
V. 9. yourselves,] Ye that are enemies to Gods Church, far and near; link yourselves together, and strengthen yourselves all ye can; it shall he but to your own confusion, Chap. 45. 11, 12. and 54. 15, 17. Mic. 4. 11. -13.  
and] Or, yet. as 1 Sam. 2. 25.  
gird yourselves] Prepare yourselves to fight, 1 King. 20. 11. Psal. 18. 32.  
and] Or, yet. and so vers. 10. Jer. 25. 7.  
V. 10. it shall come] All your devices and designs shall be frustrate, Chap. 7. 7. Psal. 33. 10. Prov. 21. 30. See Lam. 3. 37.  
God is with us.] And if he be with us, who can be, or do ought, against us? Rom. 8. 31. Exod. 3. 12. Jer. 20. 11. Act. 18. 10. he alludeth to the name given to Christ by God, Chap. 7. 14. vers. 8.  
V. 11. with a strong hand] Heb. in strength; or, apprehension, of hand.  
hand,] Taking me by the hand to confirm and strengthen me, Chap. 41. 13. and 51. 18. Psal. 73. 23. or, to cause me to mark, what he should say to me.  
V. 12. Say ye not] Neither join with those that they join with; the Assyrians, to help them agaist the Israelites, and the Syrians, 2 King. 16. 7, 8. nor fear those that they fear, Pro. 29. 25. Chap. 7. 2.  
neither fear] 1 Pet. 3. 14. 15.  
V. 13. the Lord] By trusting in him and being swayed by him, Numb. 20. 11. and 27. 14. Deut. 32. 51. Ezek. 20. 40, 41. and 36. 23, 27.  
V. 14. a sanctuary;] A place of surety and safety, to you his faithful ones, Ezek. 11. 16.  
a ston of] Chap. 28. 16. Luk. 2. 34. Rom. 9. 33. 1 Pet. 2. 8.  
to both the houses] To the ten tribes, and to Judah.  
V. 15. stumble and] mat. 21. 44. Luk. 20. 18.  
V. 16. Bind] Bind it up, and conceal it from those obstinate wretches: but seal it, and assure it to the faithful, Chap. 29. 11, 12.  
V. 17. wait upon] Depend upon him with patience, Chap. 25. 9. and 30. 18. Job 13. 15. Jer. 14. 22. Mic. 7. 7.  
hideth his face] Sheweth himself displeased with us, Psal. 27. 9. Chap. 54. 8. and 57. 17. and 64. 7.  
V. 18. Behold] Heb. 2. 13.  
I and the children] Either, I and my children are by God used for signs, vers. 3. Chap. 7. 3. and 20. 3. as Ezek. 12. 11. and 24. 37. Or, I and my disciples are esteemed as monsters among this people, Psal. 78. 7. Zech. 3. 8.  
V. 19. pecp] Chap. 29. 4.  
should not] 2 King. 1. 3.  
for] Or, from.  
to the dead] Should men go from Gods Prophets to dead men and devils? 1 Sam. 28. 8. Deut. 18. 11, 15. Or, take advice for the living from the dead, who neither have notice of them, nor can help them? Chap. 63. 16.  
V. 20. To] Luk. 16. 29.  
the law] Seek to Gods word, wherein his will is revealed, Joh. 5. 39.  
no light] Heb. no morning. as Chap. 58. 8. Hos. 6. 3. Joel 2. 2. Amos 4. 13.  
light] No sound knowledge, Matth. 15. 14. Luk. 11. 52.  
V. 21. shall pass] The wicked, left in their distresses, shall shift to and fro: but finding no means of succour from below or above, shall be at their wits end, Jer. 14. 18.  
their king,] For not defending, or not relieving them. or, imputing the cause of these their troubles to him, by calling in the King of Assyria. See Chap. 7. 20.  
God] Or, Gods. their idols. See Chap. 2. 20.  
and look] Or, when he looketh upward. towards the Kings court, and to heaven.  
V. 22. darkness] Chap. 9. 19.  
dimness] Or, they shall be dimmed with.  
anguish] They shall meet with nothing but discomfort and anguish, wheresoever they come, Chap. 5. 30. Job 15. 30.  
and they] Or, and driven. Or, pursued with darkness.   

CHAP. IX.  
Vers. 1. nevertheless] This Chapter dependeth upon the former; containing, for the comfort of the faithful, a promise of some mitigation of the fore-mentioned evils, and of restauration of the Church by Christ.  
the dimness] Or, the land shall not be wholly dimmed,( with the dimness threatened, Chap. 8. 22.) which was afflicted. Heb. it shall not be dimmed to her. Or, she shall not be dimmed, who was afflicted. or, to whom affliction was. as Chap. 62. 4.  
lightly] Heb. dealt lightly with.  
afflicted] By Tiglath Pileser, 2 King. 15. 29.  
the land] Matth. 4. 15.  
afflict her] By Shalmaneser, 2 King. 17. 5, 6.  
the sea] The sea of Galilee, Mark. 1. 16. called the sea of Tiberias, John 21. 1. and the lake of genesareth, Luk. 5. 1.  
beyond] Or, beside. as Num. 20. 1. and 32. 19.  
of the nations] Or, populous. well peopled, in regard of the fertility of the soil, Deut. 33. 23. The phrase is in another sense, judge. 4. 2.  
V. 2. The people] Matth. 16.  
in darkness] Were in distress and discomfort, Chap. 8. 22. and 50. 10.  
seen] Have received much joy and comfort: as Esth. 8. 16. Psal. 18. 28. and 97. 11. and 112. 4. partly temporal, by their deliverance out of captivity, vers. 4. but chiefly spiritual by the ministry of the Gospel, and the preaching of Christ, mat. 4. 17. Mark. 1. 14. Luk. 1. 7. Ephes. 5. 14. Seen, for enjoyed, as Psal. 34. 12. Joh. 3. 36.  
the shadow] In utter darkness; extreme misery: little better then dead, Psal. 23. 4. and 88. 3. -6.  
V. 3. multiplied] Thou hast done much for them, blessing them with wealth, honor, and issue, and given them much cause of joy; in delivering them from the Assyrian invasion, Chap. 37. 31, 35. Or, though thou hast done much for them, yet not so much, or nothing to what thou wilt do; to that great and constant joy, which thou wilt hereafter give them; partly by their deliverance out of the Babylonian captivity, Psal. 126. 1, 2. Chap. 35. 10. Ezek. 37. 11, 21, 22. but principally in their spiritual freedom procured by Christ, Col. 1. 11. -13. Joh. 16. 22. 1 Pet. 1. 5, -8.  
and] Or, but not given them so great joy.  
not] Or, to him.  
increased] Heb. magnified. as Gen. 19. 19.  
the joy in] Psal. 4. 7. Chap. 16. 9. Deut. 16. 13, 14.  
rejoice] Psal. 119. 162.  
V. 4. For] Or, when thou brakest or, shalt break.  
broken] Chap. 10. 27. and 14. 21.  
the yoke] Heb. his yoke of burden.  
yoke] The Babylonian bondage; a very burdensome yoke, Jer. 27. 8. and 28. 14. and 30. 8.  
the staff] Those, by whom God sometime smote his people; or laid them over the shoulders. Chap. 10. 5, 24. and 14. 5, 29. and 30. 31.  
Midian] When Gideon overthrew the Midianites, judge. 7. 22. Chap. 10. 26.  
V. 5. For] Or, when the whole battle of the warrior was, &c.  
every battle] What time the enemies army was all in a combustion; and their camp, or garments, being all over on goreblood, became fuel for the fire, Chap. 19. 19.  
but this shall be] Or, and it was, &c.  
fuel of fire] Heb. meat. vers. 19.  
V. 6. son is given] Christ, our Saviour, the son of God, Luk. 1. 35. and 2. 11. Joh. 3. 16. Gal. 4. 4. who by his almighty power shall deliver, support, and govern his Church, mat. 1. 21. and 16. 18.  
his name shall be] He shall be acknowledged to be such as these titles import. as Jer. 23. 6.  
wonderful] Or, The wonderful counsellor. Chap. 28. 29. one that doth wonderfully forecast and provide for his Church, Luk. 21. 16, 18. or, that acquainteth his with his Fathers admirable counsels, John 15. 15.  
The mighty God] Tit. 2. 13.  
The everlasting Father] Heb. The Father of eternity. the author of eternity and immortality to his, Joh. 10. 28. and 11. 26. Heb. 5. 9.  
peace] For he is our peace. Chap. 53. 5. Mic. 5. 5. Ephes. 2. 14. Col. 1. 20.  
V. 7. increase] Or, amplitude.  
peace] Or, the prosperity thereof. Psal, 119. 165. Chap. 48. 18.  
there shall be no end] Luk. 1. 32. 33.  
to order it] Or, shall he sit, to, &c. Jer. 33. 21. Zech. 6. 13.  
zeal of the Lord] His fervent love to, and care for his Church, 2 King. 19. 31. Chap. 26. 11.& 37. 32.  
V. 8. sent] Or, hath sent.  
a word] An other prophecy; against the mockers of Gods messages and menaces, Chap. 5. 19. Or, of evils to befall that people.  
Jacob] The ten tribes.  
hath lighted] Or, shall light.  
V. 9. know] Or, know it; finding it true by experience, when they feel it, Ezek. 5. 13.& 6. 10.  
stoutness] Heb. greatness. Chap. 10. 9.  
V. 10. we will build] We will repair our ruins, and re-edify them in better and fairer manner then ever before, Mal. 1. 4.  
them into cedars] Or, cedars for them.  
V. 11. Therefore] Or, For. as Psal. 108. 12. Chap. 64. 4.  
shall set up] Having by the Assyrians overthrown Rezin, 2 King. 16. 9. he will set the Syrians and the Philistines together joining with, or serving under the Assyrian, upon Israel: so that they shall have enemies on every side, vers. 12.  
join his enemies together] Heb. mingle. Chap. 19. 2.  
V. 12. before] Or, Eastward. Chap. 2. 6. Gen. 2. 8.  
behind] Or, Westward. Chap. 11. 14.  
with open mouth] Heb. with whole mouth.  
for all this] Chap. 5. 25.& 10. 4. Jer. 4. 8.  
V. 13. the people] Amos 4. 6. -11.  
V. 14. head and tail] Chap. 19. 15.  
V. 15. honourable] Chap. 3. 2, 3.  
V. 16. the leaders] Or, they that call them blessed. Chap. 3. 12.  
they that are lead] Or, they that are called blessed of them: whom they forth up in their sins, Ezek. 13. 22.  
destroyed] Heb. swallowed up. Lam. 2. 2, 5.  
V. 17. have no joy] Take no delight in them, as he is wont to do in his people, Psal. 147. 10, 11. Chap. 57. 6.  
their fatherless and widows] He will have no compassion on any whatsoever: such as these being the most usual and eminent objects of pity and compassion, both with God and man, Chap. 10. 2. Deut. 16. 11, 14.& 24. 19, 20. Psal. 68. 5.& 82. 3. He that commands and pleads pity for them, will himself have no pity on them: because they are all alike extremely wicked.  
an hypocrite] Or, a profane person, Chap. 10. 6.& 32. 6.  
folly] Or, villainy. Chap. 32. 6.  
for all this his anger] Vers. 12.  
V. 18. wickedness] wickedness kindleth Gods wrath, which being incensed, consumeth the obstinate wicked, and burneth up all before it, Deut. 32. 22. Num. 11. 1, 3. Chap. 27. 4. Psal. 37. 20.& 83. 14.& 97. 3. and so it will be with this people, Chap. 24. 6.  
burneth] Or, shall burn.  
the fire] Or, a fire, that devoureth.  
thickets of the foreste] Chap. 10. 34.  
mount up] Or, go rolling up. or, go to dust and fly up. as Chap. 5. 24.  
V. 19. darkened] Chap. 8. 22.& 24. 11.  
fuel of the fire] Heb. meat. vers. 5.  
no man shall spare his brother] As if they wanted enemies from abroad, they shall prey one upon another at home, Gal. 5. 15. a man his brother, for, one another, as Ezek. 47. 14.  
snatch] Heb. cut. or, cut off. Chap. 53. 5.  
on the right hand] The people, though they catch and snatch on every side, and seize upon any one, or any thing, that they can lay hold on, or that cometh in their way; yet shall not find sufficient to satisfy their hunger; the famine shall be so great.  
the flesh of his own arm] They shall prey upon those, that are nearest to them, and whom they have most need of, Jer. 19. 9. Or, as some, for extreme famine eat their own flesh, Chap. 49. 26.  
V. 21. together shall be against] Or, shall rise up together against as Chap. 3. 5.  
For all this his anger] Vers. 12. 17.   

CHAP. X.  
Vers. 1. THat decrees] Wicked ruler●, that make unjust and cruel decrees, Psal. 58. 2. and 94. 20.  
that writ] Or, to the writers, that writ grievousness, Jer. 8. 8. Dan. 6. 8, 9.  
V. 2. turn aside, &c.] Heb. make to decline the judgement, or, cause, of the needy, Exod. 23. 2. Prov. 17. 25. I am. 3. 35.  
V. 3. what will ye do] How think ye to escape the just judgement of God? Matth. 23. 33. Rom. 2. 3. or what course will ye take, when he cometh to deal with you? Job 31. 14, 23.  
from far] From Assyria. vers. 5.  
your glory] Your riches and greatness; wherein ye now glory, Chap. 28. 15. Amos 6. 13. but shall then stand you in no stead, Prov. 11. 4. Ezek. 7. 19. Jer. 22. 23.  
V. 4. Without, &c.] Or, But for me they should. Or, But that one bow.  
me they shall bow] Were it not for me, did not I support them, they would come to extreme misery. Or, There is no way for them but to crouch, and seek in most submiss manner to the enemy, 2 King. 18. 14.  
under] Or, below.  
and they shall fall under] Or, and others fall down beneath.  
For all this his anger] Chap. 5. 25,& 9. 12.  
V. 5. O Assyrian] Or, Wo to the Assyrian. as Chap. 18. 1.  
Assyrian] Heb. Ashur. Chap. 7. 17.  
rod of mine anger] By whom I chastise my people, Chap. 9. 4.& 30. 31.  
and] Or, through. as Hos. 5. 2.  
the staff in their hand] Chap. 13. 5.  
V. 6. against] Against the Jews; with whom for their wickedness I am displeased, Chap. 47. 6.& 57. 17.  
an hypocritical] Or, a profane. Chap. 9. 17. Jer. 23. 15.  
give him a charge] By a secret instinct; and unseen, but effectual, disposal, Jer. 34. 22.& 49. 14.& 50. 21.  
to tread them down] Heb. to lay them a treading. Chap. 28. 18. Psal. 18. 42.  
V. 7. he meaneth not] He intendeth not( albeit he pretend it, Chap. 36. 7, 10.) the fulfilling of my will; but the satisfying of his own ambition, as Chap. 45. 4, 5.  
V. 8. For he saith] 2 King. 18. 24.& 19. 10, &c. Chap. 36. 9.  
V. 9. Is not] Have not Isubdued as well the one as the other  
Calno] Amos 6. 2. Gen. 10. 10.  
Carchemish] 2 Chron. 39. 20.  
Hamath] Chap. 36. 19.  
V. 10. As my hand hath found] 2 King. 18. 33. -35.& 19. 10, 13. Chap. 36. 18, -20.& 37. 10, -13.  
V. 11. to Jerusalem and her idols] Making no other, or better account of the true God, then of those base idols.  
V. 12. when the Lord hath] When God hath sufficiently chastised his own people;( for with them he beginneth, Jer. 25. 18. 1 Pet. 4. 17.) he will then burn the rod, wherewith he chastised them, Chap. 30. 31, 33. Lam. 2. 17.  
upon mount Zion] 2 King. 19. 31.  
punish] Heb. visit upon. Jer. 50. 18.  
the fruit] His blasphemous boasting, Chap. 37. 23, 29.  
of the stout heart] Heb. of the greatness of the heart. Chap. 9. 9.  
of the king of Assyria] Of Senacherib, Chap. 37. 36, -38.  
V. 13. By the strength] Deut. 8. 17. Amos 6. 13.  
I have done it] He ascribeth that to himself, that God had done by him, vers. 5. 6. Chap. 37. 26.  
the inhabitants] Or, those that sat upon the throne. See Chap. 9. 7.& 13. 20.  
like a valiant man] Or, like many people. Chap. 16. 14.  
V. 14. as a nest] As birds in a nest; or as a nest, having birds or eggs in it, forsaken by the damme, Chap. 16. 2.  
all the earth] Or, the riches of all. as Gen. 1. 16. Job 31. 3.& 36. 32.  
V. 15. Shall the ax] Shall those, that are but Gods instrments, advance themselves against God? such as all, even the wicked, are. vers. 5. Jer. 51. 20.  
as if the rod should shake] Or, as if the rod would shake them, that lift it up.  
should lift up] Or, because it is lift up, were not wood.  
itself,] Or, that which is not wood.  
no wood] Or, thou Senacherib not a mortal man still; because so advanced, and suffered to prevail against others, Psal. 82. 7.& 146. 4. Chap. 2. 22. Ezek. 28. 9.  
V. 16. sand among his fat ones leanness] Wast his great ones; in whom he so much gloried, Chap. 9. 8.& 36. 9. as a body is wasted with leanness, Chap. 17. 4. Zeph. 2. 11. and consume them, as with fire, Chap. 9. 18.& 24. 6.& 26. 11. Psal. 21. 9.& 37. 20.  
V. 17. the light of Israel shall be for a fire] The same God will be, both a light to comfort his people, and a fire to consume his enemies, Exod. 14. 20, 24. Psal. 97. 3, 4. Zech. 2. 5.  
his thorns and his briars] His souldiers and forces, which had been as thorns and briars to Gods people, Josh. 23. 13. 2 Sam. 23. 6. Chap. 27. 4.  
in one day] In a night, Chap. 37. 36. being part of the natural day, Gen. 1. 5.  
V. 18. the glory of his foreste] His strong warriors, and his rich and slately Princes, Jer. 46. 23.  
both soul and body] Heb. from the soul, and even to the flesh. as Jer. 9. 10. and 50. 3.  
soul and body] Utterly, without hope of recovery.  
a standard bearer] When he seeth his colours forsaken: or, upon whose fainting and failing the whole regiment is quailed.  
fainteth] Heb. melteth. Chap. 31. 8.  
V. 19. few] Heb. number. Deut. 4. 27. Jer. 44. 28.  
V. 20. such as are escaped] Heb. the escaping. Chap. 4. 2.  
shall no more again] Heb. shall not add to stay. Chap. 7. 10. Jon. 2. 4.  
stay upon him] For relief and support; as a man stayeth himself, by leaning on a staff, Chap. 36. 6.& 50. 10.  
that smote them] Upon the Assyrians;( by whom God had smitten them, vers. 5. 24.) as they formerly had done, 2 King. 16. 7. Hos. 5. 13.  
upon the Lord] This being the end of Gods smiting them, not to drive them from him, but to reclaim and draw them home to him, Chap. 9. 11, 12. and to make them rest and rely on himself alone, Chap. 17. 7, 8.& 18. 7.  
in truth] Or, sincerely. Psal. 145. 18.  
V. 21. The remnant shall return] Chap. 7. 3.  
V. 22. For though thy people] Rom. 9. 27.  
as the sand of the sea] An hyperbolical phrase; used to signify great numberless multitudes, Gen. 22. 17. judge. 7. 12. Chap. 48. 19. Heb. 11. 12.  
of] Heb. in. or, amongst.  
the consumption decreed] Chap. 28. 22.  
overflow] Shall through the just judgement of God, Plal. 119. 161. overrun the whole land, vers. 23. Chap. 8. 8.  
with] Or, in.  
V. 23. determined in the midst of all the land] Or, a precise one( Dan. 9. 27.) in the whole land. Chap. 5. 8.  
V. 24. in Zion] In Jerusalem, Chap. 1. 8, 27.  
be not afraid of the Assyrian] Chap. 37. 6.  
he shall smite thee with a rod] Vers. 5. 6.  
and shall lift up his staff against thee] Or, but he shall lift up his staff for thee.  
Egypt] He shall punish thee, as the Egyptians did, Exod. 1. 13. or, God shall destroy him, as he did the Egyptians. Exod. 14. 26, 27. vers. 26.  
V. 25. shall cease] Towards thee my people, Chap. 27. 4.& 54. 9. Ezek. 16. 42.  
in their destruction] It shall be turned against those thine enemies; and employed in destroying them, vers. 12. in, Heb. upon.  
V. 26. slaughter] Heb. stroke. Chap. 27. 7.  
Midian at the rock] judge. 7. 25. Chap. 9. 4.  
his rod was upon the sea] Moses his rod, lift up over the read sea, Exod. 14. 16, 21, 26. vers. 24.  
after the manner of Egypt] When the Israelites were saved, and the Egyptians drowned, Exod. 14. 28, 29.  
V. 27. his burden] Chap. 9. 4.& 14. 25.  
shall be taken away] Heb. shall remove. Psal. 81. 6.  
because of the anointing] In favour of his anointed; Hezekiah, Chap. 37. 21. a type of Christ, Act. 4. 27. for whom chiefly, and by whose powerful aid this should be effected, Chap. 9. 4. 6.  
V. 28. is come to] He sheweth, which way the Assyrian forces should pierce into Judah: to wit, through the land of Benjamin; in which most of these were situate; as by the places pointed to, appeareth.  
Aiath] Or, the territory of Ai. Nehem. 7. 32.  
Migron] 1 Sam. 14. 2.  
Michmash] 1 Sam. 13. 2.  
laid up] Or, surveyed. Chap. 22. 10. Heb. made to visit. Jer. 36. 20. Num. 1. 49, 50.  
V. 29. the passage] 1 Sam. 14, 1.  
Geba] Nehem. 11. 31.  
Ramah is afraid] Josh. 18. 25.  
Gibeah of Saul] 2 Sam. 23. 29.  
V. 30. Lift up thy voice] Heb. Cry shrill with thy voice. Chap. 12. 6.  
Gallim] 1 Sam. 25. 44.  
Laish] judge. 18. 29.  
Anathoth] Jer. 1. 1.  
V. 31. Madmenah is removed] Josh. 15. 31.  
Gebim] Josh. 15. 31.  
gather themselves to flee] Jer. 6. 1.  
V. 32. remain] Or, stay. Heb. stand. Gen. 45. 1. Chap. 66. 22.  
Nob] Nehem. 11. 32.  
shake his hand against] Threaten them he shall; and that shall be all, that he shall do to Jerusalem, Chap. 37. 33, 34. See Chap. 37. 22.  
the mount of] Chap. 2. 2. Jer. 17. 3.  
V. 33. lop the bough] Cut off the Assyrian forces; compared here to high boughs and tall trees, Chap. 2. 13. vers. 18.  
terror] Or, violence. Chap. 8. 14.& 29. 20.  
the high ones] Amos 2. 9.  
the haughty shall be humbled] Chap. 2. 11.  
V. 34. the thickets] Chap. 9. 18.  
forests with iron] That vast army, like the foreste of Lebanon, for might and multitude, vers. 18. See Jer. 22. 23.  
by a mighty one] Or, mightily.  
a mighty one] By the ministry of an Angel, Chap. 37. 36.   

CHAP. XI.  
Vers. 1. ARod out of the stem of Jesse,] Christ springing from Mary, a poor Carpenters wife; Mark 6. 3. as  
David, her progenitor, from Jesse, a man but of mean account, 1 Sam. 18. 18. and 29. 10. Chap. 53. 1. 2. verse. 10. Act. 13. 23.  
a branch shall grow out of his roots.] Jer. 23. 5. and 33. 15. Zech. 3. 8.  
V. 2. the spirit of the Lord] Chap. 61. 1. Matth. 3. 16. Joh. 1. 33. and 3. 34.  
rest upon him] Numb. 11. 25. 2 King. 2. 15.  
V. 3. quick understanding] Heb. sent, or smell.  
after the sight] According to outward appearances, Joh. 7. 24. or, with acceptance of persons, Rom. 2. 11.  
after the hearing] According to fair tales, or flying reports. Gen. 18. 21. Deut. 13. 12, 14. See 2 Sam. 16. 1, 2, &c.  
V. 4. with righteousness] Psal. 96. 11. and 98. 9. Chap. 42. 3.  
reprove] Or, argue. Job 13. 15. Chap. 2. 4.  
he shall &c.] He shall, as a judge, by his word and sentence, adjudge to death and execute all the wicked of the world, Matth. 25. 41. Luk. 19. 27. Or, he shall by the ministry of his word, smite some to conversion, others to confusion. Chap. 49. 2. Joh. 12. 48. Act. 2. 37. 2 Cor. 2. 16.  
smite the earth] Job 4. 9. and 15. 30. 2 Thesse. 2. 8. Rev. 1. 16. and 2. 16. and 19. 15.  
V. 5. the girdle of his loins,] He shall be therewith furnished and strengthened, for the execution of his office, Job 12. 18. Chap. 22. 21. Psal. 93. 1.  
V. 6. The wolf also] Those that were in disposition like wild beasts; and harmful creatures, shall by his powerful work be metamorphosed, and become tame and harmless. Chap. 65. 25. Rom. 12. 2. Eph. 4. 23.  
V. 8. cockatrice-den] Or, adders. Chap. 14. 29.  
V. 9. They shall not hurt] Job 5. 23. Chap. 2. 4. Chap. 25. 9.  
holy mountain:] Heb. mountain of holinesse. Jer. 31. 23.  
the earth shall be full] Habb. 2. 13.  
the knowledge] Grace and knowledge shall be as plentiful, as water is in the sea. Chap. 48. 18. Job 36. 30. Or, they shall abound, as water doth, where the sea overfloweth the land. Chap. 8. 7, 8. See Jer. 31. 33, 34. Joel 2. 28. Dan. 12. 4. Act. 2. 17. Rom. 15. 14.  
cover the sea.] Or, of the sea cover the land. Jer. 46. 8.  
V. 10. a root of Jesse,] Rom. 15. 10. Rev. 5. 5. vers. 1.  
Gentiles sack,] They shall flock to it, as to a standard, set up in some eminent place, to call people together. Chap. 2. 2. and 5. 26. and 66. 19. vers. 10.  
his rest] His Church, the place of his repose and residence. Exod. 40. 34. Psal. 132. 14. Chap 66. 1, 2.  
Glorious] Heb. glory. Chap. 4. 5.  
V. 11. the Lord] He will deliver and gather them out of those countries, into which they shall be dispersed; as he did before out of Egypt. Jer. 16. 14, 15. and 23. 7, 8. Zech. 10. 10.  
set his hand] Heb. add his hand. as Chap. 7. 10.  
Pathros,] Gen. 10. 14.  
Cush,] Gen. 10. 6.  
Elam,] Gen. 10. 22.  
Shinar,] Gen. 10. 10. and 11. 2.  
Hamath,] Gen. 10. 18.  
islands of the sea.] Or, lands bordering upon the sea. Chap. 20. 6. and 41. 1, 5.  
V. 12. an ensign for the nations,] Chap. 49. 22. and 62. 10. See vers. 10.  
outcasts of Israel,] Or, out-cast men.  
the dispersed of judah,] Joh. 7. 35. Jam. 1. 1. 1 Pet. 1. 1.  
dispersed] Or, dispersed women, intimating that no sort, or sex, should be neglected, or rejected. 1 Cor. 11. 11. and 12. 13. Gal. 3. 28. Col. 3. 11.  
corners] Heb. wings. Chap. 24. 16.  
V. 13. envic also of Ephraim] They shall be at concord and agreement together, that formerly disagreed; Chap. 7. 1, 2. and 9. 21. Joh. 4. 9. Luk. 9. 52, 53. and shall combine themselves together against the common enemy. Jer. 3. 18. Ezek. 37. 16, 22. Eph. 2. 14, 15.  
envy Judah,] As before they did. Chap. 7. 5, 6.  
V. 14. the philistines toward the west,] Chap. 9. 12.  
them of the east] Heb. the children of the East. Job 1. 3.  
the east together] The Arabians, Syrians, and other nations lying that way from them. Gen. 10. 30. and 25. 6, 18. judge. 6. 3. Chap. 2. 6. Jer. 49. 28.  
they shall lay their hand upon Edom] Heb. Edom and Moab shall be the laying on of their hand.  
shall obey them.] Heb. their obedience.  
V. 15. the tongue of the Egyptian sea,] The read sea; or the bay of it, that shooteth into the land, like a tongue, and bordereth upon Egypt. Josh. 15. 2, 5. Zech. 10. 11.  
he shake his hand over the river,] Chap. 19. 16. Zech. 2. 9.  
the river] Nilus, that runneth through Egypt; and by seven streams, or channels, emptieth itself into the sea. Jer. 2. 18.  
dry-shod] Heb. in shoes.  
V. 16. there shall be] All impediments shall be removed, that might hinder their passage; and all conveniences fitted for it. Chap. 40. 3, 4. and 49. 11.  
an high-way] Or, a causey. Chap. 7. 3.  
like as it was to Israel] Exod. 14. 29. Chap. 51. 10. and 63. 12, 13.   

CHAP. XII.  
Vers. 1. IN that day] When thou shalt be delivered and gathered together again. Chap. 11. 11, 12, 16.  
thine anger is turned away,] Chap. 10. 25. and 27. 8. Psal. 85. 1, 3. Dan. 9. 16.  
comfortedst me] Chap. 40. 1. and 51. 3, 12.  
V. 2. God is my salvation] Our salvation is in; and from God alone; Psal. 3. 8. Jon. 2. 9. who giveth us assurance of safety, and occasion to praise him. Psal. 32. 7.  
strength and my song] Exod. 15. 2. Psal. 118. 14.  
V. 3. draw water] Ye shall receive abundance of saving grace and sound comfort, as water drawn by full buckets from a well-spring, Joh. 4. 14. and 7. 38. alluding, as some think, to a solomn ceremony used ●y the Jews at the feast of Tabernacles; at▪ which their manner was, in the night time, with variety of music and much mirth, to fetch water from the spring of Siloam, to the Temple, in a golden vessel, and there power it upon the Al●ar. Chap. 30. 29. See the contrary use of the like rite. 1 Sam. 7. 6.  
V. 4. Praise the LORD,] 1 Chron. 16. 8. Psal. 105. 1.  
call upon his name,] Or, proclaim his name. Jer. 2. 2. Lam. 1. 21. Jer. 4. 16.  
make mention] Or, record it. Chap. 49. 1.  
V. 5. known] Or, made known. Psal. 9. 16.  
V. 6. Cry out] Heb. Cry shrill. Chap. ●. 30. and 54. 1.  
inhabitant] Heb. inhabitress. Jer. 51. 35.  
great is the holy One] He hath shewed himself so to be, by the deliverance of thee. Psal. 126. 2, 3.  
in the midst of thee.] Psal. 46. 5. and 48. 1. and 96. 4. Zech. 2. 5, 10, 11.   

CHAP. XIII.  
Vers. 1. BUrden] An heavy, or burdensome prophecy, of calamities to befall those it concerneth. 2 King. 9. 25. Jer. 23. 33-36. So Chap. 15. 1. and 16. 1. &c.  
Babylon,] Jer. 50. and 51.  
see] Chap. 2. 1.  
V. 2. a banner upon the high mountain,] Chap. 5. 26. and 11. 12.  
unto them,] To the Medes and Persians to come against Babylon. vers. 17.  
shake the hand,] Call to those that are near at hand, and can hear; ●ecken to those, that are further of.  
the gates of] The cities; as Deut. 16. 5. or the houses of the princes of Ba●ylon. Chap. 45. 1.  
V. 3. sanctified ones,] Men prepared and appointed to execute judgement. Jer. 51. 27, 28.  
that rejoice] That shall go willingly about my work: or, that shall victoriously triumph, by the success that I shall give them.  
in my highnesse.] Or, highly, proudly. Heb. in, or, with pride. Psal. 36. 11.  
V. 4. noise] Or, rumour. Jer. 4. 15.  
like as of a great people:] Heb. the likeness of.  
the kingdoms] The two kingdoms of the Medes and the Persians; both which Cyrus held: or the other kingdoms also, whose people served under him. Jer. 25. 14. and 27. 7. and 50. 41.  
V. 5. from the end] A common phrase, used to signify the remotest people of the world commonly known, and with whom any ordinary commerce is. Nehem. 1. 9. Act. 2. 5. Col. 1. 23.  
heaven,] The land, or country lying under that part of heaven. Jer. 50. 26.  
V. 6. ye,] Ye Babylonians.  
the day] Gods day of visitation and vengeance. Chap. 10. 3. Jer. 46. 10, 21. and 50. 27. Ezek. 30. 3. Joel 1. 15. and 2. 1. and 3. 14. Obad. 15. Zeph. 1. 7.  
from the Almighty.] And therefore unavoidable. Job 31. 23. Joel 1. 15.  
V. 7. hands] Jer. 6. 24. and 50. 43. Ezek. 7. 17. and 21. 15.  
be faint,] Or, fall down. or, hang down.  
heart shall melt.] Psal. 22. 14. Chap. 19. 1.  
V. 8. sorrows] Or, pains.  
as a woman] Psal. 48 6. Chap. 21. 3. Jer. 30. 6. and 49. 22, 24.  
be amazed,] Heb. wonder.  
one at another,] Heb. every man at his neighbour. Gen. 11. 3. Jer. 36. 16.  
at another] Or, looking one upon another. as Gen. 43. 33.  
their faces] Their faces shall with grief and fear, be as black as if they had been scorched with fire. Lam. 4. 8. and 5. 10. Ezek. 20. 47. Joel 2. 6.  
flames.] Heb. faces of the flames. as Lam. 4. 7.  
V. 9. fierce anger,] Heb. fervour of nose, or, anger. Chap. 7. 4. vers. 13.  
lay the land desolate,] Heb. put the land into desolation. Jer. 2. 15. and 4. 7.  
he shall destroy] Or, to destroy. as Josh. 24. 9.  
V. 10. the stars of heaven,] All shall be so full of horror and dread, that the very heavens shall seem to have lost their light. Chap. 5. 30. and 34. 4. Ezek. 32. 7, 8. Amos 8. 9. Joel 2. 10, 31. and 3. 15. Matth. 24. 29. Mark. 13. 24. Luk. 21. 25.  
V. 11. punish] Heb. visit. Chap. 26. 14.  
the world] The state of Babylon; so termed for her ample empire. Jer. 27. 5, 6. Dan. 4. 22. and 5. 19.  
arrogancy] One of Babylons principal sins. Dan. 5. 20.  
will lay low] Chap. 2. 17.  
terrible.] Or, roisters. Chap. 25. 4, 5.  
V. 12. more precious then fine gold] For the great havoc and slaughter, that shall be made of them: the Medes sparing none for money. vers. 17. See Chap. 4. 1.  
V. 13. I will shake] They shall be so distracted, as if the heavens above them were falling upon their heads; and the earth moving, or removing from under their feet. See Chap. 29. 6.  
remove out of her place] Hag. 2. 7. Job 9. 6.  
fierce anger.] Heb. heat, or, fervour, of his nose, or, anger. vers. 9. Psal. 18. 8. Jer. 4. 8.  
V. 14. it shall be as the chased row,] Babylon forsaken by her hired souldiers and confederates; Jer. 50. 16. and 51. 9. and being now as an hunted dear, Prov. 6. 5. or a straggling sheep, Psal. 119. 176. not knowing, whither to betake her self, or where to find safety.  
V. 16. dashed to pieces] Psal. 137. 9.  
their houses shall be spoiled,] Zech. 14. 2.  
V. 17. Medes against them,] Under whom the Persians are also comprehended, as in a manner one people, because acknowledging one king, Chap. 21. 2. Jer. 51. 11. Dan. 5. 28.  
not regard silver,] They shall not regard to spare any for ransom, as Saul did Agag. 1 Sam. 15. 20.  
V. 18. Their bows] Or, But with their bows shall they dash.  
dash the young men to pieces,] Shooting them to death.  
no pity] They shall show no more pity to them, then they did to Gods people, Psal. 137. 8, 9. 2 Chron. 36. 17. Jer. 50. 15, 29. Jam. 2. 13.  
the fruit of the womb] The children yet in the womb, either destroying their mothers going great with them; or ripping them up inhuman manner. 2 King. 8. 12. and 15. 16.  
V. 19. as when God overthrew] Heb. as, or, according to,( as Jer. 3. 26.) the overthrowing. Amos 4. 11.  
Sodom, and Gomorrha] Gen. 19. 24. Jer. 50. 40.  
V. 20. It shall never] It shall neither have throne to sit on, nor place to dwell in; neither regain power to rule; no● rise to be a place of habitation again. Jer. 50. 39. and 51. 26, 62.  
be inhabited] Heb. sit. to wit, on a throne; as a queen, or empresse. Chap. 10. 13. or, inhabit, be inhabited by any. Jer. 51. 43. or, have any place to inhabit. So Zech. 7. 7. and 9. 5.  
be dwelled in] Heb. dwell. Jer. 50. 39.  
from generation] Heb. to generation and generation. Psal. 100. 5.  
Arabian] A people, that used to go from place to place, to seek pasture for their cattle. Jer. 49. 29.  
V. 21. wild beasts] Heb. Ziim.  
doleful creatures] Heb. Ochim.  
owls] Or, ostriches. See Lam. 4. 3.  
owls] Heb. daughters of the owl. Mic. 1. 8.  
satires shall dance there] Either evil spirits, devils, appearing in the form of some rough and hairy creature, Lev. 17. 7. 2 Chron. 11. 17. or, strange beasts; of their horrid and ugly shape so termed. Chap. 34. 14.  
V. 22. the wild beasts] Heb. limb.  
desolate houses] Or, palaces.  
her time is near] It shall not be long, before this judgement be put in execution. vers. 6. It was not till about some 200. yeers after this prophecy, that Bablyon was surprised, sacked, and ruined by Cyrus. But besides that, what may seem long to man, is short with God. Jam. 5. 8, 9. 2 Pet. 3. 8. Psal. 90. 4. This is by the Prophet said, as speaking to those in the captivity; for whose comfort and support especially this was delivered, and left by him upon record.   

CHAP. XIIII.  
Vers. 1. THe LORD] The reason, why God will hasten the destruction of Babylon: Chap. 13. 22. for the deliverance of his people.  
mercy on Jacob] Psal. 102. 13. Zech. 1. 16. and 2. 12.  
the strangers] The Gentiles, Eph. 2. 12. shall join themselves to Gods Church. Psal. 47. 9. Chap. 2. 3. and 44. 5. and 60. 3. Zech. 2. 10, 11.  
V. 2. bring them to their place] Ezra 1. 6. Chap. 66. 20.  
for servants and handmaids] The converts shall freely offer themselves to the Church, to do her service. Chap. 60. 7, 10. and 61. 5. Rom. 16. 1, 2. 1 Cor. 16. 15. 2 Cor. 8. 4, 5.  
whose captives they were] Heb. that had taken them captives.  
V. 4. proverb] Or, taunting speech. Ezek. 16. 44.  
the oppressor] Chap. 16. 4.  
golden city] Or, exactresse of gold.  
V. 5. broken] Chap. 9. 4. Psal. 125. 3. and 129. 4.  
staff of the wicked] The might and power of the adversary, staff and sceptre being, the one a sign of force and strength, Chap. 10. 5, 24. the other of authority. Gen. 49. 10. Ezek. 19. 11.  
V. 6. who smote the people] He that smote others so fiercely, is now so smitten, as he cannot avoid the stroke, nor rid himself of it.  
with &c.] Or, his stroke is without removal.  
a continual stroke] Heb. a stroke without removing.  
V. 7. earth is at rest] Which can have no rest, while gangrenes reign. vers. 16.  
V. 8. the fir-tree] Their cruelty was so great, that the very senseless creatures may seem to rejoice at their fall, Jer. 51. 48. Ezek. 31. 16. or, these trees, because they are not now hewn down so frequently, as before they were, for their shipping and their buildings.  
V. 9. Hell] Or, the grave▪ vers. 15. Chap. 5. 14.  
is moved] Or, raiseth up itself. as Chap. 28. 21.  
the dead] The dead are brought in, as rejoicing at, and triumphing over ruinated Babylon, that had so insolently tyrannized over them, while they lived. Ezek. 32. 21.  
dead] Or, giants. Deu. 2. 11, ●0. called mighty ones. Ezek. 23. 21.  
chief ones] Heb. great goats. Chap. 1. 11.  
chief ones] Or, leaders. Jer. 50. 8. and 51. 40.  
V. 10. speak] Heb. answer. Cant. 2. 10.  
V. 11. spread under thee,] In stead of thy costly Carpets and Coverings. Job 21. 26.& 24. 20.  
V. 12. How art thou fallen] How art thou, that thoughtest thyself as glorious and conspicuous, as the day-star in the sky, fallen now from that thine illustrious estate? Lam. 2. 1.  
O lucifer] Or, day-star.  
cut down to the ground,] Or, cut down, and cast to the ground. As Psal. 89. 39, 44. Chap. 22. 18.& 21. 9.  
V. 13. upon the mount] In the Temple of God,( situate on mount Moriah, 2 Chron. 3. 1. which mount stood on the North side of Zion, and was reckoned as part of it. Psal. 48. 2.) as on Gods throne. Jer. 17. 12. Dan. 8. 10, 11. and 11. 31, 36. So that sinful Man, 2 Thess▪ 2 4.  
of the congregation] Zion, or Moriah, the mountain of the solemn meetings of Gods people; as Jerusalem the city. Chap. 33. 20. and 64. 10, 11. Psal. 122. 3. 4.  
V. 15. hell] Or, grave. vers. 9.  
V. 16. look upon thee] As wondering at thy fall. vers. 12. Jer. 50. 23.  
V. 17. opened not the house] Or, did not let his prisoners loose homeward.( as Chap. 51. 14. Jer. 40. 4.) that they might have liberty to return to their own country. Jer. 50. 33.  
V. 18. in his own house] In the sepulchres of their ancestors: or, in their own possessions. Jud. 2. 9. 1 Sam. 25. 1. 1 King. 2. 10. 2 King. 12. 21.  
V. 19. cast out] Thou shalt have no honourable sepulture afforded thee▪ Josh. 7. 26. and 8. 29. 2 Sam. 18. 17. Jer. 22. 19.  
an abominable branch] A rotten bough, nor worth taking up.  
the raiment] So polluted with gore-bloud, that none can endure to touch. Chap. 9. 5.  
to the stones of the pit] Cast into any pit, or quarry, that cometh next to hand. 2 Sam. 18. 17.  
a carcase trodden under feet] Some vile carrion. Jer. 22. 9.  
V. 20. joined with them] Not be butted in solemn manner, as they were. vers. 18.  
the seed of evil] Job 18. 19. Psal. 21. 10.& 37. 28.& 109. 13.  
V. 21. slaughter for his children] Ye Medes and Persians, that are to execute Gods judgement on Babylon. Chap. 13. 3.  
for the iniquity] Exod. 20. 5. and 34. 7. Matth. 23. 35.  
of their fathers] Wherein they imitate them. Chap. 65. 7. Dan. 5. 22, 23.  
V. 22. son and nephew] Job 18. 19.  
V. 23. a possession for the bittern] Chap. 34. 11. Zeph. 2. 14.  
sweep it with the bosom] 1 King. 14. 10.  
V. 24. Surely as I have thought] Heb. If it shall not be. as Chap. 5. 9.  
V. 25. break] Or, destroy. Chap. 7. 8. and 15. 5.  
the Assyrian] Senacheribs forces. Chap. 37. 36, 37. 2 King. 19. 35, 36. foretold, as before, Chap. 10. 24, 25, 37, 38. So here again, to give stronger assurance of the ensuing fall of Babylon.  
my land] The land of Judea, mine inheritance. Chap. 47. 6.  
tread him under foot] Chap. 25. 10. and 63. 6. Psal. 18. 42. and 44. 5. and 60. 12. and 108. 13. Zech. 10. 5. Rom. 16. 20.  
them] The Jews; whom he formerly vexed and oppressed. Chap. 36. 1.  
burden depart from off their shoulders] Chap. 9. 4. and 10. 27.  
V. 26. the whole earth] This great empire, that seemeth to command the whole world. Chap. 13. 11.  
all the nations] Chap. 34. 2.  
V. 27. purposed] 2 Chron. 20. 6. Job 9. 12. and 23. 13. Psal. 33. 11. Prov. 19. 21. and 21. 30. Chap. 43. 13. Dan. 4. 31.  
his hand is stretched out] Chap. 5. 25. and 9. 12.  
V. 28. In the year] Here beginneth a new prophecy, against the Philistines▪ Jer. 47. 1.  
king Ahaz died] 2 King. 16. 20.  
burden] Chap. 13. 1.  
V. 29. that smote thee] Uzziah, who smote thee, is deceased, 2 King. 26. 7. and thou hast prevailed against the Jews under Ahaz. 2 Chron. 28. 18.  
a cockatrice] Hezekiah, one of his issue, who shall plague thee worse, then ever he did. 2 King. 18. 8.  
cockatrice] Or, adder. Chap. 11. 8.  
a fiery flying serpent] Numb. 21. 6.  
V. 30. the first-born] The people of Judah, as poor as they are; or, those that were brought to extreme poverty; shall feed upon thee; or, shall be fed, when thou art starved. Chap. 37. 30. and 65. 13. See Job 18. 13.  
V. 30. he shall slay thy remnant] Hezekiah. vers. 29. Or, and thy remnant shall be slain. as vers. 32.  
V. 31. art dissolved] Or, faintest, Ezek. 21. 15.  
from the north a smoke] Out of Jewrie, one that shall vex thee, like smoke. Prov. 10. 26. or, that shall make thee and thy land to smoke. Chap. 34. 10. and 65. 5. Nahum 2. 13.  
none] Or, he shall not be alone.  
shall be alone] They shall all be ready and join together.  
appointed times] Or, assemblies.  
V. 32. shall one then answer] Or, shall then be answered. as vers. 30.  
of the nation] That shall come to inquire of the state of Gods people. Chap. 39. 1. 2 King. 20. 12.  
the LORD hath founded Zion] That the Lord as he hath founded, Psal. 87. 1, 5. so defendeth his Church, and those that join themselves thereunto. Chap. 37. 32, 35. Psal. 102. 13, 16.  
trust in it] Or, betake themselves unto it. as to a refuge, or place of retreat. Psal. 104. 19.   

CHAP. XV.  
Vers. 1. BUrden of] Chap. 13. 1.  
Moab] Jer. 48. 1.  
Ar of Moab is laid wast] Ar and Kir, two chief cities of Moab, Num. 21. 28.  
brought to silence] Or, cut off. Jer. 47. 5.  
Kir of Moab] Called also Kirheres, and Kirhareseth, Chap. 16▪ 7, 11. and here Kir of Moab, to distinguish it from another city of that name in Media, Chap. 22. 6.  
V. 2. gone up to Bajith] They shall seek to their idols for succour: but in vain, Chap. 16. 12.  
Dibon] Num. 32. 3.  
Nebo, and over Medeba] Two cities of Moab, Num. 21. 38. and 32. 38.  
on all their heads shall be baldness] Their manner being to ●ut off their hair, and shave in mourning, Levit. 19. 27, 28.& 21. 5. Chap. 3. 24. Jer 7. 29.& 48. 37. Ezek. 7. 18. Mic. 1. 16.  
V. 3. In their] Jer. 48. 38.  
streets] Or, out-wayes.  
gird themselves with sackcloth] The wonted habit of mourners, Psal. 30. 11.& 35. 13. Chap. 3. 24.  
on the tops of their houses] There shall be nothing but lamentation, both within doors and without. See Chap. 22. 1.  
weeping abundantly] Heb. descending into weeping: or, coming down with weeping, as vers. 5.  
V. 4. Heshbon] Num. 21. 23, 26.& 32. 37. Jer. 48. 34.  
Jahaz] The utmost border of Moabs country, towards Sihons land, Num. 21. 23. Josh. 21. 36.  
his life shall be grievous unto him] Gen. 27. 46. Job 3. 20. 21.  
V. 5. My heart shall cry out] So grievous shall be their desolation, that the very thought of it moveth me to commiseration, Chap. 16. 9, 11.& 21. 3. Jer. 47. 6.& 48. 31, 32. 36.  
his fugitives shall flee unto Zoar] Or, to the borders thereof,( Heb. bars, Jer. 51. 30.) unto Zoar,( Gen. 19. 22.) even as an heifer▪ Or, his fugitives( Jon. 1. 10) shall cry unto Zoar, &c.  
heifer of three yeers old] I will cry out, as such an heifer, lowing after her calf, or company; 1 Sam. 6. 7, 12. so loud, that my voice may be heard to his utmost borders. Or, the Moabites shall so cry in their flight. See Jer. 48. 34.  
by the mounting up] So grievous shall their dissipation be, and the devastation of their land, that all parts and passages thereof shall be filled with out-cries and lamentations, Jer. 48 5.  
destruction] Heb. breaking. Chap. 1. 28.& 14. 25.  
V. 6. waters of Nimrim] Which watered the rich pastures in the plains of Moab▪ Num. 32. 3. 36.  
desolate] Heb. desolations. Or, brought unto desolations. Chap. 1. 7. See Jer. 48. 34.  
V. 7. they carry away] Either the Moabites themselves, seeking▪ but in vain, to hid them there: Or, the Assyrians, having seized on them, and carrying them away into the country of their confederates. See Chap. 16. 8.  
brook] Or, valley of the Arabians. Chap. 13. 20.  
willows] Levit. 23. 40. Psal. 137. 2. Chap. 44. 4.  
V. 8. Eglaim] Or, the watery places. Job 38. 28. unto the places that are watered with the streams of the river Arnon:( See Psal. 60. 8.) near whereunto was Beer-elim situate, Num. 21. 14, 16.  
V. 9. Dimon] Either that stream, that appeared like blood to the Moabites, in the expedition of those three Kings against Moab, and with the slaughter of the Moabites was afterward so indeed; 2 King. 3. 22, -24. upon that occasion so called. Or, as some think, the same with Dibon before-mentioned, vers. 2. so ●earmed here by the Prophet, for the abundance of blood, that therein should be  shed. See Chap. 39. 1.  
of blood] Of the slain, Ezek. 32 6.  
more upon Dimon] Heb. additions. more and more evils, as Chap. 1. 5.  
lions] Wild beasts, Lev. 26. 22. 2 King. 17. 25.  
upon him] So that they shall no way escape Gods hand, Chap. 24. 17, 18. Amos 5. 19.& 9. 1.  
him that escapeth] Heb. the escaping. Chap. 10. 20.   

CHAP. XVI.  
Vers. 1. THe lamb to the ruler of the land] sand sheep, either for tribute to the King of Israel. 2 Sam. 8. 2. with 2 King. 3. 4. Or, for sacrifice to God, to make your peace with him, Ezra 6. 8, -10.& 7. 15,— 23.  
Sel●] From Sela, or Petra; Heb. a rock. a city of Moab, so called, because situate on a rock, lying upon the wilderness, 2 King. 14. 7. Or▪ from Sela, the South border of Moab, unto the wilderness of Judah, the North border of it; from the one end of the land to the other.  
to] Or, toward. Chap. 22. 7.  
the mount of the daughter of Zion] Unto Jerusalem; or the Temple there, Chap. 1. 8.& 2. 2.  
V. 2. For] Or, else.  
it shall be that] If ye persist in your rebellion and refusal, 2 King. 3. 5.  
as a wandering bide] unless ye yield the daughter of Zion her due, your daughters( the Moabitish women, as the daughters of Jerusalem, Luk. 23. 28.) shall be carried captive out of their country, and wonted places of abode, Job 29. 18.  
cast out of the nest] Or, a nest forsaken, Chap. 10. 14.  
at the fords of Arnon] In the confines of Moab, Num. 21. 14.  
V. 3. Take counsel] Heb. Bring.  
execute judgement] Or, deal discreetly. or, equally. Psal. 112. 5.  
make thy shadow] He sheweth what Moab should have done, for Gods people in their distress; to wit, concealed, harboured, protected them: which because they did not, the like should not be done to them, Obad. 14. Luk. 6. 38.  
V. 4. for] The Assyrian shall but for a while oppress my people: and it is but for a short time therefore, that this office is required of you.  
the extortioner] Chap. 14. 4.& 49. 20.  
extortioner] Heb. wringer. Pro. 30. 33.  
is at an end] Or, shall be no more. Chap 33. 1.  
ceaseth] Or, shall cease.  
the oppressors] Heb. treaders down. Jer. 50. 26. Lam. 3. 34.  
are consumed] Or, shall be.  
V. 5. in mercy] By mercy, shewed in righting and relieving the poor oppressed, Pro. 16. 22.& 20. 28.& 29. 14. Dan. 4. 27.  
the throne] The kingdom of Judah, the throne of David, Chap. 9. 7. Jer. 17. 25. called Gods throne, 1 Chron. 29. 23. and a type of it, Dan. 7. 14, 27. Mic. 4. 7. Luk. 1. 33. shall be restored and established, Chap. 37. 31, 32 Amos. 9. 11.  
established] Or, prepared. Chap. 2. 2.  
he] Or, one.  
he shall sit upon it] Hezekiah, a type of Christ, for a time, Chap. 32. 1. Christ for ever, Luk. 1. 33.  
in truth] Or, constantly. Pro. 29. 14.  
tabernacle] The house, or palace, Amos 9. 11.  
judging and seeking, &c.] Or, who shall judge, and seek, and h●sten: who shall administer justice, as David did, justly, diligently, and without delay, 2 Sam. 8 15. Psal. 75. 2.& 101. 8.  
V. 6. pride of Moab] Jer. 48. 27.  
lies] Or, vain counsels. as Chap. 44. 25. Jer. 50. 36.  
V. 7. how] Jer. 48. 20.  
for Moab] Or, to. one Moabite to another, as Chap. 6. 3.  
for the foundations] For the utter subversion of it, which it alone of the ancient cities of Moab had escaped in the expedition of those three Kings, 2 King. 3. 25.  
Kir-hareseth] Called also Kir-heres, vers. 11. and signifieth the city of the sun: who was there worshipped, and is so termed, Job 9. 7.& 31. 26. Or, as some, but with less probability, the city of earthen ware;( so is the word used, Jer. 19. 1.) from the multitude of potters there resiant, and curious earthen vessels there made. See Chap. 15. 1.& 19. 18. Jer. 19. 2.  
mourn] Or, mutter. Chap. 8. 19.& 59. 11.  
V. 8. the fields] Their country is all wasted; and their wealth all surprised. fields] Or, vineyards. Deut. 32. 32.  
Heshbon] Chap. 15. 4.  
languish] Chap. 24. 7.  
Sibmah] Num. 32. 38.  
the lords of the heathen] The Assyrians their enemies; and others with them.  
principal] Or, choicest Gen. 49. 11. Chap. 5. 2.  
stretched out] Or, plucked up. Chap. 33. 23.  
the sea] The sea of Jazer, Jer▪ 48. 31. all their wealth is carried away out of their country, to the confines, and over the sea adjoining. See Chap. 15. 7.  
V. 9. I will bewail with the weeping] Or, I will bewail with weeping( grievously bewail, as Jer. 48. 5.) Jazer, and the. See Jer. 48. 32.  
my tears] So grievous are thy plagues, as may well move any man to bemoan thee, Chap. 15. 5.  
the &c.] Or, the alarm is fallen upon, &c. Jer. 25. 30.& 51. 14.  
shouting for thy summer-fruits] Thy wonted shouting and singing for joy upon such occasions is at an end, vers. 10. Chap▪ 9. 3▪ Or, the enemy shouteth for joy upon the surprisal of thy wealth, vers. 8. See Jer. 48. 32.  
V. 10. gladness is taken away] Jer. 48. 33. Chap. 24. 8.  
V. 11. Wherefore] Jer. 48. 36.  
my bowels shall sound like an harp] Out of compassion, vers. 9. Chap. 15. 5. and 63. 15. making doleful lamentation, such as is usual at funerals, and over the dead, mat. 9. 23. Or, my bowels working within me, as the strings of an harp move, Lam. 1. 20. Hos▪ 11. 8.  
mine inward parts] Or, the inward part of me. mine heart; Jer. 4. 19. Lam. 1. 20.  
Kirharesh] Vers. 7.  
V. 12. when it is seen] Or, though Moab present himself,( Heb. be see. Chap. 1. 12.) though he weary himself, &c. as Jer. 10. 2.  
Moab is weary on the high place] His idols, though he tyre out himself never so much with them, shall not be able to help him. Deut. 32. 37,— 39. Chap. 47. 12.  
that he shall come to] Or, and repair.  
but] Or, yet. as Chap. 8. 9.  
V. 13. since that time] Heb. from then. since the time of Moabs subjection to Israel, 2 Sam. 8. 2. Or, since his revolt from them, 2. King. 3. 4. Or, long ago determined, though not till now published, as Chap. 44. 8.& 48. 3, 5.  
V. 14. three yeers] These three yeers seem to commence from the first year of Hezekiah, Chap. 14. 28. in whose fourth year Shalmaneser coming to besiege Samaria, did in likelihood surprise the land of Moab in his way, 2 King. 18. 9. at which time the fall of Moab begun by the Assyrians, was afterward to be accomplished by the Chaldeans, Jer. 48. 40.  
of an hireling] Either because their hired servants were entertained usually from three year, to three year, Deut. 15. 18. Or, three year precisely: because such an one will precisely reckon the term of time that he is hired for; the expiration whereof he is wont with much earnestness of desire to expect. Job 7. 1, 2▪ Chap. 21. 16.  
feeble] Or, not many. Chap. 10. 13. Or, not mighty. as Job 36. 5.   

CHAP. XVII.  
Vers. 1. BUrden] Chap. 13. 1.  
Damascus] Jer. 49. 23. Amos 1. 2. Zech. 9. 1.  
Damascus] The chief city of Syria. Chap. 7. 8.  
taken away] By the King of Assyria, 2 King. 16. 9. Chap. 8. 4.  
from being a city] As Chap. 7. 8.  
V. 2. Aroer] Bordering upon the river Arnon, Deut. 2. 36.  
none shall] Jer. 7. 33.  
make them afraid] Or, fright. or, fray them away.  
afraid] Either disturb them there, or chase them thence, Ezek. 34. 28.& 39. 26.  
V. 3. fortress also shall cease] Samaria, and other their strong cities, shall be surprised and sacked▪ 2 King. 18. 9.  
Ephraim] The ten Tribes, Chap. 7. 2.  
Syria] Heb. Aram. Chap. 7. 1.  
as ●he glory of the children of Israel] The Syrians and the Israelites, the joint enemies of Gods people, shall be both alike brought low, Chap. 7. 2, 4.  
V. 4. Jacob shall be made thin] The ten Tribes, that boasted much of their might and multitude, shall be diminished, Chap. 10. 16.  
V. 5. As when the harvest man] They shall be cut down and carried away: being no more able to stand before their enemies, then the corn before the reapers, Rev. 14. 15, 16.  
Rephaim] A fertile valley, on the West side of Jerusalem, Josh. 15. 8.  
V. 6. Yet] Heb. And, Chap. 8. 9.  
gleaning grapes] A remnant for a Church shall be reserved, Chap. 1. 9.& 6. 13.& 7. 3.& 10. 21, 22. See Chap. 24. 13.& 65. 8. Jer. 49. 9. Obad. 5.  
V. 7. to his maker] This being Gods end in chastising his people, to reclaim them, and bring them home to himself, Chap. 10. 20. 21.& 19. 22.& 27. 9.  
V. 8. the groves] According to the divers seasons of the year, and conditions of the weather, they had divers sorts of places for the worship of their idols: their groves and shady places, which they used in heat of summer: and their Sunne-images, set in Sun-shine places, which they made use of in colder weather: by these two therefore, are all sorts of idols and idolatrous services designed, Chap. 27. 9.  
images] Or, Sun images. Lev. 26. 30. 2 Chron. 14. 5.& 34. 4.  
V. 9. day shall his] Wherein the judgement mentioned, vers. 4. 5. shall be put in execution.  
cities be, &c.] The city of Israel shall be left, as some few trees, left for standards, when the wood about them is all felled; or, as a standing bough is left on the top of a three, when the rest are all lopped away, naked and bare, Chap. 30. 17.  
a forsaken bough] Heb. the leaving of a wood, and of.  
they left] Either left by the Assyrians, sparing yet some, because God would not have them utterly ruined, Chap. 6. 13.& 10. 21, 22. or, left, that is, forsaken of the Israelites themselves, being driven out of them by the enemy, Chap. 6. 12.& 7. 16.  
they left] Or, shall be abandoned by the.  
V. 10. forgotten] Neglected him, and no more regarded to serve him, then as if thou hadst clean forgotten him, Psal. 106. 21. Hos. 8. 14.  
the God of thy salvation] Or, thy saving God. the God, that should save thee, hath so done, and would still so do, if thou didst not dis-regard him, Psal. 68. 19, 20.  
the rock of thy strength] Or, thy strong rock. Psal. 31. 2, 3, 4. Deut. 32. 30, 31.  
strange slips] Choice ones, brought from foreign parts, Chap. 16. 8.  
V. 11. shalt thou make thy plant to grow] Thou shalt use all the care and diligence that may be about them, Chap. 27. 3.  
the harvest shall be] All your labour shall be lost: for the enemy shall destroy all, Lev. 26. 16. Deut. 28. 38, 39.  
a heap, &c.] Or, removed in the day of inheritance.( when it should be inned and enjoyed, Deut. 16. 13, 14. Joel 1. 5.) and there shall be deadly sorrow, Jer. 30. 12.  
grief] Or, grievous plague. Jer. 10. 19.& 14. 17.& 30. 12. Nahum 3. 19.  
V. 12. Wo to] The latter part of this Chapter is a prophecy of Wo, denounced against those troops of sundry nations, that assisted Senacherib in the invasion of Judea, Chap. 36.& 37. See Chap. 30. 28.  
the multitude of many people] Or, the multitude of tumultuous people.  
rushing of nations] Or, noise. Chap. 60. 5. Or, rustling nations. Jer. 47. 3.  
like the rushing] Psal. 93. 3. Jer. 6. 23. Chap. 5. 30.  
mighty] Or, many. Chap. 16. 14.  
V. 13. rebuk them] With a real rebuk, as Psal. 9. 5.& 68. 30. destroying them by an Angel, Chap. 37. 36. and 59. 19.  
as the chaff] Psal. 1. 4.& 35. 5.  
a rolling thing] Or, thistle-down. Or, a wheel, Psal. 83. 13.  
V. 14. at evening-tide] He compareth the Assyrian to a tempest, that riseth over-night, but before morning is laid. Or, his meaning is, that the Assyrians were affrighted in the night, and fled away in the morning, Chap. 37. 37.  
trouble] Or, terror. Ezek. 26 21.  
spoil] Or, tread on. Chap. 42. 22.   

CHAP. XVIII.  
Vers. 1. WO to] Or, Ho the land. as Chap. 10. 5.& 29. 1. and 55. 1.  
the land] Spoken, either by way of denunciation, as some think, to Ethiopia, lying part on the one side of the read Sea, and part on the other; whose inhabitants used to sand messengers over sea, either to other, as occasion required. Or, as others rather, by way of compellation, to Egypt, which bordered upon Ethiopia, and was in confederacie with it: Ezek. 30. 5. advising her by ambassage to advertise the Ethiopians of those evils, that were coming upon them. Ezek. 30. 9.  
shadowing with wings] Or, shadowed; or, of cymbals; or, gingles. and of wings.  
with wings] Either shadowed, with a circled of hills encompassing it; or, with swarms of locusts and flies, Chap. 7. 18. Joel 2. 10. Or, shadowing the sea, with the sails of their shipping: or, the lands, where they come, like locusts, judge. 6. 5. 2 Chron. 14. 9.& 16. 8. with their troops, as wings, Chap. 8. 8. Dan. 11. 12. Or else, full of cymbals and gingles, which in Egypt were very rife: and partend into two moieties, as two wings, Chap. 11. 12.& 24. 16. by the river Nilus running through it, Chap. 19. 5.  
beyond] Or, be●ides. Chap. 9. 1.  
Ethiopia] Heb. Cush. Gen. 10. 6.  
V. 2. the sea,] By the read sea, Exod. 14. 1.& 15. 4.  
of bulrushes upon the waters] Made of such matter; plentiful in those parts, Chap. 19. 7. Exod. 2. 3. and used much there; in shoal waters especially; for expedition and safety.  
saying] Or, say.  
to a nation] To the Ethiopians, a beardless people, spread far and near; or remote from other nations.  
scattered and peeled] Or, out-spred and polished.  
from their beginning hitherto] Much dreaded formerly, for their warlike disposition.  
a nation, &c.] Or, a nation, that melteth out and treadeth down. Or, to be meted out and trodden down.  
a nation] Heb. a nation of line, line, and treading under foot, Chap. 10. 6.& 17. 14.& 22. 5.  
meted out and trodden down] To let them know, that they are shortly to be meted out to destruction: or, to be overthrown and laid level with the ground, Psal. 60. 8. 2 King. 21. 13. Chap. 34. 11. Lam. 2. 8. Dan. 7. 7. by the King of Assyria, Chap. 20. 4.  
whose land the rivers have spoiled] Or, whose land the rivers despise. Or, to tell them, that the floods will spoil their land.  
the rivers have spoiled] The Assyrian forces, breaking in upon them as floods, will lay it all wast, Chap. 8. 7.& 17. 12.  
V. 3. ye inhabitants of the world] He calleth the whole world to observe and expect the issue, when God shall begin to muster the Assyrian forces, Chap. 5. 26.  
V. 4. I will take my rest] Though I sit still, and let the Assyrian go on; yet I have an eye to my Church to relieve and refresh it, 2 Sam. 23. 4. Psal. 72. 6.  
consider in my dwelling place] Or, regard my set dwelling. Exod. 15. 17. 1 King. 8. 13.  
upon herbs] Or, after rain. Job 36. 32.& 37. 11. Chap. 24. 15.& 26. 19. Hose. 14. 5.  
V. 5. For] Or, But yet. as Psal. 118. 17. Chap. 9. 1.  
when the bud is perfect] This people, which I have given up to the Assyrians, shall be cut off by them, before their time, Job 15. 32, 33.& 18. 16.  
pruning hooks] Chap. 2. 4.  
V. 6. unto the fowls of the mountains] As boughs cut down, left without regard, for birds to sit, and beasts to brouse on, Chap. 17. 9.& 27. 10. Ezek. 31. 13.  
V. 7. shall the present be brought] After this judgement executed; in the dayes of the messiah. Chap. 19. 18, 19.  
of a people] The Ethiopians shall yield up themselves unto Christ; and show their submission, by offering of spiritual sacrifices to him, Psal. 68. 31. Zeph. 3. 10. Mal. 1. 11. Act. 8. 27, 37. as subjects their homage to their sovereign by presents, Psal. 72. 10. Chap. 16. 1.  
scattered and peeled] Or, out-spred and polished, &c. vers. 2.  
the mount Zion] A type of the Church, Chap. 2. 2, 3.   

CHAP. XIX.  
Vers. 1. BUrden] Chap. 13. 1.  
Egypt] Jer. 46. 13. Ezek. 29.& 30.  
rideth upon a swift cloud] He will come speedily, suddenly, and unexpected upon them; for clouds in Egypt are not usual, Deut. 11. 10, 11. Psal. 18. 10.& 104. 3.  
swift cloud] Heb. light. Jer. 2. 23.  
the idols of Egypt] Whereas they trusted in the multitude of their idols, and might of their men; the one shall be shaken, and the other faint, Jer. 43. 12.& 46. 25.  
idols] Exod. 12. 12.  
melt] Chap. 13. 7.  
in the midst of it] Or, within it. as Psal. 22. 14.  
V. 2. set] Heb. mingle. Chap. 9. 11.  
against the Egyptians] As he caused others at other times, to kill one another, when they came against his people, judge. 7. 22. 2 Sam. 14. 16, 20. 2 Chron. 20. 23. Chap. 49. 26.  
every one against his brother] Or, one against another. Chap. 9. 19. Jer. 31. 34.  
city against city] 2 Chron. 15. 6.  
kingdom against kingdom] Matth. 24 7.  
V. 3. spirit of Egypt] Their wisdom and policy, vers. 11.  
shall fail] Heb. shall be emptied. chap. 24. 3. Jer. 19. 7.  
destroy] Heb. swallow up. chap. 3. 12.& 20. 7.  
seek to the idols] Neither their Gods, nor their Magicians shall afford them any aid, or advice, Exod. 8. 19.& 9. 11. chap. 16. 12.& 47. 12.  
V. 4. give over] Or, shut up. Gen. 8. 2. See the like, 1 Sam. 24. 18.& 26. 8. Psal. 31. 8.  
hand] Or, power. as Psal. 78. 61.  
a cruel lord] Heb. Lords hard, each of them, as Psal. 119. 139.  
lord] Either gangrenes of their own: or foreign Kings; the Assyrian, chap. 20. 4. and the Chaldean, Jer. 46. 26. Ezek. 29. 19.  
V. 5. the waters shall fail from the sea] The sea, by which they traffic; and the river Nilus, that watereth their soil for them, shall both fail them, Ezek. 29. 3.& 30. 12.  
V. 6. turn the rivers far away] For want of water, lengthening their channels, to convey it as far as they can: or, deriving the stream of the river, for the making of a great pool else-where; to the no small prejudice of the whole land.  
of defence] That are the strength of Egypt, Ezek. 29. 3.& 32. 2. or, that are fenced with strong banks to keep them in, vers. 10.  
emptied and dried up] Or, exhaust, drained. Job 28. 4.  
reeds and flags] Exod. 2. 3.  
V. 7. paper reeds] A principal commodity of Egypt; from whence other countries were for books and writings furnished.  
brooks] Heb. brook.  
the mouth] The spring-heads, where the water issueth out, as at a mouth: or, because few, or none such are in Egypt, Deut. 1●. 10, 11. the river-sides, or banks, which are to the river, as the lips to the mouth.  
brooks] Heb. brook.  
and be no more] Heb. and shall not be Psal. 39. 13.  
V. 8. fishers also shall mourn] The country shall decay, because all their commodities shall fail.  
V. 9. net-works] Or, white works. Gen. 40. 16.  
V. 10. they shall be broken] Or, her banks shall be broken. with all those that make pounds for hire. or, gain of pounds for fish. or, sluices for pounds of fish.  
purposes] Heb. foundations.  
for fish] Heb. of soul. or, living things. Gen. 1. 20. 21.  
fish] A special commodity in Egypt, by reason of the river Nilus, and the pounds fed by it, Num. 11. 5.  
V. 11. Zoan] A very ancient city of Egypt, Num. 13. 22. called also Tanes.  
fools] Rom. 1. 21, 22. 1 Cor. 1. 20.  
how say ye] Jer. 8. 8.  
I am the son of the wise] They vaunted of their wisdom and their nobility, as if they had them both by inheritance: and flattered their King, causing him also to think so of himself.  
ancient kings] Heb. kings of antiquity. as Deut. 33. 15. chap. 23. 7.  
V. 12. where are thy wise men] Chap. 47. 12, 13. 1 Cor. 1. 20. and let them tell thee now Or, that they may tell thee now, and know. or, by telling make thee know, Jer. 9. 12.  
upon] Or, against.  
Noph] Or, Memphis. Hos. 9. 6. now Grand-Cairo.  
they that are the stay] Or, the governours. Heb. corners. a metaphor taken from corner stones, Psal. 118. 22. chap. 28. 16.  
the stay of the tribes] Those that should be their principal upholders, are the chief causers of her ruin, chap. 3. 12.& 9. 16.  
V. 14. mingled] Or, powred out. chap. 5. 22.  
a perverse spirit] Heb. a spirit of perversities.  
perverse spirit] In stead of the spirit of wisdom, which they so much vaunted of, God hath made them drunk and giddy with a spirit of stupidity and erroneousnesse, Psal. 60. 3. Chap. 29. 9, 10, 14.& 51. 17, 22. In the midst thereof] Or, into it. or, among them vers. 3. chap. 5. 8.  
as a drunken man] Chap. 24. 20. Jer. 48. 26.  
V. 15. the head or tail] Both great and small, strong and weak, shall all want employment, chap. 9. 14.  
V. 16. like unto women] Jer. 51. 30.  
the shaking of the hand] Chap. 11. 15.& 30. 32.  
V. 17. the land of Judah shall be a terror] They shall tremble for fear, when they shall see the land of Judah, that relied upon them, over-run and distressed by the Assyrians, chap. 36. 1. as fearing lest the like be●ide them too.  
V. 18. shall five cities] After those times, under the Gospel, vers. 23. chap. 18. 7.  
the language] Heb. the lip. Zech. 3. 9.  
of Canaan] The language, wherein God was then served: making the same profession and confession of faith with Gods people, Nehem. 13. 24. Rom. 10. 9. 2 Cor. 4. 13.  
swear to the Lord] Bind themselves by oath to God, Psal. 119. 106. Nehem. 10. 29. renouncing their former superstitions, 2 King. 5. 17. Act. 19. 19. Or, swear by him, and not by false Gods, Deut. 10. 20. Josh. 23. 8. that is, worship him onely, Psal. 63. 12. Chap. 65. 16.& 45. 23. Jer. 4. 2.& 12. 16.  
one] Some one of six onely, remaining in wickedness, shall be destroyed: or, one of which six shall be the city of Heliopolis, a most idolatrous place in former times. Or, one, that is, each of them, as chap. 6. 2. shall be called a city saved from destruction, as chap. 25. 6.  
shall be called the city] Or, shall be the as chap. 56. 7.  
of destruction] Or, of Heres. or, of the sun. Job 9 7. See chap. 16. 7.  
destruction] Chap. 49. 19.  
V. 19. an altar to the Lord] Evident signs that Gods religion is there: such as the patriarches used in ancient times, Gen. 12. 7. and 28. 18. Exod. 24. 4. Josh. 22. 10, 11. In the midst of the land] Or, in the land. vers. 20. as Chap. 6. 12. vers. 24.  
V. 20. for] Or, when. Chap. 1. 30.  
a saviour] The Lord Jesus. Tit. 2. 13.  
and] Or, even. as Jer. 14. 14.  
V. 21. shall be known to Egypt] He shall manifest himself unto them, both by his word, and by his works, Psal. 9. 16. Chap. 65. 1. Gal. 4. 8.  
do sacrifice and oblation] perform spiritual service to him, Zeph. 3. 10. Mal. 1. 11.  
vow a vow unto the Lord] Psal. 75. 11. Eccles. 5. 4.  
V. 22. smite and heal it] Deut. 32. 39. Hose. 6. 1.  
return even to the Lord] See chap. 10. 20, 21.& 17. 7. Jer. 46. 26.  
he shall be entreated of them] 2 Chron. 30. 20. Jer. 3. 22. chap. 57. 18. 19.  
V. 23. shall there be, &c.] There shall be free commerce& amity between those nations, that were at enmity and hostility before: and they shall, being united in Christ, both among themselves, and with Gods people, join together in the true worship and sincere service of God, chap. 11. 13. Joh. 10. 16. Ephes. 2. 12-16.  
high way] Or, causey. chap. 11. 16.  
V. 24. in the midst of the land] Or, in the land. chap. 7. 22. vers. 19.  
V. 25. Blessed be Egypt] The Gentiles shall have an equal share with the Jews in the blessings of God by Christ, Gen. 22. 18. Ephes. 1. 3.  
my people] Hose. 2. 23.  
the work of my hands] Chap. 43. 7. Ephes. 2. 10.  
mine inheritance] Jer. 10. 16.   

CHAP. XX.  
Vers. 1. TArtan] One of Senacheribs captains, 2 King. 18. 17.  
Ashdod] A city of the Philistines: but beinging of right to Judah. Josh. 15. 47. 2 King. 18. 8, 13.  
Sargon] Senacherib: or one of his predecessors.  
V. 2. by Isaiah] Heb. by the hand of Isaiah, as chap. 37. 24. Mal. 1. 1.  
loose] Heb. open. Psal. 30. 11.  
the sackcloth from off thy loins] Not a mourning weed here: but such a coarse upper-garment, as the Prophets usually did wear, 2 King. 1. 8. Zech. 13. 4. mat. 3. 4.  
naked and bare foot] Not stark naked, but in his coat, or inner garment; without his upper garments, cloak, gown, or mantle. 1 Sam. 19. 24. chap. 32. 11. Mic. 1. 8. Act. 19. 16. Joh. 21. 7. stripped, as a prisoner, or captive.  
three yeers for a sign and wonder] Or, for a three yeers sign and wonder, &c. not that the Prophet walked so three yeers:( it may be but three dayes, as Ezek. 4. 4, -6.) but to signify, that those two countries should at three yeers end, or within the space of three yeers, be over-run by the enemy, as chap. 16. 14.  
V. 4. the Egyptians prisoners] Heb. the captivity of Egypt. Psal. 126. 1. Ezek. 16. 53.  
buttocks uncovered] 2 Sam. 10. 5. chap. 3. 17. Mic. 1. 11.  
shane, Heb. nakedness. 1 Sam. 20. 30.  
Egypt] Their near confederate, vers. 3. chap. 18. 1.  
V. 5. they shall be afraid] The Philistines, who before had relied on them, and gloried much in them, vers. 1.  
Egypt their glory] Chap. 30. 5, 6. Jer. 2. 36.  
V. 6. this isle] The land of Judah: the people whereof also had over-much trusted to Egypt for succour against the Assyrians and other their enemies, chap. 30. 2.& 31. 2. that which therefore Rabshakeh upbraideth them with, chap. 36. 6.  
isle] Or country. Job 22. 30. Chap. 41. 1.& 49. 1.  
how shall we escape] How shall they save us, that cannot save themselves? Psal. 146. 3, 4. chap. 2. 22.   

CHAP. XXI.  
Vers. 1. BUrden] Chap. 13. 1.  
the desert of the sea] Chaldea, and Babylon, so called, of the great meers in that region: for such in Scripture are called Seas, Joh. 6. 1.& 21. 1. Or, because it was to be destroyed, and made a pool of water, chap. 14. 23. Jer. 51. 42.  
south] Or, heath. or, wast, dry land, Josh. 15. 19. Jer. 17. 26. such as the Southern parts are wont to be, lying near to the scorching heat of the sun.  
pass through] There being nothing there to hinder, or restrain them. Jer. 4. 11.  
it cometh] the ruin of Babylon, by the Medes and Persians, breaking in fiercely and furiously upon them, Jer. 50. 42, 44. and 51. 28, 30.  
the desert] Lying between Media and Babylon.  
V. 2. grievous] Heb. hard. Chap. 19. 4.  
vision] Chap. 1. 1.  
the treacherous dealer] The sins of Babylon, for which it was to be destroyed; extreme perfidiousness, and inhumanity, Hab. 2. 5.  
the spoiler spoileth] Chap. 33. 1.  
Elam] A part of Persia, Gen. 10. 22.  
Media] Chap. 13. 17.  
thereof have I made to cease] Procured by the Chaldeans and their cruelty, as Gen. 18. 20.  
V. 3. are my loins filled with pain] Spoken in the person of the Babylonians: or, as one amazed and affrighted at the sight of so dreadful a vision, Hab. 3. 15. See Chap. 15. 5.  
pangs have taken hold] Chap. 13. 8.& 26. 17. Jer. 48. 41.  
V. 4. My heart panted] Or, my mind wandered.  
the night of my pleasure] Or, my night of desire. 1 King. 9. 1, 19.  
night of my pleasure] The evening, or night, desired for rest, was turned with me into terror, Deut. 28. 67. Job 7. 4, 13, 14. Or, the Babylonians festival night shall be turned into terror, Jer. 51. 39. Dan. 5. 1, 30.  
turned] Heb. put.  
V. 5. arise ye princes] While they are feasting and making merry, they shall be commanded and compelled to betake themselves to their weapons▪  
anoint] Or, forbish.  
the shield] Chap. 22. 6.  
V. 6. let him declare what] Or, that may tell what. as Chap. 57. 16.  
V. 7. saw] In a vision, vers. 2.  
a chariot, &c▪] Troops of chariots of men of war; and others with baggage.  
a chariot] Or, a company of horse. or, chariots. 2 King. 6. 17.  
a couple of] Or, two troops of.  
a chariot of asses] Or, a company.  
a chariot of camels] Or, a company.  
harkened diligently] Heb. attended with attention, even great attention. as Chap. 22. 17.  
V. 8. he cried] Or, cried as a lion. as Psal. 11. 1.  
A lion] Cyrus, or Darius, that took Babylon, Dan. 5. 30. called a lion, Jer. 50. 44. Or, the watchman cried aloud, like a lion, as Lam. 3. 10. Hose. 11. 10. by his hideous noise expressing much fear of great danger approaching.  
I stand continually] The watch-mans speech, professing his constant diligence in his place of employment: and withall relating, what he had therein discovered.  
watch-tower] Jer. 6. 27. Hab. 2. 1.  
whole nights] Or, every night.  
a chariot of men] See vers. 7.  
and said] Upon relation of what the watchman had seen, God expoundeth it to the Prophet.  
Babylon is fallen] Jer. 51. 8. Rev. 14. 8.& 18. 2.  
the graved images] Chap. 46. 1. Jer. 50. 2.& 51. 44.  
broken unto the ground] Or, broken and thrown down, as Psal. 89. 39. Chap. 14. 12..& 22. 18.  
V. 10. threshing] Babylon, by whom God formerly threshed, or afflicted, other people; as Chap. 25. 10.& 41. 15. is now her self to be threshed; or, to be made a floor, for her own people to be threshed in, Jer. 51. 33. Mic. 4. 13.  
corn of] Heb. son. as Thren. 3. 13.  
V. 11. burden] Vers. 1.  
Dumah] Jer. 49. 7. Ezek. 35. 2. Obad. 1.  
Dumah] Edom, or Idumea, as Ram for Aram, Job 32. 2.  
Seir] The Edomites country, Deut. 2. 4, 5.  
what of the night?] What saw you the last night? or, how much of the night is spent? The speech of persons possessed with fear of some evil approaching, and inquiring oft of the watchman, whether he discover ought: Or, partly so affencted, and partly weary of attending all night in arms; and inquiring how near it is to break of day, Psal. 130. 6.  
of the night] Or, saith the watch-man? as Gen. 21. 7.  
V. 12. The morning cometh] As sure as the night succeedeth the day; so sure is such calamity shortly to surprise you, as by no diligence of enquiry, or running to and fro, ye will be able to avert, or avoid. Or, the morning indeed is coming: but as little comfort will ye have of it, as if it were night still;( Chap. 51. 30. and 59. 10.) unless ye turn from your sins, seek to God, and join yourselves to his people, Chap. 55. 6, 7. Psal. 47. 9.  
return] Or, go and come. or, come again. as Gen. 26. 18.  
V. 13. burden upon Arabia] Vers. 1. 11.  
foreste in Arabia] Ye shall flee to the woods, fo● fear of the Assyrians invading you, as to places of covert and retreat, Gen. 3. 8. 1 Sam. 22. 5.  
traveling companies] Heb. paths. or, journeys. as Gen. 37. 25.  
Dedanim] People of Arabia, descended from Dedan, Gen. 25. 3. Jer. 49. 8.  
V. 14. the] Or, ye.  
Tema] Job 6. 19.  
brought] Or, bring.  
water to him] Because for fear they durst not stay to eat, or drink: or because in those wast places there was great want of either sustenance, Job 6. 19.  
was] Or, is.  
they prevented with their bread] Or, prevent with your bread him that fleeth.  
V. 15. fled] Or, flee.  
from the swords] Or, for fear of. Heb. from the face of. Chap. 31. 8.  
bent bow] Heb. trodden. Chap. 5. 28.  
from the, &c.] Or, from a grievous war. as Gen. 18. 20.  
grievousness of war] Heb. heaviness. Chap. 30. 27.  
V. 16. a year] A shorter time, then that assigned Moab, Chap. 16. 14. and Egypt. Chap. 20. 3. the Assyrian, it seemeth, seizing sooner upon these countries of Arabia, then upon either of them.  
of an hireling] See Chap. 16. 14.  
Kedar shall fail] A people of Arabia, Psal. 120. 5. Chap. 60. 7. descended from Ishmael, Gen. 25. 13.  
V. 17. archers] Heb. bows. Chap. 22. 3.  
the mighty] Or, of the.  
diminished] Psal. 107. 39.  
for the LORD God] Chap. 1. 20.  
of Israel] The onely true God, Jer. 10. 10.   

CHAP. XXII.  
Vers. 1. BUrden] Chap. 13. 1.  
valley] Judea, and Jerusalem; so called, because environed with mountains, Psal. 125. 2.  
vision] So called, for the plenty of visions therein revealed to Gods Prophets, Chap. 1. 1. Or, in allusion to the name of Jerusalem; which may signify Salem,( Psal. 76. 2.) situate in that place, where God appeared, and was thereupon name Jireh, Gen. 22. 14. and both joined together, Jerusalem, Josh. 10. 1. 1 Chron. 11. 4.  
to the house-tops] For fear of the enemy, to fly from them, as to a place of more safety, Marc. 13. 15. Or, to cry out from thence for succour; Or, to bewail thyself there, Chap. 15. 8. Jer. 48. 38.  
V. 2. Thou that art] Or, That thou art.  
full of stirs] What is the matter, that thy tune and tone is altered; that thou art so full of out-cries now, that erst-while wast so full of reveling and jollity? vers. 13.  
a tumultuous] Or, thou tumultuous.  
a joyous city] Or, thou joyous, or, reveling city, Chap. 5. 11,— 14.& 32. 13. vers. 13.  
with the sword] But with hunger, or grief, or pestilence, Jer. 14. 18.& 38. 2. or, are like dead men with fear, before they come to any sight.  
V. 3. All thy rulers, &c.] Or, That all thy captains flee together, that they.  
fled together] That they wander to and fro, as men at their wits end: Or, are fled all to Jerusalem: 2 Chron. 32. 3, 4. Or, are fled out of it, upon the surprisal of the city: Jer. 39. 4. But this prophecy seemeth to be meant rather of the invasion of Judea by the Assyrians, then of the surprisal of Jerusalem by the Chaldeans.  
they are bound] Or, that they are so bound, and their hands tied up with fear, that they cannot handle the bow, nor make use of their weapons.  
by the archers] Heb. of the bow. Chap. 21. 17. Or, from the bow. from making use of it, as Psal. 69. 23.  
all that are found in thee] Or, that all that are in thee. as Est. 1. 5. which have fled] Or, that they flee.  
which have sled] Or, that they flee.  
from far] Those that are in the remoter parts of the land, repair to the city. Or, the captains and men of war flee, ere the enemy come near them.  
V. 4. Look away from me] Let me alone. Job 7. 19.& 14. 6. Offer not to restrain, or to comfort me: the manner of Gods Ministers to mourn, as for the sins, so for the plagues, of their people, Jer. 4. 19.& 9. 1. Luk. 19. 41.  
I will weep bitterly] Heb. I will be bitter in weeping, Zech. 12. 10.  
the daughter of my people] My countrymen, that were sometime as Gods darling; and are as dear as such an one to me, Chap. 1. 8. Jer. 9. 1. Rom. 9. 3.  
V. 5. a day of trouble] 2 King. 19. 3. Chap. 37. 3.  
treading down] Chap. 18. 2.  
the valley of vision] Vers. 1.  
to the mountains] Whither the people seek for shelter and safeguard, Psal. 11. 1.& 121. 1.  
V. 6. Elam bare the quiver] The Persians, and Medes, that served under the enemy, Chap. 21. 2. noted for good archers, Jer. 49. 35.  
Kir] A city of Media, under the Assyrians government, 2 King. 16. 9 Amos 1. 5. not that of Moab, Chap. 15. 1.  
uncovered the shield] Heb. made naked. Chap. 32. 11. uncased it, took off it the case, wherewith in time of peace it was wrapped up, Chap. 21. 5.  
V. 7. thy choicest valleys] Heb. the choice of thy valleys. as Gen. 23. 6.  
shall set] Heb. setting set.  
at the gate] Or, towards. Chap. 16. 1.& 28. 6.  
V. 8. he discovered the covering of Judah] The enemy seized upon their strong forts, which were as their covert, Psal. 29. 9. Chap. 36. 1.  
the house of the foreste] The armoury built by Solomon, 1 King. 7. 2.& 10. 16, 17. 2 Chron. 12. 9, 10.  
V. 9. seen also the breaches] Ye viewed and fortified the decayed places, neglected in time of peace, 2 Chron. 32. 5.  
the city of David] The fort of Zion, 2 Sam. 5. 7, 9. 2 Chron. 31. 5.  
the waters] For the strengthening and supplying of the city, 2 Chron. 32. 4, 5.  
the lower pool] Chap. 7. 3.  
V. 10. numbered the houses] Or, surveyed. as 1 Sam. 14. 17. to pull down such as might hurt, or hinder; or prove advantageous to the enemy.  
the houses] Or, some houses.  
V. 11. a ditch] To furnish you, if need were, with water, 2 Chron. 32. 30.  
the old pool] Nehem. 3. 16.  
unto the maker thereof] Unto God, that made Jerusalem, Chap. 37. 26. Or, that doth all this, Mal. 3. 17. that by the enemy thus afflicteth you, Chap. 10. 5, 6. 2 King. 24. 2. They trusted more in these outward means, then in God; and looked after them more, then after him and his protection, Pro. 18. 10, 11.  
maker thereof] Or, doer thereof.  
fashioned it] Or, framed. devised, purposed it, Jer. 18. 11.  
long ago] Heb. from afar. Jer. 31. 3.  
V. 12. to baldness, &c.] Signs of grief and sorrow. Chap. 3. 24. and 15. 2,& 37. 1. Jer. 4. 8.  
V. 13. joy and gladness] In stead of repentance and mourning for their sins, the procuring cause of these evils, they abandon themselves to riot, excess, reveling, and jollity; in contempt of the menaces of Gods Prophets, vers. 2. Chap. 5. 11, 12.  
let us eat and drink, for to morrow we shall die] The Prophets say, we shall die to morrow: let us make merry then, while we may, Chap. 56. 12. Wisd. 2. 6. 1 Cor. 15. 32.  
V. 14. it was revealed] Chap. 5. 9.  
Surely this iniquity, &c.] Heb. If this iniquity be, &c., as Chap. 5. 9.& 62. 8.  
saith the Lord GOD] God, in mine hearing, hath taken a solemn oath, that this your high and horrible contempt shall by no means be expiated, but that ye shall be destroyed for it. 1 Sam. 3. 14.  
V. 15. treasurer] Or, high Steward. See Exod. 1. 11. 1 King. 1. 2, 4.  
V. 16. hast thou here] Implying, that he was a stranger; and come up of nothing; having no possession of inheritance.  
as he] Or, O he. or, O thou. as Job 18. 4.  
a sepulchre on high] As imagining both by house and monument to perpetuate thy name; when as thou shalt enjoy neither, but be carried hence, and die in a strange country, 2 Sam. 18. 17, 18. Psal. 49. 11, 12.  
graveth] Heb. describeth.  
V. 17. the LORD, &c.] Or, The Lord who covered thee,( as Nehem. 3. 15.) with an excellent covering, and clothed thee gorgeously, shall surely, &c.  
will carry thee away] He will throw thee out of thine offices, and thine house, as Jer. 16. 13. Ezek. 32. 7. vers. 19.  
carry thee away] Or, throw thee out. Jer. 22. 26. 28.  
a mighty] Heb of a man. a man of might, Jer. 31. 22.  
captivity] Or, throwing out. as Chap. 6. 11.& 21. 7.  
surely cover] Heb. covering cover.  
cover thee] Cover thy face: as is wont to be done with persons condemned to death; as unworthy to see the light, Esth. 7. 8. Job 9. 24.& 40. 13.  
V. 18. surely violently turn and toss thee, like a ball] Or, wrap thee up( Lev. 16. 4. Heb. wraping wrap thee up with a wraping) and toss thee as a ball. Chap. 14. 12. taken from those that wrap up a thing round like a ball, to toss or throw it the farther.  
large country] Heb. large of spaces. or, hands. Chap. 33. 21. Psal. 104. 25.  
the chariots of thy glory] Or, thy glorious chariots. as Chap. 3. 8.  
be the shane &c.] Or, die with thee, O thou the shane, &c. as 2 King. 9. 31. vers. 16.  
shane of thy lords house] The dignity and honour conferred on thee,( as it falleth out, when wicked ones are preferred) shall turn to thy Masters shane, Psal. 12. 8. Pro. 28. 12, 28.& 29. 2. Eccles. 10. 5, 6.  
V. 19. pull thee down] Shall he, the King, who before advanced thee. Or, I will pull thee down, whether he do it, or no, Levit. 20. 4, 5. Psal. 52. 5. pulled down thou shalt be.  
V. 20. Eliakim the son of Hilkiah] 2 King. 18. 18  
V. 21. cloth him with thy rob] I will put him in thy place, Chap. 36. 3. See vers. 17.  
strengthen him with thy girdle] Give him thy power. See Chap. 11. 5.& 23. 10.& 45 1, 5.  
a father] In regard of his fatherly care of them, and tender affection to them, Gen. 45. 8.  
V. 22. the key of the house of David] I will commit unto him the whole charge and government of the Kings house: Chap. 9. 6. so that there shall not be any thing done there in one kind or other without him; nor any control him in what he doth, Gen. 41. 40, 44. Psal. 105. 21, 22.  
open and none shall shut] A form of speech borrowed from the office of those, who having the keys of city or castle committed unto them, the gates thereof cannot be opened or shut without their direction, and by special order from them, Job 12. 14. Revel. 3. 7.  
V. 23. fasten him as a nail in a sure place] Establish him in his office, Ezr. 9. 8. Eccl. 12. 11. Zech. 10. 4. Chap. 33. 20. that he may not be shaken out of it, as thou shalt be. vers. 17.  
glorious throne] Heb. throne of glory. 1 Sam. 2. 8.  
to his fathers house] Not a shane to his fathers, or his Lords house: as Shebna. vers 18.  
V. 24. all the glory of his fathers house] All his issue and allies, as well small as great, shall partake of his honour in some one place of employment or other.  
vessels of cups] Or, several kinds, or, sorts.  
the vessels of flagons] Or, kind, or, sorts of bottles. Chap. 30. 14. Jer. 13. 12.  
vessels of flagons] Or, instruments of viols.  
V. 25. fastened in the sure place] Shebna; who seemed to sit so sure. vers. 23.  
the burden that was upon it] Those that had dependence upon him. Chap. 31. 3.   

CHAP. XXIII.  
Vers. 1. BUrden] See Chap. 13. 1.  
Tyre] Jer. 25. 22.& 47. 4. Ezek. 26-28. Amos 1. 9. Zech. 9. 2, 4.  
Howl,] Verse 14.  
ye ships of Tarshish] Ye of Cilicia, that trade there. Ezek. 12. 27, 25. See Chap. 2. 16.  
it is laid waste] Tyrus; by nabuchadnezzar at first, Ezek. 26. 7.& 29. 18. and afterward by Alexander the great.  
so that &c.] Heb. from City, from entrance; as Chap. 7. 8.  
no house,] No harbour, or place of receipt for you at Tyre.  
Chittim] Macedonia; from whence Alexander came. See Gen. 10. 4. Num. 24. 24. Dan. 11. 30.  
it is revealed to them] Or, it( the foundation thereof) is laid bare. Ezek. 13. 14. Mic. 1. 6.  
V. 2. still] Heb. silent. Jer. 47. 6.  
Isle,] Tyrus, for it stood within the sea. Ezek. 27. 3, 4.& 28. 2.  
Zidon] See Vers. 4. 12.  
have replenished] Have haunted and enriched: Ezek. 26. 2.& 27. 5, &c.  
V. 3. by great waters] Brought in by the Mid-land sea. Psalm. 104. 25.  
of Sihor] The flax and corn of Egypt, fed by the river Nilus. Josh. 13. 3. Jer. 2. 18.  
a mart of nations] The greatest mart of the known world in those times, for all manner of merchandise. See Ezek. 27.  
V. 4. Zidon] A city near to Tyrus, and so conjoined with it in commerce and confederacie, that they s●emed to be as one state. See Gen. 10. 15, 19. Josh. 19. 28, 29. Ezek. 28. 21. Matth. 11. 22.  
sea hath spoken] The sea bordering on Tyrus, and Tyrus its chief port.  
V. 5. As at the report] Or, when the report cometh to Egypt, they shall.  
be sorely pained] Fearing, not without cause, that their turn may be next. Ezek. 29. 18, 19.  
V. 6. pass ye over to Tarshish] Flee, ye Tyrians and Sidonians, to seek you new seats. See Cha. 2 16.  
ye inhabitants] Vers. 2.  
V. 7. joyous] Or, reveling. Chap. 22. 2.  
ancient dayes] Heb. dayes of antiquity. Chap. 37. 26.  
feet shall carry her] Shee shall go away, carried captive; not in state, riding as a princess; but compelled to travel on foot, as some mean person. Eccl. 10. 7.  
afar off] Heb. from afar off. as Jer. 49. 19.  
V. 8. the crowning] That royal city, that weareth a crown. Ezek. 28. 22. Or, that crowneth her inhabitant, with wealth and state.  
crowning] Or, crwoned.  
Merchants are princes] That maketh her merchants as princes. or, with whom princes trade. Ezek. 27. 21.  
V. 9. to slain] Heb. to pollute.  
slain] Or, throw down. Psal. 89. 39, 44.  
V. 10. pass through thy land] Flee with all speed, to make an escape, thou Tyrus, the daughter of the Ocean. or, flee unto Tarsus in Cilicia, or some other place abroad: for thy shelter is all gone at home. Vers. 12.  
O daughter] Or, to the daughter, as Vers. 6.  
there is no more strength] Thy wall▪ and carriers are gone, Ezek. 26. 4. or, thy power and strength. Chap. 11. 5.& 22. 21. See the like manner of speech, Chap. 47. 1.  
strength] Heb. girdle. Job 12. 18.& 38. 3.  
V. 11. He stretched] The Lord hath done it. vers. 9.  
stretched out, &c.] Or, hath, stretched out, &c. hath shaken, &c.  
over the sea] As sometime over the read sea. Exod. 1. 4 16, 21. Chap. 10. 24, 26.& 14. 27.  
shook the kingdoms] Hag. 2. 6. Heb. 12. 26, 28.  
against the merchant city] Or, concerning a merchant-man. Hos. 12. 7.  
the merchant city] Heb. Canaan. from whence the Tyrians and Sidonians are descended. Gen. 10. 15, 19.  
strong holds] Or, strength. Vers. 14.  
V. 12. no more] Heb. not add to. as Chap. 1. 13.  
rejoice] Or, revel it. Vers. 7.  
virgin] Not touched, or afflicted before. Or, for state and beauty, like a young beautiful damsel. Chap. 47. 1.  
daughter of Zidon] Tyrus, founded by the Zidonians. or, Zidon itself; in the same state with Tyrus. Vers. 4. See Chap. 1. 8.& 47. 1.  
there also shalt thou have no rest] For from thence shall the enemy set forth against thee. Vers. 1.  
V. 13. Behold] Amos 6. 2.  
the land of the Chaldeans] Because it might seem incredible, that Tyrus should thus be destroyed, he mindeth them of the Chaldeans, a state ancienter and more ample, then theirs: which yet, either had been destroyed by the Assyrians, 2 King. 17. 24. or though, being by them, having surprised it, fortified and repaired, yet should by the Medes and Persians be utterly ruined. Chap. 13. and 14. See the like to Egypt concerning Assyria, Ezekiel 31. 3 &c.  
this people] The Tyrian state.  
till] Or, when.  
that dwell in the wilderness] That dwelled scattered here and there before in waste places. Job 3. 14.& 15. 28.  
towers] Heb. watch-towers. Chap. 32. 14.  
and he brought it] Or, yet was it. as Chap. 22. 19.  
V. 14. Howl] Vers 1.  
V. 15. seventy years] So long as the Jews were in captivity in Babylon. Jer. 29. 10 Dan. 9. 2.  
one king] Of the Babylonian kingdom or Empire; so long as it shall last. Jer. 27. 7. under which all those parts of the world endured grievous servitude; until by Cyrus they were restored to their former freedom.  
shall Tyre sing as an harlot] Heb. it shall be unto Tyrus, as the song of an harlot.  
sing as an harlot] She shall use all cunning means to draw people to her. or, she shall return to her merchandise again.  
V. 16. thou harlot that hast been forgotten] She shall seek to regain her former credit, as an harlot, that hath long been forsaken of her lovers. Jer. 2. 32. alluding to her music; mentioned Ezek. 26. 13.& 28. 13.  
sweet melody] Heb. good striking, or, hand-musick. Chap. 38. 20.  
V. 17. her hire] Her wonted commerce, attended commonly with fraud and evil arts. Prov. 20. 14. Hos. 12. 7. Luke 16. 9.  
commit fornication] Rev. 17. 2.& 18. 9.  
V. 18. And] Or, yet. as Chap. 17. 8.  
her merchandise] When by the preaching of the gospel, she shall be brought to repentance, the gain of her trading shall be employed to the maintenance of Gods worship and his ministery. Chap. 60. 6. 7. See Act. 2. 44.& 4. 34.  
holinesse to the LORD] Exod. 28. 36. Zech. 14. 20.  
laid up] For profane, or private use, Deut. 15. 19.& 26. 14.  
durable] Heb. old. Prov. 8. 18.   

CHAP. XXIIII.  
Vers. 1. THe earth empty] The lands, against which he had before prophesied, from Chap. 13. this being as the conclusion of all before going from thence.  
earth] Or, land.  
waste] empty of inhabitants; and void of all those commodities that formerly it either was furnished with, or afforded.  
turneth it upside down] Heb. perverteth the face thereof.  
V. 2. as with the people] There shall be a general confusion; no order in Church or State. Chap. 3. 5. Or, all estates and conditions shall fare alike, be alike plagued. Chap. 2. 9. and 5. 15. Hos. 4. 9.  
priest] Or, prince. Gen. 41. 50. 2 Sam. 8. 18.& 20. 25.  
V. 3. utterly emptied &c.] Heb. emptying emptied. and, spoiling spoiled.  
emptied] Chap. 19. 3.  
spoiled] Chap. 10. 6.& 17. 14.  
for the LORD hath spoken] Chap. 21. 17.  
V. 4. mourneth] Chap. 3. 27.& 19. 8.  
fadeth away] Chap. 1. 30.  
languisheth] Chap. 16. 8.& 19. 8.  
the haughty people] Heb. the height of the people. Chap. 3. 25.  
V. 5. The earth] Or, Even this land also is profaned by thee.  
earth also] Even this land of Judah, that should have ●een an holy land, and have kept itself pure from those abominations wherewith the heathen are defiled. Chap. 1. 21. Jer. 3. 1, 8.  
defiled] Either with the gore blood and carcases of men slain and sacrificed. Psal. 106. 38. or, with the impiety and wickedness of those that live in it. Lev. 18. 27. Numb. 35. 33. Jer. 3. 1, 2.  
laws] moral and civill. 2 Chron. 33. 8.  
ordinance] Gods sacred rites, and ordinances. Nehem. 9. 14.  
everlasting] Heb. covenant of eternity. Chap. 55. 3.  
covenant] Which by Abraham God made with them. Gen. 17. 7, 9. and by Moses renewed. Exod. 24. 8. Deut. 29 12.  
V. 6. the curse] The curse of God, Jer. 23. 10. denounced in the book of the law. Lev. 26. 14. Deut. 28. 16, &c. and 29. 20.  
earth] Or, land. vers. 13.  
burned] Burnt up with heat and drought. or, consumed with the fire of Gods wrath. Chap. 9. 18. and 10. 16.  
few men left] Chap. 4. 1.& 10. 19.& 13. 12.  
V. 7. new wine] Or, sweet. Chap. 49. 26.  
mourneth] Being powred out by the enemy.  
languisheth] Being trodden down. Chap. 16. 8. Amos 5. 17.  
sigh] Because the means and matter of their mirth are gone. vers. 8. 12.  
V. 8. of tabrets ceaseth.] Chap. 5. 12.& 16. 10. Jer. 7. 34.& 16. 9.& 25. 10. Ezek. 26. 13. Hos. 2. 11.  
of them that rejoice] Or, of the jewellers,( Chap. 22. 2.) is at an end.  
V. 9. drink wine] They shall not revel it, as they had wont; they shall take little pleasure in any strong drink, by reason of the calamities and distractions of the times.  
V. 10. city of confusion] Either Jerusalem; or any of them, whose desolation is here denounced. Chap. 27. 10.  
shut up] To keep out the enemy. Chap. 26. 20. Joh. 20. 29.  
V. 11. darkened] Chap. 8. 22. and 9. 19. Amos 8. 9, 10.  
is gone] Because it was abused, when they had it. Deut. 28. 47, 48.  
V. 13. it shall be] When the Lord shall have executed the judgements above-mentioned. Chap. 10. 12.  
in the midst of the land] Or, in the land. Chap. 7. 22.  
among the people] Heb. in the midst of. as Jer. 40. 5.  
as the shaking] A very small number shall be left: that God may have a people to praise him. Chap. 1. 9. and 6. 13. and 7. 3.& 10. 21, 22. Jer. 3. 14.  
of an olive-tree] Chap. 17. 6.  
V. 14. from the sea] From the utmost parts of the world; or the land. Psal. 72. 8. or, from the islands and sea coasts, whither they had been carried captive. Chap. 26. 15.  
V. 15. in the fires] In the midst of your tribulations. Chap. 48. 10. 1 Pet 4. 12. or, in the valleys and plains, where grass and herbs grow. Chap. 18. 4. and 26. 19. and the rivers run. Psal. 104. 10.  
fires] Or, valleys.  
V. 16. uttermost part] Heb. wing. Chap. 11. 12.  
to the righteous] To God; Psal. 11. 7. and 129. 4. who will manifest his righteousness, as by execution of justice, so by the vocation of the Gentiles according to his promise. Chap. 1. 27.  
My leanness] Heb. leanness to me.( Chap. 10. 16.) or, My secret to me.  
my leanness] I am even consumed, with grief and thought, for the wickedness and perfidiousness of my people. Psal. 69. 9.& 119. 139.  
have dealt very treacherously] Heb. dealing treacherously have dealt treacherously Jer. 5. 11.  
V. 17. Fear] Jer. 48. 43.  
V. 18. he who fleeth] The inevitablenesse of Gods judgements; which shall every where overtake them. Amos 5. 19.& 9. 2, 3.  
fleeth] Prov. 29. 25.  
the windows] Gods vengeance shall be as well over them, as under them: as it was in Noahs flood. Gen. 7. 11. so that there shall be no means of escape. So Gen. 19. 24. Psal. 11. 6. Chap. 13. 13. Rom. 1. 18. See the contrary, Mal. 3. 10.  
V. 19. utterly broken down] Heb. breaking in pieces broken in pieces. Psal. 2. 9. Prov. 11. 15.  
clean dissolved &c.] Heb. dissolving dissolved. and, moving moved.  
V. 20. reel] Heb. reeling reel.  
like a drunkard] Psal. 107. 27. Chap. 19. 14. Jer. 23. 9.  
like a cottage] Chap. 38. 12.  
heavy upon it] In the punishment thereof. Psal. 38. 4. Ezek. 33. 10.  
it shall fall] Jer. 25. 27. and 51. 64.  
rise again] Heb. add to rise. Amos 5. 2.  
V. 21. punish] Heb. visit upon. Chap. 26. 14.  
of the high ones] No power so high or mighty, but that God will visit with his plagues: the greatest shall smart as well as the meanest. vers. 2. Or, God will visit as well the heavenly host, his Church, as the world and the princes of it. Lam. 2. 1. Dan. 8. 10. Rev. 12. 1, 7.  
the high ones] Or, on high. Chap. 34. 4.  
V. 22. as prisoners] Heb. with the gathering of prisoners. as Chap. 10. 26.& 27. 7.& 62. 5.  
are gathered] They shall be kept in, and kept under, by Gods almighty power, as fast shut up in a prison, until the time of their releasement come. Zech. 9. 11, 12. Chap. 27. 13.  
pit] Or, dungeon Jer. 37. 16.  
visited] Or, found wanting. Numb. 31. 49.  
visited] Not in judgement; but in grace and mercy; by the ministry of the Gospel. Jer. 27. 22. Luk. 1. 79.& 4. 18.  
V. 23. the moon] The light of the moon and sun shall not be comparable to the glory of God, that shall shine in his Church and the ministry thereof under the Gospel. Chap. 30. 26. 2 Cor. 3. 7-11, 18.& 4. 4, 6.  
moon] Chap. 13. 10. Ezek. 32. 7. Joel 2. 31.& 3. 15.  
before his ancients] Or, there shall be glory before his ancients.   

CHAP. XXV.  
Vers. 1. O LORD, thou art my God] A psalm of the Prophet, praising God, for what he will do,( as Psal. 13. 5, 6.) in subjecting and bringing in the nations by his chastisements, and adjoining them to his Church. Chap. 2. 3, 4. Or, of Gods people, acknowledging his goodness towards them, in delivering them, and making good his gracious promises to them. as Chap. 26. 1.  
wonderful things] Heb. a wonderful thing] Psal. 77. 12. Chap. 29. 14.  
thy counsels] Or, even thine ancient counsels, or, purposes, in faithfulness and truth.  
of old] Heb. from afar. Chap. 22. 11. Jer. 31. 3.  
V. 2. a city] Of the cities of the enemies to thy Church. Chap. 26. 5.  
a palace of strangers] Forts kept by foreign souldiers. Chap. 29. 5. Ezek. 27. 11. Or the strong holds of strangers from the common-wealth of Israel. Psal. 18. 44, 45. Eph. 2. 12.  
it shall never be built] Or, so that it can not for ever be built. Job 12. 14.  
V. 3. the strong people] The proud and stout ones, enforced by thy judgements; who before would not aclowledge thee. Psal. 66. 3.& 83. 16.  
terrible nations] Or, roisting. ver. 4. 5.  
V. 4. the poor] To thy poor afflicted and oppressed people. Psal. 9. 9.& 18. 27.  
a refuge] Chap. 32. 2.  
the blast] The rage of the wicked, till God break the power of it. Psal. 76. 10.  
terrible ones] Or, roisters. ver. 3.  
a storm] Chap. 28. 2. Ezek. 13. 11.  
V. 5. shalt bring down] Or, hast brought down.  
noise] Or, tumult. Chap. 13. 4.& 22. 3.  
strangers] See vers. 2.  
in a dry place] Abated by rain, or kept off by shade. vers. 4.  
dry place] Heb. dryness. Chap. 32. 2.  
even the heat with] Or, as the heat is abated by the.  
the branch] Or, so the song. Cant. 2. 12.  
branch] Their power, that spread itself this way and that way, Ezek. 17. 6, 7. shall be abated and abased. Or, their roaring and reveling, their shouting and triumphing, shall be quelled and quailed. Chap. 13. 11.& 24. 8, 9.  
terrible ones] Or, roisters. Chap. 29. 5.  
shall be brought low] Or, is brought.  
V. 6. this mountain] Zion, Gods Church. Chap. 2. 2▪ 3. consisting of Jews and Gentiles. Chap. 56. 7. and a type of heaven, where these things shall be perfectly fulfilled. Luk. 22. 16. 30. Rev. 20. 14.  
a feast] A spiritual banquet. Psal. 22. 26, 29.  
fat things] All manner of spiritual dainties. Psal. 36. 8.  
wines on the lees] Heb. Lees.  
on the lees] Or, drawn from the lees. as Chap. 19. 18. so after.  
marrow] Psal. 63. 5.  
V. 7. destroy] Heb. swallow up. as vers. 8. Chap. 19. 3.& 49. 19.  
the covering] The veil of ignorance and blindness. 2 Cor. 3. 15. Eph. 4. 18. or, the face-cloath of death. Joh. 11. 44. or of condemnation. Est. 7. 8.  
covering] Or, face-covering.  
cast over] Heb. covered. or, wrapped. 1 Sam. 21. 9.  
V. 8. swallow up death] He will utterly destroy death. vers. 7. Hos. 13. 14. 1 Cor. 15. 54. 1 Tim. 1. 10. Heb. 2. 14. Revel. 20. 14.& 21. 4.  
in victory] Or, for ever. Psal. 9. 6, 18. Chap. 13. 20.  
wipe away tears] They shall have no more occasions of sorrow. Chap. 30. 19.& 35. 10. Rev. 7. 17.& 21. 4.  
the rebuk of his people] Those afflictions, that exposed them to the reproach of wicked worldlings. Psal. 44. 13. Joel 2. 17.  
rebuk] Or, reproach. Jer. 31. 19.  
for the LORD hath spoken it] Chap. 21. 17.& 24. 3.  
V. 9. we have waited for him] Psal. 41. 1. Chap. 8. 17.& 26. 8.  
he will save us] Chap. 33. 22.  
we will be glad] Psal. 20. 5.& 21. 1.  
V. 10. in this mountain] vers. 6.  
the hand of the LORD] His power shall reside and abide, to protect his people. Chap. 4. 5, 6. Psal. 132. 14. Zech. 2. 5.  
Moab] The enemies of his Church. Psal. 18. 42.& 44. 5.& 60. 12.& 108. 13. Chap. 41. 15. Zech. 10. 5. Mal. 4. 3.  
trodden down] Or, threshed.  
down] trodden and crushed. as Job 39. 15. or, threshed, as Chap. 21. 10.& 41. 15. Hab. 3. 12.  
under him] Under his feet. Psal. 110. 1. Chap. 26. 6. Mal 4. 3. Rom. 16. 20.  
trodden down] Or, threshed in Madmenah. Chap. 10. 31.  
V. 11. spread forth his hands] He shall, by his mighty power, reach and strike his enemies on every side, being no more able to resist him, then the water can the arm, or the stroke of the swimmer. Psal. 110. 2.  
he shall bring down] Chap. 16. 6. Jer. 48. 29.  
with the spoils of their hands] Or, with the stroke of his hands.  
V. 12. the fortress of the high fort] Chap. 26. 5.  
thy walls shall he bring down] O Moab. vers. 10.  
bring to the ground] Heb. make to touch. Lam. 2. 2.   

CHAP. XXVI.  
Vers. 1. WE have a strong city] A song composed to comfort the faithful during their captivity in assurance of their deliverance, at the time whereof it should be sung. Chap. 25. 1.  
salvation will God appoint for walls and bulwarks] Gods protection shall be defence sufficient. Psal. 121. 1, 2.& 125. 1, 2. Chap. 60. 18. Zech. 2. 5.  
V. 2. gates] Of Jerusalem to assure them of their return thither; and to intimate the confluence of people to it. Chap. 60. 11. or, of the Temple; that they may go in thither, to praise God for their return. Psal. 118. 19, 20.  
keepeth the truth] that continue faithful and constant with God. Psal. 31. 23. Hos. 11. 12. Rev. 2. 10.& 3. 10.  
truth] Heb. truths, or, faithfulness. Prov. 13. 17.& 14. 5.& 20. 6.  
V. 3. perfect peace] Heb. peace peace. Chap. 57. 19.  
whose mind is stayed on thee] By an unchangeable decree, or purpose. Rom. 11▪ 29. Or, by a settled thought  
mind] Or, thought: or, imagination. Gen. 6. 5.  
because he trusteth in thee] Psal. 37. 40.  
V. 4. the LORD JEHOVAH] Heb. Jah. Psal. 68. 4.  
everlasting strength] Heb. the rock of ages. as Chap. 45. 17.  
V. 5. he bringeth down them that dwell on high] Chap. 25. 12.& 32. 19.  
on high] No power so high or strong, but he can pull it down. Chap. 24. 21. Dan. 4. 37.  
V. 6. of the poor] He will set up his poor afflicted ones over the power of the proud wicked. Josh. 10. 14. Luke 10. 19. Rom. 16. 20 Rev. 2. 26.  
V. 7. way of the just is uprightness] Prov. 21. 10.  
is uprightness] The godly have a good issue, and find a free passage, in all their affairs; because God conducteth them, and levelleth their way for them. Psal. 5. 8.& 18. 32.& 143. 10.  
uprightness] Heb. a way of straightness, or, ●avennesse, as Vers. 10. a most streight or even and plain way. Psalm. 26. 12.& 27. 11. Prov. 15. 19.  
most upright, dost weigh] Or, dost eavenly balance. Chap. 40. 3, 4.  
upright] Heb. even, or, streight. Chap. 40. 3.  
V. 8. in the way] Chap. 64. 5.  
of thy judgements] We have continued constant with thee in the midst of our afflictions. Job 13. 15. Psal. 44. 17, 18.  
we waited for thee] Chap. 25. 9.& 33. 2.  
the desire of our soul is to thy name] Our thoughts have been of thee, and our desires after thee cominually night and day. Psal. 63. 1, 6. Mal. 3 16.  
V. 9. in the night] Can. 3. 1.& 5. 2.  
will] Or, should.  
learn righteousness] Men should learn the fear of God by afflictions. Job 37. 23, 24. Rev. 15. 4.  
V. 10. favour be shewed to the wicked] Gods favours will not win the wicked. Eccl. 8. 11. 12. Rom. 2. 4, 5.  
learn righteousness] Isai. 1. 17.  
in the land of uprightness will be deal unjustly] Even in Gods Church, where righteousness reigneth, Chapter 60. 21. romans 5. 21. he will do wickedly. Or, He will transgress, and go out of Gods way, where it is straightest, plainest, eavenest, easiest to find and to follow. Jer. 2. 25.& 6. 16.& 14. 10.  
land of uprightness] Or, eavenest ground.  
uprightness] Heb. eavenesses. or, streightnesses. Vers. 7.  
unjustly] Or, unequally. or, uneavenly.  
V. 11. when thy hand is lifted up] Or, Thine hand is lifted up( exalted by thy marvelous works. Psal. 118. 15, 16.) but they will not see.( regard it. Job 34. 26. 27. Psal. 28. 5. Chap. 5. 12.) yet they shall see;( enforced, will they, nile they, to see it) and be confounded. Psal. 83. 17.& 86. 17. Or, Thine high hand( as Deut. 32. 27.) they will not see: yet they shall see; and be confounded at the sight of it, or, with shane and confusion, or, to their shane and confusion, thy zeal for thy people. Chap. 9. 7.& 37. 31.  
at the people] Or, towards the people. Psal. 112. 10.  
yea the fire of thine enemies shall devour them] Or, and the fire. or, the fire also prepared for thine enemies( thy fierce and fiery wrath incensed against them) shall devour( that is, destroy) them. Psal. 21. 9.& 97. 3. Chap. 30. 33. Matthew 25. 41, 46. Revel. 20. 9, 10.  
V. 12. thou also hast wrought all our works in us. Psal. 37. 5.  
in us] Or, for us.  
other lords besides thee have had dominion over us] foreign gangrenes have tyrannized over us. 2 Chron. 12. 8. Jerem. 50. 17. Lam. 5. 8.  
but by thee onely, &c.] yet in thee alone trusting,( Vers. 3.) we remembered. Vers. 8.  
V. 14. they shall not live] The enemies of thy Church are irrecoverably destroyed. Psal. 36. 12. Chap. 24. 20. Jerem. 25. 27.& 51. 64.  
therefore hast thou visited] Or, because thou hast▪ as Gen. 38. 26.  
made all their memory to perish] Psal. 9. 6.  
V. 15. hast increased the nation] Thou hadst multiplied them in times past. Exod. 1. 12. Deut. 1. 10. or, dost multiply them, by adding to thy Church. Act. 2 41, 47▪& 4. 4.& 5. 14. or, thou hadst added affliction upon affliction to them. Psalm. 69. 27. Jer. 45. 3.  
hast increased] Heb. added to.  
thou art glorified] Thou didst glorify thyself by thy judgements upon them for their sins. Levit. 10▪ 3. Numb. 14. 21, 23. Psal. 99. 8. or, They aggrieved and burdened thee with their transgressions. Chap. 43. 24.& 63. 10. Ezek. 6. 9. Amos 2. 13. Ephes. 4. 30.  
art glorified] Or, wast aggrieved; a Psal. 32. 4. See Chap. 63. 9, 10.  
all the ends of the earth] Whither thou causedst them to be carried captive. Deut. 28. 64.  
V. 16. they visited thee] They visited thee by prayer, when thou visitedst them by afflictions. Psal. 78. 34. Jer. 2. 27. Hos. 5. 15.& 6. 1.  
prayer] Heb. charm, that is a secret, or bemoaning or humble, or persuasive speech. See Chap. 3. ●.& 8. 19.& 29. 4.  
V. 17. we been, &c.] In extreme pain and grief. Chap. 13. 8.& 21. 3.  
thy sight, O LORD] While thou stoodst by, and lookedst on; but affordedst us no succour. Psal. 10. 14.& 35. 22. Habbak. 1. 13.  
V. 18. brought forth wind] Our pains were endless and easeless, and ourselves helpless and hopeless. Chap. 37. 3. all our endeavours proved but windy. Chap. 33. 11. Hos. 12. 1. and 8. 7.  
have not wrought] Or, could not work; as Chap. 30. 5.  
in the earth] Or, for our land.  
neither have the inhabitants of the world fallen] We were not able to bear down our enemi●s; as Psal. 44. 5. Psal. 18 17.  
fallen] Or, did not— fall. Psal. 18. 38.  
V. 19. dead men shall live] Thy people, though they seem utterly destroyed, shall again be raised and restored. Ezek. 37. 11-14. Dan. 12. 1, 2. contrary to that of the wicked, their adversaries. Vers. 14.  
together with my dead body shall they arise] Or, my bodies each of them shall arise.  
dead body, &c.] There shall not one of them be wanting, whom God will have preserved, and reserved for this national resurrection. Dan. 12. 1.  
awake and sing] Chap. 51. 17.& 52. 1.& 60. 1.  
that dwell in the dust] That seem to be as dead and butted. Psal. 88. 4-6. Ezek. 37. 11.  
thy due is as the due of herbs] Thy grace and might is as the due, that maketh the herbs spring again, which either in winter, or in heat of summer, seemed dead. Psal. 72. 6.& 133. 3. Prov. 19. 12. Chap. 18. 4. At this verse endeth the Psalm of praise.  
V. 20. Come, my people] Here beginneth a new prophecy, concerning▪ Gods judgements on the enemies of his Church; and the recollection of his people.  
enter thou into thy chambers] He admonisheth Gods people to wait patiently, betaking themselves to God, and expecting deliverance from him, amid those general calamities, that should shortly ensue. Matth. 6. 6.  
hid thyself] Job 14. 13.  
for a little moment] Psalm. 30. 5. Chap. 54. 7, 8. 2 Corinth. 4. 17.  
V. 21. cometh out, &c.] Mic. 1. 3.  
disclose her blood] Cast up the innocent blood, which she hath drunk up, and which crieth to God for vengeance. Gen. 4. 11. Job 16. 18.  
blood] Heb. bloods. Chap. 1. 15.   

CHAP. XXVII.  
Vers. 1. SOre] Heb. hard. as Chap. 19. 4.  
sword shall punish] His mighty power and word. Chap. 11. 4. Rev. 19. 15.  
punish] Heb. visit upon. Chap. 10. 12.  
leviathan] Satan. Rev. 12. 9.& 20. 2. and other the mighty adversaries of his Church, compared to that Leviathan. Job 41. 1. Psal. 74. 13, 14. Chap. 51. 9. Ezek. 29. 3.& 32. 2.  
piercing] Or, gliding. or, crossing. or, long, like a bar. Job 26. 13.  
serpent] Or, whale. Gen. 1. 21. Psal. 44. 19.  
V. 2. sing ye unto her] Heb. answer. sing by course. as Exod. 15. 21. 1 Sam. 18. 7. Ezra 3. 11.  
A vineyard] The Church. Psal. 81. 8. Chap. 5 7.  
read wine] The best and strongest wine. Psal. 75. 8. Chap. 5. 2. Jer. 2. 21.  
V. 3. do keep it] Or, who watch it, will. Jer. 4. 17.  
keep it] I will, both protect it against all assailants, and supply it with all things necessary unto the continuance of it in a flourishing and fruitful estate. Chap. 58. 11. Gen. 2. 9, 10. Ezek. 47. 1, 9, 12. Rev. 22. 1, 2.  
hurt] Heb. visit on. vers. 1.  
keep it] Or, watch. Psal. 121. 4. 2 King. 17. 9.  
V. 4. not in me] My wrath towards my people is not implacable. Prov. 6. 34. Or, Mine anger and displeasure towards my Church is clean over. Chap. 12. 1.& 54. 8. 9. Ezek. 16. 42, 63.  
who would set the briars and thorns against me in battle] Or, Yet who so shall set me briars and thorns in it in battle will I march against them, and will burn, &c.  
who would set &c.] Yet, if any shall dare to attempt ought against my Vineyard; or, if briars and thorns, such as are wicked and profane ones, Mic. 7. 4. shall spring up in it; they shall find me a consuming fire. Deut. 4. 24. Chap. 33. 12. Zech. 2. 5.& 12. 6. I will in hostile manner set upon them, and burn them up together. 2 Sam. 23. 6, 7. Chap. 9. 18.  
the briars and thorns] Heb. brier and thorn. Chap. 5. 6.  
V. 5. Or] For, who is able to try it out with me? 1 Cor. 10. 22. and their wisest course therefore is, while they may, to make their peace with me, Job 22. 21. Luk. 14. 32. and forbear meddling with those, whom I protect. Psal. 105. 14, 15.  
let him take hold of my strength] Or, who will grapple with my strength?  
that he may make] Or, let him make.  
and he shall] Or, yea let him.  
V. 6. He shall cause them that come of Jacob to take] Or, Hereafter Jacob shall take.  
that come &c.] Heb. In the days coming. Chap. 39. 6.  
to take root] Though Gods people have been so grievously afflicted, that they may seem past all hope of recovery, Ezek. 33. 10.& 37. 11. yet shall they settle, and thrive and increase again. Job 14. 7-9. Chap. 37. 31.  
V. 7. Hath he smitten him] God dealeth not so roughly in chastising them, as he doth in taking vengeance on their adversaries by whom he chastised them: partly, because he mixeth judgement with mercy to the one; Hab. 3. 2. whereas he ministereth justice without such alloy to the other. vers. 11. Jam. 2. 13. partly, because after some time of chastisement over, he restoreth the one; vers. 6. 13. whereas he utterly and irrecoverably destroyeth the other. vers. 11. Chap▪ 26. 14, 19.  
as he smote those that smote him] Heb. according to the stroke of those. Chap. 10 26.  
V. 8. In measure] With discretion and moderation he dealeth with his, Jer. 10. 24.& 30. 11. meeting out their sufferings in a just proportion; as those that do things exactly by weight and measure; Physicians especially, in prescribing pills or potions to their patients; not according to the greatness of his power, and wrath proportionable thereunto; Job 23. 6.& 37. 23. Psal. 78. 38.& 90. 11. or to the heinousness of their sin, Ezra 9. 13. Psal. 103. 10. Lam. 3. 22. but according to the ability of the sufferer to bear what is afflicted. Psal. 103. 13, 14. 1 Cor. 10. 13. whereas in dealing with the other, he is nor so cautious; but doth as those, who pour out, or lay on, without regard of stint or measure. Chap. 65. 6, 7. Jer. 10. 25. Joh. 3. 34.  
measure] He●. peck-peck. a measure here alluded to, thought to be much about, but somewhat more then our perk: it seemeth to have been one of the smallest in ordinary use. See Gen. 18. 6. 2 King. 7. 1. Matth. 13. 33.  
when it shooteth forth &c.] Or, when thou sendest it forth, or, puttest it away,( Chap. 50. 1.) thou debatest. Job 23. 6.  
it shooteth forth] Even then, when he seemeth to cast them off, as if he had given them a bill of divorce, and they were no longer his; Psal. 44. 9. Chap. 50. 1. Jer. 1. 1, 5. or, to cast them out, by sending them into captivity. Jer. 24. 5. Ezek. 11. 16.  
he stayeth] Or, when he removeth it. Or, but he carrieth them away with his, &c.  
his rough wind] Either, in fanning his people, he slackens the wind, that it may not carry all away before it. Chap. 48. 9. or, those other their enemies, he sweeps away( as Job 25. 4.) with a tempestuous blast; such as the east-wind is wont to bring; noted for a boisterous, blustering and blasting wind. Gen. 41. 6, 23. Job 20. 21. Psal. 48. 7. Jer. 18. 17. Ezek. 17. 10.& 19. 12.& 27. 26.  
V. 9. the iniquity of jacob be purged] The main end of Gods chastising his people, to reclaim them from their sins, that they may not perish by them. Chap. 1. 25.& 48. 10. Prov. 21. 30. Dan. 11. 35. Mal. 3. 3. 1 Cor. 11. 32. Heb. 12. 9, 10.  
purged] Or, done away. Heb. expiated. Chap. 28. 18.  
when he maketh all the stones of the altar &c.] When he shall show the sincerity of his repentance( till which no reconcilement) by abandoning of his idols and instruments, or monuments of idolatry. Chap. 30. 22. Deut. 7. 5.& 12. 2, 3. 2 King. 18. 4.& 23. 4-20.  
the groves and images &c.] Or, and the groves and images stand not: abide not;( as Gen. 45. 1.) but are demolished.  
images] Or, sun-images. See Chap. 17. 8.  
V. 10. Yet] Or, For. Psal. 102. 1. or, But their. as Jer. 46. 21.  
city shall be desolate] Either, Jerusalem, the chief city of Gods people, shall yet be ruined, and cattle graze on it, for some space of time; Jer. 26. 18. Mic. 3. 12. through Gods just judgement upon them for their folly and obstinacy. vers. 11. Or, the strongest cities of their adversaries shall be so destroyed and laid wast. Chap. 24. 10.& 25. 12.& 26. 5, 6.  
the calf feed] Feed quietly, without disturbance. Chap. 17. 2.  
consume the branches thereof] Brouse upon them. Chap. 18. 6.  
V. 11. boughs] Heb. harvest. Psal. 80. 11.  
they shall be broken off] Or, and broken off.  
set them on fire] As they use to do with searspray. 1 King. 17. 12. Joh. 15. 6. no more regard shall be had of them, then of such trash, as is reserved onely to make fuel for the fire. Chap. 33. 12. Matth. 3. 12.& 13. 30.  
it is a people of no understanding] Deut. 32. 28. Chap. 1. 3. Hos. 4. 14.  
of no understanding] Their want of spiritual wisdom, to take notice of Gods dealings, and make use of them to their own behoof, is the main cause of their ruin. Chap. 5. 12, 13. Jer. 3. 22.& 5. 4.& 8. 7. Luk. 19. 43, 44. Heb. understandings: of no manner understanding at all as Chap. 40. 14.  
V. 12. in that day] When God chastiseth his people.  
beat off] As olives, or the like fruit, are wont to be beaten off the three, Deut. 24. 20. Chap. 17. 6. So shall the inhabitants of the land be beaten from their places of abode.  
from the channel of the river unto the stream of Egypt] Through the whole land of Judah; whereof the river Euphrates on the one side, and the river Shichor or Nilus on the other side, are usually the utmost bounds. Deut. 1. 7.& 11. 24. Josh. 1. 4.& 13. 3. 1 Chron. 13. 5.  
gathered one by one] As men pick up, and gather, fruit beaten off, or fallen down.  
V. 13. in that day] After the execution of the fore-mentioned judgements. as Chap. 24. 13.  
the great trumpet shall be blown] The Jubilee Trumpet of release and return. Lev. 25. 9, 10. sounded sometime by Cyrus. 2 Chron. 36. 22, 23. Ezra 1. 1, 2. but chiefly by Christ and his Apostles. Chap. 61. 1, 12. Luk. 4. 18, 19. Rom. 10. 18. See Chap. 24. 22.  
ready to perish] Heb. perished. Deut. 26. 5. Job 29. 13. Psal. 119. 176. Chap. 26. 19.  
in the land of Assyria] A remnant of the ten Tribes, carried captive into Assyria. 2 King. 17. 6.  
in the land of Egypt] A parcel of those, that fled into Egypt. Jer. 43. 7.& 44. 28. or had been carried captive thither. Deut. 28. 68. Hos. 8. 13. Zech. 10. 10. holy mount] Heb. mountain of holinesse. Ezek. 20. 40.   

CHAP. XXVIII.  
Vers. 1. CRown of pride] The proud haughtiness of Israel, the ten tribes; drunk with prosperity, and addicted to sensuality: Hos. 5. 5.& 4. 11.& 7. 5, 10. Amos 6. 1, 4-6.  
to the drunkards] Or, of the.  
Ephraim] Chap. 7. 2.  
glorious beauty] Heb. beauty of glory. vers▪ 4.  
a fading flower] Psal. 103. 15, 16. Chap. 40. 6, 7.  
fat valleys] Having many fat( that is, fertile, Gen. 27. 39.) valleys. Gen. 49. 25. Deut. 33. 19. and hence Gethsemane, Matth. 26. 36. situate about the foot of mount Olivet, as some of these beneath mount Lebanon, had its name.  
overcome] Heb. broken: or, smitten. Prov. 23. 35. See vers. 7.  
V. 2. strong one] Either king, or host: the Assyrians, who should carry them away captive. 2 King. 17. 5, 6.& 18. 10, 11.  
a tempest of hail] Chap. 25. 4. Ezek. 13. 11.  
a flood of mighty waters] Chap. 8. 7.& 59. 19.  
with the hand] By main force: with a strong hand. Ezek. 20. 33. Or, easily, without much ado; as with one hand. Lam. 4. 6.  
V. 3. The crown of pride] Or, With their crown. vers. 1.  
under feet] Heb. with feet. Chap. 26. 6.  
V. 4. the glorious beauty] vers. 1.  
the hasty fruit] Rath-ripe fruit; soon ripe, and soon rotten. Or, greedily devoured, because eagerly desired. Jer. 24. 2. Hos. 9. 10.  
while it is yet in his hand] Or, as soon as it is.  
eateth] Heb. swalloweth. Job 20. 15.  
V. 5. a crown of glory] Or, a glorious; or, a beautiful crown.  
glory] Or, beauty. vers. 1.  
of his people▪ To those of Judah; whom he will, not strengthen onely, but honour and magnify under Hezekiah. Chap. 32. 1. 2 King. 18. 7, 8.  
V. 6. for a spirit of judgement] Giving wisdom to their rulers, and valour to their warriors.  
in judgement] Heb. upon judgement: that is, upon the seat of judgement. Psal. 9. 4. Prov. 20. 8.  
that turn the battle to the gate] Who not onely defend their own country against the enemy, but beat him back also to his own gates. 2 King. 18. 8. Chap. 22. 7.  
V. 7. they also] They of Judah, notwithstanding the favour shewed them, have fallen away also, and imitated Israels evil courses. Jer. 3. 10.  
swallowed up of wine] Their Priests, Prophets, Princes, and Rulers, being drunken sots, Chap. 56. 10, 12. have no regard either what they teach, or what sentence they pass, Jer. 5. 31. in the judgement, that they ought to give. Deut. 17. 9. 2 Chro. 19. 8. Mal. 2. 7. vers. 1.  
V. 8. vomit] Hab. 2. 16.  
there is no place clean] Or, free.  
V. 9. Whom shall he teach knowledge] Jer. 6. 10.  
doctrine] Heb. the hearing. vers. 19. Chap. 53. 1.  
weaned from the milk] As sottish they were, and as unable to understand any good teaching, as a young infant. Jer. 4. 22.  
V. 10. precept must be upon precept] They must have, or have had, the same things oft  told them, and be, or have been taught, as little children, letter after letter, and line after line; and yet never the better. 2 Tim. 3. 7. Heb. 5. 12. must be] Or, hath been.  
V. 11. with stammering lips] Either, speaking half words, as we do to children, to teach them to speak. Or, by people of a strange language, which they understand not, brought in upon them, will God speak to this people; because they regard not his word, which they might understand, speaking to them in their own language. Deut. 28. 49. Jer. 5. 15. Which though God did also for this very end, to make them attend unto his word, that they might understand it, and thereby be saved; vers. 19. yet it failed of that effect with them. vers. 13. See 1 Cor. 14. 21.  
stammering lips] Heb. stammerings of lips.  
and another tongue] Chap. 33. 19.  
another tongue] Or, strange. Act. 2. 4. 1 Cor. 14. 21.  
will he speak] Or, he hath spoken.  
V. 12. To whom he said] or, Because he said unto them.  
he said] God by his Prophets. Chap. 7 4.& 30. 15.  
the rest] The onely means of procuring rest. Jer. 6. 16. Matth. 11. 28.  
wherewith ye may cause the weary to rest] Whereby in your afflictions ye may be relieved, and attain a good issue out of them.  
yet they would not near] Or, but. as Chap. 29. 13.  
V. 13. But] Or, Therefore. as Amos 5. 27.  
was unto them] Or, shall be. as Chap. 6. 9, 10.  
that they might go and fall back-ward] Gods word having an effect with them, through their▪ corruption, contrary to it own nature, and Gods principal intendment in it. Ezek. 20. 11. Rom. 7. 10, 13.  
V. 15. We have made a covenant with death] They thought, they had shifts enough to avoid Gods judgements; so that they were sure enough to escape, whosoever else perished.  
made a covenant with death] Heb. cut. Chap. 55. 3.  
hell] Or, the grave. Chap. 14. 15.  
are we at agreement] Heb. we have made provision. as Exod. 18. 21. Chap. 57. 8. vers. 18.  
we have made lies our refuge] Chap. 30. 12.  
li●s] Heb. a lye. Jer. 7. 4.& 27. 15.  
our refuge] Their crafty shifts; or, their idols; on which they relied. Chap. 44. 20.  
under falsehood] Deceit; or goods thereby gotten. Psal. 62. 7. Jer. 5. 27. Luk. 16. 11.  
V. 16. I lay] Heb. I am the founder of. or, I am he that layeth a foundation in Zion.  
a foundation] Christ, the onely true and sure foundation, 1 Cor. 3. 11. Eph. 2. 20. opposed here to the vain fastnesses of wicked worldlings. as Prov. 18. 10, 11.  
a ston] Psal. 118. 22. Matth. 21. 42. Act. 4. 11. Rom. 9. 33.& 10. 11. 1 Pet. 2. 6-8.  
a tried ston] Heb. a ston of proof: or, trial. Ezek. 21. 13. a proper name not unlike it, and it may be alluded to, Josh. 15. 6.  
a precious corner-stone] Heb. a ston of the corner of preciousness. See Chap. 54. 11. Jer. 51. 26.  
a sure foundation] Heb. foundation founded. as Chap. 25. 7. or, foundation of foundation. as Ezek. 20. 47.  
shall not make hast] He shall rest quiet; not seeking to sinister courses, or relying upon other means; but resting onely on God in Christ. Psal. 112. 7, 8. 2 Chron. 14. 11.& 16. 8. Chap. 10. 20. Jer. 17. 7.  
make hast] Chap. 49. 23.  
V. 17. will I lay to the line] I will deal in exact rigour of justice with you, as by line and level: alluding, as to the manner of workmen, when they will do a thing exactly; Amos 7. 8. so to the line after line before-mentioned. vers. 10. 13.  
V. 18. your covenant with death shall be disannulled] Gods judgements shall discover the vanity of your shifts, and shall ferret you out of your hiding holes. Jer. 7. 21.& 16. 16. Ezek. 7. 19.& 17. 11-14. Matth. 7. 27.  
disannulled] Heb. expiated. Chap. 27. 9.  
agreement] Heb. vision, or, provision. as vers. 15.  
hell] Or, the grace. Chap. 5. 14.  
the overflowing scourge] vers. 2. 15.  
trodden down] Heb. a treading down to it. Chap. 5. 5.& 10. 6.  
V. 19. goeth forth] It shall pass through the whole land, with that violence, that nothing shall be able to stand before it; and go over it so oft, that there shall be no escape from it.  
forth] or, through, Chap. 8. 8.  
morning by morning] Heb. by morning, by morning. Chap. 50. 4.  
a vexation] Ye shall by fear and harsh courses be brought to learn that, which by fair and friendly means now ye will not, Job 33. 14,- 19.  
to understand the report] Or, when he shall make you to understand doctrine. vers. 9.  
the report] Gods message, delivered by his Prophets, Ch. 53. 1.  
V. 20. the bed is shorter] Ye shall be in extreme want and straits: wherein all your wil●ss shall not be able to secure▪ or to succour you, Chap. 59. 5. 6. A similitude taken from one, lying in little ease, by reason of the shortness of the bed he lieth on; and with as little warmth, in regard of the scantness of the bedcloaths, that should cover him.  
V. 21. Perazim] Where David overcame and scattered the Philistines, 2 Sam. 5. 20. 1 Chron. 14. 16.  
be wrath] Or, raise up himself. as Chap. 14. 9.  
the valley of Gibeon] Where Joshua discomfited the Amorites, Josh. 10. 12. and David the Philistines, 2 Sam. 5. 25. 1 Chron. 14. 16.  
strange act] Either admirable and wonderful, Chap. 29. 14. or, unusual and dreadful, Prov. 23. 33. or, such as is strange with God, as being against his own disposition, inclining of himself rather to mercy, Lam. 3. 33. and is more like the work of an enemy, or a stranger, Jer. 30. 14. then of so affectionate a friend, and tender a Father, as God is to his, Psal. 103. 13.  
V. 22. lest your bands be made strong] Lest God for your obstinacy tie you up in straighter bands; and lay heavier things on you, Psal. 66. 11.& 73. 4. Lev. 26. 23, 24.  
a consumption] Chap. 10. 22.  
upon the whole earth] Or, Land. Chap. 10. 23.  
V. 24. Doth the ploughman plough all day to sow?] Or, Will the ploughman be all day( that is, continually; as Psal. 44. 22.) ploughing to sow; or opening and breaking, &c. As the husband-man is not always ear-ring and sowing; but hath his fit seasons for every work, as well for reaping and threshing, as for those other employments: so God will not always be admonishing or menacing, but will at length proceed to execution, Ezek. 12. 28.  
V. 25. When he hath made plain the face thereof] Heb. if as Jud. 21. 21.  
fitches] The seed of a plant, called from the colour of it Nigella; somewhat like to our cockle.  
cast in the principal wheat, and the appointed barley] Or, the wheat in the principal place, and barley in the appointed place.  
rye] Or, spelt.  
in their place] Heb. border.  
V. 26. For his God doth instruct him to discretion, and doth teach him.] Or, And he bindeth it; or, beateth it out,( Heb. chastiseth it) in such sort as his God doth teach him.  
V. 27. the fitches are not threshed with a threshing instrument] As the husband-man hath divers sorts of beating out several kinds of grain; so hath God divers sorts of dealing for divers sorts of delinquents, according to the nature and quality, either of the offence, or of the offender, Chap. 27. 7, 8. See vers. 25.  
V. 28. Bread-corn is bruised] Or, Nor is bread-corn bruised. the negative is to be supplied from the sentence before-going, vers. 27. as Gen. 2. 5, 6. Job 23. 17. Psal. 9. 19. Chap. 41. 28. else the latter part of the verse should contradict the former. Neither are those tenderer seeds threshed out with such instruments as the harder grain is: vers. 27. nor yet is the harder grain so beaten out with these instruments that are used about it, as to maul it to pieces and to spoil it: nor doth God so deal with his people, though more refractory, in chastising them, as utterly to destroy them, Jer. 30. 11.  
bread-corn] Heb. bread. put for corn. Psal. 104. 15. Eccl. 11. 1. as corn for bread. Lam. 2. 12.  
bruised] Heb. ground. Exod. 32. 20. Deut. 9. 21.  
because] Or, for. as vers. 26. 27.  
he will not ever be threshing it] Nor will God always be punishing, Psal. 103. 9. Chap. 57. 16. Lam. 3. 31, 32.  
be threshing] Heb. threshing thrash.  
nor break it with the wheel of his cart] He will not so long continue threshing until he break and bruise it to powder: as Chap. 41. 15. Mic. 4. 14.  
cart] Or, sled: which they used to draw over their corn, to beat out the grain, Chap. 41. 15. to which purpose also they used oxen, Deut. 25. 4.  
bruise] Heb. grinned.  
his horsemen] Those that guide the sled, which the horses draw: or, the hooves of the cattle used about it, Mic. 4. 14. or, as some, the iron teeth of the wheels, Chap. 41. 15. Amos 1. 3.  
V. 29. from the LORD] Who having taught the husbandman to use such discretion in matters of less moment, will much more in matters much more weighty; to wit, in his spiritual husbandry, 1 Cor. 3. 9. do the like also himself, Psal. 94. 10.  
wonderful in counsel] Chap. 9. 6.   

CHAP. XXIX.  
Vers. 1. WO to Ariel] Or, O Ariel.( as Chap. 18. 1.) that is, the lion of God. the Altar of burntofferings, Ezek. 43. 15. so called, because it devoured and consumed the beasts sacrificed to God on it. He threateneth the ruin of the Temple.  
the city] Or, of the city. Jerusalem, wherein the Temple stood.  
where David dwelled] Heb. encamped. as Nehem. 11. 30.  
add ye year to year] Or, proceed from year to year, in causing sacrifices to be killed. as vers. 14.& Chap. 52. 1. Keep your yearly feasts, while you may: for you shall not keep them long, Exod. 23. 14. Lam. 1. 4. Nor shall your vain confidence in your sacrifices, long continue, Jer. 7. 4, 10, 14, 21.  
let them kill sacrifices] Heb. cut off the heads. or, behead. Ch. 66. 3.  
sacrifices] Heb. feasts; for the beasts sacrificed in the feasts: as Psal. 118 27.  
V. 2. there shall be heaviness and sorrow] The city shall be in heaviness for the overthrow of the Temple: or, in like distress with it, Lam. 2. 5.  
it shall be unto me as Ariel] It, that is, the whole city, vers. 1. I will deal alike with either: or, I will make city and Temple both like the Altar; set all alike on a light fire; fill all with fire and blood, 2 King. 25. 9. 2 Chron. 36. 17. 19. Psal. 74. 7, 8. and 79. 2, 3.  
V. 3. I will camp against thee round about] I will bring in an enemy, that shall on every side besiege it, vers. 8. myself commanding them as in chief, Joel 2. 11, 25.  
V. 4. thou shalt be brought down, and shalt speak out of the ground] Or, speak dejectedly out of the ground. as 1 Sam. 2. 3. Thy speech shall not now be loud and lofty, but low and lowly, scarce to be heard, Jer. 46. 22.  
of one that hath a familiar spirit] That use to whisper. See Chap. 8. 19.  
whisper] Heb. peep. or, chirp. or, hiss.  
out of the dust] Like the hissing of a Serpent peeping out of his hole, Jer. 46. 22.  
V. 5. thy strangers] Hired souldiers▪ Chap. 25. 2.  
terrible ones] Or, roisters. Chap. 25. 3, 5.  
shall be as chaff that passeth away] They shall be blown away, like dust, Psal. 18. 42. or, as chaff, Chap. 17. 13. before the wind, Psal. 35. 5. See Chap. 41. 2.  
V. 6. with thunder, and with earthquake] With a most dreadful, inevitable, destroying and devouring judgement; as if heaven and earth conspired to work their overthrow, Psal. 11. 8.& 18. 7, -15. Chap. 13. 13. Revel. 8. 5.  
V. 8. as when a hungry man dreameth] They shall be insatiable in their vengeance and cruelty; as thirsty after blood, when they may seem to be glutted with it, as if they had no more tasted of it, then a thirsty man of drink in a dream.  
he is, faint] Or, athirst. Jer. 31. 25.  
his soul hath appetite] He is as desirous of, and eager after drink, as before: though he seemed to have drunk largely in his dream. Psal. 73. 20.  
V. 9. Stay yourselves and wonder, cry ye out, and cry] Consider seriously, and wonder at the strange security of this people. Or, Take your pleasure, and riot. spoken in way of derision; as Eccles. 11. 9. Or, They delay;( as Psal. 119. 60. to wit, to return and repent, Jer. 13. 27.) and wonder ye at it: they take their pleasure;( as Chap. 11. 8.& 66. 12. 1 Tim. 5. 6. Jam. 5. 5.) and cry ye out for it; as Ezek. 9. 4.  
they are drunken] They are as secure and senseless as men drunk, and in a deep, or dead sleep.  
but] Heb. and. as Chap. 51. 6.  
not with wine] But with a spirit of stupidity, that God in his just judgement hath cast them into. Vers. 10.  
V. 10. the LORD hath poured out] Chap. 19. 14.  
closed your eyes] Chap. 6. 10.  
rulers] Heb. heads. Num. 25. 4.  
seers] See Chap. 1. 1.  
V. 11. the vision of all] Or, every vision. the Sermons of all Gods Prophets. Chap. 1. 1.  
a book] Or, letter. Jer. 29. 1.  
sealed] As a book or letter sealed up, that can not be red, until the seal be broken or loosed, Dan. 12. 9. Rev. 5. 1, 2, &c.  
I cannot] It being alike, to be able, or not able to red, unless the heart be opened to understand, Deut. 29. 4.  
V. 12. I am not learned] I cannot red: or, I never learned to red, Joh. 7. 15.  
V. 13. Forasmuch &c.] mat. 15. 8. Mark. 7. 6.  
draw near me with their mouth] They worship me hypocritically, and not in sincerity. Chap. 58. 2. Jer. 12. 2. Ezek. 14. 3, 4.& 33. 31.  
but] Heb. and. as vers. 9.  
their fear towards me is taught by the precepts of men] Their religion is according to mans devices, not according to my word. Col. 2. 22. Or, all their devotion under their godly Kings is but formal, performed at their command onely, 2 King. 23. 22,- 26.  
V. 14. I will proceed] Heb. I will add. as vers. 1. and Chap. 7. 10.  
For the, &c.] Chap. 44. 25. Jer. 49. 7. Obad. 8. 1. 1 Cor. 1. 19.  
wisdom of their wise men shall perish] He will infatuate them, because they worship him not according to his will and word, Rom. 1. 21, 22.  
shall be hide] Or, perish. as Prov. 28. 28.  
V. 15. Wo unto them, &c.] Chap. 30. 1.  
they say, Who seeth us] Supposing their devices and designs to be so closely and covertly carried, that God himself could not descry or discover them, Psal. 64. 5.& 94. 7. Ecclus. 23. 18.  
who knoweth us] Who can discern what we do, or intend to do?  
V. 16. your turning of things upside down] Whereby you think to conceal your intended course, as alluding to the whelming of some dish or other vessel to conceal what is in, or under it, mat. 5. 15. Or, that which ye roll up and down in your minds and thoughts, casting how to contrive it with the greatest cunning and likelihood of success.  
shall be esteemed as the potters day] They lye as open to me, as the fashion of the pot of day doth to the potter, when he hath it before him upon his wheel. Jer. 18. 3, 6.& 19. 9, 10. Pro. 15. 11. Heb. 4. 12, 13.  
shall the work say of him that made it] Shall the work deny, or control the workman? ye might as well deny yourselves to be my creatures, as think that ye can conceal ought from me; or imagine that I want skill to understand, what ye attempt, or intend. Psal. 94. 8,— 11. Chap. 45. 9.  
V. 17. Lebanon shall be turned into a fruitful field, &c.] A strange change of things shall be: the haughty great ones shall be laid low, and the lowly low ones advanced. Chap. 40. 4. Luk. 1. 52.& 18. 14. Or, The Gentiles, who formerly were as savages, or as a wild foreste, shall by spiritual managing and manuring become orderly and fruitful; whereas the Jews that were managed and manured before, shall become wild and savage. Chap. 32. 15.  
a fruitful field, &c.] Heb. Carmel. Chap. 34. 24. and so after again.  
V. 18. shall the deaf hear, &c.] The spiritual deafness and blindness shall be taken away, Chap. 35. 5. Luk. 4. 18. Act. 26. 18.  
the book] Gods word shall not now be like a book sealed up, as before it had been, vers. 11, 12.  
out of obscurity] Or, coming out of obscurity. as Psal. 45. 8. Chap. 38. 17.  
V. 19. shall increase] Heb. add. Chap. 26. 15. have joy upon joy; plenty of joy, Joh. 15. 11.  
joy in the LORD] Psal. 32. 11.& 63. 11.& 97. 12. Phil. 3. 1. and 4. 4.  
poor among men] Heb. poor of men. as Dan. 4. 17.  
V. 20. the, &c.] Chap. 16. 4.  
terrible one] Or, roister. vers. 5.  
is brought] Or, shall be, &c.  
that watch for iniquity] That study to do evil, Psal. 36. 4. Mic. 2. 1. and watch opportunities to execute it, as beasts to prey and spoil, Psal. 10 9. Jer. 5. 6.  
V. 21. That make a man an offender for a word] That call men in question, and seek to bring them into trouble, for their godly admonitions, and sincere delivery of Gods truth, Jer. 18. 18. and 20. 10. Amos 5. 10. mat. 22. 15. Luk. 11. 53, 54.  
turn aside] Or, cast. or, overthrow. Pro. 18. 5. Amos 5. 12. Heb. make to decline. Chap. 10. 2.  
the just for a thing of nought] That pick quarrels against men, and in judgement prosecute and cast them, being otherwise guiltless, for matters of no moment, or without any just cause, Psal. 69. 4, 5.  
V. 22. who redeemed Abraham] That rescued him out of, and preserved him from, dangers and distresses, Gen. 12. 3.& 15. 1. Or, that brought him out from an idolatrous place and people, Gen. 12. 1. Josh. 24. 2, 3. So Gen. 48. 16. Psal. 107. 2.  
shall not now be ashamed] Chap. 25. 8.  
V. 23. his children] The regenerate. 1 Cor. 4. 15. the true children of Abraham by faith, Rom. 4. 11, 12. Gal. 3. 29. and the true race of Jacob, Psal. 24. 6. Gal. 6. 15, 16.  
the work of mine hands] Chap. 60. 21. Ephes. 2. 10.  
V. 24. that erred in spirit] As all do, until God give understanding and grace, Chap. 32. 15. See Psal. 95. 10.  
shall come to understanding] Heb. shall know understanding. Prov. 4. 1.  
that murmured] That were ever and anon murmuring against God and his Ministers, Exod. 16. 2.& 17. 3. Num. 11. 1. Deut. 1. 27. Psal. 106. 25. Or, that murmured at the calling and coming in of the Gentiles, mat. 20. 11. Luk. 15. 28,— 30. Act. 11. 2, 3.& 13. 45.& 22. 21, 22. 1 Thess. 2. 16.   

CHAP. XXX.  
Vers. 1. THe rebellious children. &c.] Mine own people; who, contrary to their promise and allegiance, refuse to rest in my protection; and contrary to my command seek for help to strangers. Chap. 31. 1. Hos. 12. 1.  
that cover with a covering, but not of my spirit] Seek else-where for shelter and succour; as Chap. 4. 5.  
add sin to sin] To their treachery and perjury, add trust in human helps, Ezek. 17. 13, 15.  
V. 2. to go down into Egypt] To seek help from the Egyptians against the Assyrians and the Chaldeans, Chap. 31. 1.& 36. 6. Ezek. 17. 15. Jer. 47. 5, 7.  
not asked at my mouth] Not consulting with God, Josh. 9. 14. either by Priest; as 1 Sam. 23. 9, 10. or by Prophet; as 1 King. 22. 7.  
shadow] Protection. Psal. 91. 1. Lam. 4. 20.  
V. 3. your shane] Chap. 20. 5.  
V. 4. his princes] The King of Judahs chief men, sent in ambassage, Chap. 57. 9.  
Zoan] Chap. 19. 11.  
hands] Or, Tahpanes. Jer. 43. 7.  
V. 5. ashamed, &c.] Chap. 20. 6. vers. 3.  
V. 6. burden] Chap. 13. 1.  
the beasts of the south] The beasts, that carried their treasure into Egypt by the wilderness, that lay South from Judah, Chap. 57. 9.  
the land of trouble and anguish] Where they were sometime in affliction, Exod. 1. 11, 13, 14. and whence no other was now to be looked for.  
the young and old lion, &c.] Which abound in those parts. Or, cruel persons, and like such to Gods people, Chap. 11. 6,— 8.  
V. 7. shall help in vain] Jer. 37. 7, 8.  
conterning this] Or, to her. to Jerusalem.  
Their strength] Heb. Rahab. a name given to Egypt, Psal. 87. 4.& 89. 10. So termed for her power and pride; as if he had said, their best strength, and better then any that Egypt is able to afford them.  
to sit still] To rest quietly upon God; and not run to and fro, to seek help from abroad, either from Egypt, or else-where, vers. 15. Chap. 18. 12. Hos. 5. 13.  
V. 8. writ it] This prophecy. See Chap. 8. 1.  
that it may be for the time to come] As upon record, Job 19. 23, 24. That it may remain unto posterity for a witness against them, Deut. 31. 19.  
the time to come] Heb. the latter day.  
V. 9. lying children] faithless, or counterfeit. Deut. 3●. 20.  
the law of the LORD] Which forbiddeth them returning into Egypt again, Deut. 17. 16.& 28. 68. See Chap. 31. 1.  
V. 10. seers] Chap. 1. 1. 1 Sam 9. 9.  
See not] Jer. 11. 21. Amos 2. 12.& 7. 16. Mic. 2. 6.  
prophesy not unto us right things] They desired not to hear the truth of God  told them; nor his judgements denounced against them; but to be flattered, and have such lies  told them as they liked; which proved their bane, Jer. 5. 31. Lam. 2. 14.  
prophesy deceits] Mic. 2. 11.  
V. 11. cause the holy One of Israel to cease from before us] To surcease molesting us by his Prophets, Job 21. 14.  
V. 12. this word] Gods law: or, this my prophecy, and the advice now given you, vers. 7. 15.  
trust▪ &c.] Chap. 28. 15. Psal. 62. 10.  
oppression] Or, fraud. Chap. 33. 15.  
V. 13. a breach, &c.] Psal. 62. 3.  
V. 14. he shall break it] The iniquity, that ye trust to: or the designs that ye build thereupon, Chap. 29. 16.  
as the breaking, &c.] Jer. 19. 11.  
the potters vessel] Or, an earthen bottle. Heb. the bottle of potters. Lam. 4. 2.  
there shall not, &c.] Nothing shall come of it, that may do you the least service▪ Chap. 47. 14.  
be found] Or, remain. as Chap. 13. 15.  
V. 15. In returning and rest shall ye be saved] There is no way of safety for you,( as ye have oft been  told) but by returning to God and depending upon him, vers. 7. Chap. 7. 4.& 28. 12.  
and] Or, yet. as Chap. 17. 6. or, but. as Chap. 29. 13.  
ye would not] Ye refused to take that course, whereby alone ye might be safe, mat. 23. 37.  
V. 16. we will flee upon horses] We trust to escape by help of them, Psal. 20. 7.& 33. 17.  
the swift] Heb. light. Chap. 19. 1.  
be swift] Swift enough to overtake you; and too swift for you( be the beasts, ye ride on, never so swift) to escape them, Amos 2. 14.  
V. 17. One thousand, &c.] Deut. 32. 30.  
of five] Lev. 26. 8.  
as a beacon, &c.] Or, a three bereft of branches, or boughs; or, a mast. As a three or two, left for masts, or for standards, or for seamarks; when all the wood about them hath been felled: a small remnant, through the mercy of God being reserved, when the main bulk and body of the multitude, by his just judgement were destroyed, Chap. 17. 9.& 37. 32.  
an ensign on an hill] Chap. 13. 2.  
V. 18. And therefore] Or, Yet notwithstanding. as Jer. 16. 14.& 30. 16.  
will the LORD wait] God, who in much mercy and patience waiteth for the repentance of sinners, 1 Pet. 3. 20. 2 Pet. 3. 9. will yet wait for your amendment, that he may show you mercy, Jer. 8. 6.  
of judgement] Not in punishing onely; but in using moderation, when he doth punish, Chap. 27. 8. Jer. 10. 24.& 30. 11.  
blessed, &c.] Psal. 2. 12.& 34. 8. Pro. 16. 20. Jer. 17. 7.  
wait for him] Chap. 49. 23.  
V. 19. shall dwell in Zion] Being returned from the Babylonian captivity, Chap. 65. 9. Ezek. 20. 40.& 36. 33. a type of the restauration of the Church by Christ. Or, delivered from the Assyrian siege, Chap. 37. 31, 32.  
thou shalt weep no more] Chap. 25. 8. Heb. not weeping weep. Jer. 22. 10.  
he will be very gracious unto thee] Heb. dealing graciously deal graciously with thee.  
at the voice, &c.] Chap. 58. 9.& 65. 24.  
answer thee] Grant thy requests, Psal. 118. 5.& 143. 1.  
V. 20. the bread of adversity] Deut. 16. 3. 1 King. 22. 27.  
affliction] Or, oppression.  
shall not thy teachers be removed into a corner] Thou shalt not complain of the want of them, as formerly, Psal. 74. 9. Amos 8. 11, 12.  
V. 21. hear a word behind thee] God by his word and spirit will direct thee, which way to take, Psal. 25. 9, 12, 14. Chap. 35. 8.& 59. 21.  
ye turn, &c.] Pro. 4. 27.  
V. 22. shall defile] Ye shall cast away your idols, and their ornaments, as a vile and filthy thing: and testify the sincerity of your repentance by your detesting and utter abandoning of them, Deut. 7. 25, 26. Chap. 27. 9.& 31. 7.  
the covering] The plates of silver, or leaves of gold, wherewith their images were overlaid, Chap. 40. 19. or the rich vestures that they were arrayed and adorned with, Jer. 10. 9.  
thy graved images of silver] Heb. the graved images of thy silver. thy silver graved images, Chap. 2. 20.  
cast them away] Heb. scatter them. being torn and broken to pieces, Jer. 22. 28. Exod. 32. 20.  
a menstruous cloth] Heb. one sick of her infirmity, Levit. 12. 2.& 15. 33.  
V. 23. give the rain] Deut. 28. 3, 4, 11, 12.  
it shall be fat and plenteous] There shall be plenty of food, and of all necessaries, both for man and beast, Psal. 104. 13, -15.  
V. 24. shall eat clean provender] Or, shall eat, in stead of provender, clean corn. Or, savoury. Heb. leavened. Such plenty of provision shall there be, that even their cattle shall eat of as pure grain, as men themselves usually feed on.  
V. 25. every high mountain] Of Judah and Israel, Ezek. 36. 8, -12.  
high hill] Heb. hil lifted up.  
rivers] To make the soil fat and fertile, judge. 1. 15. Psal. 104. 10.& 133. 3.  
in the day of the great slaughter] When God maketh a solemn sacrifice, or slaughter, of the enemies of his Church, Chap. 34. 5, -7. Ezek. 39. 17, -20. Rev. 19. 17, 18.  
the towers fall] Chap. 2. 15.  
V. 26. the light of the moon shall be as the light of the sun] The glory of Gods Church, when it is restored, shall exceed the glory of the Moon or sun, Chap. 24. 23. mat. 13. 43. Or, that under the Gospel shall far exceed that, which in former times it had, 2 Cor. 3 7, -18. See Chap. 32. 25.& 60. 17.  
the LORD bindeth up the breach of his people] As a wound is wownd up to close it; or bones, that have been broken or dislocated, being s●t again, are bound up, that they may fasten the better, Chap. 3. 7. Hos. 6. 1.  
V. 27. the name of the LORD cometh from far] The vengeance of God against the Assyrians, as the chief enemies then of his Church, vers. 31. revealed from heaven, Rom. 1. 18. Chap. 37. 36.  
and the burden thereof is heavy] Or, and the grievousness of flamme. judge. 20. 38.  
heavy] Heb. heaviness. Chap. 21. 15.  
V. 28. to the midst of the neck] Chap. 8. 8. Hab. 3. 13.  
to sift the nations] That serve under Senacherib, Chap. 17. 12, 13.  
with the sieve of vanity] To drive them to nothing by that, by which he onely purgeth his, Chap. 27. 8, 9. Or, to shake and sift them in such a five, as retaineth nothing, but letteth all run through; to make an utter riddance of them, Chap. 37. 36.  
a bridle in the jaws] Chap. 37. 29. Ezek. 38. 4.  
causing them to err] Forcing them another way, then that they desire to go, or intend, Job 12. 19, 24. Psal. 107. 40. Chap. 37. 7, 33, 34.  
V. 29. Ye shall have a song as in the night] Ye shall rejoice at the destruction of your enemies; as they that sing for joy at a solemn night-feast. See Chap. 12. 3.  
when one goeth with a pipe] Psal. 42. 4.  
mighty One] Heb. rock. Deut. 32. 4. Psal. 18. 31.  
V. 30. the LORD shall cause his glorious voice to be heard] Heb. the glory of his voice. or, his voice of glory, as Chap. 3. 8. As a commander enciting and encouraging his forces to fight. Joel 2. 11.  
the lighting down of his arm] Chap. 48. 14.  
a devouring fire] Psal. 50. 3.& 97. 3.  
hailstones] Alluding to the story of the Amorites destroyed with hail-stones from heaven, Josh. 10. 11.  
V. 31. the voice of the LORD] Chap. 37. 36.  
the Assyrian] A principal enemy of Gods people, Chap. 10. 5, 6.& 31. 8. Mic. 5. 5.  
which smote] Or, he shall smite him. See Chap. 10. 24.  
V. 32. in every place where the grounded staff shall pass] Heb. every passing of the rod founded. The fixed wrath of God, that sticketh fast and stayeth, where it cometh▪ Zech. 9. 1. not like that, wherewith God exerciseth his, onely for a season. Psal. 125. 3.  
shall lay upon him] Heb. cause to rest upon him.  
it shall be with tabrets and harps] The people of God shall in those places rejoice and make merry with all manner of melody. Exod. 15. 1, 20. 2 Chron. 20. 28. Psal. 58. 10. and 68. 25. Jer. 31. 4.  
in battels of shaking will he fight with it] Or, against them. Psal. 56. 2. When the Lord shall have discomfited him in battle by his mighty power, as by the lifting up and shaking of his hand, Chap. 19. 16. in another manner, then he shook his hand at Jerusalem. Chap. 10. 32.  
V. 33. Tophet] A place, in the valley of Ge-hinnom, on the South side of Jerusalem, Josh. 15. 8.& 18. 16. where the idolatrous Jews burnt their children to Moloc: Lev. 20. 2. 2 Chron. 28. 3. and 33. 6. so called of the drums or tabers that they beat upon, to drown the shrieks and cries of the sacrificed children: made sometime a place of common burial, Jer. 7. 31, 32.& 19. 11, 13. a type of hell, Matth. 5. 22.& 18. 8, 9. Mark 9. 43, 44. See Chap. 66. 24.  
of old] Heb. from yesterday. 1 Sam. 10. 11.  
for the king] For Senacherib, Chap. 37. 38. whose army also some suppose to have been destroyed in that valley, Chap. 37. 36.   

CHAP. XXXI.  
Vers. 1. THat go down to Egypt] Whither God had forbidden his people to return, Deut. 17. 16.& 28, 68. Hos. 11. 5. that they might not forget the benefit of their deliverance thence; and to keep them the freer from the superstitions and idolatries of that place and people. Jer. 2. 17, 18.  
for help] Against the King of Assyria. 2 King. 18. 21. Chap. 30. 6, 7. 36. 9. and after that also, against the Chaldean. Jer. 37. 5.  
trust in chariots] Psal. 20. 7.  
horsemen] Whereof Egypt had store and choice. Deut. 17. 16. 1 King. 10. 28, 29. Ezek. 17. 15.  
not unto the holy One of Israel] Implying that men can not trust in God, while they trust to worldly means. Psal. 40. 4. Jer. 17. 5.  
neither seek the LORD] Or, inquire of him. Chap. 30. 2.  
V. 2. he also is wise] Not ye alone; as ye think: and it were your wisdom therefore, to take advice of him, Jer. 8. 8, 9. who indeed alone is truly wise, 1 Tim. 1. 17. judas 25. which because ye have neglected to do; he will bring all your plots to nought. Psal. 33. 10, 11.  
call back his words] Heb. remove. Chap. 48. 9. or, revoke. annul, frustrate.  
V. 3. stretch out his hand] Chap. 23. 11.  
he that helpeth shall fall, and he that is holpen shall fall] Both Egyptians and Israelites shall alike miscarry. Chap. 22. 25.  
V. 4. For] Or, Yet. as Chap. 8. 10.  
thus hath the LORD spoken] Yet hath God promised, in the midst of all these troubles to defend and deliver his Church, by his almighty and irresistible power. Chap. 37. 35.  
as the lion and the young lion] Jer. 2. 15.& 25. 30.  
a multitude] Heb. fullness. Gen. 49. 19.  
the noise] Or, multitude. Chap. 33. 3.  
come down] By his Angel. Chap. 37. 36.  
to fight for mount Zion] For the city of Jerusalem, whereof mount Zion a chief part. Chap. 1. 8.& 37. 35.  
the hill thereof] The hill, or rising, on which it is situate. Jer. 17. 3.  
V. 5. As birds flying] As they flutter over their young ones to shelter them: so will God protect those that trust in him. Deut. 32. 12. Psal. 91. 1, 2. Or, he will swiftly and suddenly come to rescue and save them. Deut. 28. 49. Psal. 18. 10. Hos. 8. 1.  
passing 〈◇〉] As he did in Egypt. Exod. 12. 12.  
V. 6. the children of Israel have deeply revolted] Heb. made deep revolt. as Chap. 7. 11. He setteth forth the grievousness of their sin, together with the greatness of the danger, as being deeply sunk and almost drowned in it, and with it, Psal. 69. 2, 14. to encite them the rather to speedy repentance, before their condition grow irrecoverable. Hos. 9. 9.  
V. 7. For in that day every man shall cast away his idols] Or, When in that day. Or, For in that day, wherein every man, or, each of you. Heb. a man. as Chap. 9. 20. When being humbled by the Assyrian invasion, Chap. 37. 3. they shall return to God, from whom they had revolted, vers. 6. and manifest the sincerity of their repentance by abandoning their idols. Chap. 27. 9.& 30. 22.  
his idols of gold] Heb. the idols of his gold, his golden idols. Chap. 2. 20.  
V. 8. not of a mighty man] Not of any man, but of God. Chap. 37. 36.  
he shall flee] See Chap. 37. 37.  
from the sword] Or, for fear of the sword. Chap. 21. 15. Jer. 55. 11.  
shall be discomfited] Or, be tributary. Josh. 16. 10. or, faint. Josh. 2. 11. Heb. for melting. Chap. 10. 18. or, tribute. Lam. 1. 1.  
V. 9. he shall pass over to his strong hold for fear] Or, his rock shall pass away for fear.  
his strong hold] Or, his strength. Nineveh, his chiefest and strongest city. Chap. 37. 37.  
the ensign] The standard, that God shall set up against him. Chap. 59. 19.  
whose fire is in Zion] Whose residence is at Jerusalem; where his house is, and his fire constantly kept in it. Levit, 6. 13. which he will therefore protect: or, who hath there his furnace, and his fire, to burn up all his enemies, and the enemies of it. Lev. 10. 2. Numb. 16. 25. Psal. 21. 9. Zech. 2. 5.  
furnace] Or, chimney. Lam. 5. 10.   

CHAP. XXXII.  
Vers. 1. A King] Hezekiah, a type of Christ; or, Christ himself; in whom all this is principally fulfilled: being foretold, as some, before Hezekiahs reign; or, as others, under it. See on Vers. 10.  
princes shall rule in judgement] Heb. as for princes, they( as Cha. 59. 21. See Eccl. 9. 4.) shall execute just and upright judgement. Psal. 97. 2.  
V. 2. a man] Or, that man; as Act. 17. 31. 1 Tim. 2. 5.  
as an hiding-place] A succour, shelter and relief against all grievances. Psal. 32. 7.& 119. 114.  
a covert] Chap. 4. 5, 6.  
as rivers of water] So Christ, John 4. 10. 14.& 7. 37-39.  
in a dry place] Heb. dryness. Chap. 25. 5.  
shadow] Chap. 25. 4, 5.  
a great rock] Heb. heavy( Chap. 36. 2.) rock.  
a weary land] Where men are weary of traveling for heat and drought. John 4. 6. Matth. 11. 28.  
V. 3. the eyes of them that see] spiritual sight shall be recovered, by the pure and clear preaching of the Word; Chap. 29, 18.& 35. 5. 2 Cor. 4. 6. contrary to the judgement threatened; Chap. 6. 9.& 29. 10. and that complaint made, Chap. 42. 19, 20.  
not be dim] Or, look another way. Chap. 17. 7, 8.  
V. 4. rash] Heb. hasty. Chap. 35. 4.  
the tongue &c.] Chap. 35. 6.  
to speak plainly] Or, elegantly, neatly, clearly; a metaphor taken from the clearness of the air. Chap. 18. 4.  
V. 5. The vile person] Or, fool. 1 Sam. 25. 25.  
shall be no more called liberal] Or, a prince. Mal. 1. 8. 'vice shall no more be called virtue; as Chap. 5. 20. nor virtue reckoned by power and riches; Psal. 49. 18. Prov. 28. 11. or, vile persons shall not be preferred and advanced. Psalm. 12. 8. Prov. 28. 12. 28.& 29. 2.  
said to be bountiful] Or, called magnificent. Job 34. 1●.  
V. 6. For the vile person will speak villainy] Or, But he shall be called vile, or, fool, that uttereth villainy, or, folly. Chap. 9. 17. Men shall be accounted and called such as their words and dealings declare them to be. John 8. 39; 44▪ 1 John 3. 7, 10.  
his heart will work iniqutty] Or, whose heart worketh iniquity.  
to practise hypocrisy] Or, use profaneness. Chap. 9. 17.& 33. 14.  
utter crrour] by giving unjust sentence in judgement▪ 2. Chro. 19. 6, 7. Prov. 17. 15.  
and he will cause] Or, by causing; or, in that he causeth.  
the drink of the thirsty to fail] By depriving them of their means of maintenance. Chap. 33. 16.  
V. 7. The instruments also of the churl are evil] Or, He also shall be called a churl, whose instruments are evil: Or, The instruments of the churl shall be called evil. Such an one will use all evil means ●o enrich himself: Mic. 6. 10-12. or, he shall be so esteemed, that useth such courses; or, The means he useth, and courses he taketh, shall be deemed and termed such as they are; men shall not flatter and soothe such up in their wicked ways, as the wonted guise of the world is. Psal. 10. 3.& 49. 18.  
he deviseth] Or, that deviseth.  
lying words] Heb. words of falsehood. Jer. 23. 32.  
when the needy speaketh right] Or, when he speaketh against the poor in judgement.  
V. 8. the liberal deviseth liberal things] Or, he shall be called liberal, that deviseth▪ liberal things; that useth and taketh liberal counsels and courses.  
and by liberal things shall he stand] Or, be established. Prov. 1●. 7. or, and standeth for liberal things. Dan. 11. 31.  
V. 9. Rise up ye women that are at ease] He calleth on them yet to consider of the calamities, that were either to come before this blessed time, or to ensue after it, and on the women among the rest; partly, because no sex, or age, should be spared in them, but all fare alike: 2 Chron. 36. 17. partly because they were as faulty as others; Chap. 3. 16. and more secure, it may be, than others, as being more addicted to their ease. Deut. 28. 30, 32, 41, 50, 56. Though some understand it, as spoken to the cities; that is, to the inhabitants of them in general; as Jerem. 22. 20, 23.  
V. 10. Many dayes and years shall ye be troubled] Heb. dayes above a year; or, dayes( that is, a year, as Exod. 13. 10. Numb. 9. 22.) upon a year. These afflictions will continue long; and when one year is over, new ones must be looked for the next year: or, for many years together shall they continue, to wit, in the Chaldean captivity: Jer. 25. 11. or within the space of two years, shall these troubles begin to befall you; to wit, by the Assyrian. See the like phrase, 2 Chron. 21. 15, 19. for then were they put to great straits: Chap. 36. 1.& 37. 3. and shortly after was warning given of the Chaldean captivity to ensue. Chap. 39. 6, 7.  
for the vintage shall fail] God will take from you those means, which now ye abuse, and which make your forget him. Hos. 2. 8, 9.  
V. 11. strip ye, &c.] Of your ordinary raiment, and put on a mourning weed. See Chap. 3. 24.& 20. 2, 3.  
V. 12. They shall lament] Or, men shall lament; or, Lamentation shall be.  
the teats] For the fat and fertile fields and vineyards, which, as teats yielding milk, nourished and fed you. Ezek. 20. 6. Or, for want of milk, to nurse you poor infants with. Lament. 2. 11.& 4. 3, 4.  
the pleasant fields] Heb. fields of desire; as Chap. 2. 16. Jer. 3. 15.  
V. 13. thorns and briars] Chap. 7. 23, 24.& 34. 13. Hos. 9. 6.  
yea upon] Or, burning upon. Chap. 3. 24.  
the houses of joy] The waste places, where those houses had before stood, but were now burnt or ruined by the enemy. 2 King. 25. 9. called houses of joy, because they were wont to make merry in them. Amos 3. 15.  
joyous city] Or, reveling city. Zeph. 2. 15. Jerusalem. Chap. 22. 2.  
V. 14. the palaces shall be forsaken, &c.] Heb. palace. the Kings house. 2 King. 25. 9. and the cliffs and the watchtowers. Chap. 23. 13. Jerem. 6. 27. or, the cliff and the watchtower: of which see 2 Chron. 27. 3. Nehem. 3. 26.  
a joy of wild asses] Who shall sport themselves▪ running to and ●ro, and feeding freely there, where men used to make merry before. Vers. 13.  
V. 15. until the spirit be powred upon us] When the Church shall be restored. Chap. 44. 3. Joel 2. 28. the promises whereof are added for the comfort of the faithful.  
from on high] From Christ now in heaven. Act. 2. 33. Ephes. 4. 8, 11.  
the wilderness be a fruitful field] Heb. Carmel. Jer. 2. 7. That which is now deemed a fruitful pasture, shall then seem but a wild foreste, in regard of what it shall be; they that were wholly barren of grace and goodness, shall abound in it; and they that had some beginnings of it, shall so abound, that their former estate shall se●● to have been mere barrenness, in comparison of their present condition. See Chap. 29. 17.& 30. 26.& 35. 1.  
V. 16. judgement shall dwell in the wilderness] All places, the whole Church throughout, shall be possessed of grace and goodness, and upright dealing. Chap. 33. 5.& 60. 21.  
V. 17. the work of righteousness shall be peace] The fruit whereof shall be peace, that is, prosperity, joy and tranquillitie. Psal. 119. 165. Chap. 26. 2, 3. Rom. 14. 17. Jam. 3. 18.  
V. 19. When it shall hail, coming down on the foreste] Or, But he shall hail when he cometh down on the foreste. Gods judgements shall be be●t against, and poured forth upon the waste of the world, without the pale of the Church, and shall ruinated their cities. Josh. 10. 11. Psalm. 11. 6. Chap. 10. 33, 34.& 28. 2. 17.& 30. 30.  
and the city shall be low in a low place] Or, and the city shall be utterly abased. Chap. 26. 5. Heb. with abasing shall be abased; as Chap. 22. 18. or, stand below on a plain; as Jerem. 17. 26.& 32. 44.  
that sow beside all waters] On grounds well watered, that may yield much increase. Chap. 19. 7.& 23. 3.& 35. 6, 7. Eccl. 11. 1. The blessing of Christs ministery under the gospel. Matth. 13. 8, 23. Luke 8., 815.  
the feet of the ox and the ass] To till and ear the ground. Chap. 30. 24. A type of the spiritual husbandry accompanied with Gods blessing▪ 1 Cor. 3. 6-9. in which Gods Ministers are as these labouing cattle. 1 Cor. 9. 9, 10.   

CHAP. XXXIII.  
Vers. 1. WO to thee that spoilest] The enemies of Gods Church, the Assyrians and Chaldeans. Chap. 17. 4.&. 21. 2. Senacherib especially.  
when thou shalt cease to spoil] When thy time is expired, thou shalt be bereft of thy power, and then others shall spoil thee. Jer. 25. 12, 14. Habak. 2. 8. as thou hast dealt with others, so shall others deal with thee. Matth. 7. 2. Rev. 13. 10.  
they shall deal treacherously with thee] The Chaldeans shall do to the Assyrians as they had done to Gods people; and the Medes and Persians to the Chaldeans, as they to the Assyrians: Or, Senacheribs sons shall deal treacherously with him, as he before with others. Chap. 37. 38.  
V. 2. O LORD, be gracious unto us] The prayer of Gods people, entreating him to make good this his word, and to glorify himself by defence and deliverance of them in their distresses; the onely refuge of the faithful in such times. Pro. 18. 10. Chap. 26. 16.  
we have waited for thee] Chap. 25. 9.& 26. 8.  
be thou their arm] Or, which wast their arm: their succour and safeguard, Jer. 17. 5. who didst mightily help, defend and deliver our fathers when they sought unto thee. Psal. 22. 4, 5.& 89. 21.& 136. 12.  
every morning] Heb. in the mornings. Lam. 3. 23. Speedily, or constantly. Psal. 143. 7. Job 7. 18.  
V. 3. At the noise, &c.] A prophetical answer to the peoples prayer, by way of promise foretelling the performance of what they prayed for.  
the people] The Assyrian forces. Chap. 37. 36, 37.  
fled] Or, shall flee.  
at the lifting up of thyself] Of thine arm to smite the enemy. Chap. 26. 11. or, of thyself, raising up thyself Psal. 68. 1.& 78. 65. or, set aloft, as upon a tribunal. Rev. 6. 16. vers. 5. 10.  
were scattered] Or, shall be scattered.  
V. 4. like the gathering of the caterpillar, &c.] Ye, that like caterpillars and locusts have pillaged other, shall now be gathered together with your pillage, on heaps, like locusts, and so destroyed; as Exod. 8. 13, 14. Or, ye shall be stripped and pillaged, and left as bare, as Locusts and caterpillars use to leave the places where they come. Exod. 10. 15. Joel 1. 14.& 2. 3.  
running to and fro of locusts.] That run to and fro in the corn. Joel 2. 7.  
V. 5. The LORD is exalted] Or, will be exalted. Vers. 10. He will manifest his might, and gain much honour to himself by the destruction of his enemies. Chap. 2. 11. 17.& 12. 4.  
he dwelleth on high] Psal. 93. 4.& 115. 3. Chap. 57. 15.  
hath filled] Or, will fill.  
Zion] Jerusalem. Chap. 1. 8, 27.  
with judgement and righteousness] Chap. 32. 1, 16.  
V. 6. thy times] O Hezekiah. See Chap. 32. 1.  
strength of salvation] Heb. salvations; all manner of salvation. 2 Sam. 22. 51. The means of establishing and strengthening thee, Eccl. 7. 11, 12,& 9. 16, 18.  
is his treasure] Or, shall be his treasure; that is, As dear unto him as any treasure; or, a means of enriching him. Psal. 112. 1.& 128. 1, &c.  
V. 7. their valiant ones] Or, messengers. 2 Sam. 23. 20. Senacheribs Captains, sent to summon the city. Chap. 36. 4, 13.  
the ambassadors of peace shall weep bitterly] Hezekiahs messengers, sent to treat of peace, but not prevailing. Chap. 36. 3. 22.  
V. 8. The high ways lye waste] By means of the Assyrian invasion. Vers. 9. Chap. 36. 1, 2.& 37. 24, 25.  
the way-faring man ceaseth] Not daring to trav●ll for fear of the enemy. Jud. 1. 6.  
he hath broken the covenant] Before made with Hezekiah. 2 King. 18. 14. vers. 1.  
despised the cities] 2 Chron. 32. 1.  
V. 9. The earth mourneth] The land wasted by them. Vers. 8.  
Lebanon is ashamed] Chap. 14. 8.& 37. 24.  
hewn down] Or, withered away. Chap. 19. 6.  
Sharon] A fertile and pleasant region, lying in the tribe of Gad, beneath mount Lebanon. Josh 12. 18. 1 Chron. 5. 16.& 27. 29. Cant. 2. 1. Chap. 35. 2. The like were, Bashan, adjoining to it; 1 Chron. 5. 12, 16. Psal. 22. 8.& 68. 15. Chap. 2. 13. and Carmel. 1 Sam. 25. 2. Chap. 29. 17. See Jer. 4. 26.  
V. 10. Now will I rise] To help and deliver my Church. Psal. 12. 5.& 78 65. mans extremity being Gods opportunity. Chap. 37. 3.& 59. 16.  
will I lift up myself] Vers. 5.  
V. 11. Ye shall conceive chaff] Your designs, which ye go great with, and by which ye promise great matters to yourselves, shall be all frustrate and unable to produce ought. Psa 7. 14.  
your breath as fire shall devour you] The fire that ye have blown and kindled to burn others, shall consume yourselves. Chap. 10. 11. Dan. 3. 22. Or; your rage and fury shall be your own ruin and confusion. Psal. 76. 10, 12. Chap. 37. 29.  
breath] Heb. spirit. Job 15. 13.  
V. 12. as thorns cut up shall they be burnt in the fire] Psal. 80. 16. Chap. 27. 4, 11.  
V. 13. Hear ye that are far off] So great and notorious shall the vengeance be, that it shall be talked of far and near. Chap. 59. 19.  
V. 14. Zion] Jerusalem. Vers. 5. 20.  
are afraid] Either not believing Gods promises of deliverance, Chap. 7. 2, 9. or, affrighted with his judgements,( as Psal. 119. 119, 120.) and complaining of hi● rigour and severity; with Cam, Gen. 4. 13.  
the hypocrites] Or, profane ones. Chap. 9. 17.& 24. 5.  
with the devouring fire] With God; who is so, when he is incensed. Deut. 4. 24.& 9. 3 Heb. 12. 29.  
V. 15. He that walketh, &c.] Psal. 15. 2.& 24. 4.  
righteously] Heb. in righteousness. Psal. 11. 7.& 103. 6.  
uprightly] Heb. uprightnesses. Chap. 45. 19. most righteously and uprightly; or, all manner of either. See vers. 6.  
oppressions] Or, deceits. Chap. 30. 12.  
from hearing of blood] Of counsels, or course, tending thereunto. Prov. 1. 10, 11.  
blood] Heb. bloods. Chap. 1. 15.  
shutteth his eyes from seeing evil] From viewing of ought, by the sight whereof he may be enticed and induced unto evil. Job 31. 1. Psal. 119. 37. Matth. 5. 28. Or, that cannot endure to see evil practised. Psal. 119. 158. Hab. 1. 13. 2 Pet. 2. 7, 8.  
V. 16. dwell on high] In safety. Psal. 18. 33. Heb. in heights, or, high places. Chap. 58. 14.  
rocks] Places naturally fit for defence. Judges 15. 8.& 20. 45. Psal. 31. 3.  
bread shall be given him] He shall have no want of necessary provisions. Psal. 84. 11. 2 Cor. 9. 10.  
his waters shall be sure] They shall not fail. Jer. 15. 18. Chap. 32. 6.  
V. 17. the king in his beauty] Hezekiah, delivered from his enemies, and restored to his former state and dignity. 2 Chron. 32. 22, 23.  
the land that is very far off] Heb. the land of far distances. Ambassadour● that shall from foreign parts repair to thee. 2 King. 20. 12, 14. Chap. 39. 1, 3. Or, Thou shall be at liberty, to visit places far and near, without fear of danger.  
V. 18. Thine heart shall meditate terror] Before this deliverance, in the time of thy distress, thou shalt be full of fears. Chap. 37. 1, 4.  
Where is the scribe] The speeches of persons full of distraction, asking, where is this officer, and that officer, to look to his charge. See Chap. 22. 8-10.  
Where, &c.] Chap. 19. 12. 1 Cor. 1. 20.  
receiver] Heb. weigher. See Jer. 32. 9.  
counted] Or, counteth. or, surveigheth. Chap. 20. 10.  
V. 19. Thou shalt not see a fierce people] Thou shalt no longer be vexed with cruel and strange people. Chap. 16. 4. or, they shall have no access unto thee. Chap. 37. 33.  
perceive] Or, understand; Heb. hear. Chap. 36. 11.  
a stammering tongue] Or, ridiculous; such as that seemeth to us, which we understand not. Chap. 28. 11 Deut. 28. 49, 50. Psal. 81. 5. 1 Cor. 14. 11.  
V. 20. Look upon Zion] See, how safe and whole she is; for all the enemies presumptuous threats and vaunt. Chap. 10. 11.& 36. 14, 15.& 37. 24. So Psal. 48. 12, 13.  
Zion] Jerusalem. Vers. 5. 14.  
solemnities] Or, solemn meetings. See Chap. 14. 13.  
a tabernacle that shall not be taken down] Jer. 10. 20. The firmness and stability of the Church, Gods inheritance, and the seat of his residence,( as the tabernable sometime, here alluded unto) through his gracious support. Psalm. 46. 5.& 48. 8.& 125. 1, 2. Matth. 16. 18.  
V. 21. the glorious LORD will be unto us a place of broad rivers] Heb. broad of spaces, or, hands. Chap. 22. 18. Psal. 104. 25. Let us content ourselves with the still waters of Siloam, Chap. 8. 6. and God will be unto us as a broad river with a strong stream, by which no enemy shall have access to us.  
V. 22. the LORD is our judge] Psal 75. 7.& 94. 2.  
lawgiver] Jam. 4. 12. Heb. statute-maker. Gen. 49. 10. Chap. 10. 1.  
king] Psal. 44. 4.  
he will save us] Psal. 69. 35. Chap. 37. 35.  
V. 23. Thy tacklings are loosed] Or, shall be loosed; or, They have forsaken thy ●acklings. Your shipping, O Assyrians, is all wrecked; ye have miscarried, as by shipwreck. Psal. 48. 7.  
the prey of a great spoil] The spoil of the Assyrians; shared among Gods people. Psal. 68. 12.  
the lame take the prey] Or, shall take the prey. The weakest and most impotent shall be able enough to make spoil of them; as 2 Sam. 5. 6, 8. or, shall among the rest seize on the prey, when the enemy is fled. 2 Kings 7. 8. 2 Chron. 20. 25. Chap. 37. 36, 37.  
V. 24. the inhabitant] Of Jerusalem. Vers. 20. See Psal. 103. 3.& 105. 37.  
shall be forgiven] Or, eased of; or, have it taken away. Psal. 32. 1.  
their iniquity] Which had before incensed Gods wrath against them, Chap. 5. 25. and lay as an heavy burden, in the guilt of it, upon them; Chap. 22. 1. but shall then be remitted and removed. Chap. 38. 17.& 43. 25. Jer. 31. 34.   

CHAP. XXXIIII.  
Vers. 1. COme near ye nations] He calleth upon all people; yea all creatures, as Chap. 1. 2. to see and consider, as what he had done with one nation, Chap. 33. 13. so what he is about now to do with the rest.  
all that is therein] Heb. the fullness thereof. Chap. 42. 10. Psal. 24. 1.  
all things that come forth of it] Heb. the off-spring of it. Chap. 22. 24. and 42. 5.  
V. 2. all nations] That have been enemies to his people. vers. 8. Chap. 14. 26. the Edomites especially. vers. 5.  
he hath utterly destroyed them] He hath passed a doom of destruction upon them; as sure to be put in execution, as if it were executed already. Chap. 14. 26, 27. Joh. 3. 18.  
V. 3. shall be cast out] To be devoured by birds and beasts, having no burial afforded them: as they had formerly dealt with Gods people. Psal. 79. 2, 3. Jer. 7. 33.& 34. 20.  
their stink, &c.] Chap. 66. 24. Amos 4. 10.  
shall be melted with their blood] Shall run down with streams of blood; as if they were dissolved into blood. Chap. 64. 2, 3.  
V. 4. all the host of heaven shall be dissolved] So great shall their fear and terror be, that heaven and earth shall to them seem dissolved. Chap. 13. 10, 13.& 24. 21.  
the heavens shall be rolled together as a scroll] Heb. as a book. alluding to such books as were then in use, called rolls, or, volumes:( See Jer. 36. 2.) which being rolled up, the things contained, or written in them, do no more appear then as if they were not. So Rev. 6. 14.  
fallen fig from the fig-tree] As the green figs, that come first, but  shed after a while, when others put forth. Rev. 6. 13.  
V. 5. my sword shall be bathed] Shall be imbrued in blood. Jer. 46. 10.  
in heaven] It is determined so in heaven. Psal. 119. 89. whence the wrath of God revealeth itself. Rom. 1. 18.  
Idumea] Heb. Edom: that is, Esau. Gen. 25. 30.& 36. 8. the Edomites, his posterity.  
the people of my curse] An accursed people; however they deemed themselves holy, because of the seed of Isaac. Mal. 1. 2-4. 2 Pet. 2. 14.  
V. 6. The sword &c.] See on vers. 5. Jer. 46. 10. Deut. 32. 32.  
of lambs and goats, &c.] Men of all estates and ranks. Rev. 19. 18. these here mentioned of the meaner sort.  
a sacrifice] A great slaughter: for the same word signifieth as well to slay, as to sacrifice, 1 Sam. 26. 24. but termed a sacrifice here the rather; to show that Gods vengeance executed on his enemies is as pleasing to him as any sacrifice. Ch. 1. 24. Jer. 46 10.  
Bozrah] The Edomites chief city. Chap. 63. 1. Jer. 49. 13.  
V. 7. the unicorns] Or, rhinocerots. Job 39. 9. Great captains, and powerful princes. Psal. 22. 21. Jer. 50. 27. Rev. 19. 8.  
with them] With the meaner sort, mentioned vers. 6.  
soaked] Or, drunken, vers. 5.  
V. 8. the day of the LORDS vengeance, &c.] Chap. 63. 4.  
for the controversy of Zion] For the wrongs done to his people. Chap. 35. 4.& 59. 18. Mic. 7. 9.  
V. 9. the streams thereof &c.] Of the land of Idumea. vers. 5.  
turned into pitch, and the dust thereof into brimstone] He alludeth to the destruction of Sodom and Gomorrah, Gen. 19. 24. Deut. 28. 23. Rev. 19. 20.& 20, 10.  
V. 10. It shall not be quenched &c.] Jer. 7. 20.  
the smoke thereof &c.] Rev. 14. 11. and 18. 18. and 19. 3.  
from generation to generation] vers. 17.  
it shall lye waste] Heb. be wasted. as Chap. 60. 11.  
none shall pass through it &c.] Jer. 9. 12.  
V. 11. But the &c.] Chap. 14. 23. Zeph. 2. 14. Rev. 18. 2.  
cormorant] Or, pelican. Lev. 11. 18. Psal. 102. 6.  
he shall stretch out upon it the line of confusion, &c.] It shall be leveled out to desolation, 2 King. 21. 13. Lam. 2. 8. so that it shall be in vain to attempt the restoring of it again. Mal. 1. 4.  
stones] Or, plummet. Zech. 4. 10.  
V. 12. nobles] Heb. white ones. Eccl. 10. 17. Jer. 27. 20. such as go usually in white, that is, fair and gorgeous apparel. Eccl. 9. 8. Luk. 7. 25. Rev. 3. 4.& 7. 9, 13, 14.  
none shall be there] None of the blood royal, or of the peers, shall be left, that may take the government upon him. Chap. 3. 6.  
V. 13. in her palaces] In the wast places, where they formerly stood. Chap. 32. 13, 14.  
an habitation of dragons] Jer. 9. 11. and 10. 22.  
owls] Or, ostriches. Lam. 4. 3. Heb. daughters of the owl. Chap. 43. 20.  
V. 14. The wild beasts of the desert, &c.] Chap. 13. 21. Heb. Ziim.  
the wild beasts of the iceland] Heb. Ijim.  
the shrichowl] Or, night-monster.  
a place of rest] Heb. rest. Gen. 8. 9.  
V. 15. There shall &c.] Idumea shall become an horrible desolation, and a wast wilderness.  
the great owl] Or, as some, the mavis.  
lay] Heb. deliver. Chap. 66. 7.  
gather] Or, brood. Jer. 17. 11. Matth. 23. 37.  
V. 16. out of the book of the LORD] In the book of the Law, where these curses are recorded: or, these shall as certainly be found there, as if they were entred each one by name and tale, into a roll of record. Psalm. 56. 8. Malac. 3. 16. Chap. 65. 6, 7.  
it hath commanded] Or, is it that hath commanded, this to be done.  
it hath gathered them] Or, is it that hath gathered them, there to inhabit.  
V. 17. He hath cast the lot for them] God hath shared it out to them for an inheritance, as by lot and line. Psal. 16. 5, 6.  
from generation to generation] Heb. to generation and generation. Chap. 60. 15. See vers. 10.   

CHAP. XXXV.  
THe wilderness &c.] The glorious restitution and restauration of the Church, opposed to the destruction and desolation of the enemies thereof, and their lands. Chap. 34.  
the solitary place] Or, wast. Heb. land of dryness, or drought. Chap. 41. 18.  
the desert shall rejoice] Chap. 51. 3.& 52. 9.  
V. 2. the glory of Lebanon shall be given unto it, &c.] The Church, that was formerly as a wast wilderness, having been overrun and laid wast by her enemies, shall become a most plentiful and beautiful place. See Chap. 33. 9.  
the glory of the LORD] Gods presence in his Church; the main cause of all this. Zech. 2. 5.  
V. 3. Strengthen ye the weak hands, &c.] He exhorteth them to encourage one another; Gods ministers especially, to hearten the weak, to expect with patience the time of Gods gracious visitation approaching. Heb. 12. 12.  
V. 4. of a fearful heart] Heb. hasty. Chap. 32. 4. prove to fear; opposed to confidence. Chap 28. 16.  
with vengeance] To destroy your enemies. Chap. 34. 8. and 59. 18.  
save you] Chap. 33. 22. Matth. 1. 21.  
V. 5. the eyes of the blind shall be opened] Chap. 29. 17. and 32. 3.& 42. 7.& 43. 8. Matth. 9. 27, &c.& 11. 5.& 12. 22.& 20, 30, &c. and 21. 14. Joh. 9. 6, 7.  
opened] By the knowledge of Christ revealed. Act. 26. 18. 2● or. 4. 6. Eph. 1. 18.  
the ears of the deaf &c.] Matth. 11. 5. Mark. 7 32, &c.  
shall be unstopped] To harken to Gods word. Psal. 40. 6. Job 33. 16. Chap. 50. 5. Rom. 15. 18.  
V. 6. the lame man leap] Matth. 11. 5. and 15. 30. and 21. 14. Joh. 5. 8, 9. Act. 3. 2. and 8. 7. and 14 8. &c.  
as an hart] Going on as evenly and straightly, so nimbly and cheerfully in the good ways of God. Psal. 119. 32. Heb. 12. 13.  
the tongue of the dumb] Matth. 9. 32, 33. and 12. 22. and 15. 30.  
sing] To Gods praise. Luk. 1. 64. Col. 3. 16.  
in the wilderness &c.] They that were barren before, shall become fruitful in grace and goodness. Phil. 1. 11.  
shall waters break out] Joh. 7. 38, 39.  
V. 7. the parched ground &c.] Chap. 41. 18.  
the habitation of dragons[ Chap. 34. 13.  
grass with reeds] Or, a court for reeds.  
V. 8. an high-way] Or, a causey. Chap. 7. 3. and 40. 3. and 49. 11. a causey and a way; that is, a way cast up. Chap. 62. 10 Jer. 18. 15. for firmness and sureness, the way to heaven. mat. 7. 13.  
the way of holinesse] An holy way. as Chap. 48. 2. Or, a way for the Saints of God, not for the wicked. Matth. 7. 14.  
but it shall be for those] Or, for he shall be with them: or, be a guide to them. God shall conduct and guide them in it; as he did the Israelites in the way to Canaan; Exod. 13. 21. by his word and his Spirit. Chap. 30. 21. and 59. 21.  
the way-faring men, though fools, shall not err] The simplest so conducted, shall not miss of their way. Psal. 25. 8, 9. and 119. 130. Luk. 1. 79. though they be but simplo ones of themselves, which might easily miss their way; and as way-faring men in a strange country, where they soon mistake it. See Chap. 30. 21.  
V. 9. No lion, &c.] Nothing shall be there, that may hurt, or annoy. Chap. 11. 9.  
go up thereon] Or, pass along thereby: as 2 Sam. 2. 1. and 5. 19, 20. Chap. 36. 10.  
shall not be found there] Or, be there. Chap. 13. 15 and 51. 3.  
V. 10. the ransomed] Those that shall be delivered from the Babylonian captivity, either corporal, or spiritual. Psal. 107. 2. Chap. 51. 11.  
return and come] Or, come again. as Gen. 26. 18.  
everlasting joy] Chap. 61. 7. Joh. 16. 22.  
upon their heads] As a crown. 2 Tim. 4. 8. Jam 1. 12. 1 Pet. 5. 4.  
they shall obtain joy and gladness] They shall be filled with abundance of spiritual joy. Psal. 126. 1, 2. Rom. 14, 17. 1 Pet. 5. 4.  
sorrow and sighing shall flee away] Chap. 25. 8. and 30. 19. Rev. 21. 4.   

CHAP. XXXVI.  
Vers. 1. NOw, &c.] This relation is here inserted out of the Books of the ●ings and the Chronicles, to seal up the truth of Gods former promises and threatenings, concerning the deliverance of his Church,( though he suffer it to be sometime in distress) and the destruction of her enemies. Chap. 10. and 24. and 25. and 30. and 34. and 35.  
it came to pass, &c.] 2 King. 18. 13. 2 Chron. 32. 1.  
in the fourteenth year of king Hezekiah] After he had abandoned idolatry, and settled Gods worship: 2 King. 18. 4, 6. 2 Chron. 29. and 30. and 31. yet would God exercise his faith and patience; and chastise him also, for his distrust; 2 King. 18. 14-16. and his people for their neglect of him and contempt of his word. Chap. 22. 11-13.  
all the defenced cities of Judah] Most of them; not all simply, Chap. 37. 4, 8. all, some few excepted; which might seem none to speak of, in comparison of the number of the rest: so Chap. 64. 6, 7. Jer. 6. 28. and 9 2.  
V. 2. Rabshakeh] Senacheribs chief captain: his name importeth a grand, or chief butler: which, it may be, was his office in court.  
Lachish] A city of Judah, Josh. 15. 39. before which he then sate; but had not yet taken it. Chap. 37. 8.  
a great army] Heb. heavy. Chap. 32. 2.  
the upper pool] Chap. 7. 3. and 22. 9.  
V. 3. came forth unto him] By the Kings appointment. vers. 21.  
over the house] Advanced now to the office of high Steward, which Shebna formerly held, as was foretold. Chap. 22. 20, 21.  
Shebna the scribe] Or, secretary. Who was high Steward before, Chap. 22. 15. And this seemeth to have been the first step of his fall, there foretold and threatened. Chap. 22. 19. Of the office see 1 King. 4. 3.  
the recorder] Or, Remembrancer. Chap. 62. 6.  
V. 5. I say, sayest thou,( but they are but vain words)] Or, I say, it is onely a vain word, or, speech. Heb. a word of lips. Prov. 14. 23.  
I have counsel and strength for war] Or, but counsel and strength are for the war. He chargeth Hezekiah, that he trusted to his own wisdom and strength; when as his trust was in God alone. 2 Chron. 32. 8. Or, he would bear him in hand, that he relied onely on vain words; having neither good advice, nor strength; which are requisite for war. Prov. 20. 18. and 24. 6. Luk. 14. 31.  
V. 6. in the staff of this broken reed, &c.] Or, in this bruised( Chap. 42. 3.) staff of cane: alluding to such canes as they used commonly for walking staves; and the weaker sort, for support and stay. See Chap. 10. 20. and 50. 10. One that is altogether unable to help; Chap. 30. 5. and such as will not fail onely, Chap. 20. 5, 6. but wound and maim them, that shall trust unto him. Chap. 30. 3. See Ezek. 19 6, 7.  
V. 7. whose high places, and whose altars Hezekiah hath taken away] He laboureth to withdraw him from his trust in God; as having wronged him by demolishing the altars, which yet were not Gods, but the idols. 2 King. 18. 4. 2 Chron. 32. 12.  
V. 8. give pledges, I pray thee, to my master] Or, hostages. Heb. mingle thyself with my master. Ezra 9. 2. Prov. 20. 19. and 24. 21.  
and I will give thee two thousand horses, &c.] Engage thyself to be at my Masters command, if thou beest not able to find riders enough for so many horses as he shall tender unto thee: spoken in scorn, as deriding the small number of his forces; implying that his Master could soon tender him more horse, then he was able to furnish with men.  
V. 9. How then wilt thou turn away the face of one captain, &c.] He twitteth him with his small power, as not able to make his party good with any one the meanest of his Masters commanders: much less to stand out against his whole army.  
on Egypt] That which the people of Judah were indeed overprone to. Chap. 31. 1. Ezek. 29. 16.  
V. 10. am I now come up without the LORD] He pretendeth a command and commission from God, and a secret one there was indeed: but such as he little dreamed of, or intended to execute. See Chap. 10. 5-8.  
Go up] Or, go on; proceed. 1 King. 22. 12, 15. Chap. 35. 9.  
V. 11. Syrian] Heb. Aramite. Ezra 4. 7.  
understand it] Heb. hear it. Chap. 33. 19.  
in the ears] Or, hearing.  
V. 13. cried] Chap. 33. 7.  
V. 15. make you trust in the LORD] See 2 Chron 32. 7, 8.  
hand] Or, power. as Chap. 19. 4. Chap. 22. 14. and 37. 10.  
V. 16. thus saith the king, &c.] He would make them believe, that their condition should be bettered by making agreement with him.  
Make an agreement with me by a present] Or, Seek my favour by a present. Heb. make with me a blessing. Gen. 33. 11. 1 Sam. 25. 27. 2 King. 5. 15.  
come out to me] yield yourselves to me. 2 King. 24. 12.  
eat ye every one of his vine, &c.] Enjoy freely each one his own. Prov. 5. 15.  
cistern] Or, pit. Lev. 11. 36. Jer. 14. 3.  
V. 17. a land of corn, &c.] Deut. 8. 8.  
V. 18. Beware lest] A defective speech. See the like, Gen. 3. 22.  
Hath any of the gods, &c.] Chap▪ ●7. 10-13.  
V. 19. Hamath and Arphad] Chap. 10. 9.  
Sepharvaim] 2 King. 17. 24. 32.  
Samaria] Chap. 10. 10, 11.  
V. 20. that the LORD should deliver Jerusalem] Thus the wicked account God no better then an idol, not apprehending, how he useth them but as scourges and instruments. Chap. 10. 5, 15. 2 Chron. 32. 13-15, 19.  
V. 21. they held their peace] As deeming it in vain to stand arguing the matter with him; when it would but incite him to further outrage. Prov. 9. 7, 8. and 26. 4. Amos 5. 13.  
V. 22. with their clothes rent] In token of detestation of the blasphemy they had heard; Matth. 26. 65. or, of their perplexity and extremity of grief. Ezra 9. 3. Job 1. 20. Chap. 33. 7. and 37. 1.   

CHAP. XXXVII.  
Vers. 1. IT came to pass, &c.] 2 King. 19. 1, &c.  
he rent his clothes, and covered himself with sackcloth] In sign of detestation, grief and repentance, Chap. 36. 22. Jon. 3. 6.  
with sackcloth] Heb. with sack. as 1 King. 21. 27. Dan. 9. 3.  
went into the house of the LORD] To pray, as vers. 14. 15. that he might in person himself also perform that office, which he requested in his behalf of the Prophet, vers. 4. Esth 4. 16. Jon. 3. 6, 7.  
V. 2. Eliakim, &c.] Chap. 36. 3.  
covered with sackcloth] Heb. with sacks. as 1 Chron. 21. 16. vers. 1.  
unto Isaiah] To have comfort from him, and help of his prayers; the onely two remedies of Gods people in all such occurrents, to have recourse to God, and to his Ministers, Chap. 26. 16.& 33. 2.  
V. 3. a day of trouble, and of rebuk] Either of rebuk, whereby God rebuketh us for our sins, Job 33. 19. or, of taunting and reviling, wherewith the Assyrian taunteth and revileth us, vers. 4.  
blasphemy] Or, provocation. Ezek. 35. 12.  
the children are come to the birth, &c.] Heb. breach. or, breaking out Chap. 66. 9. Hos. 13. 13. We are in as great distress, as a woman, that is in sore travel, and cannot be delivered; her own strength being spent; and that she goeth with, unable to work for itself, Chap. 26. 18.  
V. 4. God will hear] Take notice of, and take to heart; and by some evident sign show that he so doth, Psal. 65. 5. and 86. 17. For when God deferreth to right the wrongs of his, it seems to flesh and blood, that he doth not know, or regard them, Psal. 94. 7. Chap. 40. 27.  
and will reprove the words] Or, and to taunt us with words. vers. 3. Job 15. 3.  
lift up thy prayer] Being the Prophets office, not to comfort onely by the word, but to pray also for the people, 1 Sam. 12. 23. Act. 6. 4.  
the remnant that is left] Heb. found. 2 King. 25. 19. Either the two tribes yet remaining, the other ten being carried away captive, 2 King. 17. 6. or, the residue of Judah, by the Assyrian not yet surprised, Chap. 36. 1. 2. vers. 32.  
V. 6. Be not afraid] Lam. 3. 57.  
the servants of the King of Assyria] 2 Chron. 32. 16.  
V. 7. I will sand a blast upon him] Or, put a spirit into him. Chap. 59. 19.  
he shall hear a rumour] A report of the Ethiopians and Egyptians coming to invade him, vers. 9. as 2 King. 7. 6.  
by the sword] Of his own sons, vers. 38. 2 Chron. 32. 21.  
in his own land] At Niniveh, his royal city, vers. 37.  
V. 8. Libnah] A city of Judah, towards Egypt: thereby to stay the coming of any aid thence. See Josh. 15. 42.& 19. 26. and 21. 13.  
Lachish] From whence he had sent him, Chap. 36. 2. a city not far distant from Libnah, Josh. 10. 31.  
V. 9. he heard say] The report hereof diverted him from proceeding against Jerusalem, vers. 7. See the like, 1 Sam. 23. 27, 28.  
Tirhakah] Or, Tarchon.  
Ethiopia] Heb. Cush. Gen. 10. 6.  
V. 10. Let not thy God, &c.] Chap. 36. 18,- 20. That God, whom Hezekiah persuades you to trust in, Chap. 36. 15.  
deceive thee] Thus doth God suffer this wicked wretch to break forth into such horrible blasphemies before his destruction, as to term the God and author of all truth a deceiver.  
hand] Or, power. Chap. 19. 4.  
V. 12. Gozan] A city of the Medes; so called of a river, besides which it was seated, 2 King. 17. 6.& 18. 11.  
Haran] A city of Mesopotamia; called also Charre, Gen. 11. 31. Act. 7. 4.  
Rezeph] A city of the same region, called also Rexipha.  
children] Inhabitants, or natives, Chap. 11. 14.  
of Eden] In which country the garden of Paradise was seated, Gen. 2. 8. Ezek. 27. 23.  
V. 13. of Hamath, &c.] Chap. 36. 19.& 11. 11. 1 Chron. 18. 9. Jer. 49. 23.  
Sepharvaim, &c.] 2 King. 17. 24.  
V. 14. the letter] Heb. books. 2 King. 5. 5, 6, 7.  
before the LORD] Before the place of Gods special presence, vers. 16.  
V. 16. dwellest, &c.] Psal. 80. 1. 2 Sam. 6. 2.  
the cherubims] Which stood on the cover or lid of the Ark, called also the Propitiat●rie or Mercy-seat, Exod. 37. 6▪ -9. a special pledge of Gods residence among his people: from whence he had promised to hear and help them, Exod. 25. 22. Num. 7. 89. 2 Chron. 7. 15. Psal. 20. 2, 6.  
thou hast made heaven and earth] See Jer. 10. 11.  
V. 17. which hath sent] Or, and of him whom he hath sent. to wit, Rabshakeh, Chap. 36. ●. vers. 4.  
V. 18. nations] Heb. lands. See 2 King. 19. 17. Chap. 66. 8.  
V. 19. have cast their gods into the fire] 2 Sam. 5. 21. Heb. given. Ezek. 15. 4, 6.  
no gods] 2 Chron. 13. 9. Gal. 4. 8.  
the work of mens hands, &c.] Psal. 115. 4. Chap. 40. 19, 20.& 44. 12,— 17. Jer. 10. 3, 4.  
V. 20. that all the kingdoms of the earth may know, &c.] He desireth deliverance, that God may thereby be magnified, Chap. 59. 19. Psal. 83. 18.  
V. 22. The virgin] The Jewish nation, inhabiting Jerusalem, which God hath as a chast virgin espoused to himself, Chap. 54. 5. Hos. 2. 19, 20. 2 Cor. 11. 2. Rev. 14. 4. and hath as great a care of, as any man, or woman, of a darling daughter, Chap. 49 15. 16. Zech. 2. 5, 8.  
the daughter of Zion] That dwelleth in Zion; or, the daughter of Zion, that is, Zion itself; the place for the people, Ch. 1. 8, 27. So afterward, the daughter of Jerusalem, for Jerusalem itself, or her inhabitants, Lam. 2. 13.  
hath shaken her head] As thou shakedst thine hand in threatening wise at her, Chap. 10. 32. so doth she now her head in scorn and derision at thee, Psal. 22. 7. Jer. 18. 16.  
at thee] Heb. after thee. when thou hadst betaken thyself to thine heels: a secret scoff at his shameful flight, vers. 37. 2 Chron. 32. 21.  
V. 23. against the holy One of Israel] Both in blaspheming him, and in quarreling with his Church and his Anointed, Psal. 2. 1.& 74. 19.& 89. 51.  
V. 24. By thy servants] Heb. By the hand of thy servants. Chap. 20. 2. Jer. 27. 3.  
the tall cedars thereof, and the choice fir-tree thereof] Heb. the tallness of the cedars; and, the choice of the firres. Jer. 22. 7.  
the foreste of his Carmel] Or, the foreste, and his fruitful field. Chap. 29. 17.  
V. 25. I have digged and drunk water, &c.] He boasteth of his power and policy, that could find means to furnish such an army as his was, with all necessaries: as with water, which they wanted, Chap. 36. 12. and with the very feet of his army could dry up whole rivers; and much more such waters, as they had enclosed to relieve them in the siege, Chap. 22. 9, 11. See 1 King. 20. 10.  
the besieged places] Or, fenced and closed.  
V. 26. Hast thou not heard, &c.] Or, Hast thou not heard, how I have made it long ago, and formed it of ancient times?( Heb. from dayes of antiquity. Chap. 33. 7.) should I now bring it to be laid wast, and defenced cities to be ruinous heads?  
how I have done it] That I have made the city of Jerusalem, Psal. 78. 68, 69. Chap. 14. 32. Or, that I have done that which thou ascribest to thyself, vers. 11,- 13. Deut. 32. 27. thou and thine ancestors being but mine instruments, Chap. 10. 5, 15. Or, that I have long since, even from eternity, decreed that such things should be done: as 2 Tim. 1. 9. So Act. 2. 23.& 4. 28.  
that thou shouldst be to lay waste] Implying, that he built his Church, not to destroy, but to preserve it, mat. 16. 18. Or, that he had appointed him to do so to other places.  
ruinous heaps] Or, heaps overgrown▪ to wit, with grass, weeds, shrubs, and the like, Chap. 27. 10. Jer. 4. 7.& 26. 18.  
V. 27. their inhabitants were of small power, &c.] Because I took their strength and courage from them, having determined to destroy them, Josh. 2. 11. Or, though the state and power of other flourishing cities be but transitory; yet my Church, herein unlike them, because I maintain it, shall continue for ever, Chap. 27. 3. Psal. 9. 6, 7.& 46. 5.& 48. 8.  
of small power. &c.] Heb. short of hand. Chap. 50. 2.& 59. 1.  
as the grass of the field] Psal. 90. 5, 6.& 103. 15. Chap. 40. 6.  
as the grass on the house-tops] Psal. 129. 6.  
V. 28. I know thy abode] Or, thy sitting. Gen. 24. 55. Psal. 139. 2, 3.  
thy going out, and thy coming in] All thy counsels, courses, and enterprises, Deut. 28. 6, 19. Psal. 121. 8.  
V. 29. therefore will I put my hook in thy nose, &c.] Because thou ●ariest thyself, as a devouring fish, or a ravenous beast, or an headstrong horse; I will take thee with mine hook, and I will bridle thee, and led thee which way I list, Chap. 30. 28. Ezek. 29. 4. Amos 4. 2.  
hook in thy nose, &c.] As they use to deal with bears. and Bufanes or, as with fish, Job 41. 1.  
my bridle in thy lips] As they use to deal with horses and mules, Psal. 32. 9. Jam. 3. 3.  
turn thee back, &c.] Vers. 34.  
V. 30. Ye shall eat this year such as groweth of itself, &c.] He promiseth, that their ground, notwithstanding so wasted by the enemy, yet should of itself feed them for two yeers together; the year ensuing, being, it seemeth, a sabbatical year, Levit. 25. 20,- 22.  
sow ye and reap] Return again to till your grounds without disturbance, being freed from your former foes and fears. See Jud. 6. 4. 2 Chron 15. 5.  
V. 31. the remnant that is escaped of the house of Judah] Heb. the escaping of the house of Judah, that remaineth. Chap. 4. 2. and 10. 20.  
shall again take root] Those, that God had delivered from the hand of the Assyrians, should prosper and thrive, Chap. 27. 6.  
V. 32. shall go forth a remnant] Returning again to their former possessions, whence for fear of the enemy they had formerly fled, Jer. 4 4, 5.  
they that escape] Heb. the escaping. Ezr. 9. 14.  
the zeal] For his own glory, and fervent love to his people, 2 King. 9. 31. Chap. 9 7.  
V. 33. He shall not come into this city] Heb. unto this city. For Senacherib never came before Jerusalem; though he sent men and messages thither, Chap. 36. 2. vers. 9.  
nor shoot an arrow there] Or, in thither.  
cast a bank] Or, discharge engine. Jer. 6. 6.  
V. 34. By the way that he came, by the same shall he return] He shall go as he came, vers. 29. and lose all his labour: as Jer. 14. 3.  
not come into] Heb. unto.  
V. 35. I will defend this city, &c.] 2 King. 20. 6. Chap. 38. 6.  
for my servant Davids sake] 1 King. 11. 13.  
V. 36. the angel of the Lord, &c.] 2 King. 19. 35. 2 Chron. 32. 21.  
went forth] From heaven. Psal. 57. 3.  
in the camp of the Assyrians] Lying, as some think, with S●nache●ib himself, before Libnah, vers. 8. Or, as others, about Jerusalem: upon report whereof, soon brought to him, he retired with the residue of his forces, vers. 36. See Chap. 30. 33.  
V. 37. Ninevch] The chief city of Assyria, Gen. 10. 11. Chap. 31. 8, 9.  
V. 38. smote him with the sword] Vers. 7.  
armoniac] Heb. Ararat. Gen. 8. 4.  
Esar haddon] Otherwise, as some think, called Sardanapalus: under whom the Assyrian monarchy was ruined. See mention of him, Ezra 4. 2.   

CHAP. XXXVIII.  
Vers. 1. IN those dayes was Hezekiah sick] 2 Kin. 20. 1, 2. 2 Chron. 32. 24. Shortly after the deliverance from the Assyrian, Chap. 37. Thus will God have his in continual exercise; that thereby he may enure them, to depend constantly upon him alone, and to aspire unto heaven, 2 Cor. 1. 9.& 5. 2. 4.  
unto death] His disease being in its own nature deadly.  
Set thine house in order] Heb. Give charge concerning thine house. Chap. 48. 5.  
thou shalt die and not live] Heb. thou art dead. no better then a dead man; as sure to die, as if already dead. So Gen. 20. 3. Joh. 3. 18. Rom. 7. 30. Yet a secret reservation there was, though the message was peremptory to humble and try him: as Jon. 3. 4.  
V. 2. turned his face toward the wall] As he lay in his bed; not out of sullenness and discontent; as Ahab, 2 King. 21. 4. but out of seriousness and devotion; that he might be the more retired, and less distracted in prayer, 1 King. 18. 42.  
V. 3. how I have walked before thee] How I have carried myself carefully and faithfully, as in thy sight, Gen. 5. 22.& 6. 9. and 17. 1. Psal. 16. 8.& 119. 168. 1 King. 15. 5, 14. 2 Chron. 25. 2.  
in thy sight] Heb. eyes. Jer 26. 14.  
wept sore] Heb. with great weeping. 2 Sam. 13. 36. As being much troubled; partly that he should die so soon after deliverance from so great a calamity, as deemed unworthy to enjoy the blessed fruit of it, 2 King. 7. 2, 19, 20. partly foreseing the danger, likely to befall Church and State, should he then be taken away, having as yet no issue; for his son Manasseh was not yet born. See vers. 5. 18. 2 King. 21. 1.  
V. 4. Then came the word of the LORD to Isaiah] Before he was gotten back to his own house, ere he was out of the Kings court, 2 King. 20. 4.  
V. 5. I have seen thy tears] Taken special notice of them, and taken them to heart, Exod. 3. 7. Psal. 56. 8.  
V. 6. I will deliver thee] He promiseth, not to prolong his life onely, but to give him rest and quietness from the Assyrians; who might have returned to revenge their former discomfiture.  
I will defend this city] Chap. 37. 35.  
V. 7. a sign] For Hezekiah had craved a sign, for the confirmation of his faith, vers. 22. and this sign, being put to his choice, 2 King. 20. 8, 10.  
V. 8. the shadow] Together with the body of the sun itself making that shadow on the dial.  
in the sunne-diall] Heb. in the degrees by, or, with the sun.  
of Ahaz] Set up by him for public use in some part of his palace.  
the sun returned ten degrees] These degrees were each of them, as is supposed, half an hour: so that day was seventeen hours long at least; if we suppose the sun to have retired back suddenly so many degrees; or two and twenty full; if it went back in its ordinary place; for then five hours must be spent in his regress, and as many in his renewed progress unto that point, from whence he retired: whereas their ordinary day was but of twelve hours, Joh. 11. 9. and this then within two houres twice as long as the ordinary.  
by which degrees it was gone down] Or, in the dial by which it had gone on. So that if we take the word of going down properly and strictly, it may seem, that this miraculous work began about five of the clock after noon, some hour before sunset, the sun having then declined so many degrees. Howbeit, if we understand the words, not of the suins, but of the shadows descending on the dial, it might commence from noon; some sort of dials being so composed, that the shadow descendeth. as the sun ascendeth; and ascendeth again as it descendeth. But the plainest way of interpretation will be, if the word of going down be understood to signify any progress simply, without consideration of ascent or descent properly so termed: as judge. 11. 37.& 15. 11. 1 Sam. 23. 6. 2 Sam. 23. 21. 2 King. 8. 29. Jer. 18. 2. and 22. 1.  
V. 9. The writing of Hezekiah] This song of lamentation and gratulation, was left by him to posterity, as a monument of his thankfulness; as the 51. Psalm by David, of his repentance.  
was recovered of] Heb. lived from. vers. 16. 21.  
V. 10. in the cutting off of my dayes] When I was  told I should die, vers. 1. 12. Lam. 3. 54.  
the gates of the grave] Psal. 9. 13.  
the residue of my yeers] Of what time I might have further lived, vers. 12.  
V. 11. I shall not see the LORD] I shall not visit his Temple any more among the faithful, Psal. 27. 4. 13.& 42. 2.& 116. 9. vers. 22. Chap. 53. 4.  
V. 12. Mine age is departed] The ordinary term of yeers, which in course of nature I might have attained unto, is shortened, Psal. 55. 23.& 89. 45.& 102. 24.  
as a shepherds tent] Which is soon and suddenly taken down and removed, Jer. 4. 20. Lam. 2. 6.  
I have cut off like a weaver my life] As a Weaver cutteth off the web from the loame, when he hath wrought it out: or, as if he should cut it off from the loam, before it be wrought out, vers. 10.  
with pining sickness] Or, from the thrum.  
from day even to night] This very day; shortly, speedily, without longer delay, vers. 13. Or, continually, incessantly; until thou hast made an end of me, Job 4. 20.  
V. 13. I reckoned till morning] Or, while morning was yet. I made account over-night, that I should live till morning; but my pangs in the night persuaded me the contrary. Or, I made full account, ere the morning( that is, day, as Gen. 1. 5.) was over, to have an end made of me.  
that] Or, but.  
as a lion] Jer. 50. 17.  
will he break] Or, he broke. Lam. 3. 4.  
from day, &c.] See vers. 12.  
V. 14. so did I chatter] I was so oppressed with sorrow, that I could not speak, but sigh and groan, Psal. 77. 4. Or, I was so full of pain, that my prayers were very quick and short.  
mourn as a dove] Chap. 59. 11. Ezek. 7. 16.  
upward] Towards heaven, to God, for ease and relief, 2 Chron. 20. 12. Psal. 69. 3.& 119. 82.& 123. 1, 2.  
I am oppressed, undertake for me] Or, ease me. Sorrow and grief both of body and mind do so oppress me, and as deaths Sergeants, arrest me; that I cannot escape, unless thou bail, or rescue me, Job 17. 3. Psal. 119. 122.  
V. 15. he hath both spoken unto me] Or, concerning me. as Gen. 20. 13. He hath passed a sentence of death upon me, vers. 1. which he will also put in execution, 2 Cor. 1. 9. Or, he hath passed his word for my recovery; and made it good, vers. 5.  
I shall go softly all my yeers in the bitterness of my soul] Or, quietly; or, cheerfully, Psal. 42. 4. after( as Jer. 31. 13.) the bitterness of my soul, Job. 7. 11.& 10. 1. I shall from hence-forward have no joy of my life, as vers. 117. 1 King. 21. 27. Or, I shall pass the residue of my life quietly, after this bitter brunt is over, vers. 6. See Chap. 53. 8.  
V. 16. by those things] By thy free promises and gracious performances of them, Deut. 8. 3. mat. 4. 4. Chap. 64. 5.  
to live] Or, make me whole. Vers. 9.  
V. 17. for peace I had great bitterness] Or, on my peace came great bitterness. Heb. bitter bitterness. Whereas I made account to live at rest, being delivered from the enemy, I had unexpected grief upon grief, Job 29. 18. and 30. 15. Jer. 8. 15. and 14. 19.  
thou hast in love to my soul delivered it from the pit] Heb. thou hast loved my soul from the pit. that is, loved me, and saved me from it. A defective speech, such as ver. 14. 21. Chap. 1. 4. Jer. 46. 27.  
from the pit] Psal 30. 3. and 103. 4.  
thou hast cast all my sins behind thy back] As no more minding, or remembering them, then we are wont to do those things, that we cast out of sight behind our backs, Psal. 50. 17. Chap. 43. 25. Jer. 31. 34. He valueth the remission of his sins, and Gods favour therein shewed him, above life itself, Psal. 32. 1. 5. and 63. 3. and 103. 3.  
V. 18. the grave cannot praise thee] Since that God hath placed man in this world to glorify him, the godly take it as a sign of his wrath, when their dayes are shortened; either for that God seemeth to deem them unworthy for their sins to do him service; or out of their zeal to Gods glory, seeing so few on earth that seek it, vers. 3. Psal. 6. 5. and 30. 9. and 80. 18. and 88. 10,— 12. and 102. 24 and 115. 17, 18.  
V. 19. the father to the children] All posterity shall aclowledge( parents informing their children of it) thy mercy and goodness shewed unto me, Psal. 78. 3, 4. Joel 1. 3.  
V. 20. was ready to save me] See vers. 4.  
the stringed instruments] Heb. Neginoth, Psal. 4. Hab. 3. 19. Or, hand-instruments. For the word is more general; and comprehendeth all instruments of music managed with the hand; not such onely, as being stringed, are touched with the fingers, as Lute and Harp; or struck over with a quill, as the Cittern; or with a bow, as the Viol; but such also as are shaken to and fro, as the Cymbal; or beaten with the hand or stick, as the Timbrel: and are opposed to the Nehiloth, or wind-instruments; that are managed by the wind or breath, Psal. 5.  
in the house of the LORD] This being one principal end and use of holy assemblies, to bless the Lord in them for his benefits, Psal. 9. 14. and 22. 22, 25. and 40. 10. and 66. 13,— 15. and 111. 1. and 107. 32. and 149. 1. and 150. 1.  
V. 21. Isaiah had said] 2 King. 20. 7.  
lay it] Heb. beat or, bruise it to be laid: as vers. 17.  
he shall recover,] Heb. live. Vers. 9. Numb. 21. 8, 9.  
V. 22. What is the sign] 2 King. 20. 10.  
go up to the house of the LORD] He desireth life and health, that he may have liberty to repair to Gods house, vers. 11. Psal. 42. 1, 2. and 84. 2. and 122. 1. Ezek. 46. 2, 10.   

CHAP. XXXIX.  
Vers. 1. AT that time] 2 King. 20. 12, &c. To wit, when Hezekiah was newly recovered of that dangerous sickness, Chap. 38. 1.  
Merodach-baladan] Called also Berodach, 2 King. 20. 12. as Dibon Dimon, Chap. 15. 9. and Baladan from his fathers name; as mat. 16. 17. Mark. 10. 46. Either he, or his Father, seemeth to have been the first Chaldean King, that made head against the the Assyrians, to whom that people had been formerly subject, Chap. 23. 13.  
sent] Partly to inquire of the strange miracle wrought by God for Hezekiah, 2 Chron. 32. 31. partly to congratulate with him for his recovery, 2 King. 20. 12. and the overthrow of the Assyrian, 2 Chron. 32. 21, 23. from whom he had revolted: but chiefly to show himself an enemy to his enemy; and to ingratiate himself with one, whom God so favoured, that he might have his help, when occasion should require it, Psal. 47. 9.  
letters] Heb. books. Chap. 37. 13.  
was recovered] Heb. grown strong again.  
V. 2. was glad of them] Was too much taken, and inwardly puffed up, and tickled with so solemn an ambassage, 2 Chron. 32. 25. 31.  
precious things] Or, spicerie.  
precious ointment] Heb. good oil. Eccl. 3. 1.  
armor] Or, jewels. Heb. vessels. or, instruments. Chap. 22. 24.  
there was nothing in his house] Of special note; worthy the seeing.  
that Hezekiah shewed them not] In a vain-glorious humour; as to the ambassadors of one, with whom he had not formerly had the like intercourse, 2 Chron. 32. 25, 31. and as one glad of such an occasion to make his wealth and magnificence known to foreign Princes abroad, vers 2.  
V. 3. What said these men, &c.] He demandeth of him those particulars, thereby to bring him to a clearer sight, of their cunning flattery, and his own folly.  
from a far country] Jer. 4. 16.  
V. 4. All that is in mine house, &c.] Vers. 2.  
V. 6. all that is in thine house, &c.] By the grievousness of the punishment is declared how greatly God detesteth pride and vain-glory. See 2 Sam. 24. 10. 13.  
that which thy fathers have laid up in store] Jer. 20. 5.  
shall be carried to Babylon] This that thou hast done, shall prove but a bait, to entice them, to be dealing with thy people and thy posterity.  
V. 7. eunuchs] Officers, and servants, or attendants, Dan. 1. 3, 4. See Gen. 37. 36.  
V. 8. Then said, &c.] 2 King. 20. 19.  
Good is the word of the LORD] He willingly submitteth himself to Gods good pleasure, acknowledging withall the justness of Gods judgement, and his goodness in the delay of it. So 1 Sam. 30. 18. 2 Sam. 15. 26. Job 1. 21. Psal. 39. 9. and 119. 75, 137. Lam. 3. 22.  
For] Or, Yet as Chap. 9. 1.  
peace and truth] Or, assured peace. Jer. 14. 13. and 33. 6.   

CHAP. XL.  
Vers. 1. COmfort ye] Consolation of the Church, by promises of Preservation and Restitution: beginning with an Exhortation to the Ministers of God, by giving notice thereof to comfort Gods people.  
V. 2. Speak ye comfortably to Jerusalem] Heb. to the heart of Jerusalem. Gen. 34. 3. Hos. 2. 14.  
her warfare is accomplished] Or, appointed time. Job 7. 1. and 14. 14. The time of her affliction is near expired.  
double] A large, full, sufficient measure of chastisements. Chap. 61. 7. Jer. 16. 18. and 17. 18.  
V. 3. of him that crieth] Of the Prophets: but more specially of John the Baptist. Mal. 3. 1. Matth. 3. 3. Mark. 1. 3. Luk. 3. 4. Joh. 1. 23.  
in the wilderness, Prepare ye the way of the LORD] Or, In the wilderness prepare ye the way of the Lord. Or, a way for the Lord. In the wilderness, that is, in the wast places; by which Gods people were to pass under his conduct in their return from captivity; as in their traveling toward Canaan. Psal. 68. 7. Chap. 41. 18, 19. and 43. 19, 20. Jer. 31. 9.  
make streight] Or, even: lay level. Chap. 26. 7.  
a high-way] Or, a causey. Chap. 35. 8.  
for our God] As is wont to be done for great Princes and their retinue, by herbingers and workmen sent before, when they are to remove, or to journey to some remote place.  
V. 4. Every valley shall be exalted, &c.] The way shall be leveled and made even for their easier and more convenient passage; and all lets and impediments removed. Chap. 11. 15, 16. and 42. 16. and 49. 11. Zech. 4. 7.  
shall be made streight] Or, a streight place.  
plain] Or, a plain place: a plain, or vale. Ezek. 3. 23. and 37. 1.  
V. 5. the glory of the LORD,] The glory of Gods mercy and bounty to his people: of his power, in protecting and preserving them; and of his truth and fidelity, in performance of his promises made unto them. Or, Christ, the son of God, full of glory and majesty. Joh. 1. 14.  
all flesh shall see] The deliverance shall be so strange, and so great, that notice shall be taken of it throughout the whole world. Psal. 97. 6. Chap. 33. 13. and 66. 18.  
for the mouth, &c.] Chap. 1. 20.  
V. 6. The voice] Of God speaking to the Prophet. 1 King. 19. 12, 13.  
All flesh is grass] Job. 14. 2. Psal. 102. 11. and 103. 15. 1 Pet. 1. 24.  
all the goodliness] Heb. goodness, Prov. 19. 22. and 20. 6. or, gracefulness; or, grace; or, glory. Exod. 33. 19, 22. All the wisdom, power, beauty, favour, worldly and natural endowments of it.  
V. 7. because the spirit of the LORD bloweth upon it] Or, when the breath of the Lord bloweth upon it. The spirit of God shall discover the vanity of all human excellency. Psal. 39. 5. Or, it is all soon blasted and withered, if God do but blow upon it, vers. 24. Psal. 103. 16. Hag. 1. 9.  
V. 8. the word of our God shall stand for ever] Meaning, that albeit through the frailty of mans nature many of the Jewish people might perish, and so not partake of the deliverance promised; yet Gods promise should be fulfilled, and those that remained, feel and enjoy the fruit of it. Rom. 3. 3. and 9. 6. and 11. 1, 5. Or, the word of God either herein, or in ought else, doth never fail, nor that which is by it wrought on the soul thereby regenerate. See Psal. 119. 89. Matth. 5. 18. Mark. 13. 31. Joh. 8. 51. 1 Pet. 1. 25. 2 Joh. 2.  
V. 9. O Ziou, that bringest good tidings] Or, O thou, that tellest good tidings to Ziou. Chap. 52. 7.  
get thee up into the high mountain] Or, unto an high mountain. To publish this benefit through the whole world. Rom. 10. 18.  
O Jerusalem, that bringest good tidings] Or, O thou, that tellest good tidings to Jerusalem.  
lift up thy voice with strength] Cry with all thy might, as loud as ever thou art able, that as many as may be, may hear thee. Psal. 29. 4. 1 Chron. 25. 5.  
Behold your God] Is come to save you; as by temporal deliverance out of Babylon, so spiritually by Christ. Matth. 11. 28.& 18. 11.  
V. 10. with strong hand] Chap. 8. 11. Or, against the strong. Chap. 49. 24. Luk. 11. 21, 22.  
his arm shall rule for him] His power, Chap. 51. 5. and 53. 1. and 63. 16. sufficient of itself to effect his own work and will, Psal. 115. 3. shall overcome and oversway all opposition. Chap. 41. 2. and 59. 16. Rev. 6. 2.  
his reward is with him] Chap 62. 11. Rev. 22. 12.  
his work] Or, recompense for his work. Chap. 49. 4.  
V. 11. feed his flock] Ezek. 34. 23. Joh. 10. 11.  
gather] Or, take up. Psal. 27. 10.  
bosom] Or, lap. Chap. 49. 22.  
gently led those that are with young] Or, that give suc●. Psal. 78. 71. 1 Sam. 6. 7. He will show exceeding great care of, and kindness to the weak and tender-hearted ones. Gen. 33. 13. Chap. 42. 3. Matth. 11. 28.  
V. 12. Who] Who but God? or, who besides him? Prov. 30. 4.  
hath measured &c.] Gods incomparable and infinite power and greatness; ready to be employed for the succour and safeguard of his; opposed here to the poornesse, baseness and impotency of idols and images.  
the waters] The main Ocean. Gen. 1. 9, 10.  
in the hollow of his hand] Or, palm. or, fist. 1 King. 20. 10. Prov. 30. 4.  
meted out heaven with the span] A speech borrowed from builders or carpenters, that use to meet out their work, sometime by rule, and sometime by hand. Chap. 44. 13. and 46. 13.  
in a measure] Heb. a tierce; or, cup of three: a drinking, or quaffing cup, as appeareth, Psal. 80. 5. So called, as may be conjectured, because it contained so much as might well make three ordinary draughts; or as much as three of those cups, that usually they drank off at one draft. Or, it may be, a cup with three ears, or three feet: a cup, it seems, of the larger size.  
V. 13. Who, &c.] Job 21. 22. and 36. 22, 23. Wisd. 9. 13. Rom. 11. 34. 1 Cor. 2. 16.  
directed the spirit of the LORD, &c.] His infinite wisdom, for the same purpose mentioned, 2 Pet 2. 9.  
his counsellor] Heb. man of his counsel. Or, his man of counsel. Psal. 119. 24.  
V. 14. With whom took he counsel] From whom received he any information, or direction, either for the framing of the world, or for the ruling and ordering of it being now framed? As kings use to do with their counsellors of State in matters of great moment, or near concernment. 2 Chron. 30. 2. Est. 1. 13.  
instructed him] Heb. made him understand. Psal. 119. 27.  
understanding] Heb. understandings. Psal. 78. 72. any manner of understanding. as Chap. 27. 11.  
V. 15. the nations, &c.] This is further added, to teach them, neither to fear man, nor to trust in any but God onely. Chap. 51. 7, 8, 12. Psal. 62. 8. 9. and 146. 3, 4.  
as a drop of a bucket] That hangeth on it, when it is drawn up; or that falleth beside, or stayeth behind, when the water is poured out, and yet diminisheth not the measure.  
dust of the balance] That hangeth on the scale, and yet altereth not the weight; or stayeth in it, after the spice, weighed in it, is powred out: a thing of no considerable worth, or weight. Psal. 62. 9.  
the isles] Or, countries. Chap. 41. 1.  
V. 16. Lebanon] All the cedars and other trees that grow on that spacious mountain. Psal 29. 6. and 104. 16. Chap. 37. 24.  
sufficient for a burnt-offering] No creature, or matter, is sufficient to furnish a service of God, answerable to his infinite greatness. Chap. 66. 1.  
V. 17. as nothing] Dan. 4. 35.  
less then nothing, and vanity] Psal. 62. 9.  
V. 18. To whom &c.] Spoken to strengthen them against idolatry, though never so pompously set out; that they might be tempted unto in Babylon. Chap. 44. 21. Jer. 10. 1-13. Dan. 3. 1, 2.  
liken] Or, resemble. vers. 24. Act. 17. 29.  
compare unto him] Or, set him up? or, fit him with? Chap. 65. 11.  
V. 19. The workman] Or, brazier: or, founder. See Chap. 41. 6. and 44. 12. Jer. 10. 3.  
melteth] Chap. 44. 10.  
a graved image] An image to be afterward graved and polished, of brass, or some base metal which for more state and show, he further causeth to be overlaid with gold.  
the goldsmith] Heb. finer. judge. 17. 4.  
spreadeth it over with gold] Beateth out gold into thin plates; and therewith covereth it. Jer. 10. 9.  
casteth silver chains] Wherewith to fasten it unto some post, or to some staple in the wall; that it may not fall, or stir, but stand boult upright. Chap. 41. 7. and 46. 7. Jer 10. 5.  
V. 20. so impoverished that he hath no oblation] Heb. is poor of oblation. The eagerness of idolaters; who though so poor that they want necessaries, will find wherewith to furnish themselves with some idol. Chap. 44. 12.  
chooseth a three] Because he wanteth matter of better worth.  
workman] Or, carpenter: or, ca●ver. Chap. 41. 7.  
V. 21. from the beginning] Heb. head. Chap. 41. 4.  
not understood from the foundations of the earth] Have ye not, if not Gods word to instruct you, yet his works to inform you of his majesty and greatness? Job 22. 7-10. Psal. 19. 1, 2. Rom. 1. 20.  
V. 22. It is he that sitteth] Or, Him that sitteth. Or, That it is he, that sitteth. as vers. 28. to wit, God, who sitteth as Lord of the whole world, with his throne in heaven, and his foot-pace on earth. Chap. 66. 1.  
as grasshoppers] Numb. 13. 33. Or, locusts. 2 Chron. 7. 13.  
stretcheth out the heavens as a curtain] Psal. 104. 2. Chap. 42. 5.  
V. 23. bringeth the princes to nothing] Job 12. 21. Psal. 107. 40.  
V. 24. Yea they shall not be planted, &c.] Or, So that they are, as if they had not been planted, nor sown, nor their stock taken root: though they seemed to have taken, like oaks, or cedars, never so deep rooting before. Psal. 32. 35, 36. Ezek. 31. 3-14.  
and he shall also blow upon them] Or, yea let him but blow upon them. A blast onely of his breath is sufficient to blow them away, and to confounded them. Vers. 7. Chap. 59. 19. Zech. 4. 6.  
as stubble] Chap. 41. 2. Jer. 13. 24.  
V. 25. To whom, &c.] Vers. 18.  
liken] Or, resemble.  
or shall I be equal] Or, that I should be like it? Pro. 26. 4. Ch. 53. 2  
V. 26. on high] To the heavens; the starry sky. Chap. 51. 6.  
these things] The stars; that numberless host. Gen. 15. 5.  
bringeth out their host by number] Like a chieftain, that mustereth his souldiers, and assigneth each one his place and station. Job 38. 37. Psal. 147. 4.  
not one fatleth] But appeareth in his place, as ready prest to do God his general service, whensoever he shall thereunto appoint him. Chap. 48. 13. Jud. 5. 20.  
V. 27. Why sayest thou] He rebuketh the Jews for their distrust of Gods providence, as if he had forsaken and forgotten them in their troubles. Chap. 49. 14.  
My way is hide from the LORD] God taketh no notice of those things that befall me; no more then as if they were concealed from his sight. Gen. 4. 14. Psal. 31. 22.& 94. 7.  
my judgement is passed over from my God] He regardeth not to right the wrong done me: it is past from him. as Jer. 8. 13.  
V. 28. Hast thou not known] Or, dost thou not know? Are ye now to learn that, that hath so oft been  told and taught you?  
the creator of the ends of the earth fainteth not] That God, both created at first, and still ruleth the world, without toil or travel: and is able therefore, having all power, both to deliver you, when he seeth good, Chap. 63. 1. and mean-while to support and keep you from fainting or failing, be ye never so feeble of yourselves. Ver. 29. 31.  
no searching of his understanding] Psal. 147. 5. Chap. 55. 8, 9. Rom. 11. 33. And men therefore must patiently abide; and not curiously scan the causes of his delay in their afflictions, or presumptuously tax him for the same. Chap. 8. 17.& 30. 18.  
V. 29. giveth power to the faint] Making his might to appear in mans weakness. 2 Cor. 12. 9. and enabling those to do any thing, Phil. 4. 13. who of themselves can do nothing. Joh. 15. 5. 2 Cor. 3. 5.& 4. 7.& 10. 4-6.  
V. 30. the youths] Such as trust to their own strength. Psal. 20. 8.& 33. 16.& 52. 7. Amos 2. 14.  
shall utterly fall] Heb. stumbling stumble.  
V. 31. renew their strength] Heb. change, or, double( Job 14. 7.& 29. 20.) their strength. Chap. 41. 1. They shall have a new supply of strength, to enable them to bear up and hold out, when they seem utterly spent. 2 Cor. 1. 8, 9.  
as eagles] That fly strongly, and soar aloft. Job 39. 30. Psal. 103. 3. Jer. 49. 16.  
they shall walk and not faint] They shall be enabled to persist and persevere to the end. Mat. 24. 13. 2 Cor. 4. 16. Phil. 1. 6. 2 Tim. 4. 18.   

CHAP. XLI.  
Vers. 1. KEep silence before me] Heb. to me. With silence harken to me. Chap. 49. 1. God, as standing up to pled his own cause with all nations, commandeth silence, that he may be heard. Job 29. 9, 10.  
O Islands] Or, Lands. Vers. 5. Chap. 20. 6.& 40. 15.  
let the people renew their strength] Heb. change, or, double. Chap. 40. 31. Eccl. 8. 1. Let them make all the power and support they can, in behalf of their idols.  
V. 2. Who raised up, &c.] Which of your idols? Vers. 26. or, who but myself called Abraham, that just man, from the Eastern parts of the world, from Chaldea and Syria,( lying to the East of Canaan, Chap. 2. 6.& 9. 12. 2 King. 13. 17.) Gen. 11. 31.& 12. 1. Josh. 24. 2, 3. to go to and fro, as a servant, at my command? Gen. 30. 30. Matth. 8. 9. Or, raised up Cyrus from Persia, lying East from Babylon; Chap. 46. 11. and lead him along in his course; Jud. 4. 10. and made him a conqueror? Chap. 45. 1.  
the righteous man] Heb. righteousness; for a righteous one, a man of righteousness; as Prov. 12. 27. Mic. 6 9. or, one in righteousness. Chap. 45. 13 to manifest his righteousness, in fulfilling his promises, and righting the wrongs done to his people. Chap. 1. 27.& 46. 13.  
gave the nations before him] A description, as some, of the victory that Abraham obtained against those four Kings, Gen. 14. 14, 15. or, rather, of the conquests achieved by Cyrus of sundry nations and their Kings. Chap. 45. 1.  
made him rule over] Or, subdue. Chap. 40. 10.& 45. 1.  
he gave them as the dust to his sword, and as driven stubble to his how] Or, whose sword made them as dust, and his bow as driven stubble. So that he beat them as to dust. Psal. 18. 42. Or, they were no more able to stand before his forces, then small dust, or dry stubble before a whirlwind. Psal. 1. 4.& 35. 5. and 83. 13. vers. 15, 16. Chap. 40. 24. Jerem. 13. 24. Sword and bow] the warlike weapons then most in use. Gen. 48. 22. Psal. 44 3, 6. Chap. 21. 15. the one to smite with at hand, the other at distance. Psal. 37. 14.  
V. 3. safely] Heb. in peace. 2 Sam. 3. 21. without any notable disturbance, or resistance; as Exod. 11. 7.  
by the way that he had not gone] Not turning back, as Senacherib, the same way that he went, by flight. Chap. 37. 29, 34. Or, passing through such places, as he had not formerly been acquainted with. Jer. 2. 17.  
V. 4. Who hath wrought, &c.] Who hath done all this, but I? who created man at first, and continue the race of mankind? Gen. 1. 27, 28. Act. 17. 26, 28.  
the beginning] Heb. head. Chap. 40. 21.  
the first, and with the last] Who have ever been, and for ever shall be. Psal. 90. 2. Chap. 43. 10.& 44. 6.& 48. 12. Revel. 1. 17.& 22. 13.  
I am he] Or, I am. Chap. 43. 13. John 8. 58. or, I am the same. Psal. 102. 27.  
V. 5. The Isles] Or, countreys. Vers. 1. Chap. 42. 10. The lands of the idolatrous nations, enemies to God and his Church; put here for the inhabitants: as vers. 1. Chap. 42. 4.  
and feared] Considering my wonderful works done for my people, they feared that their idolatry would go down.  
the ends of the earth] Those that dwell in the remotest parts of the known world. Psal. 65. 8. vers. 9. Jer. 50. 26.  
drew near] Assembled themselves, and conspired against me, to maintain their idolatry.  
V. 6. They helped] Chap. 40. 19.  
every one his neighbour] Or, one another. Gen. 11. 3. Jer. 31. 34.  
every one said to his brother] Or, they said one to another. Gen. 26. 31. Jer. 34. 17.  
Be of good courage] Heb. Be strong. Psal. 27. 14.& 31. 24. Encouraging each other to stick close to the business. Psal. 64. 5.  
V. 7. the goldsmith] Or, finer: or, founder. Chap. 40. 19.& 46. 6.  
he that smootheth] The silver or gold plates. Jer. 10. 9. Ch. 40. 19.  
him that smote the anvil] Or, the smiting: or, him that beateth out the metal on the anvil.  
saying, It is ready for the soldered] Or, saying of( as Chap. 38. 15.) the solder,( wherewith the plates that cover it, Chap. 40. 19. are to be soldered) It is good.  
not be moved) From the post or wall that it is fastened unto. Chap. 40. 20.& 46. 7.  
V. 8. my servant] And therefore, neither oughtest to pollute thyself with idols, nor needest to fear them. Jerem. 10. 2, 11.  
I have chosen] Deut. 7. 6.& 10. 15.& 14 2. Psal. 135. 4. Chap. 43. 1.& 44. 1.  
my friend] Whom I loved, Deut. 4. 37. and who loved me entirely, Gen. 22. 12. and with whom I entred a league of amity, Gen. 12. 2, 3.& 15. 1.& 17. 1, 2. 2 Chron. 20. 7. Jam. 2. 23. Thus is God a friend, even to the issue of his friend. Exod. 20. 6. Psal. 37. 26.& 115. 13, 14.  
V. 9. I have taken] In Abraham thy progenitor; as Jud. 2 1. Heb. 7. 9, 10.  
from the ends of the earth] From a remote country. Vers. 5. from Chaldea. Chap. 39. 3. Gen. 11. 31.  
the chief men thereof] Of the country that before he lived in. Gen. 12. 1.  
my servant] Vers. Chap. 44. 1.  
chosen thee] Vers. 8. Chap. 48. 10.  
and not cast thee away] Or, will not cast thee off. 1 Sam. 12. 22. Psal. 94. 14.  
V. 10. Fear not thou] Chap. 37. 6.& 43. 1. Jer. 1. 17, 18. Act. 18 9, 10. vers. 13.  
with the right hand of my righteousness] Or, by my righteous right-hand. Chap. 45. 23. The force of my power: in the exercise whereof I shall show myself just and faithful. Psal. 17. 8, 14.  
V. 11. shall be ashamed, &c.] Exod. 23. 22. Chap. 45. 24.& 60. 12. Zech. 12. 3.  
as nothing] Shall come to nothing; or, be as a thing of nought. Vers. 12. Psal. 39. 5.  
they that strive with thee] Heb. the men of thy strife; or, thy men of strife. Job 31. 35.  
V. 12. Thou shalt seek them, and shalt not find them] They shall be so destroyed, that thou shalt wonder to think what is become of them. Psal. 9. 5, 6.& 37. 36.  
them that contended with thee] Heb. the men of thy contention; or, thy men of contention.  
they that war against thee] Heb. the men of thy war; or, thy men of war. not that war with thee, that is, for thee, but, that maintain war with thee, or against thee.  
V. 13. hold thy right hand] Hold thee by the hand, to keep thee up. Psal. 63. 8.& 73. 23. Chap. 42. 6.& 45. 1. Or, strengthen thy right hand, and enable thee to prevail. Psal. 80. 17. Ezek. 30. 25. Hos. 7. 15.  
Fear not] I am. 3. 57. Vers. 10.  
V. 14. thou worm] In the worlds estimation a contemptible creature. Psal. 22. 6. Job 25. 6.  
men] Or, few men. Jer. 44. 28.  
V. 15. a new sharp threshing-instrument] Such as they used to thrash their corn with. Chap. 28. 25, 28. Mic 4. 13.  
having teeth] Heb. a master, or, owner of mouths.( as Dan. 8. 6.) that is furnished with iron spokes or teeth. Chap. 28. 28.  
thrash the mountains] See judge. 8. 7. 2 King. 13. 7. Amos 1. 3. I will make thee able to destroy all thine enemies, be they never so mighty. Zech. 4. 7. fulfilled principally in the kingdom of Christ. Dan. 2 34, 35, 44, 45. 2 Cor. 10 4, 5.  
as chaff] Vers. 2. Psal. 18. 42.  
V. 16. Thou shalt fan them] Disperse them, and make an utter riddance of them. Jer. 4. 11.& 15. 7.& 51. 1, 2.  
and] Or, but; as Chap. 7. 1.& 29. 13.  
V. 17. When the poor and needy seek water] When my people, detained in the Babylonian captivity, Zech. 9. 11. or by the way in their return from thence through waste places, vers 18, 19. shall be in distress for want of water; or any other of my distressed ones want the water of consolation. Chap. 12. 3. John 4. 10.& 7. 37.  
will not forsake them] Gen. 28. 15. Josh. 1. 5. 1 Sam 12. 22. Heb. 13. 5.  
V. 18. I will open rivers in high places, &c.] He will rather alter the course of nature, then any thing shall and wanting to them, who in their necessities seek faithfully unto him. Psal. 34. 10.& 107. 35.& 145. 18, 19. Chap. 35. 7.& 44. 3.  
the dry land] Heb. land of dryness. Psal. 63. 1.  
V. 19. I will plant in the wilderness, &c.] Heb. give in the wilderness. That they may want no manner or means of refreshing by the way, in their return from Babylon. Chap. 40. 3.& 55▪ 13.  
the shittah-tree] A kind of cedar, as is thought. See Exod. 25. 10.  
the oyl-tree] Or, olive-tree; whose fruit yeeldeth oil. Exod. 32. 24. judge. 9. 9. Rom. 11. 17.  
the fir-tree] Chap. 60. 13.  
V. 20. that the hand of the LORD hath done this] Psalm. 109. 27.  
hath created it] Hath appointed it so to bee. Chapter 37. 26.  
V. 21. Produce] Heb. Cause to come near. Chap. 46. 13.  
bring forth your strong reasons] He challengeth idolaters to produce the strongest pleas they can, and to prove the truth of their religion from the like works done by those whom they adore; as before, vers. 1. 2.  
V. 22. show us what shall happen] And their idols, to show, what they can foretell, or effect, or have formerly effected. Chap. 44. 7.& 45. 20, 21.& 46. 10.& 48. 14.  
consider them] Heb. set our heart upon them. Hag. 1. 5. 7.  
declare us] Heb. make us to hear; vers. 26. Psal. 51. 8.  
V. 24. Behold, &c.] Wherein because they fail, he concludeth them to be no true gods, but vile and base Idols. Jer. 10. 5.& 14. 22. Zech. 10. 1, 2.  
of nothing] Or, worse then nothing.  
nothing] 1 Cor. 8. 4.  
your work] Vers. 29.  
of nought] Or, worse then of a viper. Chap. 30. 6.  
an abomination] Or, abominable.  
that chooseth you] To worship as Gods. Chap. 44. 17.  
V. 25. I have raised] Or, will raise.  
one from the north] nabuchadnezzar from the North, Jerem. 1. 13, 15.& 4. 6. and Cyrus from the East, vers. 2. showing that both their captivity, and delivery out of it▪ were ordered by Gods appointment. Or, Cyrus with his forces raised partly of the Medes, which lay more Northerly, Jer. 50. 3, 9. partly of the Persians, that lay to the East of Babylon. Chap. 46. 11. Or, Christ; who should gather his dispersed from all parts of the world. Psal. 107. 3. Chap. 43 5, 6.& 49. 12. Matth. 8. 11. John 11 52.  
shall he call upon my Name] Or, one that shall proclaim my name; as Exod. 33. 19. See 2 Chron. 36. 22, 23. Ezr. 1. 1, 2.  
princes] Such princes as God shall subdue unto him, vers. 2. Chap. 45. 1.  
as upon mortar] Psal 18. 42.  
as the potter treadeth day] Nahum 3. 14.  
V. 26. Who hath declared] Which of your idols can, either foretell, or do the like? vers. 2. 22. Chap. 45. 21.& 48. 14.  
from the beginning] Heb. head. Chap. 48. 16.  
He is righteous] Or, He is to be justified and approved. Chap. 43. 9. Deut. 25. 1.  
that declareth] Heb. maketh to hear, vers. 22.  
none that heareth your words] Any thing at all from you; because ye cannot speak. Psal. 115 5.& 136. 16. Or any such thing from you, by your priests and interpreters. Chap. 47 12, 13.  
V. 27. The first shall say to Zion, Behold, behold them, and I will give to Jerusalem &c.] Or, I the first say. Vers. 4. or, I said first; or, I will give a prime one to Zion, who shall say, Lo, Lo, here the things are,( See Chap 65. 1.) and to Jerusalem, &c. Either God saith it himself, and will make it good; or, he will appoint his anointed to do it; Christ chiefly, Psal. 2. 1. and Cyrus a type of him. Chap. 45. 1.  
behold them] The things foretold you, now effected; temporally by Cyrus, spiritually by Christ.  
one that bringeth good tidings] See Chap. 40. 1, 9.& 52. 7.  
V. 28. I behold] God speaketh, as a Judge addressing himself to pass sentences, when none appeareth to pled or maintain the matter in controversy: as if he had said, I see ye are not able to speak or produce ought in your own defence, nor any other in your behalf; and therefore I conclude against you, that ye are all nothing but mere vanity. Psal. 107 42, 43. Matth. 22. 12, 13.  
no man] Or, not any. Chap. 40. 26.  
counsellor] Chap. 45. 21.  
answer] Heb. return a word. Job 13. 22.  
V. 29. all vanity] Jer. 10. 3.  
works are nothing] Vers. 24.   

CHAP. XLII.  
Vers. 1. MY servant] Christ, Matth. 12. 18 so called in regard of his human nature and office of mediatorship. Chap. 49. 3.& 53. 11. Phil. 2. 7. on whom are all the promises of God founded, and ratified in him. 2 Cor. 1. 20.  
whom I uphold] With whom I am, to strengthen, support, and enable to the work, which I have assigned him unto. Chap. 49. 5, 8.& 53. 10. John 16. 32.  
in whom my soul delighteth] Or, I delight; as Chap. 1. 14. Who alone is acceptable to me; Matth. 3. 17.& 17. 5. and no means of reconcilement, free access to me, and gracious accept●nce with me, but by him. John 14. 6. Ephes. 1. 4, 6.& 2. 14. 18.  
I have put my Spirit upon him] Chap. 11. 2.& 61. 1. John 3. 34.  
be shall bring forth judgement to the Gentiles] He shall be their governor; calling, and ruling them, by his Word and Spirit. Psal. 2. 8.& 110. 2. Chap. 2. 3. 4.& 49. 6.  
V. 2. He shall not cry, &c.] He shall not come with noise and pomp; as the manner of worldly princes is. Zech. 9. 9. Matth. 12. 19.& 21. 5.  
V. 3. A bruised reed shall he not break] He shall not deal harshly with weak and feeble ones; but support and comfort them. Chap. 40. 11.  
the smoking flax] Or, dimly burning week. Chap. 43. 17. shall he not quench] Heb. quench it; as Psal 1. 3. The candle-week that is almost out, and burneth but dimly, like one that hath well-neer lost his eye-sight,( Gen. 27. 1. 1 Sam. 3. 2. Zech. 11. 17.) he will not extinguish, but raise, trim, snuff, supply, and make to burn brighter. Exod. 27. 21. 1 Sam. 3. 3.  
he shall bring forth judgement unto truth] Though he favour the weak; yet will he not spare the wicked; but judge according to truth and equity. Exod. 23. 2, 3, 6. Levit. 19. 15. Chap. 11. 3. 4.  
V. 4. nor be discouraged] Heb. broken. Eccl. 12. 6.  
till he have set judgement in the earth] Till he have set all things in right and good order.  
the isles shall wait for his law] The isles, or, lands; vers. 10. Chap. 41. 1.& 51. 5. Lands for people, nations; as Chap. 37. 18. The Gentiles shall willingly embrace his doctrine. Act. 2. 42.& 13. 48.& 14. 1.  
V. 5. he that, &c.] The Almighty God; who created heaven and earth. Gen. 1. 1. Chap. 40. 26. 28.  
created the heavens] Chap. 48. 13. Zech. 12. 1.  
stretched them out] As a curtain, or canopy: Psalm. 104. 2. Chap. 40. 22.  
spread forth the earth] Made it appear above the waters, under which it lay as drowned before. Gen. 1. 9. Psalm. 136. 6. Chap. 44. 24. 2 Pet. 3 3.  
that which cometh out of it] Heb. the off-spring of it. Chap. 34. 1.  
giveth breath] The breath of life. Gen. 2. 7. Prov. 24. 27. Job 33. 4.  
V. 6. called thee] My son, and servant. Psal. 2. 8. vers. 1. Heb. 5. 4, 5.  
in righteousness] In a just course; or, in faithfulness; to fulfil my promise. Chap. 1. 27.& 41. 2.& 46. 13. Act. 13. 23, 32, 33.  
withhold thine hand] To direct and assist thee. Psal. 16. 8. Chap. 41. 13.& 45. 1.  
for a covenant of the people] To be a mediator between me and my people, the Jews. Chap. 49. 8. Rom. 15. 8. Heb. 7. 22.& 12 24.  
for a light of the Gentiles] To be a Saviour of the Gentiles, by bringing them out of spiritual darkness into the light of grace and life. Chap. 9. 2.& 49. 6, 9. Luke 2. 32. Act. 13. 47.& 26. 18. Col. 1. 13.  
V. 7. To open the blind eyes] To enlighten their mind▪ with the sound knowledge of saving truth. Chap. 35. 5. Act. 26. 18. 2 Cor. 4. 4, 6. Eph. 1. 18. Rev. 3. 18.  
to bring out the prisoners] To deliver them ftom the thraldom of sin and Satan. Chap. 61. 1. Luke 4. 18. Rom. 6. 6, 14.& 7. 24, 25. Gal. 1. 4. Col 1. 13. 2 Timoth. 2. 26. Tit. 2. 14. Hebrews 2. 14, 15.  
that sit in darkness] Like close prisoners in a dungeon, into which light hath no access. Chap. 9. 2. Luke 1. 79.  
the prison-house] Heb. house of restraint. 1 King. 22. 27. Jer. 37. 4. vers. 22.  
V. 8. the LORD, that is my name] Jehovah. Psal. 83. 18. the name whereby I will in more special manner be known to my people, by making good all my gracious promises to them for their good. See Exod 6. 3.  
my glory will I not give to another] I will not suffer my glory to be diminished; as it would be, if I should fail in the performance of my promise, and thereby give idolaters occasion to advance their idols above me. Chap. 48. 11.  
V. 9. the former things are come to pass] As in times past I have been true in promises; so will I be for time to come. Josh. 1. 5.& 23. 3, 5. 1 King. 8. 23-25.  
V. 10. a new song] An excellent one, or, of a new matter; such as formerly hath not been. Chap. 43. 19. Jer. 31. 22. Psal. 33. 3.& 6. 1.& 98. 1.  
that go down to the sea] That use shipping. Psal. 107. 23. Let all praise God every where, both by sea and by land. Psalm. 96. 11, 12.  
all that is therein] Heb. the fullness thereof. Chap. 34. 1.  
the isles] Or, lands. vers. 4.  
V. 11. Let the wilderness, &c.] Chap. 35. 1.  
Kedar] The Arabians, or Ishmaelites. Gen. 25. 13. Chap. 21. 17.  
the rock] Or, Petra. Chap. 16. 1.  
the top] Heb. Head. Chap. 2. 1.  
of the mountains] Even those that are most savage; as those mountains usually were. Jer. 3. 2.  
V. 12. the islands] Or, lands, countreys. Vers. 10.  
V. 13. he shall stir up jealousy] To show his zeal for his Church, and his might in saving and preserving it. Psal. 78. 65.  
a man of war] Heb. warres. 1 Chron. 28. 3.  
roar] Amos 1. 2.& 3. 8.  
prevail] Or, behave himself mightily: or, play the valiant man. Job 15. 25.  
V. 14. holden my peace] Forborn executing judgement, and taking vengeance in behalf of my people. Psal. 50. 21.& 83. 1.  
now will I cry like a traveling woman] I will now hasten the execution of it with all speed, without further delay; as if I traveled and were in pain, until it were executed. Chap. 1. 24.& 65. 6. Luke 12. 50.  
destroy and devour] Heb. swallow, or sup up. Chap. 25. 8.& 28. 4. An allusion to ravenous wild beasts, that suddenly shallow down what they have slain; or, slay and swallow at once. Psalm. 124. 3.  
V. 15. dry up] Chap. 50. 2.  
I strnds] Or, dry lands. Jer. 47. 4. vers. 10.  
V. 16. the blind] My poor people, that are in much grief and perplexity. Psal. 6. 7.& 31. 9.& 38. 10. or, that were by nature blind, though enlightened now by grace. John 9. 13, 17. Ephes. 5. 8. Chap. 43. 8.  
by a way that they knew not] I will led them a new way; the way to peace and life; Luke 1. 79. Heb. 10. 20. a way, they never went before;( as Jer. 16. 13.) or, that they were never acquainted with before. Rom. 15. 20. John 14. 6.  
make darkness light before them] Furnish them with light, going before them, as I did the Israelites in their passage to Canaan. Exod. 13. 21.  
crooked things streight] Heb. into straightness. Romove all impediments that might hinder their free passage. Chap. 40. 4.& 45. 2.  
unto them] Or, for them. Chap. 26. 12.  
V. 17. turned back] As men forced to flee, or that turn their faces away for shane. Psalm. 40. 14.& 129. 5. See Psalm. 97. 7. Chap. 1. 29.& 44. 11.& 45. 16.  
V. 18. ye deaf, &c.] Ye among mine own people, that continue still spiritually deaf and blind, notwithstanding the means of grace afforded you; or that are voluntarily such. Ezek. 12. 2.  
V. 19. my servant] Israel: that should have most light, and best sight, in regard of my law. Psal 147. 19, 20. Rom. 3. 1, 2.& 11. 25. 2 Cor. 3. 14.  
my messenger] The Priests; unto whom Gods word was committed, both to hear it themselves, and to declare it to others. Deut. 33. 10. Mal. 2. 7, 8. Chap. 28. 7.  
he that is perfect] The Priests and Prophets, that should be perfect and unblameable, that they might be lights and types to others, 1 Tim. 3. 2.& 4. 12. Tit. 2. 7. but were blind and bad guides, Chap. 3. 12.& 56. 10, 11. Matth. 15. 14.& 23. 16, 19. Or, he that hath been recompensed and rewarded, 1 Sam. 2. 4. 19. upon whom God hath bestowed many blessings: to wit, the Jewish people. Exod. 19. 4, 5. Deut. 4. 7. Amos 3. 2.  
V. 20. Seeing, &c.] Deut. 29. 3, 4. Chap. 6. 9.  
many things] So many of Gods wonderful works wrought, either in, or for his Church. Deut. 4. 3.& 11. 7. Psal. 106. 7.  
but] Heb. and. as Chap. 29. 13.  
observest not] Rom. 2. 20-23.  
opening the ears] As if they did harken, and desired to hear. Chap. 58. 2. Jer. 42. 2, 3, 5, 6. Ezek. 14. 1. 3.& 33. 30. 31.  
but] Heb. and.  
heareth not] No more observe, or regard, then as if they heard not at all: Ezek. 33. 32. or, hear with the outward ear, but not with the inward; of which Chap. 50. 4, 5.  
V. 21 The LORD is well pleased for his righteousness sake, he will magnify the law, and make it honourable] Gods pleasure is to magnify his Law and honour it, as well by execution of judgement upon the transgressors of it, as by making good his promises unto those that observe it. Deut. 33. 2.& 32. 47.& 29. 19, 20. Or, God set his love and affection on this people; Deut. 7. 7.& 33. 3. and honoured them, by bestowing on them, and committing unto them, his Law. Deut. 4. 8. Psal. 147. 19. 20. Chap. 43. 4. Rom. 2. 1, 2.  
is well pleased] Or, delighted in him. Psal. 149. 4. Chap. 62. 4.  
his righteousness] His justice: or, his fidelity, vers. 6. in fulfilling his promises made to their fathers. Deut. 7. 8.  
he will magnify the law] Or, to magnify; or, that he magnify: as Psal. 9. 20. Or, he magnified and dignified him with his law: as Psal. 17. 13, 14.  
it] Or, him.  
V. 22. But] Heb. And: as Chap. 53. 5. vers. 19.  
robbed] Because they regard not the blessing of Gods word and grace vouchsafed them and tendered unto them, but wilfully shut their eyes and stop their ears against either, God will expose them to direption and thraldom without relief or release. Chap. 28. 13.  
spoiled] Or, trodden down Chap. 17. 14.  
they are all of them snared in holes] Or, in snaring all the young men of them: as Chap. 40. 30. Taken, as birds or beasts in snares and pit-falls. Psal. 35. 7. Chap. 24. 17. Lam. 4. 20. Ezek. 17. 20.& 19. 4. 8, 9.  
prison-houses] Heb. houses of restraints; or, persons restrained. Vers. 7.  
a spoil] Heb. a treading. Jer. 30. 16.  
V. 23. harken, and hear] To reform himself, and for time to come grow wiser and better by the present afflictions; considering from whom, and for what they come. Jer. 9. 12. Mic. 6. 9. Or, to grow wiser and more wary, by looking backward on judgements formerly inflicted. Vers. 24. Josh. 22. 17. Nehem. 13. 18. Zech. 1. 5, 6.  
for the time to come] Heb. for the after-time: or, for backward. Chap. 1. 4.  
V. 24. for] Or, because; or, yet: as Chap 9. 1.  
V. 25. the fury of his anger] Or, his wrath with fervour, or, f●ry, as vers. 21.  
the strength of battle] Or, war: that is, foreign forces of great strength sent in upon him. Chap. 21. 15.& 36. 2.  
it hath set him on fire round about] Wasted his country with fire and sword; and set all on a light fire. Chap. 9. 18. 19.  
he knew not] He taketh no notice of it. Hos. 7. 9. such was their extreme stupidity; not sensible of Gods judgements present upon them. Jer. 5. 3.   

CHAP. XLIII.  
Vers. 1. BUt now, &c.] Or, Yet now. as Chap. 44. 1. After the former threats and reproofs of the obstinate, he subjoineth yet promises of protection and deliverance to his chosen, regenerate, called and adopted ones. Chap. 41. 8-10.& 44. 2.  
Fear not] Chap. 45. 4.  
I have called thee by thy name] I take special notice of thee, and have special care of thee. Exod. 33. 17.  
V. 2. When thou passest, &c.] I will secure thee amid all dangers and difficulties; meant here by fire and water. Exod. 14. 22. Dan. 3. 27. Psal. 66. 12.  
V. 3. I gave Egypt for thy ransom] By turning Senacheribs forces, which came to prey upon thee, against them. Chap. 37. 7, 9. Prov. 11. 8.& 21. 18.  
Ethiopia and Seba for thee] Heb. Chush.  
V. 4. honourable] Chap. 42. 21.  
will I give] Or, have I given.  
men] Heb. man.  
for thy life] Or, person. Heb. soul. Psal. 88. 3.& 119. 25. Prov. 28. 17. Rather then thou shouldst perish, I will not spare any man: for God more esteemeth one of his faithful, then a whole world of wicked ones. Psal. 116. 15. Or, I did, to save thee, put those nations into the hand of Senacherib; and did afterward also slay him. Chap. 37. 38.  
V. 5. Fear not, &c.] Vers. 1. Chap. 41. 10.& 44. 1, 2. Jer. 30. 10.& 46. 27.  
I will bring thy seed from the east, &c.] Performed in the breaking up of the Babylonian captivity by Cyrus, Ezra 1. 3, 4. according to Gods promise, Deut. 30. 3-5. but most fully by Christ, Chap. 66. 19. Zech. 8. 7.  
west] Heb. evening cost. Chap. 45. 6.  
V. 7. I have created him for my glory] And can not therefore be unmindful of them, unless I would neglect mine own glory. Chap. 48. 9, 11. Vers. 1. 21.  
V. 8. Bring forth the blind people that have eyes, and the deaf that  
have ears] Or, Bringing. Or, I will bringing bring forth( as Eccl. 4. 2.& 9. 11. Jer. 14. 5.) the blind people, and them that have eyes; and the deaf, and them that have ears. Produce these people, that are wilfully blind and deaf, Chap. 42. 19, 20. and see, if they can say ought further in defence of their idols. Vers. 9. Or, Bring them out all together, of all sorts; as well blind and deaf, as having sight and hearing. Vers. 9. Or, I will produce those people, to show my power, who being such naturally, have been restored to spiritual sight and hearing by my help. Chap. 35. 5. and 42. 7, 16.  
V. 9. who among them can declare this &c.] What God; or which of their idols can do the like? Chap. 41. 21, 22. and 44. 7.  
let them bring forth their witnesses] To prove the things spoken by them to be true.  
that they may be justified] Chap. 41. 26.  
or let them hear and say, It is truth] Otherwise, let them yield to the truth of Gods word: which out of mere obstinacy they now refuse to do.  
V. 10. Ye are my witnesses] My prophets and people can give testimony sufficient for me. Chap. 44. 8.  
my servant] Jesus Christ. Chap. 42. 1. and 55. 4. and all the faithful with him. Joh. 3. 33. 1 Joh. 5. 10.  
I am he] Chap. 41. 4.  
before me] Chap. 44. 8. and 45. 21.  
no God formed] Or, nothing formed of God.  
V. 11. I am the LORD] Chap. 42. 8. and 45. 21. Hos. 13. 4.  
V. 12. I have declared] Chap. 46. 10.  
when there was no strange god among you] When by his own power alone he brought his people out of Egypt, and lead them through the wilderness. Deut. 32. 12. Jer. 2. 2.  
V. 13. before the day was, I am he] Or, since the day was, I am. Joh. 8. 58. Or, am the same Psal. 102. 27.  
I will work, and who shall let it] Or, what I do, who shall undo? Job 9. 12. Chap. 14. 27. Heb. turn it back: or, reverse it.  
V. 14. I have sent to Babylon, and have brought down all their nobles] Or, I will sand. The Modes and Persians thither: by whom I will bring down all their great ones, and cast down all their strong holds. Heb. bars. Psal. 147. 13. Or, enforce them by flight to shift for themselves: will bring them all down flying; or, all their flyers away: for the Hebrew word may also so signify. See Chap 27. 1.  
whose cry is in the ships] While they seek to fly away by shipping, their city being taken; but find the water of the river turned another way. See Jer. 50. 38. and 51. 32. Or, together with their shipping, whereof they so much vaunt.  
V. 15. your king] Psal. 74. 12. Chap. 33. 22.  
V. 16. which maketh a way in the sea] When he delivered Israel from Pharaoh. Exod. 14. 22, 29. implying that this deliverance should be as admirable as that. Chap. 44. 27. See Psal. 77. 19. Chap. 63. 11-14.  
a path in the mighty waters] When they passed through Jordan. Josh. 3. 7, 10. Zech. 11. 3.  
V. 17. bringeth forth the chariot and horse, &c.] Who brought out Pharaoh with all his forces to their own ruin and destruction. Exod. 14. 8, 9, 28.  
as tow] Or, a candle-week. Chap. 42. 3.  
V. 18. Remember ye not the former things] Implying, that their ensuing deliverances should be more famous and memorable, then were the former Jer. 16. 14, 15.& 23. 7, 8.  
V. 19. I will do] Or, am doing.  
a new thing] Chap. 42. 10. 2 Cor. 5. 17.& 21. 5.  
now it shall spring forth] Or, it is already springing out. See Chap. 13. 22.  
shall ye not know it] Or, do ye not perceive it?  
make a way in the wilderness] Make a free passage, with removal of all lets, and supply of all necessaries, for my people in their return from captivity. Chap. 40. 3, 4.& 41. 18, 19.& 49. 10. Jer. 31. 9.  
V. 20. The beast of the field shall honour me] The very wild beasts shall fare the better for the passage of my people; as Num. 20. 8.  
owls] Or, ostriches Lam. 4. 3. Heb. daughters of the owl. Chap. 34. 13.  
V. 21. This people have I formed for myself, they shall show forth my praise] Or, which I have formed for myself, shall show forth my praise. Vers. 7. Luke 1. 74, 75.  
V. 22. thou hast not called upon me] Not worshipped me, as thou oughtest. Psal. 79. 6. Jer. 10. 25. Or, not sought unto me in thy troubles. Chap. 9. 13.& 64. 7. Hos. 7. 7, 14.  
but thou hast been weary of me] Or, when thou wast afflicted by me.  
weary of me] Thou hast been weary of my service. Malac. 1. 13.  
V. 23. hast not brought me the small cattle] Heb. lambs, or kids. Exod. 12. 5. But hast offered to strange gods. Deuteron. 32. 17. Amos 5. 25, 26.  
V. 24. sweet cane] Either for the composition of the sweet ointment, Exod 30. 34. or for the incense, Exod. 30. 7. Jerem. 6. 20.  
filied me] Heb. made me drunk; or, abundantly moistened. Chap. 34. 5, 7.  
wearied me with thine iniquities] With the heavy load of thy sins. Chap. 7. 13. and 63. 10. Ezek. 6. 9. Amos 2. 13.  
V. 25. that blotteth out thy transgressions] Chap. 44. 22. Ezek. 36. 22, &c.  
for mine own sake] It is for mine own honour, and out of mere meicy and free favour; not for any desert of yours, having thus carried yourselves towards me; that I deliver you, and do all this for you Chap. 48. 9. Ezek. 36. 32. So Psal. 6. 4. and 25. 7, 11. and 106. 8. and 115. 1.  
will not reme●ber thy sins] No more regard them, then as If I had clean forgotten them; as Psal. 45. 10. So Psal. 25. 7. and 79. 8. See Jer. 31. 34. Hos. 4. 6.  
V. 26. Put me in remembrance, &c.] If I have omitted ought, that might make for thy justification, mind me of it. Chap. 1. 19. and 43. 9. and 62. 6. Jer. 2. 5.  
that thou mayest be justified] Or, clear thyself.  
V. 27. Thy first father] Either Adam, or their ancestors. Job 31. 33. Chap. 1. 5. Ezek. 16. 3.  
thy teachers] Thy Priests and Prophets. Chap. 38. 7. Heb. interpreters. Job 33. 23. Or, Orators; or, ambassadors. 2 Chron. 32. 31. whose office it was to mediate between God and his people, making known his will to them. Deut. 33. 10. Jerem. 15. 19. Mal. 2. 7. and praying to him for them. Exod. 32. 30 1 Sam. 12. 23. Mal. 1. 9.  
V. 28. I have profaned] Rejected, abhorted, destroyed; exposed to cursing, shane, and reproach. Psalm. 44. 13, 14. Jer. 23. 40. and 24. 9. Or, dealt with them, as with profane and common persons, not regarding their place and dignity. Psal. 89. 39. Chap. 47. 6. Lam. 2. 2. Or, Therefore I might justly, and should thus do, should I proceed against you, according to your deserts. Lam. 2. 22.  
the princes of the sanctuary] Or, of holinesse. Chap. 62. 9. that is, ho●y princes. Either the Rulers of the Temple, Jer. 20. 1. or, the Kings anointed with holy oil; Psal. 89. 20. and Princes, Governours of the holy people. Deut. 26. 19. Psal. 114. 2.  
given Jacob to the curse] Or, made Jacob a curse. Chap. 65. 15.  
Israel to reproaches] Or, made Israel a most shameful reproach.   

CHAP. XLIIII.  
Vers. 1. O Jacob my servant] Chap. 41. 8.& 43. 1, 7. Jer. 30. 10.& 46. 27.  
V. 2. formed thee from the womb] From thy very first beginning: ere thou wast able to do, much less to deserve ought, vers. 24. Chap. 46. 3.  
Jesur●n] Deut. 32. 15.  
V. 3. I will poure, &c.] Chap. 35. 7. Jer. 31. 25. Joel 2. 28. Joh. 7. 38. Act. 2. 18.  
water] The spiritual water of grace and comfort, Chap. 12. 3. Joh. 4. 14.  
that is thirsty] That is of himself voided of it: or, that thirsteth after it, Chap. 55. 1. mat. 5. 6. Joh. 7. 37. Rev. 22. 17.  
poure my spirit, &c.] Chap. 32. 15.  
thine off-spring] Chap. 48. 19.  
V. 4. shall spring up] Thy posterity shall increase exceedingly, after their return from captivity: and thy spiritual issue shall mightily shoot up, Chap. 27. 6. and 61. 9, 11. Ephes. 4. 16. Col. 2. 19. 2 Pet. 3. 18.  
as among the grass] 2 Sam. 23. 4. Job 5. 25.  
willows by the water-courses] Lev. 23. 40. Psal. 137. 1, 2. Ezek. 17. 5.  
V. 5. One shall say, I am the LORDS] They shall give up their names to God, to be enrolled in his Church-book among the faithful professors of his service, Psal. 87. 5, 6.  
V. 6. I am the first, and I am the last] Chap. 41. 4. and 48. 12. Rev. 1. 8, 17. and 22. 13.  
V. 7. shall call] Appoint and design persons to deliver my Church, Chap. 45. 4.  
shall declare] Who shall tell me, how I should therein proceed? Chap. 41. 13. and 45. 11.  
the ancient people] Mine elect, set apart from the beginning of the world, Gen. 3. 15. Rev. 13. 8. and 17. 8. or, from eternity, Ephes. 1. 4, 5.  
let them show unto them] Their idols, to those that serve them and trust in them, Chap. 41. 22. and 43. 9.  
V. 8. from that time] Or, formerly: or, in times past. Heb. from then. Chap. 16. 13. and 48. 3.  
my witnesses] Chap. 43. 10.  
there is no God] Heb. rock. Psal. 19. 14. No such rock, as is able to protect and secure those that repair to it for shelter and succour, as God doth those that betake themselves to him, Deut. 4. 35, 39. and 32. 4, 31, 39. 1 Sam. 2. 2. Psal. 18. 31. Pro. 18. 10, 11. Chap. 26. 4. and 45. 5. and 46. 9.  
I know not any] Who yet should, if any were.  
V. 9. delectable things] Heb. desirable. Chap. 64. 12.  
shall not profit] Though they bestow never so much upon them, to make them seem glorious, Chap. 40. 19. and 46. 6. Jer. 10. 4, 9.  
they are their own witnesses] They themselves cannot but aclowledge, that their idols neither see, nor know ought. Or, they cannot but see their own blindness and senselessness, in adoring those, that they see to be such, vers. 18, 19.  
the● see not] Or, that they see not. Psal. 115. 4, &c.  
V. 10. Who hath formed a god] An extreme folly, for a man, to deem ought, that man maketh, to be God, Deut. 27. 15. Psal. 135. 15.  
melted a graved image] Chap. 40. 19.  
that is profitable for nothing] Heb. not to profit. Jer. 1. 4. And how then fit to be lay-mens books? being unprofitable, vers. 9. Hab▪ 2. 18. abominable, Chap. 41. 24. the work of errors, Jer. 10. 15. and lying teachers, Hab. 2. 18. Jer. 10. 8. and 16. 19.  
V. 11. all his fellows, &c.] That join with him, either in the making, or worshipping of it, shall be ashamed, Psal. 97. 7. Chap. 1. 29. and 42. 17. and 45. 16.  
and the workmen they are of men] Or, more then any man. Chap. 52. 14. Jer. 5. 1.  
let them all be gathered together, &c.] The multitude of them shall neither excuse, nor save them, when God cometh to take vengeance.  
V. 12. The smith] Heb. workman of iron. Chap. 40. 19. Jer. 10. 3. Wisd. 13. 11.  
with the tongs] Or, with an ax. Or, maketh an ax for the wright to use, vers. 13. Jer. 10. 3.  
he is hungry] So eager are they upon it, that they neglect their own necessities out of devotion to their idols, Chap. 44. 20.  
V. 13. The carpenter] Heb. workman of wood; or, trees.  
in the house] In some Temple, or private house, Deut. 27. 15. Jud. 17. 5.  
V. 14. which he strengtheneth for himself among the trees of the foreste] Or, and he useth his strength upon the trees of the wood.  
he strengtheneth for himself] Or, taketh courage. 2 Chron. 32. 7.  
V. 15. Then shall it be for a man to burn] The extreme folly and obstinacy of them; who though they see their idols to be no better, then the residue of the matter, out of which they were made; yet refuse the one part, and make a God of the other; as the Papists do their cake, or wafer-God, and the rest of their idols.  
V. 16. with part thereof he eateth flesh] Or, on part thereof. Having made a table, or a trencher of it. Or, he dresseth his meat with it, vers. 19.  
seen] Or, felt. Psal. 34, 8.  
V. 18. They have not known, nor understood] They are void of knowledge and understanding▪ vers. 19. Chap. 45. 20. Jer. 10. 14.  
he hath shut their eyes] The idol; as some: God, in just judgement; as others, Chap. 69. 10. but more simply, Their eyes are daubed over: without special intimation, how, or by whom. So Gen. 41. 13. 2 Sam. 24. 1. Luk. 6. 38. and 12. 20.  
shut] Heb. daubed. Ezek. 13. 10, 13.  
V. 19. none considereth in his heart] Heb. setteth. or, returneth it, to his heart. Chap. 46. 8.  
I have roste● flesh and eaten it] Or, roasted flesh with it, and eaten thereof.  
the stock of a three] Heb. that which comes of a three. Job▪ 40. 20.  
V. 20. He feedeth of ashes] He is grossly deluded; as one that would eat ashes to slake his hunger. Or, his idol feedeth and entertaineth him with nothing but ashes, matter of sorrow and mourning, Psal. 16. 4. and 102. 9.  
a deceived heart hath turned him aside] Hos. 4. 12.  
Is there not a lye in my right hand] Is not this mine idol, a mere fancy and fallacy? Jer. 10. 8.  
V. 21. Remember these] These things that are now  told thee; that thou mayst not be carried away with such vanities, when thou comest among them: mans heart by nature being over-prone thereunto. See Chap. 40. 18.  
O Jacob and Israel, &c.] Vers. 2.  
thou shalt not be forgotten of me] Or, I do not forget thee. though I may seem so to do. See Chap. 49. 14, 15.  
V. 22. I have blotted out as a thick cloud, thy transgressions] As the sun, when it breaketh forth, dispelleth the clouds with his bright beams, Job 37. 11. Psal. 18. 12. Or, as the wind scattereth them, be they never so thick, Psal 68. 2. Pro. 25. 23. Or, as a cloud vanisheth away, and appeareth no more, then as if it had never been, Job 7. 9. and 30. 15. Hos. 6. 4. and 13. 3. Jam. 4. 14. so do I put away thy sins, Chap. 43. 25. that rise up, as a cloud, between thee and me, Chap. 59. 2. hindering the light of my countenance, from shining forth upon thee, Chap. 57. 17. and thy prayers from finding access into my presence, Lam. 3. 44. Or, I wipe away as with a thick cloud thy transgressions, and as with a cloud thy sins. the preposition omitted, as Chap. 42. 21. Psal. 17. 7, 13, 14. I wash away thy sins, as the clouds, with showers of rain, wash away the filth and slime of the earth, Ezek. 22. 24.  
I have redeemed thee] And therefore have best right to thee, 1 Cor. 6. 19, 20.  
V. 23. Sing, O ye heavens▪ &c.] Implying that Gods work for his people should be such, that even the creatures both above and below, though voided of sense, might well seem to be affencted therewith, Psal. 96. 11. and 98. 7, 8. Chap. 35. 1. and 49. 13. Jer. 50. 38. and 51. 32.  
V. 24. that formed thee from the womb] Vers. 2.  
stretcheth forth the heavens, &c.] Chap. 42. 5. Jer. 10. 12.  
V. 25. that frustrateth the tokens of the liars] Or, wisards. Jer. 50. 36. This is spoken to arm them against the Babylonians soothsayers, who would bear them in hand, that by the stars they saw, that Babylon should stand, Chap. 47. 12,- 14.  
maketh their knowledge foolish] Chap. 29. 14. 2 Sam. 15. 31. 1 Cor. 1. 20. and 3. 19.  
V. 26. confirmeth the word of his servant] Isaiah; and other the Prophets, that foretold Babylons fall, and the deliverance of Gods people thence.  
the decayed places] Heb. wasts. Nehem. 1. 5, 8. and 2. 1, &c.  
V. 27. saith to the deep, Be dry, &c.] Intimating, that his work in this their deliverance should be no less notable, then when he saved them by passage through the read sea, and the river of Jordan. See Chap. 43. 16. and 51. 10, 11. Alluding withall, it may be, to the drying up of Euphrates, by Cyrus his device, for the surprisal of Babylon. See Jer. 50. 38. and 51. 32, 36. Rev. 16. 12.  
V. 28. saith of Cyrus] To assure them of deliverance, he nameth the party, by whom it should be effected, about two hundred yeers before he was born. See Chap. 13. 22. and the like, 1 King. 13. 2. This his name he had from a Persian word, signifying the sun; which the Persians honoured as a God. See Chap. 45. 3, 4.  
Thou shalt be built] 2 Chron. 36. 22, 23. Ezra 1. 1,— 3. Chap. 45. 1, 13.  
Thy foundation shall be laid] Ezra 3. 10, 11.   

CHAP. XLV.  
Vers. 1. HIs anointed] Cyrus; so called, because by God assigned to be the deliverer of his people. So 1 King. 19. 15, 16. Chap. 61. 1. See Chap. 44. 28.  
whose right hand I have holden] Or, strengthened. or, do hold, or strengthen. Psal. 89. 21. Chap. 41. 10, 13.& 42. 6. to enable him to that work, that I intend to do by him, Chap. 46. 11.  
to subdue nations] Psal. 144. ●.  
and I will loose] Or, to loose. Heb. open. Chap. 5. 27.  
the loins of kings] By striking them with the sword, through the loins; where wounds are deadly, Deut. 32. 11. and where the seat of strength is, Job 40. 16. Nahum 2. 1. Or, by smiting them with terror, and pain thence proceeding, Ezek. 21. 6. Dan. 5 6. Chap. 21. 3. Nahum. 2. 10. Or, by losing the girdle, the emblem of strength, from their loins, Job 12. 18. Chap. 11. 5.& 22. 21. and 23. 10. vers. 5.  
the two-leaved gates] Such as great cities and palaces are wont to have▪ Deut. 3. 5. Mal. 1. 10. See Chap. 13. 2.  
and the gates shall not be shut] Or, that the gates be not shut. as Josh. 24. 9. Mal. 1. 9. That all may fly open before him, Act. 12. 10.  
V. 2. I will go before thee] To conduct thee, Chap. 58. 8. Exod. 13. 21.  
make the crooked places streight] Or, uneaven ways even. To remove all impediments out of thy way, Chap. 40. 4.& 42. 16. vers. 13.  
I will break in pieces the gates of brass, &c.] No strength shall be able to withstand thee, or keep thee out, Psal. 107. 16. Prov. 18. 19.  
V. 3. the treasures of darkness, &c.] The rich treasures, as of other kingdoms, so of Babylon especially, Jer. 50. 37.& 51. 13. that have a long time been laid up, and lain out of sight; but thou shalt now seize on, and receive as a reward for thy work done for me and my people, Ezek. 29. 18,— 20.  
that thou mayest know] Not that he knew God so, as to worship him aright, vers. 4. but to take notice, that God had ordained him to such a work, and enabled him thereunto, 2 Cor. 36. 23. Ezra 1. 2.  
which call thee by thy name] See Chap. 44. 28. vers. 1. 4.  
V. 4. For Jacob my servants sake] Not for thy worth, or any thing in thee; but out of my love to my people, Chap. 43. 4.  
I have surnamed thee] I ha●e taken special notice of thee, Exod. 33. ●●, 17. Chap. 43. 1. Joh. 10. 3. Or, have given thee an other name, then at first thou hadst; as Gen. 17. 5, 15.& 32. 28. Joh. 1. 42. For at first he was called Spaco, some say, which signifieth a dog; after, Cyrus, by▪ a more honourable name, when he came to the kingdom, Chap. 44. 28. So Herodotus lib. 1.& Justin. lib. 1.  
though thou hast not known me] Or, when thou didst not know me. vers. 5.  
V. 5. I am the LORD, &c.] Deut. 4. 35, 39.& 32. 39. Chap. 44. 8.  
I girded thee] I gave thee power and might, Chap. 11. 5.& 22. 21. Psal. 18. 32. though thou little thoughtest on me, or who i● was, that did so prosper and strengthen thee, vers. 1. 2. Or, when as yet thou knewest nothing at all of me; though afterward thou didst, vers. 3.  
though thou hast not known me] Or, when thou knewest me not. as Chap. 43. 12. Jer. 34. 1. vers. 4.  
V. 6. they may know] Or, it might be known. Chap. 59. 19. Mal. 1. 11.  
the west] Heb. evening cost. Psal. 113. 3. Chap. 43. 5.  
V. 7. I form the light, and create darkness] I sand war and peace; prosperity and adversity, Psal. 94. 11.& 112. 4. Lam. 3. 37, 38. as by the motions of the celestial bodies I make the air either lightsome or dark, Psal. 19. 1, 2.& 74. 16.& 104. 20. Jer. 31. 35.& 33. 20.  
create evil] Amos 3. 6.  
V. 8. ye heavens] He calleth upon the heavens, to be instruments▪ of the furtherance of Gods work in the just and due performance of his promise to his people; by the deliverance of them, and the destruction of their enemies, Josh. 10. 13. judge. 5. 20. 1 Sam. 7. 10. Psal. 18. 9,— 14.& 85. 11.  
I the LORD have created it.] Or, created him. The work is mine, Psal. 109. 27. Or, I have made Cyrus for it, Chap. 44. 28.  
V. 9. Wo unto him that striveth with his maker] Spoken, either to kerb and restrain their impatience, who in their afflictions murmur against God, refusing to wait his leisure and abide his pleasure: teaching that man should cope and contend with his mate, and not quarrel with God, 2 King. 6. 33. Chap. 58. 2. Or, to check and control the pride and arrogancy of the enemies of Gods people, who made account to make their part good against God, Chap. 10. 11.& 37. 10.  
shall the day say to him that fashioneth it, &c.] Chap. 29. 16. and 64. 8. Jer. 18. 6. Rom 9. 20.  
thy work, He hath no hands] Or, there are not hands for thy work. Thy work is not exactly done. Or, Thou wantest ability to go through with it.  
V. 11. Ask me of things to come concerning my sons and concerning the work of mine hands command ye me] Or, Ask of me things to come; concerning my sons, and concerning the work of my hands will ye command me? or, enjoin, or, order me? as Chap. 38. 1. and 48. 5. for so are members of the text distinguished in the Hebrew. Seek to me for the accomplishment of my promises concerning my people and their deliverance, and ye shall not fail of what ye desire or require. I shall be as ready to do you service, as if you had me at command: as Josh. 10. 14. ye shall be as sure to obtain what ye ask, as if ye had me at command, 1 Joh. 5. 14. 15. Or, Seek to me for information concerning things to come, and not to your idols, that are not able to inform you of ought in this kind, Chap. 41 22.& 44. 7. but presume not to enjoin, or appoint me, what I shall do concerning the deliverance of my people, and those things that for their sakes I intend to effect. Chap. 44. 7. that it may answer to vers. 9. 10.  
V. 12. I have made the earth] Psal. 102. 25. Vers. 18. Chap. 48. 13.  
created man] Gen. 1. 27.  
stretched out the heavens] Psal. 104. 2. Chap. 42. 5.  
all their host] The stars, Gen. 2. 1. Deut. 4. 19.  
have I commanded] Or, do I command. Chap. 40. 26.  
V. 13. I have raised him up in righteousness] Cyrus; to show the faithfulness of my promise, in the deliverance of my people, Chap. 41. 2. and 42. 6. vers. 23.  
direct] Or, make streight. Or, level all his ways. Give him free passage and success in all his undertakings, and facilitate for him all his designs, vers. 2.  
he shall build my city] Give order for the building of Jerusalem, 2 Chron. 36. 22, 23. Ezr. 1 1,— 3. Chap. 44. 28. as Act. 7. 47.  
my captives] Heb. my captivity▪ as Chap. 20. 4. My people remaining in captivity under the Chaldeans.  
not for price, nor reward] Freely; without ransom, or any hard conditions.  
V. 14. The labour] The fruit of their labour; their wealth gotten by it, Psal. 128. 2. Jer. 3. 24.  
Egypt, &c.] The people, that are tributary to the Persians, as the Egyptians, Ethiopians, and Arabians, shall be commanded to contribute towards the building of my Temple, Ezra 1. 4. and 7. 21, 22.  
Ethiopia] Heb. Cush. Chap. 20. 3.  
the Sabeans] A people of Arabia, of the posterity of Cush, Gen. 10. 27.  
men of stature] Heb. measure. or, dimension. 1 Chron. 11. 23. and 20. 6.  
they shall come over] Whereas they were thine enemies before, they shall now seek, and submit unto thee: fulfilled principally in Christ and his Church, Psal. 45. 12. and 72. 9,- 11. Chap. 49. 23. and 60. 10, 12▪ 14. Rev. 3. 9.  
God is in thee] Zech. 8. 23. 1 Cor. 14. 25.  
there is none else] Vers. 21.  
V. 25. thou art a God that hidest thyself] Thou dost for some time with-draw thyself in thy peoples afflictions, Psal. 10. 1. Isa. 57. 17. and they must therefore with patience wait for their deliverance; though a while it be delayed: for they that so do, shall not repent of their patience, but shall be delivered; when the wicked and idol-worshippers shall be destroyed, Chap. 8. 17. and 30. 18. and 44. 11.  
V. 17. in the LORD] Or, by the Lord.  
an everlasting salvation] Heb. a salvation of ages. or, eternities. as Chap. 26. 4. Dan. 9. 24. See Chap. 54. 6, 8.  
ye shall not be ashamed] Joel 2. 26, 27.  
world without end] Heb. unto age of eternity.  
V. 18. created the heavens] Vers. 12. Gen. 1. 1.  
he formed it to be inhabited] By man, Psal. 115. 16. but chiefly for his Church.  
there is none else] Vers. 14. 21, 22.  
V. 19. I have not spoken in secret] Chap. 48. 16. But in public, openly, Deut. 5. 22.& 30. 11. Jer. 3. 12. Joh. 18. 20.  
in a dark place of the earth] As do the false gods, that give in dark terms uncertain answers. Or that speak in dark corners, out of the ground, Chap. 8. 19.& 29. 4.  
Seek ye me] Psal. 27. 8. vers. 11.  
in vain] Not in vain; because I make good, what I promise them; whatsoever worldlings think of it, Job 21. 15. and 22. 17. Mal. 3. 14.  
speak righteousness] Chap. 63. 1.  
V. 20. ye that are escaped of the nations] Ye of the Gentiles, who before were strangers, Ephes. 2. 12. Col. 1. 21. now come yourselves, and incite one another to come in to me, Chap. 2. 2, 3. Zech. 8. 21, 22.  
they have no knowledge] Chap. 44. 18.  
set up the wood, &c.] Chap. 46. 7.  
pray unto a god that cannot save] Chap. 44. 17. Jer. 2. 27. Hose. 4. 12.  
V. 21. Tell ye, &c.] Chap. 41. 22, 23, 28.  
who hath declared, &c.] Chap. 41. 26.& 48. 14.  
from that time] Heb. from then. Chap. 16. 13.& 44. 8.  
there is no God else beside me] Vers. 14. 18. Chap. 44. 8. Hos. 13. 4.  
V. 22. Look unto me, and be ye saved] He calleth the Gentiles, ●y the eye of faith, to look after him, that they may be saved by him; and not after their idols, which cannot save them, Psal. 34. 5. Chap. 17. 7, 8. Joh. 6. 40.  
V. 23. the word is gone out of my mouth in righteousness] Or, out of my righteous mouth. as Chap. 41. 10. What I have uttered, shall be faithfully and certainly fulfilled and performed, vers. 13. Psal. 89. 34. Chap. 48. 3.  
shall not return] It shall not be revoked and reversed; or return without effect, Chap. 55. 11.  
that unto me, &c.] That the knowledge, and acknowledgement of me, by submission to me, and worship done me, shall pass through the whole world, Psal. 2. 8, 9. Rom. 14. 11. Phil. 2. 10.  
every knee shall bow] They shall not serve me in heart onely, but declare it also by external expressions and profession; as 1 King. 19. 18.  
every tongue shall swear] Swear by me: or swear allegiance to me. See Chap. 19. 18.& 48. 1.  
V. 24. Surely, shall one say, In the LORD have I righteousness and strength] Or, Surely he shall say of me, In the Lord is all righteousness and strength. The faithful shall find, feel and freely confess it, that all their righteousness and spiritual ability is from God, Zech. 12. 5. Joh. 15. 5. 2 Cor. 3. 5. Phil. 2. 13. and 3▪ 9. and 4. 13.  
righteousness] Heb. righteousnesses. as Chap. 27. 11. Mic. 6. 5.  
all that are incensed against him] Against God, Psal. 2. 1.& 92. 9. Or against his Church, Chap. 41. 11.  
V. 25. In the LORD] Jesus Christ, Jer. 23. 6.& 33. 16. 1 Cor. 1. 30. 2 Cor. 5. 21.  
all the seed of Israel] The spiritual seed of Jacob, Psal. 24. 6. the Israel of God, Rom. 11. 26. Gal. 6. 16.  
be justified] Be freed from, and discharged of the guilt of their sins, Act. 10. 43.& 13. 37, 38. Rom. 3. 24, 25.  
and shall glory] In him, and not in themselves, Rom. 3. 27. Jer. 9. 24. 1 Cor. 1. 31. Gal. 6. 14.   

CHAP. XLVI.  
Vers. 1. BEl boweth down, Nebo stoupeth] Bel and Nebo, two chief idols of Babylon: Bel contracted of Baal, Jer. 51. 44. and of him was Daniel by the King of Babylon called Belteshazzar, Dan. 4. 8. Nebo, so called of a word that signifieth to prophecy; being as it seemeth an Idol famous for predictions, and Oracles.  
their idols were upon the beasts] Heb. beast. Ezek. 33. 27. See Jer. 50. 2.  
your carriages] The carriages of the Medes and Persians; who took them away with them; because they were of rich materials Dan. 3. 1.& 5. 4.  
V. 2. they could not deliver the burden] The Babylonians could not save their idols, that should have saved them: nor their idols themselves, who should have saved others, Jer. 48. 7.  
themselves] Heb. their soul. Psal. 107. 18.  
V. 3. which are born by me] A remarkable difference, between the true God and idols: men must carry them: vers. 7. but he carrieth his; as a nurse or mother her child, Exod. 19. 4. Deut. 32. 11. Chap. 63. 9.  
from the womb] Chap. 44. 2, 24. Psal. 22. 9,— 12. and 71. 6.  
V. 4. even to your old age] As I have born you hitherto: so will I bear, nourish, and preserve you for ever, Psal. 48. 14. and 71. 9.  
I am he] Or, the same. Psal. 102. 27. Mal. 3. 6. Jam. 1. 17.  
I have made] Another notable difference between the true God and idols: he is the maker of those that worship him, Psal. 100. whereas their worshippers make them, vers. 6.  
will deliver you] From the Babylonians, and other your enemies, Chap. 43. 14.  
V. 5. To whom, &c.] Chap. 40. 18, 25.  
will ye liken me, and make me equal, and compare me] Or, resemble, and make me like, or compare.  
V. 6. They lavish gold out of the bag, &c.] That they might not be tempted to think the Babylonians idols more powerful then the true God; considering the Babylonians flourishing estate, and their own miserable condition; he mindeth them of the original of their idols, to make them the more despicable and detestable. So Chap. 40. 19, 20. and 44. 12,— 19. Jer. 10. 3,— 5, 9.  
weigh silver] Jer. 32. 9, 10.  
in the balance] Or, by the beam. Heb. reed. or, cane. the beam put for the balance.  
and hire] Or, they hire.  
a goldsmith] Heb. founder; or, finer. Chap. 41. 7.  
he maketh it a god] Chap. 44. 10.  
they fall down] Chap. 45. 20.  
V. 7. They bear him] Jer. 10. 4, 5.  
set him in his place] Chap. 44. 13.  
standeth] Or, abideth. Chap. 66. 22.  
from his place shall he not remove] Or, he cannot stir.( as J●r. 2. 32.) Chap. 41. 7.  
yea, one shall cry unto him] Or, though one cry to him.  
V. 8. show yourselves men] Not beasts, like the idolaters, Jer. 10. 14. Or, not woman-like timorous, to comply with them for fear, Jer. 10. 1, 11.  
bring it again to mind] Heb. to heart. Chap. 44. 19.  
V. 9. there is none else] Chap▪ 44. 8. and 45. 5, 6, 21. 22.  
V. 10. declaring the end from the beginning] Fore-telling the issue of things, before they begin to be in execution, Chap. 41. 22, 23. and 43. 12. and 48: 2.  
My counsel shall stand] Psal. 33. 11. Pro. 19. 21. and 21. 30. Chap. 14. 24, 26.  
V. 11. a ravenous bide] Cyrus; who shall come swiftly, and seize upon Babylon, as an Eagle or Vulture upon his prey, Job 9. 26.  
from the east] Persia; East of Babylon, Chap. 41. 2, 25.  
the man that executeth my counsel] Heb. the man of my counsel. Chap. 40. 13. Not, whom I take counsel of for ought, Chap. 40. 14. but concerning the destruction of Babylon, and the deliverance of my people, vers. 10. Chap. 44. 28. Jer. 50. 45. whom I have appointed to execute, what I have determined.  
V. 12. ye stout-hearted] Who by opposition, or by incredulity and obstinacy, would hinder the performance of my promise. Or, who by your wicked courses make yourselves unworthy of having any favour shewed you, Chap. 43. 24, 25.  
V. 13. I bring near] Heb. make to approach. Chap. 41. 21.  
my righteousness] My faithfulness in fulfilling my promise; Chap. 1. 27. and 41. 2. and 45. 8. and 51. 5. which no might, malice or incredulity can keep from taking effect, Rom. 3. 3. 2 Tim. 2. 13. Or, the righteousness, which my people receive from me, for their justification and acquittal from their sins, Chap. 45. 24, 25. Rom. 1. 17. and 3. 21.  
Israel my glory] In the deliverance of whom I will make myself glorious, Chap. 45. 6. and 50. 3. and 59. 19.   

CHAP. XLVII.  
Vers. 1. COme down] From thy former height and state, Jer. 13. 18. and 48. 18. and 51. 25. Lam. 1. 14.  
sit in the dust] Sit on the ground; as one of mean condition, having no seat, or throne, Psal. 1. 13. 7. or, in dust and ashes; after the manner of mourners▪ Job 2. 8. and 42. 6. See Chap. 52. 2.  
O virgin daughter of Babylon] That hast hitherto kept thy state, and continued unsubdued, Chap. 23. 12. or, that art fair and beautiful and dost pride thyself, as a beautiful young dansel, gorgeously attired, in the goodliness of thy state, Jer. 46. 11.  
there is no throne] For thee to sit on: thy government is gone. throne for government, Psal. 89. 14, 29. See Chap. 23. 10.  
thou shalt no more be called] Heb. not add that they call thee. Chap. 23. 12. 1 Sam. 2. 3. vers. 5.  
V. 2. Take the millstones and grinned meal] Thou shalt be brought to the basest servitude: for to▪ turn the mill, or grinned in the mill, was the office of the meanest slaves, Exod 11. 5. judge. 16. 21. Lam. 5. 13. Matth. 24. 41.  
uncover thy locks] As mourners use to do, Job. 1. 20. Chap. 22. 12. or, as slaves and captives are wont to go; bare-head, Cha. 2. 24.  
make bare the leg] truss up thy clothes about thee; as travellers do: prepare thyself for a sad journey, through thick and thin, by water and land, Exod. 12. 11. 1 King 18. 46.  
V. 3. thy shane shall be seen] As women captiv●s& prisoners are wont to be dealt with by those, into whose hands the come, Chap. 3. 17. and 20. 4. Jer. 13. 22, 26. Nahum 3. 5.  
I will not meet thee as a man] But as God, in full power, Chap. 31. 3. Or, in full wrath; without any such pity or humanity, as men sometime show to the weaker sex. I will deal with thee, as thou hast dealt with mine, vers. 6. 2 Chron. 36. 17. Jam. 2. 13.  
V. 4. As for our redeemer, the LORD of hosts is his name] Or, Saith our redeemer;( as Chap. 43. 14.) whose name is the Lord of hosts. Chap. 48. 2. and 54. 5. Spoken in the person of Gods people, acknowledging that for their sake God doth all this, Chap. 43. 14. and 45. 4.  
the holy One of Israel] Chap. 1. 4. and 43. 14.  
V. 5. Sit thou silent] As one confounded and not able to speak, Psal. 77. 4. and 107. 42. Matth. 22. 12.  
get thee into darkness] As ashamed of thyself; and not enduring to be seen, vers. 3. Lam. 1. 9.  
thou shalt no more be called] Heb. not add that they call thee. vers. 1.  
V. 6. I was wrath with my people] Zech. 1. 15.  
I have polluted mine inheritance] Dealt with my people( as dear unto me, as to an heir his inheritance is wont to be, Chap. 19. 25. 1 King. 21. 3.) as with some profane or unclean thing, Chap. 43. 28.  
given them into thine hand] Or, power. Chap. 19. 4. vers. 14.  
thou didst show them no mercy] In stead of pitying their misery, thou didst much aggravate it by thine extreme cruelty and hard usage, 2 Chron. 36. 17. Psal. 69. 26.  
upon the ancient] Who for age should have been pitied; but with them found no mercy. Deut 28. 50.  
hast thou very heavily laid thy yoke] Lam. 1. 14.  
V. 7. I shall be a lady for ever] Rev. 18. 7.  
thou didst not lay those things to thy heart] Heb. set these upon thine heart. Chap. 57. 1.  
neither didst remember the latter end of it] Or, her latter end. Lam. 1. 9. that is, thy latter end. as Job 18. 4. See the like passing from person to person, Chap. 31. 7. and 34. 16. Jer. 17. 1. Thou little thoughtest, what would at last befall thee, Deut. 32. 29.  
V. 8. that dwellest carelessly] Or, sittest confidently; securely. Jer. 49. 31.  
I am, and none else besides me] Zeph 2. 15. vers. 10.  
I shall not sit as a widow, neither shall I know the loss of children] Thou thoughtest it impossible, that thou shouldst ever be subdued; or be deprived of thy King or Empire, which thou seemedst wedded to, and of thy people, which were as thy children.  
V. 9. these two things shall come to thee in a moment in one day] Thou shalt lose both kingdom and people at once: as Chap. 51. 19.  
they shall come upon thee in their perfection] Thy calamities shall be as great as can be imagined.  
V. 10. thou hast trusted in thy wickedness] Wicked courses; or mean● and strength thereby acquired, Psal. 52. 7. Chap. 28. 15.  
thou hast said, None seeth me] Thou deemest thyself out of the reach of Gods providence: or thy designs and projects so cunningly and covertly contrived, that they could not be discovered, Psal. 64. 5. and 94 3. Chap. 29. 15.  
thy wisdom and thy knowledge, &c.] Thou thoughtest, but vainly, that thy wisdom and policy could have saved thee. Or, it is thy trusting to these, that hath made thee so to transgress, as thou hast done, Pro. 3. 5.  
it hath perverted thee] Heb caused thee to turn away. Chap. 57. 19.  
I am, and none else besides me] I am the onely Lady and Empresse in the world, vers. 7, 8.  
V. 11. thou shalt not know from whence it riseth] Heb. the morning thereof. or, the rising of it. as evening, for sunne-setting, opposed to wanting, Chap. 45. 6. Either whence it shall arise; or, what day it shall come: alluding to the rising of the stars; and withall deriding Babylon, as fond and superstitiously addicted to the observation thereof, supposing that thereby she could foresee any evil that was likely to ensue, vers. 12, 13.  
thou shalt not be able to put it off] Heb. exptate it. Chap. 28. 18. Thou shalt neither be able to fore-see it, nor to free thyself from it. Jer. 50. 24.  
V. 12. Stand now with thine enchantments] He derideth their vain confidence in their Soothsayers and Astrologers, Chap. 44. 25. and withall condemneth such vain sciences; which serve to no use, but to delude people, and to withdraw them from depending upon God, Lev. 19. 31. Deut. 18. 9,— 14. Jer. 10. 1.  
wherein thou hast laboured from thy youth] Whom thou hast from thy first beginning been so much addicted unto, vers. 15. Dan. 2. 2. and 4. 7. and 5. 8.  
V. 13. Thou are wearied] Or, tired out.] Chap. 16. 12.  
let now the astrologers] Heb. viewers of the heavens.  
the monthly prognosticatours] Heb. that give knowledge concerning the moneths.  
V. 14. they shall be as stubble] Chap. 1. 31.& 5. 24. Exod. 15. 7. Nahum 1. 10.  
they shall not deliver themselves] Heb. their souls. Psal. 22. 20. Much less be able to save others, Psal. 146. 3, 4. Chap. 46. 2.  
from the power] Heb. hand▪ Psal. 49. 15.  
there shall not be a coal to warm at, nor fire to sit before it] Or, it shall not be a coal to warm at▪ &c. They shall utterly perish; and nothing of them remain, that may yield the least hope, or afford the least comfort, Chap. 30. 14. Or, the fire, which the Medes and Persians shall kindle among the Chaldeans, shall not be such a fire, as they use to sit by for warmth in winter, Jer. 36. 22. but a con●uming fire, such as destroyeth and devoureth all, Chap. 9. 18. and 10. 16.& 24. 6. Jer. 51. 25, 32.  
V. 15. Thus shall they be unto thee] Authors of thy ruin. Or, unfaithful to thee, and unable to help thee, vers. 14.  
with whom thou hast laboured] Thy wisards; and those whom thou hast had dealings with, vers. 12. Rev. 18. 11.  
they shall wander every one to his quarter] Heb. passage. They shall fly, and betake themselves each one to that place, where he supposeth he may be surest and safest. Or, each one any way, that he can find passage by for his own safety; and leave thee alone to shift for thyself, Jer. 51. 9.   

CHAP. XLVIII.  
Vers. 1. WHich are called by the name of Israel] That profess and vaunt yourselves to be Israelites; but indeed are not. Rom. 2. 17. and 9. 6. Rev. 3. 9.  
come forth out of the waters of Judah] From the stock of Judah; Matth. 2. 9. John 8. 33. as streams or rivelets from a fountain. Deut. 33. 28. Psal. 68. 26.  
swear by the Name of the LORD] As professing to serve him, Chap. 19. 18. and 45. ●3. and 58. 2. Jer. 5. 2. as every nation is wont to swear by the god whom they serve and worship. Genes. 31. 53.  
make mention of the God of Israel] When they swear. Exod. 23. 13. Josh. 23. 7.  
not in truth, nor in righteousness] As an oath ought to be taken, and Gods name used in it. Jer. 4. 2. whereas they use it falsely and to deceive. Jer. 5. 2.  
V. 2. they call themselves of the holy city] Heb. city of holinesse; as Psal. 15. 1. Jerusalem. Chap. 52. 1. as citizens of it. Eph. 2. 19.  
stay themselves upon the God of Israel] Make as if they trusted in him alone. Mic. 3. 11. Rom. 2. 17. John 2. 23-25. and 6. 64. Act. 8. 13, 23.  
the LORD of hosts is his name] Or, whose name is the Lord of hosts. Chap. 47. 4. Jer. 48. 15.  
V. 3. I have declared the former things from the beginning: and they went forth out of my mouth▪ &c.] Or, The former things which I declared, and went, &c. Those things that I foretold, I also did. Chap. 41. 22. and 42. 9. and 43. 12. and 45. 21. and 46. 10.  
from the beginning] Heb. from then. Chap. 44. 7. vers. 5. In times past: or, since I took thee to be my people. Chap. 43. 4.  
went forth out of my mouth] Psal. 89. 34. Chap. 45. 23.  
I shewed them] Heb. made to hear: or, be heard. Chap. 41. 22. and 42. 2. vers. 20.  
they came to pass] Whatsoever I foretold or promised, I failed not in due time to fulfil and make good. Josh. 21. 45. and 23. 24. Chap. 45. 23.  
V. 4. thou art obstinate] Heb. hard. Exod. 32. 9. and 33. 3, 5. and 34. 9. Deut. 9. 6, 13. and 31. 27.  
V. 5. from the beginning] Heb. from then. See vers. 3. Psalm. 93. 2.  
before it came to pass] He foretelleth their deliverance long before; and by whom it should be effected; that it might not, when it came to pass, be ascribed unto any other.  
I shewed it thee] Heb. made thee to hear. Vers. 3.  
hath commanded them] Or, given them in charge. Chap. 38. 1. and 45. 11.  
V. 6. will not ye declare it] Will not ye aclowledge this my benefit, and avow it to others?  
I have shewed thee new things] Concerning thy strange and unheard of delivery from the Babylonian captivity. Chap. 43. 19.  
hidden things] Heb. things kept; or, reserved. Prov. 7. 10. Jer. 33. 3.  
V. 7. They are created now, and not from the beginning, even before the day when thou heardest them not] Or, They are brought to light now, and not in time past.( Heb. from then; as vers. 3, 5, 8.) or before this day, when thou hadst not heard of them: to wit, by any other; idol, man, or means.  
V. 8. Yea, thou heardest not, yea thou knewest not, yea from that time that thine ear was not opened] Or, Even when thou hadst not heard, nor known of them; nor had thine ear in time past( Heb. from then: vers. 7.) opened itself; or, had not been opened: as Cant. 7. 12. Chap. 60. 11. to wit, to hear ought, delivered by any other, concerning these matters now revealed. Deut. 29. 4.  
for] Or, because; as Chap. 59. 14.  
thou woul lest deal very treacherously] Heb. dealing treacherously deal treacherously. Chap. 24. 16. In ascribing them, and the foreknowledge of them, to thine idols and thy soothsayers, or to thyself. Vers 5. 7.  
wast called a transgressor from the womb] Deut. 9. 7, 24. Psalm. 58. 3. Chap. 63. 10.  
from the womb] From the time that I brought thee out of Egypt; which was as the birth of that State and Church. Chap. 46. 3. Jer. 22. 21.& 32. 30.  
V. 9. For my names sake] That is, for mine own sake; Vers. 11. Chap. 43. 25, Ezek. 36, 31. Psalm. 106. 8. As it was my free mercy, that I choose thee at first, Deut. 7. 7-8, and 9. 4-6. so it is my free mercy, that I now spare thee and save thee, Psal. 106. 45. Lam. 3. 22. Or, for my names sake, by which thou art called; vers. 1. because thou art accounted my people. Chap. 64. 9. Jer. 14. 9.  
for my praise] For mine own honour and glory; vers. 11. Or, that I may have a people to serve and praise me, Psal. 130. 3▪ 4. Chap. 43. 21. and 64. 11.  
will I, &c.] Psal. 78. 38.  
refrain for thee, that I cut thee not off] Or, seal to thee,( assure thee) that I will not cut thee off.  
V. 10. I have refined thee] Or, will refine thee. Chap. 1. 25. Jer. 9. 7.  
not with silver] Or, for silver: Or, as silver. Not so exactly and exquisitely, as silver is wont to be fined, which the finer keepeth in the fire, until all the dross be wholly wrought out of it; but with moderation; Jer. 30 11. regarding their infirmity, who would be utterly consumed, if God should hold them so long in the furnace. Psal. 103. 9, 14. Chap. 57. 16. Jer. 10. 24.  
I have chosen thee] Or, I will choose. Make a choice one of thee; by purifying of thee in the furnace of affliction. Dan. 11. 35. Mal. 3. 3.  
V. 11. For mine own sake] Chap. 43▪ 25. vers. 9.  
how should my name be polluted] God will save them out of regard to his own honour, Psal. 106. 8. which seemeth ●clipsed and obscured in the sufferings of his servants. Deuter. 32. 27, 37, 38. Psal 42. 10.& 115. 1, 2. Chap. 52. 5.& 55. 13. Ezek. 20. 14, 22.& 36. 20.  
I will not give my glory unto another] Chap. 42. 8.  
V. 12. my called] Whom I have called to be my people. Rom. 1. 6. 1 Corinth. 1. 24. Or, who art called by my name. Chap. 63. 19.  
I am he] I am the same. Chap. 46. 4.  
I am the first, I also am the last] Chap. 41. 4.& 44. 6. Rev. 1. 17.& 22. 13.  
V. 13. laid the foundation of the earth] Chap. 42. 5.& 45. 12.& 51. 13.  
my right hand hath spanned the heavens] Or, the pa●m of my right hand hath spread out the heavens. See Chap. 40. 12.  
when I call unto them they stand up together] As servants stand attending on Kings and great persons, 1 King. 1. 8. Prov. 22. 29. ready prest to obey me their Maker, and to do whatsoever I enjoin them. Psal. 148. 8. Chap. 40. 26.  
V. 14. which among them] Among the heathen Idols. Chap. 41. 2, 22. 26.& 45. 21.  
the LORD hath loved him] God will favour Cyrus; having made choice of him to destroy Babylon, and to deliver his people. Chap. 45. 1-4.  
he will do his pleasure on Babylon] Or, he shall do his pleasure. Cyrus shall do it, Chap. 44. 28.& 46. 11. though he be ignorant of it; Chap. 45. 4. and have other ends and aims: as Assur, Chap. 10. 5-7.  
his arm] Chap. 30. 30.  
V. 15. I have called him] By my purposed counsel and secret instinct. Chap. 45. 4.  
he shall make his way prosperous] Or, his way shall be made prosperous: as Chap. 44. 18.  
V. 16. I have not spoken in secret from the beginning] Heb. from the head. Chap. 41. 26. Since the time, that I the Lord declared myself to your fathers: Chap. 45. 19. Or, I the Lords Prophet, since my first calling to this office, Chap. 60. 8, 9. have openly declared the word and mind of God to you.  
from the time that I was, there am I] Ever since Gods charge came unto me, I have constantly attended it. Chap. 21. 8. Jer. 6. 27. Hab. 2. 1.  
now the Lord GOD and his spirit hath sent me] Spoken, to assure of the truth and certainty of that he delivereth. Chap. 6. 9, 10. Jer. 26. 12, 15.  
V. 17. thy redeemer] Chap. 43. 14.  
which teacheth thee to profit] Who teach thee those things that are for thy good; that make for thy peace and prosperity. Vers. 18. Job 22. 21. Luk. 19. 42.  
which leadeth thee, &c.] Psal. 25. 5.& 43. 10. Hos. 11. 3.  
V. 18. O that thou hadst harkened, &c.] Deut. 5. 29.& 32. 29. Psal. 81. 13.  
thy peace] Thy prosperity. Psal. 119. 165.  
as a river] Or, a flood. Chap. 59. 19.& 66. 12.  
thy righteousness &c.] Thy prosperity, the fruit of it, Psal. 72. 3. Heb. 12. 11. Jam. 3. 18. had exceedingly abounded. Chap. 11. 9.  
V. 19. as the sand] Gen. 22. 17. Chap. 10. 22.  
the gravel] Heb. bowels. the gravel and beach being as the bowels of the sea.  
his name should not have been ●ut off] Or, yet his name shall not be ●ut off. This thy prosperous estate had continued still without interruption. Psal. 81. 14, 15. Zeph. 3. 7. Or, yet for all this, though thou hast failed herein, I will not wholly cut thee off, or cast thee utterly out of my sight. Chap. 49. 15, 16. Jer. 30. 11.  
V. 20. Go ye forth of Babylon] ● Chap▪ 52. 11. Jer. 50. 8.& 51. 6, 45. Zech. 2. 6. Rev. 18. 4.  
with a voice of singing] The expressions of joy, that Gods people should use, upon the breaking up of the Babylonian captivity. Psal. 126. 1, 3. Chap. 12. 1.& 26. 1.& 35. 10.  
The LORD hath redeemed his servant Jacob] Hath rescued and delivered him from the Chaldean captivity, Psal. 107. 2, 3. as formerly from the Egyptian bondage. Exod. 19. 4-6. a type of their spiritual deliverance by Christ. Luk. 1. 68. Col. 1. 13.  
V. 21. they thirsted not when he lead them through the deserts] He can, and will, as easily, and as sufficiently supply them with all necessaries in their return from Babylon; as he did in their passage through the wilderness from Egypt to Canaan. Chap. 41. 18.& 49. 10.  
he caused the waters to flow out of the rock] Exod. 17. 6. Numb. 20. 11.  
he clavae the rock] Psal. 78. 15.& 105. 41.  
V. 22. There is no peace unto the wicked] This is added to show, that hypocrites and profane ones shall have no part or share in the safety and prosperity promised to Gods people. Chap. 65. 20. Or, to intimate the restless and unquiet estate of the enemies of Gods people. Job 15. 20, 21.& 20. 20. See Chap. 57. 20, 21.   

CHAP. XLIX.  
Vers. 1. LIsten] Chap. 41. 1.  
O Isles] Or, lands, countreys. Chap. 20. 6. Jerem. 47. 2.  
The LORD hath called me] The Lord Jesus Christ; in whom all Gods promises are both made, and made good; 2 Cor. 1. spoken here, as in his person, to assure the faithful, that they shall be fulfilled.  
from the bowels of my mother] From the time of his manifestation in the flesh. Psal. 2. 7. vers. 5. Jer. 1. 5. Gal. 1. 15. Luk. 2. 9. 25, 26.  
hath he made mention of my name] He name me, before I was born. Matth. 1. 21. Luk. 1. 31. Or, he recorded, entred it upon record. Chap. 12. 4.  
V. 2. he hath made my mouth like a sharp sword, &c.] By sword and shaft is signified the power and efficacy of the doctrine of Christ. Psal. 45. 3, 5. Chap. 11. 4.& 51. 16. Act. 2. 37. Eph. 6. 17. Hebr. 4. 12. Rev. 1. 16.& 6. 2.  
in the shadow of his hand hath he hide me] God hath taken me into his protection. Num. 14. 9. Psal. 17. 8.& 31. 20.& 91. 1, 2. Chap 51. 16.  
made me a polished shaft] That pierceth quicker and deeper, then one rusty, or unpolished. Ezek. 21. 21. as a forbished sword. Ezek. 21. 9.  
V. 3. Thou ar● my servant] Chap. 42. 1.  
O Israel] Or, Israel it is, in whom I will be glorified by thee.  
Israel] Christ; so called, because the head of the elect, and one with them; who are therefore called Christ. Galat. 3. 16. 1 Cor. 12. 12. Or, the body of the faithful, Rom. 11. 26. Gal. 6. 16. in the salvation of whom by Christ, God will be glorified. Chap. 46. 13. Eph. 1. 6, 12, 14. Or, the people of the Jews, unto whom Christ was first and principally sent, as before he had been promised. Matth. 4. 23, 24.& 10. 6. Luke 24. 47. Act. 13. 23, 32, 33. 46.& 28. 25.  
V. 4. I have laboured in vain] Christ complaineth of the small fruit of his labour among his own people. Chap. 53. 1.& 65. 2. Matth. 8. 10.& 23. 37. John 1. 11.& 5. 40. 43.& 12. 37. 38.  
my judgement is with the LORD] Yet this is his comfort, that his work is known to God, approved by him, and accepted of him; whatsoever the issue be in regard of others. 1 Cor. 3. 8.& 15. 58. 2 Cor. 2. 15.  
my work] Or, my reward. Chap. 40. 10.  
V. 5. that formed me from the womb] Vers. 1.  
though Israel be not gathered, yet shall I be glorious] Or, that Israel may be gathered to him, and I may be glorious, &c. That I may bring home to God his people that are now estranged, having strayed away from him. Matth 15. 24.& 18. 11. Or, albeit the Jews, for the main body of them, refuse me and my doctrine; yet will God assist me in it, and glory shall accrue both to him and me by it. John 5. 30, 37.& 6. 38.& 7. 16, 18.& 16. 32.& 12. 28.& 17. 4, 5.  
be not gathered] Or, will not be gathered. Matth. 23. 37.  
V. 6. It is a light thing that thou shouldst be my servant, &c.] Or, Art thou lighter, then that thou shouldst, &c. It is too small a matter for thee to save the Jewish people alone: I have a greater work for thee to effect then that. John 11. 52. 1 John 2. 2. Or, do the Jewish people think so meanly of thee, as if thou wert not able to work their deliverance? 1 Sam. 10. 27. Chap. 53. 2, 3. Mark. 6. 3. John▪ 1 46.& 7. 27, 52.  
to raise up the tribes of Jacob] To repair the ruins of Gods Church in that people. Vers. 8. Chap. 44. 26.& 58. 12. Or, to save Gods elect, whom he hath a special care of, among them. Deut. 32. 10. Matth. 24. 22 24. Rom. 11. 2. 4. 5. judas 1.  
the preserved] Or, reserved; or, desolations. Chap. 65. 4.  
for a light to the Gentiles] To preach salvation to them. Chap. 42. 6.& 51. 4. Luke 2. 32. Act. 13. 47.& 22. 21.& 26. 17, 18.  
my salvation unto the end of the earth] Psal. 98. 3.  
V. 7. the redeemer of Israel] Chap. 48 17.  
to him whom man despiseth] Or, to him that is despised in soul; or, whose person is despised. Chap. 43. 4. Christ; who in mans eye seemeth contemptible. Psal. 22. 6, 7. Chap. 52. 14.& 53. 2, 3.  
the nation] This nation; the Jewish people. Act 3. 14.  
a servant of rulers] Used basely, and in a servile manner by them. Matth. 26. 67. Luke 23. 11. John 19 1, 2, 5.  
Kings shall see and arise] The greatest potentates shall submit themselves to his sceptre. Psal. 72. 10, 11.& 110. 2, 5. and in token of reverence arise before him. Lev. 19 32. judge. 3. 20. 1 King. 2. 19. Job 29. 8.  
princes also] Or, princes,( to wit, shall arise) and shall worship.  
the holy One of Israel] Chap. 1. 4.  
and he shall choose thee] Or, who hath chosen thee; to be the Saviour of his people. Chap. 43. 10.  
V. 8. In, &c.] Chap. 61. 2. 2 Cor. 6. 2. Psal. 69. 13.  
an acceptable time] Heb. a time of good will.  
have I heard] Or, answered. Chap. 65. 24.  
thee] Jesus Christ: whom he would hear and help for the salvation of his Church. Vers. 2. 5. John 11. 42.& 17. 9, 15.  
I will preserve thee] Chap. 42. 1, 6.  
for a covenant] To be the mediator of the new covenant; Heb. 7. 12.& 8. 6. Or, to make good by thee the promises made to my people, concerning their delivery out of captivity; performed corporally by Cyrus, Chap. 41. 13. spiritually by Christ. 2 Cor. 1. 20. Chap. 61. 1, 2.  
to establish the earth, to cause to inherit the desolate heritages] Or, to raise up( Vers. 6.) the land,( Chap. 6. 12.) &c. To settle the state of my people, by bringing them out of captivity, and seating them again in their land, that lay waste before. Vers. 6. chap. 51. 3. Job 33. 10, 11. Ezek. 36. 3, 4, 34, 35. a type of the restitution and establishment of the Church by Christ.  
V. 9. to the prisoners] Captives in Babylon, chap. 42. 7.& 51. 14. and others bound fast in the bands of sin and death. chap. 61. 1. Psalm. 107, 10. John 8. 31, 32, 34. Col. 1. 13. 2 Timoth. 2. 26.  
in darkness] In dark dungeons. chap 42. 7, 22. Psal. 88. 6.  
they shall feed in the ways] Want no provision by the way in their return; alluding to the drift of cattle, that graze on the commons they pass by.  
V. 10. They shall not hunger nor thirst, &c.] They shall not faint by the way; nor be troubled with such inconveniences, as travellers are wont to be molested with; chap. 48. 21. Psal. 105. 37, 39.& 121. 6. Rev. 7. 16.  
he that hath mercy on them shall led them] God will conduct them, as he did the Israelites in the wilderness; and no necessaries shall be wanting unto them. Psal. 23. 1, 2, 3. chap. 41. 18, 19.& 43. 19.  
V. 11. I will make all my mountains a way] I will remove all impediments, that might hinder their passage: chap. 40. 4. and 51. 10.  
my high ways shall be exalted] Or, my causeys( chap. 19. 23.) shall be heighthned: chap. 35. 8.  
V. 12. the●e shall come from far] From the East, the wanting: chap. 41. 25.  
from the west] Heb. the sea. Josh. 16. 6, 8. the mid-land sea lying West of them.  
from the land of Sinim] Towards the South of Judah. Gen. 10. 17. from all parts of the world shall men come to Christ: vers. 18. chap. 41. 25.& 43. 5, 6. Matth 8. 11.  
V. 13. Sing, O heavens] Chap. 44. 23.& 55. 12.  
the LORD hath comforted his people] Chap. 40. 1.& 51. 3.& 52. 9.  
V. 14. Zion said] Gods people bemoaning themselves in the time of their long and tedious affliction. Chap. 40. 27. Psal. 13. 1.& 22. 1.& 31. 22.& 88. 14.  
V. 15. that she should not have compassion] Heb. from having compassion: as Chap. 50. 2.  
yea, they may forget] Or, though they should forget.  
will I not forget] Chap. 44. 21. Jer. 31. 20.  
V. 16. I have graved thee upon the palms of my hands] That I may not forget thee. Cant. 2. 6.  
thy walls are continually before me] Mine eyes are upon thy walls now demolished, ●am. 2. 7, 8. to mind me of the raising of them again. Chap. 44. 28.& 60. 10, 18.  
V. 17. Thy children shall make hast] Or, thy builders. Ezek. 27. 4. Thy children shall return speedily. Chap. 51. 14. Or, thy walls shall be speedily raised again; and those that razed them, and wasted thee, expelled and destroyed. Vers. 26.  
V. 18. Lift up thine eyes] Chap. 60. 4.  
all these gather themselves together] Vers. 12.  
thou shalt surely cloth thee with them all, as with an ornament, &c.] The chief ornament▪ of the Church are the multitudes of her children, gathered by the Word, and guided by the Spirit. Prov. 17. 6. Act. 4. 32.  
as a bride doth] Chap. 61. 10.  
V. 19. thy waste and thy desolate places] Heb. wastnesses and desolations. Ezra 9. 9.  
the land of thy destruction] Or, thy destroyed land; Heb. thy land of destruction; as Chap. 19. 18.  
that swallowed thee up] Or, destroyed thee. Chap. 3. 12.& 19. 3.& 25. 7. Jer. 51. 34, 44. A metaphor, from ravenous beasts, that devour what they destroy. Gen. 37. 33. Psal. 124. 3. Jon. 1. 17. Chap. 42. 14.  
shall be far away] Being either driven out of thy land, or destroyed in it. Vers. 17. Chap. 29. 20.  
V. 20. The children which thou shalt have] Zech. 10. 10.  
after thou hast lost the other] Being cut off; Jer. 31. 15. or cast off, for their incredulity. Rom. 11. 15, 20.  
the place is too straight] Chap. 54. 2.  
V. 21. I was left alone] As a widow, without husband; for so she seemed to be, during the time of her captivity. Chap. 54. 1, 2.& 62. 4.  
V. 22. Behold, I will lift up mine hand.] Chap. 60. 4.& 66. 20.  
to the Gentiles] This great number shall consist, not of Jews alone, but of Gentiles also adjoined to them. Vers. 6. Revel. 7. 9.  
set up my standard] The ministery of the Word. Chap. 2. 2, 3.& 11. 12.& 40. 9. John 12. 32. Gal. 3. 1.  
in their arms] Heb. bosom; or, lap. Neh. 5. 13. Psal. 129. 7. Chap. 40. 11.  
V. 23. Kings shall be thy nursing-fathers, &c.] Heb. nourishers. 2 King. 10. 1. Being converted by the Word, they shall employ their power and authority for the good and safety of the Church. Chap. 60. 6, 7, 16.  
their Queens] Heb. Princesses; Sarahs. Gen. 17. 15. they shall be such to thee, as Sarah was to Isaac. Gen. 21. 7.  
lick up the dust of thy feet] Stoop so low to thee, as if they adored, or would lick up the very dust under thy feet. Psal. 72. 9.  
they shall not be ashamed] Psal. 34. 22. Chap. 28. 16.& 30. 18.  
that wait for me] That with faith and patience expect me, and salvation to be wrought by me. Luke 2. 25, 38.  
V. 24. Shall the prey be taken from the mighty, or the lawful captive delivered] Heb. the captivity of the just. An objection made; as if the Chaldeans, with whom Gods people were in captivity, were of great strength; and seemed to have them in just possession, as by right of conquest.  
V. 25. Even the captives of the mighty shall be taken away] Whereunto is answered, that none is stronger then God. Luke 11. 21, 22. nor hath juster title to them then he. Chap. 50. 1, 2.  
the captives, &c.] Heb. captivity. Psal. 126. 1.  
of the terrible] Or, tyranny. Chap. 51. 23.  
V. 26. I will feed them that oppress thee, with their own flesh] I will cause them to destroy one another. See Chap. 9. 20. and 19. 2.  
they shall be drunken with their own blood] Revel. 14. 20.& 16. 6.  
as with sweet wine] Or, new wine. Pro. 3. 10. Chap. 24. 7.  
all flesh shall know that I the LORD am thy Saviour] Chap. 60. 16.  
thy redeemer] Vers. 7.  
the mighty One of Jacob] Chap. 1. 24.   

CHAP. L.  
Vers. 1. WHere is the bill of your mothers divorcement] Implying, that she had rather forsaken him, then he her▪ whom he had not forsaken, but for her own default, Deut. 24. 1. Jer. 3. 8. Hos. 2. 2. Vers. 2  
which of my creditours is it to whom I have sold you] He had not sold them for want, or debt: as men might and did oft their children, Exod. 21. 7. 2 King. 4. 1. Matth. 18. 25. but they had sold themselves to sin, to purchase liberty for their lusts and unlawful desires and delights, Chap. 52. 3. 1 King. 21. 25. judge. 2. 13, 14. and 3. 7, 8. Rom. 6. 13, 16. 2 Pet. 2. 19.  
V. 2. when I came] By my minister● and messengers, Jer. 15. 19.& 35. 14. Ephes. 2. 17. 1 Pet. 3. 20.  
was there no man] None that would harken, to repent, believe, and obey, Chap. 53. 1. and 65. 2. Jer. 8. 6.& 11. 7, 8. and 25. 3, 4.& 35. 17. Zech. 7. 11, 12.  
Is my hand shortened at all] Heb. shortening shortened. any whit shortened. See Numb. 11. 23. Chap. 59. 1. Am not I still able to help you, as I did your fore-fathers, when I laid the read sea, and Jordan dry▪ Exod. 14. 21, 29. Joh. 2. 10.& 3. 16. Chap. 42. 15.  
that it cannot redeem] Or, rescue. Psal. 107. 2. Heb. from red●●ption. or, rescuse. as Psal. 69. 23. Chap. 49. 15.  
at my rebuk I dry up the sea] Psal. 106. 9. I do it with a word: though Gods rebuk be not a verbal, but a real and effectual rebuk, Psal. 95. and 68. 30. yet what God thereby doth, he doth as easily, as if he did it with a word, Psal. 7. 66.  
their fish stinketh, &c.] Exod. 7. 18. Chap. 19. 5,- 10.  
V. 3. I cloth the heavens with blackness] As I did in Egypt▪ Exod. 10. 21, 23. in token of my displeasure, Joel 2. 31. Amos 5. 8. Rev. 6. 12.  
V. 4. The Lord GOD hath given me the tongue of the learned] God the Father hath furnished Christ his son, with all manner of abilities requisite for the information and consolation of the faithful, Joh. 3. 34. Col. 2. 3. 9.  
to speak a word in season to him that is weary] Chap. 61. 1. Matth. 11. 28.  
he wakeneth the morning by morning] Heb. in the morning, in the morning. Chap. 28. 19. He doth incessantly, no● by times and starts▪ instruct me, Joh. 5. 20.& 8. 28, 38.  
he wakeneth mine care to hear as the learned] To hear and attend diligently; as those that desire and affect to be learned, Joh. 7. 15, 16.& 8. 26. 28.  
V. 5. hath opened mine ear] enured me to obedience, Psal. 40. 6. Heb. 5. 8. to do his work, and fulfil his will in all things, Luk 2. 49. Joh. 4. 34.& 5. 19, 36.& 6. 38.& 8. 26,- 29. and 12. 49, 50. Heb. 5. 8.  
I was not rebellious] Joh. 14. 31. Phil. 2. 8. Heb. 10. 5, &c.  
Neither turned away back] I did not slink, nor shrink away for any opposition or evil usage, Chap. 53. 7.  
V. 6. I gave my back to the smiters, &c.] Matth. 26. 67.& 27. 26.  
my cheeks] Job 16. 10. Lam. 3. 30.  
that plucked off the hair] Of my beard. Ez●. 9. 2. Nehem. 3. 23.  
I hide not my face from shane and spitting] Job 30. 10.  
V. 7. the LORD God will help me,] He will not leave me; but will go along with me; and will enable me to go through with his work assigned me, Chap. 53. 10, 11. Psal. 118. 7. Jer. 15. 20. Joh. 8. 29. and 16. 23. and 17. 4. Heb. 5. 7, 9.  
have I set my face like a flint] Hardened myself against all opposition, Ezek. 3. 8.  
I shall not be ashamed] Chap. 29 22. Psal. 119. 6.  
V. 8. He is near that justifieth me] By the issue and event of my travel, approving my mission, and the acceptance of mine employment, Chap. 53. 10, 11. Joh. 16. 10. 1 Tim. 3. 16. See Rom. 8. 31, 33. 34▪  
let us stand together] Before the judge; as the accuser or plaintiff and defendant, such as have suits in law one with another, are wont to do, Exod. 22. 9. Deut. 19. 17.  
who is mine adversary] Heb. master of my cause. or, owner of my judgement. that impleadeth me, or entereth his action against me, Exod. 14. 14.  
will help me] Vers. 7.  
they all] All mine adversaries and opposites, vers. 8.  
shall wax old as a garment] Chap. 5. 6. Psal. 102. 26.  
the moth shall eat them up] Chap. 51. 8. Psal. 39. 11.  
V. 10. Who is among you that feareth the LORD] Implying the small number of those, that sincerely fear God, and yoeld obedience to his word▪ Psal. 90. 11. Chap. 53. 1. Joh. 3. 11.  
obeyeth the voice of his servant] Christ; Chap. 42. 1.& 53. 11. speaking either by himself, or by his ministers, Luk. 10. 16. 2 Cor. 5. 20. and 13. 3.  
that walketh in darkness, and hath no light] That is in the greatest depth of misery, without any means of relief or comfort, Chap. 8. 22. and 9. 19 Amos 5. 18.  
let him trust in the name of the LORD] Let him live and support himself, by faith in God; who is alone able to give inward light of joy and comfort, in the midst of all distresses, Exod. 10. 22, 23. Chap. 60. 2. Psal. 112. 4, 7. 1 Sam. 30. 6. Hab. 2. 4. and 3. 17, 18. Heb. 10. 38.  
stay upon his God] As a man stayeth up himself with a staff, Psal. 18. 18. and 23. 4. Chap. 10. 20. so let him stay himself by dependence on God from sinking down and fainting through incredultie and despair, Psal. 27. 13.  
V. 11. all ye that kindle a fire, &c.] Ye, who refusing to walk in the light of Gods word, and to enjoy the warmth of that holy fire, seek comfort by devices of your own else-where; shall find nothing but sorrow and confusion in the end, Psal. 16. 4. Joh. 5. 35, 40.& 8. 24. and 9. 39.  
with sparks] Or, brands. Pro. 26. 18.  
in the sparks] Or, brands.   

CHAP. LI.  
Vers. 1. harken to me] He comforteth and strengtheneth the faithful, that they be not dismayed or discouraged, in regard either of their own fewness and feebleness; or the multitude, might and malice of their opposites, Chap. 41. 10,— 14. vers. 7. Luk. 12. 32.  
that follow after righteousness] That take just& righteous courses, Pro. 21. 21. or, that seek righteousness by faith in Christ, Rom. 9. 31, 32. but that rather here; as Matth. 5. 20. and 6. 33.  
that seek the LORD] Psal. 24. 6.  
look unto the rock whence ye are hewn] Or, were hewn. Abraham and Sarah; from whom they came; as stones cut out of a rock, or digged out of a quarry, Dan. 2. 34.  
to the hole] Or, hollow.  
ye are digged] Or, were digged.  
V. 2. I called him alone] Being, though married, yet childless; without issue, or hope of it. Gen. 15. 2.& 16. 1.& 17. 17.& 18. 12. Rom 4. 19. Heb. 11. 12. Heb. one. as Deut. 6. 4. Zech. 14. 9. See Ezek. 33. 24.  
V. 3. the LORD shall comfort Zion] Ch. 12. 1.& 49. 13.& 54. 9.  
comfort all her wast places] Or, wasts. Chap. 49. 19. By restoring, and re-edifying them, Chap. 94. 8. and 54. 3. and 58. 12.  
make her wilderness like Eden] As pleasant and plentiful as paradise, Gen. 2. 8, 9. and 13. 10. Chap. 35. 1, 2. Ezek. 36. 35.  
her desert] Or, champion. Josh. 11. 2. and 12. 3.  
like the garden of the LORD] As a garden of God; that is, a most excellent one: as Psal. 36. 6. and 104. 16. 1 Chron. 12. 22. Or, as the garden of Eden; so called, Gen. 13. 10. Ezek. 28. 13. because of Gods own planting, Gen. 2. 8. See Ch. 60. 21.& 61. 3.  
joy and gladness] Jer. 33. 11.  
shall be found therein] Or, be there. Chap. 35. 9. Esth. 1. 5.  
V. 4. a law shall proceed from me] I will rule my Church by my word, Psal. 110. 2. Chap. 2. 3.  
I will make my judgement to rest, &c.] Or, I will settle it, Jer. 31. 2. I will settle my doctrine in my Church, to enlighten people therewith, Psal. 19. 7, 8, 9. and 119. 103, 130. Pro. 6. 23. Chap. 49. 6. 2 Cor. 4. 6. Rev. 1. 20.  
V. 5. My righteousness is near] The time approacheth of accomplishing my promise, in the deliverance of my people, Chap. 1. 27. and 46. 13. and 56. 1. an effect of my faithfulness and righteousness, 1 Thes. 5. 24. 2 Thes. 1. 6, 7. Heb. 6. 9, 10. 1 Joh. 1. 9. See Chap. 13. 22.  
mine arms] Chap. 40. 10. Psal. 98. 1.  
the isles] Or, lands. Chap. 49. 1.  
shall wait upon me] Chap. 42. 4. and 60. 9.  
on mine arm] My power and might manifested in execution of judgement on the enemies of my people, and in the rescuing of them out of their hands, Chap. 1. 27. Or, my word and Gospel, whereby I will subdue men to me, and reign in the midst of them, Chap. 53. 1. Psal. 110. 2. Rom. 1. 16. 1 Cor. 1. 18.  
V. 6. Lift up your eyes to the heavens] Chap. 40. 26.  
the heavens, &c.] Psal. 102. 26. Matth. 24. 35.  
shall vanish away] Or, be dissolved. 2 Pet. 3. 10.  
the earth shall wax old like a garment] Heb. melt like salt. Or, moulder away like rotten rags. Jer. 38. 11.  
they that dwell theroin shall die] Job. 14. 10. Heb. 9. 27.  
my salvation shall be for ever] Chap. 50 9. Though heaven and earth fail, yet my promise shall not fail, nor the salvation therein promised ever have an end: those shall sooner fail and have an end, then these shall, Chap 54. 10. Matth. 5. 18. Mark. 13. 31. Joh. 3. 16. Heb. 12. 28.  
V. 7. that know righteousness] Approve, regard, and make reckoning of it, Psal. 1. 6. Pro. 12. 10.  
in whose heart is my law] That highly esteem, and hearty affect it, Psal. 37. 31.& 40. 8.& 119. 128.  
fear ye not, &c.] Matth. 10. 28. Luk. 12. 4. Act. 5. 40. 41.  
V. 8. the moth shall cat them up like a garment] Chap. 50. 9. Job 13. 28.  
my righteousness shall be for ever] Vers. 6.  
from generation to generation] Heb. to generation of generations. Psal. 102. 24.  
V. 9. Awake] This is spoken, either in the person of the Church; or by the Prophet himself in the behalf of the Church.  
awake] Manifest thyself to be awake, and to watch for us; who by suffering us to be in misery, mayst seem to be asleep, and not at all to regard us, Psal. 44. 23.& 78. 65. and 80. 2. The reduplication of the word intimateth the vehemency of their affection, and desire of speedy help. See Chap. 52. 1. judge. 5. 12.  
put on strength] show forth thy might; that it may appear and be seen as evidently, as the garment is on him that weareth it, Chap. 52. 1.& 59. 17.& 61. 10.  
O arm of the LORD] Vers. 5.  
as in the ancient dayes] Heb. dayes of antiquity. Chap. 37. 26. As in former times thou hast done, Psal. 44. 1. Chap. 63. 11,— 14.  
the generations of old] Heb. ages.  
out Rahab] Egypt, Psal. 87. 4.& 89. 10. so called of her power and pride, Job 9. 13. Chap. 30. 2, 3, 7.  
wounded the dragon] Or, whale. Chap. 27. Pharaoh, Psal. 74. 14. so termed in regard of the streams of Nilus, that watered and maintained his land, together with the neighbourhood of the sea, Ezek. 29. 3.  
V. 10. dried the sea] Exod. 14. 21. Chap. 50. 2.  
a way for the ransomed] Or, reasoned. Chap. 50. 2. Those, that were delivered out of Egypt, Psal. 78. 13.& 106. 9.  
V. 11. Therefore] Or, So. as Pro. 26. 7.  
the redeemed of the LORD shall return, and come] Or, come again. as Psal. 85. 6. Mal. 1. 4. Those that are delivered from Babylon, Chap. 35. 10. God being able to do now for them, what he did then, Chap. 43. 16.& 41. 27.  
with singing] Chap. 48. 20.  
everlasting joy shall be upon their head] See Chap. 35. 10.  
V. 12. that comforteth you] Vers. 3.  
afraid of a man that shall die] Psal. 118. 6.& 146. 4.  
shall be ma●e as grass] Psal. 37. 2.& 90. 5, 6. Chap. 40. 6. 1 Pet. 1. 24.  
V. 13. forgettest the LORD] Considerest not, what he is able to do for thee, Chap. 40, 27, 28.  
thy maker] Chap. 44. 2. Hos. 8. 14.  
stretched forth the heavens] Chap. 42. 5.& 45. 12.& 48. 13.  
as if he were ready to destroy] Or, had made himself ready to destroy. And there were no possibility of escape, Exod. 14. 10, -12.  
where is the fury of the oppressor] What is become now of the enemy, whose fury thou didst so much fear? he is perished; and it is gone. Psal. 9. 5, 6.& 76. 10. Chap. 16. 4.  
V. 14. The captive exilc hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail] Or, shall be specdily loosed.( Heb. opened. as Chap. 14. 17. Jer. 1. 14.) loosed from his chains, and have the prison door opened to him: make hast to be loosed; for, be speedily out of hand loosed; as Gen. 27. 20.& 41. 32. and shall not die in the pet, neither shall his bread fail. My people that are prisoners, shall be speedily set at liberty; nor shall they perish, for want of food, by delay, Chap. 49. 9. 10. Jer. 37. 21.& 38. 9, 10.  
V. 15. that divided the sea] Job 26. 12. Jer. 31. 35.  
the LORD of hosts is his name] Or, whose name is the Lord of hosts. Chap. 47. 4. and 48. 2.  
V. 16. put thy words in my mouth] Chap. 49. 2, 3.& 59. 21.  
covered thee in the shadow of mine hand] Or, with the shadow of. Chap. 49. 2.  
that I may plant the heavens, &c.] That all things in heaven and earth may be restored and settled by Christ, Ephes. 1. 10. Col. 1. 20. Or, that I may make a new world, 2. Cor. 5. 17, 18. 2 Pet. 3. 13. Rev. 21. 1.  
V. 17. Awake] Awake, both from the deadly sleep of sin and security, 1 Cor. 15. 34. Ephes. 5. 14. and from thy drowsy and drooping estate, in regard of Gods judgements, Chap. 52. 1. and 26. 19.  
stand up] Sit no longer on the ground, nor lye along in the dust; as the manner of prisoners and mourners is, Chap. 47. 1.& 52. 2.  
hast drunk at the hand of the LORD the cup of his fury] That hast been justly and sufficiently punished, Chap. 40. 2. having drunk very deep of the cup of Gods wrath, Jer 25. 17, 18.  
drinken the dregs of the cup of trembling, and wrung them out] Or, drunk and wrung out the dregs, &c. Psal. 75. 8.  
V. 18. none to guide her] None to hold, or help her: as one that being in drink, and reeling, hath no body to guide him, and keep him from falling, Jer. 30. 14.  
among all the sons] Whose office should be to support their fainting parent, Gen. 37. 35.  
V. 19. These two things] To wit, desolation, and want of consolation, Chap. 54. 11. affliction from Gods wrath, vers. 17. and want of means to relieve and support thee in thine afflicted estate, vers. 18. Or, evils without; as sword and devastation; and evils within; as famine and destruction, Deut. 32. 25. 2 Cor. 7. 5. See Chap. 47. 9.  
arc come] Heb. happened. Eccl. 8. 14.& 9. 11.  
destruction] Heb. breaking. Chap. 1. 28.  
by whom shall I comfort thee] By whose help or aid should any relief be procured for thee? Or, by what example of others that have been in the like distress, should I assay to minister some comfort to thee? as if he should say; Thy calamities are remediless, and without example. See Lam. 2. 13. Nahum 3. 7.  
V. 20. Thy sons have fainted, &c.] Or, do faint. They that should help thee are in as bad plight as thyself, Lam. 1. 11, 12. and 2. 11, 12.  
full of the fury of the LORD] Of calamities from thence proceeding, Chap. 9. 19. Rom. 2. 8, 9.  
the rebuk] See Chap. 50. 2.  
V. 21. drunken, but not with wine] But with grief and dread; and the dismal effects of Gods wrath, Job 21. 20. Jer. 13. 12. Lam. 3. 15. Rev. 14. 10.  
V. 22. that pleadeth the cause of his people] Heb. will pled. Jer. 50. 34.  
I have taken] Or, will take. I will do that for thee, that none of thine can do, vers. 18. 20.  
out of thine hand] I will alter thy condition: I will remove my wrath from thee; and poure it forth upon them, that have been thine oppressors, Chap. 49. 26.  
the cup of trembling] Such a strange potion, as maketh those that drink it to stagger and quake and shake every joint of them, Psal. 60. 3. Dan. 5. 6. Hab. 3. 16.  
V. 23. But] Or, And.  
into the hand. &c.] Jer. 25. 26, 29.  
that afflict thee] Chap. 49. 26.  
have said to thy soul] Or, to thee. Psal. 3. 2.& 11. 1.  
that we may go over] That have trodden thee down, and trampled upon thee; as a most despicable people. Chap. 41. 25. Jer. 12. 10. Dan. 8. 7, 10. See Psal. 66. 12.  
thou hast laid thy body as the ground] Or, lay thy body, &c. as continuing the speech of their oppressors.  
to them that went over] Or, for men to pass over.   

CHAP. LII.  
AWake] He calleth upon the Church, to do that now, which she had before requested God to do for her, Chap. 51. 9. even to rouse up her self, and pluck up her spirits, Chap. 51. 12. and 60. 1.  
put on thy strength] Be of good courage: and let it appear, that thou art so. See Chap. 51. 9.  
put on thy beautiful garments] Heb. Thy garments of beauti. Lay aside thy mourning weed, and servile habit: Put off thy wonted raiment; and put on thy better apparel; thine estate being altered for the better. Gen. 27. 15.& 41. 24. Ruth 3. 3. Chap. 61. 10. Jer. 52. 33. Zech. 3. 4, 5.  
the holy city] Heb. city of holinesse. Chap. 48. 2.  
shall no more come into thee] Heb. not add that shall come into thee. or, unto thee. or, against thee: as Num. 23. 21, 23. as Chap. 29. 1. Hos. 1. 6. Thou shalt no longer be possessed, nor invaded more by heathen, Chap. 63. 18. Lam. 1. 10. Or, wicked ones shall not harbour with thee, Chap. 35. 8. Rev. 21. 27.  
V. 2. Shake thyself from the dust] That thou sattest in before, as a mourner, Job 2. 8.& 42. 6. Or, layest along in, as a prisoner and captive, disregarded, and despitefully entreated, Chap. 51. 23. Psal. 7. 5.& 44. 25.& 119. 25. contrary to that, which Babylon is willed to do, Chap. 47. 1.  
sit down] Or, sit up. rather; as Gen. 27. 19.  
loose thyself] Heb. open thyself. See Chap. 51. 14.  
from the bands of thy neck] Such as prisoners and captives are wont to be fastened with one to another, as beasts in a yoke, Lam. 1. 14.  
V. 3. Ye have sold yourselves for nought, &c.] The Babylonians paid me nothing for you; and therefore I will take you from them again without ransom, Psal. 44. 12. Chap. 45. 13. See Chap. 49. 24, 25.& 50. 1.  
ye shall be redeemed without money] Heb. without silver. Chap. 45. 13.& 55. 1.  
V. 4. My people went down aforetime into Egypt] When Jacob went thither in time of famine, Gen. 46. 6.  
and] Or, but. as Chap. 53. 5.  
the Assyrian oppressed them without cause] The Egyptians might pretend somewhat for their evil usage of my people; because they came thither for succour, and lived as sojourners with them: but the Assyrians had no colour for their tyrannising over them: and I have the more cause therefore to punish them for so doing.  
V. 5. Now therefore] Or, And now.  
what have I here] What get or gain I more by the Chaldeans now, then I did by the Assyrians before? but that I am blasphemed by them both, Chap. 10. 10, 11.& 14. 13, 14. Or, what have I to do, when my people are thus oppressed, and I suffer in their oppressions? Psal. 74. 22, 23.& 89. 50, 51.  
my people is taken away for nought] Vers. 3.  
my name continually every day is blasphemed] I am wounded in my reputation, by the wicked, deeming me unable to deliver my people, Ezek. 36. 20. 23. Rom. 2. 24.  
V. 6. my people shall know my name] I will make my power known by their deliverance, Psal. 106. 8. Chap. 49. 26. and 63. 14.  
I am he that doth speak, behold, it is, I] Or, that do speak, saying, Lo here am I. See Chap. 65. 1. Who now foretell and promise, what I will then fulfil and perform, Chap. 42. 9. and 48. 3, 5.  
V. 7. How beautiful upon the mountains] The joyous entertainment of those, that come over the hills, wherewith Jerusalem was environed, Psal. 125. 2. to bring tidings of their deliverance from the Babylonian bondage. and of those much more, that publish salvation by Christ, Nahum 1. 15. Rom. 10 15. Gal. 4. 15, 16.  
the feet] Their very feet, though sweatie and dusty with travail, yet are amiable and acceptable.  
that brangeth good tidings] Chap. 40. 9.& 41. 27.  
that publisheth peace] Or, prosperity, and welfare. Chap. 48. 18.  
publisheth salvation] Deliverance, temporal by Cyrus: spiritual by Christ. Chap. 51. 5.  
Thy God reigneth] Hath manifested and magnified his royal power, by the destruction of his enemies, and the deliverance of his people: but chiefly by the spiritual kingdom crected and exercised by Christ, Psal. 93. 1.& 97. 1.& 99. 1. Psal. 110. 1, 2, 3, 5, 6. 7.& 146. 10. Rev. 6. 2.& 11. 15.& 19. 6.  
V. 8. Thy watchmen shall lift up the voice] The Prophets, Ezek. 3 17.& 33. 7. Heb. 13. 17. shall with much joy publish thy deliverance; when they shall see that performed, which God by them had before promised, 1 Pet. 1. 10,— 12.  
they shall see cye to cye] Evidently and clearly behold those things effected, which they had sometime foretold. See Num. 14. 14.  
V. 9. Break forth into joy] Chap. 35. 1.& 51. 3.  
waste places] Heb. wasts. Chap. 49. 19.  
V. 10. made bare his holy arm] Or, stripped up his arm; as ready to strike with it; in that manner, that it may appear to be his work, Chap. 26. 11. Psal. 98. 2, 3. Ezek. 4. 7.  
his holy arm] Heb. arm of holinesse. Psal. 98. 1.  
all the ends of the earth shall see the salvation of our God] Psal. 98. 3. Luk. 3. 6.  
V. 11. Depart ye] Chap. 48. 20.& 62. 10. Jer. 50. 8.& 51. 6. 2 Cor. 6. 17. Rev. 18. 4.  
go ye out of the midst of her] Or, out of ber. as Chap. 5. 8.  
be ye clean] He warneth the faithful not to pollute themselves with Babylonian superstitions, since that they are called to be spiritual priests, 2 Cor. 7. 1. 1 Pet. 2. 5, Rev. 1. 6.  
that bear the vessels of the LORD,] That are to bear back the holy vessels, which nabuchadnezzar had carried away to Babylon, Dan. 1. 2. 2 Chron. 36. 7. Ezr. 1. 7, 8, 11. Or, the priests that handle them in their ordinary ministration, Levit. 21. 6, 23. Num. 4. 5,— 15. and 19. 13, 19. Ezek. 22. 26. Hag. 2. 13, 14.  
V. 12. ye shall not go out with hast, nor go by flight] As your fore-fathers did out of Egypt, Exod. 12. 33. 39. as if they fled, Exod. 14. 5. but freely, quictly, peaceably, by commission from authority, without noise, tumult, or fear, Chap. 55. 12.  
the LORD will go before you] Alluding to Gods conducting, and safe-guarding them in the wilderness, Exod. 13. 21. and 14. 19, 20.  
will be your rearward] Heb. will gather you up. Num. 10. 25. Josh. 6. 9, 13. See Chap. 58. 8.  
V. 13. Behold] These three verses ensuing seem to belong to the next Chapter.  
my servant] Christ, Chap. 42. 1.& 53. 11. by whom our spiritual deliverance is wrought, Matth 1. 21. Gal. 1. 4. 1 Thes. 1. 10. Tit. 2. 14. whereof that was a type.  
shall deal prudently] Or, shall prosper. Jer. 23. 5.  
V. 14. many were astonied at thee] Christ, as he came without pomp or state, Chap. 42. 2. and lived here in much affliction, Chap. 53. 3. so had he no respect or estimation in the eyes of worldly men, Chap. 49. 7.& 53. 2, 3.  
more then any man] Heb. then a man. as Chap. 44. 11. So that he seemed rather a worm then a man, Psal. 22. 6.  
V. 15. shall he sprinkle many nations] With his spirit and blood; working faith in them by his word, Act. 233, 38, 41. Heb. 9. 14. and 10. 22. 1 Pet. 1. 2.  
kings shall shut their mouths at him] Out of reverence and astonishment at his excellency, Job 29. 9, 10. and 40. 4, 5. Psal. 107. 42.  
that which had not been them shall they see] In the ministry of the Gospel, Chap. 64. 4.& 65. 1. Rom. 15. 20, 21.& 16. 25, 26. 1 Cor. 2. 8, 9.   

CHAP. LIII.  
Vers. 1. WHo hath believed our report] Or, doctrine. Chap. 28. 9. Heb. hearing. Chap. 28. 19. The fewness of those is intimated, that receive, or give credit to, the doctrine of the Gospel. Chap. 49. 4. and 50. 10. Joh. 12. 38. Rom. 10. 16.  
the arm of the LORD] His mighty power, Chap. 52. 10. working by Christ: which until it be revealed unto men, they cannot believe, Matth 16. 17. Joh 6. 45. 1 Cor. 1. 18, 24. and 2. 9. See Chap. 40. 10.& 51. 5.  
V. 2. For] Heb. And as vers. 11. Chap. 64. 5.  
he shall grow up before him as a tender plant] The beginnings of Christs kingdom shall be mean and contemptible in mans eye; but shall wonderfully thrive and grow up in Gods sight, Chap. 52. 13, 14. Matth. 13. 31, 32. Mar. 4. 27,— 32.  
before him] Either the people that contemned him: and so it is referred to his beginnings. Or, God the Father, who protected, supported, and advanced him, Chap. 49. 2.& 52. 13. and then it respecteth his growth.  
as a root out of a dry ground] The decayed house of David, and mean family of Jesse, reduced now to a far lower estate then at first. See Chap. 11. 1.  
that we should desire him] Heb. and. as Chap. 40. 25. Malac. 1. 9.  
V. 3. He is despised] Chap. 49. 7.& 52. 14. Mar. 9. 12. Joh. 1. 11. and 5. 43.  
rejected of men] One scarce deemed worthy the name of a man, Psal. 22. 6. Chap. 52. 14.  
acquainted with grief] Having much experience of it in himself: a matter of no small comfort to them, that have interest in him. Heb. 4. 15.  
we hide as it were our faces from him] Or, he hide as it were his face from us Heb. as a hiding of faces from him. or, from us. or, as one that hideth the face from us. He is like one, who as an abominable creature, such as the leper in the Law, Lev. 13. 45. hideth his face from human sight, Chap. 47. 5.  
we esteemed him not] Spoken in the person of the Jews; who disesteemed our Saviour, judging of him by the outward aspect, Joh. 1. 10, 11.& 7. 24.  
V. 4. he hath born our griefs] Matth. 8. 17. The punishment of our sins, for which he suffered, 1 Pet. 2. 24.& 3. 18. Or, our griefs and infirmities, by compassionating them with us, and removing them from us, Matth. 14. 14.  
smitten of God] For his own sins, not for ours: which was otherwise, Joh. 14. 30. 2 Cor. 5. 21.  
V. 5. But] Heb. And. as Chap. 42. 22.  
he was wounded] Or, tormented. or, pained. Pro. 26. 10. Chap. 13. 8.& 51. 9.  
for our transgressions] Rom. 4. 25. 1 Cor. 15. 3.  
the chastisement of our peace was upon him] He was chastised to procure our peace, and to reconcile us to God. Rom. 3. 25.& 5. 9, 10. 2 Cor. 5. 19, 21. Col 1. 20. 1 Pet. 3. 18.  
with his stripes we are healed] 1 Pet. 2. 24. Heb. by his bruise. Chap. 1. 6. Pro. 20. 30.  
V. 6. All we like sheep have gone astray] Wandered from God, and from the way of truth and life, Psal. 58. 3.& 119. 176. 1 Pet. 2. 25. Jam. 5. 20.  
turned every one to his own way] Each one to the by-way of his own heart and lust, Chap. 56. 11,& 57. 17 Eccles. 11 9. Jer. 7. 24.  
the LORD hath laid on him the iniquity of us all] Heb. hath made the iniquity of us all to meet on him. The guilt and penalty, not the evil itself of sin. So Gen. 4. 7, 14. Lev. 20. 17, 19, 20.  
V. 7. He was oppressed, and he was afflicted] Heb. It was exacted; and he answered. as Ezek. 14. 4, 7. Satisfaction for our sin was exacted by God: and Christ, as our surety, answered for us; that is, undertook it, and discharged it, Jer. 30. 21. Heb. 7. 22. Col. 2. 14. Joh. 19. 30. Rom. 4. 25.  
he opened not his mouth] He willingly, quietly, silently and patiently obeied his Fathers appointment, and endured whatsoever he was called to sustain, Chap. 52. 5, 6. Matth. 26. 63.& 27. 12. Mark. 14. 61. and 15. 5. Joh. 10. 18. and 14. 31. and 19. 11. Act. 8. 32. 1 Pet. 2. 23.  
he is brought as a lamb to the slaughter] That goeth as quietly to the shambles, or slaughter-house, as if it were going to the fold, or to the pasture field, where its dam feedeth, Jer. 11. 19.  
as a sheep before her shearers is dumb] And maketh no resistance, Psal. 62. 1. 5. Joh. 18. 11.  
V. 8. He was taken from prison, and from judgement] Or, he was taken away by distress and judgement: or, after distress and judgement. as Chap. 38. 15. Either taken away by harsh and cruel courses, and wrongful judgement, Matth. 26. 18, 19, 23, 24. Act. 13. 28. or, after the endurance of them, freed from them, and received into a glorious condition, Act. 2. 23, 24.& 3. 14, 15. Phil. 2. 8, 9. 1 Tim. 3. 16. Heb. 2. 9.  
and who shall declare his generation] Or, but who can count, or, reckon his age; living now to eternity, beyond all number of dayes or yeers, Rom. 6. 9. Heb. 7. 3, 8, 25. Rev. 1. 18. Or, his race; the seed and issue that shall come of him, vers. 10. Heb. 2. 10. being a numberless multitude, Jer. 33. 22. Rev. 7. 9.  
for he was cut off out of the land of the living] Or, though he were cut off. as Gen. 8. 21. Josh. 17. 18. Psal. 23. 4. Though he were by a violent death taken away from living and conversing here on earth, where men live, Psal. 27. 13.& 52. 5. Chap. 38. 11.  
for the transgression] Or, by the transgression of my people. Either for the sins of Gods elect, 1 Cor. 5. 7.& 15. 3. Or, by the wickedness of the Jewish people, Act. 2. 23. and 3. 13,— 15. and 13. 28.  
was he strike] Heb. was the stroke upon him. Pro. 6. 33. vers. 4.  
V. 9. he made his grave with the wicked, and with the rich in his death] Or, he exposed his grave to the wicked and to the rich, in, or, at, his death. Heb. deaths. Ezek. 28. 10. That wicked men put him into the hands of the heathen, the romans, and their ruler, Pilate, Joh. 18. 35. who by that means came to dispose of his death and burial, as he pleased, Joh. 18. 30,— 32.& 19. 6, 11, 12, 38. Or, God delivered him into the hands of wicked people and rulers to dispose of him for those things, as themselves pleased, Act. 2. 23. Luk. 2. 53. Matth. 27. 57.  
because he had done no violence, neither was any deceit in his mouth] Or, though he had done, &c. as vers. 8. Or, for no iniquity that he had done; or, guile, that was in his mouth. as Job 16. 17. See 1 Pet. 2. 22. 1 Joh. 3. 5.  
V. 10. when thou shalt make his soul an offering for sin] Or, when his soul shall make an offering for sin. Heb. sin. as Lev. 5. 19.& 7. 5.  
he shall see his seed, &c.] Christ by making himself a sinne-sacrifice, 2 Cor. 5. 21. Heb. 9. 14. shall give life to his Church, Heb. 2. 14, 15. 1 Joh. 4. 9, 10. and gather to God an innumerable issue; that shall successively continue here upon earth, to the worlds end; and shall thenceforth live in glory with him for ever, Matth. 16. 18.& 28. 20. Joh. 11. 25, 26. 1 Thes. 4. 17. See vers. 8.  
V. 11. He shall see of the travail of his soul] The effect and fruit of his labour, the propagation and salvation of his Church, Chap. 49. 4, 5, 6.  
by his knowledge shall my righteous servant justify many] Or, the knowledge of him. as Psal. 5. 7. Joh. 17. 3. 1 Joh. 5. 20. Chap. 42. 1.& 49. 3. By faith in him shall he justify: that which Moses could not do. Act. 10. 43. and 13. 38, 39. Rom. 3. 24, 25, 28.& 51, 9, 15, 18, 19.  
for] Heb. and, as vers. 2.  
bear their iniquities] 1 Pet. 2. 24.  
V. 12. Therefore will I divide him a portion with the great] Because he humbled himself thus, he shall in glory be exalted: I will assign him a great and glorious portion, Phil. 2. 7, 8. Luk. 14. 12.& 18. 14.& 24. 26. See vers. 8. I will give a large inheritance over the whole world, Psal. 2. 8.& 82. 8. An allusion to the dividing of portions among joint heirs, Luk. 15. 12.  
he shall divide the spoil with the strong] Subduing and triumphing over Satan and his complices, Psal. 110. 6. Luk. 11. 21, 22. Col. 2. 15. An allusion to the division of spoils after victory, Chap. 9. 3.  
he hath poured out his soul unto death] Luk. 23. 46.  
he was numbered with the transgressors] Mar. 15. 28. Luk 22. 37.  
he bare the sin of many] Bare the penalty of their sins; and by bearing it took them away, vers 4, 5. 1 Pet. 2. 24. Joh. 1. 29.  
made intercession for the transgressors] So did he, when he suffered, Luk. 23. 34. and so still doth he in heaven, Rom. 8. 34. Heb. 7, 25.& 9. 24. 1 Joh. 2. 1, 2.   

CHAP. liv.  
Vers. 1. SIng, O barren] The Church, which receiveth benefit by Christ and his death; Chap. 53. 10-12. either of the Jews returned from captivity, during which she seemed barren, as a loan woman, without hope of issue: Chap. 49. 21. Or, of the Gentiles, called by the ministery of the gospel; See Galat. 4. 27. who before were barren of all good. Chap. 29. 17. Ephes. 2. 1-3, 12.  
cry aloud] Heb. cry shrill. Chap. 12. 6.  
that didst not travail with child] That didst not yet bring forth children to God, by the ministery of the Word, which thou wantedst. Psal. 147. 20. Or, that broughtest forth but few, in comparison of what thou now shalt. Chap. 49. 6. Vers. 5.  
more are the children of the desolate, &c.] More have been under the gospel converted to God of the Gentiles, formerly barren; then of the Jews, who were sometime fruitful. Rom. 9. 26, 27, 30. Rev. 7. 4. 9. 1 Sam. 2. 5.  
V. 2. Enlarge the place of thy tent] So many should come in, that she should seem to want room to receive them. Chap. 49. 20, 21.& 60. 4, 5.  
stretch forth the curtains] Of which their tents consisted; to the dwelling wherein is here alluded. Jer. 4. 20.& 49. 29.  
lengthen thy cords] Wherewith those curtains were fastened. Jer. 10. 20.  
strengthen thy stakes] Or, pins; whereunto they are fastened therewith. Exod. 27. 19.  
V. 3. the desolate cities to be inhabited] Chap. 49 8.& 51. 3.  
V. 4. Fear not] Chap. 43. 1.& 44. 8.  
thou shalt forget] Be no more affencted with it, then as if it had never been. Prov. 31. 5, 7. John 16. 21.  
the shane of thy youth] Thy first affliction and bondage in Egypt. Exod. 1. 11. 13, 14.  
the retroach of thy widowhood] Thy captivity in Babylon. Psal. 137. 1-3. Chap. 49. 21.& 50. 1.  
V. 5. thy Maker] The first founder of thee, and thy state. Psal. 149. 2. Deut. 32. 15, 18. Chap. 43. 1.& 44. 2. The word is here in the plural number; as Psalm. 149 2. Job 35. 10. See the note there.  
is thine husband] Hath joined himself in marriage to thee. Hos. 2. 19, 20. Eph. 5. 25-27, 32. Chap. 62. 5.  
the LORD of hosts is his name] Or, whose name is the Lord of hosts. Chap. 47. 4.& 48. 2. Luk 1. 32.  
thy redeemer] Chap. 49. 7, 26.  
the God of the whole earth shall he be called] Not of the Jews alone; but of all nations in the world. Chap. 56. 3, 7. Rom. 3. 29, 30.& 10. 12, 13.  
shall he be called] Or, shall he be. Chap. 4. 3.& 56. 7.  
V. 6. the LORD hath called thee as a woman forsaken, &c.] God will reunite thee unto him; and make thee as dear to him, as a young wife, taken in time of youth; Prov. 5. 18. Joel 1. 8. Mal. 2. 14. though he had cast thee off for a time; Jer. 3. 1, 12. Chap. 62. 4. and seemed to have divorced thee. Chap. 50. 1. Or, as dear as thou wast to him, what time he first took thee. Jer. 2. 2. Ezek. 16. 8.  
a wife of youth] Or, a young wife.  
when thou wast refused] Or, though, &c. as Chap. 16. 12. and 53. 8.  
V. 7. For a small moment, &c.] God, as he is slow to wrath, Exod. 34. 6. Num 14. 18. so short in it, and in the expressions of it, to his; but more free and full in his mercy and goodness to them. Psal. 30. 5.& 103. 9, 17. Chap. 26. 20.& 60. 10.  
V. 8. I hide my face from thee] Withdrew the wonted expressions of my favour from thee. Deut. 32. 20. Psal. 27. 9.& 30. 7. Chap. 8. 17.& 57. 17. A speech borrowed from those, that refuse to look on, or admit to sight one, whom they disaffect, or make show to be displeased with. 2 Sam 14. 24, 28, 32. 2 King. 3. 14.  
with everlasting kindness] Heb. kindness of perpetuity. Jerem. 31. 3.  
V. 9. this is as the waters of Noah unto me] As sure, as the covenant made with Noah concerning the inundation of the world. Gen. 9. 11.  
that the waters of Noah should no more go over the earth] Heb. from the waters of Noah passing over the earth.  
have I sworn that I would not be wrath with thee to rebuk thee] Heb. from being wrath with thee, and from rebuking thee. I have by oath bound myself from it; as Chap. 49. 15.& 50. 2. from being wrath with thee, or rebuking thee, so as to destroy thee. Psal. 9. 5.  
V. 10. the mountains shall depart, and the hills be removed, but my kindness shall not depart from thee] Sooner shall the one be, then the other. Chap. 51. 6. Psal. 46. 3. Jerem. 31. 35-37. and 33. 25, 26.  
the covenant of my peace] Or, my covenant of peace. Ezek. 34. 25.& 37. 26. Of reconcilement to thee.  
that hath mercy on thee] For it is of mere mercy, whatsoever God in this kind doth. Psalm. 6. 4.& 106. 45. Ephes. 2. 4, 5. Tit. 3. 5.  
V. 11. thou afflicted, tossed with tempest, and not comforted] Though thine estate be at present never so forlorn, helpless and hopeless; yet will I in time to come make it most glorious. Chap. 51. 17, 18.& 52. 1, 2.  
I will lay thy stones with fair colours] The spiritual excellency of the Church under Christ, described by an hyperbolical similitude of a goodly, costly, stately structure. Revel. 21. 11-21. 1 Chron. 29. 2.  
thy foundations with saphires] Rev. 21. 19.  
V. 12. thy windows of agates] Or, Pyropus; or, Chrysoprase. Ezek. 27. 16. a ston bright and transparent.  
pleasant stones] Heb. stones of desire; or, delight. as Malac. 3. 12.  
V. 13. all thy children shall be taught of the LORD] By the outward ministery of his Word, and inward cooperation of his Spirit. Jer. 31. 34. Joh. 6. 45. 2 Cor. 13. 3. 1 Cor. 2. 10. 1 John 2. 20, 27.  
great shall be the peace of thy children] Their prosperity and welfare. Psal. 37. 11.& 119. 165. Chap. 48. 18.& 52. 7.  
V. 14. In righteousness shalt thou be established] In stability, firmness and faithfulness; that thou mayest stand fast for ever. Psal. 111. 7, 8.& 125. 1, 2. Mat. 16. 18.  
for thou shalt not fear] Or, that thou mayest not fear.  
for it shall not come near thee] Or, that it may not come near thee. Psal. 91. 7. Prov. 1. 33.  
V. 15. they] Thine adversaries.  
shall surely gather together] Or, eagerly; or, busily gather together. Heb. gathering together. Mic. 2. 12.  
not by me] As Hos. 8. 4. And therefore shall not prevail. Num. 13. 32, 33. 2 Chron. 13. 12. Chap. 8. 9.  
whosoever shall gather together against thee, shall fall for thy sake] Heb. with thee against thee,( that gather themselves against thee, to sight with thee; as Psal. 59. 3.& 140. 3.) shall fall. Their attempts against thee, shall tend to their own ruin, and end in their own overthrow. Psal. 37. 12-15. Chap. 10. 34.  
V. 16. I have created the smith] All things, being Gods creatures, are at his command and pleasure, guided and swayed by him; nor can do ought further then he giveth power and leave. Psal. 119. 91. John 19. 11.  
that bringeth forth an instrument for his work] For his own work, for himself to work with; or for warrior, waster, or destroyer to use.  
I have created the waster to destroy] I have wicked men to be instruments of my wrath, to execute the same by devastation of countreys and destruction of people. Prov. 16. 4. Isa. 10. 5, 6.  
V. 17. No weapon that is formed against thee] Made to be employed against thee: A defective speech; as Chap. 38. 17, 21.  
every tongue that shall rise against thee in judgement] That shall stand up( as Psal. 1. 5.) to accuse thee, or charge thee with ought. Chap. 50. 8. Rom. 8. 33.  
thou shalt condemn] Shalt have the better of them; Psalm. 109. 6, 7. convince them, yea condemn them of falsehood. Deut. 25. 1.& 19. 17-19.  
the heritage of the servants of the LORD] Their portion. Job 20. 29.& 27. 13.& 31. 2.  
their righteousness is of me] I justify, defend, assoil them myself. Psal. 37. 6. Rom. 8. 33. 2 Cor. 5. 21.   

CHAP. LV.  
Vers. 1. HO, every one, &c.] Christs gracious invitation, so calling all to spiritual grace and comfort; as that yet he exempteth, epicures and worldlings, that rest satisfied with worldly contentments and sinful delights, Psal. 17. 14. and justiciaries, that rely upon their own righteousness. Rom. 10. 3. Luke 1. 53.  
that thirsteth] That findeth and feeleth in himself a want of true grace and found comfort, and desireth a supply of it. Matth. 5. 6.& 11. 28. John 7. 37. Rev. 21. 6.& 22. 17.  
come ye to the waters] The living waters of saving grace, and spiritual comfort. Chap. 12. 3. Ezek. 47. 1, 2. John 4. 10, 14.& 7. 37, 38.  
he that hath no money] Implying, that Gods grace cannot be bought with money; Acts 8. 20. or rather that it is freely given. Matth. 10. 8. Rom. 3. 24. Eph. 2. 8.  
buy] Matth. 13. 44. Rev. 3. 18.  
wine and milk without money] By water, wine, milk, are meant all things needful unto spiritual sustentation and refreshing; as are these unto corporal. Chap. 12. 3. Prov. 9. 2. Cant. 5. 1.  
money] Heb. silver; and so vers. 2. Chap. 52. 3.  
without price] Any valuable or considerable expense; as Chap. 45. 13.  
V. 2. do ye spend] Heb. weigh. Jer. 39. 9, 10.  
for that, &c.] He reproveth their folly; who take so much pains, sparing no cost, about unprofitable vanities; when they may have that, that would do them good, freely. John 6. 26, 27.  
which is not bread] That that will not feed, or nourish and strengthen, as bread doth. Psal. 104. 15.  
eat ye that which is good] Ye shall be, both assuredly, and abundantly, fed. Psal. 36. 8.& 37. 3, 4.  
V. 3. come unto me] Matth. 11. 28. John 6. 35.& 5. 40.  
I will make an everlasting covenant] Chap. 61. 35. Heb. cut out( See Jer. 34. 8, 18.) a covenant of eternity. Chap. 24. 5.  
the sure mercies of David] Act. 13. 34. So called, because promised unto David; and to him ratified, to stand for ever. 2 Sam. 7. 13-17. Psalm. 89. 35-37, 49.& 132. 11, 12. fulfilled in Christ. Luke 1. 32, 33.  
V. 4. I have given him] Christ; of whom David was a type. Ezek. 34. 24.  
a witness to the people] A witness of the truth of my promises; and a teacher of my will. Chap. 43. 10. John 7. 16, 17.& 12. 49, 50.& 18. 37.  
V. 5. thou shalt call a nation that thou knowest not] Whom thou tookest no notice of, nor didst in former times regard. Psal. 18. 43.& 147. 20. Acts 14. 16.& 17. 30. Ephes. 2. 11, 12.  
nations that knew not thee] The Gentiles; who had no notice of thee before. Rom. 15. 20.& 16. 25, 26. Eph. 3. 5. 6. Chap. 65. 1.  
shall run unto thee] Shall with all readiness and speed betake themselves unto thee, so soon as they hear of thee by the preaching of the gospel. Psal. 18. 44.  
for] Or, because. Chap. 60. 9.  
V. 6. while he may be found] While he offereth himself unto you, in the ministery of his Word. Psal. 27. 8.& 32. 6.& 95. 7, 8. 2 Cor. 6. 13. Hebr. 3. 7.  
V. 7. Let the wicked forsake, &c.] Faith, and repentance, testified by found and serious reformation both of heart and life, must go together. Matth. 3. 8. Mark 1. 15. Act. 20. 21. nor can we call upon God aright without either. Rom. 10. 14. John 9. 31. 2 Tim. 2. 19.  
his way] His evil course of life. Jer. 7. 3.& 18. 11.& 25. 5.& 26. 3.  
the unrighteous man] Heb. the man of iniquity. Pro. 6. 12.  
his thoughts] His evil imaginations, devices and purposes. Jer. 4. 14. Zech. 8. 17.  
he will abundantly pardon] Heb. he will multiply to pardon: as Psal. 51. 2. Amos 4. 4.  
V. 8. neither are your ways my ways] Though ye be not so soon reconciled one to another; and judge of me therefore by yourselves: yet am I easily reconciled, where it is sincerely sought; yea, I offer myself in mercy, to be reconciled to you Jer. 3. 1, 12. Jam. 3. 17. 2 Cor. 5. 19, 20.  
V. 9. For] Or, But, as Psal. 118. 17.  
as the heavens are higher then the earth] Psal. 103. 11.  
my thoughts then your thoughts] Jer. 29. 11.  
V. 10. as the rain cometh down, and the snow, &c.] If these small things, through my blessing upon them, attam their intended effect: how much more shall my word of promise, without fail, be effected, which I have made unto you concerning my mercy and your delivery? Chap. 57 19.  
it may give seed to the sour, &c.] 2 Cor. 9. 10.  
V. 11. shall my word be, &c.] Ezek. 12. 25.  
it shall not return unto me voi●] Chap. 45. 23.  
V. 12. go out with joy] Chap. 35. 10.& 51. 11.  
be lead forth with peace] Chap. 52 12.  
the mountains and the hills, &c.] The very senseless creatures shall seem sensible of the delivery and return of my people. Psal. 96. 11, 12.& 98 7, 8. Chap. 35. 1.& 44. 23.& 49. 13.  
V. 13. In stead of the thorn shall come up the fir-tree, &c.] Where was nothing but thorns and briars before, there shall useful trees grow: Chap. 41. 19. the former face and state of things shall be much altered for the better. Chap. 60. 17.  
it shall be to the LORD for a name] This strange change shall be a means to set forth his glory. Chap. 44. 11.& 60. 21. Jerem. 33. 9.  
for an everlasting sign] Heb. a sign of eternity. An everlasting sign of Gods deliverance; that shall never be forgotten by his people. Jer. 50. 5. Or, that God will never forsake his Church. Chap. 48. 19.& 54. 8-10.  
that shall not be cut off] Or, that it shall not b●e cutoff. Chap. 6. 5.   

CHAP. LVI.  
Vers. 1. KEep ye judgement] Or, equity. God here sheweth, what he requireth to be exercised by them, both before, and after their delivery and return from captivity. Chap. 55. 12. works of mercy and equity, 2 Sam. 8. 15. 1 Chron. 18. 14. Psal. 99. 4. Mic. 6. 8. Zech. 18. 16, 17. the fruits of faith and repentance. Matth. 3. 8. Dan. 4. 27. Gal. 5. 6. Tit. 3. 8.  
my salvation is near] Psal. 85. 9. Chap. 46. 13.& 51. 5. Matth. 3. 2. Mark 1. 15.  
my righteousness] Which I shall show, both in performance of my promises to you; and in executing judgement upon your oppressors. Chap. 1. 17.& 51. 5.  
V. 2. that layeth hold on it] Or, holdeth this fast. Vers. 4. Jer. 8. 5.  
keepeth the sabbath] Put here for the whole exercise of religion and piety, as Jer. 17. 21, 22. to be adjoined to, and go along with the former duties. Vers. 1.  
V. 3. Neither let the son of the stranger] Let none deem himself uncapable of Gods grace in regard of his country, or of his outward state and condition: for God will refuse none, that shall sincerely embrace his service. Act. 1. 34, 35. Rom. 2. 10, 11. 1 Cor. 12, 13. Gal. 3. 28. Col. 3. 11. Chap. 54. 5.  
I am a dry three] Barren; and without possibility of issue.  
V. 4. unto the eunuchs] Act. 8. 27, 37.  
choose] Psal. 119. 30.  
the things that please me] Isa. 38. 3. 1 John 3. 22.  
take hold of my covenant] Or, hold fast my covenant: Vers. 2, 6. are careful to observe and keep covenant with me. Psalm 103. 18.  
V. 5. in mine house] In my Church, 1 Tim. 3. 15. among my people. Vers 6.  
a place] Heb. hand; as Chap. 57. 8.  
a name better then of sons and of daughters] Better then that name, that is by issue of either sex here on earth continued. Num. 27. 4. 2 Sam. 18. 18. for they shall be called my people, Hos. 2. 23. and my children, 2 Cor. 6. 18.  
an everlasting name] Heb. a name of eternity. Chap. 63. 12.  
that shall not be out off] As that by issue continued, it failing, oft is. 1 King. 14. 10. Psal. 109. 13. See Chap. 55. 13.  
V. 6. taketh hold of my covenant] Or, holdeth fast my covenant. Who not onely entereth into covenant with me, but is careful also constantly to observe what thereby he hath obliged himself unto. Vers. 2. 4. Jer. 11. 6.  
V. 7. will I bring to my holy mountain] Heb. my mountain of holinesse. Mount Zion; a type of the Church. Chap. 2. 2.& 11. 9. Ezek. 20. 40.  
their burnt-offerings and their sacrifices shall be accepted upon mine altar] Their spiritual sacrifices, of themselves, of praise, of prayer, of beneficence, Psal. 50. 23& 69. 30, 31.& 141. 2. Rom. 12. 1. 2 Cor. 8. 5. Phil. 4. 18. Heb. 13. 15, 16. shall be accepted. Psal. 51. 17, 19. Mal. 1. 11.& 3. 4. Rom. 15. 16. being offered upon the true altar, Christ. Heb. 13. 10, 15. Chap. 60. 7. See Jerem. 33. 18.  
mine house shall be called an house of prayer] Matth. 21. 13. Mark 11. 17. Luk. 19. 46. Or, shall be an house of prayer: as Chap. 54. 5. Matth. 5. 9.  
for all people] Not for the Jews alone, but for all other people indifferently, without exception or exclusion of any. Rom. 10. 12, 13.  
V. 8. besides those that are gathered unto him] Heb. to his gathered, to wit, Gods dispersed ones, among other people. John 10. 16. and 11. 52.  
V. 9. All ye beasts of the field] Here seemeth to begin an other prophecy, or sermon: and the four ensuing verses to belong to the Chapter following.  
All ye beasts] Heb. Every beast: as Chap. 43. 20.  
of the field] The enemies of the people of God; Psal. 80. 13. called upon here to come and destroy them for their wickedness. Jer. 12. 9.  
V. 10. His watchmen are blind] Their prophets or rulers, as well ecclesiastical as civill; Chap. 62. 6. Jer. 6. 17. Ezek. 3. 17.& 33. 2, 7. that should watch the approach of the enemy, are blind; Chap. 42. 19. and any enemy therefore may safely and quietly come in upon them. See Ezek. 34. 5, 8.  
all ignorant] Hos. 4. 6.  
they are all dumb dogs, &c.] The same prophets, who as wakeful mastiffs should give warning of the thiefs approaching to the house, or the wolves to the flock; are either dumb, or drunk, or fast asleep.  
they cannot bark] By admonishing the people of their sins: Chap. 58. 1. and forewarning them of evils imminent for the same. Ezek. 3. 18. 19.  
sleeping] Or, dreaming. or, talking in their sleep. or, snorting.  
V. 11. greedy dogs] Heb. strong of appetite. Prov. 23. 2.  
which can never have enough] Heb. know not to be satisfied: as Jer. 6. 15.  
shepherds cannot understand] Ezek. 34. 23. Heb. know not to understand: as Amos 3. 10.  
all look to their own way] Chap. 53. 6. Phil. 2. 21.  
V. 12. Come ye, say they] They incite and encourage the people to evil courses, which they ought to have withdrawn them from.  
I will fetch] Heb. take: as Gen. 18. 7.  
to morrow shall be as this day, and much more] We are well yet, and shall be better to morrow: as scoffing at the menaces of Gods prophets. Chap. 22. 13. Or, continuing in their excess day after day; and inciting others to join with them therein. Prov. 23. 35.   

CHAP. LVII.  
Vers. 1. THe righteous perisheth] Godly men are many of them taken away by death: a forerunning sign of some approaching judgement. See the like complaint, Psal. 12. 1. Mic. 7. 2.  
no man layeth it to heart] Heb. setteth it upon his heart. as vers. 11. Chap. 47. 7.  
merciful men are taken away] Heb. men of kindness; or, godliness,( Pro. 11. 17.) are gathered. Gen. 25. 8. Psal. 27. 10.  
the righteous is taken away from the evil to come] Or, from that which is evil( Heb. from the face of, or, from before, the evil, as Jer. 42. 17.) is the righteous gathered. As fruit is plucked and carried into the house, or corn cut and brought into the barn, when a storm is coming, to escape it, 1 King. 14. 12, 13. 2 King. 22. 20.  
V. 2. He shall enter into peace, &c.] Or, He shall go in peace. 2 King. 5. 19. Or, That he goeth to peace; that they rest in their b●ds.( a change of the number; as Psal. 127. 5.& 140. 8. 1 Tim. 2. 15.) that is, either that they depart in peace; while outward peace yet continueth, and with inward peace, quietly; 2 King. 22. 20. Luk. 2. 29. Or, that they depart and go hence to peace: the soul to joy and bliss, in heaven; the body to rest, till the resurrection, in the grave; which is as a bed, or chamber of quiet rest to it, Eccles. 12. 7. 2 Cor. 5. 8. Phil. 1. 23.& 3. 21. 1 Thes. 4. 14,— 17. For this is that, that is not considered, because to the eye of flesh it appeareth not, but they seem rather to have perished, vers. 1. 1 Cor. 15. 18.  
each one walking in his uprightness] Or, that walketh uprightly; or, before him: that is, before God; sincerely, and circumspectly, as in his sight, Gen. 17. 1. Pro. 4. 25. Chap. 38. 3. Psal. 119. 168.  
V. 3. ye sons of the sorceress, &c.] Not the children of Abraham, who was faithful and obedient, Joh. 8. 39, 40, 44. but a degenerate and bastardly brood; the children of any rather then of him, Chap. 1. 4. and 2. 6. Hos. 1. 2. and 2. 2. Ezek. 16. 3. Matth. 3. 7. 9. and 12. 34, 39. and 23. 33.  
V. 4. Against whom do ye sport yourselves] Whom do ye thus mock and abuse? Psal. 22. 7. and 35. 21. Job 16. 10. not so much Gods Prophets, that tell you of your excesses, Chap. 58. 1. as God himself, Exod. 16. 8. Num. 16. 11. Luk. 10. 16. 1 Thes. 4. 8. See Chap. 37. 23.  
children of transgression] Or, addicted to it.  
a seed of falsehood] Or, given to lies.  
V. 5. inflaming yourselves] Enflamed with filthy spiritual lust; and therein abusing yourselves with your idols, Gen. 30. 38. Hos. 7. 4, 6.  
with idols] Heb. with Gods. Exod. 15. 11. Or, among the oaks. Chap. 1. 26.  
under every green three] 2 King. 16. 4. Jer. 2. 20. and 3. 6.  
slaying the children] Sacrificing them to idols: a savage practise, which the Jews had learned from the Gentiles, Lev. 18. 21. and 20. 2. Psal. 106. 35, 38. 2 King. 16. 3. and 21. 6. and 23. 10. 2 Chron. 28. 3. and 33. 6. Jer. 7. 31. and 19. 5. Ezek. 16. 20. and 20. 26.  
in the valleys] Or, besides the brooks. Lev. 11. 9, 10. Psal. 104. 10. See Chap. 17. 8.  
cliffs of the rocks] judge. 15. 8, 11.  
V. 6. Among the smooth stones of the stream is thy portion] Or, of the brook. In stead of me, who should be thy portion, Psal. 16. 5. and 119. 57. thy delight is in the smooth stones, whereof thine idols and altars are made. See Exod. 20. 25. Or, in thine altars, erected in the valleys, besides the brooks, that abound with pebbles, vers. 5. Jer. 2. 23.  
even to them] To thine idols there erected; or, there worshipped. vers. 7, 8.  
Should I receive comfort in these] What joy, or comfort can I have of such a people; though they should withall serve me? Chap. 66. 3. Jer. 7. 9, 10. Ezek. 20. 39.  
V. 7. Upon a lofty and high mountain hast thou set thy bed] Thine altars hast thou set up aloft in open view; like an impudent strumpet, that abuseth her self openly, in the sight of others, even of her husband himself, Ezek. 16. 24, 25. and 23. 41.  
thither wentest thou up] As to a bed, to defile thyself, Gen. 49. 4.  
to offer sacrifice] To those thine idols. vers. 6.  
V. 8. Behind the doors also and the posts hast thou set up thy remembrance] Thou hast set up every where the marks and signs of thine idolatry: where Gods commandements should have been set. Deut. 6. 9.& 11. 20.& 27. 2, 3. there is no place free from them, either within doors, or without.  
thou hast discovered thyself] Levit. 18. 6. By the practise of idolatry, which is as spiritual adultery, Ezek. 23. 18.  
to another then me] Or, to others besides me. or, to others leaving me, Ezek. 14. 7. Heb. from with me.  
gone up] Or, hast gone up to wit; To bed with them, vers. 7.  
hast enlarged thy bed] increased thine idolatry more and more, by the multitude of thine idols, 2 King. 21. 3, 5. Jer. 2. 28. and 11. 13. Ezek. 16. 5, 10, 14, 16. and 23. 14.  
made thee a covenant with them] Or, hewed it for thyself larger then theirs. as Chap. 2. 6. Jer. 49. 10. Heb. cut out. Jer. 34. 8, 18. or, cut down. Chap. 37. 34. Thou hast engaged thyself by covenant with them to their idols, Deut. 7. 2,— 4. Or, felled trees in thy groves, to make room for thine altars, larger then theirs, as striving to outstrip them in their idolatries, Ezek. 5. 6.  
thou lovedst their bed where thou sawest it] Or, thou providedst room. Or, in the place, or, any place( Heb. hand. as Chap. 56. 5.) where( that is, wheresoever) thou sawest it, Ezek. 16. 26, 28, 29.  
V. 9. wentest to the king with ointment, &c.] Or, respectedst or, presentedst, the king( 1 Sam. 9. 7.) with ointment. Heb. oil. as Eccles. 7. 1. Chap. 39. 2. Sendest ambassadors to foreign Kings, either for aid, trusting on them, and basely submitting thyself to them, 2 King. 16. 7, 8. and 18. 14, 15. Chap. 30. 1, 6.& 31. 1. Ezek. 17. 15. Hos. 5. 13.& 12. 1. Or, to communicate with them in their idolatries, 2 King. 16. 7. 8.  
didst debase thyself even unto hell] Or, the grave. to the ground, or the lowest ground, Psal. 63. 9, 10. Chap. 51. 23.  
V. 10. wearied in the greatness of thy way] In running to and fro, to seek succours abroad Jer 2. 36.  
saidst thou not, There is no hope] Though thou sawest, that all thy labour was in vain; yet wouldest thou not aclowledge thine error, and give over, Jer 2. 25.  
thou hast found the life of thine hand] Or, living. or, troop. 2 Sam. 23. 11. Thou imaginest still, that thou shalt by thine industry find that that will preserve thy life: Or, such troops, as will be at hand to assist thee upon all occasions, vers. 13.  
thou wast not grieved] Or, tired. or, wearied. Chap. 33. 24.  
V. 11. thou hast lied] Dealt disloially with me, Josh. 7. 11. Chap. 59. 13.  
hast not remembered me] Psal. 106. 7.  
nor laid it to thy heart] Heb. laid; or, put it upon thy heart. vers. 1.  
have not I held my peace even of old, and thou fearest me not] Or, is it not because I have held my peace, and that long, that thou fearest me not? as Jer. 7. 19. that thou standest not in awe of me. My lenity and forbearance maketh thee grow worse and worse, Psal. 50 21. and 55. 19. Eccles. 8. 11. Chap. 26. 10. Jer. 48. 11.  
V. 12. I will declare thy righteousness] I will convince thee of thy lewdness, and thy wicked courses; which yet thou deemest right and just enough, Psal. 50. 22. Pro. 16. 2.& 21. 2. Jer. 2. 35.  
for] Heb. and.  
V. 13. let thy companies deliver thee] Thy troops of strangers, vers. 9, 10. or, of strange Gods, Chap. 65. 11. judge. 10. 13, 14. Jer. 2. 28. and 11. 12.  
the wind shall carry them all away] They shall all come to nought, Chap. 64. 6. Hos. 4. 19.  
he that putteth his trust in me, shall possess the land] Yet the faithful remnant shall be preserved, and return to repossess their land, Psal. 37. 3, 11. Chap. 10. 21.& 30. 18. 19.& 37. 31, 32.  
my holy mountain] Heb. mountain of holinesse. Chap. 11. 9.  
V. 14. shall say] It shall be said;( as Chap. 59. 19. Mal. 1. 4.) proclamation shall be, to remove all impediments, that might hinder the passage of Gods people in their return, Chap. 40. 3. and 62 10.  
Cast ye up] Or, Make causeys. Chap. 35. 8.  
V. 15. that inhabiteth eternity] Who alone is truly eternal, 1 Tim. 6. 16.  
I dwell in the high and holy place] In heaven, Chap. 32. 15. and 66. 1. Psal. 115. 3. where is nothing but holinesse, 2 Pet. 3. 13. whereof the Holy of holies in the Temple was a type, Heb. 9. 8, 12, 24.  
with him also that is of a contrite and humble spirit] In the soul of such an one: as in the highest heavens, so in the lowest and humblest heart, Psal. 34. 18. and 51. 17. and 138. 6. Chap. 66. 2. Joh. 14. 23.  
V. 16. I will not contend for ever] I will not use my power as I might, against frail man, whose life is but a blast, or a breath, Gen 6. 3. Job 37. 23. Psal. 78. 38, 39. much less against mine own weak and tender hearted ones, Chap. 42. 3. Psal. 103. 9,— 16.  
the spirit should fail] Heb. be covered. Psal. 61. 3. and 102. 1. Would faint; being overwhelmed and oppressed with horror and despair, Lam. 2. 11, 12, 19.  
I have made] Gen. 2. 7. Eccl. 12. 7.  
V. 17. For the iniquity of his covetousness was I wrath] For their 'vice; and faults; whereof this a chief one, 1 Tim. 6. 10. I have been displeased even with the better sort of my people, that have not run a madding after idols, as those other, vers. 3,— 10.  
smo●● him] Chap. 60. 10.  
I hide me] I shewed my displeasure, by withdrawing the outward expressions of my favour for some time, 2 Sam. 14. 24, 32. Chap. 8. 17.& 42. 15. Psal. 27. 8, 9.  
and he went on] Or yet; as Chap. 8. 9,— 17. 6. or, because he walked; as Chap 64. 5.  
frowardly] Heb. turning away. Chap. 53. 6.  
in the way of his heart] After his own inordinate lust. See Chap. 53. 6.  
V. 18. I have seen his ways and will heal him] Albeit they have carried themselves frowardly and untowardly; yet will I not wholly withdraw, nor for ever with-hold, my mercy from them, Jer. 3. 22.& 30. 17. Chap. 19. 22. vers. 19.  
I will led him] Chap. 58. 11.  
to his mourners] To those among them that mourn for their sins, and the sins of others, and my judgements upon them for either, Chap. 61. 2. Ezek. 6. 9.& 7. 16.& 9. 4. Matth. 5. 4.  
V. 19. I create the fruit of the lips; peace] I make good, whatsoever I speak, or promise, Josh. 23. 14. 1 King. 8. 15. Chap. 55. 11. Rom. 4. 21. 1 Thes. 5. 24. Heb. 11. 11. Or, I make the words of my messengers matters of peace; and a means of making peace, Chap. 52. 7. 2 Cor. 5. 19, 20. Ephes. 2. 14, 17.  
the fruit of the lips] Heb. 13. 15.  
peace, peace] Firm, sure, solid, constant peace. Chap. 26. 3. 1 Chron. 12. 18.  
to him that is far off, and to him that is near] As well to him that is abroad in captivity, as to him that abideth yet at home. Or, both to Jew; a people near to God, Psal, 148. 14. and to gentle; who was formerly far from him, Act. 2. 38, 39. Ephes. 2. 17. Col. 1. 21. Chap. 56. 3.  
I will heal him] Vers. 17. Chap. 19. 22.& 30. 26.& 58. 8.  
V. 20. the wicked are like the troubled sea] The wicked mans mind is unsettled, Jam. 1. 6. and his conscience unquiet, Job 15. 20, 21. and therefore he can never rest, Job. 20. 20. nor enjoy any sound and sure peace, vers. 21. Chap. 48. 22.   

CHAP. LVIII.  
Vers. 1. cry aloud] Heb. Cry with the throat. Psal. 69. and 115. 7. or, with full throat. Jer. 12. 6.  
spare not] Use all diligence and earnestness in convincing and reproving of hypocrites, vers. 2.  
like a trumpet] That soundeth aloud, and is wont to give warning of approaching dar●gers, Jer. 6. 1.  
V. 2. they seek me daily] Heb. day day. day by day; or, day after day, Pro. 8. 30, 34. They make show of diligent and devout worshipping of me; repair daily to my Temple; and would seem very holy, Chap. 29. 13. and 48. 1, 2. Jer. 7. 9. Ezek. 14. 152. and 33. 30, 31.  
V. 3. Wherefore have we fasted] They will expostulate with God, when they seem not to be heard; as if they had most sincerely and seriously sought him, Jer. 3. 4, 5. Mic. 6. 6.  
thou takest no knowledge] Heb. knowest not. as Jer. 3. 13. or, takest no notice of it; of what we do.  
in the day of your fast] Ye deal wickedly, even at those times, and on those dayes, wherein ye would seem to be most devour, Jer. 9. 3. Ezek. 23. 38, 39.  
you find pleasure] Ye follow those courses, that you are most taken with, and are more delightful to you then any food, Prov. 2. 14.& 4. 16, 17. Matth. 23. 14, 23. Luk. 18. 12.  
exact all your labours] Heb. griefs. or, vexations. Num. 23. 21. Job 4. 8. Or, things wherewith you grieve others. Ye exact your debts with rigour and cruelty, 2 King. 4. 1. Nehem. 5. 4, 5, 7. Or, use rigorously those your brethren, who through poverty are enforced to serve you, Lev. 25. 39. Jer. 40. 10, 11. by these offices of the second Table, wherein they failed, showing their pretended faith and piety not to be sound, nor sincere, Chap. 1. 17, 18. Jam. 1. 27. and 2. 14,— 26. 1 Joh. 3. 17.& 4. 20, 21.  
ye shall not fast as ye do this day] Or, ye sast not as this day.  
to make your voice to be beard on high] Never look to have your fasting and prayer heard in heaven, Chap. 57. 15. 1 King. 8. 32, 36. so long as ye use contention and oppression, Chap. 1. 15. Never look to find mercy with God, while you refuse to show mercy to others, Pro. 21. 13. Matth. 6. 15.& 18. 35. Jam. 2. 13.  
V. 5. Is it such a fast that I have chosen] Zech. 7. 5.  
a day for a man to afflict his soul] Or, a man to afflict his soul for a day. Lev. 16. 19, 31.& 23. 27.  
to spread sackcloth and ashes] Esth. 4. 3. Job 2. 8.& 42. 6. Chap. 61. 3. Jer. 6. 26. Matth. 11. 21.  
an acceptable day] Heb. a day of good-will. Chap. 49. 8. and 61. 2.  
V. 6. to loose the bands of wickedness] Heb. to open. Chap. 45. 1.& 51. 14. To leave all your vexations, extortions and oppressions, Mic. 6. 10.  
to undo the heavy burdens] Heb. the bundles of the yoke.  
the oppressed] Heb. broken. or, bruised. Chap. 42. 3. Hos. 5. 11.  
break every yoke] Chap. 9. 4.  
V. 7. to deal thy bread to the hungry] Heb. break, &c. Ezek. 18. 7. Lam. 4. 4. Almsdeeds and works of mercy must go along with your fasting; that it may prevail with God, Dan. 4. 27. Matth. 5. 7. Act. 10. 2.  
the poor that are cast out] Or, afflicted. See Lam. 1. 7.  
cover him] Job 31. 19, 20. Matth. 25. 36.  
hid not thyself from thine own flesh] Thy poor neighbour; who is the same flesh with thee, judge. 9. 2. 2 Sam. 5. 1. Nehem. 5. 5. Prov. 28. 27.  
V. 8. thy light] Thy prosperous estate, wherewith God shall bless thee, Chap. 60. 1. Psal. 97. 11. and 112. 4. Pro. 4▪ 18.  
thy righteousness shall go before thee] The testimony of thy goodness shall appear before God and man, Psal. 37. 6. Or, the reward of it, in Gods gracious conduct of thee thereby procured, shall even prevent thee and go before thee, Psal 5. 8.& 21. 3. and 112. 9. Pro. 6. 22. Act. 10. 4.  
the glory of the LORD] Chap. 6. 1, 2.  
shall be thy rearward] Heb. shall gather thee up. Chap. 52. 12. God will follow thee with his favours, to make thee glorious and honourable, Psal. 149. 4. Or, he will by his powerful providence both guide and guard thee, Exod. 14. 19. Chap. 4. 5, 6. vers. 11.  
V. 9. Then shalt thou call, and the LORD shall answer] Chap. 30. 19.& 65. 24.  
here I am] Heb. Lo I. Chap. 6. 8.  
the putting forth of the finger] The least offer of violence: or, all menacing words and gestures.  
speaking vanity] Or, iniquity. Psal. 7▪ 14. Chap. 59. 7. Harsh and unequal commands: or, injurious speeches, Psal. 36. 3. Col. 4. 1.  
V. 10. draw out thy soul to the hungry] Relieve thy poor brethren freely, cordially, compassionately; so as that thine heart and affection go along with thy gift, Psal. 37. 21, 26.& 112. 5. 2 Cor. 8. 5, 12.& 9. 5, 7  
shall thy light rise in obscurity, and thy darkness be as the noonday] Thine adversity shall be turned into prosperity, Psal. 112. 4. and that in an eminent degree, Job 11. 17. Psal. 37. 6.  
V. 11. LORD shall guide thee] Or, led. or, conduct thee. Psal. 5. 8.& 23. 3.& 25. 5.& 143. 10. Chap. 57. 18.  
satisfy thy soul] Psal. 103. 5.& 107. 9.  
in drought] Heb. droughts. in extremity of drought.  
make fat thy bones] Fill them with marrow, Job 21. 24. Pro. 3. 8.& 11▪ 25.& 15. 30.  
thou shalt be like a watered garden] Ever flourishing; and abounding, as in outward prosperity, Num. 24 6. Chap. 48. 18. so especially in inward graces, and spiritual refreshments, Joh. 4. 14.& 7. 38.  
like a spring of water, whose waters fail not] Heb. do not lye▪ or, deceive. Hab. 3. 17. That runneth constantly all the year long; and ●● not dried up in heat of summer, when most need is of it, Job 6. 15,— 20.  
V. 12. they that shall be of thee, shall build the old waste places] There shall those come of thee, that shall re-edify the ruinous places of Jerusalem, that have lain long waste, Chap. 49. 8.& 51. 3.& 61. 4. See Nehem. 3.  
V. 13. If thou turn away thy foot from the sabbath] Refrain thyself from profaning my Sabbath▪ Ezek. 22. 26. Spoken here of the yearly Sabbath of humiliation, Levit. 16. 31.& 23. 27, 28. but appliable also to the weekly Sabbath, Chap. 56. 2.  
doing thy pleasure] See vers. 3.  
call the sabbath a delight] Take delight in the works of the day, Psal. 42. 4.& 63. 5.& 122. 1.  
the holy of the LORD, honourable] Or, the Lords holy day honourable.  
nor speaking thine own words] Heb. a word. Thine own;( as Tim. 2. 13, 14.) such as thou now usest: or, any harsh, vexatious, injurious word. See vers. 4.  
V. 14. Then shalt thou delight thyself in the LORD] Thou shalt find sufficient matter of delight in him, Psal. 37▪ 4. Job 22. 26. and 27. 10.  
to ride upon the high places of the earth] To dwell aloft in places of surety and safety, Deut. 32. 13. Chap. 33. 16.  
feed thee with the heritage of Jacob] The land of Canaan; given for an inheritance to him in his posterity, Psal. 135. 11, 12. a type of the heavenly inheritance.  
for the mouth of the LORD hath spoken it] Chap. 1. 20. and 40. 5.   

CHAP. LIX.  
Vers. 1. THe LORDS hand is not shortened that it cannot save: neither his ear heavy that it cannot hear] Heb. from saving. as Chap. 50. 2. Ye complain, that God doth not hear, nor help you; as he did others in times past, Psal. 22. 4, 5.& 44. 1,— 22. Chap. 51. 10.& 58. 3. the fault is not in God;( who is still the same, not subject to any defect, or default: Num. 11. 13. Chap. 50. 2. Mal. 3. 6.) but in yourselves and your sins, Jer. 5. 25. Iam. 3. 42, 44.  
V. 2. your sins have hide his face] Or, have made him hid his face from you. Heb. from hearing as vers. 1. Psal. 10. 1. Chap. 8. 17.& 57. 17.  
that he will not hear] Heb. from hearing. as Zech. 7. 11, 12.  
V. 3. your hands are defiled with blood] Chap. 1. 15.  
V. 4. None calleth for justice, &c.] All men wink at wrongs and oppressions: and no man endeavoureth to remedy or redress them, Vers. 16. Eccl. 4. 1. Jer. 9. 3.  
they trust in vanity, &c.] Psal. 4. 4. Chap. 28. 11.  
they conceive mischief and bring forth iniqu●tie] They device evil; and put it in execution accordingly, Job 15. 35. Psal. 7. 14. and 36. 4. Chap. 65. 2, 3. Mic. 2. 1.  
V. 5. They hatch cockatrice-egs] Or, adders eggs. Chap. 11. 8. Nothing cometh from them, but what is poisonful and pernicious, Deut. 23. 32, 33. Rom. 3. 13,— 16.  
wove the spiders web] That may entangle others, as the spiders web doth the fly, to their destruction and undoing, Psal. 10. 9. Mic. 7. 2.  
that which is crushed breaketh out into a viper] Or, that which is sprinkled, is as if there broke out a viper.  
V. 6. Their webs shall not become garments, &c.] Yet their cursed devices, plots and practices shall not be able to shelter them against Gods vengeance, Chap. 28. 15, 18, 20.& 30. 12, 13. they shall indeed prove as cob-webs to themselves, for any succour they shall receive from them, Job 8. 14.  
V. 7. Their feet run to evil] Pro. 1. 16. Rom. 3. 15.  
wasting and destruction] Heb. breaking. Chap. 1. 27.  
V. 8. there is no judgement] Or, right. Chap. 56 1.  
they have made them crooked paths] Such as swerve from the streight way of Gods will and word, Pro. 2. 15, 16.  
shall not know peace] Or, have peace. as 2 Cor. 5. 21. possess, or enjoy peace: as to see good, is to enjoy it, Psal. 34. 12. to see life, to live, Joh. 3. 36.  
V. 9. is judgement far from us] God doth neither execute judgement for us upon our enemies, nor protect us against them, Hab. 1. 13,— 17.  
we wait for light, but behold obscurity, &c.] We expect deliverance out of our troubles: but they rather increase with us. Esth. 8. 17. Chap. 58. 9. Jer. 8. 15. and 14. 19.  
for brightness] Heb. brightnesses.  
we walk in darkness] Heb. as in mists. We are like men that have lost themselves in a great mist; and know not what way to take, 1 Joh. 2. 11.  
V. 10. We grope for the wall like the blind, &c.] We are wholly destitute of counsel; and can find no issue out of our miseries, Deut. 28. 29. Job 5. 14. Lam. 4. 14.  
we stumble at noon day as in the night] Heb. twilight. or, evening. Pro. 7. 9.  
we are in desolate places as dead men] Or, in fat places. Gen. 27. 28, 39. That is, we are in a miserable condition; our whole land being wasted, Chap. 1. 7. Or, though in plenty of outward means, yet having no comfort of them, or freedom to enjoy them; by reason of our calamities otherwise, Job 20. 22. Chap. 24. 9. being no better then dead men, Psal. 44. 19.& 88. 4,- 6. Eccl. 5. 17.& 6. 2, 3.  
V. 11. We roar all like bears, &c.] All we can do, is but to bemoan ourselves; and to cry out: or, mourn, for indignation and grief of heart, Psal. 22. 1.& 32. 4.& 38. 8. Chap. 38. 14. Ezek. 7. 16. Hos. 7. 14.  
mourn sore] Heb. mourning mourn.  
like doves] Chap. 28. 14. Ezek. 7. 16.  
we look for judgement, &c.] See vers. 9.  
V. 12. our transgressions are multiplied] The cause, why God, and his aid is so far from us, vers. 2.  
before thee] Psal 90 8.  
our sins testify against us] Heb. answer against us. as a witness produced and examined upon interrogatories doth against him whom he standeth up to accuse, Exod. 20. 16. See Chap. 3. 9. Jer. 14. 7.  
our transgressions are with us] The confession of the Church; which the Prophet also doth not exempt himself from, as being a member thereof, Exod. 34. 9.  
we know them] Or, aclowledge them. Psal. 51. 3. Jer. 3. 13. and 14. 20.  
V. 13. In transgressing and lying, &c.] Or, We transgress, and lye,( that is, deal disloyally, as Chap 57. 11.& 63. 8.) and depart away, &c. Or, Transgressing we transgress, and lying we lye, and departing away we depart away: A defective form of speech; like that Dan. 9. 5. we have rebelled, and departing departed, &c. and vers. 11. have transgressed, and departing departed, &c. So Chap. 43. 8. Jer. 6. 11. and 14. 5.  
uttering from the heart] Psal. 58. 2.  
words of falsehood] Against our neighbours, Exod. 20. 16.  
V. 14. judgement is turned away, &c.] And no marvel if God deny it unto us, when we have no regard to practise it ourselves. vers. 9. 11.  
for] Or, because as Chap. 48. 8. Jer. 3. 21.  
equity cannot enter] Or, cannot go. Either cannot find entrance and entertainment; or, is not able to stand and bear itself up.  
maketh himself a prey] Or, is accounted ma●. 2 King. 9 11.  
a prey.] To the wicked, Hab. 1. 13. 1 Joh. 3. 12.  
it displeased him] Heb. it was evil in his eyes. 2 Sam. 11. 27.  
V. 16. there was no intercessor] Or, interposer. Job 36. 32. None that would stand up and endeavour to set things in better order; ver. 4. Chap. 63. 5. Or, as some, none that would intercede with God for his people, Ezek. 22. 30.  
his arm brought salvation unto him] His own power did sustain and save his Church. Chap. 51. 5. Or, he did the work himself, by his own power, without use of other means, Psal. 98. 1. Chap. 63. 1. 3, 5.  
V. 17. he put on righteousness as a breastplate, &c.] Ephes. 6. 14. 17. 1 Thess. 5. 8. God did so conspicuously show forth his almighty power, justice, and tender affection to his people, in the deliverance of them, and destruction of their enemies, that they might as evidently be seen in him, as garments, or armor, on one that weareth them, Psal. 93. 1.& 94. 1.& 98. 2.  
V. 18. According to their deeds, &c.] Chap. 63. 6. Heb. recompenses. or, deservings. judge. 9. 16. Chap. 34. 8.  
recompense to his enemies, to the islands, &c.] His peoples enemies, that live in divers countries; and those many of them near to, or beyond the seas. See Chap. 41. 1.& 49. 1.& 66. 6.  
V. 19. shall they fear the name of the LORD] Or, shall the name of the Lord be feared. as Chap. 57. 14.  
from the west] Or, evening cost. Chap. 45. 6. Psal. 113. 3. Mal. 1. 11.  
the enemy shall come in like a flood] The enemies fury and force shall be great; and their distress and danger therefore grievous. Chap. 8. 7, 8. Psal. 124. 4. Rev. 12. 15.  
the spirit of the LORD shall lift up a standard against him] Chap. 10. 18. Or, put him to flight. God with a blast of his breath onely, shall blow him away, Chap. 17. 13. and 37. 7. Zech. 4. 6.  
V. 20. the redeemer] Jesus Christ. See Rom. 11. 26.  
shall come to Zion] To his Church, whereof that a type, Chap. 62. 1.  
that turn from transgression] True deliverance belonging to none, but such as turn from their sins. Deut. 30. 2, 3. 2 Chron. 6. 37,- 39. Act. 3. 26.  
V. 21. My spirit that is upon thee, and my words, &c.] Because teaching becometh profitable by the cooperation of the Spirit. 2 Cor. 3. 6. he joineth both together, Joh. 6. 36. and promiseth the continuance of both unto his Church, for ever, Chap. 30. 20.& 49. 2.& 51. 16. Matth. 28. 40. Joh. 14. 16, 17.  
of thy seed] The faithful: the seed according to the promise, Rom. 9. 6,- 8. Gal. 3. 16, 29.   

CHAP. LX.  
Vers. 1. ARise] He biddeth Jerusalem arise; as he bid Babylon come down. Chap. 46. 1.& 52. 1.  
shine, for thy light is come] Or, be enlightened; for thy light cometh: that is, Thy prosperity; Chap. 58. 8.& 62. 1. and thy spiritual happiness, by Christ enlightening thee. Joh. 8. 12. Eph. 5. 14.  
the glory of the LORD▪ is risen upon thee] As sometime, upon the mount, Exod. 24. 15, 16. and upon the Tabernacle; Exod. 40. 32, 33. and the Temple. 1 King. 8. 11.  
V. 2. darkness shall cover the earth, &c.] Implying, that men sit in darkness, until the light of Gods word and spirit, Chap. 59. 21. come among them; Chap. 9. 2. Luk. 1. 79. Act. 26. 18. and no light but in the Church. Vers. 3. and alluding to that in Egypt. Exod. 10. 21, 23. Or, that Gods faithful people shall enjoy peace and prosperity, when other nations should be in trouble: contrary to that, which had formerly been. Zech. 1. 11, 12.  
the LORD shall arise upon thee] Christ, the sun of righteousness shall arise and shine forth upon thee. Mal. 4. 2.  
his glory shall be seen upon thee] As sometime upon the Sanctuary. Lev. 9. 23, 24. Vers. 1.  
V. 3. the Gentiles shall come to thy light] Or, walk in, or, by thy light. As Joh. 12. 35. Chap. 62. 2. Rev. 21. 24.  
kings to the brightness of thy rising] Or, by the brightness, &c. The Church being a● the morning star; and the Gentiles receiving light from her. Rev. 2. 28.& 12. 1.  
V. 4. Lift up thine eyes, &c.] Chap. 49. 18.  
all they gather themselves together, they come to thee] A numberless company from all countries, gather themselves together to come unto thee. Chap. 54. 2, 3.  
thy sons shall come from far, &c.] Chap. 66. 12.  
V. 5. thou shalt see and flow together] Or, shine. Chap. 66. 11, 12. Viewing this great multitude, that flock thus unto thee. Thou shalt shine out gloriously, and joy thyself. Job 29. 3. Or, break out, like a river, that overfloweth its banks. Chap. 54 1.  
thine heart shall fear] Not for dread, but with admiration, as sudden joys cause a trembling of the heart sometime. Gen. 45. 26, 27. Jer. 33. 9. Hos. 3. 5. Act. 2. 7.  
be enlarged] With joy, as the heart is drawn in with sorrow, 2 Cor. 6. 11, 12.  
the abundance] Or, noise( Chap. 17. 12.& 63. 15.) of the sea shall be turned toward thee.  
of the sea] Of those that dwell on the sea coasts; or that trade by sea. Chap. 23. 2, 4.  
the forces] Or, wealth. Job 20. 15. or, troops. Psal. 84. 7.  
of the Gentiles shall come unto thee] Every nation shall honour the Lord and his Church, with what they are able, and wherewith they are stored; tendering themselves, and what they have, to his service. Chap. 23. 18.& 49. 23.& 61. 6. 2 Cor. 8. 3-5.  
V. 6. the dromedaries] A lesser sort of camels; at least a beast in shape like them; noted for swiftness. Jer. 2. 23.  
Midian] Gen. 25. 2.& 37. 25, 28.  
Ephah] Gen. 25. 4.  
Sheba] Gen. 10. 7. Psal. 72. 10.  
gold and incense] Chap. 61. 6. Matth. 2. 11.  
V. 7. the flocks of Kedar] The Arabians ●● that abound in cattle. Psal. 120. 5. Chap. 42. 11.  
Nebaioth] Gen. 25. 13.  
shall come up with acceptance on mine altar] Chap. 56. 7. Psalm 51. 19.  
I will glorify the house of my glory] hag. 2. 8, 9.  
V. 8. that fly as a cloud, &c.] As thick as clouds, that cover the earth, and darken the air. Psal. 147. 8. Ezek. 38. 9. Joel 2. 2. Heb. 12. 1. and as doves, that fly in flocks; and with all speed betake themselves to their places of refuge and retreat, being pursued by fowls of prey. Psal. 11. 1. showing what multitudes should come to the Church; Jer. 2. 13. Heb. 12. 1, 22, 23. and with what speed and zeal. Matth. 11. 12. Luk. 12. 1.  
as the doves to their windows] Or, lockers: the loop-holes of the turrets, in which they keep.  
V. 9. the isles] They that dwell on the islands, or sea-coast, and deal in shipping. Vers. 5. Chap. 41. 4.& 51. 5.  
the ships of Tarshish] Chap. 3. 16.& 23. 1.  
to bring thy sons] Gal. 4. 26.  
unto the name of the LORD thy God] Unto the place, that he hath assigned to put his name there. Deut. 12. 5. that is, to the Church, there to present them as an offering to the Lord. Chap. 66. 20. Rom. 15. 16.  
because he hath glorified thee] Or, when he shall glorify thee. Chap. 55. 5▪ When the Lord shall have made thee famous, as by deliverance, so especially by the ministry of his word. Chap. 2. 3. Zech. 8. 23.  
V. 10. the sons of strangers] Chap. 61. 5.  
their kings shall minister unto thee] Cyrus, and his successors▪ Ezra 1. 2, 4& 7. 11-26. Nehem. 2. 8. but those especially, that shall by the Gospel be converted unto Christ. Chap. 54. 8.& 57. 17.  
V. 21. thy gates shall be open] Heb. they shall open thy gates. Or, thy gates shall open themselves: as Chap. 48. 8. they shall be opened, that is, stand open: as wasted, for, lie waste, Chap. 34. 10. builded, for, stand built, Dan. 9. 25. See Rev. 21. 25.  
the forces] Or, wealth▪ Vers. 5.  
V. 12. the nation and kingdom that will not serve thee, shall perish] Their power and authority being given them from God, for the use and benefit of his Church; which unless therefore they employ it unto, they shall perish.  
shall be utterly wasted] Heb. wasting wasted.  
V. 13. The glory of Lebanon] The goodly cedars, wherewith Lebanon abounded, Psal. 104. 16. Chap. 2. 13. and all other materials requisite to build, or beautify a building. Chap. 41. 19.  
the place of my feet] My sanctuary; the place of my residence. 1 Chron. 28. 2. Psal. 99. 5, 9.& 132. 5, 8, 14. a type of the Church.  
V. 14. shall bow themselves down at the soles of thy feet] To worship Christ thy head. Psal. 99. 5. Or, to honour thee, and submit themselves unto thee, Chap. 49. 23. Rev. 3. 9. and to the sceptre of Christ abiding with thee. Psal. 110. 2.  
V. 15. an eternal excellency] Heb. excellency of eternity. as Chap. 63. 12.  
of many generations] Heb. generation and generation. Chap. 24. 17.  
V. 16. Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings] All, as well high as low, shall be forward to succour and nourish thee; being now as nurses to thee. Vers. 4. Chap. 49. 26.& 66. 12.  
thy saviour] Chap. 49. 26.  
the mighty One of Jacob] Chap. 1. 24.  
V. 17. For brass I will bring gold, &c.] All things shall be altered and changed for the better. Chap. 30. 26.& 35. 13. See 1 King. 10. 27. 2 Chron. 1. 15.& 9. 27. here alluded to.  
I will also make thy officers peace] Or, officers of peace, that is, of prosperity. Chap. 48. 18. Thy governors shall love thee, and seek thy prosperity: not oppressing thee, nor exacting upon thee, as formerly. Chap. 1. 23, 26.& 32. 1, 2. Psal. 122. 9. Nehem. 2. 10.& 5. 15. Ezek. 34. 4, 23.  
thine exactours righteousness] Or, exactours of righteousness▪ as Dan. 4. 33. that is, righteous ones.  
V. 18. Violence shall no more be heard in thy land] Zech. 9. 8.  
thou shalt call thy walls salvation, &c.] Or, thy walls shall be salvation to thee. as Chap. 56. 7. All shall be in safety, under Gods protection; for which thou shalt praise him. Psal. 147. 12. 14. Chap. 26. 2.& 62. 11.  
V. 19. The sun shall be no more thy light by day, &c.] When all worldly and outward means shall cease; and God in Christ shall be all in all. 1 Cor. 15. 28. Rev. 21. 23.& 22. 5.  
the LORD shall be unto thee an everlasting light] Heb. a light of eternity. as Vers. 15.  
V. 20. neither shall thy moon withdraw itself] As to a withdrawing chamber. Psal. 19. 6.  
the LORD shall be thine everlasting light] Vers. 19.  
V. 21. Thy people also shall be all righteous] Chap. 4. 3.& 62. 12. Jer. 31. 23.  
shall inherit the land for ever] Chap. 57. 13.  
the branch of my planting, the work of my hands, that I may be glorified] Or, that the branch of my planting, the work of my hands, may be glorified. as Chap. 61. 3. See Vers. 7. 9. Chap. 55. 5. Those that are engrafted into Christ; and into the body of the Church. Chap. 61. 3. Rom. 11. 17, 24.  
the work of my hands] Chap. 29. 23. Eph. 2. 10.  
V. 22. A little one shall become a thousand] The Church shall be miraculously multiplied. Chap. 66. 7, 8. Jer. 31. 27. Act. 2. 41.& 4. 4.& 5. 14.  
a small one a strong nation] And grow in spiritual strength and stature. Zech. 12. 8. Eph. 3. 16.& 4. 13, 15.  
will hasten] Chap. 13. 22. Hab 2. 3.  
in his time] Luk. 1. 20.   

CHAP. LXI.  
Vers. 1. THe spirit of the Lord GOD is upon me] On other Gods Ministers and Messengers in a competent measure, but principally and most abundantly on Christ. Chap. 11. 2.& 42. 1 Joh. 1. 33.& 3. 34. See Luk. 4. 18.  
the LORD hath anointed me] Furnished me with plenty of spiritual endowments: Psal. 45. 7. Act. 10. 38. Col. 2. 3, 9. Heb. 1. 8. and solemnly designed me unto this office. Dan. 10. 24. Joh. 10. 36.  
to preach good tidings, &c.] Whence the Gospel hath its name. Luk. 2. 10. Act. 13. 32. See Matth. 11. 5.  
to bind up the broken-hearted] Such as are thoroughly touched with a sense of their sins. Psal. 147. 3. Chap. 50. 4.& 57. 15.  
to proclaim liberty to the captives] Being in bondage under sin and Satan. Joh 8. 32, 34. Rom. 6. 17, 18. Col. 1. 13. 2 Tim. 2. 26.  
the opening of the prison to them that are bound] Prefigured in the captives set at liberty by Cyrus. Chap. 42. 7.& 49. 9.  
V. 2. To proclaim the acceptable year of the LORD] Heb. the Lords year of good-will. Psal. 69. 13. Chap. 58. 5. The time, in which God pleaseth to show and offer favour and mercy to man. Chap. 49. 8. Gal. 4. 4. Tit. 3. 4.  
the day of vengeance] Upon the enemies of his Church, which commonly accompanieth the deliverance of it. Chap. 63. 4. and 66. 14.  
V. 3. To appoint unto them, &c.] Chap. 57. 18. Matth. 5. 4. Luk. 6. 14.  
that mourn] To change their condition from sadness to gladness, and from mourning to mirth; and accordingly to alter their habit and weed. Psal. 30. 11.  
in Zion] Or, for Zion. Chap. 66. 10.  
beauty for ashes] A sign of mourning. Chap. 58. 5. Lam. 2. 10. Job 2. 12.& 42. 6.  
the oil of joy] A sign of cheerfulness. Psal. 45. 7.& 104. 15. 2 Sam. 12. 20. Eccl. 9. 7, 8. Matth: 6. 17.  
the garment of praise] White and fair garments; Eccl. 9. 7, 8. fit for festivals and triumph. Zech. 3. 4, 5. Matth. 22. 11. Rev. 3. 4.& 7. 9.& 19 8, 14.  
trees of righteousness] Bringing forth good fruit, to Gods glory. Matth. 3. 8.& 7. 17.& 12. 33. Joh. 15. 5, 8. Phil. 1. 11.  
the planting of the LORD, that he might be glorified] Or, that the plant of the Lord may be glorified. Chap. 60. 21.  
planting of the LORD,] Numb. 24. 6. Psal. 92. 13, 14. and 104. 16.  
V. 4. they shall build the old wastes] Chap. 58. 12. Heb. wastes of antiquity, or, perpetuity: of long continuance. Jer. 49 13.  
the desolations of many generations] Heb. of generation and generation. Chap. 60. 15. Those places that had lain a long time desolate. Chap. 58. 12.  
V. 5. strangers shall stand and feed your flocks, &c.] Shall be ready to do you service upon all occasions. Chap. 60. 7, 10.  
V. 6. the priests of the LORD] spiritual Priests. Rom. 12. 1. Heb. 13. 15. 1 Pet. 2. 5. Rev. 1. 6.& 5. 10.& 20. 6.  
ye shall eat the riches of the Gentiles] Chap. 60. 6. 7.  
shall you boast yourselves] Or, lift up yourselves.  
V. 7. For your shane you shall have double; and for confusion they shall rejoice in their portion: therefore in their land, &c.) Or, For your double( that is, abundant as Chap. 40. 2. Jer 16. 18.& 17. 18.) shane and confusion; which they rejoiced in as your portion, because in their land, &c. as Chap. 26. 14.  
they shall rejoice in their portion] The Jews restored to their land again, which was their portion and inheritance, Josh. 19. 9. Psal. 16. 6. Mic. 2. 4. shall thus rejoice. Vers. 6. Chap. 54 1. Psal. 126. 2. Or, the Gentiles insulting over them in the time of their captivity, and accounting it their portion to live in shane and disgrace. Psal 41. 13. 16.  
they shall 〈…〉 sse the double] Or, double; or, twofold. In stead whereof, because in their land restored to them they shall enjoy abundance of wealth, Zech. 9. 12. their joy shall likewise be great. See the like change of the person, Chap. 33. 4. Jer. 17. 1. Ezek. 31. 10.  
everlasting joy shall be unto them] Heb. joy of eternity. Chap. 35. 10.  
V. 8. I hate robbery for burnt-offering] I will not accept the oblations of extortioners, deceivers, hypocrites, and the like. Chap. 1. 11-14.& 66. 3. Amos 5. 21-24.  
I will direct their work] Or, give them their reward. as Chap. 40. 10.& 62. 11.  
I will make an everlasting covenant with them] Chap. 55. 3. Jer. 32. 40. Heb. cut out a covenant of eternity to them. as Jer. 34. 8. and 50. 5.  
V. 9. their seed shall be known among the Gentiles] The seed of the Church: which shall so thrive and prosper, that others shall take notice of Gods blessing upon them. Act. 5. 13.  
among the people] Heb. in the midst of the people. as Chap. 24. 13.  
the seed which the LORD hath blessed] Chap. 65. 23.  
V. 10. I will greatly rejoice in the LORD] Heb. rejoicing rejoice. Chap. 66. 10. The affection of the faithful upon their restitution. Vers. 7. Hab. 3. 18. Luk. 1. 46, 47.  
he hath clothed me with the garments of salvation, &c.] With salvation, as with a garment; and with righteousness, as with a rob. Psal. 132. 9, 16. See Chap. 51. 9.& 59. 17.  
as a bridegroom decketh himself] Heb. decketh as a priest, or, that decketh himself like a priest. Exod. 28. 2, 3, 40, 41.  
as a bride] Chap. 49. 18. Jer. 2. 32.  
adorneth] Or, that adorneth.  
V. 11. as the garden, &c.] Chap. 58. 11.  
GOD will cause righteousness and praise to spring, &c.] His grace and goodness; which shall procure and produce praise and thanksgiving. Chap. 60. 18. Psal. 72. 3.& 85. 11, 12.   

CHAP. LXII.  
Vers. 1. FOr Zions sake will I not hold my peace] The Prophets profession; that he will not cease to declare unto Gods people the glad tidings of their deliverance: or to solicit God for the performance of it. Vers. 6. 7.  
until the righteousness thereof go forth, &c.] until their deliverance be fully accomplished. Chap. 60. 1-3. Psal. 37. 6.  
as a lamp that burneth] That burneth clearly. John 5. 35.  
V. 2. the Gentiles shall see thy righteousness] Chap. 60. 3. and 61, 11.  
called by a new name] Thy famed and renown shall be more excellent then ever: Or, thou shalt be in a new state, such as thou wast never in before: Revel. 2. 17.& 3. 12. Chap. 65. 15. and have a name answerably assigned thee by God. Vers. 4.  
V. 3. Thou shalt also be a crown of glory in the hand of the LORD] Or, a glorious crown( Prov. 4. 9. Jer. 13. 18.) by the hand( that is, by means) of the Lord: as Chap. 64. 7. God shall esteem thee as dear and precious, as a King doth his Crown: Or, thou shalt be the subject of his glory, and a glory unto him. Prov. 12. 4.& 17. 6. Tit. 2. 10. Or, thou shalt become glorious by his means, by his working for thee, and by his abode and presence with thee. Chap 4. 2, 5.& 11. 10. Zech. 3. 5.  
a royal diadem] Heb. diadem of Kingdom. Est. 6. 8.  
in the hand of thy God]] Or, by means of thy God: as before.  
V. 4. Thou shalt no more be termed, Forsaken] Hos. 1. 10. 1 Pet. 2. 10. Heb. It shall no more be said to thee, &c. and to thy land, &c. Thou shalt no more be contemned, as a woman cast off by her husband. Chap. 54. 6, 7.  
Desolate] Heb. desolation. Chap. 17. 9.& 64. 10.  
thou shalt be called] Heb. it shall be called to thee; as Chap. 9. 1.  
Hephzi-bah] Or, that is, my delight is in her. The name of King Hezekiahs wife, Manassehs mother; 2 King. 21. 1. and was a name, it seemeth, in those times, not unusual.  
Bulah] That is, married. Gen. 20. 3. Chap. 54. 1. Or, reconciled again to her husband, and living in conjugal communion with him. 1 Cor. 7. 11.  
thy land shall be married] That it may be replenished with people, as with children in a comfortable way. Chap. 54. 3, 5. Jerem. 31. 27.  
V. 5. thy sons mary thee] Being of the same faith and religion with thee; and in the same bond of marriage affianced together with the▪ unto Christ. Ephes. 4. 4, 5.& 5. 23. Or, of thine own sons shalt thou have rulers, not strangers; Jer. 30. 21. according to the law. Deut. 17. 15.  
as the bridegroom rejoiceth over the bride] Heb. with the joy of the bridegroom over the bride: as Chap. 24. 22. With such joy as his is wont to be. See the like, Chap. 9. 3.  
so shall, &c.] Chap. 65. 19. Zeph. 3. 17.  
thy God] Christ; God and man: and as man of thy seed. Chap. 54 5. Rom. 1. 3.& 9. 5. 2 Cor. 11. 2. Eph. 5. 23.  
V. 6. I have set] Gods speech: Ezek. 3. 17.& 33. 7. 1 Cor. 12. 28.  
watchmen] Prophets and Pastors. Chap. 56. 9. Jerem. 6. 17.& 31. 6.  
upon thy walls] As standing in sentinel, to see and discover things afar off. 2 Sam. 10. 24.  
ye that make mention of the LORD] Or, ye that are the Lords remembrancers. Whose office it is to mind God of the state of his people, and his promises to them. A term borrowed from officers of like employment about Princes. Chap. 36. 3.  
V. 7. give him no rest] Heb silence. Psal. 22. 2. Call upon the Lord instantly and constantly, to hasten the deliverance of his people, and the restauration of his Church. Vers. 1. The Prophets word, admonishing the Ministers of their duty, and inciting them to a sedulous and assiduous performance of it. Lam. 2. 18, 19.  
till he make Jerusalem a praise in the earth] Matter of praise; Chap. 65. 18. for which all the world may praise him. Psalm 67. 3, 4. Or, that may make her famous throughout the whole world. Chap. 60. 9.& 61. 9, 11. Psal. 98. 3.  
V. 8. by the arm of his strength] Or, his mighty arm: as Chap. 63. 12.  
Surely, I will no more give, &c.] Heb. If I give, &c. as Chap. 5. 9.& 22. 14.  
thy corn to be meat for thine enemies] As was threatened for a curse. Deut. 28. 30, 33, 52. Jer. 5. 17. See Chap. 65. 21, 22.  
V. 9. drink it in the courts of my holinesse] Or, mine holy courts: as Psal. 15. 1. Or, the courts of my sanctuary. Chap. 43. 28.& 63. 18. Where the holy things were to be eaten. Lev. 6. 16.  
V. 10. go through the gates] An intimation of the great number of those, that should come thronging into the Church. Chap. 60. 11. Or, an incitement of Gods people to come away from among the Heathen, out of the places of their abode in the captivity. Chap. 48. 20.& 52. 11.  
prepare you the way of the people] Or, prepare way for the people. Make the people way; or, fit the way for them. Cha. 40. 3.& 57. 14.  
cast up, cast up the high way] Or, tread down, tread down( to make even, as Lam. 1. 15.) the causey. Chap. 39. 8. Remove all impediments, that may hinder their passage: for causeys are first cast up; and then by treading, or rolling, made even and plain. Chap. 26. 7.  
gather out the stones] Pick the stones out of it, to make it the more easy, and the less troublesone, or offensive. Psal. 91. 12. Or, pave it with ston. to make it the more firm and plain. as ways well paved are wont to be. Heb. ston it( the word signifying, sometime, to pick up stones, as Chap. 5. 2. sometime, to throw stones, as 2 Sam. 16. 6, 13.) from ston;( that is, to clear it of them; that there may be none there; as Hos. 9. 12.) or, with ston; as Cant. 3. 9.  
lift up a standard for the people] For them to resort unto; that they may gather themselves together, and travel in troops, for more conveniency by mutual society, and safety. Chap. 11. 11, 12.& 49. 22.  
V. 11. Say ye to the daughter of Zion] Zech. 9. 9. Matth. 21. 5. John 12. 15.  
thy salvation cometh] Thy deliverance is at hand. Chap. 51. 5.& 56. 1. Or, thy Saviour cometh to me. Salvation, for Saviour: as Luk. 2. 30.  
his reward is with him] Chap. 40. 10.  
his work] Or, recompense. Chap. 61. 8.& 65. 7.  
V. 12. they shall call them] Or, they shall be called. as Mal. 1. 4.  
The holy people] Chap. 60. 21. Heb. people of holinesse. as Chap. 6. 13.  
Sought out] Or, Sought unto. or, Sought after. As one grown into estimation and request. Psal. 111. 2.  
a city not forsaken] Vers. 4.   

CHAP. LXIII.  
Vers. 1. WHo is this] Spoken by way of admiration, in the person of the Prophet, or of Gods people. See the like Can. 3. 6.& 8. 5.  
that cometh from Edom] A description of Christ, returning from the conquest of the enemies of his Church: among whom the Edomites, none of the last or least. Psal. 137. 7. Propounded here as a type of the spiritual enemies thereof. as Chap. 34. 6.  
died garments] Or, garments tainted;( Heb. leavened) to wit, with blood. Vers. 2. 3.  
Bozrah] Chap. 34. 6.  
glorious] Heb. decked.  
in the greatness of his strength] Or, in his great strength. as Chap. 63. 18.  
I that speak in righteousness] Christs answer; telling them, that they may now see the truth of that, which the Prophets had from him foretold. Chap. 45. 19.  
V. 2. Wherefore] A second question: with the answer to it. Vers. 3.  
read in thine apparel] Rev. 19. 13.  
V. 3. I have trodden the winepress] Discomfited the adversaries of my Church; and trodden them down, as grapes in the wine press. Lam. 2. 15. Rev. 14. 19, 20.& 19. 15.  
there was none with me] There was none that assisted me. Vers. 5. Chap. 59. 16. Or, there was none, that could maintain fight with me. as Chap. 27. 5. Psal. 55. 18. 1 Cor. 10. 22.  
I will tread] Or, I trod.  
trample] Or, trampled.  
their blood] Heb. their strength. that is, their blood; wherein mans life and strength consisteth. Gen. 9. 4. Or, the blood of the strength; that is, of the strongest of them. as wisdom, for a man of wisdom, a wise man. Mic. 6. 9. So vers. 6.  
shall be sprinkled] Or, was sprinkled.  
I will slain] Or, I stained.  
V. 4. the day of vengeance] Chap. 34. 8.  
the year of my redeemed is come] All I do in this kind, is for the deliverance of my people, and the righting of their wrongs. Chap. 61. 2.  
V. 5. I looked, &c.] Chap. 59. 16.  
mine own arm brought salvation unto me] By mine own power alone I effected what was to be done. Which he can do▪ though all means be missing, and men fail in their duty. Chap. 59. 16. Psal. 98. 1.  
V. 6. I will tread] Or, I trod. See Chap. 14. 25.  
make them drunk] Or, made them drunk in my fury; or, with my fury. Chap. 51. 21, 22. I so astonished them, that they were not able to stand, nor knew which way to turn themselves. Chap. 19. 14. Jer. 25. 16, 27.  
I will bring down their strength to the earth] Or,  shed their blood on the ground. See Vers. 3.  
V. 7. I will mention the loving kindnesses of the LORD] This the rather he here doth, to strengthen their faith, amid their troubles, with expectation of the like. Psal. 77. 5. 10, 11.  
V. 8. he said] When he brought them out of Egypt, and at first made them his people. Implying, what such a favour as that was, should have wrought upon them, and how they should have stood affencted to him, that had done so for them. Psal. 81. 8-10.  
they are my people] Whom I choose for mine, that they might be holy; presuming that they would be faithful and loyal to me. Levit. 19. 2, 3. Deut. 26. 18, 19.  
will not lye] Or, deal disloyally. Chap. 59. 13.  
V. 9. In all their affliction he was afflicted] He took to heart the wrongs done to them, as done to himself. Jud. 10. 16. Zech. 2. 8. Act. 9. 5.  
he was afflicted] Or, he afflicted them not. Though they vexed him, yet he spared them. Psal. 78. 38. Or, was not he afflicted? For there is a divers reading in the Hebrew. as Exod. 21. 8. Job 13. 15. Psal. 100. 3.  
the angel of his presence] Christ; the conductor of them in the wilderness. Exod. 13. 21.& 23. 20.& 33. 14. Act. 7. 38.  
in his love, &c.] Deut. 7. 7, 8.  
he bare them] Chap. 46. 3. Exod. 19. 4. Deut. 32. 11.  
V. 10. they rebelled] They deceived his expectation; and proved rebellious. Chap. 48. 8. See Exod. 15. 24. Num. 14. 11. Psal. 78. 56.& 95. 9.  
vexed his holy spirit] Heb. his spirit of holinesse. Vers. 11. See Chap. 43. 24. Psal. 78. 40. Act. 7. 51. Eph. 4. 30.  
he was turned to be their enemy] Job 30. 21. Jer. 30. 14.  
he fought against them] judge. 2. 14, 15.  
V. 11. Then] Or, Yet. as Chap. 9. 1. Heb. And.  
he remembered the dayes of old] Either God calling to mind what he had formerly done; as loathe to lose the fruit of his former favours: Exod. 32. 11, 12. Deut. 9. 16, 18, 19. Num. 14. 13-19. Josh. 7. 7, 9. Or, his people in their troubles better bethinking themselves, and calling to mind, what God had formerly done for them: Psal. 78. 34, 35. and complaining that he did not now the like. judge. 6. 13.  
Moses and his people] What by Moses he had done for his people. Psal. 77. 20.  
Where is he, &c.] See the like complaints. Psal. 44. 1, 2.& 74. 13, 14. Chap. 51. 9, 10.  
that brought them up out of the sea] Exod. 14. 29, 30. Jer. 2. 6.  
the shepherd of his flock] Or, shepherds. Moses and Aaron. Psal. 77. 20.  
that put his holy spirit within him] Num. 11. 17. Neh. 9. 20. Heb. spirit of holinesse. as vers. 10.  
V. 12. with his glorious arm] Heb. arm of glory: or, excellency. as Chap. 62. 8.  
dividing the water] Exod. 14. 21, 22. Josh. 3. 16. Chap. 43. 16.  
an everlasting name] Heb. a name of eternity. Chap. 56. 5.  
V. 13. Through the deep] Heb. deeps. Psal. 106. 9.  
as an horse in the wilderness] Or, plain. Jerem. 9. 10. As an horse goeth on plain ground; without stumbling.  
should not stumble] Or, they stumbled not. Jer. 31. 9.  
V. 14. As a beast goeth down into the valley] Or, goeth along in the valley. as Chap. 38. 8. That is, gently and quietly, as an horse is lead down an hill; or, easily and without impediment, as a beast traveleth in the Vale, where the way is usually clear before it.  
caused him to rest] Or, lead him quietly. Jer. 31. 2.  
a glorious name] Heb. name of glory. as Chap 62. 3.  
V. 15. Look down from heaven] Deut. 26. 15. Psalm 80. 14. Lam. 3. 50.  
behold from the habitation of thy holinesse and of thy glory] Or, thine holy and glorious habitation. Psal. 68. 5. Jerem. 25. 30. Look in mercy upon us; and vouchsafe us that favour, that thou sometime haddest them. Chap 64. 1, 9, 10.  
thy zeal] Thine ardent love and affection to thy people. Chap. 9 7.& 26. 11.  
the sounding of thy bowels] The yearning of them. 1 King. 3. 26. Cant. 5. 4. Chap. 16. 11. Jer. 31. 20. Hos. 11. 8. Or, the multitude of them. Chap. 60. 5. Jer. 51. 16. Psal. 106. 45.  
V. 16. doubtless] Or, For. Vers. 4. 1.  
though Abraham be ignorant of us, &c.] Though Abraham be ignorant of our present estate. Job 14. 21. 2 King. 22. 20. Or, though he should refuse to own us for his children; yet wilt not thou refuse to be our father. Psal. 27. 10. Chap. 64. 8.  
our redeemer, thy name is from everlasting] Or, our redeemer from everlasting; or, from eternity, Psal. 90. 2. or, from forepast ages. Psal. 103. 19.) is thy name.  
V. 17. why hast thou made us to err from thy ways] Or, dost thou suffer us to err, &c. as Psal. 119. 10, 116. Prov. 10. 3. By denying, in just judgement, unto thy people, the conduct and guidance of thy Spirit; Vers. 11. and leaving them to be lead by their own lusts. Psal. 81. 12. Rom. 1. 26. 28.  
from thy fear] Or, so as that we fear thee not. as Psalm 69. 23. Hos. 4. 6.  
Return] Psal. 91. 13.  
for thy servants sake] For Abraham, Isaac and Jacobs sake; unto whom thou madest thy promise. Exod. 32. 13.  
the tribes] Or, to the tribes. Num. 10. 36.  
of thine inheritance] Psal. 74. 2.  
V. 18. The people of thy holinesse] Or, Thine holy people. Chap. 64. 10.  
have possessed it but a little while] In respect of thy promise, that they should possess it for ever; Gen. 17. 8.& 26. 3.& 28. 13. Exod. 32. 13. which yet was but conditional. 2 Chron. 33. 8. Or, because a long time seemeth but a little, when it is once past. Job 9. 25, 26. Psal 90. 4.  
have trodden down thy sanctuary] Either thine holy land; as Exod. 15. 17. Jer. 12. 10. Or, thine holy house. Psalm 74. 3, 7. Lam. 1. 10.  
V. 19. We are thine, thou never barest rule over them, they were not called by thy name] Or, thy name was not( or, never was) called upon them. We are yet still thy people, that are called by thy name, so called, and so accounted, and that do call upon thee. Chap. 481 1, 2.& 54. 9. vers. 16. Jer. 14. 9. that which these people, our adversaries, vers. 18. never were, never did. Chap. 65. 1. Jer. 10. 25. Or, We are as those whom thou never barest rule over, nor were ever called by thy name: we are dealt with, as if we had never been thy people. Chap. 26. 13.   

CHAP. LXIIII.  
Vers. 1. OH that thou wouldest rent the heavens] That thou wouldest, by thy mighty power, declare thy love to thy Church: descending again, as thou sometime didst at the giving of the law. Exod. 19. 18. Psal. 68. 2, 8.  
the mountains might flow down] Or, melt. Vers. 3. Chap. 34. 3. Mic. 1. 4. Alluding to the manner of burning hills, such as Etna in sicily, and Soma in italy, which breaking out, are wont to run down with streams of fire and sulphury matter, into the seas beside them, and valleys beneath them.  
V. 2. As when the melting fire burneth, the fire causeth the waters to boil] Heb. the fire of meltings burneth. or, fire burneth the meltings. As the fire maketh the metal to run, when it is cast: and the boiling water to rise in bubbles.  
V. 3. When thou didst terrible things] Exod. 34. 10.  
the mountains flowed down] Or, melted. Vers. 1. Jud. 5. 5. Psal. 97. 5. Hab. 3. 6.  
V. 4. For] Heb. And. as Chap. 9. 11.  
men have not heard. &c.] Psal 31. 19. 1 Cor. 2. 9.  
neither hath the eye seen, O God, besides thee, what he hath prepared for him that waiteth for him] Or, seen a God besides thee, which doth so for him, &c.  
what he hath prepared for him, &c.] Such things hast thou done for thy Church, as the like were never known. Chap. 52. 15.  
that waiteth for him] That patiently waiteth and dependeth upon thee. Chap. 8. 17.& 30 28.  
V. 5. Thou meetest him that rejoiceth, &c.] Or, thou didst meet him, that rejoiced and wrought( or, rejoiced to work) righteousness; and those that remembered. Thou haddest favour to our forefathers, according to their own hearts desire. when they served thee cheerfully, and delighted in well doing. Deut. 16. 11, 14, 15.& 28. 47. Psal. 37. 4.& 68. 3.& 112. 1. Or, thou wast beneficial to Abraham, who rejoiced in thy favour, and walked uprightly. Gen. 15. 1.& 17. 1, 17. Chap. 41. 2. John 8. 56.  
those that remember thee in thy ways] Those that remembered thee, and returned unto thee, in the time of their afflictions. Deut. 30. 1, 2, 3. 2 Chron. 15. 4. Psalm 22. 27. Chap. 26. 8, 9, 13, 16. Or, th●se that were mindful of thee, and careful to walk in thy ways. Deut. 8. 1-19. Psal. 119. 1, 2.& 128. 1. Eccl. 12. 1, 13.  
for] Heb. and. as Psal. 108. 12. Chap. 53. 2, 11. or, because. as Chap. 57. 17.  
in those is continuance, and we shall be saved] Or, that we may be saved. as Chap. 53. 2. Mal. 1. 9. Thou continuest constant in those thy courses, to work thereby our salvation. Rom. 2. 4. 1 Cor. 11. 32. Or, if we did continue constant in those thy ways, we also should be saved. Deut. 30. 20. Chap. 38. 16.  
V. 6. we are all as an unclean thing] Worthy therefore to be cast away, and sequestered from thy sight. Levit. 13. 45, 46. Num. 5. 2, 3.& 12. 14. 2 Chron. 26. 20, 21. Chap. 30. 22. Lam. 1. 17.& 4. 14, 15. Hab. 1. 13.  
all our righteousnesses are as filthy rags] Those that seem best among us, are no better. Mic. 7. 4. Or, our best actions are not free from default and defilement. Rom. 7. 21.  
filthy rags] Heb. a garment of rags; or, as some, of separation. from a word in sound near unto it. Lam. 1. 17. Ezek. 7. 19, 20.& 36. 17.  
we all do fade as a leaf] Psal. 90. 5, 6.  
our iniquities like the wind, have taken us away] Hos. 4. 19. Chap. 57. 13.  
V. 7. none that calleth upon thy name] Notwithstanding our troubles, we seek not to thee as we should. Psal. 14. 4. Chap. 43. 22.& 59. 11. Hos. 7. 7, 14.  
for] Or, though as Chap. 53. 8.  
thou hast hide thy face from us] Chap. 8. 17.& 57. 17.  
hast consumed us] Heb. melted us. or, made us faint. Ezek. 21. 15.  
because of our iniquities] Or, by means( as Chap. 62. 3. Heb. by the hand: or, in the room. Chap. 65. 5.) of our iniquities. Psal. 90. 7, 8.  
V. 8. But] Or, Yet. as Chap. 17. 6.  
thou art our father] Albeit thou mightest justly destroy us; and art able so to do: Jer. 18. 6. yet deal mercifully with us; since thou art our father, and hast taken us to be thy children. Psal. 103. 13.& 138. 8. Job 10. 8. Chap. 19. 25.& 63. 16.  
we are the day, and thou our potter] Chap. 45. 9. Jer. 18. ●  
we all are the work of thy hand] Psal. 119. 73.& 138. 8. Job 10. 8-11. Mal. 2. 10.  
V. 9. Be not wrath very sore] Psal. 79. 8.  
neither remember iniquity for ever] Psalm. 25. 7.& 79. 8.& 103. 9.  
we are all thy people] Chap. 63. 19.  
V. 10. Thy holy cities] Heb. The cities of thine holinesse. or, Thy cities of holinesse. as Ps. 15. 1. Zion and Jerusalem: wherein thy service was celebrated and frequented Ps. 74. 8. Or, the cities of Judah, wherein thy people sometime dwelled. Jer. 10. 22. See Chap. 65. 9, 11.  
Jerusalem a desolation] Chap. 1. 7.& 62. 4.  
V. 11. Our holy and our beautiful house, &c.] Heb. Our house of holinesse and beauty. as Chap. 65. 11. Thy Temple, wherein we and our fathers have formerly worshipped thee. Psalm 42. 4. and 122. 1.  
all our pleasant things] Heb. desirable things. Chap. 44. 9.  
V. 12. Wilt thou refrain thyself for these things] At the contempt of thine own name? though our sins have deserved all this; yet suffer not thine own glory to be thus impeached and impaired. Psal. 83. 1, 2.& 115. 1, 2.   

CHAP. LXV.  
Vers. 1. I Am, &c.] Rom. 9. 24, -26.& 10. 20. Ephes. 2. 12, 13.  
sought of them that asked not for me] Sought, that is, found. as Eccl. 3. 6. preventing their seeking to me by seeking to them, 2 Cor. 5. 20. Ephes. 2. 17. seeking put for finding; because this the end and usual consequent thereof, Matth. 7. 7. Or, sought to; that is, called upon( as Chap. 55. 6. Ezek. 36. 37.) by the Gentiles now converted; who before had no notice of me, Chap. 52. 15.& 55. 5. Rom. 15. 20. nor were wont to seek to me, or to ask ought of me: as Chap. 45. 11.& 58. 2. Hos. 4. 12.  
I said] Or, say.  
Behold me, behold me] Heb. Lo I, lo I. or, Here am I. Gen. 22. 1, 11. Gods voice to the Gentiles; not so much inviting, or calling on them, to look after him; as Chap. 45. 22. as tendering and offering himself to them,( as Chap. 6. 8.) as ready to entertain them, and make them his people; which before they were not, Deut. 32. 21. Hos. 2. 14. Rom. 9. 25. Or, returning a gracious answer unto their suits, when they seek to him, Chap. 58. 9. the words being redoubled, to intimate his readiness to grant their requests. Vers. 24.  
a nation that was not called by my name] Chap. 63. 19.  
V. 2. I have spread out my hands] As the manner is of those that require audience, Act. 26. 1. or desire acceptance, Prov. 1. 24.  
to a rebellious people] The main cause of the rejection of the Jewish people: their obstinate disobedience, and stiff standing out against God, notwithstanding his constant continual invitations of them by his Prophets. Vers. 12. Chap. 66. 4. Jer. 7. 13. and 11. 7, 8.  
in a way that was not good] That is, very bad, stark nought: as 1 Sam. 2. 24. Psal. 36. 4. Pro. 24. 23.  
after their own thoughts] Num. 15. 39. 1 King. 12. 33. Psal. 81. 12. 2 Pet. 3. 3.  
V. 3. that provoketh me to anger] Chap. 3. 8.  
that sacrificeth in gardens] Dedicated to idols, Chap. 1. 29. and 66. 17.  
burneth incense upon altars of brick] Leaving Gods altar. Vers. 11. Heb. upon bricks: On their idol altars made of such stuff; which he therefore so calleth in contempt, Chap. 9. 10. as Ezekiah did the brazen so abused, 2 King. 18. 4. Or, upon the tops of their houses covered with tile, or brick; on which being flat roofed they used to sacrifice. See Jer. 19. 13.  
V. 4. remain among the graves] To consult with Spirits, and have dealings with the dead, Deut. 18. 11. 1 Sam. 28. 8, 11. Mark. 5. 5.  
lodge in the monuments] Or, wasts. Chap. 1. 8.& 49. 6.  
eat swines flesh] Forbidden in the Law, Levit. 11. 7. Deut. 14. 8. Chap. 66. 3. 17.  
broth] Or, pieces.  
V. 5. Which say] Yet they pretended much holinesse: and their hypocrisy was joyued with pride and a contempt of others, Luk. 5. 30.& 7. 39.& 18. 11, 12.  
Stand by thyself] Heb. draw near to thyself. that is, such as thou thyself art; unclean ones, like thyself.  
I am holier then thou] Heb. I am holy from thee. as Jer. 20. 7. See Chap. 66. 17.  
these are a smoke in my nose, &c.] Or, in mine anger. Psal. 18. 8. Chap. 13. 13. These are a continual provocation and vexation to me, as smoke to the eyes, Pro. 10. 26. Or, my wrath is incensed and shall smoke for ever against such, Deut. 29. 20. Psal. 37. 20. Chap. 14. 31. Or, I will dispel them like smoke, Psal 68. 2. and make them fuel for the fire, Chap. 1. 31.& 9. 18.  
V. 6. it is written before me] All that they do is upon record with me, that I may not forget them, Deut. 32. 34. Psal. 56. 8. Jer. 3. 22. Mal. 3. 16.  
I will not keep silence] I will no longer forbear; as hitherto I h 〈…〉 done, Psal. 50. 21. Chap. 42. 14.  
recompense into their bosom] Or, into their lap. Pro. 16. 33. that is, abundantly, plentifully: as those that deliver not, what they give, by tale or weight, but pour it forth into the receivers lap, little regarding how much they give, Psal. 79. 12. Jer. 32. 18. Luk. 6. 38.  
V. 7. Your iniquities, and the iniquities of your fathers together] I will punish for both together, when I begin once to take vengeance, 1 Sam. 3. 12. Jer. 3. 25. Matth. 23. 32, 35, 36.  
blasphemed me] Or, reproached, dishonoured me. Chap. 37. 4. Psal. 89. 51. for it is no verbal or vocal, but a real and an actual reproach, that he chargeth them with.  
will I measure their former work] That is, the just reward of it. Chap. 61. 8.& 62. 11.  
into their bosom] Or, lap. as Vers. 6.  
V. 8. a blessing is in it] There is some good liquour in it, through Gods blessing upon it, Jer. 31. 8. See Chap. 36. 16.  
so will I do] Though I destroy the rotten clusters, the wicked, whether professedly profane, or hypocrites; yet will I spare those that have any ●ound grace or goodness at all in them, Chap. 17. 6.& 24. 13. Or, though I do execute judgement upon them, yet I will not utterly destroy the whole nation, but do as the husbandman, who forbeareth to pull up a vine or plant by the root, when by any putting out of fruit it appeareth that there is life in some part of it.  
for my servants sake] Chap. 63. 17.  
V. 9. I will bring forth] From out of the Babylonian captivity: a type of deliverance from the thraldom of sin and Satan, Chap 43. 5. 6.  
a seed] A small remnant, Chap. 29. Rom. 9. 29.  
an inheritor of my mountains] The mountains of Judah, Ezek. 36. 1. 8.& 38. 8.  
V. 10. Sharon, &c.] A plentiful place for sheep. Chap. 33. 9.& 35. 2. as anchor for other cattle, Hos. 2 15.  
V. 11. that forget my holy mountain] Heb. my mountain of holinesse. vers. 25. Ezek. 20. 40. My Temple, situate on mount Zion, Chap. 2. 2.  
prepare a table for that troop] Or, for G●d. Gen. 30. 11. The multitude and numberless number of their idols; which they so doted upon, that they could never have enough of them, Jer. 2. 28.& 11. 13. Or, the innumerable host of heaven, Jer. 7. 18. and 8. 2. as, as some, to Gad and Meni, two Planets, Jupiter and mercury, which they worshipped, the one to make them fortunate, the other to further them in their traffic.  
furnish the drink-offering] Heb. fill the mixture. Pro. 23. 30.  
number] Or, for Meni. Dan. 5. 25, 26.  
V. 12. will I number you to the sword] I will allot you to the sword in no small number: alluding to the number of their idols; mentioned, vers. 11. or the name at least of one of them. See the like, Chap 66. 3, 4. Jer. 34. 17.  
because, &c.] Pro. 1. 24. &c. Chap. 66. 4. Jer. 7. 13.  
when I called] By my Prophets: whom ye would not hear and obey, Zech. 7. 7, 11, 12.  
ye did not answer] Or, ye would not answer. Pro. 1. 25. Chap. 50. 2. and so afterward, ye would not hear.  
did evil before mine eyes] Or, that which is evil in my sight.( as Chap. 57. 1.) that is, displeasing to me, Chap. 66. 4. 2 Sam. 11. 27. See vers 3. Psal. 51. 4.  
choose that wherein I delighted not] But abhorred, Chap. 66. 3, 4.  
V. 13. my servants shall eat &c.] They shall enjoy plenty, and live cheerfully: when it shall be far otherwise with you, Psal. 37. 11, 19, 20.& 68. 1, -3. Pro. 29. 6. Eccl. 9. 7. Luk. 6. 20, 21, 24, 25.  
V. 14. for joy of heart] Heb. a good, or, merri● heart. Prov. 15. 15.  
for vexation] Heb. breaking. Chap. 61. 1.  
V. 15. leave your name for a curse] Heb. an oath. Nehem. 10. 29. because to solemn oaths were execrations usually annexed. 1 King. 19. 2. Your very name and memory shall be accursed; or used in cursing, Chap. 43. 28. Jer. 23. 40.& 24. 9.  
call his servants by another name] A new name, Chap. 62. 2. as some, not Jews; a name now grown reproachful and odious; but Christians, Act. 11. 28. or, the children of God, Joh. 1. 12. Gal. 3. 26. or, the name of a stable people, vers. 16. an other name, then that you, the wicked, bear: or, ●ather, an other then they now bear, Hos. 1. 23. Rom. 9. 26. 1 Pet. 2. 10.  
V. 16. That] Or, So that.  
who blesseth himself, &c.] By blessing and swearing is meant the whole worship of God, and the profession of it, which shall in all places be given to the true God alone: called here, the God of truth, the true and faithful God, Psal. 31. 5. Jer. 10. 10. or the God of the firm and stable people; whose name they should use therefore in blessing and wishing well to any, as being a people blessed and established by God; as on the other side in cursing they used the names of those wicked ones, vers. 15. Gen. 28. 4. and 48. 20. Zech. 8. 15.  
in the earth] Or, land. and so afterward: as Chap. 66. 8.  
the God of truth] Heb. God Amen. Rev. 3. 14. or, the God of Amen, that is, of the firm and stable people, Hos, 11. 12. and so again afterward.  
the former troubles are forgotten] No more minded now, then as if they had never been: both your sorrows, Chap. 54. 4. Joh. 16. 21. and your sins, Chap. 43. 25. Jer. 31. 34. Zech. 10. 6.  
they are hide from mine eyes] Psal. 32. 1.& 85. 2. Chap. 38. 17. Mic. 7. 19.  
V. 17. I create new heavens, and a new earth] I will so alter and change the state of my Church, that there shall seem to be a new world, Chap. 66. 22. 2 Cor. 5. 17. 2 Pet. 3. 13. Rev. 21. 1, 5.  
the former shall not be remembered] So much shall the spiritual excellency of my Church exceed that which in former times it had, that the consideration of the one shall seem to drown and abolish the memory of the other, Jer. 3. 16. 2 Cor. 3. 7, -10.  
nor come into mind] Heb. come, or, ascend, upon the heart. Jer. 3. 16. 1 Cor. 2. 9.  
V. 18. I create Jerusalem a rejoicing, and her people a joy] Or, for rejoicing. and for joy. as Vers. 15. that is, To be matter of joy and mirth, Chap. 66. 10. See Chap. 62. 7.  
V. 19. I will rejoice in Jerusalem] Chap. 62. 5.  
the voice of weeping shall be no more heard, &c.] Chap. 35. 10. and 51. 11. Rev. 21. 4.  
V. 20. There shall be no more thence an infant of dayes] Or, any young infant. None shall be taken away from thence by untimely death, young or old; but they shall live to the utmost of the course of nature, Exod 23. 26. Psal. 9. 10.& 55. 23.& 94. 23. Zech. 8. 4.  
nor an old man that hath not filled his dayes] Nor any old man that hath not lived out his full time, Job 5. 26.  
for] Or, but. as Psal. 118. 17.  
the child shall die an hundred yeers old] Heb. the son of an hundred yeers. as Gen. 11. 10. He that is now a child, shall attain to those yeers, ere he die.  
but] Or, yet. or, howbeit. as Chap. 64. 8.  
an hundred yeers] Heb. the son of an hundred yeers.  
the sinner being an hundred yeers old shall be accursed] He shall be so, though he live never so long, even in those times of restitution, Eccl. 8. 12, 13. Chap. 48. 22.  
V. 22. not build, and another inhabit, &c.] As was threatened for a curse upon disobedience, Deut. 28. 30. 39.  
they shall not plant, and another ●at] See Chap. 62. 8, 9.  
as the dayes of a three, are the dayes of my people] Or, shall be the dayes of my people. Of a lasting three; not of a fading leaf. Chap. 64. 6.  
and mine elect shall long enjoy the work of their hands] Heb. shall make them continue long. or, shall wear out, &c. They shall live long to enjoy and spend themselves what by their labours they have gotten, and gathered. Vers. 20. Psal. 128. 6.  
V. 23. not labour in vain] Jer. 51. 58. Hab. 2. 13. Hag. 1. 6. 1. Cor. 15. 58.  
nor bring forth for trouble] Bring forth and breed children, to  
nothing but trouble and affliction: as is wont to be in times of war and public calamity, Deut. 28. 41. Hos. 9. 12, 13. See Jer. 51. 58.  
the seed of the blessed of the LORD, and their offspring with them] Both they, and their issue, shall be blessed, Chap. 61. 9. Psal. 37. 25. 26.& 115. 13. 15.  
V. 24. before they call, I will answer] Psal. 32. 5. Dan. 10. 12.  
whiles they are yet speaking, I will hear] Chap. 58. 9.  
V. 25. The wolf and the lamb shall feed together, &c.] Chap. 11. 6, 7, 9.  
dust shall be the serpents meat] He shall rest content with the food assigned him, Gen. 3. 14. and not hurt, or feed on any other creature: all shall be harmless.  
not hurt nor destroy in all my holy mountain] Heb. my mountain of holinesse. vers. 11. In my Church. Chap. 2. 2, 4. Psal. 15. 1.& 24. 3.   

CHAP. LXVI.  
Vers. 1. THe heaven is my throne, &c.] So great is my majesty, that it filleth heaven and earth: and cannot therefore be confined to any place, nor included in any Temple, as an idol may. 1 King. 8. 27. 2 Chron. 6. 18. Jer. 23. 25. Matth. 5. 34, 35. Act. 7. 49.& 17. 24. Controlling hereby the vain confidence of those, that trusted so much in the Temple, and the Sacrifices there performed. Jer. 7. 4, 10.  
the place of my rest] As the Sanctuary is styled; and the Temple more specially, wherein God seemed to have taken up a settled abode. Chap. 11. 10. Psal. 132. 14.  
V. 2. all those things hath mine hand made] All things in either were made by me; and have their being from me; Gen. 2. 1. Psal. 146. 6. Joh. 1. 3. Col. 1. 16, 17. Heb. 1. 2, 3. and I therefore have no need of them; but can well be without them: Psal. 50. 10, 11. and much less of any mans service. Psal. 16. 2. Act. 17. 25.  
all those things have been] Or, are by it: to wit, by my hand.  
But] Or, Yet, or, howbeit▪ as Chap. 65. 20. Though I be so infinitely great, and so all-sufficient of myself. Gen. 17. 1.  
that is poor and of a contrite spirit, &c.] That is humble, and poor in spirit, and receiveth my word with reverence. Psal. 34. 18. Ezra 9. 4.& 10. 3. Chap. 57. 15. Matth. 5. 3. Vers. 5.  
V. 3. He that killeth an ox, &c.] Because they trusted much to their sacrifices, and external services; he sheweth that he regarded no more the sacrifices and oblations of wicked persons, then the sacrifices of heathen people; who sacrificed men, dogs, swine and the like, things forbidden in Gods Law, as vile and abominable. Lev. 20. 2. Psal. 106. 35-38. Deut. 14. 8.& 23. 18. Or, that they were in his sight, as hateful and abominable, as the things here mentioned. Prov. 15. 8.& 21. 27. Chap. 1. 11-14. Ezek. 20. 39.  
as if he slay a man] Heb. smote. Exod. 21. 12. Lev. 24. 21.  
sacrificeth a lamb] Or, kid. Exod. 12. 4.  
as if he cut off a dogs neck] Or, beheaded: cut off the head by the neck. Heb. necked a dog: the word used here, and Deut. 21. 4. being derived from that which signifieth the hinder part of the neck, on which in beheading man or beast the executioners stroke is wont to light. See Jer. 2. 27.  
that burneth incense] Heb. maketh a memorial of it. Lev. 2. 2.  
as if he blessed an idol] Heb. vanity. Such as all idols are. Jer. 10. 15.  
yea, they have, &c.] Or, since that they choose.  
chosen, &c.] Chap. 1. 29. and 65. 12.  
their soul delighteth] Or, they delight. Heb. 10. 38.  
V. 4. I also will choose their delusions] Or, their devices. See Jer. 38. 19. I will discover, and lay open their lewd courses; and punish them for the same. Psal. 50. 21. Or, I will deal with them, as they deal with me. Lev. 26. 28. Psal. 18. 26. as they choose to do such things, as I delight not in; vers. 3. so will I choose to do such things to them, as they shall have small pleasure in; even such things as shall bring shane and terror upon them. See Chap. 65. 12. Jer. 34. 17.  
bring their fears upon them] Prov. 10. 24. Jer. 42. 16. Ezek. 11. 8.  
when I called, none did answer, &c.] Prov. 1. 24. Chap. 50. 2.& 65. 12. Jer. 7. 13.  
they did evil before mine eyes] Or, that which is evil in my sight: that is, displeasing to me. See vers. 3. Chap. 65. 12.  
V. 5. ye that tremble at his word] Vers. 2.  
Your brethren that hated you, &c.] He comforteth the faithful, against their professed, but false brethren, that maligned and impugued them for serving God sincerely: Psal. 38. 20. Cant. 1. 6. Joh. 9. 34. 2 Cor. 11. 26. and either pretended to glorify God by casting them out: Joh. 16. 2. or derided their expectation of Gods glorious coming in judgement to right the wrongs done them. Chap. 5. 19. 2 Pet. 3. 3, 4.  
Let the LORD be glorified] Or, appear in glory. Chap. 2. 11. 2 Thes. 1. 10. Tit. 2. 13.  
he shall appear] Psal. 50. 1, 2. 5. 2 Thess. 1. 7-10.  
V. 6. A voice of noise from the city, &c.] Or, For there shal'l be heard a voice, &c. They shall shortly hear from the city and Temple( on which they so much rely) a dreadful noise of fire and slaughter; who will not now hear the voice of Gods Prophets calling to them for repentance. Ezek. 9. 6, 7.& 24. 21.  
that rendereth] Heb. rendering.  
recompense to his enemies] Chap. 59 18.  
V. 7. Before she travailed, she brought forth, &c.] Meaning, that the deliverance and restauration of the Church should be so sudden, and contrary to expectation; Psal. 126. 1, 2. as when a woman is delivered before she looked, and that without pain. Alluding, as may seem, to the speech of the Egyptian midwives concerning the Hebrew women; Exod. 1. 19. but in all likelihood, comparing their deliverance by Cyrus, done suddenly, without any labour of theirs, Ezra 1. 1, 2. Chap. 45. 13. with that from the Egyptian bondage; which was not effected without great struggling and much ado. Exod. 3. 19.& 5, 9, 19, 21, 23.& 6. 9.  
she was delivered] See Chap. 34. 15.  
of a man-child] Heb. of a male. Exod. 13. 12. Which makes the joy the greater. Luk. 1. 13, 14. Joh. 16. 21. Either Christ himself, or manlike Christians, as well outwardly as inwardly resembling him, and one with him. Rev. 12. 5. Gal. 4. 19. 2 Cor. 3. 18.& 4. 16. Gal. 3. 16. 1 Cor. 12. 12.  
V. 8. shall the earth be made to bring forth in one day] Or, shall a land be brought forth in a day? land for nation or people. as Chap. 37. 18.  
shall a nation be born at once] Intimating the multitude of those, that should suddenly be born anew and brought home to Christ by the ministry of the word in the dayes of the Gospel. Chap. 60. 22. Act. 2. 41, 47.& 4. 4.& 5. 14.& 6. 7.& 8. 1, 12.& 11. 18, 23.& 13. 44, 48. figured by those multitudes, that returned on a sudden from Babylon; as if a whole nation had been born in one day. Ezra 2. 62.  
V. 9. Shall I bring to the birth, and not cause to bring forth? saith the LORD] Or, Shall I, that open the matrice,( Heb. make the breach. Chap 37. 3.) not beget? or, not cause to bring forth? Shall I, that give others power to bring forth, not breed, but remain barren, myself? or, not enable my Zion to bring forth? vers. 8.  
shall I cause to bring forth, and shut the womb, &c.] Or, am I he that cause to bring forth? and shall I shut? Gen. 16. 2. Should I, that open the womb to others, shut up my Zions? and not make her fruitful? See Gen. 20. 17, 18.& 29. 31.& 30. 22.  
V. 10. rejoice ye with Jerusalem] As friends and allies are wont to do, at the child-birth of one, that hath long been childless. Luk. 1. 28. or, at the recovery of one that hath been utterly decayed, and ruined in his estate. Job 42. 11.  
rejoice for joy] Or, with joy: exceedingly. Chap. 61. 10.  
ye that mourn for her] Or, that mourned for her: formerly; in the time of her afflictions. Chap. 61. 3.  
V. 11. That ye may suck, &c.] That ye may be spiritually nursed up by her, 1 Thes. 2. 7. 1 Tim. 4. 6. and receive abundance of consolation from her. Psal. 36. 8. Ezek. 14. 22, 23.  
the breasts] Heb. teat. Chap. 60. 16.  
with the abundance] Or, brightness. Chap. 60. 5.  
V. 12. I will extend peace to her like a river] Or, flood. Chap. 59. 19. prosperity in abundance. Chap. 48. 18.  
the glory of the Gentiles] Their wealth and abundance. Chap. 60. 5, 6, 9, 11, 13.  
ye shall be born upon her sides, &c.] Heb. side: in her arms, on the one side: as children use to be carried. Ye shall be cherished by her, as her darlings. Gen. 30. 3.& 50. 23. Ruth 4. 16. Chap. 49. 22.& 60. 4, 16.  
V. 13. so will I comfort you] Chap. 12. 1.& 51. 3.  
V. 14. your heart shall rejoice] Ye shall rejoice hearty. Psal. 105. 3.  
your bones shall flourish like an herb] Ye shall revive and flourish again; as plants do in the spring, which in winter seemed dead: Chap. 26. 19.& 65. 22. like those dead bones, Ezek. 37. 1, 4, 11.  
the hand of the LORD shall be known towards his servants] Gods goodness: his good hand for their good, shall evidently appear. Ezra. 7. 6. 9.& 8. 18. Chap. 61. 2.& 63. 4.  
his indignation towards his enemies] Heb. he shall be wrath with his enemies.  
V. 15. and with his chariots like a whirlwind] Or, and his chariots shall be like a whirlwind. See Chap. 5. 28. Jer. 4. 13.  
to render his anger with fury] This vengeance God began to execute at the destruction of Babylon; and will continue it against the enemies of his Church to the last day; at which it shall fully and finally be accomplished. Psal. 50. 1, 3.& 97. 3. Vers. 24. Chap. 34. 2. 2 Thess. 1. 8.  
his rebuk] See Chap. 50. 2.& 51. 20.& 54. 9.  
V. 16. will the LORD pled with all flesh] Or, execute judgement upon. 2 Chron. 22. 8. or, proceed in judgement with. Jer. 2. 35. All those, that are his and his Churches enemies. Chap. 34. 2.  
V. 17. that sanctify themselves] That pretend holinesse, being but hypocrites. Chap. 65. 5. or, use superstitious rites of purification; such as the heathen idolaters used.  
purify themselves in the gardens] Or, for the gardens.( as Hos. 12. 12.) Wherein they exercised their idolatry. Chap. 1. 29. and 65. 3.  
behind one three in the midst] Behind some one three or other. Jer. 3. 6. Or, one after another, in open view. Numb. 25. 6. Or, in the midst of the gardens, behind Ehad; that is, behind the Temple of Ehad: or, after Ehad, whom they follow and adore. as judge. 2. 11, 12. Ehad, or Ahad, an idol so called, which some suppose to have been the same with Hadad, from whom the Syrian Kings had their name: 1 King. 20. 1. and both those to be names of the Sun, which the Heathen worshipped as a chief God.  
eating swines flesh] Chap. 65. 4.  
the abomination] Or, the shikkets: some unclean creature so termed: or, abominable beasts. Zech. 9. 7.  
V. 18. For I know their works and their thoughts: it shall come, that I will gather all nations, &c.] Or, As for me, since their works and thoughts are such; or, because of these their works and thoughts, the time is coming, wherein I will, &c. Or, when the time of punishing their works and thoughts is come, I will gather all nations, &c. as if he had said; Since that the Jewish people take such courses, the time shall come, that I will execute judgement upon them: and casting of such as continue therein among them; will take the Gentiles to me in their stead. Rom. 11. 11, 12, 15, 17.  
and tongues] Such as speak divers languages. Act. 2. 8,— 11. Rev. 7. 9.  
see my glory] They shall be partakers of that my glory, which I formerly imparted to the Jews onely. Psal. 97. 6. Chap. 40. 5. Eph. 3. 6.  
V. 19. I will set a sign among them] Or, upon them: as Nehem. 2. 12. I will set a sign upon them, to mark them out for salvation. Ezek. 9. 4. Eph. 4. 30. 2 Tim. 2. 19. Rev. 7. 3. Or, I will set up among them, that is, among the convert Jews, Act. 2. 37-41. the ministry of my word, as an ensign or standard, to gather people together into the Church. Chap. 49. 22.& 62. 10.  
I will sand those that escape of them] Of the remnant of those, whom I yet reserve. Rom. 11. 5.  
unto the nations] Into all parts of the world, to publish the Gospel. Matth. 28. 18. Mark. 16. 15. Act. 8. 1, 4.& 11. 19. Rom. 10. 15, 18.  
Tarshish] Cilicia: or the Ocean. Chap. 23. 1.  
pull] Affrica; to the South: the same, it may be, with Put. Jer. 46. 9.  
lord] Lydia: to the East. Gen. 10. 22. Ezek. 27. 10.  
that draw the bow] That affords archers of special note. Jer. 46. 9.  
Tubal] Sclavonie; to the North. Gen. 10. 2. Ezek. 27. 13. Rom. 15. 19.  
Javan] Greece and italy; to the west. Gen. 10. 2.  
the isles] Or, countries. Chap. 20. 6.& 49. 1.  
that have not heard my famed] Or, the report of me. Chap. 53. 1. That never heard of the Gospel before. Chap. 65. 1. Rom. 15. 19-21.  
and they shall declare my glory among the Gentiles] Or, that they may. as Chap. 64. 5. Mal. 1. 9. Fulfilled in the Apostles, and others first sent abroad from the Jews to the Gentiles. Luk. 24. 47, 49.  
V. 20. bring all your brethren for an offering] The Gentiles made by faith the children of Abraham; and an holy people consecrate to God, as ye are Rom. 4. 11, 12. Gal. 2. 26, 29. See Chap. 60. 9. Rom. 15. 16. Phil. 2. 17.  
upon horses and in chariots, &c.] Signifying, that no necessary means shall be wanting to bring them home unto God. Chap. 49. 22. and alluding to the helps afforded the Jews in their return from Babylon. Ezra 2. 66, 67.  
and in litters] Or, coaches.  
upon swift beasts] Heb. skipping beasts. 2 Sam. 6. 14, 16. such as dromedaries. Chap. 60. 6. Jer. 2. 23.  
to my holy mountain] Heb. my mountain of holinesse. Chap. 65. 11, 25.  
Jerusalem] Or, at Jerusalem. Psal. 68. 29. or, the hill of Jerusalem. Chap. 10. 32. See Jer. 17. 3.  
V. 21. I will also take of them] Of those convert Gentiles: as timothy, Act. 16. 2. 3. Titus, Gal. 2. 3. and others.  
for priests, and for Levites] To be Ministers of the Gospel: to be then as the Priests and Levites formerly were. Exod. 19. 6. Chap. 61. 6. 1 Pet. 29. Rev. 1. 6.  
V. 22. the new heavens, and the new earth] The kingdom of Christ. Heb. 12. 28. under which the Church shall be so renewed, that there shall be as it were a new world. Chap. 65. 17. 2 Cor 5. 17. 2 Pet. 3. 13. Rev. 21. 1.  
shall remain] Or, abide. Heb. stand. Chap. 10. 32. Jer. 32. 14.  
so shall your seed &c.] A continual succession of faithful ones to the worlds end. Jer. 31. 36& 33. 26.  
V. 23. from one new-moon to another, and from one sabbath to another, &c.] Heb. from new moon to his new moon, and from sabbath to his sabbath. Continually; as holding a perpetual Sabbath without intermission; not at set times and seasons onely, as before. Numb. 10. 10. Levit. 23. 3, 4. Deut. 16. 16. Col. 2. 16. Or, constantly; at such times as holy meetings are, without omission of any. Psal. 110. 3. Luke 2. 37.  
all flesh] All sorts of men: all people; as well Gentiles, as Jews. Chap. 40. 5. Joel 2. 28. See Chap. 56. 7. Vers. 20.  
V. 24. look upon] Or, behold, or, see.  
the carcases of the men that have transgressed, &c.] As he shewed before what comfort the faithful within the Church shall enjoy: so now, what calamities shall befall the wicked, and those without. Rev. 22. 15.& 21. 8.  
for their worm shall not die] Or, how their worm death not. as Lam. 1. 9. See Mark. 9. 44.  
their worm] A perpetual torment of conscience within; that shall be continually gnawing them, and never suffer them to rest. Chap. 57 20, 21. Alluding to the worms, that breed in, and feed on dead carcases, cast out and rotting on the face of the earth. Chap. 14. 11. Job 17. 14.& 21. 26.& 24. 20.  
neither shall their fire be quenched] Or, neither is their fire quenched. The torment of hell fire from without; in which they shall abide for ever, without ease or end. Matth. 3. 12.& 10. 28.& 18. 8, 9. 25 41, 46. Rev. 14. 10, 11. Alluding to such fires as are made for the burning of carcases, where conveniency of burial is not. Chap. 9. 5.& 30. 33.  
shall be] Or, are an abhorring.  
into all flesh] To all the creatures: or, to the faithful of all sorts. Vers. 13.    

ANNOTATIONS ON THE BOOK OF THE PROPHET jeremiah.  

THE ARGUMENT.  
THe Prophet jeremiah was a Priest, and so an ordinary Teacher( which some other of the Prophets were not) before his entrance upon his extraordinary employment. This he began( being in his younger yeers thereunto called) under a good King, josiah; in times, though bad enough,( the main body of the people, notwithstanding all the care and endeavour of that godly governor, continuing still inclined to their former idolatry and other wonted evil courses) yet nothing so bad, as not long after they proved, when that pious Prince was by immature decease taken away, who had kept them yet within some compass of external conformity, and restrained them from the public profession and open practise of such abominations, while he lived. But the Kings, that succeeded him, being themselves also addicted to the like impieties and excesses, and complying with the people therein; all things in short time grew to such an height of corruption both in Church and State, that the Prophet having a long time, as one striving and struggling against the stiff stream of a strong torrent, in vain laboured to reclaim them; and having endured much opposition by the false-prophets, and sustained much hard measure from the priests, princes and people, for the faithful performance and due execution of his office,( under which some expressions of human frailty at some times broke from him) he was at length constrained to denounce from God, the utter ruin and destruction of that whole State: which by the Chaldeans God accordingly made good. Howbeit withall for the comfort and support of the faithful, he foretelleth their return after seventy yeers captivity; and the enlargement of the Church, by that blessed Branch, the messiah: withall adjoining divers prophecies against those several nations, that had been, either the destroyers, or the oppressors of Gods people.  
Vpon the surprisal of the city by the Chaldeans, he was by the King of Babylon his special appointment set at liberty: but was shortly after carried away by force into Egypt, among the rest of the people, which Prince John and his complices, upon the murder of Gedaliah, whom the Chaldean King had made governor of the land, for fear of the Chaldeans, against Gods express charge, did thither transport. There continued he prophesying; how long, it is not certain: howbeit, being called unto that office in the thirteenth of josiah, it could not be less then between forty and fifty yeers, that he spent in that employment. In Egypt it is not unlikely that he ended his dayes; though how, in what manner, or by what means, is as uncertain, as the time of his abode in those parts.   

CHAP. I.  
Vers. 1. THe words] Sermons and Prophecies. Isa. 2. 1. Amos 1. 1.  
the son of Hilkiah] An other of that name, from him that was high-priest under Josiah. 2 King. 22. 8.  
that were in Anathoth] A city of Benjamin, assigned to the Priests. Josh. 21. 18.  
V. 2. To whom the word of the LORD came] Heb. To whom a word of the Lord was. as 1 King. 2. 26. 2 Sam. 7. 4. Hos. 1. 1. Who had a charge, or commission from God,( for so is the word taken, as 1 King. 12. 24. Est. 1. 12.& 3. 15.) to publish these prophecies, being called by God himself thereunto. Chap. 26. 15.  
in the dayes of Josiah] Chap. 25. 3.  
V. 3. It came also] Heb. And it was. as Vers. 2. and for also. as Prov. 28. 16.  
in the dayes of Jehoiakim] By the space of one and forty yeers. The reigns of Jehoahaz and Jehoiachin are not mentioned; because of the shortness of them: for they reigned little more then three moneths either of them. 2 King. 23. 21.& 24. 8. 2 Chron. 36. 2, 9. See Chap. 22. 11, 24.  
unto the carrying away of Jerusalem captive in the fifth month.] What time Nebuzaradan burnt Gods house and the Kings palace; and carried the people away to Babylon. Chap. 52. 5, 12-15. Not that he then ceased prophesying; for he prophesied after, both in Judah; Chap. 40. 43. and in Egypt; Chap. 44. but so long under the state that then stood, when he first entred upon that office.  
V. 4. Then the word of the LORD came unto me] When God first called me to that employment. Vers. 2. Heb. And( as Exod. 7. 9.) the word of the Lord was to me. as Vers. 11.  
V. 5. Before I formed thee in the belly] Heb. moulded thee. Or, framed thee, as a potter doth an earthen vessel. Gen. 3. 7, 8. Isa. 64. 8. See Job 10 9.& 31. 15. Psal. 119. 79.& 139. 15, 16.  
I knew thee] I took special notice of thee, as of one to be thus employed. Exod. 33. 12, 17. Rom. 8. 29. thereby intimating, that God appointeth his Ministers to their offices, even before they be born. Isa. 49. 1, 5. Gal. 1. 15, 16.  
I sanctified thee] Appointed thee, set thee apart for this service. as Isa. 13. 3. Chap. 12. 3.& 51. 27, 28.  
I ordained thee a prophet] Heb. gave thee: assigned thee so to be▪ as Isa. 49. 6.  
unto the nations] Not the Jews onely. See Chap. 25. and 46-51.  
V. 6. Ah Lord GOD, &c.] This he speaketh; as considering the weightiness of the work; 2 Cor. 2. 16. and conscious to himself of his own weakness. See Exod. 3. 11.& 4. 10, 13.& 6. 12. Chap. 17. 16.  
I cannot speak] Heb. know not to speak. as Chap. 6. 15.& 8. 12. I know not how to deliver my messages in such manner as is meet. So Exod. 4 10.  
I am a child] But young: and therefore of no authority, one that men will not regard. 1 Sam. 16. 11.& 17. 12, 13, 42. Psal. 119. 141. 1 Tim. 4. 12.  
V. 7. thou shalt go to all that I shall sand thee] To all those persons, that I shall sand thee unto. Or, to whatsoever business I shall sand thee about. as Isai. 55. 11. Act. 26. 16. I will enable to the performance; of whatsoever I employ thee in. So Exod. 3. 12.& 4. 12. judge. 6. 14, 16.  
whatsoever I command thee thou shalt speak] See thou do so. as Numb. 22. 20. 35. Chap. 26. 2. Matth. 10. 27. Or, Thou shalt be enabled so to do: I will give thee sufficiency both of courage and speech for the discharge of this duty. Exod. 4. 11, 12. Matth. 10. 19, 20. Luk. 21. 14, 15.  
V. 8. Be not afraid of their faces] Ezek. 3. 9. Vers. 17.  
I am with thee to deliver thee] Exod. 3. 12. Deut. 31. 6, 8. Josh. 1. 5. Chap. 20. 11. Act. 18. 10. Heb. 13. 6.  
V. 9. touched my mouth] By a visible sign confirming both his mission, and his endowment of him, with ability thereunto▪ as Isa. 6. 7.  
I have put my words in thy mouth] Thus God maketh men meet, and furnisheth them with abilities for the offices, that he assigneth them to Exod. 3. 12.& 4. 11. See Chap. 5. 14.  
V. 10. set thee over the nations; and over the kingdoms, to root out, and to pull down, &c.] To wit, by publishing my word in either kind; which shall as surely be fulfilled, as if thou hast done it. The authority of Gods Ministers, to denounce Gods judgements, and pronounce his mercies; which both he will not fail to make good. Chap. 18. 7-9. to beat down all that advanceth itself against God; and to raise up the humble, that yield themselves to Christs yoke. 2 Cor. 10. 4, 5.  
V. 11. Moreover, the word of the LORD came unto me] Or, Again. Heb. And the word of the Lord was to me. So Chap. 2. 1. See vers. 2. 3.  
I see] In a vision. as Isa. 6. 1.  
a rod of an almond-tree] A sign added to the word, for further confirmation. Chap. 19. 10.  
V. 12. Thou hast well seen] Or▪ seen aright. Heb. done well to see; or, in seeing. as Ezek. 33. 32. Jon. 4. 4.  
I will hasten my word to perform it] Alluding to the name of that three, in Hebrew so called of its early budding and blossoming: and withall, it may be, to Aarons rod, that budded, blossomed, and had ripe nuts in a night. Numb. 17. 8. Ezek. 12. 28. See the like, Amos 8. 1, 2.  
V. 13. I see a seething pot] Noting the grievous condition of the inhabitants of Jerusalem, as boiling in a pot over the fire, during the siege of the city. Ezek. 11. 3, 7.& 24. 3, 5.  
and the face thereof was towards the north] Or, with the face( that is, the mouth) of it northward. as Chap. 2. 37. Heb. from the face of the north. Or, from towards the north.  
V. 14. Out of the north] From Babylon, situate North from Jerusalem. Chap. 4. 6.& 6. 1. Ezek. 26. 7.  
an evil shall break forth] Heb. shall be opened: or, let loose. Isa. 51. 14.  
upon all the inhabitants of the land] Of this land; the land of Judah. vers. 15.  
V. 15. I will call all the families of the kingdoms of the north] Heb. I am calling to all the families of the kingdoms north-ward: to wit, those that serve under nabuchadnezzar. Chap. 25. 26. See Chap. 5. 15.& 6. 22.& 10. 22.  
they shall come] At my call. Chap. 52. 4. 5. See Isa. 7. 18, 19.  
they shall set every one] Heb. a man. as Chap. 6. 3.  
at the entering of the gates] Chap. 39. 3.  
against all the walls thereof] Or, upon. as vers. 14. and so afterward again.  
V. 16. I will utter my judgements against them] I will pass sentence upon them for all their wicked and idolatrous courses; Chap. 4. 12.& 39. 5. which by those Northern forces I will put in execution. Chap. 6. 22, 23.  
touching all their wickedness] Or, for all their wickedness. as Chap. 33. 5.  
who have forsaken me] Or, because they have forsaken me. as Chap. 17. 13.& 19. 4. or, whereby they have forsaken me. as Deut. 28. 20. See Chap. 7. 5.& 16. 11.& 22. 9.  
the works of their own hands] Idols, of their own making. Isa. 2. 8.  
V. 17. Thou therefore] Heb. And thou. as Chap. 7. 16.  
gird up thine loins] Prepare thyself for thine employment, address thyself manfully thereunto: A phrase borrowed from those, who wearing side and loose garments, are wont to truss them up, and gird them to them, when they are to undertake a a journey, or to set upon some weighty work. Exod. 12. 11. 1 King. 18. 46. 2 King. 4. 29.& 9. 1. Job 38. 3.& 40. 1. Luk. 12. 35. 1 Pet. 1. 13.  
speak unto them all that I command thee] See vers. 7.  
lest I confounded thee] Or, break thee to pieces. Isa. 8. 9. Chap. 50. 36. Gods vengeance being prepared for all those, who for fear, or favour, dare not, or do not their duty. 1 Cor. 9. 16.  
before them] In their sight: that which befell Uriah. Chap. 26. 23.  
V. 18. I have made thee] Heb. given thee. as Vers. 5.  
a defenced city, and an iron pillar, &c.] Isa. 50. 7. Chap. 6. 27.& 15. 20.  
brazen walls] Or, walls of steel▪ Psal. 18. 34. Chap. 15. 12.  
against the whole land▪ &c.] showing, that the more Satan and his instruments rage against Gods Ministers; the more ready God is at hand to protect them: nor are they meet for Gods service, who are afraid to deliver Gods message, what ever come of it. Isai. 50. 7.& 58. 1. Vers. 8. Chap. 20. 11. Ezek. 3. 8. Act. 18. 9, 10.& 20. 24.& 21. 13. 2 Tim. 4. 17.  
V. 19. but] Heb. and. as Chap. 12. 2.  
they shall not prevail against thee] Psal. 129. 2.  
I am with thee] See Vers. 8.   

CHAP. II.  
Vers. 1. MOreover] Or, Again. Chap. 1. 11.  
the word of the LORD came to me] Heb. was to me. as Chap. 1. 3, 4.  
V. 2. in the ears of Jerusalem] Or, in the hearing. Isa. 5. 9. and 22. 14. The inhabitants of Jerusalem. Isa. 1. 27.  
I remember thee, the kindness of thy youth] Or, I remember for thy sake the kindness of thy youth. or, I remember thee for( as Mal. 2. 5.) or, with( as Psal. 17. 14.& 106. 4.) the kindness of thy youth. According to that favour and kindness which I shewed thee, when I first choose thee, and ●spoused thee to myself. Deut. 4. 20, 34. Isa. 54. 6. Chap. 32. 30. Ezek. 16. 8, 60.  
when thou wentest after me in the wilderness] Or, how thou wentest, &c. as Lam. 1. 9. Heb. thy going after me, &c. Deuter. 2. 7. When I brought thee out of Egypt, lead thee along, and fed thee in, the waste wilderness. Deuter. 8. 2, 3.& 29. 5, 6.& 32. 10, 12.  
V. 3. Israel was holinesse unto the LORD] Consecrate to  
God. Psal. 114. 1, 2. Exod. 19. 5, 6. Chap. 31. 44. as the holy things; not to be eaten by strangers. Lev. 22. 10.  
the first-fruits of his increase] Which were so also, Deut. 26. 10. and so are all Gods people; as his first-fruits. Jam. 1. 18. Rev. 14. 4. his first-born. Exod. 4. 22. Heb. 12. 23.  
all that devour him, shall offend; evil shall come upon them] Or, all that devoured him, became guilty;( that is, became liable to judgement. Exod. 4. 23. Prov. 20. 25. Chap 12. 14.) evil befell them. None that then wronged them, escaped without punishment. Exod. 17. 8, 14. Psal. 105 14, 15. Withall implying, that the case was much altered, it was not so now. Chap. 50. 7. See Chap. 43. 28.& 47. 6.  
V. 5. What iniquity have your fathers found in me] God challengeth them, to allege what they can for themselves; that the equity of his proceedings may the more clearly appear; Isa. 1. 19. 5. 3. Mic. 6. 3, 4. Vers. 31. and the reason why he tendereth them not now so, as formerly he did.  
are gone far from me, and have walked after vanity] Have left me, and follow Idols: Chap. 1. 16. which are but mere vanity. Isa. 41. 29.& 44. 9. Chap. 8. 19.& 10. 15. See 2 King. 17. 15.  
are become vain] In their counsels and courses. Rom. 1. 21, 22. like the idols, which they follow. Jon. 2 8.  
V. 6. said they] Thought with themselves. Chap. 5. 24.  
Where is the LORD] They had no regard of enquiring after God, that they might serve him, who had done so much for them. Vers. 8.  
that brought us up out of the land of Egypt] Exod. 20. 2. Psal. 81. 10. Isa. 63. 9, 11, 13. Hos. 13. 4. Heb. that made us to ascend. as Chap. 1. 13. alluding to the situation of that country, lying low. or, that brought you forth. as Ezek. 27. 22. See Isa. 52. 4.  
a land of drought, and of the shadow of death] Where for want of necessaries, nothing but death and burial could be expected. Exod. 14. 11, 12.& 16. 3.& 17. 3. Deut. 32. 10. Psalm 23. 4. Vers. 2.  
a land that no man passed through] Chap. 9. 12.  
V. 7. I brought you into a plentiful country] Heb. a land of Carmel. Isa. 32. 15. See Deut. 8. 7-9.& 11. 10-12.  
the goodness thereof] Isa. 1. 19.  
ye desiled my land] By your idolatries and other wicked courses. Psal. 78. 58.& 106. 38. Chap. 3. 1.  
made mine heritage an abomination] Chap. 16. 18.  
V. 8. The priests said not, Where is the LORD] They taught not the people to seek after God. vers. 6.  
they that handle the law] That should have expounded Gods law to the people. Deut. 33. 10. Nehem. 8. 8. Mal. 2. 7. Rom. 2. 20.  
knew me not] Hos. 4. 6.  
the pastours also transgressed against me] As well Princes as Priests. 2 Chron. 36. 12, 14.  
walked after things that do not profit] Followed idols; that could do no good; Isai. 44. 9, 10. Hab. 2. 18. vers. 11. and drew the people after them. 1 King. 18. 22.  
V. 9. I will yet pled with you] Though I might without more ado, pass sentence upon you, and put it in execution; yet I will argue the case with you, to make you the more inexcusable. Isa. 1. 10.& 43. 26. Vers. 5.  
V. 10. pass over] Or, go over to. as Isa. 8. 8.  
the isles] Or, lands. as Isa. 20. 6.& 41. 1. Chap. 47. 4.  
of Chittim] Of Achaia and Macedonia; Numb. 24. 24. Isai. 23. 1. that lay North-ward.  
Kedar] Arabia; Isa. 60. 7. that lay southward from them. Go to any country, North or South.  
V. 11. Hath a nation changed their gods] Or, whether any nation have changed their gods. Whether they keep not constant to their own country idols. 1 King. 17. 29-33. Mic. 4. 5.  
which are yet no gods] Chap. 16. 20. Isa. 37. 19. Gal. 4. 8.  
my people have changed their glory] The true God: who is their glory; Psal. 106. 20.& 148. 14. and maketh them glorious, Deu. 4. 6, 7, 8. Psal. 149. 4. and yet are they less loyal and constant to him, then the heathen to their idol●: Mal. 3. 8. exchanging him for idols, that can do them no good. vers. 8 17.  
for that which doth not profit] Or▪ cannot profit. Job 15. 3. Lam. 4. 17.  
V. 12. Be astonished, O ye heavens, &c.] Implying, that the very senseless creatures, were they apprehensive of such things, would abhor such dealings, and tremble to think, what the issue of them would be. Isa. 1. 2. Or, that their courses were such, as might justly fill both heaven and earth with astonishment. Isa. 59. 16.  
be ye very desolate] Or, clean dried up. Isa. 19. 6.  
V. 13. they have forsaken me the fountain of living waters] A well-spring; yielding water, that runneth constantly, and never faileth. Gen. 26. 19. John 4. 14.& 7. 38. Revel. 22. 1. such as God is to his. Psal. 36. 9. Chap. 17. 13.& 18. 14.  
hewed them out cisterns, broken cisterns that can hold no water] Betaken themselves to idols; that, like wells without water, 2 Pet. 2. 17. can afford them no relief or refreshing. Isa. 46. 7.  
V. 14. Is Israel a servant] Have I used him as a servant? and not rather as a son? Exod. 4. 22. Or, is he a slave, that he is so slavishly entreated? to wit, in the time of his captivity; like that, Chap. 49. 1. Or, how cometh it to pass, that he that was in such respect with God, is now left unto such a despicable condition, as if he had been by birth a slave? See vers. 2, 3.  
is he a home-born slave] Such as being born of slaves in their Lord or Masters service, were slaves by birth. Gen. 17. 12. Exod.. 21. 4. Psal. 116. 16.  
why is he spoiled] Heb. become a spoil. Chap. 49. 32. Isai. 42. 24.  
V. 15. The young lions] The Assyrians, and the Chaldeans. Chap. 4. 7.& 50. 17.  
yelled] Heb. gave out their voice. Chap. 48. 34.  
made his land waste] Heb. put it unto desolation. Chap. 4. 7.  
his cities are burnt without inhabitant] So that none dwell in them. Chap. 47. 29. Zeph. 2. 5.  
V. 16. the children of Noph and Tahapanes] The Egyptians: for these were two principal cities of Egypt. Isa. 19. 13.& 30. 4.  
have broken the crown of thy head] Or, fed on thy crown. Deut. 33. 12. Isa. 8. 8. They spoil the best part of thee: Isa. 1. 6. or, do grievously vex thee. Deut. 33. 12.  
V. 17. Hast thou not procured this unto thyself] It is not through any want of love and kindness on Gods part, who continueth still the same: Vers. 2. Mal. 3. 6. Jam. 1. 17. but through their own default, that such a change is befallen them, as is complained of, vers. 14. Chap. 4. 18.  
in that thou hast forsaken the LORD thy God] It is not Gods leaving of them, but their leaving of him. Vers. 13. Chap. 1. 16.  
when he lead thee by the way] When he governed thee by his providence;( alluding to the conduct of them. Exod. 13. 21. Isa. 63. 12.) and would still so have done, hadst thou continued in obedience. Isa. 58. 8, 11. Or, who prescribed thee a way and course of life to walk in; which hadst thou observed, thou hadst been safe and successful. Isa. 48. 18, 19.& 64. 5. Ezek. 20. 10, 11.  
V. 18. what hast thou to do in the way of Egypt] Or, with the way of Egypt: as Psal. 147. 20. What occasion, or need hast thou to travel, or sand into Egypt?  
to drink the waters of Sihor] To seek help from man, as if God were not able to protect thee; and to drink of puddles, leaving the spring. Isa. 30. 2.& 31. 1.  
Sihor] Nilus: so called of the blackness of its water, bringing down with it much slime and mud, that batteleth their grounds: though some think it another river on the border of Egypt. See Josh. 13. 3. Isa. 23. 3.  
in the way of Assyria] Or, with. as before.  
of the river] Euphrates; by way of eminency so called. Psal. 72. 8. Isa. 7. 20. See Gen. 15. 18.  
V. 29. Thine own wickedness shall correct thee] Isai. 3. 9. Hos. 5. 5.  
thy back-slidings shall reprove thee] Thou must feel the bitter fruits of thy wicked courses, before thou wilt learn to wax wise. Isa. 28. 19. Prov. 20. 30.& 29. 15.  
know] Or, consider. Vers. 31.  
thou hast forsaken the LORD thy God] Chap. 1. 16. Vers. 13. 17.  
my fear is not in thee] Or, the fear of me, &c. as Job 13. 11. Isa. 53. 11. Chap. 5. 22, 24.  
V. 20. For of old time I have broken thy yoke, &c.] Or, When of old time I broke thy yoke, &c. thou saidst, as Psal. 142. 7. that is, and freed thee from the Egyptian bondage, when I delivered thee out of Egypt. vers. 6. Psal. 81. 6, 10.  
I will not transgress] Or, I will not serve: for there are two readings in the Hebrew; as also Chap. 15. 14. I will obey thee in all things. Deut. 5. 27.& 26. 17.& 27. 10. Or, I will not serve any, besides thee. Josh. 24. 16. Psal. 81. 9. Ezr. 10, 12.  
When] Or, Yet; as Isa. 9. 1.  
upon every high hill, &c.] Isa. 57. 5, 7. Chap. 3. 6.  
thou wanderest] Gadding after Idols. Vers. 24.  
V. 21. Yet I had planted thee] Or, And I then planted thee. Exo. 15. 17. Psal. 44. 2.& 80. 8. Isa. 5. 1, &c. Matth. 21. 33. Mark 12. 1. Luk. 20. 9.  
a noble vine] Heb. Sor●k. Isa. 5. 2.  
wholly a right seed] Heb. all it, a seed of truth. A right generous plant.  
how then art thou turned into the degenerate plant] Spoken by way of admiration; as wondering to see so strange an alteration. See the like, Esa. 1. 21.  
plant] Heb. plants.  
of a strange vine] Deut. 32. 32.  
V. 22. For though] Or, Although.  
thou wash thee with nitre] Though thou use all outward means and rites of cleansing; either natural, Job 9. 30. Mal. 3. 2. or ceremonial; religious, Numb. 19. 18, 19. Heb. 9. 10, 13. or superstitious; Isai. 66. 17. or, use all the colourable excuses and pretences that may be: vers. 23, 33, 35. yet nothing will avail to clear or cleanse thee from filth, or to free thee from judgement. Job 9. 31.  
take thee much soap] Heb. multiply soap; as Chap. 46. 11. Hos. 8. 14.  
thine iniquity is marked before me] It is upon record with me. Deut. 32. 34. Job. 14. 17. Isa. 65. 6. Hos. 13. 12. Or, imprinted on thee so deeply, that it cannot be got off or out. Chap. 17. 1.  
V. 23. How canst thou say] Heb. wilt thou say; as Chap. 11. 12. How canst thou be so shameless, as to offer to clear thyself, when thy wickedness is so evident? Prov. 30. 20.  
see thy way] Chap. 3. 2.  
in the valley] Of Hinnom. See Chap. 7. 31.& 19. 11. Go no further then that place: there is enough to evict thee. Or, those valleys in general, wherein thou exercisedst thine idolatries. Isai. 57. 5, 6.  
know] Or, take notice. Prov. 27. 23. Chap. 3. 13.  
thou art a swift dromedary] Or, O thou swift dromedary. Heb. light. Isai. 19. 1. Chap. 3. 9.& 4. 24. Of this beast, see Isai. 60. 6.  
traversing her ways] That runs over hills and dales in gendering time: as thou dost after thine idols. Vers. 20. The person may be changed, as Job 18. 4.  
V. 24. A wild ass, &c.] Or, O thou wild ass. Heb. taught the wilderness, as Hos. 10. 11. That runneth at large; and will not be taken or tamed. Job 39. 5-8.  
that snuffeth up the wind] Chap. 14. 6.  
at her pleasure] Heb. the desire of her heart. Deut. 12. 15.  
in her occasion who can turn her away) Or, who can reverse it? In her head-long, and head-strong course, there is no restraining of her from her idols. Vers. 25. Chap. 8. 6.  
all they that seek her, will not weary themselves, in her month they shall find her] Or, need not weary themselves; in her month they may find her. They that seek her, to be nought with her, need not weary themselves over-much: they may soon find her ready to entertain them at all times. Ezek. 16. 25.& 22. 10.  
V. 25. Withhold thy foot from being unshod, &c.] Leave this wicked and wretched course; that will bring thee to captivity, beggary, and misery. Prov. 6. 26. Isai. 20. 2-4.& 46. 2. Chap. 13. 22.& 14. 10.& 48. 18.  
There is no hope] Or, Is the case desperate? Isa. 57. 10. Chap. 18. 12.  
I have loved strangers] Or, I love strangers. I am affencted with, and addicted to strange people, Vers. 18. and strange gods. Vers. 10. Psal. 81. 9.  
V. 26. As the thief is ashamed] Heb. according to the shane of a thief; as Isa. 1. 7.& 13. 19.  
so is the house of Israel ashamed] Or, so do they( those that they trust to; Vers. 25, 27.) shane the house of Israel. Their idols do but bring them to shane and confusion; as it is with a thief, when he is taken in the manner: Chap. 48. 27. Hos. 4. 19. being not able to help them in their distresses. Vers. 27, 28, 36. Isa. 1. 29-31. and 2. 20, 21.& 20. 4, 5.  
they, their kings] Or, them, their kings.  
V. 27. Saying] Or, That say.  
to a stock] To an idol made of the stock of a three. Isai. 40. 20.& 44. 14-17.  
Thou art my father, &c.] Giving Gods honour to idols; Deut. 32. 6 Isa. 64. 8. and being so senseless, as to take a stock or a ston, Chap. 3. 9. for their father. Isa. 44. 17.  
to a ston] An image made of ston. Dan. 5. 4, 23.  
Thou hast brought me forth] Or, begotten me. Gen. 4. 18.  
they have turned their back unto me] Chap. 32. 31. Ezek. 8. 16. Heb. the hinder part of the neck. Chap. 18. 17.  
but] Or, yet; as Isai. 65. 20.  
in the time of their trouble they will say, Arise, and save us] They will seek to me to save them; finding to their shane, how little help their idols are able to afford them. Jud. 10. 10, 15. Isa. 26. 16. Hos. 5. 15.  
V. 28. where are thy gods] Go to thine idols; whom, leaving me, thou hast served, and trusted to; and try what they can do for thee. Deut. 32. 37. judge. 10. 11-14. 2 King. 3. 13. Hos. 13. 10. Chap. 11. 12.  
let them arise if they can save thee] Isai. 45. 20.  
in the time of thy trouble] Heb. evil. Psal. 49. 5.  
according to the number of thy cities, are thy gods] Thou hast enough of them to go to; and those ready enough at hand, could they do thee any good. Chap. 11. 13.  
V. 29. Wherefore will ye pled with me] To what end will ye stand out, debating the matter with me, when the case is so clear against you? Vers. 34. Chap. 3. 2.  
V. 30. In vain have I smitten your children] Isai. 1. 5.& 9. 13. Chap. 5. 3. Zeph. 3. 2.  
your own sword have devoured your prophets] Ye have slain your Prophets; by whom I called you to repentance, that I might not slay you. 2 Chron. 24. 20, 21. Chap. 26. 23. Matth. 23. 29, 35, 37. Luke 11. 47.& 13. 33, 34. Act. 7. 52. 1 Thes. 2. 15.  
V. 31. see ye the word of the LORD] Or, consider; as vers. 19. Chap. 33. 24. see the word▪ as, hear the rod, Mic. 6. 9. Consider seriously of either.  
have I been a wilderness unto Israel] Vers. 5. Have I held them to hard meat, as cattle kept on a bare heath or wild waste? yea, have I not furnished them with abundance of all things? Isa. 5. 4.  
a land of darkness] Heb. darkness of God. extreme darkness; as Cant. 8. 6. darkness, for misery; as Lam. 3. 2.  
We are lords] Heb. We have dominion. Hos. 11. 12. 1 Cor. 4. 8. We are grown to a kingdom of that strength, that we are able to stand without thy support.  
we will come no more unto thee] We will no longer be ruled by thee; we can do well enough without thee. Psal. 30. 6, 7. Chap. 22. 21.  
V. 32. my people have forgotten me] Have left looking after me; no more regard me, who am their chief ornament, then as if they had utterly forgotten me. Vers. 11. Deut. 32. 15, 18. Psal. 106. 21. Hos. 8. 14.  
V. 33. Why trimmest thou thy way to seek love] Heb. makest good. Chap. 7. 3. Why dost thou set a fair gloss upon thy courses, to gain love, and procure helpers to thee? Isai. 23. 16. Or, why dost thou use vain pretences, whereby to justify thy courses, when it is apparent that thou seekest nothing but the satisfaction of thy lusts? Vers. 35.  
hast thou also taught the wicked ones thy ways] Or, wicked women. Harlots themselves may learn of thee; thou art so lewd, that even the heathen may learn idolatry from thee. Chap. 5. 18. Ezek. 5. 6, 7.& 16. 48.  
V. 34. in thy skirts is found the blood, &c.] Thy garments are all defiled with innocent blood: 2 King. 24. 4. Ezek. 7. 23.& 9. 9. to thine idolatry thou hast added murder. Ezek. 16. 20, 21, 36.& 23. 37. Lam. 4. 14.  
I have not found it by secret search] Or, privy search. Heb. by digging. Ezek. ●. 8.& 12. 5. Or, breaking open. Exod. 22. 2.  
V. 35. I will pled with thee] Or, proceed in judgement against thee. Isai. 66. 16.  
because thou sayest, I have not sinned] Because thou standest upon thy justification: vers. 23. 29. Prov. 30. 20. and wilt not be brought to aclowledge thy sin; Chap. 3. 13. I will proceed, without further debate, to pass sentence against thee. Chap. 1. 18.  
V. 36. Why gaddest thou about, &c.] Running one while one way, and another while another way, to seek succours abroad. Isai. 57. 10. Chap. 14. 10. Hos. 5. 13.& 12. 1.  
thou also shalt be ashamed of Egypt] Receiving no more help from Egypt, Isai. 20. 5.& 30. 5.& 31. 5. Chap. 22. 22.& 37. 7. then they had formerly from Ashur. 2 Chron. 28. 20.  
V. 37. thou shalt go forth him] From the Egyptians, whom thou soughtest unto for succour. Vers. 18.  
and thine hands upon thine head] Or, with thine hands upon thine head; as Chap. 1. 13. In lamenting-wise. 2 Sam. 13. 19. missing of such aid, as from thence thou expectedst.  
the LORD hath rejected thy confidences.] Or, disalloweth. See Ps. 1. 6.   

CHAP. III.  
Vers. 1. THey say, If a man put away his wife, &c.] Heb. Saying. Chap. 2. 1. or, Saying men say: that is, they use to say; or it is commonly said: as Chap. 23. 17. The like defective forms, See Isa. 59. 13. Chap 14. 5.  
shall he return unto her again] According to the Law, Deut. 24. 1, -4.  
shall not that land be greatly polluted] Or, should not that land be greatly polluted? Heb. in polluting be polluted. Would not such courses pollute the land? Lev. 18. 17, 18. Or, Is not this land excee●ingly polluted? Is it not so polluted with thy whoredoms? Vers 2. 9.  
but] Or, Though. Heb. And. as Hos. 5. 2. Zech. 12. 3.  
thou hast played the harlot with many lovers] Idols; and others, in whom thou trustedst, Chap. 2. 20, 33, 36.  
yet return again to me] Yet, upon thy repentance, I will dispense with mine own law, and do that which man would not do; I will take thee again to me, Zech. 1. 3. Mal. 3. 7.  
V. 2. List up thine eyes unto the high places] Chap. 2. 23.  
see where thou hast not been lain with] No place almost is free from thy pollutions, Isa. 57. 5, -8. Chap. 2. 20. Vers. 6. 13.  
in the ways hast thou sat for them] As common harlots are wont to do, Gen. 38. 14. Ezek. 16. 24, 25▪  
as the Arabian in the wilderness] That lye in wait for passengers, to spoil them. Or, that watch their passing by, to trade and truck with them.  
thou hast polluted the land, &c.] Chap. 16. 18.  
V. 3. the showr●s have been withholden] Deut. 28. 24. Chap. 9. 12.  
and] Or, yet. Chap. 2. 35.  
thou hadst a whores forehead, thou refusedst to be ashamed] Thou didst grow shameless; and wouldest not repent, Chap. 5. 3. and 6. 15.& 8. 12. Amos 4. 7, 8. Zeph. 3. 5. and 6. 15.  
V. 4. Wilt thou not from this time cry unto me] Or, Didst thou not from this time cried unto me? didst thou not yet all this while made show of seeking to me: as if thou hadst still continued true and loyal to me? Chap. 2. 35. Isa. 48. 1, 2.& 58. 2. Or, wilt thou not at length yet seek unto me, for all thou hast been so grievously afflicted? Chap. 8. 4, 5. Isa. 1. 5.& 9. 12, 13.  
My father] Lamenting, as a child to his Father offended, Chap. 31. 18. and calling me as I enjoin thee to do. V●rs. 19.  
thou art the guild] Or, as a wife to her husband justly displeased, 1 Cor. 7. 11. calling on me in such terms as I like and allow, Hos. 2. 16.  
thou art the guide of my youth] Or, O thou the guide of my youth. the style given to the husband, Pro. 2. 17.  
V. 5. Will he reserve his anger for ever] And, as my people are wont to complain unto me when some breach is between me and them, Psal. 77. 7, -9▪& 85. 5.& 103. 9. Vers. 12.  
thou hast spoken and done evil things as thou couldst] Or, thou hast spoken thus, but hast done evil things, as, or, what, or, when thou couldst: as Chap. 34 1. Isa. 29. 13. Chap. 12. 2. What thou hast spoken of thy desperate resolution; Chap. 2. 25. that thou makest good by thine actions, Chap. 8. 6. Or, Thus indeed thou hast sometime spoken: but hast persisted still in thy wicked courses as eagerly as ever, Isa. 58. 2, 3. Hos. 7. 14, -16.  
in the dayes of Josiah] The people, even under that religious King, notwithstanding the outward reformation made by him so general, 2 King. 23. 4, -20. yet continuing still inwardly wicked and irreligious, 2 King. 23. 26, 27. Vers. 10.  
back-sliding Israel] The ten Tribes. Vers. 18.  
she is gone up upon every high mountain &c.] Chap 2. 20.  
V. 7. Turn thou unto me] Vers. 2. 2 King. 17. 13. Hos. 12. 6. and 14. 1.  
she returned not] 2 King. 17. 14. Hos. 7. 16.& 11. 2, 5.  
her treacherous sister] Ezek. 16. 46.& 23. 2, 4.  
V. 8. And I saw when for all the causes whereby] Or, Now when I saw, that for all th●se causes, &c.] When I saw that there was no keeping of her any longer, she was so abominably defiled. Ezek. 23. 5, -8.  
I had put her away] Or, I must put her away.  
and given her a bill of divorce] Or, I then( as Chap. 1. 4.) gave her a bill of divorce. Isa. 50. 1. By giving up her people into the hand of the Assyrians, who carried them away captive, 2 King. 17. 6. Ezek. 23. 9.  
yet] Or, and yet.  
her treacherous sister Judah seared not] To run out into the same excesses; for which, she saw, what her sister had suffered, Ezek. 23. 11.  
V. 9. it came to pass through the lightness of her whoredom] Or, notwithstanding the report, or, famed thereof, Chap. 4. 15. Though report of Israels notorious idolatry, and what had thereupon ensued, could not but come to her sister Judahs ear, dwelling so near to her, Ezek. 16. 46.  
that] Or, how. Chap. 2. 2.  
she defiled the land] Vers. 1.  
committed adultery with stones and with stocks] Chap. 2. 27.  
V. 10. And yet for all this] Or, That yet even for all this. Though she had heard and seen all this in her sister, Vers. 7. 9.  
hath not turned unto me with her whole heart] They returned in some sort for a time under Josiah, 2 King. 22.& 23. but were never thoroughly converted, as Josiah himself was, 2 King. 23. 25. nor inwardly reformed, as appeared by their sudden apostasy presently after his decease, 2 Chron 36. 14. See vers. 6.  
but feignedly] Heb. in falsehood. Psal. 78. 36, 37.  
V. 11. back-sliding Israel hath justified her self more then treacherous Judah] Israel is nothing so bad as Judah, Ezek. 16. 47, 51, 52.& 23. 11.  
her self] Heb. her soul. Chap 51. 14.  
V. 12. proclaim these words toward the north] Towards Assyria and Media: Jer. 50. 3, 9. where the ten Tribes were in captivity, 2 King. 17. 6.  
Return thou back-sliding Israel] Vers. 14. Chap. 31. 22.  
I will not cause mine anger to fall upon you] Heb. my face. Psal. 34. 16.  
I am merciful] Psal. 86. 15.& 103. 8, 9. Vers. 5.  
V. 13. aclowledge thine iniquity] Heb. know. Isa. 59. 12. or, take notice of. Chap. 2. 23.  
that] Or, how. as vers. 9.  
hast scattered thy ways] There is no way almost, that thou hast not haunted, in trotting on pilgrimage to thine idols and favourites, Chap. 2. 23.  
to the strangers] Chap. 2. 25.  
under every green three] Vers 6.  
V. 14. Turn, O back-sliding children] Vers. 12.  
I am married unto you] I am thy lawful husband, Chap. 31. 32. and I will upon thy sincere and serious return, entertain thee again Vers. 1.  
I will take you one of a city, and two of a family] A small remnant of you, Isa. 24. 13. Rom. 9. 27.& 11. 5.  
bring you to Zion] Isa. 56. 7.& 66. 20.  
V. 15. I will give you pastours] Chap. 23. 4. Ezek. 34. 25. Ephes. 4. 11.  
according to mine heart] Such as I like and approve of, 1 Sam. 13. 14. Act. 13. 22.  
which shall feed you with knowledge and understanding] Either feed you with the spiritual food of sound knowledge and understanding of the truth: Ezek. 34. 2. Joh. 21. 15, -17. Act. 20. 28. 1 Pet. 5. 2. Or, rule you( as Chap. 23. 2.) skilfully and discreetly. Psal. 78. 72. 1 Pet. 3. 7.  
V. 16. they shall say no more, The ark of the covenant, &c.] Either menat of Christs coming; when those shadows and ceremonies were to cease, Joh. 1. 17.& 4. 23. Col. 2. 17. Heb. 10. 1, 8, 9. Or, that, upon their restauration, they should not so trust to, and rely upon, these outward pledges of Gods presence, as formerly they had done, 1 Sam. 4. 3. Chap. 7. 4.  
neither shall it come to mind] Heb. come upon the heart. Isa. 65. 17.  
neither shall that be done any more] Or, shall it be magnified( as Deut. 32. 6. 1 Sam. 12. 6.) any more.  
V. 17. they shall call Jerusalem] The Church: wherein God will be resident by his Spirit, to the worlds end, Matth. 28. 20. Joh. 14. 16, 17. Rev. 21. 3.& 22. 3.  
the throne of the LORD] Chap. 17. 12.  
all the nations shall be gathered unto it] Isa. 2. 2.  
after the imagination] Or, stubbornness of their evil heart. Num. 15. 39. Isa. 57. 17. Chap. 7. 24.  
V. 18. the house of Judah shall walk with the house of Israel] Or, to the house of Israel. The ten Tribes shall be reunited to the other two, Isa. 11. 13. and both join together in the true service of God; not go contrary ways, as now they do, Ezek. 37. 16, 17, 19, &c.  
come together out of the land of the north] The place of their captivity, Vers. 12. Chap. 1. 13.& 31. 8.  
to the land that I have given for an inheritance unto your fathers] Or, that I caused your fathers to possess Psal. 44. 2, 3.& 78. 51. and 135. 12.& 136. 21, 22.  
V. 19. How shall I put thee among the children] Or, How did I put thee, &c. Gods words, with admiration, relating, either what he had done formerly for them; and what thereupon he expected from them; Isa. 63. 8, 9. Or, what, notwithstanding their present estate, he would hereafter do for them; and on what condition they might expect it, Chap. 4. 1.  
and give thee] Or, gave thee.  
a pleasant land] Heb. land of desire. Psal. 106. 24. Zech. 7. 14.  
a goodly heritage] Heb. an heritage of glory, or, beauty. Ezek. 20. 6. Dan. 8. 9.  
Thou shalt call me, My father] Vers. 4. Psal. 89. 26.  
shalt not turn away from me] Or, from following me. Deut. 7. 4. Heb. from after me. 1 Sam. 15. 11.  
V. 20. as a wife treacherously departeth from her husband] Or, friend. Hos. 3. 1. Pro. 2. 17.  
V. 21. A voice] Of lamentation for their captivity; or of mourning for their sins, Chap. 31. 18. Ezek. 7. 16. Zech. 12. 10.  
was heard upon the high places] On the house-tops, as was usual, in public calamities, and solemn lamentations, Isa. 15. 3.& 22. 1. Chap. 7. 29.& 48. 38.  
for they have perverted their way] Or, because, &c. as Isa. 59. 14. Vers. 25.  
they have forgotten the LORD their God] Chap. 2. 32.  
V. 22. Return ye back-sliding children] Vers. 14. Hos. 14. 1.  
I will hea● your back-slidings] I will pass them by; and be fully reconciled again to you. Or, I will repair those ruins, and remove those evils, that by your revolt from me ye have brought upon yourselves, Isa. 57. 18. Chap. 32. 40. Zech. 10. 6.  
behold, we come unto thee] Spoken, either by God to his people, putting such words into their mouths, as he would have them to use; Vers. 4, 5. Hos. 14. 2, 3. Or, in the person of Israel, to shane Judah for her backwardness: as 2 Sam. 19. 11, 12.  
V. 23. Truly in vain] Heb. in, or, unto falsehood, or, vanity. Chap. 8. 8.  
is salvation hoped for from the hills, &c.] From the idols that we worshipped there, Chap. 2. 20. Vers. 3. Or, from the aids, Psal. 60. 11. that we expected from beyond the hills, Psal. 121. 1, 2. Or, from the strength of our hills and forts, which we formerly trusted to, Chap. 5. 17.& 21. 13. Psal. 125. 2.  
V. 24. For shane] Or, that shameful thing, Chap, 11. 13. our shameful idols: the cause of our ruin. Hos. 9. 10.  
hath devoured the labour of our fathers] The wealth gotten by their industry: as Psal. 128. 2. Isa. 45. 14. Chap. 5. 27.& 20. 5. Ezek. 23. 29. is consumed by Gods just judgement upon us for our idolatry, Chap. 5. 17.  
V. 25. for we have sinned, &c.] Or, because. Chap. 6. 13. Vers. 21.  
we and our fathers] They justify not themselves; nor say, they will follow their fathers; as those, Chap. 44. 17. but condemn their wicked doings, and crave pardon of their sins, Ezr. 9. 7. Psal. 106. 6. Isa. 64. 6. Chap. 14. 20. Dan. 9. 16.  
from our youth] Ever since we were first a nation, Isa. 48. 8. So Vers. 24. Chap. 2. 2.& 22. 21.   

CHAP. IIII.  
Vers. 1. O Israel] Put here for Judah. Vers. 3. as 2 Chron. 12. 1. 15. 17.& 21. 2, 4.& 29. 21, 24.  
return unto me] Or, wilt, I say, return unto me. sincerely, Joel 2. 12. not in hypocrisy, Chap. 3. 10. with thy whole heart, Chap. 24. 7. Psal. 119. 10. 2 King. 23. 25. not by halves, Hos. 7. 14, 16.  
if thou wilt put away thine abominations] Thine idols: which my soul abhorreth, Deut. 27. 15. Ezek. 11. 18.& 20. 7, 8.  
then shalt thou not remove] Or, and wilt not wander. Or, then do not wander. Either, then shalt thou not go out of thy land into captivity, 2 King. 21. 18. Lam. 1. 8. Or, if thou do not wander after thine idols, Chap. 2. 25.& 14. 10. but keep close to me the true God and thy Lord, Deut. 4. 3, 4.& 30. 20.  
V. 2. And thou shalt swear] Or, And wilt swear. as being a continuation of the condition.  
The LORD liveth] By the Lord, Deut. 10. 20. Psal. 65. 16 and not by idols, Chap. 5. 7.& 12. 16. Josh. 23. 7.  
in truth, in judgement, and in righteousness] Truly, considerately, and justly: swearing nothing, but what is true; to do nothing but what is just; duly considering what ye swear; and making good what you have sworn: Exod. 20. 7. Lev. 19. 12. Psal. 15. 4. Isa. 48. 1. Chap. 5. 2. Matth. 5. 33.  
and the nations shall bless themselves in him, &c.] Or, then. Heb. and. as Gen. 28. 21, 22. Chap. 1. 4. When thou shalt thus demean thyself; then shall other nations, moved by thine example, worship God with thee, Psal. 47. 8, 9. and glory in him, as thou now dost, Psal. 44. 8.& 106. 47. Chap. 9. 24. 1 Cor. 1. 31. 2 Cor. 10. 17.  
V. 3. Break up your fallow-ground, and sow not among thorns] Pluck up your impious and wicked affections and lusts out of your hearts, Hos. 10. 12. that the seed of Gods word and grace may be sown and thrive in them, Matth. 13. 7, 22. Luk. 8. 14, 15. Jam. 1. 21.  
V. 4. Circumcise yourselves to the LORD] Heb. be circumcised. Gen. 34. 24. Circumcise not your flesh alone, but your hearts also, Deut. 10. 16.& 30. 6. Chap. 9. 26. Rom. 2. 29. Col. 2. 11.  
lest my fury come forth like fire, &c.] Chap. 21. 12. Zeph. 2. 2.  
because of the evil, &c.] Or, for the evil of your doings.  
V. 5. Declare ye in Judah, &c.] He forewarneth them of the great danger, that will shortly ensue by the Chaldeans, unless they repent and return unto God. Vers. 1.  
Blow ye the trumpet in the land] To give warning of the enemies approach, Ezek. 33. 2, 3. and to call men to arm and assemble against them, 2 Sam. 20. 1, 2. 1 Cor. 14. 8.  
cry, gather together] Or, call a fall assembly, Chap. 12. 6. Heb. fill. Chap. 51. 11.  
Assemble yourselves] Chap. 8. 14.  
let us go into the defenced cities] For shelter and succour against the invading enemy, judge. 9. 31. Chap. 36. 6. Matth. 24. 16. Heb. cities of defence. Chap. 34. 7.  
V. 6. Set up the standard] Chap. 50. 2.& 51. 12.  
towards Zion] Jerusalem; their chief city of strength: as Zion the strongest place in it, 2 Sam. 5. 6, 7. So Chap. 50. 5.  
retire] Or, strengthen. Pro. 21. 29. Or, get away. Chap. 6. 1.  
stay not] Heb. stand not. Deut. 5. 31. Chap. 51. 50. Hasten each one to fly, for the saving of himself from the danger approaching, Luk. 17. 31.  
I will bring evil from the north] From Chaldea, Chap. 1. 14, 15.& 6. 22.  
a great destruction] Heb. breaking. Vers. 20. Chap. 6. 1.  
V. 7. The lion] nabuchadnezzar, King of Babylon, 2 King. 24. 1. so termed, for his force and fierceness, Pro. 30. 30, 31. Chap. 2. 15.& 5. 6. Ezek. 19. 2. Dan. 7. 4. 2 Tim. 4. 17.  
is come up from his thicket] From Babylon his strongest hold, and chief place of residence, Dan. 4. 30. See Chap. 25. 38.  
the destroyer of the Gentiles] By whom God hath destroyed many nations already, 2 King. 24. 7. Chap. 50. 23.& 51. 20. and will destroy thee, Chap. 23. 7.  
is on his way] For Jerusalem, Ezek. 21. 21, 22.  
and thy cities shall be laid wast, without an inhabitant] Or, that thy cities may be laid wast, or, be overgrown with grass,( Isa. 37. 26.) because no man dwelleth in thee. Chap. 2. 15.& 9. 11.  
V. 8. gird you with sackcloth] Isa. 22. 12. Chap. 6. 26. Heb. with sacks. Chap. 49. 3.  
the fierce anger of the LORD] Heb. heat, or, fervour of the nose. Isa. 13. 13. Vers. 26.  
is not turned back from us] Isa. 9. 12, 17.  
V. 9. the heart of the princes: and the priests shall be astonished, and the prophets shall wonder] The false prophets, that prophesied nothing but peace, Chap. 6. 14.& 8. 11. Kings, princes, and prophets shall be all out of heart, and at their wits end, Chap. 39. 4.  
V. 10. thou hast greatly deceived this people] Heb. deceiving deceived them. Not that God indeed deceived them, but that he should so have done, had that been true, which those false prophets fathered on him: promising unto the people, as from him, peace: unto whose delusions God justly left them; because they loved not, nor listed, to listen to his truth, 1 King. 22, 23. Isa. 63. 17. Ezek. 14. 9. 2 Thess. 2. 11, 12. Or the words may be red by way of interrogation, Hast thou indeed deceived this people? Can it be, thou shouldst promise peace to them, and hold them in an expectation of it, as those their prophets in thy name do, when thou intendest nothing less? implying it to be a thing impossible, that God should so do, Num. 23. 19. Tit. 1. 2.  
the sword reacheth unto the soul] Striketh to the heart, vers. 18. woundeth deadly; unto the taking away of life. Soul, for life. Vers. 30. 1 Sam. 26. 24. Mat. 16. 25, 26. Luk. 14. 26.  
V. 11. A dry wind] Such as the North-wind usually is, Job 37. 22. Pro. 25. 23. meaning the Chaldeans; who from the North, Chap. 1. 14, 15. Vers. 6. should break in upon them; like a whirl-wind in the plain, where there is no shelter or resistance, that sweepeth all away before it, Isa. 21. 1.& 27. 8.  
of the high places in the wilderness] Or, such as bloweth upon the high places in the plain. Chap. 9. 10.& 13. 24. though alluding withall, it may well be, to those plains or wasts, by which the Chaldeans were to march in their expedition against Judah. Vers. 12.  
not to fan, nor to cleanse] Not to sever the chaff from the grain, and carry the one away, leaving the other, but to disperse and scatter all together, Chap. 15. 7. and 18. 17. and 51. 1. Ezek. 5. 2.& 21. 3.  
V. 12. a full wind from those places] Or, a fuller wind then those. as Vers. 15. Chap. 49. 19.  
will I give sentence against them] Heb. utter judgements. Chap. 1. 16. and 39. 5.  
V. 13. he shall come up] nabuchadnezzar: whose coming in fierce and furious manner is here described. Vers. 12. See the like, Isa. 21. 1.  
as clouds] As clouds, driven with the wind for swiftness. Isa. 19. 1. Or, with forces, as thick as clouds, for multitude, Isa. 60. 8.  
his chariots shall be as a whirlwind] Isa. 66. 15.  
swifter] Heb. lighter. Isa. 19. 1. Vers. 24.  
then eagles] Chap. 48. 40. Lam. 4. 19. Dan. 7. 4.  
wo unto us, &c.] The peoples voice in their distress. Or the Prophets, before-hand bewailing it. See the like Lam. 5. 16.  
V. 14. wash thine heart from wickedness] Take the right and surest course for thine own safety, by sincere repentance and serious reformation; as well of heart, as of life. Isa. 1. 16. Chap. 13. 27. Jam. 4. 8.  
how long shall thy vain thoughts lodge within thee] Heb. thoughts of vanity, or, iniquity. Pro. 6. 18. Isa. 59. 7. Expecting, and relying on succours and helps, that cannot save thee, Chap. 2. 5.  
V. 15. voice] Or, rumour. Isa. 13. 4.  
from Dan] Or, greater then that of Dan.  
affliction from mount Ephraim] Or, iniquity( Vers. 14.) greater then that of mount Ephraim. as Vers. 12. Lam. 4. 6.  
For a voice declareth from Dan, &c.] A report of the Chaldeans coming; brought to Jerusalem from Dan, the utmost cost of Israel toward Babylon; and from mount Ephraim, that lay between Dan and Jerusalem, Chap. 8. 16. Or, the notorious famed of Judahs sin, proclaimeth her iniquity to be greater then the sin of Israel committed at Dan and Bethel in the confines of mount Ephraim, 1 King. 12. 29. Chap. 3. 11.  
V. 16. Make ye mention to the nations] Summon the Chaldeans, and such other people as join with them, 2 King. 24. 3. to come together against Jerusalem. Or, give advertisement to this people, the Jews, of the coming of such against them. Vers. 5.  
watchers] Besiegers; that watch to keep from escape, Isa. 1. 8.  
from a far country] From Babylon, Isa. 39. 3.  
give out their voice] Chap. 2. 15.& 12. 8.  
V. 17. As keepers of a field] Such as watch fruit, and keep it so straitly, that they suffer none to go in or out of the places, where it is: Or, that watch wild beasts, or dear, enclosed in a wood, that they may not make escape: intimating a very straight siege, 2 King. 25. 4. Chap. 5. 6.  
V. 18. Thy way and thy doings have procured these things] Psal. 107. 17. Isa. 50. 1. Chap. 2. 17. 19.  
this is thy wickedness, because it is bitter] Or, thy wickedness hath caused that it is bitter.  
because it reacheth unto thine heart] Or, that it reacheth. as Gen. 22. 17. this being the effect and fruit of their sins. Vers. 10.  
V. 19. My bowels] I am in pain, as a woman in travail, Isa. 26. 17. The disposition of true prophets, being deeply affencted with the calamities of Gods people, which they are compelled to denounce, Isa. 25. 5.& 16. 11.& 22. 4. Chap. 9. 1. 10.  
my bowels] This repetition argueth a great vehemency of passion and affection: as 2 Sam. 18. 33. 2 King. 4. 19.& 13. 14.  
I am pained as my very heart] Heb. the walls of my heart. to think what will become of the walls of my city, Chap. 5. 10. I am. 2. 8, 18.  
my heart maketh a noise in me] Isa. 16. 11.  
the sound of the trumpet, &c.] Chap. 20. 16.& 49. 2.  
V. 20. Destruction upon destruction] Deut. 32. 23. Psal. 42. 7. Ezek. 7. 26. Heb. Breach upon breach. Vers. 6.  
suddenly are my tents spoiled] Their cities are overthrown, as suddenly and easily as a shepherds, or other sorry tent, Isa. 38. 12. Lam. 2. 6. Or, their habitations; simply: as Isa. 54. 2. Chap. 10. 20. Alluding to the manner of their habitation in times past, Heb. 13. 9. Or to the overthrow of a camp, judge. 7. 13, 14. Chap. 6. 3.  
my curtains] Whereof the tents consist, Cant. 1. 5. Isa. 54. 2. Chap. 10. 20.& 49. 29.  
V. 21. How long shall I see the standard, &c.] Either their own, set up, for their forces to repair to; Vers. 6. or the enemies, approaching with his forces against them, Isa. 31. 9. Of the trumpet, see the like, Vers. 5. 19.  
V. 22. my people is foolish] Isa. 44. 18, 19. Chap. 10. 8, 10.  
they have not known me] Or, know me not. Chap. 9. 3.  
have none understanding] Isa. 27. 11.  
wise to do evil] All their wisdom and policy tendeth to their own ruin; to carry them from God, and to drive him from them, Rom. 8. 6, 7. Or, they are cunning to plot and practise evil, Luk. 16. 8. See Chap. 9. 3. and the contrary required, 1 Cor. 14. 20.  
V. 23. I beholded the earth] In a vision. Chap. 1. 11. Dan. 7. 2, 6.  
it was without form and voided, &c.] The whole face both of heaven and earth seemed to be changed: as if all were reduced to its original chaos, Gen. 1. 2. A description of utter desolation, and extreme distress, Isa. 8. 22.& 13. 10. 13.& 24. 23. Ezek. 32. 7. Joel 2. 10.& 3. 15.  
V. 24. I beholded the mountains] the mountains of Judah, Chap. 3. 23.& 9. 10.  
they trembled] As if the very senseless creatures were more sensible of Gods wrath then his people, Psal. 18. 7. Isa. 5. 25. Hab. 3. 10.  
the hills moved lightly] Or, swiftly. Isa. 5. 26. Vers. 13.  
V. 25. all the birds of the heavens were fled] Chap. 9. 10. Zeph. 1. 3.  
V. 26. the fruitful place, &c.] Isa. 33. 9. Heb. Carmel. Isa. 29. 17.  
by his fierce anger] Heb. heat or, fervour. as Vers. 8.  
V. 27. yet will I not make a fall end] Chap. 5. 18.& 30. 11. But reserve a residue for myself, Isa 1. 9.& 24. 13. Chap. 3. 14.  
V. 28. the heavens above be black] Wear blacks, as mourner▪ do, Isa. 30. 28. Psal. 38. 6.& 42. 9. Chap. 8. 21.& 14. 2. See Vers. 23.  
will not repent] Chap. 15. 6. Zech. 8. 14.  
V. 29. bowmen] Heb. those that throw, or, shoot out, arrows with the bow. Psal. 78. 9.  
they shall go into thickets] Or, up to the thick clouds, Job 20. 6. Isa. 44. 22. Get them into the thickets, there to hid themselves, Gen. 3. 8. 2 Chron. 33. 11. Or, up to the highest hills that are; such as seem to reach the clouds; or, as if they would climb up to the clouds, Chap. 49.16. Amos 9. 2, 3.  
every city shall be forsaken] Or, the whole city. as before.  
not a man dwell therein] Vers. 25.  
V. 30. when thou art spoiled] Or, thou that art to be spoiled,( as Chap. 30. 24.& 50. 6.)( Jerusalem, or Zion. Vers. 11.) what dost thou, that thou cloathest, &c. to what end dost thou all this▪  
Though thou clothest thyself with crimson, &c.] All thine whorish designs and paintings, tricks of allurement and arts of enticement, will stand thee in no stead, will not serve to save thy life, 2 King. 9. 20, 33. Rev. 14. 4. 16.  
rentest thy face] Or, cheeks. Heb. eyes.  
in vain shalt thou make thyself fair] Or, dost thou, &c.  
thy lovers will despise thee] Those, whom thou formerly reliedst upon, and were in league and amity with thee; Chap. 22. 20. will then leave thee, and join with the enemy against thee, Lam. 1. 2. See 2 King. 24. 3. Chap. 27. 3.  
they will seek thy life] Heb. soul. Vers. 10. Chap. 11. 21. and 19. 7.  
V. 31. a voice as of a woman in travail] Isa. 13. 8.& 21. 3. Chap. 6. 24.& 30. 6.& 49. 22. 24.  
the anguish as of her that bringeth forth her first child] Who are wont to have hardest labour, and least patience to endure it.  
that bewaileth her self] Or, fetcheth deep sighs.  
spreadeth her hands] Wringeth her hands for grief. Or, stretcheth them out for relief. Lam. 1. 17.  
because of murderers] Mine enemies that murder without mercy, 2 Chron. 36. 17.   

CHAP. V.  
Vers. 1. IF ye can find a man] Any one: as Isa. 6. 11. Chap. 4. 29. implying the great scarcity of such men in Jerusalem: when a man might run a long time to and fro in the streets, and yet not meet with one good man, Psal. 12. 1.& 14. 2, 3. Isa. 64. 6, 7. Mic. 7. 1, 2.  
that executeth judgement, that seeketh the truth] That dealeth uprightly and faithfully, Isa. 56. 1.  
I will pardon it] I will spare the city, and not destroy it, Gen. 18. 32.  
V. 2. And though they say, The LORD liveth, &c.] Or, for( as Psal. 108. 12.) when. Heb. if. as Psal. 63. 6. Amos 7. 2. Though they pretend religion;( noted here by one part of it; as Chap. 3. 2.& 44. 26.) yet they do it, but in hypocrisy, and for evil ends, Matth. 23. 23. 2 Tim. 3. 5. Or, even when they swear, calling God solemnly to witness, they have no regard of truth, Isa. 48. 1.  
they swear falsely] Heb. unto falsehood. as Isa. 42. 3. Or, in falsehood. Chap. 7. 9. Lev. 6. 3.  
V. 3. are not thine eyes upon the truth] dost thou not love uprightness and faithful dealing? Psal. 51. 6. and respect those that use it? Psal. 11. 4, 5, 7.& 34. 15.  
thou hast strike them, &c.] Thou hast oft punished them: but all in vain: they are no whit the better for it, Isa. 1. 5. and 9. 13. Chap. 2. 30.  
they have refused to receive correction] Or, they refuse.  
made their faces harder then a rock] Pro. 21. 29. Zech. 7. 12.  
have refused to return] Or, refuse. Chap. 8. 5.  
V. 4. Surely these] Of the meaner sort.  
know not the way of the LORD] Are ignorant; unacquainted with Gods word and ways, Chap. 8. 7. Joh. 7. 49.  
V. 5. they have known] Or, do know. are better acquainted with it; having had better breeding and means of instruction then others of meaner estate, Pro. 4. 3. 4.  
these have, &c.] Spoken, to the reproof and reproach of them, that should have governed and taught others better things; but were as far out of the way as any, Chap. 6. 13.  
altogether] All of them; as well one as another, Psal. 14. 3.  
broken the yoke, and burst the bonds] Cast off Gods yoke; and the bonds of allegiance and obedience to him. Psal. 2. 3. Lam. 3. 27. Matth. 11. 29, 30. Luk. 19. 14, 27.  
V. 6. a lion] nabuchadnezzar, with his army, Chap. 4. 7.  
a wolf of the evenings] Or, deserts. Chap. 39. 5. That liveth in the wast. Or, that useth at evening to range abroad for his prey, Psal. 104. 20. Hab. 1. 8. Zeph. 3. 3.  
a leopard shall watch over their cities] The enemy shall watch over them, Chap. 4. 16, 17. as a leopard, that lieth in wait for other beasts, to prey on them, Hos. 13. 7.  
their back-slidings are increased] Heb. are strong. Psal. 40. 5, 12. and 69. 4.  
V. 7. thy children have forsaken me] Chap. 1. 16. and 2. 13. Vers. 19.  
sworn by them that are no gods] By false gods, idols, Gal. 4. 8. forbidden, Josh. 23. 7. and condemned here, as a forsaking of the true God. See Chap. 4. 2.  
when I had fed them to the full, &c.] The more love and kindness I shewed them, the lewder and loser they grew, Deut. 32. 15. Hos. 4. 7. Rom. 2. 4, 5. judas 4.  
they then committed adultery] To idolatry adding adultery; adultery corporal to spiritual, Num. 25. 1, 2. Hos. 4. 11,- 14. Rev. 2. 20.  
V. 8. They were as fed horses] Ezek. 22. 11.  
neighed after his neighbours wife] Chap. 13. 27.  
V. 9. Shall I not visit] Vers. 29. Or, Should I not punish. Isa. 10. 12.  
shall not my soul be avenged] Or, should I not be avenged. Isa. 1. 14, 24.  
V. 10. Go ye up upon her walls, and destroy] He giveth the enemy full commission to destroy them, Chap. 34. 22.  
make not a full end] Yet not so, but that he will have some spared and saved. Vers 18. Chap. 3. 14.& 4. 27.& 30. 11.  
take away her battlements] Raze her walls: the battlements whereof were as places of safeguard, Deut. 22. 8.  
they are not the LORDS] They are not the Lords people: and their shield therefore is gone from them, Num. 14. 9.  
V. 11. have dealt very treacherously] Heb. dealing treacherously have dealt treacherously. Isa. 24. 10.  
V. 12. They have belied the LORD] Giving no credit to his Prophets, and his word by them, 1 Joh. 5. 10.  
It is not he] Isa 28. 15.  
neither shall we see sword nor famine] Or, suffer. Chap. 44. 17.  
V. 13. the prophets shall become wind] Their words are vain; and shall be of no effect, Deut. 32. 47. 2 Chron. 36. 16.  
the word is not in them] The word of God: they speak not from him; nor doth he speak by them, Chap. 43. 2. 2 Cor. 13. 3.  
thus shall it be done unto them] That which they threaten us with, shall befall themselves, 1 King. 22. 24, 27.  
V. 14. Because ye speak this word] Or, thus. or, this thing▪ Chap. 42. 4.  
behold, &c.] See Chap. 1. 9.  
I will make my words in thy mouth fire, &c.] O Jeremiah: by putting in execution, what I have by thee menaced, Chap. 6. 11. and 23. 29.  
V. 15. I will bring a nation upon you from far] The Babylonians and Chaldeans, Deut. 28. 49. Isa. 28. 11.& 33. 19.& 39. 3, 6, 7. Chap. 1. 15.& 6. 22.  
it is an ancient nation] Heb. a nation from antiquity▪. That hath been a nation of note since Nimrods time, Gen. 10. 10. Isa. 23. 13.  
whose language thou knowest not] Heb. hearest not. Isa. 36. 11. Chap. 38. 28.  
V. 16. Their quiver is as an open sepulchre] To destroy and devour, Psal. 5. 9.  
V. 17. they shall eat up thine harvest, &c.] Lev. 26. 16. Deut. 28 31. 33.  
V. 18. I will not make a full end with you] Still Gods favour appeareth to his people, whom he will not have utterly destroyed. Vers. 10. Chap. 4. 17.  
V. 19. Wherefore doth the LORD our God all these things unto us] Chap. 13. 22.& 16. 10.  
then shait thou answer them] Jeremiah. Chap. 15. 2.  
ye have forsaken me] Vers. 7.  
shall ye serve strangers in a land that is not yours] As was before threatened, Deut. 28. 47, 48.  
V. 21. O foolish people] Chap. 4 22.  
without understanding] Heb. without heart. Hos. 7. 11.  
have eyes and see not] Isa. 6. 9.& 42. 20. Matth. 13. 14. Joh. 12. 40. Act. 28. 26. Rom. 11. 8.  
V. 22. Fear ye not me, &c.] Will ye not be ruled by me, who rule and keep within▪ compass that most unruly creature of all other, the sea? Job 7. 12. Psal. 65. 7.& 93. 4.  
which have placed the sand for the bound of the sea] Job 26. 10.& 38. 10, 11. Psal. 104. 9.  
by a perpetual decree] Heb. a decree of perpetuity. Exod. 29. 9.  
V. 23. they are revolted and gone] Or, go on. Chap. 8. 4, 5.  
V. 24. Neither say they, &c.] Neither can the apprehension of Gods might and greatness enforce them to fear him, vers. 22. nor the consideration of his mercy and goodness induce them to serve him, Deut. 28. 47. See Hos. 3. 5.  
that giveth rain] That which neither the false gods, nor the clouds can do, Chap. 14. 22. Zech. 10. 1.  
both] Heb. and. as Chap. 17. 26. Or, even. as Chap. 52. 13.  
the former and the latter] Deut. 11. 14. Joel 2. 22.  
he reserveth unto us the appointed weeks of the harvest] Or, that reserveth. as Isa. 63. 8. vers. 7. 26. That continueth unto us the seasons of the year, each in his turn and due time, Gen. 8. 22. Or, that keepeth the time of harvest fair and dry for us: so that we have weather of either sort seasonably. See 1 Sam. 12. 17, 18. And he saith weeks, rather then moneths or dayes; alluding to that number of weeks, wherewith their harvest was limited in the Law, Levit. 23. 10. 15. Deut. 16. 9, 10.  
V. 25. Your iniquities have turned away these things, &c.] If there be any restraint of Gods blessings, it is by reason of mans sin. Psal. 107. 17, 34. Isa. 59. 1, 2.  
V. 26. they lay wait as he that setteth snares] Or, that prie, as fowlers lye in wait. Pro. 1. 11, 17.  
they set a trap, they catch men] Or, that set( as vers. 24.) a trap to catch. as Eccl. 8. 3.  
V. 27. As a cage is full of birds] Or, a coup. The fowlers cage or coup; whom he compareth them to. vers. 26. Psal. 91. 3.  
so are their houses full of deceit] Of goods got by deceit, Isa. 28. 16. Chap. 3. 24. Mic. 6. 10. Zeph. 1. 9.  
V. 28. They are waxed fat] Deut. 32. 15. vers. 7.  
they overpass the deeds of the wicked] Or, pass by evils. Heb. words, or, things, of evil. Psal. 65. 3. They go beyond the very Heathen themselves in wickedness, Chap. 2. 33. Ezek. 5. 6, 7. Or, they escape evil occurrents, and judgements, that befall others, Psal. 73. 5.  
judge not the cause, the cause of the fatherless, &c.] Isa. 1. 23. Zech. 7. 10.  
yet they prosper] Or, that they may prosper. Heb. and. as Mal▪ 1. 9. They thrive with their wickedness; and are so far from any remorse or fear of wrath for it, that they glory rather in it, Psal. 73. 3,- 12. Job 21. 7,- 15. Chap. 12. 1, 2. Hab. 1. 3, 4. Zech. 11. 5. Or, They do not execute justice and judgement; that they might prosper, through Gods blessing upon them for the same. Chap. 22. 15. 16.  
V. 29. Shall I not visit] Or, Should I not punish. vers. 9. Chap. 6. 6.  
V. 30. A wonderful and horrible thing] Or, Astonishment and filthiness. Chap. 23. 14.  
V. 31. The prophets, &c.] Priests, Prophets and people were all alike faulty: and what good then could be expected? Chap. 6. 13. Mic. 3. 11.  
prophesy falsely] Heb. in, or, by, falsehood. Chap. 14. 14. and 23. 25, 26. Ezek. 13. 6.  
the priests bear rule by their means] Or, take into their hands.( Heb. hands. as Isa. 62. 3.) Being by their help confirmed in their corrupt courses; which the true prophets reproved, Ezek. 13. 22.  
my people love to have it so] Like and love the false prophets lies and flatteries, better then Gods truth, Isa. 30. 10. Mic. 2. 6. 11. 2 Thes. 2. 9,— 12.  
what will ye do in the end thereof] What will be the issue of it? what will become of you at last?   

CHAP. VI.  
Vers. 1. O Ye children of Benjamin] Which Tribe had cleaved still to Judah, when the other ten revolted from them, 2 Chron. 11. 12. Chap. 17. 26.  
gather yourselves] Isa. 10. 31. Chap. 4. 5.  
to flee out of the midst of Jerusalem] Or, out of Jerusalem. as Num. 14. 44. As before they were advised to fly to Jerusalem for succour and safeguard, as a place of most strength, Chap. 4. 5, 6. thereby intimating the enemies near approach to them: so now they are warned to quit her, lest they be destroyed with her:( as Isa. 52. 11. Chap. 10. 17.& 51. 6.) thereby intimating, what should become of her, whom they had repaired unto for safety, Isa. 23. 12.  
blow the trumpet] Chap. 4. 5. Hos. 5. 8.& 8. 1.  
in T●koa] A city of Judah, 1 Chron. 2. 24. 2 Chron. 11. 6.  
set up a sign of fire] A beacon: to give warning of the enemies approach.  
in Beth-haccerem] A town, or fort, of Judah; situate, as the former, on the confines of Benjamin, Nehem. 3. 14.  
evil appeareth out of the north] Chap. 1. 14.& 3. 18.& 4. 6.  
great destruction] Heb. a great breach; or, breaking. Chap. 4. 20. and 48. 3.  
V. 2. I have likened the daughter of Zion to a comely and delicate woman] Or, to a woman dwelling at home and delicate. She hath hitherto lived plentifully and daintily in her own land, Chap. 5. 7.  
V. 3. The shepherds] The Princes and Chieftains of Babylon, with their armies, Chap. 12. 10.  
with their flocks] Their Camp, Chap. 4. 12.  
they shall feed] Pitch and wast.  
every one] Heb. a man. as Chap. 1. 16.  
in his place] Or, at his side. in his quarter. Heb. band. Num. 2. 17. Deut. 23. 12.  
V. 4. Prepare ye war] Heb. sanctify. as Chap. 12. 3. and 22. 7. Joel 3. 9.  
arise and let us go up at noon, &c.] The speech of the Babylonians, hastening to come before Jerusalem; and complaining, that they burn day-light; as doubting lest the night overtake them; but resolving, rather then fail, to set on her by night, Isa. 51. 27.  
the shadows of the evening are stretched out] Or, decline. Psal. 102. 11.& 109. 23.  
V. 5. let us destroy her palaces] Chap. 9. 20.  
V. 6. H●w ye down trees] To raise works for the siege, Deut. 20. 19, 20. He turneth his speech to the Chaldeans; as vers. 4. in whose person also he there speaketh.  
cast a mount] Or, pour out the engine of shot. Isa. 37. 33. Ezek. 26. 8.  
this is the ●iti● to be visited] Or, punished. Chap. 5. 9, 29.  
she is wholly oppression in the midst of her] There is nothing but oppression in her. Or, she is full of it from the one end to the other. 2 King. 21. 16.& 24. 4.  
V. 7. As a fountain casteth out her waters, &c.] wickedness, violence and oppression flow incessantly with her, as water from a spring, Psal. 55. 9,- 11. Isa. 57. 20.  
violence and spoil is heard in her] Chap. 20. 8.  
before me continually is grief and wounds] Or▪ stroke. Chap. 30. 14. Their cruel courses in vexing and oppressing one another, are continually in mine eye, provoking me to proceed with all severity against them, Psal. 109. 15. Isa. 3. 8, 14, 15.& 65. 3.  
V. 8. Be thou instructed, &c.] Heb. corrected. Pro. 29. 15. They are warned to amend by Gods chastisements, Chap. 31. 18. lest he forsake them; and expose them to destruction, Psal. 94. 12, 13.  
lest my soul depart from thee] Heb. be loosed. or, disjointed from thee. Gen. 32. 25. Ezek. 23. 17, 18.  
V. 9. They shall thoroughly glean the remnant of Israel as a vine] Heb. gleaning glean. The Chaldeans, after that they have once spoiled, or captived them, shall glean them again the second time, and the third, 2 King. 24. 16, 17.& 25. 4, 6, 8, 9, 11. Chap. 16. 16.& 52. 28,- 30.  
turn back thine hand as a grape-gatherer into the baskets] Gods speech to the Prophet, bidding him pull off the clusters of grapes from a vine represented unto him in a vision, until he have plucked all, and bestowed them in the basket: Or, to the Chaldeans, enjoining them to spoil and plunder again and again, until they have made havoc of all: Or, of the Chaldeans, encouraging one another so to do: as vers. 4.  
V. 10. To whom shall I speak, &c.] Isa. 28. 9.  
their ear is uncircumcised] They regard no more the messages brought them from God, then as if they had some thick skin or film drawn over their ears, by means whereof they could not hear. Or, they have a mere carnal and fleshly ear, that apprehendeth not, nor admitteth, any spiritual thing, Chap. 7. 26. and 9. 26. Act. 7. 51. 1 Cor. 2: 14. Col. 2. 13.  
the word of the LORD is unto them a reproach] Chap. 20. 8.  
they have no delight in it] They desire to hear vanities, Chap. 5. 31. but Gods word they cannot brook, 2 Tim. 4. 3.  
V. 11. I am full of the fury of the LORD] The fire of Gods wrath before mentioned, Chap. 5. 14. which he beginneth now to cast abroad among them; as seeing no remedy. 2 Chron. 36. 16, 17.  
I am weary with holding] Job 32. 18, 20. Chap. 15. 17. and 20. 9.  
I will poure it out] Heb. pouring, or, pouring I will pour: that is, I will surely poure; or without more ado, or further delay pour: A defective form of speech: the like see, Isa. 59. 13. Chap. 14. 5.  
upon the children] showing, that the Chaldeans should have no mercy upon any, old or young, 2 Chron. 36. 17. Psal. 137. 8, 9. Vers. 21. Hos. 10. 14.  
abroad] Or, in the streets. where children are wont to play together, Chap. 9. 21. Zech. 8. 5.  
upon the assembly of young men together] The places where they meet to make merry together, Chap. 5. 7.& 31. 13.  
the husband with the wife shall be taken] Or, man and woman. Heb. man with woman. The one sex with the other: no regard being had more to the one then to the other, Isa. 32. 9, 10.  
that is full of dayes] Isa. 56. 20.  
V. 12. their houses shall be turned unto others] Deut. 28. 30.  
for I will] Or, when I shall. as Gen. 4. 12.  
stretch out my hand] Isa. 5. 25. Chap. 15. 6.  
V. 13. For] Or, Because. as Chap. 3. 25.  
from the least of them even unto the greatest] A phrase used to express the generality of some quality or practise, good or bad, among all sorts of persons, 2 Chron. 34. 30. Esth. 1. 5, 20. Chap. 31. 34.& 42. 8.  
every one is given to covetousness] Isa. 56. 11. Chap. 8. 10.  
from the prophet even unto the priest, &c.] Chap. 5. 31.  
V. 14. They have healed also the hurt, &c.] Heb. bruise. or, breach. Chap. 10. 19.& 30. 12.  
slightly] As if it were but some slight hurt, that might easily be helped, Chap. 8. 11. Lam. 2. 14. Ezek. 13. 10.  
Peace, peace] Thus by their flatteries and vain glosings, bearing them in hand that all should be well, they hardened the people against the menaces of Gods prophets, Chap. 4. 10.  
V. 15. Were they ashamed] Or, made they them ashamed. Were they ashamed themselves? Or, did they endeavour to bring the people to a sight and shane of their sins? Chap. 3. 3.& 8. 12.  
they were not at all ashamed] Heb. ashaming ashamed.  
neither could they blushy] Heb. knew they to blushy. as Isa. 56. 11. Chap. 8. 12.  
they shall fall] Or, be slain.  
among them that fall] Or, are slain. Psal. 63. 10.  
at the time that I visit them] Or, punish them. Chap. 5. 9.  
V. 16. Stand ye in the ways and see] Consider seriously the several courses, that men take or have taken in times past; that upon due examination, having discovered which is the right way, that leadeth to life and safety, and which all Gods faithful people have from time to time walked in, ye may keep constantly to it, Deut. 32. 7. 1 Thes. 5. 21. 1 Joh. 4. 1.  
ask for the old paths] Heb. paths of age, or, antiquity. Isa. 8. 20. Mal 4. 4. Luk. 16. 29.  
where is the good way] Or, which of them is the right, or, the best way. 1 Thes. 5. 21.  
ye shall find rest] Isa. 28. 12. Matth. 11. 29.  
for your souls] Or, yourselves. Isa. 55. 2, 3.  
We will not walk therein] Chap. 18. 12.  
V. 17. I set watchmen over you] Prophets and Ministers, to give warning of what they see approaching, Ezek. 2. 17. and 33. 2, 7.  
harken to the sound of the trumpet] Isa. 58. 1. Chap. 4, 5.  
We will not harken] Chap. 22. 21.& 44. 16.  
V. 18. hear ye nations] God taketh all the world to witness, even the senseless creatures, of the obstinacy of his people, and the equity of his carriage towards them: turning his speech to others, because they will not hear. So Isa. 1. 2.  
what is among them] Or, how is it with them.  
V. 19. Hear, O earth] Chap. 22. 29.  
the fruit of their thoughts] Pro. 1. 31.  
nor to my law, but rejected it] Or, and as for my law, they have also rejected it. as Isa. 32. 1.& 59. 21.  
V. 20. To what purpose, &c.] Isa. 1. 11.& 66. 3. Amos 5. 21. Mic. 6. 6, &c.  
incense from Sheba] Isa. 60. 5.  
the sweet cane] Isa. 43. 24.  
your burnt-offerings are not acceptable, &c.] Chap. 7. 21.  
V. 21. I will lay stumbling-blocks before this people, &c.] Means and instruments of ruin and destruction: to wit, the enemies forces. Vers. 22.  
the fathers and the sons together shall fall, &c.] They shall perish promiscuously, one with another. 2 Chron. 36. 17. vers. 11. Chap. 13. 14.  
V. 22▪ Behold a people cometh] Chap. 5. 15.& 50. 41.  
from the north-countrey] From Babylon. Chap. 1. 15.& 5. 15.& 10. 22.& 25. 9.  
V. 23. They shall lay hold on bow and spear] Chap. 50. 42.  
they are cruel] Chap. 21. 7.  
their voice roareth like the sea] Isa. 17 12.  
V. 24. our hands wax feeble] Through fear of the enemy, Chap. 30. 5, 6.& 50. 43.  
anguish hath taken hold of us, and pain, as of a woman in travail] Chap. 4. 31.& 13. 21.  
V. 25. Go not forth into the field] Keep within the fenced cities, and places of fastness. Chap. 4. 5, 6.& 8. 14.  
nor walk by the way] Shun the common roads; and betake yourselves to by-ways: as people are wont to do, when the passage● are dangerous, judge. 5. 6.  
fear is on every side] Chap. 20. 3.& 46. 5.  
V. 26. gird thee with sackcloth] Chap. 4. 8.& 25 34.  
wallow thyself in ashes] Mic. 1. 10.  
make thee mourning, as for an onely son] Zech. 12. 10.  
most bitter lamentation] Heb. lamentation of bitternesses] Chap. 31. 15.  
the spoiler shall suddenly come upon us] Or, is come upon us. The King of Babylon, with his forces, Chap. 48. 8.  
V. 27. I have set thee for a tower, and a fortress] Or, To try have I set thee, as a fortress; or, on a watch tower. Isa. 23. 13. and 32. 14. I the Lord have appointed thee my Prophet,( sufficiently supported and fenced, that thou needest not fear: Chap. 1. 18. and 15. 20.) as a sentinel standing on a watch-towre, Isa. 21. 5, 8. Hab. 2. 1. to espy and descry the manners and courses of this people.  
that thou mayest know and try their way] To search and sift them: and to try them, as a founder doth metal; Psal. 66. 10. that thou mayst discover, what they are; sever the good from the bad; and work out of the bad their wickedness, if it may be. Chap. 15. 19.  
V. 28. They are all, &c.] The Prophets censure of them, upon his search and survey.  
grievous revolters] Heb. revolters ●of revolters; as Hos. 10. 15.  
they are brass and iron] Base metal; drossy matter. Isai. 1. 21. Ezek. 22. 18.  
corrupters] Or, corrupt. Isa. 1. 4.  
V. 29. The bellows are burnt, &c.] All the pains and labour that hath been taken about refining of them, is lost. Isai. 49. 4.  
the led] Or, time; used for separation of metals; is wasted, or spent.  
the wicked] Or, their wickednesses. Heb. evil things; as Psa. 78. 49.  
are not plucked away] Their drossy wickedness will not be wrought out of them. Ezek. 24. 12, 13.  
V. 30. Reprobate silver] Or, refuse silver. Psal. 15. 4. Isai. 1. 22. Prov. 26. 23. Lam. 3. 45.  
shall men call them] Or, shall they be called; as Mal. 1. 4.   

CHAP. VII.  
Vers. 1. THe word that came to Jeremiah] See Chap. 1. 2. 3.  
V. 2. Stand in the gate] Or, in the porch, or, at the entry, Chap. 26. 2.  
V. 3. amend your ways] Heb. make good. Vers. 5. Chap. 18. 11.& 26. 13.  
V. 4. Trust ye not in lying words] Heb. words of falsehood. Chap. 14. 14.& 23. 26. See Chap. 28. 15.& 29. 31. believe not your salfe-prophets their groundless promises: nor trust to the Temple and external services therein performed; as if these things could secure you, Mic. 3. 11. 1 Cor. 10. 1-5.  
the temple of the LORD are these] These buildings are Gods Temple; his house, which he will hold and uphold for ever. Psal. 132. 14. 2 Chron. 33. 7, 8.  
V. 5. if ye thoroughly amend your ways] Heb. making good make good. Vers. 3.  
if you thoroughly execute judgement] Heb. doing do judgement, or, right. Chap. 22. 4.  
between a man and his neighbour] Or, between man and man. Chap. 22. 8.  
V. 7. Then will I cause you to dwell in this place] Upon these conditions I will continue with you, and I will continue you in this place: I will be a faithful God to you, if you be a loyal people to me. Deut. 4. 40.& 26. 16-19. Psal. 81. 13-16. and 132. 12.  
V. 8. ye trust in lying words] Vers. 4.  
that cannot profit] Heb. not to profit. Isai. 44. 10.  
V. 9. swear falsely] Heb. to falsehood. Chap. 5. 2.  
walk after other gods] judge. 5. 8.  
whom ye know not] Have had no such proof of, as ye have had of me. Isa. 43. 10.  
V. 10. stand before me in this house] Ezek. 23. 39.  
which is called by my name] Heb. whereupon my name is called. Vers. 11. 14. 30. Chap. 32. 34.  
We are delivered to do all these abominations] Or, shall be delivered, &c. That we may return to the committing of these things again freely, as formerly we have done. Ezek. 23. 38, 39. Or, notwithstanding that we have done them, yet we shall do well enough, and be safe enough for all that. Mal. 3. 15.  
V. 11. In this house which is called by my name] Isa. 56. 7.  
become a den of robbers] Will ye make mine house, as an hole, or a den, for thieves and robbers to shrowd and shelter themselves in? Matth. 21. 13. Mark 11. 17. Luke 19. 46.  
V. 12. go ye now unto my place which was in Shiloh] If ye think that my Temple will secure you, go to Shiloh, and see how mine Ark and Tabernacle secured those, with whom they formerly so long abode.  
where I set my name at the first] Where I first placed those solemn signs and pledges of my special residence among you. Deut. 12. 11. Josh. 18. 1. 1 Sam. 1. 3, 7.& 4. 3, 4.  
see what I did to it] How I suffered them to be discomfited by the enemy, my Priests to be slain, and mine Ark to be taken; which, though it were brought back, yet never returned again to Shilon. 1 Sam. 4. 10, 11. Psal. 59-67. Chap. 26. 6.  
V. 13. rising up early] I have warned you by my Prophets, from time to time without intermission. Isai. 65. 2. Chap. 11. 7.& 35. 15. Vers. 25. See Chap. 25. 3.  
I called you, but ye answered not] Prov. 1. 24. Isai. 65. 12. and 66. 4.  
V. 14. this house which is called by my name] Vers. 10. 11.  
as I have done to Shilob] 1 Sam. 4. 10. 11. Psal. 78. 60.& 132. 6. Chap. 26. 6.  
V. 15. I will cast you out of my sight] sand you away into captivity; as I have done the ten tribes: 2 King. 17. 6. whereof Ephraim was a chief party. Isa. 7. 2.  
V. 16. Therefore] Heb. And: as Chap. 1. 17.  
pray not thou for this people] To assure them, that he was fully resolved, to bring evil upon them, he forbiddeth the Prophet to solicit him in their behalf. Exod. 32. 10. Chap. 11. 14. and 14. 11.  
for I will not hear thee] Intimating, that the prayers even of the godly cannot avail those, that will go on obstinately in their wicked courses, rejecting all means of mercy offered them. 1 Sam. 15. 35. Chap. 15. 1.  
V. 18. The children gather wood, &c.] They train up their children in the practise of idolatry: men, women and children are all employed in it: Chap. 44. 19.( for the word signifying the sun in Hebrew, is as well feminine as masculine.)  
to make cakes to the queen of heaven] Or, frame, or, workmanship of heaven. Chap. 44. 17. Either to the sun, or to the Moon; or to the whole host of heaven. Deut. 4. 19. 2 King. 23. 5. 2 Chr. 33. 5. Chap. 8. 2. Ezek. 8. 16.  
that they may provoke me to anger] Not, that they did it purposely for that end; but that this therefrom must needs ensue. Chap. 27. 10.  
V. 19. Do they provoke me to anger, do they not provoke themselves to the confusion of their own faces] Or, Is it against me, that they provoke me to wrath? Am I any whit the worse for it? is it not rather against themselves? doth it not tend rather to their own ruin?( as Isai. 57. 11.) Job 35. 6, 8. Chap. 11. 17. Vers. 6. 1 Cor. 10. 22.  
upon man and upon beast, &c.] I will bring an utter desolation upon it. Chap. 4. 25.& 12. 4. Zeph. 1. 3.  
it shall burn, &c.] Isai. 34. 9, 10. Chap. 4. 4.  
V. 21. Put your burnt-offerings unto your sacrifices] Dispose of them as ye please; and eat the flesh of them yourselves: for I neither desire, require, nor regard them. Isai. 1. 11.& 29. 1. Chap. 6. 20. Amos 5. 21.  
V. 22. I spake not unto your fathers concerning burnt-offerings and sacrifices] Heb. concerning the matter of. Chap. 52. 34. I required of them, not so much sacrifices, as obedience: 1 Sam. 15. 22. Hos. 6. 6. Mark 12. 33. and the sacrifices, to be testimonies of their allegiance to me; and seals of the covenant between me and them then made. Exod. 24. 8. Psa. 50. 5. Chap. 34. 18.  
V. 23. this thing commanded I them] Chap. 11. 4.  
Obey my voice] Deut. 6. 3. Heb. hear. Vers. 24.  
I will be your God, and ye shall be my people] Exod. 19. 5. Levit. 26. 12.  
walk ye in all the ways that I have commanded you, &c.] Deut. 5. 33.  
V. 24. they hearkned not] Deut 29. 19. Psal. 81. 12. Chap. 3. 17.& 9. 13.& 11. 8.  
in the imagination] Or, stubbornness,  
went backward] Heb. were backward. Were like a resty jade; that maketh more backward, the more the rider putteth him onward. Isai. 1. 4, 5. Chap. 15. 6.  
V. 25. I have even sent unto you all my servants the prophets] 2 Chron. 36. 15.  
V. 26. they hearkned not] Vers. 13. 24.  
hardued their neck] Chap. 16. 12.& 17. 23.& 19. 15.  
did worse then their fathers] Went on from evil to worse: Chap. 9. 3. so far were they from amendment.  
27. Therefore thou shalt speak all these words unto them, but they will not harken] Or, And when thou shalt speak, &c. yet they will not harken unto thee: as Chap. 2. 35. God will have him speak, admonish, warn, and do his duty, though they refuse to hear; to make them the more inexcusable. Ezek. 2. 5, 7.& 3. 7, 12.  
thou shalt also call unto them, but they will not answer thee] Or, when thou shalt call, they will not answer thee.  
V. 28. But] Or, Therefore: as Chap. 6. 11.  
nor receiveth correction] Or, instruction. Chap. 6. 8.  
V. 29. Cut off thine hair] In token of mourning. Job 1. 20. Isai. 15. 2. Mic. 1. 16.  
take up a lamentation on high places] Chap. 3. 21.  
forsaken the generation of his wrath] This whole race; against whom he is incensed for their sins. Mal. 1. 5.  
V. 30. they have set their abominations, &c.] 2 King. 21. 4-7. 2 Chron. 36. 14. Chap. 32. 34.  
in the house which is called by my name] Vers. 10. 11.  
V. 31. built the high places] 2 King. 23. 10. Chap. 19. 5.  
Tophet] Of this this see Isai. 30. 33.  
which I commanded them not] But expressly forbade; Levit. 18. 21.& 20. 3 Deut. 18. 10.  
neither came it into my heart]] Heb. came it upon my heart. Chap. 3. 16.  
V. 32. the dayes come, &c.] Chap. 19. 6.  
V. 33. the carcases of this people] Deut. 28. 26. Chap. 16. 4.& 34. 20.  
shall be meat for the fowls of the heaven, &c.] For want of persons to bury them, and place convenient to bury them in. Psalm 79. 2, 3.  
none shall fray them away] Deut 28. 26. Isai. 17. 2.  
V. 34. Then will I cause to cease from the cities of Jadah, &c.] Isai. 24. 7, 8. Chap. 16. 9.& 25. 10.& 33. 11. Ezek. 26. 13. Hos. 2. 11. Rev. 18. 23.  
the voice of the bridegroom, and the voice of the bride] Such marriage songs and melodious music, as is usual at solemn weddings. Psal. 78. 63.   

CHAP. VIII.  
Vers. 1. THey shall bring out the bones of the kings of Judah] The enemy, for greediness of gain, or in extremity of despite, shall rifle their graves; and lay their carcases before their idols, which they worshipped, while they lived. 1 King. 13. 2. 2 King. 23. 14, 20. Levit. 26. 30.  
V. 2. whom they have served] Chap. 7. 18. Ezek. 8. 16. 2 King. 23. 5. 2 Chron. 33. 5.  
they shall be for dung upon the face of the earth] Chap 9. 22. and 16. 4.  
V. 3. death shall be chosen rather then life] They shall wish rather to die then to live, as being weary of their lives, by reason of those grievous calamities, that shall then and there befall them. Job. 3. 20, 21.& 7. 15. 1 King. 19. 4. Rev. 9. 6.& 14. 13.  
V. 4. Shall they fall, and not arise] Or, When men fall, will they not rise? Is there any man so absurd and witless, who, when he hath by accident got a fall, will lye still, and not assay to rise? or, that will refuse to be holpen up again, by such as offer him their help? Eccl. 4. 10.  
shall be turn away, and not return] Or, will not one, that hath gone aside, return? Will not any man that hath unwittingly gone out of his way, desire to come into it again, and be willing to receive direction from those, that would set him again in it?  
V. 5. Why then is this people of Jerusalem slidden back, by a perpetual back-sliding] What is the reason then, that this people, contrary to mens usual manner in such case, having gone out of the right way, and being in a wrong way, yet will go on still in it, and refuse to be reduced? Chap 5. 3.  
they hold fast deceit] They stick fast to their wicked courses. Psal. 36. 3. Chap. 9. 6. Or, to those vain tales, that their false prophets deceive and delude them with. Chap. 5. 31.& 14. 14. and 23. 26. Isai. 30. 10.  
they refuse to return] Chap. 5. 6.  
V. 6. I bearkned and heard] The speech either of the Prophet, or of God himself, implying his longing expectation and earnest desire of their repentance: expressed by a phrase borrowed from the practise of men that are wont diligently and constantly to listen after that which they much desire to hear. Psalm 85. 8. Isai. 50. 4.  
they spake not aright] Chap. 23: 10.  
every one turned to his course] Heb. a man: as Chap. 1. 16. and 6. 3.  
as the horse rusheth into the battle] They run headlong after their own lusts and fancies, like an head-strong horse; and will not be restrained. Job 39. 21-25. Chap. 2. 23. 24.  
V. 7. the stork] Isai. 1. 3.  
knoweth her appointed times] They observe the due times of their coming and going from place to place, according to the seasons of the year: Job 39. 26. Cant. 2. 12. observe, as knowing. Psal. 104. 19.  
my people know not the judgement of the LORD] They take no notice of Gods courses and dealings with them: of the seasons of grace, wherein he offereth himself to them; and of the times of his wrath, wherein he sheweth himself displeased with them. Isa. 5. 12. Chap. 5. 4. Luke 12. 56.& 19 42, 44.  
V. 8. How do ye say, We are wi●e] Ye Priests and Prophets, that should instruct the people. Mal. 2. 7. See the like Isa. 19. 11.  
the law of the LORD is with us] As they presumed much on the Temple, Chap. 7. 4. so they vaunted much of the Law. Chap. 18. 18. Rom. 2. 17, 18.  
certainly in vain made he it, the pen of the scribes is in vain] Or, the false pen of the scribes worketh for falsehood. Heb. in, or, unto falsehood: as Levit. 6. 3. Chap. 5. 2. Or, in vanity: as 1 Sam. 25. 21. Chap. 3. 23. The law doth you no good; nor need it have been penned and published, for ought ye learn by it. Hos. 8. 12. Or, Your Scribes and Doctors, that should interpret the Law, deal falsely and pervert it. Psal. 94. 20. Isa. 10. 1. Vers. 10.  
V. 9. The wise men are ashamed] Or, have they been ashamed. Or, have they made ashamed, &c. The wifest among you may well be ashamed of their ignorance and folly. Rom. 1. 22. Or, shall not with all their wisdom be able to keep themselves from being dismayed, confounded, captived. Isa. 47. 10-14. Or, reading the words by way of interrogation, Have these wise men, as they reckon themselves, brought the people by their instructions and admonitions to be ashamed of their evil courses? or have they been thereby cast down and humbled, and so caught by them,( Luke 5. 10. Jud. 23.) and brought to repentance? See vers. 12. Chap. 6. 15.  
they have rejected the word of the LORD] They set light by, and regard not that Law, which they vaunt so much of. Chap. 6. 10. Rom. 2. 23.  
and what wisdom is in them] Heb. the wisdom of what thing is in them? What wisdom can they have, when as all true wisdom consisteth in that word, which they so reject? Psal. 19. 7. and 119. 130. Prov. 2. 6. 2 Tim. 3. 15.  
V. 10. will I give their wives unto others] Deut. 28. 30-33.  
every one from the least even unto the greatest is given to covetousness, &c.] Isa. 56. 11. Chap. 6. 13.  
V. 11. They have healed, &c.] Chap. 6. 14.  
the hurt] Heb. breach. Vers. 21. Chap. 30. 12.  
slightly] They make a slight matter of it; like an unfaithful physician or chirurgeon, that forbeareth to inform his patient of the dangerousness of his hurt or disease. Chap. 10. 19. Lam. 2. 14.  
Peace, peace, &c.] Ezek. 13. 10.  
V. 12. Were they ashamed] Or, Did they make ashamed? 2 Sam. 19. 5.  
they were not at all ashamed] Chap. 3. 3.& 6. 15.  
neither could they blushy] Heb. knew they to blushy. Chap. 6. 15. Zeph. 3. 5.  
V. 13. I will surely consume them] Or, In gathering I will consume; or, I will utterly take them away. Zeph. 1. 2.  
no grapes on the vine] All means of food and relief shall be taken away from them: Hos. 2. 9. Joel 1. 7, 12. Hab. 3. 17. Mat. 21. 19. Luk. 13. 6. the enemy having destroyed and devoured all before them. Vers. 16.  
V. 14. Why do we sit still, &c.] The speech of the people, seeking shelter in their distress; Chap. 4. 5, 6. and then at length beginning to see an hand of God in those things that befell them; and deeming it in vain therefore to make head against the enemy. Exod. 14. 25.  
let us be silent there] Or, q●iet. Isai. 62. 7. Lam. 3. 28.  
for] Or, surely. Isai. 63. 16. or, since that; as Chap. 10. 7.  
our God hath put us to silence] He that was in times past our protector and encourager, hath now forsaken us, and taken our courage so from us, that we dare not so much as once open our monthes against our adversaries, much less lift up the hand against them. Exod. 11. 7. Josh. 10. 21. Psal. 38. 13, 14.& 39. Lam. 3. 28.  
given us water of gull to drink] Or, water of poison. Or, juice of hemlock. The word is sometime used for the poison of serpents: Deut. 32. 33. sometime for a poisonous herb; such as hemlock or h●nbane. Hos. 10. 4. The meaning is; Hath brought us into extreme affliction and bitterness of spirit. Ruth 1. 20, 21. Lam. 3. 19. Chap. 9. 15.& 23. 15.  
V. 15. We looked for peace] Chap. 14. 19.  
V. 16. from Dan] Chap. 4. 15.  
the neighing of his strong ones] Chap. 47. 3.  
all that is in it] Heb. the fullness thereof. Psal. 24. 1.  
the city] Jerusalem. Chap. 4. 29.  
V. 17. I will sand serpents, &c.] The Chaldeans; whose cruelty no means should mitigate. Chap. 4. 25.  
which will not be charmed] Psal. 58. 4, 5. Eccles. 10. 11.  
V. 18. my heart is faint] Lam. 1. 22.  
in me] Heb. upon me.  
because of them that dwell in a far country] Heb. because of the country of them that are far off. Her enemies that come from a remote place. Chap. 5. 15.& 6. 22.  
Is not the LORD in Zion? is not her king in her] Hath God, say they, forsaken his people? Have they neither God, nor king to save them? Hos. 10. 3.& 13. 10, 11.  
why have they provoked me to anger] Gods answer, rendering a reason of his forsaking them. Isa. 1. 4, Chap. 7. 18.  
strange vanities] Chap. 14. 22.  
V. 20. The harvest is past, the summer is ended, and we are not saved] Long have we looked for succour; but none cometh. Vers. 15.  
V. 21. the hurt] Heb. breach. Vers. 11.  
I am black] I go in black: or, I mourn and am in heaviness, Chap. 14. 2.  
V. 22. Is there no balm in Gilead] No human helps are able to save us. Gilead being famous for the most sovereign balm. Ch. 46. 12. Or, as others, our spiritual Physicians, our Priests and Prophets, residing at Gilead, Hos. 6. 8. afford us now no help or comfort.  
why then is not the health of the daughter of my people recovered] Or, why is not the daughter of my people recovered? Heb. why is not cure; or, recovery gone up? 2 Chron. 24. 13, Chap. 30. 17.   

CHAP. IX.  
Vers. 1. OH that my head were waters, &c.] Heb. Who will give my head waters, &c. as Psal. 55. 6. or, make my head waters, &c. as Hos. 11. 8.  
The Prophets exceeding great compassion towards his people: who could never sufficiently lament, the calamities, which he foresaw ready to befall them, and the procuring causes thereof, their sums. Isai. 22. 4. Chap. 4. 19.& 13. 17.& 14. 17.  
for the slain] Those that are as sure to be slain by the Chaldeans, as if they were already slain. as Gen. 20. 3. Chap. 32. 24. Ezek. 21. 14. Job. 3. 18.  
the daughter of my people] See Isai. 22. 4.  
V. 2. Oh that I had in the wilderness] Heb. who will give me, &c. as Vers. 1. As being better, quieter, and more comfortable living among wild beasts, then with such as this people were. Psal. 55. 7. Prov. 21. 19. Ecclus. 25. 18, 22. Heb. 11. 38.  
a lodging-place of wayfaring men] Or, for travellers. Such a lodge, as is built for travellers to rest in by the way, where no housing is near.  
all adulterers] Turned away from God: and addicted also to looseness of life. Chap. 5. 7, 8.& 23. 10.  
an assembly of treacherous men] Or, in the day of assembly trespassers. Ezek. 23. 38, 39. Either a whole rout of wicked wretches; Chap. 5. 1. or, such as carry themselves wickedly, even on those dayes of solemn assembly, whereon they ought to be most holy. Lev. 23. 26. Numb. 29. 35. Isai. 58. 3, 4.  
V. 3. they bend their tongues like their bow for lies] To belie and slander their neighbour; and thereby to wound him in his name, state, or life. Vers. 8. Psal. 64. 3.& 120. 2-4.  
for they proceed] Or, but proceed. as Psal. 118. 17.  
from evil to evil] Chap. 7. 26.  
they know not me] This cometh last, as the cause of all the former. Chap. 4. 22. Hos. 4. 1. See the like, Mal. 3. 5. Rom. 3. 18.  
V. 4. Take ye heed every one of his neighbour] Or, friend. Chap. 22. 8. Chap. 12. 6. Mic. 7. 5, 6.  
every brother] All are corrupt: and there is no finding of an honest man, whom one may trust; be he never so near, or pretend never so much fidelity and friendship. Psal. 12. 1, 2. Prov. 20. 6.  
will utterly supplant] Heb. supplanting supplant. Over-reach a man; and trip up his heels: a figurative speech taken from the practise of runners and wrestlers. 1 Thess. 4. 4. an allusion to the name of Jacob, Gen. 27. 36. Hos. 12. 2.  
walk with slanders] Carrying tales to and fro; and divulging false reports: forbidden, Lev. 19. 16.  
V. 5. They will deceive] Or, mock. Job 13. 9. or, beguilo. Gen. 31. 7.  
every one his neighbour] Or, one another. as Vers. 20. Zech. 8. 10.  
they have taught their tongue to speak lies] They are so enured to lying, that they cannot leave it. Chap. 13. 23. Or, enured; accustomend. Chap. 2. 24.  
weary themselves to commit iniquity] They take pains to do evil, and tyre out themselves in it. Psal. 7. 14. Isai. 5. 18.  
V. 6. Thine habitation is in the midst of deceit, &c.] Or, among( Chap. 40. 5.) deceitful ones. as Psal. 109. 2. Prov. 12. 24. Thou, my Prophet, livest among a company of deceitful persons: who will rather stick to their deceitful courses, then leave them to come home to me. Chap. 8. 5. or, who trusting to them, refuse to regard me. Job 21. 14. Psal. 52. 7. Isai. 28. 15.& 30. 12.  
V. 7. I will melt them, and try them] With the fire, and in the surnace of affliction; to sever the wicked from them, and to refine the residue. Isai. 1. 25.& 4. 4.& 49. 10. Dan. 11. 33. Mal. 3. 3.  
how shall I do] Or, what else should I do.  
for the daughter of my people] Vers. 1.  
V. 8. Their tongue is as an arrow shot out] Vers. 3. Psal. 64. 3.  
it speaketh deceit] Psal. 12. 2.& 120. 3.  
one speaketh peaceably, &c.] Or, when a man speaketh peaceably. Heb. peace. as Psal. 85. 8.  
but in heart he layeth his wait] Or, he then( as Chap. 1. 4.) layeth wait for him in his heart. Psal 28. 3.& 55. 22. Heb. in the midst of him. Chap. 4. 14.  
V. 9. Shall I not visit them for these things? &c.] Or, Should I not punish. as Chap. 5. 9, 29.  
shall not my soul] Or, should I not. as Chap. 12. 7.  
V. 10. For the mountains will I take up a weeping, &c.] Implying, that all places about Jerusalem should be destroyed. Psal. 125. 2. Chap. 17. 3.  
for the habitations of the wilderness] Or, pastures( as Joel 2. 22.) of the plain. Isai. 63. 13.  
burnt up] Or, desolate. Chap. 9. 12.& 46. 19.  
that none can pass through them] Or, not any passeth. Heb. without man( Chap. 5. 1.) passing. Chap. 2. 6. Vers. 12.  
neither can men hear the voice of the cattle] Or, nor is the voice of cattle heard there. Heb. do they hear. as Isai. 62. 12. The lowing of oxen, and bleating of sheep, judge. 5. 16. 1 Sam. 15. 14. that had wont to graze and feed there.  
both the fowl of the heavens and the beast] Heb. from the soul even to the beast, &c. Chap. 50. 3.  
they are gone] Because nothing is left, that may sustain either. Chap. 4. 25.& 12. 4.  
V. 11. I will make Jerusalem heaps] Isa. 25. 2.& 37. 26. Psal. 79. 1.  
a den of dragons] Chap. 10. 22. Isa. 34. 13.  
the cities of Judah desolate] Heb. desolation.  
without an inhabitant] Chap. 4. 7.  
V. 12. Who is the wise man that may understand this] Where is the wise man among all your wise ones, Chap. 8. 8. that taketh notice of this, or apprehendeth the reason of it? which indeed none but those, who are truly wise, can do Psal. 107. 43. Hos. 14. 9.  
that he may declare] Or, let him show.  
for what the land perisheth] Or, why doth the land perish, &c. or, why the land perisheth, &c.  
like a wilderness that none passeth through] Chap. 2. 6. Vers. 10.  
V. 13. Because they have forsaken my law, &c.] Gods answer, by the Prophet, rendering the true reason of this their calamity; which they ascribed to other causes. Lam. 3. 37-39.  
V. 14. walked after the imagination of their own heart] Or, stubbornness. Chap. 7. 24.& 11. 8. 1 Pet. 1, 18.  
which their fathers taught them] Which yet shall not excuse them: but both father and child being alike wicked, shall alike perish. Chap. 6. 11, 21.& 7. 18.  
V. 15. I will feed them with wormwood] Chap. 8. 14.& 23. 15.  
give them water of gull to drink] Or, juice of hemlock. Hosea 10. 4.  
V. 16. I will scatter them also among the heathen, &c.] Lev. 26. 33. Deut. 28. 64. Chap. 15. 4, 7.  
V. 17. call for the mourning-women] Since that ye cannot mourn yourselves, hire others to do it. Or rather, make a very solemn lamentation; as at great funerals, where some were hired usually to mourn, and to make exquisite lamentation; women especially, that professed that trade, and could do it skilfully. 2 Chron. 35. 25. Job 3. 8. Eccl. 12. 5. Amos 5. 16.  
V. 18. our eyes may run down with tears] Vers. 1. Chap. 14. 17.  
V. 19. we have forsaken the land] Or, left the land. Chap. 4. 19. Being compelled to leave it, as forced out of it. Isa. 6. 12.  
our dwellings have cast us out] As being weary of us, for our iniquities; and even spewing us out. Lev. 18. 18.& 20. 22.  
V. 20. Yet] Or, Therefore. as Psal. 116. 10.  
teach your daughters wailing] Call all together, to make lamentation; Amos 5. 16. and teach them before-hand how to do it. Vers. 17. Implying, that so great should the calamity be, that no lamentation might seem sufficient. Lam. 1. 12.& 2. 13.  
every one her neighbour] Or, one another. as Gen. 11. 2. Vers. 5.  
V. 21. death is come up into our windows] Destruction cometh in so every way upon us, that there is no possibility to avoid it. Isa. 24. 18. Ezek. 21. 14. Joel 2. 9.  
is entred into our palaces] Our strongest places cannot keep it out. Chap. 6. 5.& 17. 27. Lam. 2. 5.  
to cut off] Or, it proceedeth to cut off.  
the children from without, &c.] So that there is no safety to any, either at home, or abroad. 2 Chron. 15. 5. Lam. 4. 18, 19. Zech. 8. 10. See Chap. 6. 11.  
V. 22. the carcases of men shall fall as dung] Chap. 8. 2.  
as the handful] Or, sheaf. Zech. 12. 6.  
and none shall gather them] Or, where there is none to gather; or, to take it up. Ruth 2. 7. Heb. there is no gatherer.  
V. 23. Let not the wise man glory in his wisdom, &c.] For it is neither your policy, power, or wealth, that is, or shall be, able to save and deliver any of you. Psal. 33. 16. Eccles. 9. 11. Luk. 12. 15. and it is in vain therefore to trust to any of these; or to any thing, but God alone, who is onely able to deliver. Isa. 43. 11.& 45. 25.& 63. 1. 1 Cor. 1. 31. 2 Cor. 1. 9, 10.& 10. 17.  
V. 24. let him that glorieth, glory in this, that he understandeth and knoweth me] Which this people refuse to do; Vers. 6. the main cause of their ruin. Hos. 4. 6.  
which exercise loving kindness, judgement and righteousness] His mercy and goodness; the grounds of our salvation; his judgement, which he executeth upon the wicked; and his justice, whereby he maintaineth and defendeth the faithful. Psal. 25. 10.& 89. 14. Isa. 1. 27.& 51. 4, 5.  
in these things I delight] Both in doing them myself; and in seeing them done by others. Psal. 5. 4.& 11. 5, 7.& 15. 1, 2.& 99. 4. Mic. 6. 8.& 7. 18.  
V. 25. I will punish all them] Heb. visit upon. Chap. 21. 14.  
circumcised with the uncircumcised] Both Jews and Gentiles together. Rom. 2. 8-12.  
V. 26. that are in the utmost corners] Heb. cut off into corners, Or, having the corners of their hair polled. That dwell remote, as cut off from other people, in the utmost nooks of the wilderness. Or, that have the corners of their hair cut on either side of the temples; as the manner was of some of those people, that dwelled in the desert. Chap. 25. 23.  
all the house of Israel are uncircumcised in the heart] And no better, in effect, then those other. Ezek. 44. 7. Amos 9. 7. Rom. 2. 28, 29.   

CHAP. X.  
Vers. 1. hear ye the word which the LORD speaketh] No● I, but the Lord; Isai. 1. 2. 1 Cor. 7. 10. whatsoever ye think of it. Chap 51. 13.  
V. 2. Learn not the way of the heathen] Their idolatries and superstitions. Lev. 18. 3.& 20. 23.  
signs of heaven] The stars, set for signs of times and seasons. Gen. 1. 14. Or, the constellations and conjunctions of the stars and planets, from which their astrologers undertook to foretell of good and bad events. Isa. 47. 12, 13.  
for the heathen are dismayed at them] Or, though, they be dismayed at them. as Gen. 8. 21. Psal. 23. 4.  
V. 3. the customs of the people are vain] Heb. statutes, or, ordinances, are vanity. that is, most vain. Vers 15. Their courses in these kinds are senseless, frivolous and ridiculous.  
one cutteth a three out of the foreste, &c.] Thus the Prophet simply and plainly setteth out their vile absurdity, to make it the more to be abhorred. So Isa. 40. 19, 20.& 44. 12-17.  
( the work of the hands of the workman)] Or, for the work. Vers. 9. as Mal. 2. 5. for the carpenter, or carver, to work upon. Isa. 44. 13, 14.  
with the ax] Isa. 44. 12.  
V. 4. They deck it with silver and with gold] Isa. 40. 19.& 46. 6.  
fasten it with nails and with hammers that it move not] Isa. 40. 19.& 41. 7.& 46. 7.  
V. 5. They are upright as the palm-tree, &c.] Or, all firm,( without joints. Exod. 25. 18, 31.) as a pillar. Cant. 3. 6. Their idols stand boult upright, like a stock or a pillar; and can not move, or bend: or, stand upright, like a man that standeth up to speak; but are not able to utter ought. Psal. 115. 5.& 135. 16.  
they must needs be born] Heb. carrying they are carried. Isa. 45. 20.& 46. 1, 7.  
they cannot go] Psal. 115. 7.  
they cannot do evil, &c.] Isa. 41. 23.  
V. 6. there is none like unto thee] Psal. 86. 8, 10.& 89. 8.  
thou art great] Psal. 145. 3.  
V. 7. Who would not fear thee] Mal. 1. 14. Rev. 15. 4.  
O king of nations] Psal. 47. 7.  
for] Or, since. as Chap. 8. 14.  
to thee doth it appertain] Or, it liketh thee. or, agreeth to thee. Gen. 34. 15, 22. to wit, Reverence and fear. Psal. 76. 7, 11. or, the kingdom. 1 Chron. 29. 11, 12. Psal. 103. 19. Matth. 6. 13.  
forasmuch as among all the wise] Or for among, &c.  
there is none like unto thee] Or, thou art great; for as much as none is like unto thee.  
V. 8. they are altogether] Heb. in one. or, at once. as Prov. 28. 18.  
brutish] Isa. 41. 29. Hab. 2. 18. Zech. 10. 2.  
the stock is a doctrine of vanities] That which teacheth nothing but what is most vain: Vers. 3. and images then ill lay-mens books. Isa. 44. 10, 20. Vers. 14.  
V. 9. Silver spread] Or, beaten out. Isa. 40. 19.  
Tarshtsh] See Isa. 2. 16.  
gold from Uphaz] Whence the finest gold came. Dan. 10. 5. To show, that they spared no cost to bestow on their idols.  
the work of the workman] Or, for the work. Vers. 3. for the goldsmith and founder to exercise their art and skill upon. Isa. 40. 19.  
V. 10. the LORD is the true God] Heb. God of truth. Psal. 31. 5.  
an everlasting king] Heb. King of eternity. as Isa. 9. 6. Psal. 146. 10. 1 Tim. 6. 15, 16.  
V. 11. The gods that have not made the heavens, &c.] This sentence alone is conceived in the Chaldee language, or the Syrian, which was most familiar with them, Dan. 2. 4. Ezra 4. 7. that they might have it ready at hand, among the Chaldeans, to stop their mouths with, when they should be enticing them to idolatry.  
from under these heavens] From the places, where they abide, in any part of the world. Deut. 4. 32. Job 41. 11. Eccl. 2. 17. Vers. 15. Lam. 3. 66.  
V. 12. He] The true God. Vers. 10.  
hath made the earth, &c.] Gen. 1. 1, 6. Chap. 51. 15.  
established the world] Psal. 93. 1.  
stretched out the heavens] Isa. 42. 5.& 44. 24.  
V. 13. When he uttereth his voice] When he maketh it to thunder. Job 37. 2-5. Psal. 18. 13.& 29. 3-10.& 68. 33.  
there is a multitude of waters] Or, noise of waters. 1 King. 18. 41. Isa. 63. 15.  
he causeth the vapours to ascend, &c.] Psal. 135. 7.  
maketh lightnings with rain] Or, for rain. That cometh usually with it, having by rending the clouds made way for it. Job. 38. 25, 26.  
V. 14. Every man is brutish in his knowledge] Or, by his knowledge. Or, is more brutish then to know. The more man thinketh of himself to do wisely, the more brutish he sheweth himself. Job 11. 12. Prov. 30. 2. Rom. 1. 22. Or, each one of these workmen, that exercise their skill in making idols, may well be ashamed of their skill and the work it produceth; considering how brutish and senseless they show themselves, in giving such honour to that, that is of no worth or use. Isa. 44. 9. 20. Vers. 8. Chap. 51. 17, 18.  
every founder is confounded by the graved image] Psal. 97. 7.  
V. 15. They are vanity] Vers. 3.  
the work of errors] Or, a most deceitful work. Either proceeding from a most unsound and erroneous judgement: Rom. 1. 28. or, tending to nothing but deceit and leading into gross errors. Vers. 8.  
in the time of their visitation] Chap. 11. 23.  
V. 16. The portion of Jacob] Chap. 51. 19. Gods people, having him for their portion and protection, who is all-sufficient, Gen. 17. 1. need neither to seek for succour and safety to idols, nor to stand in awe of them. Psal. 16. 5.& 119. 57.& 142. 6.  
the former of all things] Prov. 16. 4.& 26. 10.  
Israel is the rod of his inheritance] Taken from the division of land; as by lot, and by cord; Psal. 16. 5, 6 so by rod. Psal. 74. 2. They are Gods possession; as he is theirs. Deut. 32. 9. Chap. 12. 7. Zech. 2. 12.  
the LORD of hosts is his name] Isa. 48. 2.& 51. 15.  
V. 17. Gather up thy wears out of the land] Or, to get them out of the land. Get all thou hast abroad, into the strong holds and defenced cities: as the manner is, when invasion is expected. Jud. 9. 51. Chap. 4. 5, 6. Or, Ye that are in Jerusalem, as strong as it is, get what ye can together, and fly out of the land. Chap. 6. 1. Ezek. 1●. 3. Matth. 24. 16, 18. Luk. 17. 31.  
O inhabitant] Heb. inhabitress. Chap. 21. 13.  
V. 18. I will sling out the inhabitants of the land] I will, by the Chaldeans, cast them out of their own country into Babylon, as easily and readily, as a ston is cast out of a sling. 1 Sam. 25. 29. Chap. 16. 13.  
at this once] Or, as at one cast, not making any long work of it, but slinging them all out at once. Chap. 16. 21.  
that they may find it so] find as they deserve. Or, find that to be true, which they will not now believe. Ezek 6. 10.& 33. 33.  
V. 19. Wo is me] The woeful lamentation, that the people should make in their distress. Vers. 18.  
for my hurt] Heb. breach. Chap. 6. 14.  
my wound is grievous] Heb. stroke. Chap. 30. 14.  
this is a grief, and I must bear it] Or, that I must bear. as Chap. 14. 19. Mal. 1. 9.& 3. 1. Heb. will bear. This is that, which by my sin I have brought upon myself, and will therefore patiently endure it. Mic. 7. 9. Or, I thought it but some slight fit of sickness, that I might easily overcome, and would away again: though I find it now to be otherwise. Chap. 6. 14.& 8. 11.  
V. 20. My tabernacle is spoiled] Isa. 33. 20. Chap. 4. 20.  
they are not] Chap. 31. 15.  
V. 21. the pastours] The governours and ministers. Isa. 56. 10, 11.  
become brutish] Vers. 8. Psal. 9. 73. 22.& 92. 6.  
all their flocks] The people committed to their charge. Chap. 13. 20. Zech. 13. 7.  
a great commotion out of the north-countrey] Chap. 1. 15.& 5. 15.& 6 22.  
a den of dragons] Chap. 9. 11.  
V. 23. the way of man is not in himself] Though the Chaldeans be never so powerful and cruel, yet it is not in their power to do what they list, but what thou givest way to; Prov. 16. 9.& 20. 24. Lam. 3. 37. who canst restrain them at thy pleasure, and turn them which way thou wilt. Prov. 21. 1. Isa. 37. 29. Some take it, as an acknowledgement of Gods hand, in sending nabuchadnezzar in upon them, when he was marching on another way. Ezek. 21. 21.  
V. 24. correct me] Psal. 6. 1.& 38. 1. Isa. 57. 16.  
with judgement] With moderation, in measure. Isa. 27. 8. Chap. 30. 11.& 46. 18. according to what thou knowest me able to bear. 1 Cor. 10. 13. not so grievously as I deserve. Psal. 103. 10, 14.  
lest thou bring me to nothing] Heb. diminish me. Ezek. 29. 15.  
V. 25. Poure out thy fury, &c.] Psal. 79. 6.  
upon the heathen, &c.] Let the fierceness of thy wrath be turned rather against them: and thy vengeance executed on those, that destroy thy people. Psal. 79. 10.  
and devoured him] Or, they have even eaten him up. as Chap. 2. 30.& 3. 24.   

CHAP. XI.  
Vers. 1. THe word that came, &c.] See Chap. 1. 2.& 2. 1.  
V. 2. hairy] Ye Priests and Prophets: whom, it seemeth, the Prophet was enjoined to deliver this message unto in the first place; withall charging them to publish the same to the people; according to their duty. Deut. 33. 10.  
and speak] Or, that ye may speak them.  
V. 3. Cursed be the man, &c.] The message is to mind them of their covenant with God; with a denunciation of the curse thereunto annexed. Deut 27 26. Gal 3. 10.  
that obeyeth not] Heb. heareth. Psal. 81. 11, 13.  
the words of this covenant] The book, or volume where of some suppose the Prophet held in his hand, when he delivered this prophecy.  
V. 4. Which I commanded your fathers, &c.] Chap. 7. 22, 23.  
from the iron face] A furnace, wherein, not gold or silver, but iron is melted; which requireth a fiercer fire: such an one was Egypt to them. Deut. 4. 20. 1 King. 8. 51.  
Obey my voice, &c.] Lev. 26. 3, 12.  
V. 5. I may perform the oath, &c.] Deut. 7. 12. Psal. 105. 9, 10.  
to give them a land flowing with milk and hony] Exod. 3. 8, 17. Lev. 20. 24. Numb. 13. 27. Deut 6 3.& 11. 9.  
as it is this day] Or, as this day appeareth. Chap. 44. 6.  
answered I, and said] In the person of the people, obliging themselves thereunto; Deut. 27. 26. Or, his own rather; having respect to Gods last gracious words. Vers 5.  
So be it] Heb. Amen. Deut. 27. 26. Psal. 106. 48. 1 Cor. 14. 16.  
V. 6. Proclaim all these words] If the other Priests and Prophets refuse, or forbear to do it, Vers. 2. do thou it thyself.  
V. 7. I earnestly protested] Heb. protesting protested. 1 Sam. 8. 9. or, charging charged. Gen. 43. 3.  
in the day that I brought them up, &c.] Or, when( Gen. 2. 17. Ruth 4. 5.) I brought them forth. Chap. 2. 6.  
rising early] Chap. 7. 13.& 35. 15.  
and protesting] Or, charging.  
V. 8. in the imagination of their evil heart] Or, stubbornness. Chap. 3. 17.& 7. 24.& 9. 13.& 13. 10. Not according to my word and will. Psal. 81. 11.  
I will bring upon them] Or, I brought upon them.  
all the words of this covenant] The menaces and curses contained in the Law. Lev. 26. 14. Deut. 28. 16.& 29. 19, 20. which for their disobedience and obstinacy therein God at sundry times brought upon them.  
V. 9. A conspiracy] A general consent to rebel against me. Ezek. 22. 25.  
V. 10. turned back to the iniquities of their forefathers] Being not warned, nor amended, by those judgements, that for such courses had befallen their ancestors. 2 King. 30. 7. Chap. 7. 26.  
they went after other gods] Or, have gone.  
V. 11. which they shall not be able to escape] Heb. to go, or, get forth of: to find any issue of. Psal. 68. 20.  
though they shall cry unto me, &c.] Prov. 1. 28. Isa. 1. 15. Chap. 14. 12. Ezek. 8. 18. Mic. 3. 4.  
I will not harken unto them] Because they cry, not out of faith and repentance, but out of sense of smart and grief. Hos. 7. 14. Or, because they refused to hear me before. Zech. 7. 11-13.  
V. 12. Then shall the cities of judah] Or, Then let the cities, &c. Chap. 2. 28.  
go, and cry unto the gods, &c.] Deut. 32. 37, 38. judge. 10. 14.  
they shall not save them at all] Heb. saving save. Or, not be able to save. as Chap. 2. 23.  
in the time of their trouble] Heb. evil. Amos 3. 6.  
V. 13. according to the number of thy cities were thy gods, &c.] Chap. 2. 28.  
set up altars to that shameful thing] Heb. shane. Chap. 3. 24. Hos. 9. 10.  
V. 14. pray not thou for this people] Chap. 7. 16.& 14. 11.  
for their trouble] Heb. evil. vers. 12.  
V. 15. What hath my beloved to do in mine house] Isa. 1. 11, &c. Chap 7. 9-11. Heb. What is to my beloved in my house. My people Israel; whom hitherto I have so dearly loved. Hos. 11. 1. Mal. 1. 2. Chap. 12. 7.  
she hath wrought lewdness with many] She is become, not a loyal wife, but a common strumpet. Isa. 1. 21.  
the holy flesh is passed from thee] They offer not in my Sanctuary to me, but to idols on their altars. Isa. 57. 5, 6. Or, They so pollute mine holy things by their wickedness, that they are no longer such. Hag. 2. 13, 14. Tit. 1. 15. Or, they have no more right to the holy flesh, then the Priests daughter, having played the harlot, or being otherwise defiled. Lev. 21. 9.& 22. 10, 12.  
when thou dost evil, then thou rejoicest] Or, when thy evil is. vers. 14. thou rejoicest in doing evil. Prov. 2. 14. Or, notwithstanding thy troubles, thou goest on in following thy delights and thy jolitie: thou takest nothing to heart. Chap 5. 3.  
V. 16. The LORD called thy name, A green olive-tree, &c.] God had so trimmed and husbanded thee, that thou seemedst a goodly olive three, promising much fruit: but thou hast failed his expectation: and he will therefore destroy thee. Isa. 5. 2-7. Psal. 52. 8. Ezek. 15. 6. Matth. 3. 10.& 7. 19. Luk. 13. 7.  
fair and of goodly fruit] Or, with goodly fruit. Heb. fruit of form, or, fashion.  
V. 17. which they have done against themselves] Chap. 7. 19.  
V. 18. the LORD hath given me knowledge of it] Or, gave me notice of it. The Lord discovered to me their privy plots and conspiracies against me: Psal. 37. 12, 15. and by that means I came to know, what I was ignorant of before. vers. 19.  
I know it] Or, knew it.  
V. 19. But I] Or, when I. as Chap. 34. 1.  
like a lamb or an ox that is brought to the slaughter] When they think, that they are going to the pasture, or to the fold the one; to the stall the other. Prov. 7. 22. Isa. 53. 7.  
they had devised devices against me] Chap. 18. 18.  
Let us destroy the three with the fruit thereof] Heb. the wood, or, stalk, with his bread. that is, the fruit which is for meat. Gen. 1. 29. or, the grain, whereof bread is made. Isa. 28. 28. Let us destroy him utterly; or, stock and fruit, stalk and grain: that is, both him and his teaching together. Or, as some, let us poison him, by mingling a poisonous plant with his meat.  
cut him off from the land of the living,] Psal. 52. 5.  
that his name may be no more remembered] Psal. 83. 4.  
V. 20. O LORD of hosts, that judgest righteously] Chap. 15. 15.  
triest the reins and the heart,] Or, searchest. Chap. 6. 27. Psal. 7. 9. 1 Sam. 16. 7. 1 Chron. 28. 9. Chap. 17. 10.& 20. 12. Rev. 2. 25. A phrase, taken from those beasts, that were offered up in sacrifice; which being broken up, their entrails lie all open to view. Heb. 4. 12.  
let me, &c.] A prayer proceeding, either from human frailty, or from a prophetical spirit. See Chap. 15. 15.& 17. 18.& 18. 21-24.  
see thy vengeance on them] Psal. 79. 10.& 92. 11.  
unto thee have I revealed my cause] Or, do I reveal( and commit) my cause. 1 Pet. 2. 23.  
V. 21. the men of Anathoth] His own townsmen. Chap. 1. 1.  
that seek thy life] Heb. soul. Chap. 4. 30& 19. 7.  
prophesy not] In such manner as thou dost: threatening us with plagues and judgements. Isa. 30. 10. Amos 2. 12.& 7. 16. Mic. 2. 6, 11.  
V. 22. Behold, &c.] Gods answer to the Prophets prayer: showing that their imprecations prove many times effectual.  
I will punish them] Heb. visit upon them. Chap. 9. 25.& 13. 21.  
V. 23. there shall be no remnant of them] That shall befall them, that they intended against thee. Vers. 19. Deut. 19. 19.  
even the year of their visitation] Or, in the year of their visitation. When I shall come to take vengeance on them. Chap. 10. 15.& 23. 12.   

CHAP. XII.  
Vers. 1. RIghteous art thou, O LORD, when I pled with thee]  
Or, though I should contend with thee. Isa. 50. 8. Chap. 2. 12.& 10. 2. Thou wouldest be found so to be: he acknowledgeth God to be just in his dealings; though man be not able to conceive, or render, a reason of his doings. Psal. 51. 5. and 73. 1.  
let me talk with thee of thy judgements] Or, let me reason the case with thee. Heb speak judgements with thee. Chap. 39. 5.  
Wherefore doth the way of the wicked prosper] This consideration hath from time to time much troubled the godly, Job 21. 7, -14.& Psal. 37. 1.& 73. 2, -12. Hab. 1. 4, 5. and the wicked have thereby taken occasion of encouragement unto evil, Mal. 2. 17. and 3. 15.  
that deal very treacherously] Heb. dealing treacherously deal treacherously. Chap. 5. 11.  
V. 2. they grow] Heb. they go on. Gen. 26. 13.  
thou art near in their mouth, &c.] They profess thee in word; but deny thee in heart and dead, Psal. 14. 1.& 53. 1. Tit. 1. 16. Or, profess themselves to be thy people, a people near to thee, Psal. 148. 14. when as they bear no hearty affection to thee, Isa. 29. 13.& 48. 1.& 58. 2. Psal. 78. 34, 37.  
and] Or, but. as Isa. 29. 13. Chap. 1. 19.  
V. 3. thou, O LORD, knowest me] Thou knowest my sincerity. Chap. 15. 15.& 17. 16. Psal. 17. 3.  
tried mine heart towards thee] Heb. with thee. 2 King. 10. 15.  
pull them out like sheep for the slaughter] The issue and upshot of the prosperity of the wicked; Jam. 5. 5. by the consideration whereof the godly recover, and are strengthened against the former temptation, Psal. 37. 2, 20, 36, 38.& 73. 17, -22. Mal. 3. 18. and 4. 1.  
prepare them for the day of slaughter] Heb. sanctify them. as Isa. 13. 3. Chap. 6. 4.  
V. 4. How long shall the land mourn] Either by reason of the drought, and dearth then ensuing, Chap. 14. 1. or, in regard of the wast and havoc to be made of all by the enemy, Chap. 4. 25, 26. vers. 10, 11.  
for the wickedness of them that dwell therein] Psal. 107. 34.  
the beasts are consumed, and the birds] Chap. 4. 25. and 7. 20. and 9. 10.  
because they said] Or, though. as Chap. 10. 2.  
He shall not see our last end] Or, he will not see it. Either God; who, they thought, would be better then his word; and not destroy them, notwithstanding their sins. Deut. 29. 19. Or, the Prophet; whose words they esteemed but as wind, Chap. 5. 13. Gen. 19. 14.  
V. 5. If thou hast run with the footmen, and they have wearied thee, then how canst thou contend with horses] Heb. close with them. Chap. 22. 15. Gods words to the Prophet, as most take them, reproving him, as far unable to dispute with God, when he is not able to deal with man: or, demanding how he will be able to bicker with those mightier and more masterfull ones of Jerusalem, when he cannot brook those meaner and more despicable inhabitants of Anathoth. Yet may it well be Gods speech to the people, demanding of them, how they will endure a mighty enemy invading them, when as they are not safe in quiet times from their own neighbours and friends. Chap. 9. 4.  
in the land of peace] When the land is quiet, in comparison of what will ensue, Chap. 22. 21.  
in the swelling of Jordan] When all shall be in confusion, and in danger to be utterly destroyed, through the enemy overruning it: Isa. 8. 7, 8.& 59. 19. as it is with the low lands bordering upon Jordan, when the river swelleth above his banks, Josh. 3. 15. 1 Chron. 12. 15. Chap. 49. 19.& 50. 44. Zech. 11. 3.  
V. 6. even thy brethren, and the hous● of thy father] Chap. 9 4. The men of Anathoth, thy countrymen, allies and kindred, though they make show of love and good liking to thee outwardly, yet are covertly plotting thy death, and ●nforming and inciting the State against thee. Chap. 11. 21.& 20. 10. Or, thy confederates, O Judah, and kinsmen in regard of descent; the issue of Lot, Psal. 83. 8. the Moabites and Ammonites; Gen. 19. 37, 38. and the Edomite, of Isaac; Gen. 35. 29.& 36. 1. Mal. 1. 2. though they seem to comply with thee; Chap. 27. 3. yet are inwardly fall-hearted; and will join with the enemy against thee. Chap. 4. 30. Vers. 14. 2 King. 24. 3.  
they have called a mu●titude after thee] Or, a full assembly. Heb. fullness. Isa. 31. 4. Or, they cried, or, will cry, after thee fully; or, with full throat. Isa. 58. 1. as Psal. 73. 10. See Psal. 137. 7.  
believe them not, though they speak fair words] Heb. good things. Chap. 52. 32. Pro. 26. 15.  
V. 7. I have forsaken mine house] My people, that were sometime my possession: Chap. 10. 16. Heb. 3. 6. and the place of my special residence, Psal. 78. 60. Chap. 50. 11.  
I have given the dearly beloved of my soul] Heb. the love of my soul.( See Chap. 11. 15.) Or, my beloved. as Chap. 9. 9.  
V. 8. Mine beritage is unto me as a lion in the foreste] Ever ramping and raging against me and my Prophets. Isa. 63. 10. Chap. 2. 30. Matth. 23. 37. Act. 7. 51▪ 53.  
it crieth out against me] Or, velleth. Heb. giveth out his voice. Chap. 4. 16. Joel 2. 11.  
have I hated it] Or, I hate it. as Mal 1. 2.  
V. 9. Mine heritage is unto me as a speckled bide] Or, a tallanted fowl. Either a ravenous fowl; or, a pied one: she is grown wild and fierce. Or, she hath gotten her a garb patched up of divers superstitions, casting off my simplo livery; as not content therewith. Chap. 7. 9, 10. Ezek. 8. 5, 10, 14, 16.  
the birds round about are against her] The nations, her enemies, flock about her; as birds about a strange fowl.  
come ye, assemble] Or, go, assemble.  
all the beasts of the field] Heb. every beast. as Chap. 9. 10.  
come to devour] Or, cause them to come to devour her. To prey upon her, as ravenous beasts upon a flock of theep; Isa. 56. 9. or, to spoil her, as wild beasts breaking into a vineyard; Psal. 80. 13. or, to feed upon the carcases of men slain by the enemy. Chap. 7. 33.& 15. 3. Rev. 19. 17, 18.  
V. 10. Many pastours] The King of Babylons Princes and Chieftains, Chap. 6. 3.  
trodden my portion under foot] Isa. 63. 18.  
my pleasant portion] Heb. portion of desire. Chap. 3. 19.  
V. 11. They have made it desolate] Heb. He hath. that is, God. Vers. 12.  
because no man layeth it to heart] Or, though. or, yet. as Isa. 9. 1. See Chap. 11. 15. Because no man layeth my word to heart: Chap. 18. 18. Or, though no man for all this considereth aright of the judgement, or the cause of it: Isa. 42. 25. Chap. 5. 12. and 9. 12.  
V. 12. The spoilers are come upon all high places] No place of defence or fortification; such as higher grounds are naturally, in regard of more difficult access; is able to withstand them. Chap. 9. 21.  
through the wilderness] Or, in the plain. Lam. 4. 19. That lay between Chaldea and Judea. Chap. 4. 11, 12. Or the plains within the land of Judah.  
no flesh shall have peace] Heb. there is no peace to any flesh. that is, to none of the Jewish people. as Matth. 24. 22. See Chap. 45. 5.  
V. 13. They have sown wheat, but shall reap thorns] According to the curse in the law, Gen 3. 18. Lev. 26. 16. Deut. 28. 38. no fruit shall come of all your labours, Gen. 4. 12. Job 31. 40. Mic. 6. 15. Hag. 1. 6. no good issue of all your vain endeavours, whereby ye hope to help yourselves. Chap. 3. 23.  
and they shall be ashamed of your revenues] Or, be ye even ashamed, &c. Ye may well be ashamed of your crop, Chap. 3. 25. and 8. 15.  
because of the fierce anger] Heb. heat of nose. Chap. 4. 8, 26.  
V. 14. Thus saith the LORD against all mine evil neighbours] For the comfort of the faithful, God promiseth yet to restore them again; and to be revenged on their neighbour people, the Moabites, Ammonites, and Edomites, that had wronged them, and invaded their land, taking occasion by their distracted and distressed estate so to do. 2 King. 24. 2. Psal. 137. 7. Chap. 49. 1. Obad. 11, -14.  
that touch the inheritance, &c.] To wrong it in the least degree. Psal. 115. 15. Zech. 2. 8.  
I will pluck them out of their land] I will dispeople their land; as they have done to my people, Chap. 30. 11, 16. Deut. 30. 3. Chap. 32. 37.  
pluck out the house of Judah from among them] Deliver them; as by main might snatching them out of their hands, and bringing them away out of those lands, wherein, as exiles and captives, they shall abide. Ezek. 20. 37, 38.  
V. 15. I will return, and have compassion ●n them] Or, have compassion again upon them. as Psal. 71. 20.& 85. 6. I will yet again in mercy restore those nations also upon their repentance: Isa. 18. 7.& 19. 22, 24.  
V. 16. if they] These nations: under whom is presigured and foretold the calling of the Gentiles in general. Isa. 2. 2. and 24. 22.  
will diligently learn] Heb. learning learn.  
to swear by my name] To give up their names to me; and worship me onely: Isa. 19. 18. Chap. 4. 2.  
( as they taught my people to swear by Baal)] Which my people learned from them, Num. 25. 1,— 3. Psal. 106. 35.  
be built in the midst of my people] Or, among my people. Chap. 9. 6. They shall have a settled place and portion among my people, Isa. 56. 5, 6, 7. and thrive and prosper with them: as Gen. 16. 2. Exod. 1. 20, 21. Job 22. 23. Chap. 33. 7. Mal. 3. 15.  
V. 17. if they will not obey] Isa. 60. 12.  
I will utterly pluck up] Heb. plucking up pluck up.   

CHAP. XIII.  
Vers. 1. ANd] Or, but; as Chap. 12. 2.  
put it not in water] Do nothing thyself that may rot it: implying, that God was not himself the cause of the corruption, and destruction consequently, of his people; Hos. 13. 9.& 14. 1. represented by that girdle. Vers. 9-11.  
V. 2. according to the word of the LORD] Or, commandement. Psal. 119. 11, 17. Eccl. 8. 4.  
Vers. 4. go to Euphrates] Which because it was far distant from Jerusalem; some suppose this to have been done in vision onely; as Ezek. 8. 3.  
V. 5. I went and hide it by Euphrates] To signify, say some, that their ruin should come for their traveling to Euphrates, to seek to the Assyrians, and relying upon them. 2 King. 16. 7. Chap. 2. 18, 36. Others, that they should that way go into captivity: where for continuance of time they should seem to be rotted. Ezek. 3. 15. and 37. 11.  
V. 7. It was profitable for nothing] As Gods people were, being corrupted by their wicked courses, and for them to be destroyed. Psal. 14. 1, 3. Isai. 1. 4, 5. Rom. 3. 12. Tit. 1. 16.  
V. 9. will I mar the pride of Judah] Their pomp and power, wherein they pride themselves. Levit. 26. 19. Isai. 2. 11-17. and 23. 9.  
V. 10. walk in the imagination of their heart] Or, stubbornness. Chap. 9. 13.& 11. 8.& 16. 12.& 18. 12.  
V. 11. have I caused to cleave unto me the whole house of Israel, &c.] To sit as close to me, as a mans girdle doth to his loins. Deut. 30. 20. Psal. 109. 19.& 148. 14.  
for a people] Exod. 19. 5, 6. Deut 7. 6.  
for a name, and for a praise, and for a glory] Deut. 26. 19. Chap. 33. 9. To make them famous and glorious in the eyes of all nations: Deut. 4. 6-8, 32-38. and to magnify and glorify himself in them. Isa. 43. 21.& 60. 19, 21.& 61. 9. 11.& 63. 12.  
they would not hear] Or, obey. Chap. 7. 23. Ps. 81. 11. Cha. 7. 24.  
V. 12. Every bottle shall be filled with wine] Ye shall every one be so filled with fear, grief and perplexity, that ye shall no more know which way to turn yourselves, then men that are stark drunk. Psal. 107. 27. Isa. 51. 17, 21.& 63. 6. Chap. 25. 27.& 51. 7.  
they shall say unto thee] Or, when they say unto thee. Little deeming what wine the prophet meant; and dreaming still of peace and jolitie. Isai. 22. 13.  
Do we not certainly know] Heb. knowing know. Chap. 26. 15.& 40. 14. Know well enough without thy telling.  
V. 14. I will dash the● one against another] Heb. a man against his brother. Chap. 25. 26. I will set them together by the ears among themselves: that they may like drunken persons, fall foul one on another. Isa. 9. 19. Or, dash them all to pieces together, as a confused company of people in drink, by the violence of the enemy breaking in upon them. Chap. 6. 21.  
nor have mercy, but destroy them] Heb. from destroying them: as Isa. 50. 2.  
V. 15. be not proud] Persist not in your pride, and self-confidence. Isai. 28. 22. Prov. 3. 5, 7. Rom. 11. 20.  
V. 16. Give glory to the LORD your God] By repentance, and acknowledgement of your sin. Josh. 7. 19.  
before he cause darkness] Affliction and misery by the Babylonians. Isai. 8. 22. Lam. 2. 1.  
before your feet stumble upon the dark mountains] Heb. mountains of the twilight; or the evening. Prov. 7 9. Isa. 59. 10. While ye seek to escape by flying to them. Psal. 11. 1. Matth. 24. 16.  
while ye look for light] Aid and succour from the Egyptians: whom they much relied upon. Isai. 30. 2.& 31. 1. Chap. 37. 5, 6.  
he turn it into the shadow of death, &c.] Isai. 59. 9. Chap. 14. 19.  
V. 17. my soul shall weep in secret places for your pride] I shall out of my tender affection to you, lament apart by myself for your ruin. Chap. 9. 1.& 15. 17. Matth. 6. 6, 18.  
mine eye shall weep sore] Lam. 1. 2, 16.& 2. 18.  
V. 18. Say unto the king, and to the queen] Jehoiakim and his wife, or his mother. 2 King. 23. 36. Or, Jehoiachin and his mother. 2 King. 24. 12.  
sit down] Isai. 47. 1.  
your principalities] Or, head-tires.  
the crown of your glory] Or, your glorious crown. Isa. 62. 3.  
V. 19. The cities of the South shall be shut up] Of Judah, lying South from Babylon, and from the other Tribes; being either straitly beleaguered, Deut. 28. 52. or depopulated, and left without inhabitant. Chap. 9. 11. Or, of Egypt, lying to the South from Judah, being restrained, either from sending them succour, or affording them entertainment.  
V. 20. behold them that come from the North] The Chaldeans. Chap. 1. 14.& 6. 21.  
where is the flock that was given thee, thy beautiful flock] Heb. cattle of beauty; or, glory; vers. 18. What is become of thy people; thy fair flock that thou didst pride thyself in? 2 Sam. 24. 1, 2. Prov. 14. 28. Chap. 10. 21. Vers. 9.  
V. 21. when he shall punish thee] Heb. visit upon. Chap. 11. 22. God by the Chaldeans. Chap. 4. 12.  
thou hast taught them to be captains] By seeking to them, and making use of them. 2 King. 16. 7.  
as chief over thee] Heb. head. Deut. 28. 13, 44.  
sorrows take thee as a woman in travail] Or, a traveling woman. Heb. a woman of birth. See Chap. 6. 24.& 22. 23.  
V. 22. Wherefore come these things upon me] Chap. 5. 19. and 16. 10.  
are thy skirts discovered] Thou art exposed to shane and servitude. Isai. 3. 17.& 20. 4.& 47. 3. Chap. 2. 25. vers. 26. Nahum 3. 5.  
thy heels made bare] Or, shall be violently taken away.  
V. 23. the Ethiopian] Heb. Cushite. Num. 12. 1. Amos 9. 7.  
then may ye also do good●, that are accustomend to do evil] Heb. taught to do evil. Chap. 9. 5.& 31. 18. There is little hope of your amendment: ye are so enured to evil, that ye are almost past remedy. 2 Chron. 36. 16.  
V. 24. will I scatter them as the stubble that passeth away] Psal. 83. 13. Isai. 40. 24. Hos. 13. 3. Zeph. 2. 2.  
by the wind of the wilderness] Or, plain. Chap. 4. 11.  
V. 25. This is thy lot] Thy share by God assigned thee: taken from lands divided by lot, and measured out by line, each man his part, to such as were to possess it. Job 20. 29. Psal. 11. 6.& 16. 5, 6. Mic. 2. 5.  
thou hast forgotten me] Chap. 2. 32.& 3. 21.  
trusted in falsehood] In vain courses, that cannot stead thee. Chap. 3. 22.& 7. 8.& 23. 16, 17.  
V. 26. Will I discover thy skirts upon thy face, that thy shane may appear] Or, I will discover, by casting up thy skirts upon thy face, thy shane, that it may be seen. Nahum 3. 5. as Psal. 89. 39. 44. That as thy sin hath been open and notorious, so thy shane may be so too.  
V. 17. I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields] Or, Thine adulteries and thy neighings, and thy lewd whoredom have been on the hills, and in the fields. I have seen thine abominations.  
thy neighings] He compareth Idolaters to Horses, that run mad after Mares. Chap. 5. 8.  
on the hills in the fields] No place hath been free from them. Chap. 2. 20.& 3. 6.  
O Jerusalem, wilt thou not be made clean] Chap. 4. 14.  
when shall it once be] Heb. after when, or, how long yet?   

CHAP. XIIII.  
Vers. 1. THe word of the LORD that came, &c.] See Chap. 1. 2.& 7. 1.  
concerning the dearth] Heb. the words of the dearths, or, restraints. as Est. 9. 31. Chap. 17. 8. The dearth, that came for want of rain. vers. 4. 5.  
V. 2. the gates thereof] Her cities. as Exod. 20. 10. Deut. 16. 5. Chap. 15. 7. Lam. 1. 4. Or, her inhabitants; because the gates were the usual places of assembly. Ruth 4. 1, 2. 2 King. 7. 1, 20. Psal. 127. 5.  
are black unto the ground] Being in black, as mourners. Psal. 38. 6.& 42. 9. Mal. 3. 14. Or, looking black in the face, through grief and famine; Lam. 4. 6. Rev. 6. 5. for faintness, they sink or fall down to the ground. as Psal. 74. 7.& 89. 39, 44. Lam. 2. 19.& 3. 53.  
V. 3. their nobles have sent their little ones] Or, meaner ones. Psal. 119. 141.  
covered their heads] For sorrow and shane. 2 Sam. 15. 30.  
V. 4. no rain in the earth] Or, on the earth. Jam. 5. 17.  
the ploughmen were ashamed] Or, confounded. Chap. 10. 14. Joel 1. 11.  
covered their heads] vers. 3.  
V. 5. the hind also calved in the field, and forsook it] Heb. forsaking. or, in forsaking forsook. as Eccles. 4. 2.& 8. 9.& 9. 11. Isa. 43. 8.& 59. 13. The brute beasts are for drought enforced to leave their young; and go to seek water, where they can find it.  
V. 6. they snuffed up] Chap. 2. 24.  
the wind] To alloy their inward drought, and heat thence proceeding, with the fresh and cool air.  
like dragons] Whose inward drought is not easily slaked; and they are continually therefore drawing in the air. Or, having nothing but the air to relieve them; which some serpents can long continue with.  
there eyes did fail] Famine causing faintness, and failing of eye-sight. 1 Sam. 14. 29. Lam. 5. 17.  
V. 7. O LORD] The onely remedy for removal of Gods judgements, repentance and prayer. Lam. 3. 40, 41. Vers. 20.  
though our iniquities testisie against us] Heb. answer. as Gen. 30. 33. Isa. 59. 12.  
do thou it for thy names sake] Take pity on us, and relieve us, though not for our sake, yet for thine own glory. Psal. 25. 11.& 115. 1, 2. Isa. 43. 25.& 48. 11.  
for our backslidings are many] Or, though they be many. as Gen. 8. 21. Josh. 17. 18. Psal. 41. 4.  
V. 8. O the hope of Israel] Chap. 17. 13. Psal. 22. 4.  
the saviour thereof in time of trouble] Psal. 9. 9.& 46. 1.  
why shouldst thou be as a stranger in the land, and as a way-faring man] Taking no more care of us, nor more regarding what becometh of us, then a mere stranger of a place, that he hath no relation unto, or settled place of abode in; or then a traveller hath of the inn, where he lodgeth onely for a night, and careth not what become of it, when that is over, and he gone.  
that turneth aside to tarry for a night] Whereas thou didst promise to settle thine abode with us for ever. 2 Chron. 33. 7, 8. Psal. 132. 14.  
V. 9. Why shouldst thou be as a man astonied] As one that fainteth; and cannot hold out: Or, as one at his wits end, uncertain what course to take. The word is found no where else but here.  
as a mighty man that cannot save] His power being spent. Isa. 10. 18.& 40. 30. which with God cannot be. Isa. 40. 28, 29.& 59. 1.  
yet thou, O LORD, art in the midst of us] Or, among us. Chap. 17. 6.& 39. 5. having thy Temple, the seat of thy special presence and residence with us. Vers. 21. Psal. 46. 5. Zech. 2. 5.  
we are called by thy name] Heb. thy name is called upon us. Deut. 28. 10. Isa. 63. 19. Chap. 15. 16. We are accounted thy people. Deut. 26. 18. Psal. 135. 4. and those evils therefore that befall us, do redound to thy dishonour. Ezek. 36. 20.  
V. 10. unto this people] Or, concerning this people. as Psal. 91. 11. Est. 3. 2. Chap. 22. 11.  
Thus have they loved to wander] Since that they love so to wander, Chap. 2. 23-25, 33, 36. they shall have their fill of it. Chap. 15. 4, 7. Hos. 9. 17.  
he will now remember their iniquity] Or, but will now remember, &c. or call to mind; which God is said to do, when by some signs of his wrath he maketh it to appear, that he taketh notice of it. 1 King. 17. 18. Psal. 25. 7.& 109. 15.  
visit their sins] Or, punish, Exod. 20. 5. Chap. 11. 22.  
V. 11. Pray not for this people] Exod. 32. 10. Chap. 7. 16.& 11. 14.  
for their good] Chap. 18. 20.  
V. 12. When] Or, Though. as Gen. 4. 12. vers. 7.  
they fast] Which upon occasion of this dearth, it is not unlikely that they did. See Chap. 36. 6, 9.  
I will not hear their cry] Prov. 1. 28. Isa. 1. 15.& 58. 2. Chap. 11. 11. Ezek. 8. 18. Mic. 3. 4.  
I will not accept them] Chap. 7. 21. Isa. 1. 11, 13.  
I will consume them by the sword, and by the samine, and by the pestilence] Three evils usually concurring, and oft jointly threatened. Chap. 34. 17. Ezek. 14. 21.  
V. 13. Ah Lord GOD, behold, the prophets say unto them] He pitieth the poor people deluded by the false prophets: of whom therefore he complaineth Chap. 23. 9.  
Ye shall not see the sword] Endure or suffer it. as Psal. 89. 48. Chap. 42. 14. vers. 15.  
I will give you assured peace in this place] Chap. 6. 14. 1 Thess. 5. 3.  
give you assured peace in this place] Heb. peace of truth. Isa. 39. 8. spoken as in Gods name, and as from God, by those false prophets. See Chap. 4. 10.  
V. 14. The prophets prophesy lies] Heb. a lie; or, falsehood. Chap 27. 10.  
I sent them not] Chap. 23. 21.& 27. 15.& 29. 8, 9.  
neither have I commanded them] Given them any such thing in charge. as Chap. 1. 7, 17.  
they prophesy unto you a false vision] Heb. vision of falsehood. Zech. 10. 2.  
divination, and a thing of nought, and the deceit of their heart] Or, a divination nought-worth, even the deceit of their own heart. as Isa. 19. 20. Chap. 35. 15.  
V. 15. By sword and famine shall those prophets be consumed] Both the deluding prophets, and the people deluded by them, shall perish together, and find it to be otherwise then they foretold. Chap. 20. 6. the prophets perishing perishing by those means themselves, from which they promised immunity and security to others. So 1 King. 22. 25.  
V. 16. none to bury them] Psal. 79. 3.  
I will poure their wickedness upon them] The punishment of it. as Gen. 4. 13. Chap. 2. 25.  
V. 17. Let mine eyes run down with tears, &c.] Or, Mine eyes shall. The false prophets promised peace and assurance: but Jeremain calleth to tears and repentance; and therein professeth to go, though alone, before them. Chap. 9. 1.& 13. 17. Lam. 1. 16.& 2. 18.  
and let them not cease] Or, and shall not cease.  
the virgin daughter of my people] See Isa. 23. 12.& 47. 1.  
V. 18. If I go forth into the field, &c.] In all places, both without and within the city, are lamentable spectacles of misery and morralitie. Deut. 32. 25. Chap. 15. 2. Lam. 4. 9. Ezek. 7. 15.  
sick with famine] Lam. 2. 19.  
both the prophet and the priest go about into a land that they know not] Or, shall go trade in a land. Or, make merchandise against a land; and men aclowledge it not. Chap. 5. 31. They shall both be carried away into a strange country. Chap. 15. 14.& 22. 28. Or, they shall wander up and down the country, to beg their bread, or to escape danger; not knowing what to do. Isa. 8. 21. Or, after an other reading, The prophets and priests together make merchandise of you: and you either discern it not, or do not regard it. 2 Cor. 2. 17.& 4. 2.& 11. 20.  
V. 19. Hast thou utterly rejected] Heb. rejecting rejected. Lam. 5. 22. See Psal. 89. 38.  
Judah] As thou hast done Israel, the ten tribes, already. Chap. 3. 8. Thus yet the Prophet soliciteth God in the behalf of his people: as Moses, Exod. 32. 10, 11, 31.  
hath thy soul loathed] Or, dost thou loth. Zech. 11. 8. Isa. 1. 14. Chap. 15. 1.  
and there is] Or, So as there is.  
no healing for us] Chap. 15. 18.  
we looked for peace, &c.] Chap. 8. 15.& 13. 16.  
V. 20. We aclowledge] Chap. 3. 25. Heb. know. Isa. 59. 12.  
O LORD, our wickedness] He teacheth his people a form of prayer, wherewith to humble themselves in Gods sight. So Hos. 14. 2.  
for we have sinned against thee] Or, that we have sinned, &c. as Psal. 119. 75. Psal. 106. 6. Dan. 9. 8.  
V. 21. Do not abhor us, for thy names sake] Though we deserve no favour, nor mercy; yet for thine own sake save us. Vers. 7.  
do not disgrace the throne of thy glory] Or, thy glorious throne. 1 Sam. 2. 8. Isa. 22. 23. Jerusalem, the seat of Davids throne, Ch. 3. 17. called the throne of God 1 Chr. 29. 23. Or, the Temple, and ark in it, the place of Gods special residence among his people, and his chair of State. Chap. 17. 12. ●sal. 80. 1. Vers. 9.  
Remember] Remember, thy congregation; Psal. 74. 2. or, thy covenant. Psal. 74. 20.& 106. 45.  
break not thy covenant with us] Psal. 89. 39.  
V. 22. Are there any among the vanities of the Gentiles] Their vain idols. Chap. 8. 19.& 10. 15. Zech. 10. 1, 2.  
that can cause rain] Which they then stood in great need of. Vers. 1. 4.  
can the heavens] Job 28. 25-29.  
give showers] Without thine appointment. Hos. 2. 21. Amos 4. 7.  
art not thou he] Who alone canst give it, and supply our want hereof, when thou pleasest. 1 King. 17. 1. Chap. 5. 24.  
we will wait upon thee] Isa. 8. 17. Expecting this favour from thee; who alone art able to afford it. Zech. 10. 1.  
thou hast made all these things] Rev. 4. 11. Or, dost all these things. Psal. 147. 8. Having at first made them, dost therefore dispose of them as at thy pleasure; Psal. 135. 6, 7. they being all at thy command Psal. 119. 91.& 148. 5, 6, 8.   

CHAP. XV.  
Vers. 1. THen said the LORD unto me] This Chapter seemeth to depend upon the former: beginning with Gods answer to the Prophets petition preferred to him in the behalf of his people; Chap. 14. 21. containing a close, but flat, denial of it.  
Though Moses and Samuel, &c.] Should men as gracious as these ever were with me; or they themselves, whom I som●time heard, Exod. 32. 11, 14. 1 Sam. 7. 9. Psal. 99. 6. now surviving; solicit me for this people: yet they should not prevail. Ezak. 14. 14. and therefore do not thou move me any more in their behalf, for it will be but in vain. Chap. 14. 11.  
stood before me] As in prayer men are wont to do. Gen. 18. 22.& 17. 27. Psal. 106. 23. Chap. 18. 20.  
my mind, &c.] Heb. my soul. as Chap. 6. 8. I could have no affection to them.  
cast them out of my sight] Declare to them from me, that I have cast them off: an expression borrowed from those that cast a thing aside into some obscure hole or corner, where it may lie out of the way, which they lift not to see, or cannot endure the sight of. Psal. 31. 22. 1 King. 9. 7.  
let them go forth] Or be gone.  
V. 2. Whither shall we go forth] Or, go. as Zech 6. 8.  
Such as are for death, to death, &c.] Lev. 26. 16, &c.  
V. 3. I will appoint over them] Chap. 43. 11. Zech. 11 9.  
four kinds] Heb. families. Four sorts or plagues. Ezek. 14. 21.  
and the dogs to tear, &c.] Heb. to draw. Chap. 22. 19. Dogs, birds and beasts, to tear and devour the slain; 1 King 14. 11.& 21. 24. Psal. 79. 2. and to slay them too. Lev. 26. 22. Ezek. 14. 15. See Chap. 12. 9.  
V. 4. I will cause them to be removed into all kingdoms of the earth] Heb. I will gi●e them for a removing. or, a wandring, &c. I will cause them to wander and range to and fro, as Cain, through disquiet of mind and conscience. Gen. 4. 14, 16 Or, I will seatter them by captivity into several countreys abroad, having cast them out of their own. Deut. 28. 25. Chap. 24. 9. Ezek. 23. 46. See Chap. 14. 10.  
because of Manasseh] The sins by him committed; wherein the people also took part with him. 2 King. 21. 9, 11. Or, such sins as those were, which he committed, and taken up by his example. 2 King. 21. 2-7, 16. See 2 King. 23. 26.& 24. 3.  
the son of Hezekiah] But one altogether unlike his father; and reversing what he had well done. 2 King. 2. ● 3.  
V. 5. who shall have pity upon thee, &c.] Thou shalt be left friendless, helpless, and comfortless. Psal. 88. 8. 18.  
go aside to ask how thou dost] Heb. to ask of thy peace. 2 Sam. 8. 10.  
V. 6. Thou hast forsaken me] Chap. 2. 13, 19.  
thou art gone backwa●d] Chap. 7 24.  
will I stretch out my hand against thee] Chap. 9. 16. Job 6. 9.  
I am weary with repenting] Or, of repenting. as Isa. 1. 14. I will no more revoke the charge given against thee. I will spare thee no longer. Gen. 6. 3, 6 7. Chap. 4. 28.  
V. 7. I will fan them] Chap. 9. 16.& 51. 2.  
in the gates of the land] That is, cities. Chap. 14. 2 of the land: or, of the earth. the wide world. vers. 4. I will cast them out of all their habitations: or, disperse them into all parts abroad. Lev. 26. 33. Chap. 10. 18. vers. 4.  
I will bereave them of children] Or, have bereaved. Hos. 9. 12. Or, of whatsoever is dear.  
I will destroy] Or, have destroyed.  
sith they return not from their ways] Or, yet( as vers. 10.) they return not, Chap. 5. 3. Amos 4. 10, 11.  
V. 8. Their widows are increased] Heb. are stronger. that is, more in number. as Psal. 40. 5, 12.& 69. 4. their husbands being slain. Chap. 18. 21.  
to me] Either from me; by my means, through my just judgement: as blessed of, or, from the Lord, 1 Sam. 23. 21. and salvation is of, or, from the Lord. Psal. 3. 8. Or it is a more full and emphatical fineness of speech. The like whereof, see Gen. 12. 1. compared with Act. 7. 3. Exod. 18. 27. See Chap. 22. 6.  
above the sand of the seas] An hyperbolical expression; usual in scripture, to signify a very great multitude. Gen. 22. 17.& 32. 12.& 41 49. Psal. 139. 18. Isa. 10. 22.  
I have brought upon them against the mother of the young men, a spoiler at noon-day] Or, against the mother-city, a young man spoiling, &c. or, against the mother and the young men a spoiler, &c. The young King of Babylon, against the mother-city Jerusalem: who shall assault it, not by stealth, as a thief, in the night; Chap. 49. 9. 1 Thess. 5. 2. Rev. 3. 3.& 16. 15. but as an high-way robber, that robbeth openly at noon-day. Chap. 6. 4. Zeph. 2. 4.  
I have caused him to fall upon it suddenly, and ●errours upon the city] Or, I have made trouble and terrors to fall suddenly upon her.  
V. 9. She that hath born seven, languis●cth] Jerusalem, that bread so many children, is now desolate. 1 Sam. 2. 5.  
her sun is gone down while it was yet day] In the height of her prosperity, she is suddenly fallen. Amos 8. 9.  
V. 10. Wo is me, &c.] The Prophet bewaileth his own unquiet estate and miserable condition, by reason of the peoples obstinate and cross carriage towards him. Chap. 20. 14.  
a man of strife, and a man of contention] Or, a contentious man. one, whom every man contendeth with. judge. 12. 2.  
to the whole earth] Or, land. Chap. 3. 1. Vers. 14.  
I have neither lent on usury, nor men have lent to me on usury] I have had no worldly dealings with them: such as usually breedeth jars and suits.  
V. 11. The LORD said] By way of comfort and encouragement to me.  
Verily it shall be well thy remnant, &c.] Heb. If it be not well with thy remnant; or, in thy latter end. as 1 King. 20 23. Isa. 14. 24. In thy latter time thou shalt have rest, Psal. 37. 37. and find favour with the enemy. Chap. 40. 1-4. Or, Though I destroy the main body of my people, yet will I reserve a remnant, that shall find favour in the enemies eye. 1 King. 8. 50. Psal. 106. 46. Chap. 39. 17, 18.& 45. 5.& 52. 31, 34.  
verily I will cause the enemy to entreat thee well] Heb. If I cause not the enemy to entreat thee well. Or, I will entreat the enemy for thee.  
V. 12. Shall iron break the northern iron, and the steel] Or, Can any break iron. Can such iron be broken? Shall any power be able to hinder the execution of my word and purpose; which is stronger then iron, even the hardest and toughest of▪ it, and then steel? Chap. 23. 29. Or, Though this people be as hard and tough as iron; Isa. 48. 4. Chap. 6. 28. yet will I make thee as steel, that they may not prevail against thee. Chap. 1. 18, 19. Vers. 20. or, yet they shall not be able to withstand the Chaldean forces, which I shall sand in against them. Vers. 8.  
northern iron] Out of which parts the hardest and toughest iron cometh: and from which should the Chaldeans forces come. Chap. 4. 6.  
and the steel] Or, or steel. as Gen. 2. 6. Exod. 21. 15.  
V. 13. Thy substance and thy treasures will I give to the spoil] Chap. 17. 3.  
without price] Not regarding loss or gain, but the execution of my justice. Psal. 44. 13. Isa. 52. 3.  
V. 14. I will make thee to pass with thine enemies] Or, to serve thine enemies. Chap. 17. 4. For there is a divers reading here: as also Chap. 2. 20.  
into a land which thou knowest not] Or, in a land, &c. Chap. 17. 4. See Chap. 14. 18.  
a fire is kindled in mine anger, &c.] Deut. 32. 22. Isa. 42. 25. Chap. 17. 27.  
V. 15. O LORD, thou knowest] Both their malice and mine innocency. Chap. 11. 18.& 12. 3.  
remember me] Chap. 18. 20.  
visit me] In mercy. as Ruth 1. 6.  
revenge me of my persecutors] The Prophets prayer in the heat of his spirit against his obstinate and incorrigible adversaries. Chap. 17. 18.& 18. 21. 2 Tim. 4. 14.  
take me not away in thy long-suffering] According to thy wonted long-suffering forbear me. Or, suffer me not to be destroyed by mine enemies, while thou in thy long-suffering forbearest them.  
know] Or, take notice. Psal. 139. 23.  
that] Or, how. as Lam. 1. 9.  
for thy sake I have suffered rebuk] Psal. 69. 7.  
V. 16. Thy words were found, and I did eat them] When thy messages came unto me, I entertained and received them as gladly and as greedily, as an affamished man taketh his meat. Job 23. 12. See Ezek. 3. 3. Rev. 10. 9.  
I am called by thy name] Heb. Thy name is called upon me. Chap. 14. 9. I am one of thy Prophets whom thou takest special charge of. Psal. 105. 15.  
V. 17. I sat not in the assembly of the mockers] Psal. 1. 1. and 26. 5.  
nor rejoiced] Or, revelled it. Isa. 22. 2, 13.  
I sat alone because of thy hand] Solitary, in heaviness: mourning in secret for them, and thy wrath incensed against them. Chap. 13. 17. Lam. 3. 18.  
thou hast filled me with indignation] With prophecies of wrath and judgements. Chap. 6. 11. Or, with indignation at this people, for their obstinacy tending to their destruction. Chap. 9. 1, 2.  
V. 18. Why is, &c.] Chap. 14. 19.  
my pain perpetual] Chap. 30. 15.  
my wound incurable] Heb. stroke. Chap. 10. 19.  
which refuseth to be healed] That can not be cured, that admitteth no cure. as Psal. 77. 2.  
wilt thou be altogether unto me as a liar] Wilt thou fail me of thy promise? a sudden fit of human frailty. Psal. 116. 10, 11. 1 Sam. 27. 1. Chap. 20. 7.  
as waters that fail] Heb. be not sure. Isa. 33. 16. That fail in hot and dry weather; when most need is of them. Job 6. 15-20.  
V. 19. If thou return then will I bring thee again, and thou shalt stand before me] Or, if thou wilt return,( Chap. 4. 1.) and wilt be reclaimed by me▪ thou shalt stand before me, &c. as 1 King. 17. 1. Chap. 35. 19. If thou wilt, casting off these passions of impati●nce, discontent and diffidence, betake thee again to the constant execution of thine office, I will both continue and confirm thee therein. Zech. 1. 3.& 3. 7.  
if thou take forth the precious from the vile] Or, if thou wilt take the precious from the vile. that is, make a difference between them; by confirming and comforting the one; and by reproving and menacing the other. Chap. 6. 27. Contrary to the practise of the false prophets. Ezek. 13. 19, 22.& 22. 26.& 44. 23.  
thou shalt be as my mouth] My messenger. 2 Cor. 5. 20.& 13. 3.  
let them return unto thee, but return not thou unto them] Let them comform to thee: but comply not thou with them.  
V. 20. I will make thee unto this people a fenced brazen wall] Or, wall of steel. Vers. 12. I will arm thee with invincible courage and confidence; such as they shall never be able to bear down, or to overcome. Vers. 12. and I will protect thee against all their might and malice. Vers. 21. See Chap. 1. 18.& 6. 27.  
they shall not prevail against thee] Chap. 20. 11, 12. Psal. 129. 2.  
I am with thee to save thee] Chap. 1. 8, 19.  
V. 21. I will redeem thee] Or, rescue thee. Isa. 29. 22.  
out of the hand] Or, from the power. as Psal. 22. 20.& 49. 15.  
of the terrible] Or, roisters. Isa. 13. 11.& 25. 5.   

CHAP. XVI.  
Vers. 1. THe word of the LORD came, &c.] Heb. was, &c. as Chap. 1. 2. and 2. 1.  
V. 2. Thou shalt not take thee a wife, neither shalt thou have sons, &c.] Or, Do not take thee a wife, nor have sons, &c. as Exod. 20. 13, -17. Intimating, that the calamities of the times should be so grievous; that wife and children should be but an heavy burden amid them, and a means to aggravate a mans grief, Hos. 9. 13, 14. Matth. 24. 19. Luk. 23. 29. 1 Cor. 7. 26.  
V. 4. They shall die of grievous deaths] Chap. 15. 2. Heb. deaths of grievances. 2 Chron. 21. 18.  
they shall not be lamented] Psal. 78. 64. Chap. 25. 33.  
neither shall they be butted] Psal. 79. 3.  
they shall be as dung upon the face of the earth] Psal. 83. 10. Chap. 8. 2.  
consumed by the sword, and by famine] Chap. 14. 15.& 15. 2.  
their carcases shall be meat for the fowls of heaven, and for the beasts of the earth] Psal. 79. 2. Chap. 7. 33.& 34. 20.  
V. 5. Enter not into the house of mourning, &c.] Or, mourningfeast. Amos 6. 7. Implying, that the calamity should be so great, that they should have little lust or leisure, what for fear, and what for grie● otherwise, to use any solemnity about the deceased. Job 27. 15. Psal. 78. 64. Ezek. 24. 17, 22. Amos 6. 10.  
I have taken away] Heb gathered up. Psal. 85. 30.  
my peace] Or, prosperity. Isa. 48. 18. That prosperity and welfare, which they formerly enjoyed from me, through my favour and goodness towards them: Psal. 85. 8, 10.  
loving kindness and mercies] Or, my loving kindness, and my mercies. The ground and cause of their peace.  
V. 6. Both the great and the small shall die in this land] Or, Be they great or small that die.  
they shall not be butted] No regard in this kind shall be had of great ones more then of the meanest.  
neither shall men lament for them] Or, nor shall lamentation be made for them. Chap. 22. 18.  
nor, &c.] They shall use none of these outward expressions of mourning for the dead; or of comforting their friends. Vers. 7. Chap. 47. 5.  
cut themselves, nor make themselves bald for them] Courses usually in such cases, among heathen, and Jewish people also imitating them: but by God fordid den. Lev. 19. 28. Deut. 14. 1.  
V. 7. Neither shall men tear themselves for them] Or, break bread for them▪ as Ezek. 24. 17. See Deut. 26. 14.  
give them the cup of consolation to drink] Pro. 31. 6, 7.  
V. 8. Thou shalt not also go] Neither go. as Vers. 2. 5.  
into the house of feasting] Neither mourn, nor make merry with them, Eccl. 7. 2.  
V. 9. I will cause to cease out of this place, &c.] Isa. 24. 7, 8. Chap. 7. 34.& 25. 10. Ezek. 26. 13.  
in your eyes, and in your dayes] While ye survive yet to see it▪ as Psal. 79. 10. Chap. 20. 4.  
V. 10. all these words] Or, things. Chap. 36. 16.  
Wh●refore hath the LORD pronounced all this great evil against us] Chap. 5. 19.& 13. 22.  
V. 11. Then shalt thou say unto them] Or, Then say thou unto them. as Vers. 7. 8. Because the wicked are pertinacious, ready to smother their sins, and forward to murmur against God, as afflicting them without cause, God instructeth the prophet, what answer in such case to return them. So Chap. 22. 9.  
Because your fathers have forsaken me, &c.] Chap. 2. 5.  
V. 12. ye have done worse then your fathers] Chap. 7. 26.  
after the imagination] Or, stubbornness. Chap. 9. 13. and 11. 8. and 13. 10.  
that they may not harken unto me] Or, that ye may not. the person is changed; as Chap. 17. 1.  
V. 13. Therefore will I cast you out of this land] Deut. 4. 27.& 28. 64, 65. Chap. 10. 18.  
into a land that ye know not] That ye never saw; or where ye never had been before: as Isa. 42. 16.  
where I will not show you favour] contrary to that, which he sometime did to some others, Psal. 106. 45. and to some of them also in mercy at this time, Chap. 15. 11. Dan. 1. 9. but his meaning is, that thus it should be with the main body of them, at least, in regard of any release of their captivity, until the time came, that he was pleased to receive them again to mercy, and sand deliverance by Cyrus. Chap. 30. 3. Vers. 14.  
V. 14. Therefore] Or, Notwithstanding. as Chap. 30. 16.  
the dayes come, &c.] Implying, that their captivity in Babylon should be so grievous; and the deliverance out of it so strange and great, that it should in some sort abolish the memorial of their deliverance out of Egypt▪ but much more should this be effected by their spiritual deliverance wrought for them by Christ. See Chap. 23. 7, 8. Isa. 43. 18.  
that it shall no more be said, The LORD liveth, &c.] In oaths, or vehement asseverations,( 1 Sam. 20. 3. 2 King. 2. 2, 6.) As sure as the Lord liveth, that did this, or that, that which I affirm, is true; or what I promise, I will perform.  
that brought up the children of Israel out of the land of Egypt] Or, that brought them out, &c. Heb. made them to ascend. as judge. 15. 13. Chap. 39. 5.  
V. 15. that brought up the children of Israel, &c.] Isa. 11. 11, 12.  
from the land of the north] Out of Chaldea, Chap. 6. 1, 22.  
V. 16. I will sand for] By a secret instinct and incitement; as by some solemn messengers, Isa. 5. 26.& 7. 18, 19.  
many fishers, and many hunters] Either the Egyptians compared to fishermen, because they lived much upon fishing; Num. 11. 5. Isa. 19. 8. 2 King. 23. 29. and the Chaldeans compared to huntsmen, for their fierceness: Gen. 10. 8, 9. Or, the Chaldeans, resembled by either, that should sweep them away, like the one; and ferret them out, where they lay hide, like the other: Amos 4. 2. Hab. 1. 14, 15.  
out of the holes of the rocks] Unto which they had betaken themselves for fear of the enemy, or retired for shelter and succour against them, judge. 6. 2. 1 Sam. 13. 6. Isa. 2. 19, 21.& 7. 19.  
V. 17. mine eyes are upon all their ways] Job 34. 21. Pro. 5. 21. Chap. 32. 19.  
they are not hide from my face] As they suppose them to be, Isa. 29. 15. Chap. 17. 9, 10.  
V. 18. And first] Before I restore them, and receive them into grace and favour again. Vers. 15.  
I will recompense their iniquity, and their sin double] Abundantly. Isa. 40. 2. Chap. 17. 18.  
they have defiled my land] Chap. 3. 1, 2.  
filled mime inheritance] Chap. 2. 7.  
with the carcases] See Levit. 26. 30.  
of their detestable and abominable things] Or, of their detestable things,( which they sacrificed to their idols; Deut. 12. 17. Isa. 65. 4.& 66. 17. being as abominable also themselves to God, as those creatures were, that they slay and sacrificed to them, Psal. 106. 40.) and with their abominations. that is, their idols, to whom they offered them, Deut. 7. 25.& 27. 15. 2 King. 23. 13.  
V. 19. my strength and my fortress] Psal. 18. 1, 2.  
my refuge in the day of affliction] Chap. 17. 17.  
the Gentiles shall come unto thee] The Gentiles together with the Jews, shall partake of this thy gracious deliverance; and be brought over to thee by Christ. Chap. 4. 2. Mal. 1. 11.  
our fathers have inherited, &c.] Our forefathers were vile idolaters: and it is thy mere mercy therefore that thou takest us the issue of such to thyself, Josh. 24. 2, 3. Or, they gained nothing by the service of their idols, but loss and shane: and it were extreme folly therefore, for us their children, still to follow their courses, Chap. 3. 22, 24.  
lies] Isa. 44. 20.  
vanity] Chap. 10. 3, 15.  
things wherein there is no profit] Isa. 44. 10.  
V. 20. Shall a man make gods unto himself] Or, Should. Chap. 18. 20. Should any man, endued with reason, be so simplo and sottish, as to account that his God, which having himself made, he may thereby know it not to be God? Or, to think, that he can make that to be God, that is not God? Isa. 44. 16, 17.  
and they are] Or, which are. as Mal. 3. 1. Chap. 17. 6.  
they are no gods] Chap. 2. 11. Gal. 4. 8.  
V. 21. I will this once] Or, at once now. Chap. 10. 18.  
cause them to know] The Jewish people. Vers. 18.  
mine hand and my might] By my dreadful judgements, now denounced against them, and then executed upon them, vers. 18. Or, by the deliverance of them; and adjoining of the Gentiles to them. vers. 19.  
that my name is the LORD] Heb. Jehovah. Psal. 83. 18.   

CHAP. XVII.  
Ver. 1. WRitten with a pen of iron] Job 19. 14.  
with the point of a diamond] Heb. nail. or, claw. Dan. 4. 33. Chap. 12. 9.  
upon the table of their heart] As 2 Cor. 3. 3. Their sin is set so deep upon their souls, being written on their hearts, in stead of Gods law, Chap. 31. 33. that there is little hope left of working it out, Chap. 13. 23. Or, The guilt of it sticketh so fast to their consciences, that all they can do, will not be able to rase it out, but it standeth firm and fresh there, as upon record, Deut. 32. 34. Isa. 65. 6. Chap. 2. 22.  
upon the horns of your altars] Or, their altars. the person is changed, as Chap. 16. 12. He alludeth to the blood, that was sprinkled upon the horns of the altar, Lev. 4. 7.& 16 18. which in their sacrilegious sacrifices did not expiate, but pollute, Isa. 65. 3, 4.& 66. 17.  
V. 2. whilst their children remember their altars] Or, As they remember( Heb. according to the remembering of) their children, so remember they their altars. as Plal. 106. 4. Isa. 1. 7. While the children take after their parents, recording their courses, Chap. 7. 18. Or, they mind their idols as much as their children; being indeed dearer to them then their children, Chap. 7. 31, 32. and 19. 5.  
their groves] judge. 3. 7. Isa. 1. ●9.  
by the green trees] Or, with. as Gen. 32. 11. Exod. 35. 22▪ 1 Sam. 1. 24.  
V. 3. O my mountain in the fiel●, I will give thy substance, &c.] Or, I will give my mountain with the field, and all thy substance &c. Or, O thou that dwellest in the mountain, come down into the field, or, valley. See Mic. 1. 6. As if he had said; Thou city Jerusalem, situate on a rising, part on an hill, and part on the plain, or lower ground, and ye people of Judah, that trust to the strong situation of your city, Chap. 21. 13. I will give your city up to the enemy, to lay it level, Luk. 19. 44. Or, My mountain, to wit, Zion, Psal. 68. 15.& 133. 3. Or, the mountains of Judah, Isa. 65. 9. and all their high places and forts, together with the fields, and all their wealth, will I give up into the enemies hand, Chap. 9. 9. and 15. 13.  
thy high places for sin, throughout all thy borders] Or, for the sin committed in all thy borders. Thine high places, either built to commit sin; for idolatrous services, Chap. 7. 31. Or, to be destroyed for those sins, which in all coasts throughout the whole land have been committed, Chap. 16. 18.  
V. 4. thou, even thyself] Or, and those that are in thee. Heb. in thyself. or, in thee. Or, and that for thyself. that is, for thy sin.  
shalt discontinue from thine heritage] Thou shalt cease from tilling and enjoying thy land. See Levit. 26. 34, 35.  
I will cause thee to serve thine enemies] See Chap. 15. 14.  
ye have kindled a fire in mine anger] Deut. 32. 22.  
V. 5. Cursed be the man that trusteth in man] That which this people were very prove to; seeking over-much unto, and relying upon foreign aids; and not depending upon God: which drew a curse upon them. Isa. 30. 1, 2.& 31. 1, 2.  
maketh flesh his arm] Weak and corruptible creatures, 2 Chron. 32. 8. Isa. 51. 3. Heb. 5. 7.  
V. 6. he shall be like the heath in the desert] Or, as some, a most bare and naked three; either standing alone by itself on the wast; or having no graceful furniture of fruit or leaf, Chap. 48. 6.  
and shall not see when good cometh] Or, that seeth not. that is, enjoyeth not; hath no share in it. Job 9. 25. Psal. 34. 12. Chap. 29. 3●.  
shall inhabit] Or is situate in.  
the parched places in the wilderness] Such as can afford it no moisture, Deut. 29. 23.  
in a salt land and not inhabited] Or, a salt ground without inhabitant. Job 39. 6. Psal. 107. 34. Where no man dwelleth for the unfruitfulness of the soil; Chap. 2. 6. or, where no man is to manure, or dress it, Gen. 2. 5, 13. Chap. 2. 15. Luk. 13. 8.  
V. 7. Blessed is the man that trusteth in the LORD, &c.] Psal. 2. 12.& 34. 10. 125. 1.& 146. 5. Pro. 16. 20. Isa▪ 30. 18.  
V. 8. he shall be as a three planted by the waters] Psal. 1. 3. Job 8. 16.& 29. 19. Ezek. 19. 10.& 31. 4.  
and shall not see when heat cometh] Or, doth not see. that is, feel; or receive any damage or annoyance by it, Chap. 42. 14. and 44. 17.  
her leaf shall be green] Or, is, that is, continueth( as Dan. 1. 21.) green.  
and shall not be careful] Or, nor needeth to take thought. Matth. 6. 25.  
in the year of drought] Or, restraint. Chap. 14. 1. to wit, of rain. Chap. 3. 3.  
neither shall cease] Or, nor ceaseth from yielding fruit.  
V. 9. The heart is deceitful above all things, &c.] As many fetches and shifts as mans wicked heart hath, to conceal, and colour its wickedness with; yet can God search every nook and corner of it, and descry through them, even mens inwardest intentions, Pro. 15. 11. Heb. 4. 12. and defeat all their devices, Psal. 94. 9,— 11. Isa. 29. 15, 16.  
desperately wicked] Chap. 18. 12.  
who can know it] 1 Cor. 2. 11. Heb. hath known. or, doth know. as Chap. 2. 23.  
V. 10. I the LORD search the heart] 1 Sam. 16. 7. Psal. 7. 9. Chap. 11. 20.& 20. 12. Rev. 2. 23.  
to give every man according to his ways] Psal. 62. 12. Rom. 2. 6. Rev. 22. 12.  
V. 11. As the partridge sitteth on eggs, and hatcheth them not] Or, gathereth young, which she hath not brought forth. Isa. 34. 15. Either sitteth on the eggs of other fowls; which being hatched leave her, and follow their own damme: or, sitteth on eggs, but hatcheth them not, being broken by some accident or other, before they can be hatched.  
shall leave them in the midst of his dayes] Job 15. 22.& 22. 16. Psal. 49. 11▪ 14.& 55. 23.& 102. 24.  
at his end shall be a ●ool] Having laboured for the wind; taken much pains to no purpose. Psal. 39, 6. Eccl. 4. 8. and 5. 16. Luk. 12. 20.  
V. 12. A glorious high throne] Chap. 3. 17.& 14. 21. This is spoken, either to inform the faithful, what to trust to; not these fickle stays, and fading follies, but to Gods might and help alone. Psal. 20. 2, 7.& 68. 28, 29. 1 Tim. 6. 17. Or, with a secret check, to express the vain confidence of those, that ●elied upon the material Temple, as a fortress impregnable, Chap. 7. 4. Ezek. 7. 20. Zeph. 3. 11.  
from the beginning] Heb. first.  
V. 13. O LORD, the hope of Israel] Chap. 14. 8.  
all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth] Psal. 73. 27. Isa. 1. 28. Or, let all that forsake thee be confounded; let them that depart from thee, be written in the earth. Or, let my chastisements be written on earth. Let those that withdraw themselves from thee, be registered, not in heaven, where the book of life is, Luk. 10. 20. Psal. 69. 28. Rev. 13. 8. and 17. 8. but on earth onely, where all their hope is, Psal. 17. 14. Or, after an other reading, Let my Sermons and reproofs, whereby I have laboured to reclaim this revolting people, be entred here, to remain as upon record, for my justification, and their conviction, Job 19. 23, 24.  
they have forsaken the LORD, the fountain of living waters] Chap. 2. 13.  
V. 14. Heal me, O LORD,] Do thou vouchsafe to comfort and confirm me amid those manifold troubles and dangers, which by reason of this mine office I am exposed unto, Chap. 15. 15, 17, 18. Vers. 17.  
thou art my praise] He, in whose grace and aid alone I glory, Psal. 44. 8. Or, who ministrest matter of praise and thanksgiving to me, by thy mercies, Exod. 15. 2. Psal. 22. 2.& 109. 1.  
V. 15. Where is the word of the LORD] They think, that what is threatened, will never come; because for a time it is respited, Isa. 5. 19. Amos 5. 18. 2 Pet. 3. 4.  
V. 16. I have not hastened from being a pastor to follow thee, neither have I desired the woeful day] Heb. after thee. I pressed not upon this prophetical office, more then was meet for a teacher to do, such as I was before, being a priest, Chap. 1. 1, 6. well knowing how much trouble would thereby accrue to me, Chap. 15. 10, 18.& 20. 7, 8. Or, I was not forward, leaving mine ordinary pastoral charge, to put myself upon this extraordinary employment: nor did I desire to be a messenger of such heavy tidings to my people; much less to have such evils inflicted upon them.  
thou knowest: that which came out of my lips, was right before thee] That I have delivered nothing to them but thy truth; and that from a sincere heart: and that I have oft solicited thee in their behalf, Chap. 18. 20.  
V. 17. Be not a terror unto me, thou art my hope, &c.] Or, be thou my hope. Howsoever wicked men deal rigorously with me; yet let me have succour from thee, and find shelter with thee. vers. 14. Chap. 15. 15.  
in the day of evil] Chap. 16. 19.  
V. 18. Let them be confounded that persecute me] Psal. 35. 4. and 40. 14. Chap. 15. 15.  
destroy them with double destruction] Heb. break them with a double breach. Chap. 4. 20.& 16. 18. See Chap. 11. 20.  
V. 19. stand in the gate of the children of the people] This seemeth to be the East-gate, or the Water-gate: the street whereof lead up to the palace, 2 Chron. 29. 3, 4.& 32. 6. Nehem. 3. 26.  
in all the gates of Jerusalem] Because they were places of greatest concourse, and of their usual assemblies for civill affairs. 2 Sam. 19. 8. Ruth 4. 1, 2. Chap. 38. 7.  
V. 20. hear ye the word of the LORD] Chap. 22. 2.  
ye kings of Judah] Princes and rulers. Chap. 19. 3.& 20. 5.  
V. 21. take heed to yourselves] Heb. souls. Deut. 4. 15. Josh. 23. 11.  
bear no burden on the sabbath-day] Nehem. 13. 19.  
V. 22. hallow ye the sabbath-day, as I commanded your fathers] Exod. 20. 8.& 23. 12.& 31. 13. Isa. 56. 2. Ezek. 20. 12.  
V. 23. they obeied not] Chap. 7. 24, 26.& 19. 15.  
V. 24. if ye diligently harken unto me] Heb. hearkening harken. Exod. 15. 26.& 19. 5.  
V. 25. Then shall there enter into the gates of this city, &c.] Chap. 22. 4.  
V. 26. from the land of Benjamin] Which continued firm to Judah, when the other Tribes fell from her, 1 King. 12. 21. 2 Chron. 11. 12.& 15. 2. 8, 9. and so did still, Chap. 6. 1.& 32. 44.& 33. 13.  
and from the plain] Or, both from. as Chap. 6. 24.& 26. 5. Gen. 36. 24. Psal. 76. 6.  
from the south] Or, heath, or, wast. The up-lands, or dry-lands; such as the Southern parts, being nearer the sun, usually are. Josh. 15. 19. judge. 1. 15. Chap. 32. 44. Zech. 7. 7.  
bringing sacrifices of praise] Heb. bringing praise: or, confession. Psal. 50. 14, 23. as sin, for a sin sacrifice, or sacrifice for sin, Levit. 4 24. 2 Cor. 5. 21.  
V. 27. even entering in at the gates of Jerusalem] Or, not pass in and out, by the gates of Jerusalem. as Isa. 28. 28.& 41. 28.  
will I kindle a fire in the gates thereof] I will sand war in upon you, that with fire and sword shall wast all, Chap. 21. 14.& 49. 27.& 50. 32. See this fulfilled, 2 King. 28. 9. Chap. 52. 13.   

CHAP. XVIII.  
Vers. 1 THe word which came] Heb. was. as Chap. 16. 1.  
V. 2. Arise, and go down] Or, go, simply▪ as Isa. 38. 8. Chap. 22. 1.  
to the potters house] Which seemeth to have been on the Southside of the city. See Chap. 19. 2.& 31. 40.  
there will I cause thee to hear my words] I will there further acquaint thee with my mind, upon what there thou shalt see; and tell thee, what thou shalt afterward tell others from me. So Chap. 4. 5, 15.  
V. 3. I went down to the potters house] Or, went to it. as Vers. 2.  
he wrought a work on the wheels] Or, frames. or, seats. Exod. 1. 16.  
V. 4. the vessel that he made of day, was marred in the hand of the potter] Or, that he made was marred as day in the hand of the potter.  
so he made it again another vessel] Heb. returned and made. as Gen. 26. 18. Isa. 6. 13.  
as seemed good to the potter] Heb. as was right in the eyes of the potter. Chap. 27. 5.  
V. 5. the word of the LORD came to me] Ver. 1.  
V. 6. cannot I do with you as this potter] Isa. 45. 9. Wisd. 15. 7. Rom. 9. 20.  
as the day is in the potters hand, so are ye in mine hand] And I have therefore power over you, to do with you, as I please, Isa. 29. 15, 16.  
V. 7. I shall speak concerning a nation, and concerning a kingdom to pluck up, &c.] Commanding my prophets to denounce destruction against it, Chap. 1. 10.  
V. 8. I will repent of the evil that I thought to do] Not that God repenteth, as man repenteth, Num. 23. 19. 1 Sam. 15. 29. through oversight, or want of due foresight, or by altering his secret purpose: but he is said to repent, because he doth as men use to do when they repent, 1 Sam. 25. 33, 34. not putting in execution, what before he had denounced: so that repentance in man is a changing of the will; repentance in God is the willing of a change: and thus repentance in man causeth repentance in God: when man repenteth of his sins, God repenteth of the plague, Jon. 3. 10.  
V. 9. I shall speak concerning a nation, and concerning a kingdom to build and to plant it.] Acquainting them by my Prophets of such good things coming towards them, and to be conferred upon them, Chap. 28. 19.  
V. 10. I will repent of the good, &c.] I will forbear to do, what by them I foretold and promised: such my promises being always to be understood with a condition of constant obedience on their part required, unto whom they are made, Deut. 28. 1, 2, &c. 1 Sam. 2. 30.& 15. 11.  
V. 11. I frame evil against you] Heb. frame potter-like. Vers. 2. Gen. 2. 7.  
return ye now every one from his evil way] 2 King. 17. 13. Chap. 7. 3.& 25. 5.& 35. 15. Yet escape ye may, if ye repent, return, and reform, Chap. 3. 12. Ezek. 18. 21.& 33. 11.  
V. 12. There is no hope] Chap. 2. 25.& 13. 9.  
we will walk after our own devices] As men desperately bent to revolt, and to their own self-will, Chap. 6. 16, 17.& 44. 16.  
do the imagination] Or, stubbornness. Chap. 13. 10.& 16. 12.  
V. 13. Ask ye now among the heathen] Chap. 2. 10.  
the virgin of Israel] She that should have kept her self a pure virgin to God; unto whom she was espoused. Ezek. 16. 8. 2 Cor. 11. 2.  
hath done a very horrible thing] Or, vile thing. Chap. 5. 30.& 23. 14.  
V. 14. Will a man leave the snow of Lebanon which cometh from the rock of the field] Or, will a man leave my fields for a rock, or for the snow of Lebanon? Will any traveller be so mad, as to leave the plain, where he may travel at ease without hindrance, and climb over craggy hills and rocks through bushes and thickets covered with snow? as this people doth; who leave my service, which is easy and free; to serve idols, that require of them other manner of service, then I do. Deut. 12. 30. 31. 1 King. 18. 28. Chap. 19. 5. Vers. 15.  
shall the could flowing waters that come from another place, be forsaken] Or, shall the running waters be forsaken for the strange could waters? Or, shall the cool running waters be forsaken for strange ones? Will a thirsty traveller, having cool running water at hand to slake his thirst, refuse it, and go to seek after other water in standing pounds, pools or puddles else-where? Or, will any man having fresh conduit water of his own at home, when he is athirst, go to seek strange water abroad? Pro. 5. 15. See the application, Chap. 2. 13. Vers. 15.  
V. 15. my people hath forgotten me] Chap. 2. 13, 32.& 17. 13.  
burnt incense to vanity] Chap. 10. 2, 15.  
●hey have caused them to stumble in their ways] Their false prophets, and corrupt teachers, Mal. 2. 8.  
from the ancient paths] Heb. paths of antiquity. or, eternity. as Chap. 6. 16. The way of truth and life, that God long since directed them unto by his Law, Deut. 4. 1.& 6. 1.& 28. 9. Pro. 2. 13. Jam. 5. 20.  
in paths, in a way not cast up] Heb. of a way not cast up. or, where no causey is. Isa. 35. 8.  
V. 16. To make their land desolate] Chap. 19. 8.& 49. 13. and 50. 13.  
a perpetual hissing] Heb. an hissing of perpetuity.  
every one that passeth thereby shall be astonished] Or, so that every one that passeth thereby should be astonished.  
and wag his head] In way of scorn and derision, Isa. 37. 22.  
V. 17. I will] Or, That I should.  
scatter them] Deut. 28. 25, 64. Chap. 4. 11.& 15. 7.  
as with an east-wind] Isa. 27. 8.  
I will] Or, that I should.  
show them the back, &c.] Heb. the neck. Chap. 48. 39. Dealing with th●m, as they deal with me, 2 Chron. 29. 6. Ezek. 8. 16. Chap. 2. 27.& 32. 33.  
V. 18. let us device devices against Jeremiah] Chap. 11. 19.  
for the law shall not perish from the priest] The Church cannot err; the priests cannot but tell us the truth, and teach us the right; Mal. 2. 7. Joh. 7. 48, 49. and this Jeremiah therefore must needs be in the wrong, 1 King. 22. 13, 24. See Chap. 7. 4. and 20. 2.  
let us smite him with the tongue] Or, for the tongue. as Gen. 18. 28. Let us inform the rulers against him, and accuse him to them: for we shall be believed, Chap. 20. 10. Or, let us smite him and vex him for his preaching on this wise, Chap. 26. 8, 9.  
V. 20. Shall] Or, Should. Chap. 16. 20.  
evil be recompensed for good] 1 Sam▪ 24. 17. Psal. 35. 12. and 109. 5.  
they have digged a pit for my soul] They plot against me, to take my life from me, Psal. 35. 7. A phrase of speech taken from the practise of those, that dig pits to take either wild beasts, or fowls in, Psal. 9. 15. Ezek. 19. 4, 8. So Vers. 22.  
remember] Chap. 15. 15.  
I stood before thee] See Chap. 15. 1.  
to speak good for them] Chap. 14. 11.  
to turn away thy wrath from them] Psal. 106. 23. Of the like imprecation●, see Chap. 11. 20.& 15. 15.& 17. 18.  
V. 21. Therefore deliver up their children to the famine, &c.] Psal. 109. 10.  
poure out their blood by the force of the sword] Heb. poure them out by the hands of the sword. Psal. 63. 10. Ezek. 35. 5.  
let their wives be bereaved of their children, and be widows] Psal. 109. 9.  
let their men be put to death] Heb. slain of death.  
let their young men be slain by the sword in bat e●] Let that befall them, that they intend against me. Vers. 23. Chap. 11. 22.  
V. 22. Let a cry be heard from their houses] The cry of persons in peril of perishing, Chap. 20. 16.  
when thou shalt bring a troop su●denly upon them] Of the Chaldeans and their complices, 2 King. 24. 2.  
they have digged a pit to take me] Vers. 20. Psal. 57. 6.  
and hide snares for my feet] Psal. 141▪ 9.& 142. 3.  
V. 23. thou knowest all their counsel against me to slay me] Heb. for death.  
fo●●ive not their iniquity] Nehem. 4. 4, 5. Psal. 59. 5.  
neither blot out their sin from thy sight] Psal. 109. 14, 15.  
let them be overthrown] Heb. made to stumble. Vers. 15.   

CHAP. XIX.  
Vers. 1. GO and get a potters earthen bottle] Heb. a bottle of the earthen vessels.  
V. 2. go forth unto the valley of the son of Hinnom] Of this place see Isai 30. 33.& Chap. 7. 31.  
the cast-gate] Heb. the Sunne-gate. Job 9. 7. Or▪ P●t-sherdgate. Job 2. 8. Or, earthen-vessell-gate. Vers. 1. See Isai. 16. 7. And it seemeth rather to have been the South-gate; called the Sunnegate, because the sun lay most upon it: or, in another sense, the gate of Pot-sherds, or earthen ware, from the store of either thereabout, by the neighbourhood of the Potter: Ch. 18. 1. for Tophet lay to the South of Jerusalem. Josh. 15. 8.  
V. 3. O kings of Judah] Princes and rulers: the King and his council. Deut. 33. 5. Chap. 17. 20.  
which whosoever heareth, his ears shall tingle] 1 Sam. 3. 11. 2 King. 21. 12.  
V 4. they have forsaken me] Chap. 16. 11.  
and have estranged this place] Or, strangely abused. Deut. 32. 27. So abused it contrary to what should have been practised in it, and so polluted and profaned it, that I can no longer own it: as Isai. 1. 11, 12. Psal. 58. 3. I phes. 4. 18. Col. 1. 21.  
whom neither they nor their fathers have known] Deut. 32. 17. Chap. 44. 3.  
nor the kings of Judah] Or, even the Kings. See vers. 3. Heb. and; Chap. 35. 15.  
and have filled this place with the blood of innocents] Either the city of Jerusalem, 2 King. 21. 16. Chap. 7. 6.& 22. 3. or the valley of Tophet, where they slay and sacrificed their poor infants to their idols. Psal. 106. 37, 38. See vers. 3,& 7.  
V. 5. They have built also the high places of Baal] Chap. 7. 31.& 32. 35.  
to burn their sons with fire for burnt-offerings] Psal. 106. 38. 2 King. 23. 10.  
which I commanded not, &c.] But expressly forbade, Deut●r. 18. 10. and is no such service therefore, as I can approveor accept of Deut. 52. 30-32. Col. 2 22. See Chap. 7. 31, 32.  
this place shall no more be called Tophet] Of the Timbrels and Drums, that they used to beat while they sacrificed their children. Isai. 30. 32, 33.  
nor the valley of the son of Hinnom] From the ancient Lord, or owner of it. Josh. 15. 8.  
but the valley of slaughter] In regard of the multitude that shall there lye slain Vers. 7. 11.  
V. 7. I will make voided the counsel of Judah and Jerusalem] Either their counsel in general; as pointing to the Kings Palace situate to the South of the city, where they used to sit in counsel; or, their projects, whereby they expect succour and aid from Egypt against the Chaldeans, Isai. 30. 1-3.& 31. 1-3. Chap. 37. 7, 8. I will make voided, or vain and empty; as empty, as the bottle before spoken of, vers. 1. 10. the term whereof is here alluded to.  
in this place] In this city, and the places adjacent. Vers. 3.  
of them that seek their lives] Heb. soul. Chap. 4. 30. and 18. 20.  
their carcases will I give to be meat for the fowls, &c.] Chap. 7. 33.& 16. 4.  
V. 8. I will make this city desolate, &c.] Chap. 18. 16.& 49. 13.& 50. 13.  
V. 9. I will cause them to cate the flesh of their sons, &c.] Levit. 26. 29. Deut. 28. 53. Chap. 21. 7. Lam. 4. 10.  
they shall eat every one the flesh of his friend] Or, one anothers flesh; as Chap. 46. 16. See Isa. 9. 20.  
V. 10. Then shalt thou break the bottle] This visible sign is used, to show the certainty of the judgement threatened: and to work the deeper impression in the mindes of those that beholded it. Vers. 1.  
V. 11. so will I break this people and this city, as one breaketh a potters vessel] Isa. 30. 14. Chap. 48. 12.  
●hat cannot be made whole again] Heb. be healed.  
they shall bury them in Tophet] Chap. 7. 32.  
till there be no place to bury] Or, left to bury in.  
V. 12. make this city as Tophet] Where ye had wont to kill and burn your Children, vers. 5. I will fill the whole city with the bodies of slain men; as ye filled it formerly with innocent blood, 2 King. 21. 16. that it shall be all over like an other Tophet. Vers. 13.  
V. 13. the houses of the Kings of Judah shall be defiled as the place of Tophet] Or, which are defiled, shall and as the place of Tophet.  
because of all the houses] Or, with all the houses.  
upon whose roofs they have burnt incense] Their houses being flat roofed, Deut. 22. 8. they used to serve and sacrifice to their idols on the tops of them. 2 King. 23. 12. Chap. 32. 29. Zeph. 1. 5. See Isai. 65. 3.  
V. 15. upon all her Towns] Heb. Cities. The lesser Cities or Towns belonging to Jerusalem the mother-city. Chap. 15. 8.& 34. 1.  
because they have hardened their necks] Chap. 7. 26.& 17. 23.  
that they might not hear my words] yield obedience thereunto. Deut. 6. 3.& 28. 1. Psal. 81. 11.   

CHAP. XX.  
Vers. 1. NOw Pashur] Or, Now when Pashur. See Chap. 21. 1.  
the son of Immer] One of that course, the sixteenth in order, whereof he was the first head. 1 Chron. 24. 14.  
who was also chief governor in the house of the LORD] The second; next under the High-Priest: Num. 3. 32. 2 King. 25. 18. Chap. 52. 24. for there were other rulers also under this second. 2 Chron. 35. 8. Chap. 35. 4.  
V. 2. Then Pashur smote Jeremiah] Thus this Priest, as a prime instrument of Satan, first perpetrated that against Gods prophet, that neither King, nor Princes, nor people durst formerly attempt.  
put him in the stocks that were] Or, prison that was. 2 Chron. 16. 10. Chap. 29. 26.  
in the high▪ gate of Benjamin] The gate, not of the Temple, but of the city: called the High-gate, by way of distinction from the Tower, that looked also the same way. Chap. 37. 12. and 38. 7.  
V. 3. that Pashur] Or, that when Pashur.  
brought forth Jeremiah out of the stocks] Or▪ prison. Vers. 3.  
Magor-missabib] That is, Fear round about. A term or form of speech, used commonly, in great and general terrors, affrightments, dangers and distresses unavoidable. Psal. 31. 13. Chap. 6. 25.& 46. 5.& 49. 29. Lam. 2. 22.  
V. 4. I will make thee a terror to thyself, and to all thy friends] Or, I will expose thee to terror, thee and all thy friends. For the particle may be redundant; as Chap. 40. 2. Either I will surround and environ thee and them with frights and fears. Or, I will inflict such things on thee, as shall affright not thyself alone, but all those that have any interest in thee. Psal. 31. 31.  
thine eyes shall behold it] Chap. 16. 9. 1 Sam. 2. 33.  
I will give all Judah into the hand] Or, power; as Psal. 22. 20.& 49. 15.  
of the King of Babylon] Of nabuchadnezzar. Chap. 25. 9.  
he shall carry them captive into Babylon, and shall slay them with the sword▪] He shall enslave some, and slay others. Chap. 15. 2. and 39. 6, 9.  
V. 5. all the strength of this city, and all the labours thereof] All the wealth gotten and gathered together by their industry, the fruit of all their labours. Chap. 3. 24.& 5. 27.  
all the treasures of the Kings of Judah] The wealth of King and Princes. Chap. 17. 20.& 19. 3. Or, gathered by many Kings successively. 2 King. 20. 17. Isai. 39. 6. Chap. 15. 13.& 17. 3.  
will I give into the hand] Or, power. Vers. 4. Chap. 21. 7. 10.  
of their enemies] The Chaldeans. Chap. 37. 10.  
V. 6. thou and all thy friends, to whom thou hast prophesied lies] That have suffered themselves to be abused and deluded by thy false-prophesies. Chap. 14. 16.  
V. 7. O LORD, thou hast deceived me, and I was deceived] Or, thou hast enticed, persuaded. Gen. 9. 27. Prov. 24. 28. Ezek. 14. 9. and I have been enticed, or, persuaded by thee. Job 31. 9. Thou didst persuade me to undertake this office: which hath proved more troublesone then I expected. Chap. 1. 7.& 17. 16. Thus fits of impatiency sometime overtake Gods Prophets, when they see no good success of their ministry. Exod. 5. 22, 23. Numb. 11. 11-15. See Chap. 11. 20.& 18. 18.  
thou art stronger then I] Thou wast too strong for me. Heb. strong from me; as Isai. 65. 5. Psal. 18. 17. Thou prevailedst with me, and didst thrust me upon it, having no mind or lust of myself thereunto. Chap. 1. 6.& 17. 16.  
I am in derision daily] Job. 12. 4. Lam. 3. 14.  
V. 8. I cried] Or, proclaimed. Dan. 3. 4.  
violence and spoil] Either, exercised among my people; which I reproved: Chap. 6. 7. Or, to be exercised upon them by the enemy, which I foretold and threatened. Chap. 6. 12. Vers. 5.  
because] Or, therefore. Chap. 22. 22.  
the word of the LORD was made a reproach unto me] Chap. 6. 10.  
V. 9. Then I said] Or, Therefore said I. Chap. 29. 16. I so thought, or so resolved; as Psal. 14. 1.& 32. 5.& 39. 1.  
I will not make mention of him, nor speak any more in his name] Considering how evil success I had with my ministry, I was sometime in the mind to give over prophesying.  
his word was in mine heart as a burning fire] Psal. 39. 3.  
I was weary with forbearing] I could have no rest in my soul, until I had fallen again to my work, and returned to the execution of mine office. 1 Cor. 9. 17. See Chap. 6. 11.  
I could not stay] Or, hold. Job 32. 18.  
V. 10. I heard the defaming of many, fear on every side] Or, of many Magor-missabibs. Vers. 3. Of many such as this Pashur; or, of many suborned by him, consulting together, how to frame reports, and carry them to the rulers; if by feigning and glozing, or by catching hold of ought that slipped from me, they might get somewhat against me. Chap. 18. 18. Matth. 22. 16, 17. Mark 12. 13, 14. Luke 11. 53, 54.& 20. 21.  
Report, say they, and we will report it] Bring to us what ye can get from him; and we will acquaint the King, or the rulers with it. Isa. 29. 21. Chap. 26. 11.  
all my familiars] Heb. every man of my peace. Chap. 38. 22. See Job 19. 19. Psal. 41. 9.& 55. 13.  
watched for my halting] Psal. 35. 15.& 38. 16. They watched me, hoping to get somewhat that might by oversight slip me, whereby they might ensnare me, and bring me into danger. Chap. 5. 16. Isa. 29 21. Luke 11. 53, 54.  
V. 11. But] Or, Howbeit; or, Notwithstanding; as Chap. 35. 14.  
the LORD is with me as a mighty terrible one] Yet he encourageth himself against all their projects and practices in assurance of Gods assistance. Chap. 1. 19.& 15. 20, 21.  
my persecutors shall stumble] Be overthrown. Chap. 18. 23. Psal. 27. 2.  
they shall not prevail] Chap. 1. 19.  
they shall be greatly ashamed] Psal. 70. 2, 3. Chap. 17. 18.  
everlasting confusion shall never be forgotten] Heb. ignominy of perpetuity. Chap. 23. 40.  
V. 12. But] Or, Yea.  
that triest the righteous] Thou that triest and approvest of the righteous. Psal. 11. 5, 7. Chap. 11. 20.& 17. 10.  
let me see] Or, I shall see. I believe, and am assured, that thou wilt right all my wrongs, and that I shall survive to see it. Psal. 59. 10.  
unto thee have I opened my cause] Chap. 11. 20.  
V. 13. Sing unto the LORD] He praiseth God in assured hope of future deliverance. Psal. 13. 6.  
he hath delivered] Psal. 35. 10.& 109. 31.  
the soul of the poor] Either the poor, simply; as Psal. 3. 2. Or, the poor in danger of losing his life; as Psal. 116. 8. That is, my poor soul; or, my poor self, as Psal. 89. 48.& 30. 3.  
from the hand] Or, the power. Chap. 15. 21.  
V. 14. Cursed be the day wherein I was born, &c.] See, what inconveniencies even the best fall into in the fight between the flesh and the spirit, until God raise them up again, Job 3. 3. Chap. 15. 10.  
V. 15. Making him very glad] Heb. by gladding gladding him; as Isai. 61. 10.  
V. 16. Let that man be as the Cities which the LORD overthrew] Let him perish, as sodom and Gomorrah did, 19. 25. Deut. 29. 23. Amos 4. 11.  
and repented not] Without recovery; or revocation of his doom past upon them, Zeph. 2. 9.  
let him hear the cry in the morning] Of men in danger of losing their lives, Chap. 18. 22.  
the shouting at noon-tide] The noise of the Trumpet sounding an alarm: Or, of the enemy breaking in to surprise and destroy, Chap. 4. 19.& 49. 2. Zeph. 1. 16. Let him be in continual terror and trouble, Job 15. 21.  
V. 17. Because he slay me not from the womb] So soon as I came out of it; so soon as I was born. Vers. 18. Job 3. 10.& 10. 19.  
her womb to be always great with me] That the fruit thereof had never seen light. Psal. 58. 8. Eccles. 6. 3.  
V. 18. Wherefore came I forth out of the womb] Job 3. 20.  
to see labour and sorrow] To sustain and suffer it. Chap. 5. 12.& 14. 13. Lam. 3. 1. Job 5. 6, 7.   

CHAP. XXI.  
Vers. 1. THe word which came, &c.] See Chap. 1. 2.& 2. 1. Chap. 21.  
when king Zedekiah sent unto him] Not as Hezekiah to Isaiah, touched with remorse for his sins; 2 King. 19. 1. Isai. 37. 2. but as Pharaoh to Moses; for escape of the judgement feared. Exod. 9. 28. 2 Chron. 36. 12. Chap. 37. 3.  
Pashur the son of Mel●hiah] Another from him mentioned Chap. 20. 1. for he was of the family of Immer; which was the sixteenth rank: 1 Chron. 24. 14. this of Melchiahs; which was the fifth. 1 Chron. 24. 9.  
Zephan●ah] Chap. 37. 3.  
the son of Maaseiah] Of the race of Maaseiah; which made the twentieth course. 1 Chron. 24. 18.  
V. 2. Nebuchadrezzar king of Babylon maketh war against us] Chap. 37. 7.  
if so be] Or, whether it may be.  
according to all his wondrous works] Psal. 44. 1.  
he may go up from us] Or, depart: or, go away from us, Chap. 37. 5. as Chap. 4. 7, 13. 1 King. 15. 19.  
V. 4. I will turn back the weapons of war that are in your hands] From your enemies upon yourselves. Chap. 13. 14. Or, from doing them any damage. Psal. 89. 41. So that your fighting against them shall be in vain. Chap. 32. 5.  
I will assemble them] Heb. gather. 1 Chron. 13. 2.  
V. 5. with an outstretched hand] Exod. 6. 6. Psal. 136. 12.  
V. 6. into the hand of Nebuchadrezzar] Or, power. Chap▪ 20. 4, 5.  
of those that seek their life] Heb. soul. Chap. 18. 20.& 34. 21.  
he shall smite them with the edge of the sword] Heb. mouth of the sword. Deut. 13. 15. Luk. 21. 24.  
he shall not spare them, neither have pity] 2 Chron. 36. 17. Chap. 6. 23.  
V. 8. I set before you] Heb. give. Deut. 30. 19.  
the way of life] Of escape; by yielding yourselves to nabuchadnezzar. Chap. 38. 17.  
the way of death] Of destruction; by standing out against him. Chap. 27. 8.  
V. 9. he that abideth in this city, shall die, &c.] Chap. 38. 2.  
his life shall be unto him for a prey] As delivered from imminent and eminent danger. Chap. 39. 28.& 45. 5.  
V. 10. I have set my face against this city] Psal. 34. 16. Chap. 44. 11.  
for evil, and not for good] Chap. 39. 16.& 44. 27.  
it shall be given into the hand] Or, power. Vers. 3.  
he shall burn it with fire] Chap. 38. 23.& 39. 8.  
V. 11. touching the house of the King] Or, to the Kings house. to those of his family. as Josh. 24. 15.  
V. 12. Execute judgement] Chap. 22. 3. Heb. Judge. Psal. 82. 3.  
in the morning] The usual time of judicature. Psal. 101. 8. Eccles. 10. 16. Do it timely and diligently.  
lest my fury go out like fire, &c.] Chap. 4. 4.& 17. 24.  
V. 13. I am against thee] Whom there is no withstanding, or standing out against. Psal. 76. 7.  
O inhabitant of the valley, and rock of the plain] Heb. inhabitress( Chap. 10. 17.) of the valley, and of the rock of the plain. Jerusalem, situate on a rising; built part on the hill, and part on the plain; and environed with hills. Psal 125. 2. Chap. 17. 3. Which strength of their situation they trusted too much to. See Chap. 46. 19.  
who shall enter into our habitations] Chap. 49. 4.  
V. 14. But] Or, And. as continued with the denunciation. I am against thee. Vers. 13.  
I will punish you] Heb. visit upon you. Chap. 9. 25.  
according to the fruit of your doings] Prov. 1. 31.  
I will kindle a fire] Chap. 17. 27.& 50. 32.  
in the foreste thereof] In their houses, that stand as thick as trees in a foreste: or, that are built with timber taken from the foreste of Lebanon. Chap. 22. 7. Or, in their towns and Cities, that stood like so many tufts of trees in a foreste. Chap. 19. 15.   

CHAP. XXII.  
Vers. 1. GO down to] Or, Go to. Chap. 18. 1.  
the house of the king] To the palace, either of Jehoiakim, or of Jechoniah his son: for in the reign of the one of those two was this prophecy delivered, to wit, while Jehoahaz yet lived in captivity; and while Jehoiakim also was yet alive, whether at home, or abroad in captivity, uncertain. See Vers. 10. 11. 18. Besides that in it( unless that from Vers. 20. a new prophecy do begin) Jechoniahs captivity is also foretold Vers. 24, &c. But concerning the order of this, and the other ensuing prophecies, see Chap. 27. 1.  
Vers. 2. Hear the word of the LORD, O king of Judah] This was Jeremiahs ordinary manner of preaching before the Kings of Judah from Josiah to Zed●kiah. Chap. 17. 20.& 1. 2, 3.& 25. 3.  
V. 3. Execute ye judgement and righteousness] Chap. 21. 12. Isa. 56. 1.  
deliver the spoiled out of the hand of the oppressor] Psal. 72. 2, 4, 12.& 82. 3, 4.  
V. 4. if ye do this thing indeed] Heb. doing do( Chap. 7. 5.) this word. Chap. 26. 2.& 32. 17.  
then shall there enter in by the gates of this house, &c.] Chap. 17. 25.  
sitting upon the throne of David] Heb. for David upon his throne.  
V. 5. I swear by myself] Chap. 49. 13. Because he hath none greater then himself to swear by. Heb. 6. 12. and what he sweareth by himself, binding by so solemn an oath, shall undoubtedly be fulfilled. Psal. 110. 4.& 132. 11. Heb. 6. 17, 18.  
V. 6. thus saith the LORD unto] Or, concerning. Vers. 11. 18.  
the kings house of Judah] And the whole city, Vers. 8. and kingdom together with it. Vers. 22.  
Thou art Gilead unto me, and the head of Lebanon] I have made thee fat and wealthy, as Gilead, a rich and fat soil▪ Numb. 32. 1. and lofty, as Lebanon, Vers. 23. a high mountain, full of tall cedars. 1 King. 5. 6. Lam. 1. 1.  
unto me] Or, by me. by my means. as Chap. 15. 8.  
I will make thee a wilderness] Chap. 9. 10, 11, 12.  
V. 7. And I will prepare] Or, For I have prepared. as Isa. 9. 11. Heb. sanctify. Or, have sanctified. Isa. 13. 3. Chap. 6. 4.  
destroyers against thee] The Chaldeans. Chap. 4. 7.  
every one with his weapons] Or, instruments. axes and hatchets; such as trees are wont to be felled with. Psal. 74. 5, 6. See Chap. 46. 23.  
they shall cut down thy choice cedars] Heb. the choice of thy cedars. Isa. 37. 24. Thy fair buildings made of the choicest cedars. Chap. 21. 14. Vers. ●3.  
V. 8. they shall say] wondering, as at a thing never likely to fall out, that God should ever have suffered that goodly city and kingdom to be so ruined. Lam. 4. 12.  
every man to his neighbour] Or, friend, familiar. Chap. 9. 4. one to another. Gen. 11. 3, 7. Mal. 3. 16.  
Wherefore hath the LORD done thus unto this great city] Deut. 29. 24. 1 King. 9. 8.  
V. 9. Because they have forsaken the covenant of the LORD, &c.] Chap. 1. 16.& 16. 11.  
V. 10. Weep ye not for the dead] For Josiah,( for whom they made grievous lamentation. 2 Chron. 35. 24, 25.) for it is well with him. 2 King. 22. 20. Isa. 57. 1, 2. Like that of our Saviour, Luk. 23. 28.  
weep sore] Heb. weeping weep. Isa. 30. 19.  
for him that goeth away] For Jehoahaz; who is gone captive into Egypt: where he died. 2 King. 33. 34. Vers. 11. Or, for Jehoiakim, who was carried captive, towards, if not to, Babylon; nor was to return unto Jerusalem again. See Vers. 19.  
V. 11. thus saith the LORD touching] Or, unto.  
Shallum] Jehoahaz: who, it seemeth, had two names; and, it may be, a third; Johanan, or John. 1 Chron. 3. 15. Or called Shallum, for his short reign; 2 King. 23. 11. from another of that name, who reigned but a month; 2 King. 15. 31. as more worthy of that name, then his younger brother so called. 1 Chron. 3. 15. Though some understand this of that Shallum the fourth son of Josiah; whom they suppose to have reigned as viceroy, or guardian to Jechoniah, in his fathers absence; as spoken, not of him, but to him, concerning Jehoiakim. See Chap. 25. 1.  
which went forth out of this place, He shall not return thither any more] Or, He that is gone forth out of this place, shall not return thither any more. He that is gone; Jehoahaz into Egypt. Ezek. 19. 4. 2 King. 23. 30. Jehoiakim unto Babylon. Ezek. 19. 9. Chron. 36. 6. See Vers. 10. 19.  
V. 12. he shall die in the place whither they have lead him captive] 2 King. 23. 34. Ezek. 19. 9.  
V. 13. Wo unto him that buildeth his house by unrighteousness] Hab. 2. 9.  
that useth his neighbours service without wages] Heb. serveth himself of him. Chap. 25. 14. Compelleth him to serve, or work for him without hire. Exod. 1. 14.  
g●veth him not for his work] Against Gods express law. Lev. 19. 13. Deut. 24. 14.  
V. 14. I will build me a wide house, and large chambers] Heb. an house of measures; or, dimensions. Numb. 13. 32. as a man of dimensions, for a man of a large and tall stature. 2 Sam. 21. 20. Or, with( as Chap. 11. 16.) large( Heb. through aired) chambers.  
cutteth him out windows] Or, my windows. Some supposing, that he mangled the windows of the Temple, to grace his own building. as 2 King. 18. 16.  
painted with v●rmilion] Heb. anointed.  
V. 15. Shalt thou reign because thou closest thyself in cedar] Thou Jehoiakim; or, thou Shallum, who art not amended by Gods judgements upon thy brother, 2 King. 24. 3, 4. dost thou think this the way to establish thy throne, by stately buildings raised from cruel oporession? Hab. 2. 9.  
did not thy father] Josiah; a good King; who advanced Gods service, and executed justice; and by Gods blessing upon him enjoyed peace and prosperity. Prov. 16. 12.  
eat and drink] Live cheerfully and comfortably; Eccles. 9. 7. Matth. 11. 18, 19. though he had not such a stately house as thou hast.  
V. 16. was not this to know me] To do right, and live according to my word and will. Chap. 9. 3. Hos. 4. 1. Jam. 1. 27. 1 Joh. 2. 4.  
V. 17. for violence] Or, incursion. Chap. 23. 10.  
V. 18. concerning Jehoiakim] Which name was given him by Pharaoh Nechoh, whereas before he was called Eliakim. 1 King. 23. 34. He is also called Joakim, a name for signification well agreeing with the former, 1 Chron. 3. 15. where he is said to be the second son of Josiah; though indeed by two yeers elder then Johoahaz, 1 King. 23. 31, 36. because his brother was by the vote of the State preferred before him to the crown: 1 Kin. 23. 30. howbeit Nechoh upon his return reversed their choice, and settled the Kingdom upon the right heir, 2 King. 23. 33, 34.  
They shall not lament for him,] Because every one shall have matter enough of lamentation for himself; or, because he shall have no solemn funeral, Chap. 16. 6. and 34. 5.  
A● my brother▪] 1 King. 13. 30.  
V. 19. He shall be butted with the burial of an ass,] Not honourably among his ancestors; Isai. 14. 18. but as carrion is cast out, that it may not infect, Isai. 14. 19. that which Josephus in his Antiquities, lib. 10. cap. 8. saith befell him; being slain in the city, and his corps cast out before the wall unburied. But it seemeth rather, that he died at Babylon, or in the way at least thither. See 2 Chron. 36. 6. Ezek. 19. 9.  
V. 20. Go up▪ &c.] The Prophet here directeth his speech to the main body of the Jewish people; whom he speaketh unto, as elsewhere, so here, as to a woman of State, Vers. 23. And it may seem, that at these words there beginneth a new prophesy, delivered some space of time after the former, in the reign of Jehoiachin, or Jeconiah; who entred not upon the Kingdom before his fathers decease, whether dying at home or abroad, 2 King. 24. 6. 2 Chron. 36. 8. See Vers. 2.  
to Lebanon, &c.] To call to the Assyrians the one way, and the Egyptians the other way, for help against the Chaldeans, but in vain; the Chaldeans having subdued all on either side before, 2 King. 24. 7.  
all thy lovers] Chap. 4. 30.  
are destroyed] Heb. broken. 2 Chron. 14. 13.  
V. 21. I spake unto thee in thy prosperity] Heb. prosperities.  
I will not hear] Chap. 2. 31.& 6. 17.  
this hath been thy manner from thy youth] Chap. 2. 24, 25. and 32. 30.  
V. 22. The wind shall eat up all thy pastours] All thy rulers, Chap. 10. 21.& 23. 1. shall vanish away, as wind. Or, shall find all their hopes concerning foreign helps windy and vain, Chap. 5. 13. Hos. 4. 19.& 12. 1.  
thy lovers shall go into captivity] Thy confederates. Vers. 20.  
surely] Or, therefore. Chap. 20. 8.  
then shalt thou be ashamed and confounded] Chap. 2. 36.  
V. 23. O inhabitant] Heb. inhabitress. Chap. 10. 17. and 21. 13.  
of Lebanon] That livest, and carriest thyself as loftily, as if thou dwelledst on the top of Lebanon. Vers. 6.  
that makest thy nest in the cedars] In palaces and houses cieled with Cedar. Vers. 7.  
how gracious shalt thou be when pangs come upon thee] What will all thy beauty, state, or wealth avail, when such troubles and straits surprise thee? Isa. 10. 3.  
the pain as of a woman in travail] Chap. 6. 24.& 13. 21.  
V. 24. though ●oniah] Otherwise called Jehoiachin, 2 King. 24. 8. and Jechoniah, 1 Chron. 3. 16. here in contempt Coniah; as also Chap. 37. 1.  
were the signet upon my right hand] As near, and as dear to me, as is a Kings signet, that he weareth continually on his finger, Cant. 8. 6. Hag. 2. 23.  
V. 25. I will give thee] Chap. 21. 7.& 34. 20.  
into the hand] Or, power. Chap. 20. 4, 5.  
of them that seek thy life] Heb. soul. as Chap. 19. 7.  
V. 26. I will cast thee out] 2 King. 24. 12. Isa. 22. 17.  
into another country] Into Chaldea, 2 Chron. 36. 10.  
V. 27. to the land whereunto they desire to return] Heb. lift up their mind. Exod. 32. 15. Psal. 24. 4. Chap. 44. 14.  
V. 28. Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure?] How cometh it to pass that no more account is made of him, then as of an old picture, or image fallen to pieces: or a rotten instrument, or vessel, of no value, that is fit for no use; or filthy and sluttish; and therefore not regarded? Psal. 31. 12. Chap. 48. 38. Hos. 8. 8.  
V. 29. O earth, earth, earth, &c.] Because it might seem to his people a thing incredible, that both he and his should be thus cast out, and the descent of the royal estate so cease; he calleth upon the earth to make record of it; that it might remain as a monument of this heavy doom to all posterity. See Chap 17. 13.  
V. 30. writ ye this man childless] Enter his name in the royal genealogy or descent, without mention of any issue: either, as some, because he had none at all, but died childless: or, as others rather, for the reason here subjoined; because albeit he had issue, begotten and born in the captivity, Vers. 28. 1 Chron. 3. 15, 17. Matth. 1. 12. yet none of his issue were to succeed him in the kingdom: for Zedekiah his uncle was made King in his stead. 2 King. 24. 27. nor did any of his posterity attain to the royal estate; which expired in Zedekiah. See the like of Jehoiakim, Chap. 36. 30.   

CHAP. XXIII.  
Vers. 1. WO be unto the pastours] Princes, rulers, priests and prophets. Chap. 10. 21. and 22. 22. and 25. 34.& 50. 6. Ezek. 34. 2.  
the sheep of my pasture] Or, my pasture sheep. Psal. 100. 3. Which I take special care; and have provided good pasture for. Psal. 23. 1, 2.  
V. 2. against the pastours that feed my people] That rule them; and should feed them: but do nothing less. Ezek. 34. 2, 3.  
I will visit upon you] Or, punish you for. Exod. 32. 34. I will visit you in wrath and judgement, for your not visiting them, that is, performing all good offices of help and relief to them, according to your duty, Ezek. 34. 4, 8, 10. Matth. 25. 41, 43.  
V. 3. I will gather the remnant of my flock, &c.] To comfort and confirm the faithful, the prophet telleth them still, that after the dispersion of his people, God yet will have a remnant to make him a Church, which he will gather and preserve, Isa. 1. 9.& 4. 3.& 6. 13.& 9. 21. Chap. 3. 14.& 12. 14.& 16. 15.& 31. 7. Ezek. 20. 40, 41.& 34. 11, 12. Mic. 2. 12.  
V. 4. I will set up shepherds over them] Chap. 3. 15. Ezek. 34. 11, &c.  
neither shall they be lacking] Or, missing Isa. 34. 16.  
V. 5. Behold, the dayes come, &c.] Isa. 4. 2.& 40. 11.& 45. 8. Chap. 33. 14, 15. Dan. 9. 24. Joh. 1. 45.  
a righteous branch] Christ, the true branch; in whom this was fulfilled, Isa. 11. 1. Zech. 3. 8.  
a king shall reign and prosper] Isa. 52. 13.& 53. 10.  
and shall execute judgement and justice in the earth] Or, upon the earth. Chap. 31. 22. Matth. 6. 10. Or, in the la●d. Isa. 58. Vers. 8.  
V. 6. In his dayes Judah shall be saved, &c.] Deut. 33. 28. Chap. 33. 16.  
this is his name whereby he shall be called] Either Israel, whose righteousness Christ is: 1 Cor. 1. 30. and who is one with Christ: 1 Cor. 6. 17.& 12. 12. Or, Christ, who is the righteousness of his, Dan. 9. 24. 2 Cor. 5. 21.  
THE LORD OUR righteousness] Or, The Lord is our righteousness. Isa. 45. 24. Heb. Jehovah tsidkenu. Chap. 33. 16.  
V. 7. they shall no more say, The LORD liveth which brought up the children of Israel out of the land of Egypt, &c.] Isa. 43. 18. Chap. 16. 14, 15.  
V. 9. Mine heart within me is broken, because of the prophets] The false-prophets, that deceive and delude the people, See Chap. 14. 13.  
all my bones shake] Hab. 3. 16.  
I am like a drunken man] Not able to stand on my legs; and at my wits end, Psal. 107. 27. Isa. 24. 20.  
V. 10. the land is full of adulterers] Chap. 9. 2.  
because of swearing] Or, cursing. or, the curse. Because of their oaths and perjuries, joined commonly with execrations, Lev. 5. 1. judge. 17. 2. Nehem. 10. 29. Or, by reason of Gods curse upon the land for sin, Isa. 24. 6.  
the pleasant places] Or, habitations; that is, habitable places: or, pastures, Joel 2. 22. Chap. 9. 10.& 12. 4.  
of the wilderness] Or, plain. I. am. 4. 19.  
and their course is evil, and their force is not right] Or, yet( as Chap. 2. 25.) their violence( as Chap. 22. 17.) is evil, and their might( as Chap. 49. 35.) is not right. is not set upon, or employed about, that which is right; but bent wholly to the contrary: as Psal. 36. 4. Notwithstanding the curse of God upon the land, they run on still in a violent course unto evil, and bend themselves with all their might thereunto, Chap. 5. 3. and 8. 6.& 9. 3.  
V. 11. in my house have I found their wickedness] My very Temple is full of their superstitions and Idolatries. 2 Chron. 36. 14. Chap. 7. 10. 11. Ezek. 7. 20.  
V. 12. as slippery ways in the darkness] That they may fall; and not know how to recover themselves, Psal. 35. 6. Joh. 11. 10. 1 Joh. 2. 11.  
the year of their visitation] Chap. 11. 23.& 48. 44.  
V. 13. I have seen folly] Or, an absurd thing. Heb. unsavoury. Job 6. 6.  
caused my people Israel to err] Isa. 3. 12.& 9. 16. Chap. 18. 15. Vers. 32.  
V. 14. I have seen also in the prophets of Jerusalem] They that should have been better, Hos. 4. 15. and ought to have been warned, by what befell those of Samaria; and yet are worse then they. Chap. 3. 8.  
an horrible thing] Or, filthiness. Chap. 5. 30.& 29. 17.  
walk in lies] Heb. a lye. or, falsehood. Ver. 26.  
they strengthen also the hands of evil doers] They confirm men in their wickedness; and so keep them from repentance, Ezek. 13. 22.  
they are all of them unto me as Sodom, and the inhabitants thereof as Gomorrah] How holy soever they may seem to others, I abhor them, as I did those abominable cities, Isa. 1. 9. Ezek. 16. 46.  
V. 15. I will feed them with wormwood] Chap. 8. 14.& 9. 15.  
make them drink the water of gull] Or, juice of h●mlock.  
from the prophets of Jerusalem is profaneness, &c.] Or, hypocrisy. Vers. 11.  
V. 16. they make you vain] Or, beguile you.  
they speak a vision of their own heart] The devices of their own heads and hearts, Chap. 14. 14. Vers. 26.  
V. 17. They say still] Heb. saying say. Exod. 21. 5.  
Ye shall have peace] Chap. 6. 14.& 8. 11. Ezek. 13. 10. Zech. 10. 2.  
that walketh after the imagination, &c.] Or, stubbornness. Chap. 16. 12.& 18. 12.  
V. 18. who hath, &c.] Either the Prophets own speech concerning them; which of them hath God acquainted with any such purpose of his? Vers. 22. Job 15. 8. Or, of the false-prophets demanding how Jeremiah, or any other besides themselves, should come to know any such thing from God, as he, or they spake: as if themselves alone were acquainted with Gods privy counsels, and none could know them but from them: and so heartening the people against the menaces of Gods prophets. 1 King. 22. 24.  
stood in the counsel of the LORD] Or, secret. Psal. 25. 14. As servants stand attending on great personages: and by that means sometime come to notice of their intentions, which from others are concealed, 1 King. 10. 8. Pro. 22. 29. Matth. 18. 10.  
V. 19. a whirlwind of the LORD] Or, a mighty whirlwind. as Gen. 10. 9. Psal. 36. 6. See Chap. 30. 23.  
is gone forth in fury] Or, fury is gone forth.  
a grievous whirlwind] Or, pa●ning. Job 15. 20. or, continuing. Job 20. 21. Chap. 30. 23.  
it shall fall] Or, rest. 2 Sam. 3. 29. Hos. 11. 6.  
V. 20. The anger of the LORD shall not return] Chap. 30. 24.  
in the latter dayes] Heb. posterity of dayes. Chap. 48. 47.  
ye shall consider it perfectly] Or, understand it fully. Heb. consider it, with understanding, or consideration. Ye shall then certainly know, that God hath sent me; and that his word by me is true, Ezek. 2. 5.& 6. 10.  
V. 21. I have not sent these prophets] Chap. 14. 14. and 27. 15. and 29. 8, 9.  
V. 22. if they had stood in my counsel] Had been admitted into so near attendance with me, as to be made acquainted with my will and purpose, Vers. 18. 1 King. 22. 19.  
and had caused my people to hear my words] Or, they would then have caused them, &c. They would have acquainted them with my word and will; and not taught them their own devices, nor  told them their own dreams. Vers. 16. 25.  
then they should have turned them from their evil way] Or, and have turned them, &c. They would have endeavoured so to do; as my true and faithful prophets from time to time have done, Chap. 25. 3, -5.  
V. 23. Am I a God at hand, and not a God afar off] As well on earth, that seemeth farther off from me, Psal. 103. 11. Job 22. 12, -14. as in heaven, that seemeth nearer to me, as being the place of my special resiance, Psal. 115. 3.  
V. 24. Can any hid himself in secret places, &c.] Psal. 139. 7, &c. Amos 9. 2, 3.  
that I shall not see him] Do not I see your falsehood and your wickedness; howsoever ye cloak it, and wheresoever ye commit it. Pro. 15. 3. Job 34. 21, 22.  
do not I fill heaven and earth] Am I not present every where? Pro. 15. 3. 1 King. 8. 27. Psal. 139. 7.  
V. 25. I have dreamed] I have a prophecy revealed to me from God by dream, Num. 12. 6.  
V. 26. How long shall this be in the heart of the prophets that prophesy lies? yea, they are prophets of the deceit of their own heart] Or, How long?( will they never leave this course? as Psal. 6. 3.) is it in the heart of them( is it their delight, as Psal. 37. 31.& 40. 8. or, are they desperately bent, as Isa. 63. 4.) to be prophets of lies, and of their own deceit full fancies? Vers. 16.  
V. 27. to cause my people to forget my name by their dreams] This being Satans slight, in raising up of false prophets, to withdraw people from God, Chap. 28. 16.& 29. 33.  
which they tell every man to his neighbour] Or, one to another. Chap. 22. 8.  
as their fathers have forgotten my name, for Baal] judge. 3. 7. and 8. 33, 34.  
V. 28. The prophet that hath a dream] Heb. with whom a dream is.  
let him tell a dream] Let him tell it as his own phantasy; and not slander my word, make it a cloak to cover, or commend his lies.  
speak my word faithfully] Dividing it aright, and applying it to that purpose, for which it was spoken: not mingling human fancy, with it, as chaff with wheat, Ezek. 3. 17. Luk. 12. 42. 1 Cor. 2. 13.& 4. 2. 2 Tim. 2. 15. 1 Pet. 2. 2.& 4. 10, 11.  
what is the chaff to the wheat] Or, what hath the chaff to do with the wheat? Heb. what to the chaff with the wheat? The like phrase is, Hos. 14. 9. Joh. 2. 4. To what end should lies and fancies, that are no better then chaff, be mingled with my word, that should feed mens souls? Chap. 3. 15. Joh. 6. 27.  
V. 29. I not my word like as a fire and like a hammer that breaketh the rock i● pieces] Of a powerful nature; to burn out dross, and burn up stubble; to break stony hearts, and to batter the obstinate to pieces, Chap. 5. 14.& 20. 9. Luk. 24. 32. Heb. 4. 12. 2 Cor. 2. 16.& 10. 4. 5.  
a hammer] Chap. 50. 23.  
V. 30. I am against the prophets] Deut. 18. 20. Chap. 14. 14, 15.  
that steal my words every one from his neighbour] Or, one from another. Vers. 27. That conceal the truth from them; which they ought to teach them: Act. 20. 27. or, that work that again out of them, that the true prophets have taught them, Matth. 13. 19. Luk. 8. 12.  
V. 31. that use their tongues] Or, that smooth their tongues. Heb. that take; or, as some, lick with their tongues. that speak pleasing things, Isa. 30. 10. Chap. 6. 14.& 8. 11. Mic. 2. 11.  
V. 32. that prophesy false dreams] Heb. dreams of falsehood. Isa. 32. 7.  
cause my people to err] Vers. 13.  
by their lightness] Zeph. 3. 4.  
yet I sent them not] Or, when I have not sent them.  
therefore they shall not profit this people at all] Or, nor do they profit( Heb. profiting profit) this people at all. They do them no good, but much hurt by their false prophecies, and flatteries. Lam. 2. 14.  
V. 33. What is the burden of the LORD] Because the Prophets oft began their Sermons with, The burden of the Lord, or the like, Isa. 13.& 15. &c. Mal. 1. 1. therefore the profane people would in mockery demand of them, what new burden they had for them.  
V. 34. I will even punish that man] Heb. visit upon. Vers. 2.  
V. 35. every one to his neighbour, and every one to his brother] Chap. 31. 34. Ver. 27. 28.  
V. 36. the burden of the LORD shall ye mention no more] Because the word was grown into contempt and derision among them, God would have it no more used by them; but would have them speak in another phrase, with due reverence both to his messengers and to their message. So Hos. 2. 16.  
every mans word shall be his burden] That which they mock and contemn, shall befall them. Or, this their mockery shall bring burden enough upon them; they shall pay full dearly for it, Chap. 5. 14, -15.  
V. 39. I will utterly forget you] Heb. forgetting forget. Deut. 8. 19. Look no more after you; take no more care of you, for your good and behoof; then as if I had clean forgotten you. Hos. 4. 6.  
and cast you out of my presence] As Psal. 89 39. 44.  
V. 40. I will bring an everlasting reproach upon you, and a perpetual shane] Heb. reproach of perpetuity, and a shane of perpetuity. Chap. 20. 11.   

CHAP. XXIIII.  
Vers. 1. AFter that] In the beginning of Zedekiahs reign, 2 King. 24. 17. See Chap. 27. 1.& 28. 1.  
king of Babylon had carried away captive] 2 King. 24. 12, &c. 2 Chron. 36. 10. Chap. 29. 2.  
Jechoniah] Called else-where Jehoiachin, 2 King. 24. 8. and Coniah, Chap. 22. 24.  
V. 2. One basket had very good figs, &c.] Of the figs which he saw in the vision; the good resembled those that were already gone into captivity under J●●honiah; Vers. 5. the bad, those that yet remained under Zedekiah. Vers. 8.  
which could not be eaten, they were so bad] Heb. shall not be eaten( as Chap. 2. 23.& 11. 12.) for badness. So Vers. 3. 8.  
V. 5 I aclowledge them that are carried away captive] Heb. the captivity. Psa. 126. 1. I take special notice of them, and own them, Psal 1. 6.& 37. 18. Joh. 10. 14. Matth. 7. 23.  
for their good] Hence some gather, that God approved of his delivering up of himself unto nabuchadnezzar, 2 King. 24. 12. as obeying the like command, to that Chap. 21. 8. But the plainer meaning is, that this was done by a special hand of God; and that for the good of those among them, that belonged unto God, Psal. 119. 67, 71. Rom. 8. 28. 1 Cor. 11. 30. 32.  
V. 6. I will set mine eyes upon them] Psal. 33. 18.& 34. 15.  
for good] Nehem. 5. 19.& 13. 31.  
I will bring them again to this land] Chap. 12. 15.& 16. 15.  
I will build them, &c.] Chap. 42. 10.  
V. 7. I will give them an heart to know me] Intimating that man cannot know God to any purpose, until God give him an understanding heart, 1 Joh. 5. 20. 2 Tim. 2. 7.  
an heart, &c.] Deut. 30. 6. Chap. 32. 39. Ezek. 11. 19.& 36. 26, 27.  
they shall be my people, and I will be their God] Chap. 30. 22. and 31. 33.& 32. 38.  
they shall return unto me with their whole heart] Sincerely, and entirely; not feignedly and haltingly; as formerly they had done. Chap. 3. 10.& 29. 13. Psal. 119. 3.  
V. 8. the evil figs, &c.] Vers. 2. Chap. 29. 17.  
them that dwell in the land of Egypt] That shall fly, contrary to my command into Egypt, 2 King. 25. 26. Chap. 42. 15, -18. and 43. 4,— 7. or, that have fled( as it is not unlikely that some had) already, Isa. 30. 2.& 31. 1.  
V. 9. to be removed into all the kingdoms of the earth] Heb for removing; or, vexation. To be driven to and fro, Chap. 29. 18.& 34. 17. Or, to be vexed& molested, 2 Chron. 29. 8. Isa. 29. 18. Hab. 2. 7. See Lam. 1. 8. See Chap. 15. 4. Deut. 28. 25.  
to be a reproach and a proverb] Heb. for, or, unto a reproach, and for, or, unto a proverb. Deut. 28. 37. 1 King. 9 7.  
a taunt and a curse] Chap. 26. 6.& 29. 22.  
V. 10. I will sand the sword, the famine, and the pestilence among them] Chap. 14. 15.& 34. 17.   

CHAP. XXV.  
Vers. 1. THe word that came, &c.] See Chap. 1. 2.& 2. 1.  
in the fourth year of Jehoiakim] See Chap. 36. 1.  
the first year of Nebuchadrezzar] The first year of whose reign comprehended part of the third year of Jehoiakims reign, and part of his fourth, Dan. 1. 1. in which year he surprised Jerusalem; and took with him thence divers youths of the blood royal to be brought up in his court; Dan. 1. 2. yet left Johoiakim still king; but holding his crown from him, as he did from Pharaoh Nechoh before: who continued loyal to him three yeers; but after three yeers end revolted from him: whereupon he returned, took him, and carried him away captive: 2 King. 24. 2. 2 Chron. 36. 6. Ezek. 19. 9.  
V. 3. From the thirteenth year of Josiah] What time the prophet was first called unto this office, Chap. 1. 2.  
rising early and speaking] Sparing no diligence or labour, Chap. 7. 13. Psal. 101. 8. Withall alluding to the time of the morning meeting for Gods solemn service, Num. 28. 4. 2 King. 3. 20. Act. 2. 15. at which time it is likely the prophet usually preached; there being then the greatest concourse of people in the Temple.  
V. 4. rising early and sending] Chap. 29. 19.  
V. 5. Turn ye again now, &c.] They laboured with one consent to reclaim you from your evil courses; your idolatry especially, which ye have always been too much addicted unto. 2 King. 17. 13. Chap. 18. 11.& 35. 15. Jo● 3. 8.  
and dwell in the land] Or, so shall ye dwell in the land. Psal. 37. 27.  
V. 6. provoke me not to anger with the works of your hands] Your idols, Chap. 32. 30.  
V. 7. that ye might, &c.] Chap. 7. 18.  
provoke me to anger] Psal. 78. 40, 58.& 106. 29. 42.  
to your own hurt] Not mine: whom no wickedness of yours can reach to, nor do the least harm. Chap. 7. 19. Job 35. 6. 8.  
V. 8. ye have not heard my words] harkened to them, and yielded obedience thereunto. Vers. 3. 4.  
V. 9. I will sand and take all the families of the north] The Chaldeans, with all their power. Chap. 1. 15.& 4. 6.& 6. 22.  
the king of Babylon my servant] Who shall do me service in chastising you, Chap. 27. 6.& 43. 10. Ezek. 29. 18, 20. Thus the wicked, and Satan himself, are Gods servants, Psal. 119 91. because he employeth them, and maketh use of them; though contrary to their own intentions, Isa. 10. 5, -7. and turneth what they do, out of evil grounds, and for sinister ends, to his own glory, and the good of his, Psal. 76. 10. Chap. 24. 5.  
against all these nations round about] To wit, the Philistines, Ammonites, Egyptians and others, 2 King. 24. 7. Chap. 46. 26. and 48. and 49.  
make them an astonishment] Chap. 19. 8. Vers. 18.  
perpetual desolations] Heb. desolations of perpetuity. Isa. 58. 12. Vers. 12.  
V. 10. I will take from them, &c.] Heb. I will cause to perish from them. Obad. 8.  
the voice of mirth] Chap. 7. 34.& 16. 9. Ezek. 26. 13. Hos. 2. 11.  
the sound of the mill-stones] For want of grist, Eccl. 12. 4. Rev. 18. 12. Meaning, that bread, and whatsoever served either for their jolitie or sustenance, should be taken away, Isa. 3. 1.  
V. 11. these nations shall serve the king of Babylon] Not one; but three of them successively, one after another. Chap. 27. 7.  
seventy yeers] The term and stint of their captivity is precisely set down, for the better confirmation of the truth of his prophecy, and the support of the faithful during the captivity in an hopeful expectation of their deliverance, when that time was expired: Dan. 9. 2. and these seventy yeers commence, not from the fourth year of Jehoiakims reign;( though this were by the Prophet here then foretold, Vers. 1.) about which time nabuchadnezzar, having subdued those parts, may seem to have taken Jerusalem, and taken thence Daniel with some other of the blood royal, Dan. 1. 1, 2. for Jehoiakim continued his reign seven yeers after that, 2 King. 23. 36. 2 Chron. 36. 5. nor is there mention of any considerable number, carried away during his reign; neither do they begin at the eleventh year of Zedekiahs reign; though the city were then surprised and sacked; and the land much more then before dispeopled, by a second captivity more general then the former: 2 King. 25. 2,— 11. 2 Chron. 36. 17,— 20. but at the captivity of Jehoiachin, otherwise called Jechoniah, 2 King. 24. 10,— 16. Chap. 22. 25, 26. as appeareth by Ezek. 40. 1. where the captivity is said to have begun eleven yeers before the sacking of the city; and Ezek. 33. 21. where the tidings thereof are said to have been brought to Ezekiel abiding among the captives, in the twelfth year of the captivity. See also Chap. 24. 1.& 28. 4.& 29. 1, 2.  
V. 12. it shall come to pass, &c.] 2 Chron. 36. 21, 22. Ezr. 1. 1. Chap. 29. 10. Dan. 9. 2.  
when seventy yeers are accomplished] Out of which seventy, six and thirty complete are of Nebuchadnezzars reign: Chap. 52. 31. the other thirty and four are to be divided between Evilmerodach and Belshazzar, Dan. 5. 1. unless some vacation, or usurpation( which some think) came between their two reigns. See Chap. 37. 7.  
I will punish the king of Babylon] As he did with Ashur before. Isa. 10. 12. Heb. visit upon. Chap. 23. 34.  
will make it perpetual desolations] See Isa. 13. 19.& 14. 23. Chap. 50. 40.& 51. 26. Heb. desolations of perpetuity. Vers. 9.  
V. 14. many nations and great Kings] Or, great nations, &c. Psal. 25. 11. The Medes and Persians, with their complices, under the conduct of Darius and Cyrus, Isa. 13. 4. Dan. 5. 28. 31.& 10. 1.& 11. 1.  
shall serve themselves of them also] Or, bring them, ev●n them also into servitude. as Exod. 1. 14. Chap. 22. 13. See Chap. 27. 7. them, to wit, the Babylonians. Vers. 12.  
I will recompense them, &c.] Psal. 28. 4. Chap. 51. 24.  
V. 15. Take the wine-cup of this fury] Or, this wine-cup of fury. Rev. 14. 10. That direful potion of affliction, that God hath tempered and allotted a portion of unto each of them: though to his own with an alloy and mixture of mercy, Hab. 3. 2. to the rest with a deeper and larger measure of wrath. Vers. 27. Job 21. 20. Psal. 11. 6.& 75. 8. Isa. 51. 17.  
V. 16. they shall drink, and be moved] Or, be tossed. or, toss themselves to and fro. Chap. 5. 22. as men unquiet with drink in their brains, or in distemper of frenzy, are wont to do, Pro. 23. 34.  
and be mad] Ezek. 23. 34. Chap. 51. 7.  
V. 17. Then took I the cup at the LORDS hand, and made all the nations to drink] Either in vision; or by denunciation. Chap. 27. 4.  
V. 18. an astonishment, &c.] Vers. 9.  
as it is this day] Or, as appeareth this day. Deut. 4. 20, 38.& 8. 18. 1 King. 8. 24. As already is begun, and may be seen in the invasion of the land, and devastation of it by the Chaldean forces and their complices. 2 King. 24. 2. Though some think, that the Prophet hath relation here to the time, not when he first uttered, but when afterward he penned, and in writing published, this together with the rest of his prophecies: which seemeth not so probable.  
V. 20. all the mingled people] The several nations hereafter name; whose borders mingled one with another: or rather, a certain people of Arabia, that lived wildly, wandring from place to place, and being a mixture of divers nations, Gen. 14. 1. Ezek. 30. 5. Chap. 50. 37.  
the land of Uz,] Part of the East country, bordering upon Idumea, Job 1. 1. Lam. 4. 21. so called, either of Uz the son of Aram; Gen. 10. 23. or of Uz descended from Seir, Gen. 36. 28.  
Ashkelon, and Azzah, and Ekron] Cities of the Philistines. 1 Sam. 6. 17.  
the remnant of Ashdod] Because, as is supposed, the father of Pharaoh Nechoh an Egyptian King had long besieged, and much impaired that city. Herodotus lib. 2. Or, because it had been sacked and much wasted by Tartan, one of Senacheribs commanders, Isa. 20. 1. So Chap. 47. 4.  
V. 21. Edom] Chap. 49. 7. Lam. 4. 21.  
Moab] Chap. 48.  
Ammon] Chap. 49. 1.  
V. 22. the kings of Tyrus] Either kings of several colonies thence sent abroad, and countries thence peopled: or petty kings, vassals to the hereditary crown of that Estate. Or, kings, for princes, rulers: Chap. 17. 20. and 19. 3.& 20. 5. the rather so termed here for their state and wealth, Isa. 23. 8. See Chap. 47. 4.  
the kings of the isles] Or, region; or, country; or, land. Isa. 21. 6. and 41 1.  
which are beyond the sea] Or, by the sea side. Deut. 1. 1, 5. As Greece, Italy, and the like, severed from Judea by the midland Sea. Or rather, those parts of Syria, that cost along upon the Sea. Chap. 49. 23.  
V. 23. Dedan] People of Arabia, descended, either from Dedan the son of Chush, Gen. 10. 7. or of Dedan nephew to Abraham by Keturah, Gen. 25. 3. Chap. 49. 28.  
Tema] Of the posterity of Ishmael, Gen. 25. 15.  
buzz] Of the issue of Nachor, Gen. 22. 21.  
that are in the utmost corners] Heb. cut off into corners. Or, having the corners of the hair polled. Chap. 9. 26.& 49. 32.  
V. 24. all the kings of Arabia] 2 Chron. 9. 14.  
of the mingled people] Chap. 49. 31. Vers. 20.  
V. 25. Zimri] Of Zimram, Abrahams son by Keturah, Gen. 25. 2.  
Elam] The Persians descended of Sem, Gen. 10. 22. Chap. 49. 34.  
Medes] Isa. 13. 17.  
V. 26. the kings of the north] Chap. 1. 15. Vers. 9.  
one with another] Heb. a man with his brother. Chap. 13. 14.  
the king of Sheshach] That is, Babylon, Chap. 51. 41. who cometh here last; because most of them were to drink before him, and by him; and he afterward, by some of them, Vers. 14.  
V. 27. rise no more] Isa. 26. 14. Chap. 51. 64.  
V. 28. Ye shall certainly drink] Heb. drinking drink. Chap. 49. 12.  
V. 29. I begin to bring evil] Or, I bring evil. A kind of circumlocution usual in Scripture, Gen. 6. 1. Deut. 3. 24. Jon. 3. 4. Act. 1. 1.& 11. 15. with 10. 44.  
on the city which is called by my name] Heb. upon which my name is called. Chap. 7. 10.& 32. 34. On Jerusalem. For judgement beginneth at Gods house, Ezek. 9. 6. 1 Pet. 4. 17. and others therefore must look to be surely and sorely punished, Luk. 23. 31. 1 Pet. 4. 17, 18.  
and should ye be utterly unpunished] Heb. being acquitted be acquitted. Chap. 30. 11.  
I will call for a sword] Heb. I am calling for a sword. See Ezek. 14. 17.  
V. 30. The LORD shall roar] Joel 3. 16. Amos 1. 2.  
from on high] From heaven, the place of his glorious residence, Psal. 76. 8. Isa. 63. 15. Rom 1. 18.  
from his holy habitation] Heb. habitation of holinesse. Psal. 68. 5.  
might●ly roar] Heb. roaring roar.  
upon his habitation] Upon Jerusalem, and the Temple there; the special place of his wonted gracious abode, Psal. 132. 14.  
give a shout] Heb. answer. or, sing out( as 1 Sam. 21. 11. and 29. 5.) a shout, or, an alarm. Chap. 51. 14.  
as they that tread the grapes] As they use to shout at the bringing in of harvest and vintage, Isa. 16. 9. Chap. 48. 33.  
against all the inhabitants of the earth] Isa. 34. 1, 2.  
V. 31. he will pled with all flesh] Chap. 45. 5.  
V. 32. a great whirlwind] An horrible impression, striking in like a whirlwind, and bearing down, or carrying all away before it, Isa. 30. 28, 30. Chap. 4. 11, 12.  
from the coasts of the earth] Or, utmost coasts. Heb. sides. Chap. 6. 22.  
V. 33. the slain of the LORD] Slain by his purpose and appointment. Vers. 29. Zeph. 2. 12.  
they shall not be lamented] Chap. 16. 4.  
they shall be dung upon the ground] Chap. 8. 2.  
V. 34. Howl] Chap. 4. 8.& 6. 26.  
ye shepherds] Rulers, and governours. Chap. 22. 22.& 23. 1.  
wallow yourselves in the ashes] Mic. 1. 10.  
ye principal of the flock] Master-shepherds, chief governours. Or, the greatest and wealthiest among the people, Ezek. 34. 16, 18.  
the dayes of your slaughter] Heb. your dayes for slaughter.  
are accomplished] Are fully come. Luk. 2. 6. Act. 2. 1.  
ye shall fall like a pleasant vessel] Heb. a vessel of desire. Hos. 13. 15. Nahum 2. 9. Or, precious vessel. Such as are soonest and easiest broken, for their fineness: Or, that are of much esteem, while they are whole; but of no worth, when once broken. Psal. 31. 12. Chap. 22. 28.  
V. 35. the shepherds shall have no way to flee, nor the principal of the flock to escape] Heb. flight shall perish from the shepherds, and escaping from, &c. Amos 2. 14.  
V. 36. A voice of the cry] Or, a loud cry.  
V. 37. the peaceable habitations] Heb. habitations; or, folds, of peace. Chap. 33. 12. Where all was before in peace and quiet. Chap. 12. 5.  
because of &c.] Chap. 4. 8, 26.  
the fierce anger of the LORD] Heb. heat; or, fervour of his nose. Chap. 4. 8, 26.& 49. 37.  
V. 38. He hath forsaken his covert, as the lion] He is come abroad, as a lion, to range about for his prey, Chap. 4. 7.& 49. 19. and 50. 44.  
their land is desolate] Heb. a desolation. Vers. 11. 18.  
because of the fierceness] Heb. heat. or, fervour. Isa. 13. 13.  
of the oppressor] Or, oppressing sword. as Chap. 46. 16.& 50. 16. the sword that maketh havoc.  
because of his fierce anger] Vers. 37.   

CHAP. XXVI.  
Vers. 1. CAme this word from the LORD] See Chap. 1. 2. and 2. 1.  
V. 2. Stand in the Court of the LORDS own house] In that part of the Temple, wherein the people assemble out of all parts to sacrifice, Chap. 19. 14.  
all the words that I command thee] That, neither they may pretend ignorance; nor thou fail in the discharge of thy duty, Chap. 7. 27.& 11. 6. Act. 20. 27.  
diminish not a word] Or, ought. Josh. 23. 14. Chap. 42. 4.  
V. 3. that I may repent me, &c.] Chap. 18. 8. Jon. 3. 10.  
V. 5. rising up early and sending them] Chap. 7. 13, 25. and 11. 7.& 25. 3, 4.  
V. 6. Then will I make this house, &c.] Chap. 7. 12.  
like Shiloh] 1 Sam. 4. 12. Psal. 78. 60. Chap. 7. 14.  
this city a curse] That in cursing men may say, God do to thee, as he did to Jerusalem. as Chap. 29. 18. 22.& 42. 18.  
V. 8. Thou shalt surely die] Heb. dying die. Gen. 2. 17.  
V. 9. This house shall be like Shiloh] Because of Gods promise concerning the Temple, that he would ever abide there, Psal. 132. 14. they pr●sumed that it could never perish; and accounted all preaching, that looked that way, blasphemous, Matth. 26. 61. Act. 6. 13. not considering, that the promise made as concerning the Temple, was but conditional, Chap. 5. 7. 2 Chron. 7. 19,— 22. and belonged principally to the Church, whereof the Temple was a type, Matth. 16. 18.  
this city shall be desolate] Chap. 4. 7, 27, 29.& 34. 22.  
all the people were gathered against Jeremiah] Or, to Jeremiah: about him, to hear him: that which especially vexed the priests, to see the people so flock about him. Vers. 16.  
V. 10. When the princes of Judah heard these things] Heb. words. Gen. 40. 1. Chap. 7. 22.  
they came up from the kings house] Or, came from thence. as Chap. 22. 1.  
sat down in the entry] Or, at the door. Chap. 36. 10. Ezek. 8. 14.& 16. 19.  
of the new gate] So called, because lately repaired by Jotham. 2 King. 15. 35. 2 Chron. 27. 3.  
V. 11. This man is worthy to die] Heb. The judgement of death is for this man. Vers. 16. Deut. 21. 22.  
V. 12. The LORD sent me to prophesy against this house, &c.] He telleth them plainly the ground of what he did; assuring them withall, that by putting him to death, they should gain nothing, but greater guilt, Zech. 1. 5, 6.  
V. 13. amend your ways] Chap. 7. 3.  
the LORD will repent him] Vers. 19. Chap. 18. 8.  
V. 14. I am in your hand] Chap. 38. 5.  
do with me as see●eth good and meet unto you] Heb. as it is good and right in your eyes. 1 Sam. 15. 26. Chap. 40. 4.  
V. 15. know ye for certain] Heb. knowing know. Chap. 13. 12.  
to speak all these words in your ears] Or, hearing. Isa. 5. 9. and 22. 14.  
V. 16. This man is not worthy to die] See Vers. 11.  
V. 18. Micah the Morasthite] Mic. 1. 1.  
Zion shall be ploughed, &c.] Mic 3. 12.  
the mountain of the house] On which Gods house, the Temple, standeth, Isa. 2. 1.  
as the high places of the foreste] Heb. high-places of a wood. a woodie high-place; overgrown with trees and shrubs. Isa. 37. 26.  
V. 19. Did H●zekiah, &c.] This example they allege to deliver Jeremiah out of the hands of the Priests; whose rage else would not have been satisfied but with his death.  
put him at all to death] Heb. slaying slay. Chap. 38. 15.  
did he not fear the LORD] Isa. 37. 1,— 4, 15,— 20.  
besought the LORD] Heb. the face of the Lord. Zech. 8. 22. Mal. 1. 9.  
the LORD repented him] So that the city was not then destroyed; but by miracle delivered, Isa. 37. 35, 36. So Jon. 3. 10.  
V. 20. And there was also, &c.] Or, Now there was also. as Vers. 8. For these words are not part of the speech of those wellminded persons, vers. 17. who pleaded in the prophets behalf: but of the prophet himself, or the pen-man of this part of his prephecies, relating the story of the present business, paralleled with an other of the same time, and of the same subject; but diversely carried, and of divers event.  
Kirjath-jearim] A city of Judah. Josh. 18. 14.  
V. 22. Jehoiakim the king sent men into Egypt] See the fury of this tyrant, who not enduring to hear Gods message, pursueth his messenger, even into a foreign land, unto death: as Saul, Act. 26. 10, 11. yet gained nothing thereby, but provoked God so much the more to wrath; and in the end paid dearly for it. Vers. 15. Chap. 22. 18, 19.& 36. 30.  
V. 23. cast his dead body into the graves of the common people] Heb. sons of the people. Not suffering him to have so much as an honest sepulture, such as people of the better rank had.  
V. 24. nevertheless, &c.] Though it fared so with Urijah, that fled; yet it went better with Jeremiah, that stood to his tackle: for God stirred up those that stood by him, and delivered him out of the hands of those, who else would have slain him; according to his promise, Chap. 15. 20, 21.  
the hand of Ahikam] The father of Gedaliah; whom the king of Babylon after the surprisal of Jerusalem made governor of those whom he left in Judea, 2 King. 25. 22. Chap. 39. 14. and 40. 5.  
that they should not give him into the hand of the people] Or, power. as Psal. 49. 15. Chap. 22. 25.   

CHAP. XXVII.  
Vers. 1. IN the beginning of the reign of Jehoiakim] Those that gathered these Prophecies into a book, did not rank them precisely, according to the times in which they were delivered: as may appear by comparing this and Chap. 26. 1. with Chap. 21. 1.& 25. 1. which being observed, will prevent many doubts, and make the reading more easy. Of the time of this prophesy, see on Vers. 3.  
V. 2. Make thee bonds and yokes] By such signs would God sometimes have their prophecies seconded, to make the deeper impression on those, to whom they were delivered. Chap. 19. 10. which the false Prophets therfore, to gain the more credit, would sometime also imitat●. 1 King. 22. 11. Chap. 28. 10.  
V. 3. by the hand of the messengers] Or, by the ministry of the messengers, as Mal. 1. 1. or, by the messengers. as Isa. 37. 24. Ch. 29. 3. Such Ambassadors as repaired to Zedekiah, not, as some, because nabuchadnezzar, who made him King, 2 King. 24. 17. had withall placed him over those other ●ordering kingdoms; but in likelihood rather, to solicit him to join with them in rebellion against him. Chap. 28. 22.  
which come] Or shall come.  
unto Zedekiah] Hence some gather that this was enjoined the Prophet in the time of Jehoiakims reign, but not to be put in execution until the reign of Zedekiah. Others suppose, that, by a slip of the scribe, Jehoiakim is put in for Zedekiah, Vers. 1. who is here again mentioned, Vers. 12.& Chap. 28. 1.  
V. 4. command them to say unto their masters] Or, Concerning their masters▪ saying. as Chap. 30. 4. Heb. 1. 7.  
V. 5. I have made the earth] Chap. 10. 12.  
and ha●e given it] Or, do give it. Dan. 4. 17, 25.  
unto whom it seemed meet unto me] Heb. unto him, who is right in mine eyes. Or, to whom it is right in mine eyes to give it. Chap. 18. 4.  
V. 6. into the hand] Or, power. Chap. 24. 7, 10.  
my servant] Chap. 25. 9.& 43. 10.  
the beasts of the field] Chap. 28. 14. Dan. 2. 38.  
V. 7. his son] Evilmerodach. Chap. 52. 31.  
his sons son] Belshazzar. Dan. 5. 1.  
until the very time of his land come] Heb. the time, even it. as Chap. 25. 14. The time prefixed and fore-appointed by God for the dissolving of that State. Chap. 25. 11, 12.& 50. 27, 31.  
then many] Or, great. Chap. 25. 14.  
nations] The Modes and Persians, with their complices. Isai. 13. 17. Dan. 5. 28.  
great kings] Darius and Cyrus. Dan. 5. 31.& 10. 1.  
shall serve themselves of him] Shall bring his issue and his kingdom into subjection, as Chap. 25. 14.& 30. 8.& 34. 10. they that before served him, shall then subdue him. Zech. 2. 9.  
V. 8. that nation will I punish] Heb. visit upon. Chap. 21. 14.  
V. 9. nor to your dreamers] Heb. dreams, for dreamers. Chap. 23. 25-28.& 29. 8. as enchantments, for enchanters. Isai. 47. 12.  
V. 10. they prophecy a lie unto you, to remo●e you far from your land, &c.] Not that the false prophets purposely intended this: but that such would be the issue of it. See Chap. 7. 18. Vers. 15.  
V. 12. and live] Or, that ye may live. Chap. 29. 5. or, and ye shall live; that is, save your lives. Gen. 20. 7.& 42. 18.  
V. 13. Why will ye die] Otherwise ye shall undoubtedly die. Or, what a madness is it in you, that ye will rather perish wilfully, then admit the means, whereby ye may escape? So Ezek. 18. 31.& 33. 11. Vers. 17.  
by the sword, by the famine, and by the pestilence] Vers. 8. Chap. 14. 15.  
V. 14. they prophesy a lie unto you] Chap. 14. 14.  
V. 15. I have not sent them] Chap. 23. 21.& 28. 15.& 29. 8. Ezek. 13. 6.  
they prophesy a lie] Heb. in a lie. or, lyingly. Chap. 29. 9.  
that I might drive you out] See Vers. 10.  
that ye might perish] Who give heed to them.  
V. 16. Behold, &c.] Chap. 28. 3.  
the vessels of the Lords house] Which were carried away under Jehoiakim and Jechoniah. 2 Chron. 36. 7, 10.  
they prophesy a lie] Vers. 10.  
V. 17. and live] Vers. 12.  
wherefore should this City be laid waste] Heb. become a desolation. Chap. 25. 38.& 44. 2. Else it will be so. Or, why will ye by your obstinacy bring it to that pass? as Vers. 13. 2 Sam. 2. 22.  
V. 18. let them now make intercession to the LORD] Not that God at their intercession would grant it; but partly to show what the office of Gods Prophets is; as well to pray for the people, as to preach to them. Gen. 20. 7. Isai. 37. 4. and withall to intimate, that they could not by their prayer obtain that of God, which yet they promised the people as from God. Mal. 1. 9.  
V. 20. when he carried away captive Jeconiah] 2 King. 24. 14, 15.  
all the Nobles] Heb. white ones. Isai. 34. 12. Chap. 39. 6. such as go in fair and goodly garments. Eccl. 9. 8. Matth. 17. 2. Mark. 9. 3. Rev. 3. 4.& 7. 9.  
V. 22. They shall be carried to Babylon] 2 King. 25. 13. 2 Chr. 36. 18.  
until the day] That is, for the space of seventy yeers. Chap. 25. 11. until the Medes and Persians conquer Babylon. Chap. 25. 12, 14.  
that I visit them] Think upon them for good. Ruth 1. 6. Isai. 24. 22. Chap. 15. 15.  
will I bring them up] Out of Babylon. 2 Chron. 36. 22. Ezra 1. 1-11.& 5. 15, 16. Chap. 29. 10.& 30. 3.   

CHAP. XXVIII.  
Vers. 1. ANd it came to pass the same year, in the beginning of the reign of Zedekiah] Or, Thus it was in that year. as Hag. 1. 15. having reference to what was before related. It came to pass the same year, that he began to wear those bonds, Chap. 27. 2. and delivered that message unto Zedekiah, Chap. 27. 12. and to the priests and the people. Chap. 27. 16. Or, after these things were past and done in that year, to wit, in the first year of Zedekiahs reign. as 1 Sam. 13. 1.  
in the fourth year] Or, Now in the fourth year. as Hag. 2. 1. either of the reign of Zedekiah: which yet was not the beginning of his reign, but near about the midst of it; for he reigned but eleven yeers in all, 2 King 24. 18. Or, as some would have it, the fourth year after the seventh yeers rest, Exod. 23. 10. Lev 25. 4. Chap. 34. 9, 10. See Chap. 27. 1, 3. and the note on the former part of this verse.  
that Hananiah] Or, Hananiah. omitting the particle, which is not in the original.  
the Prophet] Who took upon him and professed himself so to be. So Chap. 23. 28. Vers. 5.  
of Gibcon] A city of Benjamin, belonging to the Priests, Josh. 21. 13, 17.  
V. 3. Within two full years] Heb. two yeers of dayes. Vers. 11. Gen. 29. 14.& 41. 1.  
V. 4. all the captives] Heb. captivity. Chap. 24. 5.& 29. 1.  
I will break the yoke] Gen. 27. 40. Vers. 11.  
V. 5. the prophet Hananiah] So esteemed, though in truth nothing less, Vers. 1. Chap. 29. 15.  
V. 6. Jeremiah said, Amen] Not as confirming, or assenting to his prophecy as true; but as wishing and desiring hearty, that if God so pleased, it might so be, and that God would be pleased to do it.  
V. 7. I speak in thine ears] Or, hearing. Chap. 26. 14.& 29. 29.  
in the ears] Or, hearing.  
V. 8. and of evil] Or, famine; as Chap. 21. 9.& 24. 10.& 27. 13.& 38. 2.& 39. 18.& 44. 12, 13, 18, 27.  
V. 9. of peace] Or, prosperity Chap. 29. 7.  
when the word of the prophet shall come to pass] Whether they prophesied of good or evil, they were to be tried by the event of that which they foretold. Deut 18. 22. albeit God sometime to try his people, suffer such things as false prophets foretell, to fall out. Deut. 13. 1-3. but then have they another rule to go by, to wit, the word. Isai. 8. 20.  
V. 10. took the yoke from off the prophet Jeremiahs neck] Chap. 27. 2.  
broke i●] Thus wicked wretches, lead by ambition and covetise, and desirous to please Prince and people, care not what rage and outrage they break forth into; to justify and confirm such lies, as they broach against knowledge and conscience, and to maintain their own estimation. So 1 King. 22. 11, 24.  
V. 11. so will I break the yoke] Vers. 4.  
from the neck of all nations] Chap. 27. 7.  
within the space of two full years] Vers. 3.  
Jeremiah went his way] Not enduring any longer to hear him vent such gross falshoods and lies in Gods name. as Isai. 36. 20.  
V. 12. Hananiah the prophet] See Vers. 1. 5.  
broken the yoke] Vers. 10.  
V. 13. but thou shalt make] Or, but that thou art to make; as being a part of that message, which he was to deliver to them.  
yokes of iron] An hard and cruel thraldom: or, such a yoke as they shall not be able to break. Deut. 28. 48.  
V. 14. I have given him the beasts of the field also] Signifying, that all should be his, and at his service. Chap. 27. 6. Dan. 2. 48.  
V. 15. The LORD hath not sent thee] Chap. 27. 15.& 29. 9.  
V. 16. thou hast taught rebellion] Heb. spoken Deut. 13. 5. Cha. 29. 32. Heb. revolt. Chap. 5. 23.  
against the Lord] By encouraging them to stand out against Gods Word, and his menaces by his Prophets. Chap. 23. 27.  
V. 17. Hananiah the Prophet dyed the same year, in the seventh month] Within two months after this denunciation, Vers. 1. which though it were an evident conviction of his false-dealing; and a confirmation of the truth by Jeremiah delivered; yet the people repented not: which sheweth, that neither word, nor miracles will move, until the heart be truly touched. Num. 16. 41. Deut. 29. 3, 4. Ezek. 11. 13, 15. Joh. 12. 37.   

CHAP. XXIX.  
Vers. 1. THe words of the letter] Heb. book. Vers. 25.  
unto the residue of the elders] For some of them died by the way; or shortly after their coming unto Babylon.  
which were carried away captives] Heb. of the captivity. Chap. 28. 4.  
V. 2. Jeconiah] 2 King. 24. 12, &c. Chap. 24. 1.  
the queen] Jechoniahs mother. Chap. 22. 26.  
the eunuchs] Or, chamberlains. Gen. 39. 1. Isa. 39. 7.  
V. 3. By the hand of Elasah] Or, By Elasah. as Chap. 27. 3.  
sent unto Babylon] To treat with nabuchadnezzar about some equal conditions. See Chap. 51. 59.  
V. 4. all that are carried away captives] Heb. the captivity. Vers. 1.  
I have caused to be carried away] The Lord; whose work this was. Chap. 24. 5. though effected by nabuchadnezzar his instrument; Chap. 25. 9. and procured by their sins. Chap. 1. 15, 16.& 4. 18.  
V. 5. and dwell in them] Or, that ye may dwell in them. as Chap. 27. 12. or, to dwell in.  
and eat the fruit of them] Or, that ye may eat the fruit of them. or, the fruit whereof ye may eat.  
V. 6. Take ye wives, and beget sons and daughters] Contrary to the charge, or advice, given to the people that abode at Jerusalem. Chap. 16. 2.  
that they may bear] Heb. and they shall bear. as Mal. 1. 9.  
V. 7. seek] Chap. 38. 4.  
the peace of the city] Or, prosperity. or, welfare. Chap. 28. 9.  
pray unto the LORD for it] Not out of any affection to the tyranny, or to that State itself, doth the prophet speak this: but in regard of the common rest and quietness; that Gods people there abiding, might with less molestation patiently expect the time of their deliverance. Otherwise, not the Israelites alone, but the whole world, as was foretold, were to rejoice at the downfall of that State. Isa. 14. 4.  
V. 8. that be in the midst of you] Or, among you. Chap. 39. 5.  
deceive you] Chap. 14. 14.& 23. 21.& 27. 15.  
neither harken to your dreams, &c.] Or, dreamers,( as Cha. 27. 9.) whom ye cause to dream. or, dreams which you dream. Which either ye yourselves dream, and flatter yourselves with; or, which ye give them occasion to dream, by giving heed to them.  
V. 9. they prophesy salsely] Heb. in a lie. Chap. 27. 15.  
I have not sent them] Chap. 28. 15.  
V. 10. after seventy yeers] Not before, or sooner; as your false prophets bear you in hand. Vers. 8. Of these seventy yeers, see 2 Chron. 36. 21, 22. Ezra 1. 1. Chap. 25. 12. Dan. 9. 2.  
I will visit you] For good. Ruth 1. 6. Chap. 27. 22. Luk. 1. 68.  
V. 11. the thoughts that I think towards you] Isa. 55. 8.  
thoughts of peace] Or, prosperity. Vers. 7.  
to give you an expected end] Heb. end and expectation. Psalm 37. 37.  
V. 12. shall ye call upon me, &c.] Dan. 9. 23.& 10. 12. Isa. 65. 24.  
ye shall go and pray] address and set yourselves seriously thereunto. Dan. 9. 3.  
V. 13. ye shall search for me with all your heart] Sincerely and entirely: Chap. 24. 7. being thoroughly humbled by your forepast afflictions. Ezek. 6. 9.& 36. 31.  
V. 14. I will gather you from all the nations] Ezek. 20. 34, 41.  
I will bring you again] Chap. 24. 6.& 32. 37.  
V. 15. Because ye have said, The LORD hath raised us up prophets] Because ye give credit to the false prophets among you, as if they came from God, and conceive hope of returning hither shortly upon their words; hear ye therefore what God hath to the contrary determined concerning those that yet remain here.  
prophets] Ahab, Zedekiah, and Shemaiah. Vers. 21. 24.  
V. 16. Know that thus] Or, Therefore thus. as Chap. 20. 8, 9.& 22. 22.  
V. 17. the sword, the famine, and the pestilence] Chap. 24. 10.& 28. 8.  
like vile sigs] Chap. 24. 8, 10.  
V. 18. with the sword, &c.] Chap. 21. 9.& 24 10.  
to be removed to all the kingdoms of the earth] Deut. 28. 25. 2 Chron. 29. 8. Chap. 15. 4.& 34. 17.  
to be a curse] Heb. for a curse. Chap. 26 6.  
V. 19. I sent unto them] Chap. 25. 4.& 32. 33.  
V. 20. all ye of the captivity] Vers. 4.  
V. 21. prophesy a lye] Vers. 9.  
I will deliver them into the hand] Or, power. Chap. 20. 5.& 24. 7, 10.  
he shall slay them before your eyes] That yourselves may be eye-witnesses of Gods just judgement upon them.  
V. 22. of them shall be taken up a curse] They shall use their names in wishing evil to others. See Chap. 26. 6.  
all the captivity] Or, captives. vers. 4.  
whom the king of Babylon roasted in the fire] Or, burnt with fire. Because to put the people in hope of a speedy return, they prophesied the sudden ruin of that State: Chap. 28. 4, 11. and for their lewd courses otherwise. vers. 23.  
V. 23. they have committed villainy] Or, folly. that is, fornication, uncleanness. Gen. 34. 7. Deut. 22. 21. Chap. 23. 14.  
have spoken lying words] Vers. 9, 31.  
even I know] Though they do it in secret, and make a faire show before men, yet I see it. Job 24. 15. Prov. 5. 20, 21. Mal. 3. 5.  
V. 24. Shemaiah the Nehelamite] Or, dreamer. So termed, either from the place of his birth; or in allusion to his dreams and dotages, wherewith he deluded Gods people. Vers. 8, 9.  
V. 25. thou hast sent letters] Heb. books. Vers. 1.  
Zephaniah the son of Maasciah the priest] The second under Seraiah, who was then Chief-Priest. Chap. 52. 24.  
V. 26. LORD hath made thee priest in the stead of Jehoiada] Thus he flattereth Zephaniah, as if God had given him the spirit and zeal of Jehoiada, to punish transgressors; such as he would make Jeremiah to be. 2 Chron. 23. 1. &c.  
that ye] Thou and the other priests. vers. 25.  
should be officers] Or, overseers. Chap. 20. 1.  
every man that is mad] 2 King. 9. 11. Act. 26. 24.  
thou shouldst put him in prison] As Pashur had done before. Chap. 20. 2.  
V. 27. which maketh himself a prophet] feigneth himself to be so, when indeed he is not. So Chap. 43. 2.  
V. 28. he sent] vers. 5.  
V. 29. And] Or, For. as Isa 9. 11.  
Zephaniah the priest red] Or, had red. as Gen. 12. 1.  
this letter] Heb. book. vers. 25.  
in the ears] Or, hearing. Chap. 28. 7.  
of Jeremiah] It may be out of some good affection to the prophet; to acquaint him with this wicked mans malice. See Chap. 21. 1.& 37. 3.  
V. 30. Then] Or, Therefore. For this dependeth upon that, which the Prophet had begun to say, vers. 25.  
came the word of the LORD] See Chap. 1. 2.  
V. 31. I sent him not] vers. 9. 23. Chap. 28. 15.  
he caused you to trust in a lye] Chap. 7. 4.  
V. 32. I will punish] Heb. visit. Chap. 25. 12.  
he shall not have a man to dwell among this people] Heb. in the midst of them. as Chap. 40. 1, 6. Both he and his seed shall be clean rooted out: so that none of his issue shall survive to see and enjoy the promised deliverance. See the like judgements of God threatened in the like case, Amos 7. 17.  
neither shall he behold the good] Chap. 17. 6.  
because he hath taught rebellion] Chap. 28. 16. Heb. spoken revolt.   

CHAP. XXX.  
Vers. 1. THe word that came] Chap. 1. 2.& 2. 1.  
V. 2. writ thee all the words that I have spoken unto thee in a book] That they may remain upon record, as a monument to posterity: as to comfort and strengthen the faithful during the time of the captivity; so to give assurance to ensuing ages, that it had been foretold.  
V. 3. I will bring again the captivity of my people] Chap. 27. 22.& 29. 10. 14.  
V. 5. We have heard a voice of trembling] When the Medes and Persians had now invaded the State of Babylon; and had struck a grievous terror into the Chaldeans. Isa. 13. 8. Or rather, when the Chaldeans approached Jerusalem, and filled all there with fear and dread. Chap. 6. 24.  
of fear and not of peace] Or, there is fear and not peace. or, prosperity. Chap. 29. 11.  
V. 6. see whether a man doth travail with child] Heb. a male. Isa. 66. 7.  
wherefore do I see every man with his hands on his loins] Chap. 46. 5.  
as a woman in travail] Chap. 4. 31.& 49. 22, 24.  
all faces are turned into paleness] Joel 2. 6.  
V. 7. Alas, for that day] Joel 2. 11. Amos 5. 18. Zeph. 1. 14, &c.  
is great] A day of great affliction. Joel 2. 31.  
V. 8. it shall come to pass in that day] When I shall visit Babylon. Chap. 27. 7.  
I will break his yoke from off thy neck] The King of Babylons. Chap. 27. 2, 6.& 28. 4, 11.  
strangers shall no more serve themselves of him] Make thy people to serve them. Chap. 27. 7. Or, shall no more serve him; the King of Babylon.  
V. 9. David their king] The messiah; who should come of the stock of David; and sit on the throne of David for ever. David and his kingdom, being types of Christ, and of the spiritual and eternal kingdom of Christ. Ezek. 34. 23.& 37. 24. Hos. 3. 5. Matth. 1. 1. Rom. 1. 3. Luk. 1. 32, 33.  
I will raise up unto them] Act. 2. 30.& 3. 22, 26.& 13. 23, 33.  
V. 10. fear thou not] Isai. 41. 13.& 43. 5.& 44. 2. Chap. 46. 27.  
I will save thee from afar] Or, bring thee safe▪ as Zech. 8. 7, 8. Act. 27. 44.  
none shall make him afraid] Lev. 26. 6. Ezek. 34. 28.  
V. 11. I am with thee] Chap. 15. 20.  
I will correct thee] In another sort, in milder manner, then I mean to deal with thine enemies. Isa. 26. 14, 19.& 27. 7, 8.  
in measure] Psal. 6. 1. Chap. 10. 24.& 46. 28. Heb. judgement. Chap. 10. 24.  
will not leave thee altogether unpunished] Heb. acquitting acquit. Chap. 25. 29.  
V. 12. Thy bruise] Heb. breach. Chap. 6. 14.& 14. 17.  
is incurable] By any human help. God onely can cure it. Chap. 15. 18. Hos. 5. 13.& 6. 1. Mic. 1. 9.  
V. 13. that thou mayest be bound up] Heb. for binding up. or, pressing. See Isa. 1. 6.  
thou hast no healing medicines] Chap. 46. 11.  
V. 14. All thy lovers have forgotten thee] The Assyrians and Egyptians, whom thou entertainest with presents, will all fall from thee, and fail thee in thine affliction. 2 Chron. 28. 21. Chap. 2. 18, 36. Chap. 12. 6. Hos. 12. 1. Amos 9. 8.  
I have wounded thee] Heb. struck. or, smitten. 1 King. 20. 37.  
with the wound] Heb. stroke; or, blow. Chap. 10. 19.& 14. 17.  
of an enemy] A grievous one; such as enemies are wont to strike enemies with. Job 13. 24.& 16. 9.& 19. 11. See the like phrase, Isa. 62. 5.  
with the chastisement of a cruel one] Such as cruel and hardhearted people are wont to inflict. Job 30. 21.  
V. 15. Why criest thou for thine affliction] Heb. thy breach. vers. 12. What cause hast thou to complain of thine affliction and sufferings; when thou sufferest nothing, but what thou hast procured to thyself by the multitude of thy sins? Lam. 3. 39. Mic. 7. 9. See Chap. 15. 18.  
thy sorrow is, incurable] Or, that thy sorrow is incurable. vers 12.  
V. 16. Therefore] Or, Notwithstanding. as the word is used, Isa. 30. 18. Chap. 16. 14. Otherwise this verse must depend upon that which was spoken, vers. 10.& 11. and the words between must all go as included in a parenthesis.  
all they that devour thee shall be devoured] Though God correct his sometime somewhat severely for their manifold sins and excesses: yet when they are humbled for them, and amended by his chastisements, he will burn the rods, wherewith he chastised them. Isa. 10. 5-12.& 33. 1. Exod. 23. 22. Isa. 41. 11.  
they that spoil thee] Heb. tread on thee.  
shall be a spoil] Heb. treading. Isa. 42. 22.  
V. 17. I will restore health unto thee] Heb. cause recovery to go up; Chap. 8. 22.& 33. 6. or, to come, unto thee, or, upon thee; as Ezek. 37. 6.  
they called thee an outcast] Thine enemies thought that thou wast utterly cast off for ever. Isa. 62. 4.  
This is Zion, whom no man seeketh after] In way of derision alluding to the word from whence the name Zion cometh; which signifieth a dry or wast place; Psal. 63. 1.& 107. 35. Chap. 2. 6.& 50. 12. as if it were a place not worth looking after.  
V. 18. the city shall be builded upon her own heap] Or, little hill. Josh. 11. 13. or, where before was nothing but a ruinous heap. Deut. 13. 16. Isa. 25. 2.  
the palace shall remain after the manner thereof] The Kings court; or Gods house the Temple; or both with the city; shall be restored to that beauty, that they were in before they were sacked and destroyed by the Chaldeans. Or, shall be frequented and inhabited, as in times past it had been.  
shall remain] Heb. shall sit, or, inhabit. See Isa. 13. 20.  
V. 19. out of them shall proceed thanksgiving] The people restored, shall with praise and thanksgiving aclowledge this benefit. Isa. 12. 1.& 26. 1.& 35. 10.& 51. 11. Chap. 33. 11.  
they shall not be small] Or, of small account. Psal. 119. 141.  
V. 20. shall be as aforetime] Chap. 33. 11. Lam. 5. 21.  
I will punish] Heb. visit. Chap. 29. 32.  
V. 21. their nobles] Heb. noble; or, honourable one. Isa. 10. 34. 2 Chron. 23. 20.  
shall be of themselves] Strangers shall no more tyrannize over them: but they shall have a ruler of their own. Deut. 17. 15. Fulfilled in Zerubbabel; but chiefly in Christ; of whom he was a type. Eph. 5. 30.  
from the midst of them] Or, among them. as Chap. 29. 8.& 39-5.  
he shall approach unto me] And my people by him. Heb. 4. 15, 16.& 10. 21, 22.  
who is this that engaged his heart to approach unto me] Who dare take this office upon him, but he whom I have assigned thereunto? Heb. 5. 4. See Isa. 53. 7.  
V. 22. ye shall be my people, &c.] Chap. 24. 7.& 31. 33.& 32. 38.  
V. 23. the whirlwind of the LORD] See Chap. 23. 19, 20.  
a continuing whirlwind] Heb. cutting; as with a saw. 1 King. 7. 9. or, sojourning. Lam 4. 15. or, affrighting. Job 19. 29. or, gathering itself together. Isa. 54. 15.  
it shall fall] Or, remain Lam. 4. 6.  
upon the head of the wicked] Of the enemies of God and his Church.  
V. 24. The fierce anger, &c.] Chap. 4. 8.  
in the latter dayes ye shall consider it] Heb. posterity of dayes. Chap. 48. 47. When this deliverer is sent: and your deliverance by him effected. Chap. 23. 20.   

CHAP. XXXI.  
Vers. 1. AT the same time] When the messiah cometh, before promised, Chap. 37. 21. in those latter dayes, Chap. 30. 24.  
will I be the God of all the families of Israel] Not of Judah alone, but of all Israel; and all other called and joined unto them, Chap. 3. 18. Ezek. 37. 19, 22. Hos. 1. 10.& 2. 24. Act. 2. 39. Rom. 11. 26.  
V. 2. The people which were left of the sword] That escaped Pharaohs cruelty, Exod. 1. 14, 15.& 15. 9. or, that survived the execution done by the Levites, Exod. 32. 27, 28.  
found grace in the wilderness] Were reconciled unto me at Moses his entreaty, Exod. 33. 17. Deut. 9 19.  
when I went to cause him to rest] Or, settle him. Isa. 51. 4. and 63. 14. When I conducted them, to bring them to a place of rest; to resting places in the wilderness; and to a settled abode in the land of promise. Exod. 13. 22. Num. 10. 33. Deut. 1. 33. Psa. 75. 11.  
V. 3. appeared of old] Heb. from afar. Psal. 139. 2. Isa. 22. 11.  
saying] Or, say they. as being the speech of Gods people complaining, that God had anciently shewed himself kind and gracious unto them: implying that now the case was altered: he did not, as formerly he had done, Psal. 22. 1,— 6.& 44. 1,— 12. Isa. 63.— 15.  
Yea, I have loved thee] Or, I do love thee. Gods answer; that his love and affection was still the same towards them, Mal. 1. 3& 3. 6. Joh. 13. 1. Rom. 11. 29.  
with an everlasting love] Heb. a love of perpetuity. Isa. 54. 8.  
with loving kindness have I drawn thee] Or, have I extended, or, will I extend loving kindness unto thee. Psal 109. 12.  
V. 4. I will build thee] Isa. 44. 28.  
O virgin of Israel] Chap. 18. 11.  
thou shalt again be adorned with thy tabrets] Or, timbrels. Exod. 15. 20. judge. 11. 34. Thou shalt have occasion of solemn rejoicing again, Isa. 30. 32.  
V. 5. Thou shalt yet plant vines upon the mountains of Samaria] Which may be understood spiritually of the restauration of the Church by Christ: and yet of many also, who after the captivity returned unto, and were seated again in those parts.  
shall eat them as common things] After the time of sanctification expired, Lev. 19. 24, 25. Deut. 20. 6. See 1 Sam. 21. 5. Heb. profane them.  
V. 6. the watchmen] The Ministers of the word. Isa. 62. 6.  
shall cry] Shall invite all indifferently, to the embracing of the Gospel and salvation by Christ, Isa. 2. 3.  
V. 7. shout] Heb. cry shrill. Isa. 12. 6.  
among the chief] Heb. in the head. where most may hea●. Pro. 1. 21.  
of the nations] Because they were also to come to Christ, Chap. 16. 19.  
V. 8. I will bring them from the north country] From Babylon, Chap. 3. 18.  
from the coasts of the earth] Heb. sides. Chap. 6. 22.& 25. 32.  
From Assyria, Media, and other parts; whither they of the ten tribes had been transported, 2 King. 17. 6.  
the blind and the lame] None refused for infirmities, Isa. 35. 5, 6.& 42. 16. Luk. 14. 21.  
a great company shall return thither] Or, hither.  
V. 9. They shall connte with weeping] Lamenting their sins. Vers. 18. Chap. 50. 4. Or, weeping for joy, Gen. 43. 30.  
with supplications] Or, favours. Zech. 12. 10.  
I will cause them to walk by the rivers of waters, in a streight way] Or, an even way. Isa. 40. 3.& 63. 14. Where there shall be no impediment; nor want of necessaries: Isa. 40. 3, 4.& 41. 18. and 43. 19, 20. An allusion to a shepherd driving, and disposing of his sheep with the most conveniency, Psal, 23. 1, 2.  
Ephraim is my first-born] My dearly beloved; as is the firstborn to his father, Exod. 4. 22. Psal. 89. 27. Heb. 12. 23. Vers. 20.  
V. 10. declare it in the isies] Or, countries. Isa. 66. 19.  
as a shepherd doth his flock] Psal. 23. 1.& 80. 1. Ezek. 34. 11,- 13. Matth. 25. 32. Joh. 10. 11.  
V. 11. the LORD hath redeemed Jacob] Or, rescued. Psal. 107. 2.  
from the hand of him that was stronger then he] Of his overpowerfull enemies, Psal. 18. 17. Isa. 40. 10. Matth. 12. 29. Luk. 11. 21, 22. Col. 1. 13. Heb. 2. 14, 15.  
V. 12. they shall come and sing in the height of Zion] In the Church of God; whereof the Temple situate on a top of mount Zion was a type, Isa. 2. 2.  
shall flow together] Shall flock together,( as Isa. 2. 2. Psal. 34. 5. Chap. 51. 44.) and seek to God for these things; as in former times they had wont to do, Ezek. 36. 37. and for spiritual things, whereof these were types, much more.  
to the goodness] Or, for the good things. as Gen. 24. 10. Isa. 1. 19. Vers. 14. See Hos. 3. 5.  
of the LORD] That God shall give them: vers. 14. and which he is wont to bestow, Hos. 2. 8.  
their soul shall be] Or, they shall be, as Psal. 22. 26.& 25. 13, 20. Vers. 14.  
as a watered garden] Abounding with al plenty, Isa. 58. 11.  
they shall not sorrow any more at all] Heb. add to sorrow. Isa. 1. 5. 13.  
V. 13. Then shall the virgin rejoice, &c.] All sorts, sexes, and ages shall rejoice and praise God together, Psal. 148. 12, 13.  
and will comfort them] Isa. 51. 3.& 52. 9.  
and make them rejoice from their sorrow] Or, after. Isa. 38. 15.  
V. 14. I will sattate the soul of the priests with fatness] With abundance of spiritual grace and comfort, Psal. 36. 8. See vers. 12.  
my people shall be satisfied with my goodness] Or, good things. vers. 12.  
V. 15. A voice was heard in Ramah] Matth. 2. 18.  
bitter weeping] Heb. of bitterness. Chap. 6. 26. Isa. 2 2. 4.  
Rahel weeping for her children] Rachel, as the common mother of both people;( for Ephraim came of her son Joseph, Gen. 48. 5. and the tribe of Benjamin her younger son continued with Judah, 2 Chron. 11. 12.) is brought in, as out of her sepulchre, situate between Ramah and Bethlehem, in the confines of either tribe, Gen. 35. 19. 1 Sam. 10. 2. lamenting the loss of her children lead into captivity, as never likely to be delivered again. Applied in the Gospel to the lamentation made by the mothers of Bethlehem, for the loss of their young ones slain by Herod, Matth. 2. 18.  
they were not] Gen. 42. 13, 36. Chap. 10. 20.  
V. 16. thy work shall be rewarded] In lieu of thy travel past thou shalt have comfort; and thy children, though they seem not to be, shall in due time return again from their captivity, Ezek. 37. 11, 12.  
V. 17. there is hope] Job 8. 7.& 11. 18.  
in thine end] Or, for thy posterity. as Dan. 11. 4.  
V. 18. I have surely heard] Heb. hearing heard. Exod. 22. 22.  
Ephraim] The people of Israel in captivity, Isa. 7. 2.  
I was chastised] I was by thy chastisement taught my duty: as Chap. 6. 8.  
as a bullock] Or, I was as a bullock. to wit, before I was chastised.  
unaccustomed to the yoke] Heb. not taught. Chap. 2. 24. Wanton; and not enduring the yoke. Hos. 10. 11.  
turn thou me] They desire God to turn them; as not able to tur●● without him; and to alter their present distressed estate, Psal. 80. 3, 7, 19. Lam. 5. 21.  
V. 19. after that I was turned] Deut. 30. 2.  
I was instructed] Or, knew myself. Psal. 9. 16. as Chap. 36. 19.  
I smote upon my thigh] In token of remorse, shane and detestation of my former wicked ways, Ezek. 21. 12.  
I did bear the reproach of my youth] Of mine excesses committed in my younger dayes. Job 13. 26. Psal. 25. 7.  
V. 20. Is Ephraim my dear son? is he a pleasant child?] Heb. a child of delights. as Isa. 5. 7. Is he so? no: for he hath done, what lay in him, to cause me to cast him off. Or rather, Is it Ephraim my dear son, the child I delight in, that bemoaneth himself in this manner? as 1 Sam. 24. 16.  
since I spake against him, I do earnestly remember him still] Heb. remembering remember. Deut. 7. 18. Notwithstanding my sharp menaces of heavy judgements; yet I have him still in mind, and mine affection is still entire and tender towards him, Isa. 49. 15. vers. 3. 9.  
my bowels are troubled for him] My bowels earn toward him; as a tender mothers towards her child, being in pain, danger or distress, 1 King. 3. 26. Heb. sound for him. Isa. 63. 15. Hos. 11. 8.  
I will surely have mercy upon him] Heb. having mercy have mercy.  
V. 21. Set thee up way-marks] Heb. signs, monuments. 2 King. 23. 17. Ezek. 39. 19. For the better directing of them in the way homeward.  
make thee high heaps] Or, pillars. Cant. 3. 6. Hos. 12. 14.  
set thine heart toward the high-way, even the way which thou wentest] Think upon thy return unto thine own land, by going back again the same way, that thou wast lead away out of it into Assyria& Chaldea, Chap. 50. 5.  
O virgin of Israel] Vers. 4.  
V. 22. How long wilt thou go about] Or, wilt thou withdraw thyself from me,( as Cant. 5. 6.) and run a madding and gadding after idols and human helps? Chap. 2. 18, 23, 36.  
O thou back-sliding daughter] Chap. 3. 12.  
the LORD hath created] Or, will create.  
a new thing] A strange thing; such as the like hath not been heard or known.  
in the earth] Or, on earth. Chap. 23. 5.  
A woman shall compass a man] Or, a mighty man. Isa. 22. 17. A prophecy of Christ. A woman,( Gal. 4. 4.) being a virgin, and so abiding,( Isa. 7. 14. Matth. 1. 18, 25.) shall in her womb enclose( Luk. 1. 31) a man:( that is, a male, a man child, Joh. 16. 21.) as the nut doth the kernel; not receiving ought from without, but conceiving and breeding of her self alone, by the power of the almighty, from within. Matth. 1. 20. Luk. 1. 34. 35. Or of the Church. The Church of God, though like a weak and feeble woman,( Rev. 12. 1, 2.) shall beset and prevail against her spiritual enemies, though f●r power, like men of much might; Rom. 16. 20. I phes. 6. 10. 1 Joh. 4. 4. Rev. 5 4.& 12. 11.  
V. 23. O habitation of justice] Or, just ones. as Chap. 50. 7. The city shall have righteous inhabitants, Isa. 60. 21. and God shall in holy manner be served by holy persons in his Temple, 1 Pet. 2. 5. 9. 2 Pet. 3. 13.  
mountain of holinesse] Or, holy mountain. Psal. 15. 1. Isa. 11. 9.  
husbandmen, and they that go forth with flocks] Or, Shepherds. whose employments are for times of peace, Isa. 37. 30. Chap. 33. 12.  
V. 25. I have satiated] Or, will satiate.  
the weary soul] Or, hungry. or, thirsty. as Job 22. 7. or faint, or, fainting. as Isa. 29. 8. Psal. 107. 5, 9.  
have replenished] Or, will replenish. With spiritual grace and comfort, as well as with joy and comforts of this life, Psal. 107. 9. Isa. 41 17, 18.& 43. 20. Matth. 5. 4, 6.& 11. 28.  
V. 26. Upon this I awaked] The Prophets own speech, relating the great comfort and refreshing, that he received, upon the consideration of these gracious promises of God, concerning his Church: as if after some tedious travel, or long watching, he had taken very comfortable rest, he had slept sweetly and safely, Psal. 3. 5. Pro. 3. 24.  
and beholded] As a man opening his eyes, being awaked out of sleep, Zech. 4. 1. 2.  
V. 27. I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast] I will multiply and enrich them with people and cattle, Isa. 60. 22. Hos. 2. 23. Zech. 10. 8, 9. as grain multiplieth, sown in some rich and fat soil, Gen. 26. 12. Matth. 13. 8.  
V. 28. as I have watched over them] Chap. 44. 27.  
to pluck up, and to break down] Chap. 10. 12.& 18. 7, 9.  
to build and to plant] Chap. 24. 6.  
V. 29. The fathers have eaten a sour grape, and the childrens teeth are set on edge] A proverb, that wicked and prosane persons used; implying, that their fathers had committed a fault, and they their children, being faultless, sustained the penalty, Ezek. 18. 2.  
V. 30. every one shall die for his own iniquity] God would deal more graciously, then formerly he had done, in receiving to mercy, and admitting into the covenant of grace, the issue of those that had been haters of him and idolaters time out of mind; not regarding what their ancestors formerly had been, Josh. 24. 2, 3. Chap. 16. 19. Or, he would make it plainly appear unto those, whom he should call under the Gospel, by convincing them of their sinful condition; that it was their own sin, which they had formerly suffered for. Ezek. 6. 9.& 7. 15.& 36. 31.  
V. 31. the dayes come] At the coming of the messiah, in the time of the Gospel, Heb. 8. 8.& 10. 16.  
that I will make] Heb. cut. Isa. 55. 3. Chap. 34. 8, 18.  
a new covenant] New; not in regard of the substance of it; but in regard of the more clear, plain, plentiful, powerful and general promulgation and dispensation of it under the kingdom of Christ: as 1 Joh. 2. 7, 8. Chap. 32. 40.  
V. 32. which my covenant they broke] And so gave occasion of their own divorce by their disobedience and disloyalty, Isa. 50. 1. Rom. 11. 20.  
although I was an husband unto them] Or, albeit I was married to them Chap. 3. 14. Or, and should I have continued an husband unto them? as if he should say, I had no reason so to do; and therefore justly cast them off; and regarded not them, since that they set so light by me, and dealt disloially with me, Chap. 3. 20. Heb. 8. 9.  
V. 33. the covenant that I will make] Heb. cut. vers. 31.  
After those dayes] Or, these dayes. In the time spoken of, vers. 31.  
I will put my law in their inward parts, and writ it in their hearts] In stead of tables of ston, I will writ my law in their hearts, by the finger of my Spirit, Ezek. 11. 19.& 36. 26, 27. 2 Cor. 3. 3. Heb. 8. 10.  
and will be their God, and they shall be my people] Chap. 24. 7.& 30. 2●. Ezek. 11. 20.& 36. 28.  
V. 34. they shall teach no more] They shall not need so much labour and travail in teaching them; as formerly, with little or no fruit, Isa. 28. 9, -13. 2 Tim. 3. 7. because they shall all be so taught of God; and have such a plentiful measure of knowledge; that they may seem not to require the help of teachers; and to have it rather by inward inspiration then by outward instruction. Isa. 11. 9.& 54. 13. Joh. 6. 45. 1 Joh. 2. 20, 27.  
every man his neighbour, and every man his brother] Chap. 23. 35.  
from the least of them unto the greatest] See Chap. 6. 13.  
for I will] Or, when I shall. as Gen. 4. 12.  
forgive their iniquity] Chap. 33. 8. Mic. 7. 18. Act. 10. 43.  
V. 35. which gi●●th the sun for a light by day, &c.] Gen. 1. 16.  
which divideth the sea] Isa. 51. 15. Job 26. 12.  
when the waves thereof roar] Or, though they roar. as Psal. 23. 4.  
the LORD of hosts is his name] Or, whose name is, &c. Chap. 10 16. and 32. 18.  
V. 36. If, &c.] Isa. 54. 9. Chap. 33. 20.  
those ordinances depart from before me, &c.] As the celestial bodies cannot but continue that course that I have assigned them, for the illightning of these inferior parts, so long as the world lasteth; Psal. 72. 5, 17.& 74. 16.& 89. 36, 37.& 104. 19. so shall my Church never fail, nor want the light of my word and spirit to direct it, Psal. 89. 4.& 119. 89,— 91. Isa. 59. 21. Matth. 5. 18.& 16. 18.& 28. 20.  
V. 7. If heaven above can be measured, and the foundations of the earth preached out beneath] Which are both impossible to be done; to wit, by any art or might of man, Chap. 33. 22.  
for all that they have done] For all the sins, they have committed. Ezek. 36. 32.  
V. 38 that the city shall be built] Jerusalem, a type of the Church, shall be re-edified from the one end to the other.  
to the LORD] Or, for the Lord. That God may dwell therein, and there be worshipped, as in times past. vers. 40.  
from the tower of Hananeel] Of which see Nehem. 3. 1. Zech. 14. 10. It seemeth to have been on the East-side of Jerusalem.  
unto the gate of the corner] Of which 2 King. 14. 13. 2 Chron. 26. 9. Zech. 14. 10 and seemeth to have been about the north-east corner of the city.  
V. 39. upon the hill Gareb] Supposed to stand on the Northside of the city toward the East.  
compass about to Goath] Supposed to be the same with Golgotha, Matth. 27. 33. lying on the West-side toward the North.  
V. 40. the who●e valley of the dead bodies] A valley, as some, near to Golgotha; into which were cast the carcases of persons there executed: as others, the valley of Rephaim, Josh. 15. 8. lying on the West-side of the city.  
and of the ashes] A place, as some, employed for receipt of the ashes, that came of the sacrifices, ●ev. 4. 12.& 6. 11. As others, the valley of Hinnom, on the South side of Jerusalem, Josh. 15. 8. so called of the ashes of those that were burnt there, Chap. 7. 31. and 19. 5.  
all the fields] Divers fields on the South-side: as the Fullers field; Isa. 7. 3. and the Potters field, Matth. 27. 7. See Chap. 18. 2. and 19 2.  
unto the brook of Kidron] On the East-side of the city. 2 Sam. 15. 23. Joh. 18. 1.  
unto the corner of the horse-gate] Of which, 2 King. 11. 16. Nehem. 3. 28.  
shall be] Or, it shall be.  
holy] Heb. holinesse. Chap. 2. 3.  
unto the LORD] As his house, his sanctuary, Isa. 52. 1. and 63. 18. Chap. 12. 10. Vers. 38.  
it shall not be plucked up, nor thrown down any more for ever] Verified in the Church; which shall never be razed, Psal. 125. 1, 2. Matth. 16. 18.   

CHAP. XXXII.  
Vers. 1. THe word that came, &c.] See Chap. 1. 2, 4.  
in the tenth year of Zedekiah] The last but one of his reign; and the next before the surprisal and sacking of the City, and beginning of the captivity that thereupon ensued.  
the eighteen year of Nebuchadrezzar] Whose first year of absolute reign, concurreth with part of the third, and part of the fourth of Jehoiakims, Dan. 1. 1. 2 King. 24. 12. Chap. 25. 1.  
V. 2. the king of Babylons army besieged Jerusalem] For the siege began in the ninth year of Zedekiah: but the City was not taken before the eleventh year, 2 King. 25. 1, 2. Chap. 39. 1, 2.  
in the court of the prison] Heb. custody; or, keeping. Matth. 14. 3. See Nehem. 3. 21.  
V. 3. Wherefore dost thou prophesy, &c.] Chap. 36. 39.  
I will give this City, &c.] Chap. 34. 2.  
into the hand] Or, power. Chap. 24. 7, 10.  
V. 4. out of the hand] Or, power. vers. 3. and so after again.  
shall surely be delivered] Heb. being given be given. Chap. 38. 3. See Chap. 34. 3.  
shall speak with him mouth to mouth] Heb. his mouth shall speak with his mouth.  
and his eyes shall behold his eyes] Or, and see him eye to eye; as Isai. 52. 8.  
V. 5. there shall he be until I visit him] until by natural and ordinary death I take him away; as Numb. 16. 29. for by the sword he shall not die. Chap. 34. 4.  
though ye fight with the Chaldeans, ye shall not prosper] No weapons, or courses, that ye use or take against them, shall prevail, or do you any good. Chap. 21. 4. Isai. 54. 17.  
V. 6. The word of the LORD came unto me,] vers. 1.  
V. 7. the right of redemption is thine to buy it] As being next of the kindred. Lev. 25. 24. Ruth 4. 4.  
V. 8. in the court of the prison] vers. 2.  
Buy my field that is in Anathoth] Of the possession of the Levites; which at any time might be redeemed. Levit. 25. 32. See Chap. 1. 1.  
then I knew that this was the word of the LORD] That it was Gods pleasure, that I should buy it; though no express mention were before thereof made. vers. 7. So Act. 16. 7, 9, 10.  
V. 9. weighed him the money] As the manner was in those times, to make payment, not so much by tale, as by weight. Gen. 23. 16. Isai. 55. 2. Zech. 11. 12.  
seventeen shekels of silver] Or, seven shekels, and ten pieces of silver; but that rather. Which amounteth of our money, to much about forty two shillings and six pence; the shekel weighing half an ounce.  
V. 10. I subscribed the evidence] Heb. wrote in the book; or, bill. Matth. 19. 7.  
V. 11. I took the evidence] Heb. book. vers. 10, 12.  
both that which was sealed according to the Law and custom, and that which was open] For they used in such contracts and conveighances to have two deeds, instruments, or counterparts; whereof the one was exhibited open, and was so left to be seen so oft as occasion might be; the other was sealed up, with the witnesses names on the back side endorsed; containing, as is supposed, some particularities concerning the business, which they would not have so commonly known.  
V. 12. before all the Jews that sate] Or, abode. Deut. 9. 9. Ezra 10. 9.  
in the court of the prison] See vers. 2. 8.  
V. 14. Take these evidences] Heb. books. vers. 10, 11.  
put them in an earthen vessel] That they might be preserved in some secret place, until the return from the captivity; whereof God hereby would have assurance given. vers. 15. 43.  
that they may continue many dayes] Heb. stand. Eccles. 1. 4. Isai. 66. 22.  
V. 15. Houses and fields, and vineyards shall be possessed again in this land] After the delivery, and return from the Babylonian captivity. vers. 37. 43.  
V. 16. when I had delivered the evidence] Heb. Book. vers. 11.  
V. 17. thou hast made the heaven and the earth] Gen. 1. 1. Psal. 146. 6.  
by thy great power, &c.] Chap. 27. 5.  
there is nothing too hard for thee] Job 42. 2. Luk. 1. 37. vers. 27.  
nothing] Heb. no word. Chap. 22. 4.& 26. 2.  
too hard] Or, hide from thee. Gen. 18. 14.  
V. 18. Thou showest loving kindness unto thousands] Exod. 20. 6.& 34. 7. Deut. 5. 10.  
recompensest the iniquity of the fathers] Punishing the parents oft in their posterity; though not faultless themselves;( as those wicked wretches pretended, Chap. 31. 29.) but deserving for their own sin as much as God inflicteth on them. See Josh. 7. 15, 24.  
into the bosom] Or, lap. Prov. 16. 31. Repayest it plentifully at last; though it seem long a coming. See Isai. 65. 7.  
of their children after them] Even when they are dead and gone. 1 Sam. 2. 36. 2 Sam. 21. 6, 8. 2 King. 5. 27.& 24. 3. God for a monument of his wrath, and example to others, punishing their sins in their posterity, in whom also they oft continue, as well as Gods judgements upon them for the same. See Chap. 15. 4.  
the great] Psal. 145. 3. Tit. 2. 13.  
the mighty God] Isai. 9. 6.  
the LORD of hosts is his name] Or, whose name is. Chap. 31. 35.& 48. 15. Amos 4. 13.  
V. 19. Great in counsel, &c.] Isai. 9. 6.& 28. 29.  
mighty in work] Heb. doing. Psal. 66. 5.  
thine eyes are open upon all the ways of the sons of men] Or, of Adam. Chap. 16. 21.& 25. 6. Chap. 17. 10. See Job 34. 21. Prov. 5. 21.& 15. 3. Chap. 16. 17.  
to give every one according to his ways] Psal. 62. 12. Chap. 17. 10.  
V. 20. hast set signs and wonders in the land of Egypt] Psal. 78. 43.& 135. 9.  
unto this day] The memory whereof still endureth; and will never be forgotten. Psal. 78. 4, 6.  
hast made thee a name] Isai. 63. 12.  
as at this day] Or, as appeareth this day. Chap. 25. 18.  
V. 21. brought forth thy people Israel out of the land of Egypt] Exod. 6. 6. 2 Sam. 7. 23. 1 Chron. 17. 21. Psal. 136. 10-12.  
with signs and with wonders, &c.] Deut. 4. 34.  
V. 22. this land which thou didst swear to their fathers to give them] Psal. 105. 9, 11. Chap. 11. 5.  
flowing with milk and honey] Abounding in most pleasant fruits; and plenty of all good things. Num. 13. 27.& 16. 14. Deut. 6. 3.& 8. 7-9.  
V. 23. they obeied not thy voice] Chap. 7. 24. Nehem. 9. 26.  
V. 24. Behold the mounts] Or, ramparts: or, engines, of battery, to discharge shot; such as were in use before the invention of guns. Isai. 37. 33. Chap. 33. 4. See 2 Chron. 26. 15.  
the city is given] It is as good as given up and taken already, it is given for lost: as sure to be taken, as if it were already surprised. Chap. 9. 1.& 37. 10.  
into the hand] Or, power. vers. 3, 4.  
because of the sword, and of the famine, and of the pestilence] Chap. 21. 9.& 28. 8.  
V. 25. And thou hast said unto me] Vers. 8.  
Buy thee the field for money] Heb. silver. vers. 44. Isai. 55 1, 2.  
for the City is given, &c.] Or, when as. as Gen. 4. 12. Psal. 102. 16. Or, though the city be given, as Gen. 8. 21. Josh. 17. 18. into the hand; that is, the power, of the Chaldeans, that besiege it, vers. 24.  
V. 26. Then came the word, &c.] Vers. 6.  
V. 27. the God of all flesh] Of every creature: or, of all mankind. Chap. 45. 5. Rom. 3. 20. whom as he made, so he guideth and governeth as he pleaseth: and as he sent this people into captivity for their sins; so is he able to set them at liberty again when he will. See Numb. 16. 12.  
is there any thing too hard for me] Vers. 17. Gen. 18. 14.  
V. 28. I will give this city] vers. 3.  
into the hand] Or, power. vers. 25. so after again.  
V. 29. set fire on this City] Chap. 37. 10.  
upon whose roofs, &c.] Chap. 19. 13.  
to provoke me to anger] Chap. 7. 18.  
V. 30. have onely done evil before me from their youth] From the time that I brought them out of Egypt, and made them by a solemn covenant my people, settling among them both an ecclesiastical and civill estate. Isai. 48. 8. Chap. 2. 2.& 22. 21.  
have onely provoked me to anger] Have done nothing but provoke me: have been continual matter of provocation to me. vers. 31.  
with the work of their hands] Their idols. Chap. 10. 3.& 25. 6, 7.  
V. 31. this city hath been to me, as a provocation of mine anger, &c.] Heb. for mine anger: or, upon my nose: or, anger.( See Isai. 65. 5.) set continually upon angering of me.  
that I should remove it from before my face] Not that this was their intent and purpose; but a necessary effect of those their wicked courses, whereby they incessantly provoked God to wrath; and as sure to follow upon the same, as if they had for that very end purposely done what they did. So vers. 29. Chap. 27. 10.  
V. 33. turned unto me the back] Heb. neck. the hinder part of the neck. Chap. 2. 27.  
I taught them rising up early] Using all diligence and instance. Prov. 1. 24. Isai. 65. 3. Chap. 7. 13.& 25. 3.& 26. 3.& 29. 19.  
V. 34. they set their abominations in the house, &c.] Chap. 7. 30.& 23. 11. Ezek. 8. 5, 6.  
which is called by my name] Heb. whereupon my name is called. Chap. 7. 11, 14.  
V. 35. they built, &c.] Chap. 7. 31.& 19. 5.  
the high places of Baal] Their altars; whereupon they sacrificed in those places to their idols. Chap. 17. 2.  
in the valley of the son of Hinnom] 2 King. 21. 4, 6.  
to cause their sons and their daughters to pass through the fire] Chap. 7. 31.& 19. 6.& 20. 2.  
unto Molech] Lev. 18. 21.  
V. 36. thus saith the LORD] That thou mayst see, whether that that I have  told thee be a thing impossible. vers. 15.  
concerning this City, whereof ye say] Ye, that believe my word; and make full account that the Chaldeans shall take this city.  
It shall be delivered] Vers. 24.  
into the hand] Or, power. vers. 28.  
by the sword, &c.] Chap. 27. 13.  
V. 37. I will gather] Deut. 30. 3.  
them] The people of Judah and Jerusalem.  
I will cause them to dwell safely] Ezek. 34. 28.  
V. 38. they shall be my people, &c.] Chap. 24. 7.& 30. 22.& 31. 33.  
V. 39. I will give them one heart] Ezek. 11. 19.& 36. 27.  
one way] One manner of worshipping me with joint consent. Act. 4. 32. Eph. 4. 3-6.  
that they may fear me for ever, &c.] Heb. all dayes. Deut. 5. 29.  
V. 40. I will, &c.] Isa. 61. 8.  
make] Heb. cut. Chap. 34. 8.  
an everlasting covenant] Heb. a covenant of perpetuity. Ezek. 39. 29.  
I will not turn away] Chap. 31. 32, 33.  
from them] Heb. from after them; as Zeph. 1. 6. from pursuing them with my favour and bounty.  
but] Or, and.  
that they shall not depart from me] That they may continue constant with me, and not constrain me to break with them; I will work such a reverend dread of me into their souls, as shall cause them to cleave to me, and keep close with me for ever. Psal. 80. 18.& 86. 11. Isa. 59. 21. vers. 39.  
V. 41. I will rejoice over them, &c.] Zeph. 3. 17.  
plant them in this land assuredly] Heb. in truth, or stability. Hos. 2. 20.  
V. 43. It is desolate] Which ye think will so remain for ever, and never be again restored. Chap. 33. 10.  
it is given into the hand] Or, power. vers. 28.  
V. 44. Men shall buy fields] This is a declaration of that that was enjoined, vers. 8. and the end for which God would have it done.  
for money] Heb. silver. vers. 25.  
subscribe evidences] Heb. writing writ( as Chap. 14. 5.) books. vers. 14. so after, sealing seal. See Isai. 59. 13.  
in the land of Benjamin] Chap. 17. 26.& 33. 13. where Anathoth was situate; Chap. 1. 1. and which continued one with Judah. 2 Chron. 11. 12.  
in the Cities of the mountains, &c.] Or, both in, &c. as Psal. 76. 6 Chap. 31. 13. In all the Cities of those two tribes; whether situate above on the hills; or below in the vales; or on the upland grounds, as in a middle situation between either. Chap. 17. 26.  
in the cities of the south] Or, upland. Josh. 15. 19.  
I will cause their captivity to return] Or, captives. Chap. 24. 5. Psal. 14. 7.& 126. 1.   

CHAP. XXXIII.  
Vers. 1. MOre●ver the word of the LORD came unto Jeremiah] And the word of the Lord was to Jeremiah. as Chap. 1. 2, 4.  
the second time] After that message, which he had before related. Chap. 32. 1, 2, 6.  
shut up in the court of the prison] See Chap 32. 2.  
V. 2. the maker thereof] The maker of Jerusalem: who will also restore it. Isai. 22. 11.& 37. 26. Or, the doer; the author and effecter of the restitution of it promised; Chap. 32. 37, 44. and again now assured. Vers. 6▪ &c. Isa. 46. 11.  
the LORD is his name] Or, whose name is Jehovah. Psal. 83. 18.  
V. 3. Call unto me] Either, thou, my prophet: or, ye my people. Isai. 42. 9.& 46. 10.& 48. 3-7.  
great and mighty things] Or, hidden. Job 42. 2. Isa. 48. 6.  
V. 4. which are thrown down] Either by the assaults and engines of the enemy: Chap. 32. 24. or, to raise fortifications and means of defence against the enemy. Isa. 22. 10.  
by] Or, for.  
the mounts] Or, engines. Isa. 37. 33. Chap. 6. 6.  
V. 5. They come to fight with the Chaldeans] Those that repair to the city: or, that come to aid you from foreign parts. Chap. 32. 5.  
to fill them with the dead bodies of men] To make meat for the Chaldeans; to satiate with slaughter their blood-thirsty minds: or, to fill the trenches made by them, and the works raised by you, with the carcases of the slain. See Chap. 9. 1.  
whom I have slain] See Chap 25. 33.  
I have hide my face from this city] In displeasure. Psal. 27. 9. Isai. 57. 17. the ground of all adversity; as his favour the cause of all true prosperity. Psal. 30 5, 7.  
V. 6. Behold] In the midst of his threatenings, he yet mentioneth mercy, and giveth comfort. Isa. 57. 18. Hab. 3. 2.  
I will bring it health and cure] Heb. cause recovery to go up. or, to come unto it. Chap. 30. 17.  
will reveal unto them] Or, show them Psal. 85. 7.  
the abundance of peace and truth] Or, firm and sure prosperity. Isa. 39. 8. Chap. 14. 13.  
V. 7. the captivity of Judah] Or, captives. Chap. 24. 5.& 32. 44.  
will build them] Establish, and cause them to thrive and prosper. Chap. 12. 16.  
as at the first] Vers. 11.  
V. 8. I will cleanse them from all their iniquity] Ezek. 36. 25.  
I will pardon all their iniquities] Chap. 31. 34. Mic. 7. 18. As if no true joy, or sound comfort could be in ought, without remission of sins, and reconcilement to God. Psal. 25. 18.& 40. 4, 10.& 103. 3. Eccl. 9. 7.  
V. 9. it shall be to me a name of joy, a praise and an honour] The Church thus restored is Gods honour and glory. Chap. 13. 11.  
they shall fear and tremble] 1 Chron. 13. 17. 2 Chron. 20. 29. Est. 8. 17.  
V. 10. which ye say shall be desolate] Chap. 32. 43.  
without man and without beast] Chap. 4. 25.& 12. 4.& 50. 3.& 51. 62.  
V. 11. The voice of joy, &c.] Chap. 7. 34.& 16. 9.  
Praise the LORD of hosts, for the LORD is good] A solemn▪ form prescribed the Levites, to praise God with. 1 Chron 16. 41. Psal. 105. 1.& 106. 1.& 107. 1.& 118. 1.& 136. 1. Isai. 12. 4.  
bring the sacrifice of praise] Chap. 17. 26.  
the captivity] Or, captives. vers. 7.  
as at the first] Chap. 30. 20. vers. 7. ●am. 5. 21.  
V. 12. in this place which is desolate] Or, to be made desolate. vers. 10.  
an habitation of shepherds causing their flocks to lie down] A sign of peaceable times, when the shepherds may quietly attend their sheep, without disturbance to either. Chap. 31. 24.  
V. 13. In the cities of the mountaines] All the country of Judah and Benjamin shall again be inhabited. Chap. 17. 26.& 32. 44.  
of the south] Or, upland. judge. 1. 15.  
and in the land of Benjamin] Or, both in. as Gen. 36. 24.  
shall the flocks pass again under the hands of him that telleth them] pass under the rod, to be  told, or tithed; as they go quietly in and out. Lev. 27. 32. Ezek. 20. 37. Joh. 10. 3, 10, 12.  
V. 14. which I have promised unto the house of Israel, &c.] Or, concerning. Chap. 27. 4.  
to the house of Judah] Heb. of. or, upon.  
V. 15. will I cause the branch of righteousness to grow up unto David] Or, a most righteous branch, &c. I will sand the messiah, of the seed of David. Isa. 11. 1.& 4. 2. Chap. 23. 5. of whom the Jews themselves aclowledge this prophecy to be meant.  
execute judgement and righteousness] As David did, who was a type of him. 1 Chron. 18. 14.  
V. 16. shall Judah be saved, and Jerusalem, &c.] Israel. Chap. 23. 6. both expressions intending the same thing, the Church.  
shall dwell safely] Or, be inhabited in safety. as Chap. 30. 18.& 46. 26.  
this is the name wherewith she shall be called] Or, he that shall call her, is, &c. Either, Christ; who calleth her, to wit, home unto God and to faith in him, shall so be called: Or, the Church of Christ, and one with Christ, shall so be called; as by that title given to her and born by her, professing from whom she hath her righteousness; even from Christ, who is her Lord God, and made righteousness to her by God. 1 Cor. 1. 30. See Chap. 23. 6.  
The LORD our righteousness] Or, The Lord is our righteousness. as Ezek. 48. 35. Heb. Jehovah ●sidkenu.  
V. 17. David shall never want a man to sit upon the throne, &c.] Heb. There shall not be cut off from David. 2 Chron. 6. 16. as Chap. 35. 19. Fulfilled in Christ. Luk. 1. 32, 33.  
V. 18. to offer burnt-offerings] Meant especially of spiritual sacrifices, typified by those under the Law. Isai. 56. 7. 1 Pet. 2. 5, 9.  
V. 20. If you can break my covenant of the day, and my covenant of the night, &c.] Isai. 54. 9. Chap. 31. 36. vers. 25.  
V. 21. to reign upon his throne] Or, to reign sitting upon his throne. Isa. 9. 7. Zech. 6. 13.  
the priests, my ministers] That there should not be a perpetual succession of them also. Eph. 4▪ 11, 13.  
V. 22. the host of heaven cannot be numbered, &c.] Gen. 13. 15.& 15. 5.& 22. 17. Chap. 31. 37.  
will I multiply the seed of David] The seed of the faithful. psal. 22. 30. Isai. 53. 8, 10. Rev. 7. 9.  
V. 24. Considerest thou not] Heb. Seest. Psal. 119. 159. Chap. 2. 31.  
what this people] Either the unbelieving Jews; or the Chaldeans and other enemies of Gods people. Chap. 50. 7.  
have spoken] Or, do speak.  
The two families] Judah and Benjamin. vers. 13. Or, Israel,( the ten tribes) and Judah. Chap. 31. 15.  
which the Lord hath chosen] Or, did sometime choose.  
he hath even cast them off] Or, he hath now cast them off.  
thus they have despised] Or, do despise my people. See Isai. 54. 6.  
that they should be no more a nation before them] Or, so that they are no more a nation in their account. Heb. from being. as Psal. 69. 23.  
V. 25. If my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth] Or, If my covenant, abide not day and night( that is, constantly and perpetually. 1 Chron. 9. 33. Psal. 1. 2. Chap. 9. 1.) or, concerning day and night,( the constant intercourse of either. vers. 20.) and the ordinances concerning heaven and earth,( for the course of the one to do service to the other. Chap. 31. 35, 36.) which I have settled, be not; that is, do not continue and abide. Psal. 119. 91. See Chap. 17. 8. Or, If I have not settled( so as that it cannot be altered. Vers. 20.) my covenant concerning day and night; and, or, even the ordinances of heaven and earth: the course that I have appointed for the office of the one; Gen. 1. 14-16. and the safety and benefit of the other. Gen. 1. 9. Chap. 5. 22, 24.& 31. 35. or, those courses that I have set for such distinction of times to be continued by the motion of the heavens, for the use of the creatures below on earth. Psal. 74. 16, 17.& 104. 19-23.  
V. 26. to be rulers] Fulfilled, partly in Zerubbabel and his successors; Ezra 2. 2. Zech. 2. 4. but principally in Christ. Luk. 1. 33. Vers. 15.  
over the seed of Abraham, &c.] The body of the faithful. Psal. 105. 6. Gal. 3. 16, 29.  
will cause their captivity] Or, captives to return. Vers. 11.   

CHAP. XXXIIII.  
Vers. 1. THe word which came, &c.] See Chap. 1. 2, 4.  
when, &c.] 2 King. 25. 1, &c. Chap. 52. 1.  
nabuchadnezzar] By Jeremiah else-where styled Nebuchadretsar. Chap. 21. 2.& 25. 1, 9.  
the kingdoms of the earth of his dominion] Heb. the dominion of his hand.  
against all the cities thereof] Of Judah; Vers. 7. or, of Jerusalem; Chap. 19. 15. which was the mother-city; Chap. 15. 8. and the rest as daughters to her. Josh. 15. 32, 36, 41, 43, &c. Lam. 3. 51.  
V. 2. I will give this city] Chap. 32. 3.  
into the hand] Or, power. vers. 4. 20.  
V. 3. shalt surely be taken] Heb. taking be taken. Chap. 26. 15.& 32. 4.  
he shall speak with thee mouth to mouth] Heb. his mouth shall speak to thy mouth. Chap. 32. 4.  
V. 4. Thou shalt not die by the sword] Of any violent death; but by Gods ordinary visitation. Chap. 32. 5.  
V. 5. with the burnings of thy fathers the former kings, &c.] As their manner was to do at the solemn funerals of their Kings 2 Chron. 16. 14.& 21. 19.  
they will lament thee] Or, shall lament thee. Solemn lamentation shall be made for thee. Chap. 22. 18.  
V. 7. Lachish and Azekah] Josh. 10. 10, 31.  
defenced cities] Heb. cities of defence. Chap. 4. 5.& 8. 14.  
V. 8. This is the word that came, &c.] Here seemeth to begin another Sermon, or prophecy, distinct from the former, both for matter, and time of delivery: that being made, when they of Jerusalem were in some distress by the Chaldean forces set down before the city: vers. 1. 7. this when the siege was for some space of time broken up, upon the approach of some Egyptian aids. Vers. 21. Chap. 37. 5. See vers. 1.  
after that the king Zedekiah had made a covenant] Heb. had cut a covenant. Vers. 18. for, when the enemy was at hand, and they saw themselves in danger; they made show of remorse and repentance, renewed their covenants with God, and made some kind of reformation. as Judges 10. 15, 16. Psal. 78. 34, 35. Hosea 6. 1.  
to proclaim liberty unto them] To their servants, who had served them the full term of time limited by the Law: Exod. 21. 2. but they against law and right kept still in servitude. vers. 11.  
V. 9. none should serve himself of them] Keep them in service. Chap. 27. 7.& 30. 8.  
of a Jew his brother] For strangers they might keep beyond that term of time, that they stinted unto for those of their own nation.  
V. 10. none should serve themselves of them] vers. 9.  
V. 11. afterwards] When by the coming of Pharaohs forces the siege was broken up for a while; the Chaldeans in likelihood going to meet the Egyptian army, before it came at them; and they now thought themselves safe; supposing that the Chaldeans would never return to the siege. Chap. 37. 5, 11. vers. 21.  
brought them into subjection] Nehem. 5. 5. 2 Chron. 28. 10.  
V. 13. I made a covenant] Heb. cut. vers. 8.  
out of the house of bond-men] Or, bondage. Exod. 20. 2. Since that I have freed you from the condition of bond-men; I will not permit you to make bond-slaves of your brethren. Deut. 15. 15. ye shall not make them slaves, whom I have set free. Levit. 25. 39, 42.  
V. 14. At the end of seven yeers] Six yeers being fully complete, at the beginning of the seventh. Exod. 21. 2. Deut. 15. 12.  
which hath been sold] Or, hath sold himself. Lev. 25. 29. Deut. 15. 12.  
V. 15. ye were now turned] Heb. to day. Psal. 95. 7.  
every man to his neighbour] Or, one to another. Gen. 11. 3.  
ye had made a covenant] Heb. cut. vers. 8.  
in the house which is called by my name] Heb. whereupon my name is called. Chap. 32. 34. In my Temple. Chap. 7. 10.  
V. 16. polluted my name] By violation of your solemn vow. Lev. 19. 12. Mal. 1. 7, 12.  
whom he had set at liberty at their pleasure] Or, according to their desire. Deut. 21. 14.  
V. 17. Ye have not harkened unto me, &c.] Because ye have undone again, what ye had done; which sheweth that ye did it not in sincerity. Psal. 78. 36, 37. Hos. 6. 1, 4.  
I proclaim a liberty for you to the sword, &c.] I give the sword, famine and pestilence free liberty to destroy you. See Isa. 66. 4. Chap. 14. 15.  
I will make you to be removed] Heb. for a removing. Chap. 15. 5.& 24. 9.& 29. 18. Deut. 28. 64.  
V. 18. of the covenant which they had made before me] Heb. cut. as vers. 8. So that by these solemn rites, God and man seal interchangeably either to other: and man covenanteth with God, as well as God with man. Exod. 24. 8. Psal. 50. 5. Joh. 3. 33. Rom. 4. 11.  
when they cut the calf in twain] See here the reason and ground of the phrase, of cutting, or cutting out a covenant, so oft here and else-where used. By this solemn rite, they did in a manner devote themselves to destruction; as confessing themselves worthy, and in way of execration( Nehem. 10. 29.) wishing, to be so cut in twain,( Matth. 24. 51.) if they broke the covenant, that then they made. See somewhat the like ceremony, Gen. 15. 10, 17.  
V. 20. I will even give them] Chap. 22. 25.  
into the hand] Or, power. Vers. 3. 4.  
of them that seek their life] Heb. soul. Chap. 4. 30.  
their dead bodies shall be for meat, &c.] Chap. 7. 33.& 16. 4.  
V. 21. into the hand] Or, power. vers. 20.  
that seek their life] Heb. soul. vers. 20.  
which are gone up from you] Or, departed from you. Exod. 12. 38. Chap. 37. 5. Having broken up the siege upon the coming of the Egyptian forces. Chap. 37. 5, 11. but afterward returned to it again: as the prophet also foretold that they should. Chap. 37. 8. vers. 22.  
V. 22. I will command, and cause them to return] By his secret providence so disposing and procuring it, as if he had given them some command so to do. So 2 Sam. 16. 10. 2 King. 24. 2. 2 Chro. 36. 17. Chap. 49. 14.& 50. 21.  
a desolation without an inhabitant] Chap. 26. 15.   

CHAP. XXXV.  
Vers. 1. THe word which came, &c.] Chap. 1. 2, 4.  
in the dayes of Jehoiakim] For the disposition and order of these Prophecies, see on Chap. 27. 1.  
V. 2. the Rechabites] These were by original Kenites, descended from Jethro or Hobab, Moses his father in law: judge. 1. 16.& 4. 11. 1 Chron. 2. 55. who had therefore no possessions of their own among Gods people, but lived upon their employments.  
into one of the chambers] Which were adjoining to and about the Temple and the courts thereof, for the Priests to lodge in; and for the holy vestments, oblations and the like to be stowed in. 1 Chron. 28. 11, 12. 1 King. 6. 5, 6, 10. 2 Chron. 3. 11. Ezek. 40. 17, 44-46.& 41. 6.& 42. 13.  
V. 4. into the chamber of the sons, &c.] Whose course, it seemeth, was to wait and serve that week. See 1 Chron. 24. 5, 6.& 25. 1, 2, &c. 2 Chron. 23. 4, 8.  
of Hanan] Whom some suppose to be that Hanani mentioned 2 Chron. 16. 7. but that is uncertain, and not very probable.  
a man of God] A prophet, or godly and faithful teacher of Gods people. Deut. 33. 1. Psal. 90. 1. 1 Tim. 6. 11.  
by the chamber of the princes] Of the chief next under the High-priest. Chap. 20. 1. or, of the chief of that course, which was then in employment. 2 Chron. 23. 4. Luk. 1. 5, 8, 23.  
above the chamber of Maaseiah] For the chambers were built one above another. Ezek. 41. 5, 6.  
the keeper of the door] Heb. threshold. Ezek. 43. 8. or, vessel. Chap. 52. 19, 24. One of the Porters. 1 Chron. 26. 1. Whereof some had the charge of the holy vessels; and sometime also of the treasure. 1 Chron. 9. 27-29. 2 King. 12. 9.  
V. 5. Drink ye wine] He saith not, Thus saith the Lord, Drink wine. For they ought then to have done it: but speaketh in this manner onely to try what they would do; and by their obedience to their ancestors charge, and constant ●esolution in the same, to convince and condemn the disobedience of his people. vers. 16.  
V. 6. Jonadab] Of whom we red in the story of Jehu. 2 King. 10. 15.  
Ye shall drink no wine] He enjoined them this austere course of life; either because they were to live by their labours, having no portion of inheritance in the land; or to enure them to hardship; as fore-seeing the calamities likely to befall the State they lived in.  
V. 7. where ye be strangers] Or, sojourned. Exod. 12. 49. For they were Kenites, or Midianites; not Israelites by descent. Exod. 2. 16.& 3. 1. 1 Chron. 2. 55.  
V. 9. neither have we vineyard] Or, and that we should not have.  
V. 10. But we have dwelled in tents] Or, we dwell therefore in tents. Ordinarily: save when necessity enforceth us to do otherwise. vers. 11.  
have obeied, &c.] This, it seemeth, had been inviolably observed by them, well-neer the space of three hundred yeers, from Jehu to Jehoiakim.  
V. 11. let us go to Jerusalem for fear of the army] Heb. from the face of. Isa. 21. 15.& 31. 8. So in the next clause.  
of the Syrians] Heb. Aramites. Isa. 7. 1. That joined with, or served under the Chaldeans, in their expedition against Gods people. 2 King. 24. 2.  
so we dwell at Jerusalem] Or, abide. Chap. 40. 5. vers. 15. So that, it seemeth, they held not themselves so strictly tied to these observances, but that in case of necessity they might and did dispense with them.  
V. 12. Then came, &c.] as Vers. 1.  
V. 13. Will ye not receive instruction, &c.] Ye, whom I have chosen to be my people and children, above and before all the people in the world, who otherwise have as much interest in me as you. Deut. 7. 6.  
V. 14. The words of Jonadab, &c.] When the children of one, by original an heathen, living as strangers among you, do so punctually observe their fathers charge, and have constantly so done for so long a time together. vers. 8. 10.  
notwithstanding I have spoken unto you, &c.] When I have from time to time so frequently and instantly minded you of my charge, and by my prophets called upon you for obedience thereunto. Chap. 7. 13.& 11. 7. See vers. 17.  
V. 15. I have sent also unto you all my servants, &c.] Heb. And have sent unto. Or, For I have, &c. as Isai. 63. 5. or, I have even sent, &c. as Chap. 52. 13.  
Return ye, &c.] Chap. 18. 11.& 25. 5.  
and ye shall dwell in the land] Heb. sit; or, dwell. Psal. 37. 27. Or, remain; abide. Chap. 40. 5, 10. vers. 11.  
V. 17. because, &c.] Prov. 1. 24. Chap. 7. 23.  
I have spoken unto them] By my ministers and messengers the Prophets. vers. 15. It being all one in effect, when God speaketh by them, as if he spake immediately by word of mouth himself. Isa. 1. 2, 20. Chap. 15. 19. 2 Cor. 5. 20.& 13. 3. Eph. 2. 17.  
they have not heard] Or, would not hear. Psal. 81. 11.  
they have not answered] Or, would not answer. Chap. 7. 13.  
V. 19. Jonadab shall not want a man to stand before me] Heb. There shall not a man be cut off from Jonadab the son of Rechab to stand before me. as Chap. 33. 17, 18. His posterity shall continue in my favour for ever. Or, there shall be surviving of his posterity among my people, so long as this State standeth. as Psal. 89. 36. And it may well and, that there should some of them be employed about the sacred offices concerning the Law:( as 1 King. 10. 8▪& 17. 1.) for they were Scribes, and given to the study of literature. 1 Chron. 2. 55.  
to stand before me] Deut. 10. 8. 1 King. 17. 1.  
for ever] Which phrase is sometime taken, not absolutely, but with restriction and relation to the continuance of those things, on which that dependeth, whereunto it is applied. as Gen. 17. 13. Exod. 21. 6. Numb. 18. 8. and so here. So long as that State either civil or sacred should continue.   

CHAP. XXXVI.  
Vers. 1. IN the fourth year of Jehoiakim] In the latter end of the year;( after those two Sermons recorded, Chap. 25.& 35.) as appeareth by vers. 9. See Chap. 25. 1.  
this word came, &c.] Chap. 1. 2, 4.  
V. 2. a roll of a book] A volume: a book, not stitched up, as ours usually are; but rolled up, as our records and draughts of Deeds commonly are; yet not fastened all the sheets together, as they, at the head; but glued together sheet after sheet, as our long Inventories are, and so rolled up from the head of the first. See Isa. 34 4.  
from the dayes of Josiah, even unto this day] From the thirteenth year of Josiah, to this fourth of Jehoiakim, by the space of three and twenty yeers. Chap. 25. 3.  
V. 3. the evil which I purpose to do unto them] unless they repent, and by timely repentance prevent and stay the execution of it. Chap. 18. 8.  
V. 4. Baruch wrote from the mouth of Jeremiah] As he indited. vers. 18.  
V. 5. I am shut up, I cannot go into the house of the LORD] Or, I am restrained,( 1 Sam. 21. 5. 2 Chron. 20. 37.) that I can not go, &c. Not shut up in prison; as appeareth, vers. 19. but restrained, either by ecclesiastical censure; or by some special command from God; or by some occasion of legal pollution; or the like.  
V. 6. in the ears of the people] Or, in the hearing. Chap. 29. 29. and so afterward again in this verse; and vers. 14. 15.  
upon the fasting-day] Not the ordinary yearly fast, by the Law enjoined, Lev. 23. 27. for this was two moneths after that; vers. 9. but an extraordinary one, appointed upon some special occasion; whether the great drought and famine, mentioned, Chap. 14. 1, 2. or the fear of some invasion, uncertain. See vers. 9.  
V. 7. It may be they will present their supplication before the LORD] Heb. their supplication shall fall, &c. Chap. 37. 20.  
and will return every one from his evil way] Thereby intimating, that fasting without prayer and repentance availeth nothing; and is indeed but a bare bodily exercise. Isa. 58. 3, 5. Chap. 12. 12. 1 Tim. 4. 8.  
V. 9. And] Or, For. as Chap. 40. 2.  
in the fifth year of Jehoiakim] In the beginning of that year of his reign. vers. 1.  
in the ninth month] Not of that year of his reign; but from the ordinary beginning of the year then current. See vers. 22.  
they proclaimed a fast] At which Jeremiah willed Baruch to red the roll; being reserved till then. vers. 6.  
all the people that came from the cities of Judah] Either to keep the fast, enjoined upon some other occasion: or for fear of some foreign forces, and for safety against them. Chap. 4. 5, 6. See vers. 6.  
V. 10. in the chamber of Gamariah] Out of the window of the chamber, looking into the court, where the people were assembled. vers. 6.  
in the higher court] Or, upper court. The Priests court: 2 Chro. 4. 9. termed usually, the inner, 1 King. 6. 36. Ezek. 10. 3.& 40. 32. here, the higher or upper court; in regard of the peoples court, called also the great, 2 Chron. 4. 9. and the outer court; Ezek. 10. 5.& 40. 17. being lower by divers degrees then it. Ezek. 40. 31.  
at the entry] Or, door. Chap. 26. 10.  
of the new gate] The East-gate, by Jotham re-edified. 2 King. 15. 35.  
in the ears] Or, hearing. vers. 6.  
V. 13. Michaiah declared unto them all the words that he had heard] Either to cause the Prophet and his Scribe to be questioned: or that some course might be taken for the pacifying of Gods wrath, and the preventing of the judgement denounced.  
in the ears] Or, hearing. vers. 14.  
V. 16. they were afraid both one and other] Heb. a man to, or on his neighbour, or, friend. Chap. 34. 15. Both good and bad were afraid, strike with terror. Act. 5. 11. Or, they were afraid, and looked one on another: as men astonished at what they had heard. Isa. 13. 8.  
V. 17. Tell us now] Heb. telling tell. judge. 14. 12.  
How didst thou writ all these words] Or, things. as Chap. 16. 10.& 38. 14.  
V. 18. He pronounced all these words, &c.] vers. 4.  
V. 19. hid thee] Heb. behid. as Chap. 23. 24.& 34. 14.  
thou and Jeremiah] For their security. For they foresaw that the King would be enraged against them, and give order to apprehended them; as also he did. vers. 26. Whence it appeareth that the Prophet was not then in custody. See vers. 5.  
V. 21. in the ears] Or, hearing. vers. 6. 14. so in this verse again, and vers. 21.  
V. 22. the king sat in the winter-house] Or, room. After the manner of great men, that have several houses, or rooms, for several seasons. judge. 3. 20. Amos 3. 15.  
in the ninth month] Containing part of November and part of December. vers. 9.  
V. 23. he cut it] Not Jehudi, who red it; but the King, to whom it was red. vers. 29.  
with the pen-knife] Heb. the scribes knife, or, razor.  
V. 24. nor rent their garments] In token of fear or grief: as the manner was. Isa. 36. 22.& 37. 1. The Princes feared; vers. 16. the King and his servants feared not.  
V. 26. the son of Hammelech] Or, of the King. Chap. 38. 6.  
the LORD hide them] He suffered them not to be found▪ having before withdrawn themselves. vers. 19. Therein showing the continual care that he hath to preserve his. Chap. 1. 19.  
V. 28. Take thee again another roll] He doth with the roll; as before with the yoke, Chap. 28. 13, 14. Thus, though the book be burnt, yet the word remaineth,( Zech. 1. 5, 6. 2 Tim. 2. 9.) with addition of curses annexed thereunto, vers. 32.  
V. 29. say to Jchoiakim] Or, concerning him. vers. 30.  
Why hast thou written therein] Spoken as Jehoiakims words; like Zedekiahs, Chap. 32. 3.  
V. 30. He shall have none to sit upon the throne of David] For any space of time worth speaking of. For Jechoniah, or Jehoiachin, his son reigned but three moneths: and Zedekiah his uncle succeeded him. 2 King. 24. 8, 17. See Chap. 1. 2, 3.& 22. 30.  
his dead body shall be cast out] Chap. 22. 19.  
V. 31. I will punish him] Heb. visit upon. Chap. 23. 34.  
V. 32. many like words] Heb. words as they.   

CHAP. XXXVII.  
Vers. 1. ANd] Or, Now. as Ezr. 7. 2. Chap. 29. 1. Vers. 4.  
Zedekiah reigned] 2 King. 24. 17. 2 Chron. 36. 10. Chap. 22. 24.  
in stead of Coniah] Elsewhere called Jehoiachin, 2 King. 24. 8. and Jechoniah, 1 Chron. 3. 16. See Chap. 22. 24.  
whom Nebuchadrezzar made king] So calling him, whereas his name was Mattaniah before, 2 King. 24. 17.  
V. 2. neither he, nor his servants, nor the people of the land, did harken unto the words of the LORD, &c.] 2 Chron. 36. 12.  
which he spake by the prophet Jeremiah] Heb. by the hand of the prophet, &c. Isa. 20. 2. Chap. 50. 1.  
V. 3. Zedckiah the king sent to the prophet Jeremiah] Being afraid of the Chaldeans; and doubting that they might return, for all they were now risen; vers. 5. he sent to Jeremiah; not as Hezekiah to Isaiah, Isa. 37. 2, 4. but as Pharaoh rather to Moses and Aaron, Exod. 8. 8, 28.& 28. Thus the wicked in their distresses seek to Gods servants for their prayers, whose advice yet they refuse to follow. vers. 2. Chap. 38. 15. 1 King. 13. 6. Act. 8. 22, 24.  
V. 4. Jeremiah came in and went out] Or, was coming and going. Went at large: was yet at liberty.  
among the people] Heb. in the midst of. Chap. 40. 5. 10.  
they had not put him into prison] Heb. into the house of restraint. Isa. 42. 7.  
V. 5. Then] Or, And.  
Pharaohs army was come forth out of Egypt] To relieve the Jews, and raise the siege of Jerusalem: for, though Pharaoh came no more in person abroad, after the great overthrow given him by nabuchadnezzar, in the reign of Jehoiakim, Chap. 46. 2. 2 King. 24. 7. yet it appeareth hence, that he sent Zedekiah some succours; but in vain. vers. 7.  
they departed from Jerusalem] Heb. went up. Chap. 34. 21.  
V. 6. came the word of the LORD, &c.] See Chap. 1. 2, 4.  
V. 7. to the king of Judah, that sent you] Vers. 3. Chap. 21. 2.  
shall return to Egypt] When they shall perceive that they can do you no good against the Chaldeans. Thus no counsel, nor course, can prevail against God, Psal. 33. 10, 11, 16, 17. Pro. 21. 30. 31. Isa. 14. 27.  
V. 8. take it, and burn it] Chap. 38. 18.  
V. 9. Deceive not yourselves] Heb. souls. as Chap. 17. 21. and 51. 6.  
The Chaldeans shall surely depart from us] Heb. departing depart.  
V. 10. there remained but wounded men] Heb. thrust through. Chap. 51. 4.  
yet should they rise up every man in his tent, and burn this city] The weakest and feeblest shall be able enough to prevail against those, whom God will have to be destroyed, Isa. 40. 29. Chap. 49. 20.& 50. 45.  
V. 11. the army of the Chaldeans was broken up] Heb. made to ascend, or, depart. Vers. 5.  
V. 12. Then] Or, That.  
to go into the land of Benjamin] To Anathoth, where his dwelling formerly was, Chap. 1. 1.  
to separate himself thence in the mids of the people] Or, to slip away from thence, in the midst of, or, among the people. Vers. 4. Chap. 39. 14. That left Jerusalem, and returned to their wonted places of abode: supposing they might now be there again in safety; the siege of the city being broken up, and the Chaldean forces thence withdrawn. vers. 5. 11.  
V. 13. when he was in the gate of Benjamin] By which men passed into those parts, Chap. 38. 7.  
captain of the ward] Appointed to look to it, that none should pass out, to agree, or join with the enemy.  
V. 14. It is false] Heb. falsehood. or, a lye. Chap. 14. 14.  
he harkened not to him] Regarded not his words.  
V. 15. the princes were wrath with Jeremiah] Upon the Captains mis-information. vers. 13.  
and smote him] Caused him to be smitten: as Chap. 39. 6. and 52. 10. Act. 5. 40.& 16. 22, 37.  
put him in prison] Heb. the house of the bond. judge. 16. 21. Eccl. 4. 14.  
in the house of Jonathan] being, it seemeth, a place very inconvenient. vers. 20. And this might befall the Prophet, for attempting to relinquish the place, where his Office, by Gods appointment, was principally to be performed. See Chap. 26. 20. 21.  
they had made that the prison] Heb. house of restraint. Vers. 4.  
V. 16. When Jeremiah was entred into the dungeon] Heb. house, or, room, of the pit, or, hole. Exod. 12. 29.  
into the cabins] Or, cells; or, wards.  
V. 17. the king sent and took him out] Caused him to be brought to him, Chap. 38. 14.  
thou shalt be delivered] Chap. 32. 4.& 34. 3.  
into the hand] Or, power. Chap. 24. 7.  
V. 18. ye have put me in prison] Heb. house of restraint. Vers. 5. 15.  
V. 19. Where are now your prophets] Chap. 28. 4.  
V. 20. let my supplication, I pray thee, be accepted before thee] Heb. let my supplication fall before thee. Chap. 36. 7.& 42. 2. Give me leave, humbly to present my supplication in thy presence, Psal. 119. 170.  
V. 21. that they should commit Jeremiah into the court of the prison] Heb. custody. Chap. 32. 2.& 28. 6, 13. Taking him out of the hole, and the wards, where before he lay. vers. 16.  
until all the bread in the city were spent] So long as there was any bread left in the city. Thus God made the Prophets enemies instruments to provide for him.  
remained in the court of the prison] Heb. sat, &c. as Chapter 38. 28.   

CHAP. XXXVIII.  
Vers. 1. THen] Or, Now when. as Chap. 37. 1.  
Jeremiah had spoken unto all the people] That resorted to him being now in prison: by whom also they had been divulged.  
V. 2. He that remaineth in this city shall die, &c.] Chap. 21. 9.  
he shall have his life for a prey] Chap. 39. 18.& 45. 5.  
V. 3. This city shall surely be given] Heb. being given be given. Chap. 32. 4.  
into the hand] Or, power. Chap. 34. 20, 21.  
V. 4. Therefore the princes said] Or, Then said these princes.  
thus he weakeneth the hands of the men of war, &c.] Thus out of policy they impugn piety: as Joh. 11. 48.  
this man secketh not the welfare of this people] Heb. peace. Chap. 29. 7.  
V. 5. he is in your hand] Job 2. 6. Chap. 26. 14.  
the king is not he that can do any thing against you] That can deny you any thing: too large a condescension, without regard of right or wrong: and tending to an unjust and unmerciful usage of Gods prophet.  
V. 6. Then took they Jeremiah, and cast him into the dungeon of Malchiah the son of Hammelech that was in the court of the prison] Or, They took Jeremiah, who was yet in the court of the prison,( Chap. 37. 21.) and cast him into the dungeon: that was, not in the prison court, but in some part of, or place belonging to the house of Malchiah; that so he might be privily made away; and no man know what was become of him.  
the dungeon] Heb. pit. or, hole. Gen. 37. 22. Chap. 41. 7.  
of Hammelech] Or, of the king. Chap. 36. 26.  
the prison] Heb. custody. Chap. 32. 2.  
they let down Jeremiah with cor●s] There being, it seemeth, no stairs, or ordinary passage down into it. vers. 12, 13.  
in the dungeon there was no water, but mire] And consequently a very loathsome and noisome place, Zech. 9. 11.  
V. 7. Ebed-melech] Chap. 39. 16.  
the Ethiopian] Heb. Cushite. Num. 12. 1. Chap. 13. 23.  
one of the eunuchs which was in the kings house] Isa. 39. 7.  
heard that they had put Jeremiah in the d●ngeon] The business yet was not so closely kept, or covertly carried, but that by Gods good providence it came unto this godly courtiers ear.  
king then sitting in the gate of Benjamin] To receive petitions, hear causes, and pass censures: the gate being the ordinary place of audience and judicature. Deut. 17. 2, 8. 2 Sam. 19. 8. Lam. 5. 13. See Chap. 37. 13.  
V. 9. these men have done evil, &c.] Thus the Prophet found more favour at the hands of a stranger, then at the hands of his own countrymen: as God more obedience, Chap. 35. 14, 15. more repentance, Jon. 3. 10. and Christ more faith, Matth. 8. 10. in such, then in Gods own professed people; to their greater condemnation, Matth. 12 41, 42.  
and he is like to die for hunger in the place where he is] Or, who would have died( Heb. and he will die) with hunger, in the place where he was before. Heb. in his place. Job 7. 10. Psal. 109. 16. to wit, in the prison, Chap. 37. 21. the bread failing;( 2 King. 25. 3.) out of which some allowance was assigned him: and it was the more malice and cruelty therefore in them, by so vile a course to seek to hasten his end, who otherwise could not have long continued, had the siege been prolonged.  
V. 10. Take from hence thirty men with thee] Heb. in thine hand. Chap. 41. 9.  
V. 11. went into the house of the king under the treasury] That room of the house, or cellar, into which cast cloths, and such trumpery, were usually thrown.  
V. 12. Put now these old cast clouts] Heb. old, or, worn clouts of cast, or, torn things. Deut. 9. 5. Chap. 15. 3.  
rotten rags] Heb. of salts. that is, rotted, as with salt: or, wasted with wearing, as salt, when it melteth. See Isa. 51. 6. and 64 6.  
under thine arm-holes,] Heb. under the arm-holes of thine hands. as Ezek. 13. 18. or, under thine arm-holes with thine hands. as Psal. 17. 13, 14.  
under the cords] Betwixt them and the cords, to keep his body from being fr●tted and galled therewith.  
V. 13. Jeremiah remained] Heb. sat. Chap. 40. 5, 6.  
in the court of the prison] Where the King had before placed him, to be at the more liberty, Chap. 37. 21. Heb. custo●ie. vers. 6.  
V. 14. the king sent, and took Jeremiah the prophet unto him] Chap. 37. 17.  
into the third entry that is in the house of the LORD] Or, into the chief, or, principal entry. Which was to the South: by which the King entred, coming from his Palace, 2 King. 16. 18.  
I will ask thee a thing] Heb. a word. 1 Sam. 14. 12.  
hid nothing from me] Heb. not a word. Chap. 26. 2.& 42. 4  
V. 15. wilt thou not surely put me to death] Heb. slaying slay me. Chap. 26. 19.  
if I give thee counsel, wilt thou not harken unto me] Or, thou wilt not harken to me. It is in vain for me to advice thee: for thou wilt not follow mine advice.  
V. 16. neither will I give thee into the hand of these men] Or, power. vers. 3, 18.  
that sack thy life.] Heb. soul. Chap. 30. 20, 21.  
V. 17. If thou wilt assuredly go forth] Heb. going forth go forth. 2 King. 4. 11.  
unto the king of Babylons princes] And yield thyself unto them: as Jechoniah did, 2 King. 24. 12. unto them; for the King himself was not then present in person at the siege, Chap. 39. 3, 4, 5.  
then thy soul shall live] Or, thou shalt live. as in the words next ensuing. So Gen. 19. 20. Psal. 119. 175.  
and thine house] Thy family, wives, children, and servants. vers. 23.  
V. 18. into the hand] Or, power. vers. 16.  
V. 19. I am afraid of the Jews that are fallen to the Chaldeans] He feared more mans mocking, then Gods threatening, 1 Sam. 31. 4. 1 Chron. 10. 4. judge. 9. 54.  
V. 20. thy soul shall live] Or, thou shalt live. vers. 17.  
V. 22. the women that are left in the king of Judahs house] When Jechoniah, and his mother, and others, were carried away captive, 2 King. 24. 12. Or, after that Zedekiah was fled out of the city, Chap. 39. 4.  
Thy friends have set the on, and have prevailed against thee: thy feet are sunk in the mire, and they are turned away back] Heb. Men of thy peace. Obad. 7. Chap. 20. 10. Thy false-prophets, and confederates, that incited thee to rebel and stand out against the King of Babylon, Chap. 27. 3.& 37. 19. have deluded thee, and left thee sticking fast in the mire; which they have brought thee into: that is, in deep danger and shrewd distress: as Psal. 69. 2. Alluding withall, as some suppose, to some quagmire, wherein the enemy should overtake and surprise him, Chap. 39. 5. Thus that which he feared, vers. 19. befell him, not from men, but from women.  
V. 23. they shall bring out all thy wives and thy children] Heb. sons. which were taken and carried away by the Chaldeans, Chap. 39. 6. for his daughters, it seemeth, were left behind, Chap. 41. 10.& 43. 6.  
thou shalt not escape] Though thou attempt so to do, 2 King. 25. 4,— 6.  
but shalt be taken] Vers. 17, 18. Chap 21. 10.  
by the hand of the king of Babylon] Or, power. vers. 18. See vers. 17.  
thou shalt cause this city to be burnt] Heb. thou shalt burn. as Num. 4. 18.  
V. 24. Let no man know of these words] Or, things. vers. 14. Chap. 36. 16.  
and thou shalt not die] Or, that thou mayst not die. as Josh. 24. 9. Mal. 1. 9. Lest the Prince● put thee to death: as it is likely they will, if they come to know, what thou hast said to me; but will not, if they understand not, what hath in private past between us.  
V. 25. if the princes hear] Who over-awed him, and whom he was afraid to displease. vers. 5.  
V. 26. I presented my supplication, &c.] Heb. made to fall. Chap. 36 7. And he had so done indeed, Chap. 37. 20.  
V. 27. they left off speaking with him] Heb. they were silen● from him. as Job 13. 13.  
the matter] Heb. word. vers. 14. Chap. 52. 34.  
was not perceived] Heb. heard. as Chap 5. 15.  
V. 28. Jeremiah abode in the court of the prison] Heb. sat in the court of custody. vers. 13.   

CHAP. XXXIX.  
Vers. 1. IN the ninth year of Zedekiah] 2 King. 25. 1. Chap. 52. 4.  
V. 2. the city was broken up] The first gate being broken open, and one part of the city surprised. ver. 3.  
V. 3. and sat in] Or, sat down at.  
the middle gate] Called the second gate, Zeph. 1. 10. in the mid-wall, that divided the one part of the city from the other.  
Samgar-nebo] Or, the treasurer of Nebo, or, of that idols Temples. See Isa. 46. 1.  
Rab-saris] Or, the Captain of the guard.  
Rab-mag] Or, the Camp-master. vers. 13.  
V. 4 the king of Judah saw them] That they had pierced so far into the city.  
they fled] As despairing to hold out any longer.  
by the gate betwixt the two walls] A postern gate, to the South of the city, 2 King. 25. 4. Chap. 52. 7.  
went out the way of the plain] Intending, it may be, for Egypt.  
V. 5. they brought him up to nabuchadnezzar] Or, brought him unto. See Chap. 16. 14.  
to Riblah] Antiochia in Syria.  
the land of Hamath] Isa. 37. 13.  
he gave judgement upon him] Heb. spake with him judgements. Chap. 4. 12& 12. 1.& 52. 9.  
V. 6. the king of Babylon slay] Caused them to be slain: as Chap. 37. 15.& 52. 10. 1 Sam. 15. 33.  
the sons of Zedekiah] Being brought thither to him: as was foretold, Chap. 38. 23.  
all the nobles of Judah] Heb. white ones. Chap. 27. 20.  
V. 7. he put out Zedekiahs eyes] Heb. blinded. Deut. 16. 19.  
bound him with chains] Heb. with two brazen chains, or, fetters. judge. 16. 21.  
to carry him to Babylon] Whither also he did carry him, Chap. 52. 11. So 2 Chron 36. 6.  
V. 8. burnt the kings house, &c.] Chap. 21. 10.& 38. 23.  
V. 9. the captain of the guard] Or, chief marshall. Heb. chief of the executioners, or, slaughter-men. and so vers. 10, 11, &c. Gen. 39. 1.  
V. 10. left of the poor of the people] Thus the rich and mighty, that trusted most to their shifts and means, were by Gods just judgement most rigorously handled: the meaner sort escaping and faring better, then those, who had formerly opp●essed them, Isa. 28. 15,— 18. Ezek. 34. 17-22.  
at the same time] Heb. in that day. Isa. 26. 1. vers. 17.  
V. 11. to Nebuzar-adan] Or, by him. Heb. by the hand of Nebuzar-adan. Chap. 37. 2.  
V. 12. look well to him] Heb. set thine eyes upon him. Psal. 34. 15. Chap. 40. 4.  
even as he shall say unto thee] As he himself shall require. Thus God preserved the Prophet by him, whom he made a scourge to punish his adversaries.  
V. 13. Rab-saris, and Nergal-sharezer, Rab-mag] Of these see vers. 3. where this office is ascribed unto another; unless the same man had divers names.  
the king of Babylons princes] Heb. great ones. Chap. 41. 1. and 52. 13.  
V. 14. they sent] Or, gave order to have him taken out of prison,( where he then was, Chap. 38. 28.) set at liberty, and commended to Gedaliah: which yet, it seemeth, was not so carefully put in execution till afterward, Chap. 40. 1, 4.  
and took Jeremiah out of the court of the prison and committed him] Or, to take, &c. and to commit him as Josh. 24. 9. Mal. 1. 9.  
unto Gedaliah] Whom the King of Babylon had made governor of the people left in the land, 2 King. 25. 22. Chap. 40. 5.  
the son of Ahikam] Who before delivered Jeremiah out of the hands of those that sought his life, Chap. 26. 24.  
that he should carry him home] To Anathoth, whence he was, Chap. 1. 1.  
so he dwelled among the people] Or, yet he abode still, or, stayed( as Deut. 9. 9. Chap. 38. 13. 28.) among the rest of the people: with whom, through the negligence of those, to whom the charge concerning him was committed, though let out of prison with such others as were found there, yet not loosed from his bands, he was carried in chains to Ramath, Chap. 40. 1.  
V. 16. Ebed-m●lech] Chap. 38. 7.  
the Ethiopian] Heb. Cushite. Chap. 13. 23.  
for evil] Chap. 21. 16.& 44. 27.  
before thee] Thou surviving to see it. Chap. 16. 9.& 20. 4.  
V. 17. I will deliver thee] This reward had he for his zeal and kindness shewed to Gods prophet, Chap. 38. 9,— 13.  
in that day] Or, at that time. vers. 10.  
into the hand] Or, power. Chap. 20. 4, 5.  
V. 18. I will surely deliver thee] Heb. delivering deliver.  
thy life] Heb. soul. Chap. 34. 20.  
for a prey unto thee] Chap. 21. 9.& 45. 5.  
because thou hast put thy trust in me] Psal. 37. 40   

CHAP. XL.  
Vers. 1. THe word which came to Jeremiah] These words are as a title, or inscription, to that which is recorded in Chap. 42.& 43. See Chap. 42. 7. See also Chap. 1. 2, 4.  
when, &c.] Or, For, &c. as Chap. 36. 9. From these words beginneth a relation, inserted as by way of parenthesis, between the Preface of the prophecy and the prophecy itself, or the substance of it: wherein the occasion thereof is from the first beginning related in this Chapter and the next.  
he had taken him being bound] Which by oversight had been committed; contrary to the Kings express charge; and the order of his commanders. See Chap 39. 11,— 14.  
in chains] Or, manacles. vers. 4.  
among all that were carried away captive] Heb. in the midst of( as Chap. 39. 14) all the captivity, as Chap. 29. 1. Being no notice taken of him, until he came with them to Ramath, Chap. 39. 14.  
V. 2. And the captain of the guard] Or, even the Captain. as Chap. 35. 15.& 52. 13.  
The LORD thy God hath pronounced this evil upon this place] Thus was an infidel moved to utter that, which the Jews themselves, out of obstinacy, would not see and aclowledge, Chap. 50. 7.  
V. 4. the chains which were upon thine hand] Act. 12. 7.  
if it seem good unto thee] Heb. be good in thine eyes. Gen. 20. 15.  
I will look well unto thee] Heb. I will set mine eye upon thee. Chap. 39. 12.  
if it seem ill unto thee] Heb. be ill in thine eyes. Josh. 24. 15.  
whither it seemeth good and conventent for thee to go] Heb. unto good and unto right in thine eyes to go. Chap. 26. 14.  
V. 5. Now while he was not yet gone back, he said, Go back also to Gedaliah] Or,( For he was not yet gone back) or go to Gedaliah, &c. Take thy choice, to go with me, or to seat thyself where thou pleasest, or to repair to Gedaliah, that he may provide for thee. Or, And since that he( to wit, Gedaliah) is not yet gone back;( to Jerusalem, but stayeth at Mizpah) go back, &c. repair to him, if thou list not to go with me.  
dwell with him] Or, abide. Heb. sit. Gen. 24. 55. 2 Sam. 7. 18. Chap. 39. 14.  
among the people] Heb. in the midst of. Chap. 39. 14.  
V. 6. to Mizpah] In the land of Benjamin, Josh. 18. 26. 1 King. 15. 22.  
dwelled with him] Or, abo●e. vers. 5.  
among the people] Heb. in the midst of. vers. 5.  
V. 7. When all the captains, &c.] 2 King. 25. 23.  
of the forces which were in the fields] Being scattered abroad for fear of the Chaldeans.  
V. 8. Ishmael] One of the blood royal, Chap. 41. 1.  
Johanan] Or, John. as Luk. 1. 13. so vers. 13, 15, &c.  
Ephai the Netophathite] The name of a family in the tribe of Judah, so called from the city or place of their abode, 1 Chron. 2. 54.& 9. 16.& 27. 15.  
the son of a Maachathite] Another family, so called from some principal man or woman of special note in it. See 1 Chron. 2. 48.& 8. 29.& 9. 35.& 27. 16.  
their men] Their followers, or complices, Gen. 24. 59. 1 Sam. 23. 8.  
V. 9. swore unto them, &c.] 2 King. 25. 24.  
dwell in the land] Or, stay, abide. vers. 5.  
V. 10. I will dwell at Mizpah] Or, abide. vers. 9.  
to serve the Chaldeans] Heb. stand before them. Chap. 35. 19.  
gather ye wine, and summer-fruits, and oil] For their harvest was in before. See Deut. 16. 1, 9.& Chap. 39. 2.  
dwell in your cities] Or, abide.  
that ye have taken] seized upon, or seated yourselves in,( as Chap. 51. 32.) being left and abandoned, Chap. 51. 29.  
V. 11. the Jews that were in Moab, &c.] That had fled into foreign parts for succour and safety, upon the Chaldean invasion, Isa. 16. 4.  
V. 13. Johanan] Or, John. vers. 8.  
V. 14. Dost thou certainly know] Heb. knowing know. Chap. 13. 12.  
the king of the Ammonites hath sent Ishmael] Under colour of entertaining Ishmael, seeking to make them instruments of destroying one another.  
to slay thee] Heb. to strike thee in soul. Or, strike thy soul. Num. 35. 11.  
V. 15. Johanan] Or, John. vers. 8.  
I will slay Ishmael] Heb. smite. 2 King. 6. 21.  
wherefore should he slay thee] Heb. strike thee in soul. Or, strike thy soul. vers. 14. See the like emphatical form by way of interrogation, or expostulation, Chap. 27. 13, 17.  
V. 16. Johanan] Or, John. vers. 8.  
thou speakest falsely of Ishmael] Heb. falsehood. or, a lye. Chap. 29. 9.& 43. 2. Thus the well-minded, intending no evil to others, are soonest deceived, measuring others by themselves; and want not such as conspire their destruction. Chap. 11. 18, 19.   

CHAP. XLI.  
Vers. 1. IN the seventh month] Containing part of September and part of October: whence was occasioned the fast of the seventh month for the murder of Gedaliah, Zech. 7. 5. and 8. 19.  
of the seed royal] Heb. of the kingdom. Ezek. 17. 13. One who might the rather in that regard pretend to have more right to the rulership of the land then Gedaliah.  
princes of the king] Heb. great ones. Chap. 39. 13. Zedekiahs princes; such of them as had escaped.  
ten men with him] Ten of the princes; besides their retinue: else so small a number could not have effected what they did. vers. 3.  
they did eat bread together] Being entertained by him, and admitted to his board, as familiar friends, Psal. 41. 9. Luk. 14. 1.  
V. 3. the Chaldeans that were found there] Or, were there. a● Esth. 1. 5. Chap. 52. 25.  
V. 5. there came certain from Sechem, &c.] Whose way to Jerusalem lay by Mizpah.  
having their beards shaved, and their clothes rent, and having out themselves] In manner and habit of mourners; but heathenish, and forbidden in the law, Levit. 19. 27. Deut. 14. 1. 1 King. 18. 28. Chap. 16. 6.& 47. 5.  
to the house of the LORD] To the place where it lately stood.  
V. 6. weeping all along as he went] Heb. in going and weeping. Chap. 50. 4. Making show of the like sorrow with them, that they might not mistrust him.  
V. 7. slay them, and cast them into the midst of the pit] Heb. slay them into the midst of the pit.( Or, into the pit. as Isa. 5. 8.) See the like defective speeches, Psal. 89. 39. 44. Isa. 39. 14, 17, 21.  
V. 8. ten men were found among them] Or, were among them. as vers. 3.  
slay them not among] Or, with. Heb. in the midst of. Chap. 39. 14. Vers. 3.  
their brethren] Or, countr●ymen. as Deut. 17. 15.  
V. 9. all the dead bodies] As well of those whom he slay before, vers. 3. as of these fourscore. vers. 5.  
because of Gedaliah] To conceal the murder of him. Or, near; or, with, or, about Gedaliah. Chap. 38. 10. that were present with him, or belonging to him. Heb. by the hand; or, by the side of Gedaliah. 1 Sam. 19. 3. 1 Chron. 18. 17.  
which Asa the king had made] When he fortified that city with the stones and timber which he fetched from Ramah: 1 King. 15. 22. and withall digged pits and trenches for warlike occasions: as this might be for receipt of water, to serve in a siege. Isa. 22. 9, 11.  
for fear of Baasha] Heb from the face of. Or, from before. or, in regard. or, because of. Chap. 4. 4. Vers. 18.  
V. 10. the kings daughters] Whom the Chaldeans had left behind; not so much regarding them; when they took away his sons; or being by some means concealed, and so escaping in the surprisal of the city. See Chap. 38. 23.& 39. 6.  
the captain of the guard] Chap. 39. 9.  
to go over to the Ammonites] Heb. sons of Ammon. Chap. 49. 1. Being set on work by their King to do, what he had done, Chap. 40. 14.  
V. 11. Johanan] Or, John. Chap. 40. 8. So vers. 14, 16, &c.  
all the captains] That had served under Zedekiah. See Chap. 40. 8.  
V. 12. by the great waters that are in Gibeon] The great pool; of which, 2 Sam. 2. 13.  
V. 13. Johanan] Or, John. vers. 13. and so after.  
V. 15. escaped from Johanan] Heb. from the face of him. vers. 9.  
went to the Ammonites] Heb. sons of Ammon. vers. 10. Whose King was the chief plotter of this murder and mischief, Chap. 40. 14.  
V. 17. in the habitation of Chimham] Which David, in likelihood, out of his own patrimony had conferred upon Chimham the son of Barzillai, 2 Sam. 19. 38. and though returning to the crown at the year of release, Ezek. 46. 17. yet might still bear his name, who by such gift had sometime held and enjoyed it. Psal. 49. 11.  
V. 18. Because of the Chaldeans] Heb. from the face of. as vers. 9.   

CHAP. XLII.  
Vers. 1. JOhanan] Or, John. Chap. 40. 13.& 41. 11.  
from the least even unto the greatest] Chap. 31. 34.  
V. 2. Let our supplication be accepted before thee] Or, Let our supplication fall before thee. Chap. 37. 20. Vers. 9.  
a few of many] Lev. 26. 22. Deut. 28. 62.  
V. 3. God may sh●w us the way wherein we may walk] Psal. 25. 12. and 143. 8.  
the thing that we may do] They would have the Prophet tell them from God, what they should do; when as they were resolved, what they would do, already, Chap. 41. 17.  
V. 4. whatsoever thing] Heb. word. Chap. 38. 14.  
I will keep nothing back] Heb. not a word. Chap. 26. 2. and 38. 14.  
V. 5. The LORD be a true and faith full witness between us] Rev. 3. 14. Heb. witness of truth. Pro. 14. 5, 25. Thus abuse they Gods name, and take it in vain, to cover and colour their own falsehood; intending nothing less, then what they pretended. vers. 20.  
according to all things] Heb. every word. vers. 4. Luk. 1. 37.  
V. 6. whether it be evil] Seem it never so disadvantageous, or dangerous unto us, 1 King. 22. 8, 18.  
we will obey the voice of the LORD] Deut. 5. 27, 29.  
that it may be well with us] D●ut. 6. 3.  
V. 7. the word of the LORD came unto Jeremiah] Here cometh to be related that word of God, whereof mention was made before, Chap. 40. 1.  
V. 8. Johanan] Or, John. vers. 1.  
from the least even to the greatest] Vers. 1.  
V. 9. to present your supplication] Heb. make to fall; or, lay down. vers. 2.  
V. 10. ye will still abide in this land] Heb. sitting sit. or, staying stay. 1 Sam. 20. 5. Vers. 13.  
then will I build you] I will settle and prosper you, Psal. 28. 5. Chap. 24. 6.  
I repent me of the evil that I have done unto you] I will no longer do with you, as I have already done. Of this repentance, see Chap. 18. 8. Psal. 106. 45.  
V. 11. be not afraid of him] Isa. 43. 5.  
I am with you to save you, &c.] Chap. 1. 19.& 15. 20.  
V. 12. I will show mercies unto you] Heb. I will give you mercies, or, tender compassions. Gen. 43. 14. Deut. 13. 17. I will cause you to find favour in the sight of nabuchadnezzar, Gen. 43. 14. Psal. 106. 46.  
that he may have mercy upon you] The hearts of all Kings being in his hand, to wind and turn which way he please; Pro. 21. 1. they needed not to fear man, if they obeied him.  
cause you to return to your own land] To the several places of your former abode; from which ye had fled, or been forced, upon the Chaldean invasion, Chap. 40. 11, 12.  
V. 13. We will not dwell in this land] Or, s●ay. or, abide. vers. 10.  
V. 14. where we shall see no war] Chap. 14. 13.  
nor hear the sound of the trumpet] Either of the enemy joining battle, or of their own summoning to prepare thereunto, Chap. 4. 19. 21.  
V. 15. If ye wholly set your faces] Or, Obstinately. Heb. setting set. To set the face towards a place, is to bend, or resolve and prepare for a journey that way. Dan. 11. 17, 18. Luk. 9. 51.  
to enter into Egypt] Forbidden before. Deut. 17. 15. See Isa. 30. 1.  
V. 16. the sword which ye feared, shall overtake you there] They made full account, that they should be safe in Egypt, were they but once there: and thither God sent after them the Chaldean sword, that destroyed both the Egyptians and them: thus that which the wicked fear, and seek to shun, befalleth them by that means, whereby they seek to avoid it. Chap. 38. 19, 22.& 43. 11.& 44. 27.& 46. 13▪ 25. Isa. 66. 4. Ezek. 11. 8.  
shall follow close after you] Heb. shall cleave after you. Psal. 63. 8.  
V. 17. So shall it be with all the men] Heb. so shall all the men be.  
that s●t their faces, &c.] Vers. 15. Chap. 44. 12.  
they shall die by the sword, &c.] Chap. 21. 7.& 24. 10.& 28. 8.  
none of them shall remain] See Chap. 44. 14.  
V. 18. mine anger and my fury hath been poured forth, &c.] Chap. 44. 6.  
ye shall be an ex●●ration. &c.] Chap. 26. 6.& 44. 12.  
V. 19. know certainly] Heb▪ knowing know. Gen. 15. 13.  
I have admonished you] Heb. testified, or, do testify, against you. Deut. 4. 26.  
V. 20. For ye dissembled in your hearts] Or, That( as Chap. 4. 18. ye dissembled. Heb. ye have used deceit against your souls. as Num. 16. 38.) For ye were fully minded to go into Egypt; whatsoever God should say to the contrary.  
Pray for us, &c.] Vers. 2.  
we will do it] Vers. 6.  
V. 22. know certainly] Vers. 19.  
die by the sword, &c.] Vers. 17. Ezek. 6. 11.  
in the place whither ye desire to go] To wit, in Egypt; where ye least expect it. vers. 16.  
and to sojourned] Or, to go to sojourned. vers. 17. Gen. 12. 10.   

CHAP. XLIII.  
Vers. 2. AZariah] The same, as some think, with Jezaniah, mentioned, Chap. 42. 1. but it may be an other, and his brother.  
Johanan] Or, John. as Chap. 40. 15.& 42. 1.  
all the proud men] Pride being the ordinary and most common cause of rebellion against God, and contempt of his messengers and their message, Exod. 5. 2.  
Thou speakest falsely] Heb. falsehood; or, a lye. Chap. 14. 14. and 40. 16.  
God hath not sent thee] Thus hypocrisy discovered breaketh forth into fury and outrage.  
V. 3. Baruch the son of Neriah setteth thee on against us] Traducing, and slandering not the Prophet alone, but Baruch also for him.  
to deliver us into the hand] Or, power. Chap. 34. 20.  
that they might put us to death and carry us away captives] To slay some of us, and transport the rest. vers. 12. Isa. 10. 4.  
V. 4. Johanan] Or, John. vers. 2.  
to dwell in the land] Or, to abide. Chap. 41. 10, 13.  
V. 5. were returned from all nations] Those before-mentioned, Chap. 40. 11.  
V. 6. the kings daughters] Chap. 41. 10.  
every person] Heb. soul. Chap. 52. 30.  
and Jeremiah the prophet, and Baruch, &c.] Whom they lead away by force.  
V. 7. to Tahpanhes] A city of Egypt, so called, as some think, of Tahpanes sometime Queen of Egypt, 1 King 11. 19.  
V. 9. hid them in the day in the brick-kill, which is at the entry of Pharaohs house] Or, door. Chap. 36. 10. Signifying thereby, that nabuchadnezzar should come even to Pharaohs court-gate; where his brick-kils were for buildings. vers. 10.  
V. 10. my servant] Chap. 25. 9.  
V. 11. deliver such as are for death, to death, &c.] That they might perish all by such means as God hath appointed, Chap. 15. 2.& 42. 17. Zech. 11. 9.  
V. 12. I will kindle a fire] Chap. 17. 27.  
in the houses of the gods of Egypt] Exod. 12. 12. Isa. 19. 1. Chap. 46. 25. Ezek. 30 23.  
he shall burn them, and carry them away captives] Some of their idols that are of wood, or the like combustible matter, he shall burn; others of them being of richer and more sumptuous materials, he shall carry away as captive, among other spoils, in token of conquest, Isa. 46. 2. Chap. 48. 7. See vers. 3.  
as a shepherd putteth on his garment] As speedily and as easily, as a shepherd casteth on his coat, to led out his sheep.  
he shall go forth from thence in peace] Or, depart.( as Chap. 29. 2.) In safety, without hurt, or loss, 2 Sam. 3. 22, 23. Or, quietly: the Egyptians not being able to stir against him, or to pursue and impeach him in his passage, Exod. 11. 7. Psal. 78. 53.  
V. 13. the images] Heb. statues; or, standing images. Mic. 5. 13.  
of Bethshemesh] Or, the house of the sun. Chap. 7. 18.& 44. 17. A city famous for idolatry in the worship of the sun: called also On, Gen. 41. 45.  
that is in the land of Egypt] This is added, to distinguish it from another city of the same name in the land of Judah, Josh. 15. 10. 1 Sam. 6. 12.  
the houses, &c.] Vers. 12.   

CHAP. XLIIII.  
Vers. 1. THe word that came, &c.] See Chap. 1. 2, 4.  
which dwell at Migdol] A strong city, or Fort, in the territory of Bethshemesh. Exod. 14. 2. so were the rest here mentioned: but no hold so strong, that can secure against Gods hand.  
at Tahpanhes] Of this see Chap. 43. 7.  
at Noph] Of this Isa. 19. 13. Ezek. 30. 13.  
in the country of Pathros] Another region of Egypt, that had its name from one of Mizraims posterity. Gen. 10. 14. of which Isai. 11. 11. Ezek. 29. 14.& 30. 14.  
V. 2. they are a desolation] Or, desolate. Chap. 27. 17.  
no man dwelleth therein] Chap. 4. 7, 29.  
V. 3. to provoke me to anger] Chap. 7. 18.  
they went to burn incense, &c.] Chap. 19. 4.  
V. 4. rising early and sending] Went from me, and left me, to go after strange gods, and serve them. Chap. 7. 25.& 25. 3.& 26. 5.& 29. 19.& 32. 33.  
V. 6. my fury and mine anger was poured forth] He mindeth them of Gods judgements on Judah and Jerusalem for their idolatry, Chap. 42. 18. to make them by their example the more wary. So Nehem. 13. 18. Chap. 7. 12. Dan. 5. 22, 23. Zech. 1. 5, 6.  
as at this day] Or, at this day appeareth. Chap. 25. 18.  
V. 7. commit ye this great evil against your souls] Num. 16. 38. Chap. 7. 19.  
out of Judah] Heb. out of the midst of. Chap. 51. 6.  
V. 8. with the works of your hands] With your idols. Chap. 25. 6, 7.  
be a curse] Chap. 42. 18.  
V. 9. Have ye forgotten the wickedness] Heb. wickednesses: or, punishments: as Gen. 4. 13.  
of the kings of Judah, &c.] He mentioneth the rather their Kings and Queens; to show, that, considering how the greatest had smarted, the meaner sort had no reason to look to escape, if they committed the like wichednesse. So Nehem. 13. 26, 27.  
V. 10. They are not humbled] Heb. contrite. Isai. 57. 15.  
V. 11. I will set my face against you for evil] God would set his face against them, purposely to destroy them: Chap. 21. 10. Amos 9. 4. as they had set their faces, to go into Egypt purposely against his express command to the contrary. Chap. 42. 15. vers. 12. See Levit. 20. 5. Psal. 34. 16.  
V. 12. the remnant of Judah] Those all that are in Egypt; Vers. 12. some few onely excepted. Vers. 14. 28.  
have set their faces to go into the land of Egypt] That have fixed their resolutions to go into Egypt; or, are of set purpose already gone thither. Chap. 42. 15. so excepting those, that were carried thither against their wils, as Jeremiah, Baruch, and some others. Chap. 43. 6.  
and fall] Or, die. Psal. 63. 10.  
consumed by the sword, &c.] Chap. 42. 17.  
from the least even unto the greatest] Chap. 42. 1, 8.  
they shall be an execration] Vers. 8.  
V. 13. I will punish] Heb. visit. Chap. 11. 22.& 12. 21.  
them that dwell in the land of Egypt] Those Jews. Vers. 1.  
punished Jerusalem] Heb. visited. Vers. 6.  
V. 14. to the which they have a desire to return] Or, set their mind on. Heb. lift up their soul. Chap. 22. 27. Hos. 4. 8.  
but such as shall escape] Or, save some, that shall escape. which shall be a very few. Vers. 28.  
V. 15. answered Jeremiah, saying] By some of their women. See vers. 19.  
V. 16. we will not harken unto thee] Chap. 6. 16, 17.  
V. 17. we will certainly do] Heb. doing do. Chap. 22. 4.  
whatsoever thing goeth forth out of our own mouth] Whatsoever we have resolved upon, and by solemn vow bound ourselves to. Vers. 25. Jud. 11. 36.  
unto the Queen of heaven] Or, frame of heaven. See Chap. 7. 18. Not unlike the popish Idolatry in the worship of the Virgin Mary, whom they call the Queen of heaven.  
for then had we plenty of victuals] Heb. bread. 1 King. 4. 22. Nehem. 5. 18. Ezek. 16. 49. The usual argument of Idolaters and superstitious persons; esteeming religion by their belly; and ascribing Gods works of dearth and plenty, sickness and health unto their idols, and their service or neglect of them. Isa. 48. 5.  
and saw no evil] Or, felt. or, endured. as Chap. 5. 12.& 42. 14.  
V. 19. when we burnt incense, &c.] Chap. 7. 18.  
to worship her] Heb. to make her an idol.  
without our men] Or, husbands. as Gen. 3. 16. They deemed their husbands approbation of what they did, to be warrant sufficient for them to do it.  
V. 21. did not the LORD remember them] He remembered them, after they were past and gone; 2 King. 23. 26. when ye thought he had forgotten them. Hos. 7. 2.  
came it not into his mind] Heb. ascended upon his heart. Chap. 19. 5.  
V. 22. the LORD could no longer bear] 2 Chron. 36. 16.  
your land a desolation] Vers. 2.  
and a curse] Chap. 26. 6.  
as at this day] Vers. 6.  
V. 23. you have burnt incense] To idols. vers. 19.  
as at this day] Vers. 22.  
V. 25. have both spoken with your mouths, and fulfilled with your hand] Committed a double evil; in making wicked vows, and in making them good. vers. 17.  
We will surely perform our vows] doing do vers. 12.  
ye will surely accomplish] Heb. establishing establish.  
surely perform] Heb. doing do.  
V. 26. that dwell] Or, abide. Chap. 42. 10.  
my name shall no more be name in the mouth of any, &c.] I will destroy them all; that my name may not be mentioned by those who have so horribly profaned it. God choosing rather not to have his name mentioned at all, nor to have any service at all done him, then to have either done by such. Psal. 50. 16. Ezek. 20. 39. Mal. 1. 9, 10. Luk. 6. 46. See Chap. 3. 2.& 5. 2.  
V. 27. I will watch over them for evil] As one that lieth in wait, to do a man a shrewd turn. Psal. 56. 6. Chap. 1. 12.& 20. 10.& 21. 10.& 31. 28.& 39. 16.  
V. 28. a small number that escape the sword] Heb. men of number; such as may soon be numbered; as Deut. 4. 27. Isai. 10, 19. Thus God hath yet a perpetual care of his, though never so few, wheresoever scattered: Ezek. 11. 16. and in his due time will bring them back. Isai. 27. 13.  
all the remnant] Vers. 14.  
whose words shall stand] Shall be fulfilled and made good. Vers. 29. Psal. 33. 11.  
mine or theirs] Heb. from me, or from them.  
V. 29. I will punish] Or, visit. vers. 13.  
my words shall surely stand] Heb. standing stand. vers. 28.  
V. 30. I will give Pharaoh-bophra] He pointeth to the means whereby this judgement should be effected: at least, foretelleth,  
what should fore-go it, and make way for it, to give the more assurance of it.  
into the hand] Or, power. Chap. 34. 20, 21.  
of his enemies] Of Amasis, and those that conspired with him against Hophra, or Apries; as some out of Herodotus, lib. 2. Or, of nabuchadnezzar, and his forces; who having subdued the Moabites and Ammonites, invaded Egypt, slay their king, spoiled the country, and carried those Jews away to Babylon; as others from Josephus Antiq. lib. 7. cap. 11. Chap. 46. 13, 26. Ezek. 28. 19.& 30. 10, 11.  
into the hand] Or, power. as before.  
that seek his life] Heb. soul. Chap. 34. 20.  
I gave Ze●ekiah] Chap. 39. 5.  
that sought his life] Heb. soul. as before.   

CHAP. XLV.  
Vers. 1. BAruch] The Prophets Scribe. Chap. 36. 4, 26.  
when he had written these words] Not those next before mentioned; but those formerly by God appointed to be gathered together and written in one volume. Chap. 36. 4, 18.  
V. 3. The LORD hath added grief to my sorrow] Exercised me with grief upon grief. Psal. 69. 27. Spoken by him in likelihood, in regard of further trouble, which he feared would befall him by occasion of that employment. See Chap. 36. 19, 26.  
I fainted in my sighing] Psal. 6. 6.  
I find no rest] I am. 1. 3.  
V. 4 that which I have built will I break down, &c.] God is minded, not to spare his own peculiar plantations; such as were Jerusalem and the Jewish State. Psal. 80. 8-15. Isai. 5. 6-8.& 37. 26.  
this whole land] Whereof thou art but one, and one of the smallest and meanest, limb.  
V. 5. seekest thou great things] Honour and credit; or a prosperous and peacealde estate; dost thou desire and require to stand and live quietly at thine ease, when all is going to wrack and ruin?  
I will bring evil upon all flesh] Upon this whole Nation. vers. 4. Chap. 12. 12. Or upon all the nations in the world. Chap. 25. 15, 31. See Chap. 32. 27.  
thy life will I give unto thee for a prey] Suffice thee it well may, that thou escapest with thy life. Heb. soul. See Chap. 21. 9.& 39. 18.  
in all places whither thou goest] I will secure thee, whatsoever shall become of thee, and whithersoever thou shalt be hurried. Ezek. 11. 16.   

CHAP. XLVI.  
Vers. 1. THe word of the LORD which came, &c.] See Chap. 1. 2, 4.  
against the Gentiles] Divers nations; mentioned in the four Chapters next ensuing.  
V. 2. against Egypt, against the army of Pharaoh-necho, &c.] Or, Concerning Egypt, and concerning the army, &c. as Esther 3. 2. Psal. 91. 11.  
which was by the river Euphrates] 2 King. 23. 29. 2 Chron. 35. 20.  
king of Babylon smote] 2 King. 24. 7.  
V. 3. Order ye] Or, Make ready: or, wield. 1 Chron. 12. 8.  
the buckler and shield] Make warlike preparations against the Chaldeans, that come to invade you. Psal. 35. 2, 3. Isa. 22. 6.  
V. harness the horses] Heb. Bind. 1 King. 18. 44. gird and saddle them.  
V. 5. Wherefore have I seen] This he speaketh, as beholding in a vision their affrightment, flight and shameful discomfiture. Chap. 30. 6. Or, do I see.  
their mighty ones are beaten down] Heb. broken in pieces. Mic. 1. 7.  
are fled apace] Heb. fled a flight.  
fear was round about] Chap. 6. 25.& 20. 3.  
V. 6. Let not the swift flee away] Or, The swift shall not fl●● away: shall not escape by flight. Chap. 25. 35. Amos 2. 14.  
nor the mighty man escape] Or, nor shall the mighty man escape: save himself by his might. Psal. 33. 16, 17.  
fall toward the north] Being overthrown by the Chaldeans. Vers. 10. out of their own country, in a land more northward. Vers. 2.  
by the river Euphrates] Heb. hand( that is, side, or bank, Josh. 15. 46.) of the river.  
V. 7. Who is this that cometh up as a flood] He derideth the Egyptians vaunting and vain confidence; that thought to overflow all countries far and near, as the river Nilus swelling up used to do theirs. Is. 8. 7.& 59. 19. Chap. 49. 19.  
V. 8. I will destroy the city] The city Charchemish. Vers. 2.  
V. 9. the Ethiopians] Heb. Cush. Isa. 18. 1. People of Africa, that served under Pharaoh; of whose original, see Gen. 10. 6.  
the Libyans] Heb. Put. 1 Chron. 1. 6.  
the Lydians] Isai. 66. 19.  
bend the bow] Heb. tread. Chap. 50. 14, 29.  
V. 10. a day of vengeance] Isai. 61. 2.& 63. 4. Chap. 51. 6.  
the sword shall devour, &c.] Isai. 34. 6.  
hath a sacrifice] A great solemn slaughter of the Egyptians and their assistants: the slaughter of Gods obstinate enemies being as pleasing to him as any sacrifice. Isa. 34. 6.  
in the north-countrey] Vers. 6.  
by the river Euphrates] At Carchemish; which the Egyptian King went to take. 2 King. 23. 29. vers. 1. 8.  
V. 11. Go up into Gilead] Or, unto Gilead. where the most sovereign balm for wounds was. Chap. 8. 22.& 51. 8.  
O virgin, the daughter of Egypt] A Virgin, as yet unconquered: or, as the name is usually given to other great States; thou that art fair and beautiful, and pridest thyself, as a young maiden, in the goodliness of thine estate. Isai. 47. 1. vers. 20.  
in vain shalt thou use many medicines] Heb. multiply medicines. as Chap. 2. 22. No m●dicine shall avail thee against the stroke of Gods hand. Chap. 51. 8, 9. Ezek. 30. 21.  
thou shalt not be cured] Heb. no cure shall be unto thee. Chap. 30. 13.  
the mighty man hath stumbled against the mighty] One against another: as is usual in confusion and flight. Chap. 13. 14. Vers. 16. Or, one upon another; their carcases lying on heaps in the field, as is usual after a great slaughter. judge. 15. 16. Vers. 10.  
V. 13. how Nebuchadrezzar, &c.] Isa. 19. Ezek. 29.& 30. 32. Chap. 44. 30.  
V. 14. publish in Mig●ol, &c.] In all parts of it. Chap. 44. 1. in Migdol, to the east; Tahpanhes, to the North; Noph, to the South: for as for the Western part, that lay out of the Chaldeans way.  
the sword shall devour round about thee] All thy neighbouring Nations; and so cleared the passage to thee. 2 King. 24. 7.  
V. 15. thy valiant men swept away] Put to flight and cut off: A metaphor taken from a violent shower, that beateth down; or a strong stream, that beareth down, and carrieth all away without resistance before it Jud. 5. 21. Prov. 28. 3.  
they stood not] Or, could not stand. Josh. 21. 44.  
because the LORD did drive them] And who is able to stand before him? Exod. 14. 25. Psal. 76. 7.  
V. 16. He made many to fall, Heb. multiplied the faller: as vers. 11.  
one fell upon another] Heb. a man on his fellow. Levit. 26. 37. Chap. 19. 9.& 36. 16. See vers. 12.  
they said, Arise, and let us go again to our own people, &c.] They of other Nations, that assisted the Egyptians: repenting of their undertakings, when they perceived the issue of them: as Chap. 51. 9.  
from the oppressing sword] Of the Chaldean king, that destroyeth all before it. See Chap. 25. 38.& 50. 16.  
V. 17. They did cry there] At Carchemish. vers. 2.  
Pharaoh king of Egypt is but a noise] Or, wastnesse. Chap. 48. 45. He is a man of words; one that promiseth, or threateneth much, but performeth nothing: Or, he is wasted, and utterly ruined.  
he hath passed the time appointed] Let slip his opportunities; or the fit season for war.  
V. 18. whose name is the LORD of hosts] Isai. 47. 4.& 48. 2. Chap. 48. 15.  
as Tabor is among the mountains, and as Carmel by the sea, so shall he come] Or, it come. As sure as these two mountains stand and keep their several stations; so sure shall what I threaten, come to pass. Or, nabuchadnezzar shall come to subdue and bring under all before him, as Tabor doth advance itself above, and overlook, the lesser hills and lower grounds; and Carmel the sea near unto it. Jud. 4. 6, 14. 1 King. 18. 42, 43.  
V. 19. dwelling in Egypt] That seemest there to have a sure seat of abode, as Chap. 10. 17.& 21. 13.  
furnish thyself to go into captivity] Heb. make thee instruments of captivity: or, captivity furniture. Ezek. 12. 3.  
Noph shall be waste] Or, Memphis. Chap. 44. 1.  
desolate without an inhabitant] Chap. 9. 10.  
V. 20. Egypt is like a very fair heiser] A goodly State, not enured to the yoke of subjection. Hos. 10. 11.  
out of the north] From Chaldea. Chap. 1. 14.& 4. 6.& 6. 1.  
V. 21. in the midst of her] Or, within her. Isa. 5. 18.  
like fatted bullocks] Heb. bullocks of the stall. Mal. 4. 2. Mighty and lusty; likely to perform what they undertake.  
for] Or, but. Psal. 118. 17. Psal. 22. 12.  
they did not stand] Or, could not. Vers. 15.  
the day of their calamity was come] Chap. 50. 27.  
V. 22. The voice thereof shall go like a serpent] Or, Her voice. To wit, of Egypt: she shall then speak lowly and submissely; or, shall be scarce able to speak for fear; Isai. 29. 4. not bellow aloud, like an heifer; Isai. 51. 5. or like a bull; Chap. 50. 11. as formerly she had wont to do.  
for] Or, when. as Gen. 4. 12.  
they shall march with an army] Her enemies the Chaldeans. Vers. 13.  
come against her with axes, &c.] See Chap. 22. 7.  
V. 23. They shall cut down her foreste] The multitude of her men of war and mighty ones. Isai. 10. 18.  
it cannot be preached] 2 Chron. 4. 18.  
because they are, &c.] Or, though they be, as Josh. 17. 18.  
are inmomerable] Heb. there is no number of them.  
V. 24. into the hand] Or, power. vers. 26.  
the people of the north] Vers. 20.  
V. 25. I will punish] Heb. visit. Chap. 36. 61.  
the multitude of No] Or, nourisher. Heb. Amon. of No, of Alexandria; that populous city. Nahum 3. 8. so is the word Amon used, Chap. 52. 15.  
with their gods] Exod. 12. 12. Chap. 43. 12.  
and their kings] Princes and rulers. Chap. 50. 41.& 51. 28.  
all them that trust in him] Among the rest, those Jews that seek to him, and rely on him, for succour. Isai. 30. 1, 2.& 31. 1. Chap. 44. 12-14.  
V. 26. I will deliver them] Chap. 44. 30.  
into the hand] Or, power. Chap. 34. 20.  
that seek their lives] Heb. soul. Chap. 34. 20, 21. so again and again afterward.  
afterwards it shall be inhabited] Heb. dwell: or, inhabit. Chap. 50. 39. After the space of forty years shall Egypt be restored. Isai. 19. 22. Ezek. 29. 13.  
as in the dayes of old] Heb. antiquity. Lam. 1. 7.  
V. 27. fear not thou, &c.] Isai. 41. 13.& 43. 5.& 44. 2. Chap. 30. 10. Thus God still comforteth those of his, that were abroad in captivity, and those few of them that remained in Egypt; for he never forsaketh his. Esal. 9. 10.& 94. 14.  
I will save thee from afar off] Or, save and bring thee from a far country. as Isai. 38. 17. Or, bring thee safe from afar. as Act. 23. 24.  
I will not make a full end of thee] Chap. 30. 11.  
but correct thee in measure] Heb. judgement. Chap. 10. 24.  
yet will I not, &c.] Or, not utterly cut thee off.  
leave thee wholly unpunished] Heb. acquitting acquit. Chap. 30. 11.   

CHAP. XLVII.  
Vers. 1. THe word, &c.] See Chap. 1. 2, 4.  
against the Philistines] Isa. 14. 29. Chap. 25. 20. Ezek. 25. 15. Amos 1. 6. Zeph. 2. 4, 5.  
before that] So that the ruin of that State was foretold by the Prophet, while it was yet in a prosperous, and flourishing condition, before it was impaired by any notable loss.  
Pharaoh] Nechoh in likelihood; in his expedition against the Assyrians, 2 King. 23. 29.  
smote Gaza] Heb. Azzah. a strong city of the Philistines, judge. 16. 1.  
V. 2. waters rise up out of the north] The Chaldeans break in as a land-floud, surrounding all; Isa. 8. 7.& 59. 19. from their own country, lying north of Palestine: Isa. 14. 21. Chap. 46. 20.  
all that is therein] Heb. the fullness thereof. Psal. 24. 1.  
V. 3. of his strong horses] Chap. 8. 16.& 50. 11.  
at the rusting of his chariots] Or, rustling. Isa. 17. 12. Or, ra●ling. Nahum 3. 2.  
the fathers shall not look back to their children] extremity of fear shall overwhelm affection: their hearts shall so fail them, that every one shall be glad to shift for himself: as Chap. 16. 6, 7. and 49. 5.  
V. 4. to cut off from Tyrus and Zidon] Which being of the posterity of Canaan the son of Cham, and bordering on the Philistines, Josh. 19. 29. were on all occasions ready to assist them.  
the remnant of the country] Heb. the isle. Isa. 20. 6.& 42. 15. Chap. 2. 10.  
of Caphtor] Which coming also of the same race with the Philistines, dwelled near unto them; possessing sometime the country thereabout even unto Gaza; Deut. 2. 23. and, as may seem, having sometime subdued the Philistines, Amos 9. 7. but were now in confederacie with them; and like to fare as they did. Some suppose them to be put here for the Philistines, called the remnant of them, because descended from them, or left by them, when they over-ranne their country, and carried many of them away captive: but they seem rather distinct, as the other places here mentioned: and that they are called the remnant of that land, either because the Egyptians had made spoil of them before-time, when they invaded the Philistines country; vers. 1. or because the Chaldeans had begun with them, ere they fell upon the Philistines country. See the like Chap. 25. 20.  
V. 5. baldness is come upon, &c.] Signs of sorrow and mourning: of which see Chap. 16. 6, 7.& 41. 5.& 48. 37. Ezek. 3. 18.  
Gaza] Vers. 1.  
Ashkelon] A chief city of the Philistines, 1 Sam. 6. 17. ● Sam. 1. 20.  
how long wilt thou cut thyself] Levit. 19. 28. Chap. 16. 6.  
V. 6. O thou sword of the LORD, &c.] The Prophets lamentation, bemoaning the havoc of men made by the sword, ranging to and fro so long together: and supplication for a stay.  
put up thyself into thy scabbard] Heb. gather thyself. or, betake thyself( as Exod. 9. 19. Num. 11. 30.) unto thy scabbard.  
and be still] Heb. be silent. Psal. 4. 4. Isa. 23. 2.  
V. 7. How can it be quiet, &c.] Heb. how canst thou. as Ezek. 31. 10. An answer to the Prophets svit. Or his own reply, as recalling himself. It cannot stay, till Gods work be done, and his will and word fulfilled.  
against Ashkelon] Vers. 5.  
against the sea-shore] The Philistines: whose country coasted on the midland sea. Josh. 15. 46, 47.   

CHAP. XLVIII.  
Vers. 1. AGainst Moab] Isa. 15.& 16. Ezek. 25. 9. Amos 2. 1.  
Wo unto Nebo] A city of Moab. Isa. 15. 2.  
Kiriathaim] Another, sometime belonging to the Reubenites, Josh. 13. 19.  
Misgab] Or, the high-place. Or, the city of the high-place. as vers. 8. Otherwise called Bamoth, Num. 21. 20. and Sela, Isa. 16. 1.  
V. 2. There shall be no more praise of Moab, &c.] Or, There shall be no more vaunting of Moab in Heshbon. Or, Moab shall vaunt no more of Heshbon. Or, as for Heshbon, they have devised evil against it. An allusion to the name of Heshbon in the original: like some other, Isa. 15. 9. Mic. 1. 10. See Isa. 15. 4.  
come, &c.] The words of the Chaldeans encouraging one another: as Chap. 6, 4, 5.  
let us cut it off from being a nation] Psal. 83. 4. Vers. 42.  
thou shalt be cut down] Or, be brought to silence. Psal. 31. 17, 18.  
O Madmen] Isa. 25. 10.  
the sword shall pursue thee] Heb. go after thee. Chap. 42. 16. and 49. 37.  
V. 3. from Horonaim] A city of Moab; whence Sanballat was, or whereof he was sometime governor, Nehem. 2. 10.  
great destruction] Chap. 50. 22.& 51. 54.  
V. 4. Moab is destroyed] Heb. broken. Chap. 22. 20.  
V. 5. in the going up of Luhith] Up and down, all along the way, that the Moabites fly from the Chaldeans, shall be nothing but weeping, Isa. 15. 5.  
continual weeping shall go up] Heb. weeping with weeping. Isa. 16. 9.  
in the going down of Horonaim] Vers. 3.  
V. 6. save your lives] Heb. soul. Chap. 51. 6.  
be like the heath in the wilderness] Or, a naked three in the wilderness. Betake yourselves to the wilderness, Psal. 55. 7. Or, be as bare and as vile as the heath that groweth there: or, like a naked three, that standeth alone there without shelter, stripped of all graceful furniture, and exposed to all winds and weathers. See Chap. 17. 6.  
V. 7. thou hast trusted in thy works] Thine idols, Psal. 115. 3. Chap. 32. 30. or, thy possessions, 1 Sam. 25. 2. or, thy fortifications. vers. 18. 41.  
Chemosh] Thy chief idol, and his maintainers: whom in vain therefore he should seek to, Isa. 15. 2. Vers. 13. 46. Num. 21. 29. 1 King. 11. 7, 33.  
shall go forth into captivity] Or, go into captivity. as Chap. 15. 1, 2. Isa. 46. 2. Chap. 43. 12.  
with his priests and his princes] Chap. 49. 3.  
V. 8. the spoiler] The King of Babylon, Chap. 6. 26.  
the valley also shall perish, &c.] The cities situate in the vale and in the plain, as well as on hills and higher grounds. vers. 1.  
V. 9. Give wings unto Moab] Psal. 55. 6.  
shall be desolate] Heb. desolation. Chap. 44. 2, 22.  
V. 10. Cursed be he that doth the work of the LORD] In destroying the Moabites, and doing execution upon them: which God had given in charge, as that on Amalek to Saul, 1 Sam. 15. and would have done to the purpose. See Chap. 50. 25.  
deceitfully] Or, negligently; or, slackly. Pro. 10. 4.& 12. 24.  
V. 11. he hath settled on his lees, and hath not been emptied from vessel to vessel] He hath not been stirred or removed, as Israel hath been: but hath lived long at ease, as wine settled on its lees.  
his taste remained in him] Heb. stood. Eccl. 1. 4. He retaineth still his state, his dignity, his strength, his wealth; and withall his pride, his presumption, his security, his impiety, his impurity. Psal. 55. 19. Zeph. 1. 12. Vers. 26. 29.  
V. 12. I will sand unto him wanderers that shall cause him to wander] The Chaldeans; that shall come from far, and drive him out of his country.  
shall empty his vessels, and break their bottles] Depopulate his cities, Chap. 51. 34. and break them like earthen bottles, Isa. 30. 14. Psal. 2. 9. Chap. 19. 10, 11.  
V. 13. Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of Beth-el] Because he shall be no more able to deliver him; then the golden calf at Bethel, 1 King. 12. 39. was able to deliver Israel. vers. 7. Isa. 15. 2.& 16. 12.  
V. 15. gone up out of her cities] Or, is departed from them. as Chap. 37. 5. hath left them, Chap. 4. 29. Vers. 28.  
his chosen young men] Heb. the choice of his young men. as Exod. 15. 4.  
gone down to the slaughter] Isa. 34. 7.  
whose name is the LORD of hosts] Chap. 46. 18.& 51. 57.  
V. 16. The calamity of Moab is near] Isa. 13. 22.  
his affliction hasteth] Mal. 3. 5. 2 Pet. 2. 1, 3.  
V. 17. How is the strong staff broken, and the beautiful rod] Heb. staff of strength, and rod of beauty. See Ezek. 19. 12, 14. How are they destroyed, for all their strength, and their state, that they gloried in, and trusted so much to? Ezek. 19. 11.  
V. 18. Thou daughter that dost inhabit Dibon] Thou goodly city, like a beautiful damsel. See Chap. 46. 11. and of Dibon, Num. 21. 30.  
come down] Isa. 47. 1. Chap. 13. 18.  
sit in thirst] Not in thy fat soil, and well-watered plains, as formerly, Num. 21. 13, 14, 20.& 22. 1. See Chap. 2. 25.  
the spoiler of Moab] Vers. 8.  
V. 19. O inhabitant] Heb. inhabitress. Chap. 10. 17. and 22. 23.& 51. 35.  
of Aroer] Of this city, see Deut. 2. 36.& 3. 12.  
ask him that fleeth, &c.] inquire of every passenger, man or woman; as persons full of fear use to do. 1 Sam. 4. 13, 14.  
What is done] What is the matter, that ye fly thus? Or, How do things go abroad?  
V. 20. Moab is confounded, &c.] Their answer, that fly, or pass by.  
it is broken down] Vers. 4.  
howl and cry] Isa. 16. 7.  
tell ye it in Arnon] Num. 21. 13.  
V. 21. upon Holon, &c.] Cities of Moab. vers. 24.  
upon Jahazah] Josh. 13. 18.  
upon Mephaath] Josh. 21. 37.  
V. 22. upon Dibon] Isa. 15. 2.  
upon Nebo] Vers. 1.  
upon Beth-diblathaim] Num. 33. 47.  
V. 23. upon Kiriathaim] Vers. 1.  
upon Beth-meon] Isa. 15. 2.  
V. 24. upon Kirioth] Amos 2. 2.  
upon Bozrah] Not that of Edom, Isa. 63. but another of the same name in the land of Moab; called also Bezer, Josh. 21. 36. The word signifieth a strong fort, or hold, Isaiah 25. 2. and 27. 10.  
V. 25. The horn of Moab is cut off, and his arm is broken] His might and majesty: set forth by two expressions; the one taken from those beasts, whose force and grace is in their horns; Psal. 75. 4, 5, 10.& 89. 17.& 148. 14. Lam. 2. 3. the other from man, whose strength is in his arms, Job 22. 9. Psal. 10. 15.& 18. 34.& 37. 17.& 89. 13, 21. Ezek. 30. 21, 22.  
V. 26. Make ye him drunken] Lay afflictions on him to the full; till he even stagger, and fall, and lie along, exposed to contempt and derision; as men in drink are wont to do. Psal. 107. 27. Chap. 25. 17, 21, 27. Gen. 9. 21.  
he magnified himself against the LORD] Lam. 1. 9. Zeph. 2. 10.  
shall wallow in his vomit] Isa. 19. 14.  
V. 27. was not Israel a derision unto thee?] Didst not thou deride him in his misery, and rejoice at his fall? Job 31. 29. and is it not just then, that the like now befall thee? judge. 1. 7. Pro. 24. 17, 18.  
was he found among thieves] Or, as one found. as Psal. 11. 1. Isa. 21. 8. Or, not as one found among thieves. the negative is wanting, but may be supplied, from the fore-going member; as Psal. 9. 18. Isa. 28. 28. Didst thou not insult over him, shout at him, and make a laughing stock of him, as if he had been a thief taken in the manner? Chap. 2. 26.  
for since thou spakest of him] Or, that when. as Chap. 42. 20.  
thou skippedst for joy] Or, movedst thyself. that is, thou shookest thy head at him, in way of derision and insultation, Psal. 22. 7. Lam. 1. 8.  
V. 28. leave the cities] Vers. 15.  
dwell in the rock] Or, abide. Chap. 42. 10. Betake yourselves to the ragged rocks, for shelter, and secrecy, for surety and safeguard, judge. 20. 45. 21. 13. Isa. 2. 19, 21.  
be like the dove that maketh her nest in the sides of the holes mouth] Cant. 2. 14. Chap. 49. 16.  
V. 29. We have heard] A great part of that which followeth, is found almost the same in the Prophecies of Isaiah; as the notes of direction show.  
We have heard the pride of Moab] Isa. 16. 6.  
V. 30. it shall not be so] His vain, vauntings and menacies against me and my people, vers. 26. Zeph. 2. 8, 10. shall not take effect, Psal. 1. 4. and 33. 10, 11.  
his lies shall not so effect it] Or, those on whom he stayeth( Heb. his bars) do not right. Chap. 50. 36.  
V. 31. Therefore will I howl for Moab] Isa. 16. 7.  
cry out for all Moab] Isa. 15. 5.  
V. 32. O vine of Sibmah] Isa. 16. 8, 9.  
I will weep for thee, with the weeping of Jazer] Or, above. or, more then the. as Psal. 130 6. Chap. 49. 19. I will bewail thee more lamentably, then Isaiah bewailed Jazer; whose words of lamentation he here enlargeth: the rather, for that this devastation of Moab by the Chaldeans was to be much more grievous then that, which Isaiah foretold, by the Assyrians, Isa. 16. 14.  
the spoiler] Vers. 8. 18.  
V. 33. joy and gladness is taken, &c.] Isa. 16. 10.  
their shouting shall be no shouting] The shout of the enemy breaking in upon them, Chap. 25. 30. Or, the shout, that they shall make, when the enemy breaketh in upon them, shall be an other manner of cry, then that which they were wont to use in the vintage time: an out-cry, not of joy and mirth, but of terror and dread. vers. 34. Chap. 51. 14. See Exod. 32. 18.  
V. 34. From the cry of Heshbon, &c.] Isa. 15. 4.  
from Zoar, &c.] Isa. 15. 5, 6.  
unto Horonaim] Vers. 3.  
as an heifer of three yeers old] That beginneth to low after the Bull, Isa. 15. 5.  
shall be desolate] Heb. desolations. Chap. 51. 62.  
V. 35. I will cause to cease, &c.] Isa. 15. 2.& 16. 12.  
V. 36. mine heart shall sound &c.] Isa. 15. 5.& 16. 11.  
like pipes] Alluding to their custom of playing, on flutes and pipes, certain heavy and sad tunes, at funerals, and in times of mourning, Matth. 9. 23.  
the riches that he hath gotten is perished] Isa. 15. 7.  
V. 37. every head shall be bald] Isa. 15. 2, 3. Chap. 47. 5.  
every beard clipped] Heb. diminished. Ezek. 5. 1, 11.  
V. 38. I have broken Moab like a vessel, wherein is no pleasure] Chap. 22. 28.  
V. 39. turned the back] Heb. n●●k Josh. 7. 8, 12.  
V. 40. he shall fly as an eagle, and shall spread his wings over Moab] nabuchadnezzar shall come swiftly, like an eagle flying at, and spreading his wings over, his prey, Deut. 28. 49. Chap. 4. 13.& 49. 22. Dan. 7. 4. Hos. 8. 1. Hab. 1. 8.  
V. 41. Kerioth is taken] Or, The cities are taken. Vers. 14. See vers. 24.  
as the heart of a woman in her pangs] Isa. 21. 3. Chap. 49. 22. 24. Mic. 4. 9, 10.  
V. 42. Moab shall be destroyed from being a people] Vers. 2. Isa. 7. 8.  
because he hath magnified himself against the LORD] Vers. 26.  
V. 43. Fear, and the pit, and the snare, &c.] Isa. 24. 17, 18.  
V. 44. He that fleeth from the fear, shall fall into the pit, &c.] He that escapeth one danger, shall be surprised with an other, 1 King. 19. 17.& 20. 30. Amos 5. 19.  
the year of their visitation] Chap. 11. 23.& 29. 12.  
V. 45. They that fled] Out of the villages; or from the enemy pursuing them.  
stood under the shadow of Heshbon] Being a strong city; hoping to find succour and shelter there, as in the shade against heat, or under the covert of a great three against a storm. Eccl. 7. 12. Isa. 32. 2. Dan. 4. 12.  
a fire shall come forth] Num. 21. 28.  
out of Heshbon] That shall be surprised by the Chaldeans; as it was sometime by the Amorites; Num. 21. 26. who shall thence surround the rest of the country. vers. 2.  
a flamme from the midst of Sihon] Or, from out of Sihon. Num. 24. 17.  
shall devour the corner of Moab] Or, side. Num. 34. 3.  
the crown of the head] The King and his Peers, Num. 21. 28. Isa. 1. 5, 6.  
of the tumultuous ones] The rude multitude. Isa. 16. 14.& 17. 12.& 22. 3. Heb. children of noise. Chap. 46. 17.  
V. 46. Wo be unto thee, O Moab] Num. 21. 29.  
the people of Chemosh] So called of their chief idol. vers. 7. 13.  
thy sons are taken captives, &c.] Heb. in captivity. vers. 7.  
V. 47. will I bring again the captivity] Or, captives. Psal. 126. 1. Chap. 30. 3.  
in the latter dayes] Heb. posterity of dayes. Chap. 23. 20. and 30. 24. After a long time of desolation; principally by a spiritual restitution under the messiah. Isa. 49. 6. Chap. 49. 6.   

CHAP. XLIX.  
Vers. 1. COncerning] Or, Against, &c.  
the Ammonites] Heb. Sons of Ammon. Chap. 41. 10. Who bordered upon the Moabites; and both banded with the Chaldeans against Gods people, 2 King 24. 2. and are therefore joined together, Zeph. 2. 8. See more of Gods denunciation against this people▪ Ezek. 21. 28.& 25. 2. Amos 1. 13.  
Hath Israel no sons? hath he no heir?] Why should the Ammonites or their King seize on the land, that I have given to my people, as if for want of heir, it were escheated unto them? judge. 11. 23, 24.  
why then doth their king, &c.] Or, Melchom. The King of the Ammonites: or their idols; whom they set up in place of the true God, in the cities of Israel, which they seize on, 1 King. 11. 5. See vers. 3.  
inherit Gad, and his people dwell in his cities] In the land of Gilead, Amos 1. 13. that lay near unto them, Josh. 13. 24, 25.  
V. 2. an alarm of war] Chap. 4. 19.& 20. 16.  
to be heard in Rabbah] Their chief city, 2 Sam. 11. 1.& 12. 26. Amos 1. 14.  
of the Ammonites] Heb. sons of Ammon. vers. 1.  
it shall be a desolate heap] Deut. 13. 16.  
her daughters] The towns and villages belonging to her, Num. 21. 26, 33. Lam. 3. 51.  
then shall Israel be heir unto them that were his heirs] That had seized, a● lawful heir, upon his inheritance, vers. 1.  
V. 3. O Heshbon] A city belonging to Gad: but seized upon by the Moabites and Ammonites, Josh. 13. 8, 10.& 21. 38, 39.  
Ai] A city near to Heshbon.  
cry ye daughters of Rabbah] Ye women of Rabbah: as 2 Sam. 1. 24. Luk. 23. 28.  
gird ye with sackcloth] Heb. sacks. Chap. 4. 8.  
run to and fro by the hedges] To hid yourselves behind them; for fear.  
their king] Or Melchom. vers. 1.  
shall go into captivity] Or, among the captives. Chap. 29. 1. and 30. 3.  
his priests and his princes] Chap. 48. 7.  
V. 4. gloriest thou in the valleys] Thy rich and fertile soil: the wealth whereof shal not avail thee in the day of Gods vengeance, Prov. 11. 4. Ezek. 7. 19.  
thy flowing valley] Or, thy valley floweth away. Lam. 4. 9. The inhabitants of thy valleys; and all their wealth with them, shall be washed away, as with a flood, or land water; shall be wasted and consumed, Chap. 48. 8.  
O backsliding daughter] Or, that turnest away from God, Isa. 57. 17. Chap. 31. 22.  
that trusted in her treasures] Psal. 49. 6.& 52. 7. Mark. 10. 24. 1 Tim. 6. 17.  
Who shall come unto me] Chap. 21. 13.  
V. 5. from all those that be about thee] Vers. 32.  
ye shall be driven out every man right forth] Not daring to stay, or look back, Gen. 19. 17. Matth. 24. 16,— 18. Luk. 7. 31, 32. and 21. 21.  
none shall gather him up that wandereth] None shall entertain them, Psal. 27. 10. Mic. 4. 6. Or, none shall bring them together again, to make head against the enemy, judge. 3. 13. Or, none shall look after any other to succour them, or to take them along with them in their flight; but each one seek to shift for himself, Chap. 47. 3.  
V. 6. I will bring again] A promise of restitution: as Chap. 48. 47.  
the captivity] Or, captives. Chap. 31. 23.  
V. 7. Concerning Edom] See Isa. 21. 11. Ezek. 25. 12. Amos 1. 11. Obad. 1.  
Is wisdom no more] Obad. 8.  
in Teman] A city of Edom; so called from one of Esaus posterity, Gen. 36. 15.  
V. 8. Flee ye] Vers. 30.  
turn back] Or, they are turned back.  
dwell deep] Heb. make deep to dwell. as Hos. 9. 9. Get as deep as ye can into caves and vaults: where ye may lie hide, and be most out of sight. judge. 6. 2. 1 Sam 13. 6.& 14. 11.  
inhabitants of Dedan] A city of Arabia, near to Idumea, Gen. 25. 3. Chap. 25. 23.  
the calamity of Esau] Or, Edom. vers. 7. 10. Esau and Edom; Gen. 36. 8, 9. as Jacob and Israel, the same, Gen. 32. 28.  
V. 9. If grape-gatherers come to thee, &c.] Obad. 5.  
would they not leave some gleaning-grapes] Implying that God would make an utter riddance of them.  
they will destroy] Or, would have destroyed.  
till they have enough] Heb. for their sufficiency. till they had so much as would serve their turn; but would not have taken all.  
V. 10. I have made Esau bare] Or, stripped Esau. Joel 1. 7. that is, the Edomites; that came of Esau, Gen. 36. 1. as vers. 8. I have caused them to be clean stripped of all.  
I have uncovered his secret places] His places of covert his sorts and strong holds, Isa. 4. 6. and his hiding holes. vers. 8. Or, the secret places of his hidden treasures; Isa. 45. 3. or both.  
his seed is spoiled] His children, Chap. 36. 31.  
his brethren] The Moabites, Gen. 19. 37, 38.  
his neighbours] The Amalekites and the Philistines, Psal. 83. 7.  
he is not] Edom is no more a kingdom or a State, Psal. 37. 36. Or, there is not any, to say, Leave, commit thine orphans and widows to me, and I will take charge of them. Though some take that vers. 11. as spoken by God, intimating, that there was none besides himself, to undertake the charge of them, Psal. 27. 10.  
V. 11. Leave thy fatherless children] See the note on vers. 10.  
I will preserve them alive] Heb. quicken. Num. 31. 15, 18.  
trust in me] Or, trust to me. rely upon me, as undertaking the charge of them.  
V. 12. they whose judgement was not to drink▪ &c.] I have not spared mine own, that have not deserved so much as you: and should I spare you? Chap. 25. 29. Obad. 16.  
have assuredly drunken] Heb. drinking drunken. Chap. 25. 28.  
that shalt altogether go unpunished] Heb. acquitting be acquitted. Chap. 46. 28.  
thou shalt surely drink of it] Heb. drinking drink.  
V. 13. I have sworn by myself] Chap. 22. 5.  
Bozrah] A city of Edom, Isa. 63. 1.  
shall become a desolation, &c.] Chap. 42. 18. Vers. 17.  
perpetual wastes] Heb. wasts of perpetuity. Isa. 61. 4.  
V. 14. I have heard a rumour, &c.] In a spiritual rapture, or prophetical vision. See Obad. 1.  
an ambassador is sent unto the heathen] Either from God to the Chaldeans, by a secret instinct inciting them to war upon Edom:( as Chap. 34. 22.) Or, from the Chaldeans, calling upon their confederates to assist them in that expedition. vers. 28.  
come against her] Against Edom.  
V. 16. the pride of thine heart, &c.] Obad. 3.  
that dwellest in the clefts of the rock] In the tops of the high rocks and mountains, that seem inaccessible and impregnable, Gen. 36. 8, 9. Chap. 48. 28.  
though thou shouldst make thy nest, &c.] Obad. 4.  
as high as the eagle] Job 39. 27, 28.  
V. 17. Edom shall be a desolation] Or, utterly desolate. vers. 13.  
every one that goeth by it, &c.] Chap. 50. 13.  
V. 18. As in the overthrow of sodom and Gomorrah] Or, According to the overthrow( Amos 4. 11.) of sodom and Gomorrah. Gen. 19. 25. Chap. 50. 40.  
the neighbour cities] Adma and Zeboim, Deut. 29. 23. Hos. 11. 8.  
V. 19. he shall come up like a lion, &c.] The Edomites shall come in fiercely upon my people, like the swellings of Jordan; Josh. 3. 15. 1 Chron. 12. 15. but they shall be driven back again, Isa. 59. 19. Or, nabuchadnezzar, like a lion, Chap. 4. 7. from the fertile soil that Jordan watereth, Zech. 11. 3. having first subdued those parts; or, more violently then the risings of Jordan; Chap. 12. 5.& 51. 42. Or, like a lion, or the lions, that make up to the higher grounds from the plain, upon Jordans overflowing; Zech. 11. 3. Jer. 25. 38. shall break in upon the strong places of Edom: for I will cause him suddenly to overrun her; Or, the Edomites to fly hastily out of their own country. Compare Chap. 50. 44.  
from the swelling of Jordan] Or, more violently then the swelling, as Isa. 2. 6. Or, from the rich soil( Heb. excellency. Isa. 2. 10. Or, pride. Zeph. 2. 10.) of Jordan.  
against the habitation of the strong] Or, habitation of strength. Gen. 49. 24. Psal. 74. 15. Or, strong habitation.  
but] Or, for. Psal. 116. 13.  
I will suddenly make him run away from her] Or, overrun her. or, run upon her. as Isa. 23. 7.  
who is a chosen man that I may appoint over her] Or, what choice souldiers are there( as Rev. 17. 14.) that I may muster against her? Or, one that is a choice man, or, whom I have made chioce of,( to wit, nabuchadnezzar) will I appoint( and set on work, to fight) against her.  
who will appoint me the time] Or, convent me in judgement. or, challenge me. Job 41. 10.  
who is that shepherd] Prince, or Potentate. Chap. 6. 3.& 12. 10. Isa. 31. 4. but alluding to a shepherd, whose flock the lion hath made some spoil of, Isa. 31. 4. Joel 2. 11. Mic. 5. 8.  
that will stand before me] Or, can stand before me. Psal. 76. 7. Nahum 1. 7. So Pro. 27. 4.  
V 20. the inhabitants of Teman] Vers. 7.  
the least of the flock shall draw them out] They shall not be able to resist his petty Captains; or to make head against the meanest of his souldiers, Isa. 36. 9.  
he shall make their habitations desolate] The enemy; and God by him. Or, their habitation shall be made desolate: as Chap. 51. 30.  
V. 21. The earth is moved at the noise of their fall] Ezek. 32. 10. Chap. 50. 46.  
the noise thereof was heard in the read sea] Or, unto( Isa. 8. 8.) the read sea. So called at first in likelihood from the land of Edom, which bordereth upon it, as the Idumean sea, because Edom signifieth read, Gen. 25. 30. but by the Hebrews termed the reitie, or weedy sea, Exod. 13. 18. in regard of the plenty of reits, or sea-weeds growing in it, being but sh●alie, and especially about its banks. Implying, that the out-cry should pass through the whole country, even to the sea-side.  
V. 22. fly as the eagle, &c.] Chap. 48. 40.  
as the heart of a woman in her pangs] Chap. 48. 41.  
V. 23. Concerning Damascus] The head city of Syria, Isa. 7. 8. put here for the whole country, Isa. 17. 1. Amos 1. 3.  
Hamath is confounded, and Arpad] Hamath, Num. 13. 21. and Arpad; Isa. 37. 13. two other cities, giving denomination to two other parts of the country.  
they have heard evil tidings] Of the coming of the Chaldeans.  
they are faint-hearted] Heb. melted. Isa. 14. 31. Ezek. 21. 15.  
sorrow on the sea] Or, as on the sea. Psal. 107. 25,— 27. Or, on those that dwell upon the sea-coast, Isa. 23. 4. yet alluding withall to the unquietness and restlessness of the neighbouring sea, Isa. 57. 20.  
anguish and sorrows have taken her as a woman in travail] Psal. 48. 6. Chap. 31. 21.  
V. 25. How is the city of praise] Or, the most renowned city. Chap. 51. 41.  
not left] But destroyed. The speech of the King or people of Syria; wondering to see so strong and so fair cities so ruined.  
the city of my joy] That I so much rejoiced in.  
V. 26. Therefore] Or, For. or, Because. Isa. 26. 14. or, Surely, Jer. 5. 2.  
her young men shall fall in her streets] Chap. 50. 30.  
V. 27. I will kindle a fire in the wall of Damascus] Amos 1. 4.  
it shall consume the palaces] Chap. 17. 27.  
of Benhadad] The King of Syria, of whom 1 King. 20. 1. by whom at first built. Or, of the King simply: their Kings being commonly called by that name: as those of Egypt by the name of Pharaoh.  
V. 28. Concerning Kedar] People of Arabia; that lived most in tents, Gen. 25. 13. Psal. 120. 5. See Isa. 21. 13.  
of Hazor] Of which, Josh. 11. 10, 11. judge. 4. 2.  
Arise ye] Vers. 14.  
spoil the men of the east] Isa. 11. 14. Heb. sons of the East. Job 1. 3.  
V. 29. their curtains] Such as they used about their tents; or, whereof they consisted. Isa. 54. 2. Chap. 10. 20.  
their camels] Job 1. 3. Isa. 60. 6.  
Fear is on every side] Chap. 6. 25.& 46. 5.  
V. 30. Flee] Vers. 8.  
get you far off] Heb. fly greatly.  
dwell deep] See vers. 8.  
V. 31. Arise] Vers. 28.  
get you up unto the wealthy nation] Or, that is at ease; or, rest. Chap. 22. 21.  
that dwelleth without care] Or, securely; confidently. Isa. 47. 8.  
have neither gates nor bars] But live scattered in tents, Cant. 1. 5.  
dwell alone] In the wilderness: or, apart from other, by themselves, Mic. 7. 14.  
V. 32. their camels] Vers. 29.  
the multitude of their cattle] For they lived upon feeding of cattle, Isa. 60. 7.  
I will scatter into all winds] Into all parts of the wide world, vers. 36. Ezek. 5. 10.  
that are in the utmost corners] Heb. cut off into corners. or, that have the corners of their hair polled. Chap. 9. 26.& 25. 23.  
bring their calamity from all sides] Vers. 5.  
V. 33. Hazor shall be a dwelling for dragons, &c.] Chap. 9. 11.& 10. 22.& 51. 37.  
V. 34. The word of the LORD that came, &c.] See Chap. 1. 2, 4.  
against Elam] Or, touching,( as Jer. 22. 11.) or, concerning( as Jer. 22. 18.) Elam, that is, the Persians; so called of Elam, the son of Shem, Gen. 10. 22. See Chap. 25. 25.  
in the beginning of the reign of Zedekiah] About the time that the Prophet was by God commanded, to make those yokes, and sand them to the neighbouring Kings, implying their subjection to the King of Babylon, Chap. 27. 1, 3. and when the false Prophet Hananiah had broken the yoke, that the Prophet himself by Gods appointment wore; withall promising a dissolution of the Babylonian dominion, and a return of the Jews abiding in captivity at Babylon, Chap. 28. 1,- 3.  
V. 35. I will break the bow of Elam] In stead of that yoke, which Hananiah broke, implying a dissolution of the Chaldean power, Chap. 28. 2. God threateneth to break the bow, that is, the main might, Psal. 37. 15. Hos. 1. 5. of Elam, by that Chaldean power; that so Zedekiah, by ruin of that people thus foretold, might conceive small hope of having that made good, which that false Prophet endeavoured to make him believe, Chap. 29. 3, 4.  
the bow] Which they trusted most unto; as being expert archers, Psal. 18. 34.& 46. 9. Chap. 51. 56. See Isa. 22. 6.  
V. 36. upon Elam will I bring the four winds from the four quarters of heaven] People from all parts of the world:( as Dan. 7. 2.) either serving under nabuchadnezzar; vers. 38. or, at least, that shall join together in a war against them.  
will scatter them towards all those winds] Vers. 32.  
V. 37. that seek their life] Heb. soul. Chap. 46. 26.  
my fierce anger] Heb. the fervour of my nose; or, wrath. Chap. 25. 37, 38.  
I will sand the sword after them] Chap. 48. 2.  
V. 38. I will set my throne in Elam] I will place nabuchadnezzar there: as Chap. 43. 10. Or, I will execute judgement upon them; as having erected a tribunal, or seat of judicature, among them: as Dan. 7. 9,— 11. Or, as others, I will afterward settle the throne of Cyrus there, Isa. 45. 1.  
V. 39. in the latter dayes] Heb. in posterity of dayes. Chap. 48. 47. Either when the term of the Chaldean monarchy shall be near an end: or principally under the kingdom of Christ.  
I will bring again the captivity of Elam] As vers. 6.   

CHAP. L.  
Vers. 1. AGainst] Or, concerning. as Chap. 49. 34.  
Babylon] Isa. 13.& 14.& 21.& 46.& 47.  
against] Or, concerning. as before.  
by Jeremiah] Heb. by the hand of Jeremiah. Chap. 37. 2. Mal. 1. 1.  
V. 2. set up] Heb. lift up.  
a standard] As the manner is; either to gather companies together; or to give notice of some weighty occurrent, Chap. 4. 6, 21.& 51. 12, 27.  
Bel is confounded, Merodach is broken in pieces] Bel and Merodach, two of their chief idols. Of Bel, see Isa. 46. 1. From Merodach had some of their Kings their names, Isa. 39. 1.  
her idols are confounded] Isa. 21. 9.& 46. 1.  
V. 3. out of the north] From Media, lying north of Chaldea, from whence Cyrus set forth; and from Assyria, through which he marched to Babylon, vers. 9. 21, 41.  
cometh up a nation] Or, cometh( as Exod▪ 16 13.) a nation. The Medes and Persians; being as one nation, because belonging to one crown. See Isa. 13. 17.  
both man and beast] Heb. from man to beast. as Chap. 9. 10. Isa. 10. 18. See Chap. 33. 10, 12.& 51. 62.  
V. 4. in that time] When Cyrus shall have taken Babylon.  
going and weeping] Or, weeping as they go. Chap. 41. 6. See Chap. 31. 9. Ezr. 3. 12, 13.  
they shall go, and seek the LORD] Or, go to seek the Lord. as Josh. 24. 9. See Isa. 55. 6. Zeph. 2. 3.  
V. 5. They shall ask the way to Zion] To Jerusalem. Ezr. 8. 21, 23, 31. Chap. 31. 21.  
in a perpetual covenant] Heb. a covenant of perpetuity. Ezek. 39. 29.  
that shall not be forgotten] That we will never again start from, Psal. 80. 18. Chap. 32. 40.  
V. 6. My people hath been lost sheep] Straying from God, Isa. 53. 6. 1 Pet. 2. 25. and chased into foreign parts, Psal. 119. 176. Vers. 17. Ezek. 34. 6. Heb. perishing▪ or, perished. ready to perish. Psal. 119. 176. Isa. 27. 13.  
their shepherds] Pastors and Princes; Ministers and Magistrates, Isa. 3. 12.& 9. 16. Chap. 23. 1.& 25. 34. Nahum 3. 18.  
caused them to go astray] They have caused them to run from idol to idol; relinquishing their true rest, Chap. 2. 31,- 33. Or, caused them to be chased from place to place; by leading them away from God, Lam. 2. 14. See Ezek. 34. 3, 4. Matth. 18. 12.  
they have forgotten their resting-place] Heb. place to lye down in. Pro. 24. 15.  
V. 7. We offend not, because they have sinned] We deal but justly with them; as for their sins they have deserved, Chap. 40. 5. Zech. 11. 2. and are therefore faultless. But see the contrary, Chap. 2▪ 3.  
the habitation of justice] Or, in the habitation( as Job 1. 13.) of just ones. Chap. 31. 23. In the land of Judah and Jerusalem; where righteousness should have dwelled, Isa. 1. 21. Or, against the Lord, their security and safeguard, Psal. 90. 1.& 91. 1.  
the hope of their fathers] Chap. 17. 13.  
V. 8. Remove out of the midst of Babylon] Or, out of her. as Isa. 5. 8.& 7. 22. See Isa. 48. 20. Chap. 51. 6. Rev. 18. 4.  
as the he-goats before the flocks] Strive to out-go one another. See Isa. 14. 9.  
V. 9. from the north] Vers. 3.  
their arrows shall be as of a mighty exp●rt man] Or, destroyer. Hos. 9. 14.  
none shall return in vain] But shall hit and speed, 2 Sam. 1. 12. shall effect, what it was shot and sent for, Isa. 55. 11.  
V. 10. all that spoil her shall be satisfied] They shall find wealth enough in her to satisfy them.  
V. 11. O ye destroyers of mine heritage] My people: Chap. 12. 7,— 9. and my land, Chap. 2. 7.& 16. 18. as dear to me, as any mans inheritance is to him, 1 King. 21. 3.  
ye are grown fat] Heb. big. or, corpulent. Mal. 4. 2. Ye are grown lascivious, and outrageous, Chap. 5. 8. Hos. 10. 11.  
as the heifer at grass] Or, fed with tender grass. Deut. 32. 2. 1 Sam. 23. 4. Job 6. 5. Psal. 23. 2.  
bellow as bulls] Or, neigh, as strong horses. Chap. 8. 16. and 47. 3.  
V. 12. Your mother shall be sore confounded, &c.] Your mothercitie, Babylon: or, your country, Chaldea: as Chap.▪ 15. 8, 9. shall be ashamed of you, that could no better defend her.  
the hindermost of the nations shall be a wilderness] Or, she is, or shall, become the hindermost of the nations, a wilderness, &c. She that was sometime the foremost of the nations, is now the hindermost: She that formerly was rich and stately, is now become a wild wast, Lam. 1. 1. See Isa. 13. 20. Jer. 17. 6.  
V. 13. and hiss at all her plagues] In disdain and contempt of her, Chap. 4●▪ 17.  
V. 14. Put yourselves in array] Ye Medes and Persians, with your assistants, vers. 29. Chap. 51. 11.  
all ye that bend the bow] Heb. tread it. vers. 29.  
for she hath sinned against the LORD] Though they were used as instruments by God for the chastising of his people; yet did they for sinister ends all that they did, and their hearts were lift up against God himself also, Isa. 10. 7. 12, 13. Dan. 1. 2. and 5. 20, 23.  
V. 15. she hath given her hand] yielded her self, as utterly vanquished, and not able longer to hold out, 1 Chron. 29. 24. 2 Chron. 30. 8.  
her walls are thrown down] Chap. 51. 58.  
as she hath done, do unto her] Vers. 29. Psal. 137. 8. Rev. 18. 6.  
V. 16. Cut off the sour from Babylon, &c.] Destroy her so, that none be left, to till the ground, or to take the crop of it: 2 King. 25. 12. her own people being destroyed; and her foreign aids all dispersed, Chap. 51. 9.  
that handleth the sickle] Or, s●the.  
for fear of the oppressing sword, &c.] Chap. 46. 16.  
V. 17. Israel is a scattered sheep] Vers. 6.  
the king of Assyria] Tiglath-Pileser; and Shalman-asser; who who carried away the ten tribes, 2 King. 15. 19, 20, 29.& 16. 7. and 17. 3, 4, &c.  
hath broken his bones] Heb. boned him.( as necked, Isa. 66. 3.) Utterly ruined him; carrying away Judah and Benjamin, 2 King. 24. 14,— 16. and 25. 7, 11, 19, 20▪  
V. 18. I will punish] Heb. visit upon.  
I have punished] Heb. visited upon. Isa. 10. 12.  
V. 19. he shall feed on Carmel and Bashan] Which were of the richest and fertilest parts of that country, Isa. 30. 2. Psal. 18. 12. Num. 32. 4.  
his soul shall be satisfied] Or, he shall. as Isa. 58. 10.  
V. 20. there shall be none] Or, it shall not be. Psal. 39. 13. It shall no more be, then as if it had never been, Psal. 7. 9.& 10. 15.& 37. 36. God forgiving and forgetting it, Jer. 31. 34.  
I will pardon them whom I reserve] Chap. 31. 34.  
V. 21. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod] Or, Go( as 1 King. 22. 6.) against the land of rebels, even against it; and against the inhabitants of visitation: that is, against the rebellious people of Chaldea, and against the inhabitants of Babylon, which is now to be visited, vers. 18. 24. 27. 31. Or, Go against this land( to wit, of Chaldea) by, or, from Merathaim, even against it; and by( as Gen. 49. 29. Job 29. 19.) the inhabitants of Pekod. Which are supposed to have been two cities of Chaldea; or, as some, of Assyria: the latter whereof is mentioned, Ezek. 23. 23. that Cyrus took in his way, before he came to sit down against Babylon. But howsoever, the words intimate a commission and charge given from God for Cyrus and his companies to go against Chaldea, Isa. 45. 3, 4.  
utterly destroy after them] After thou hast destroyed these cities or countreys, set upon Chaldea, march on to Babylon. Or, destroy utterly the posterity, or, race, of them. Dan. 11. 4.  
and do according to all that I have commanded thee] By a secret instinct, 2 Sam. 16. 12. 2 King. 18. 25. 2 Chron. 36. 23. Isa. 44. 8.& 48 14. Chap. 34. 22.  
V. 22. of great destruction] Heb. breaking. Chap. 4. 6, 20. and 51. 54.  
V. 23. the hamm●r of the whole earth] Babylon, that had beaten down all the Princes and people of the world, Chap. 23. 29. and 51. 20.  
V. 24. I have laid a snare for thee] I have caused thee to be taken unawares, as a fowl in a snare, Isa. 47. 11. Chap. 51. 39. Eccl. 9. 12. Luk. 21. 35.  
V. 25. The LORD hath opened his armorie] Contrary to the opening of his treasury; though the word the same of either, Deut. 28. 12.  
the work of the LORD] Chap. 48. 10.  
V. 26. Come against her from the utmost border] Heb. from the end. vers. 41. From a far country: as Matth. 12. 42. See, Isa. 13. 5& 41. 5, 9. No remoteness of place shal hinder their access, to do Gods work; Isa. 7. 18.  
cast her up] Heb. tread her. Chap. 51. 33.  
as heaps] Or, sheaves.  
V. 27. Slay all her bullocks] Her Princes and might● men, Isa. 34. 7. Vers. 11.  
let them go down to the slaughter] Chap. 48. 15.  
their day is come] Vers. 31. Chap. 27. 7.& 46. 21.  
V. 28. to declare in Zion the vengeance of the LORD] Chap. 51. 10.  
V. 29. Call together the archers] Vers. 14.  
that bend the bow] Heb. tread. Chap. 46. 9.& 51. 3.  
recompense her according to her work] Vers. 15. Chap. 51. 24. Lam. 3. 64.  
she hath been proud against the LORD] The main cause of Babylons fall; their pride and insolency against God; vers. 31. Dan. 5. 20, 23. Chap. 51. 1. Isa. 14. 13, 14. as of Ashurs, Isa. 10▪ 11,— 15.& 37. 23, 29. and of Moabs, Chap. 48. 26, 29, 42.  
V. 30. shall her young men fall in the streets] Chap. 49. 26.  
V. 31. Behold, I am against thee] Chap. 51. 25.  
O thou most proud] Heb. pride. as Psal. 36. 11.  
thy day is come] Vers. 27.  
the time that I will visit thee] Or, punish. vers. 18.  
V. 32. the most proud] Heb. pride. vers. 31.  
stumble and fall] Psal. 27. 3.& 107. 12. Chap. 46. 6.  
none shall raise him up] Eccles. 4. 10.  
I will kindle a fire in his cities] Chap. 21. 14.  
V. 33. The children of Israel and the children of Judah were oppressed together] Or, alike. as Deut. 12. 22. though at several times, and by several adversaries, 2 King. 17. 6.& 24. 2, 12.  
they refused to let them go] Isa. 14. 17.  
V. 34 Their redeemer is strong, the LORD of hosts is his name] Or, Their strong redeemer,( Or, avenger. Num. 35. 19, 27. Pro. 23. 11. See Chap. 51. 35.) whose name is, &c. Chap. 32. 18. and 48. 15.  
he shall thoroughly pled their cause] Heb. pleading pled. Isa. 51. 22. See Psal. 35. 1. Pro. 22. 23.  
that he may give rest to the land, &c.] Rest to his people, that had been disquieted; Isa. 14. 3. and vexation to them, by whom they had been disquieted, 2 Thes. 1. 6, 7.  
V. 36. A sword is upon the liars] Soothsayers and wisards. Isa. 47. 12, 13. Or, chief stays. Heb. bars. Isa. 44. 25. Chap. 48. 30.  
they shall be dismayed] Or, broken in pieces. Chap. 1. 17.  
V. 37. upon all the mingled people] Chap. 25. 24.  
that are in the midst of her] Or, in her. as Chap. 46. 21. and 51. 6.  
they shall become as women] Isa. 19. 16. Chap. 51. 30.  
V. 38. A drought is upon her waters, and they shall be dried up] For Cyrus cut out the stream of the river Euphrates into many channels, and so made it passable for his people: by means whereof he more suddenly surprised the city, Chap. 51. 32, 36.  
it is the land of graved images] Isa. 2. 8.  
they are mad upon their idols] Heb. terrors. Job 20. 25. Idols are here so termed, because they are so to their followers and worshippers; as scar-crows are to birds and beasts, though being things contemptible and unable to do ought, Chap. 10. 5. Baruch 6. 70. Or, giants. Deut. 2. 10. In allusion to whom some suppose their idols here so styled, from the vast bulk and giant-like bigness of some of them. Dan. 3. 1.  
V. 39. the wild beasts of the desert, with the wild beasts of the islands shall dwell there] Isa. 13. 21. 22. and 34. 14. Chap. 51. 37. Rev. 18. 2.  
the owls shall dwell therein] Heb. owls daughters. Job 30. 29.  
it shall be no more inhabited for ever: neither shall it be dwelled in] Heb. inhabit. and, dwell. Chap. 46. 26. Vers. 13.  
V. 40. As God overthrew Sodom and Gomorrah, &c.] Gen. 19. 25. Isa 13. 19. Chap. 49. 18.  
V. 41. a people shall come from the north] Chap. 6. 22. Vers. 3. 9.  
many kings] Princes and Potentates, associates and assistants to Cyrus; or subjects and serving under him, Chap. 25. 14. and 51. 27, 28.  
from the coasts of the earth] Or, utmost coasts. vers. 26. Heb sides. Chap. 25. 32.& 31. 8.  
V. 42. They shall hold the bow and the lance] Chap. 6. 23.  
they are cruel and will not show mercy] They shall be to the Babylonians, as the Babylonians were to the Jews, Isa. 13. 17, 18. Chap. 6. 23.  
their voice shall roar like the sea] Chap. 51. 55.  
V. 43. hath heard the report of them] Of the surprisal of his city by night, Chap. 51. 31.  
his hands waxed feeble] Isa. 13. 7. Chap. 6. 24.  
anguish took hold of him, and pangs as of a woman in travail] Chap. 49. 24.  
V. 44. he shall come up like a lion] Cyrus, with his forces. vers. 21. Chap. 51. 11. See the like of nabuchadnezzar, Chap. 49. 19.  
from the swelling of Jordan] Or, more violently then the swelling of Jordan. More like the breaking in of the main sea, then the surrounding of any river, Chap. 51. 42.  
unto the habitation of the strong] Or, strong habitation. A periphrasis of Babylon.  
but] Or, for. as Psal. 108. 12.  
I will make them suddenly run away] Or, I will make them suddenly to overrun her. I will make those that be in Babylon, to fly hastily out of her. Or, the enemy and his forces suddenly to assault and surprise her, Chap. 51. 8.  
and who is a chosen man that I may appoint over her] Or, one that is a choice man will I appoint against her. Cyrus against Babylon, as nabuchadnezzar against Edom, Chap. 51. 11. See Chap. 49. 19.  
who will appoint me the time] Job 41. 10. Or, convent me to pled. or, challenge me.  
V. 45. hear ye the counsel of the LORD, &c.] Isa. 14. 24, 26.  
the least of the flock shall draw them out] Chap. 49. 20.  
V. 46. At the noise of the taking of Babylon, &c.] Chap. 49. 21.   

CHAP. LI.  
Vers. 1. AGainst them that dwell in the midst of them] Heb. in the heart of them. as Psal. 46. 3.  
that rise up against me] Chap. 50. 29.  
a destroying wind] The Medes and Persians, who like a whirlwind, shall sweep away the Chaldeans; as the Chaldeans did the Jews, Chap. 4. 11, 12.  
V. 2. fanners, that shall fan her] As I famned my people by her, Chap. 15. 7.  
shall empty her land] As she emptied their land, vers. 34. See Chap. 48. 12.  
against her round about] Chap. 46. 5.& 49. 5, 29.  
V. 3. Against him that bendeth] Heb. treadeth. Chap. 50. 14.  
let the archer bend his bow] Heb. let the treader tread his bow to bend it.  
V. 4. the slain shall fall, &c.] Or, the wounded. Chap. 37. 10. Isa. 13. 15.  
V. 5. Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts, &c.] Or, Israel is not a widow, nor Judah severed from his God, from the Lord of hosts. Though for her sin she was left a while, yet is she not utterly forsaken, as a widow, whose husband is deceased; or wholly cast off, as one divorced. Isa. 50. 1.& 54. 5, 6. Jer. 3. 1. Lam. 1. 1.  
though their land was filled with sin against the holy One of Israel] Or, with desolation from the holy One of Israel. Though they have deserved to be irrecoverably destroyed for their sins, wherewith they defiled and filled the whole land, Chap. 16. 18. Or, though by the just judgement of God their land hath been laid wast and desolate, Chap. 4. 20, 27.  
V. 6. Flee out of the midst of Babylon] Or, out of Babylon. as Chap. 44. 7.& 50. 37.  
and deliver every man his soul] Or, himself. Matth. 16. 25, 26. Implying, that there should be no safety to any that should stay there, Isa. 13. 15. Chap. 50. 8. Vers. 45. Rev. 18 4.  
be not cut off] Or, lest ye be cut off in her punishment. as Gen. 4. 13.& 19. 15.  
the time of the LORDS vengeance] Vers. 11. Isa. 59. 17, 18.  
V. 7. Babylon hath been a golden cup in the LORDS hand] By whom he poured forth his wrath, on whom he pleased, Psal. 75. 8. Rev. 17. 4.  
that made all the earth drunken] The wine of Gods wrath did so, poured out by her hand, Chap. 25. 15. Rev. 14. 10.  
the nations are mad] By reason of the affliction, that from her they have sustained, Chap. 25. 16.  
V. 8. Babylon is suddenly fallen] Isa. 21. 9. Rev. 4. 18.& 18. 2.  
and destroyed] Heb. broken. Chap. 50. 22.  
howl for her] Rev. 18. 9,— 19.  
take balm for her pain] Or, grief. Use all the means ye can to help her: all shall be to no purpose. Chap. 8. 22.& 46. 11.  
V. 9. We would have healed Babylon] The speech of those that had assisted her, and served under her.  
but she is not healed] Or, could not be healed. as Chap. 2. 23. and 9. 10. We have done our best; but all in vain: our onely way now is to shift for ourselves, Isa. 13. 14. Chap. 46. 16.  
her judgement reacheth unto heaven, &c.] Her punishment and calamity is exceeding great, Psal. 36. 5. proportionable to her sin, Revel. 18. 5. Ezra 9. 6. too great to be holpen by any human helps.  
V. 10. The LORD hath brought forth our righteousness, &c.] The speech of Gods people, acknowledging Gods goodness in righting them against her, Psal. 37. 6. Mic. 7. 9. and enciting to praise him for it, Chap. 50. 28. Revel. 15. 3, 4. and 16. 5,— 7. and 19. 1, 2, 5.  
V. 11. Make bright the arrows] Heb. make pure. Chap. 4. 11. Spoken to Babylon, in derision. So vers. 12.  
gather the shields] Heb. fill them. Chap. 4. 5.  
the LORD hath raised up the spirit, &c.] Ezra 1. 1.  
of the kings of the Medes] Vers. 28.  
his device is against Babylon] Vers. 29.  
the vengeance of the LORD] Vers. 6. Chap. 50. 28.  
the vengeance of his temple] For the wrong done him, as in his people, so especially in his Temple, in the profaning and destroying of it. Chap. 52. 13, 17. Dan. 1. 2.& 5. 23.  
V. 12. Set up the standard] Chap. 50. 2.  
make the watch strong] Use all the means ye can to prevent danger; to escape destruction: but they shall not avail, Vers. 9. 11.  
prepare the ambushes] Heb. liars in wait.  
V. 13. that dwellest upon many waters] That art situate upon the great river Euphrates:( which ran about it and through it) and rulest over many mighty people, Rev. 17. 1, 15.  
the measure of thy covetousness] Heb. cubit. the most usual measure among those people, Gen. 6. 15. Exod. 25. 10. The stint that God hath precisely limited out thereunto: and which therefore thou shalt not exceed, Gen. 15. 16. Matth. 23. 32. 1 Thes. 2. 16.  
V. 14. The LORD of hosts] Amos 6. 8.  
hath sworn by himself] Heb. by his soul. as vers. 6.  
I will fill thee with men, as with caterpillars] Or, locusts. or, rough flies. With multitudes of thine enemies and their forces. vers. 27.  
they shall lift up a shout] Heb. utter. vers. 55. a shout, Or, an alarm. Chap. 25. 30.& 48. 33.  
V. 15. He hath made the earth, &c.] Or, Even he that made, &c. to wit, hath sworn, vers. 14. See Chap. 10. 12, &c.  
V. 16. there is a multitude] Or, noise. Isai. 63. 15.  
he causeth the vapours to ascend, &c.] Psal. 135 7.  
V. 17. Every man is brutish by his knowledge, &c.] Or, is more brutish then to know. See Chap. 10. 14.  
V. 18. in the time of their visitation] When God shall come to execute judgement both on them and their worshippers, Chap. 48. 7.& 49. 3.& 50. 2.  
V. 19. The portion of Jacob, &c.] Chap. 10. 16.  
is not like them] The true God, the God of Israel, is not like those idols: for he can save his, and help, when all things seem desperate: and he is able to effect, whatsoever he saith; to do whatsoever he will have done, Psal. 115. 3.& 135. 6.  
V. 20. Thou art my battel-ax] Or, hast been. Thou Babylon, hast been thus: as Chap. 50. 23. or, Thou Cyrus, with thine armies, shalt so be. So Isa. 10. 5, 15.  
with thee] Or, in thee. or, by thee.  
will I break] Or, have I broken.  
will I destroy] Or, have I destroyed.  
V. 21. will I break] Or, have I broken. so after here; and vers. 22. 23.  
V. 22. old and young] 2 Chron. 36. 17.  
V. 23. the shepherd and his flock, &c.] Men of all sorts and ranks, great and small, Chap. 50. 16.  
V. 24. And] Or, But. as vers. 9. Isa. 29. 13.  
all their evil that they have done in Zion] Chap. 50. 15. 29.  
in your sight] Psal. 79. 10.  
V. 25. Behold, I am against thee] Chap. 50. 31.  
O destroying] Isa. 14. 6.  
mountain] Not that Babylon stood on an hill: but so termed for her high stately buildings, and her strong for●ifications: in regard whereof she seemed as impregnable, as if she had been so situate, Zec. 4. 7.  
I will stretch out mine hand upon thee] Chap. 6. 12.& 15. 6.  
roll thee down from the rocks] Thy strong holds and fortresses, and thy lofty towers, that threaten heaven, Gen. 11. 4. Dan. 4. 11, 30. Vers. 53.  
will make thee a burnt mountain] Or, burning mountain. Heb. mountain of burning. Deut. 29. 23. Alluding to those mountains of sulphury matter, that burn continually, and with the ashes and cinders issuing from them wast and spoil all the country round about them: or, to the heaps of ashes and cinders, that cities so burnt and ruined leave behind them, Chap. 50. 26.  
V. 26. they shall not take of thee a ston for a corner, nor a ston for foundations] Nothing shall be left whole in thee, whereon to raise thee up to a new estate again: thou shalt never be re-edified. vers. 64.  
thou shalt be desolate for ever] Heb. everlasting desolations. Chap. 25, 12. Ezek. 35. 9.  
V. 27. Set ye up a standard] To assemble those people, that are to serve against Babylon: as Isa. 5. 26. Chap. 50. 2.  
prepare the nations] Heb. sanctify them. Isa. 13. 3. Chap. 6. 4.  
the kingdoms of Ararat, Minni, and Ash●henaz] armoniac, the higher, and the lower; and Scythia, or Asia the less, Gen. 8. 4.& 10. 3. for of divers nations did Cyrus his army consist.  
cause the horses to come up] Or, raise, or, advance.  
as the rough caterpillars] Or, lo●usts. or, great flies. Either for mumber or multitude, as caterpillars and locusts, vers. 14. judge. 6. 5. Nahum 3. 15. or, leaping and prancing, as locusts and grasshoppers use to leap and skip, Joel 2. 5. Nahum 2. 16.  
V. 28. Pr●pare against her] Heb sanctify. vers. 27.  
the nations with the kings of the Medes, &c.] Darius and Cyrus: or, Kings for Princes, as Chap. 46. 25.& 50. 41. Vers. 11. with those sundry nations, that served under them, vers. 27.  
V. 29. the land shall tremble and sorrow] The people of Chaldea, shall quake for fear, and be in pain as a woman in travel, Isa. 13. 8. Chap. 50. 43.  
every purpose of the LORD shall be performed] Isa. 14. 27. Vers. 11.  
V. 30. they have remained in their holds] They dare not stir out, 1 Sam. 14. 11.  
they became as women] Isa. 19. 16. Nahum 3. 13. Heb. shall be unto women. or, shall become women. Shall be so affencted, so timorous and heartless as if they were turned into women, or were women indeed, and not men: the phrase is the same with that Exod. 4. 3, 4. So Chap. 50. 37.  
they have burnt her dwelling places] Or, her dwelling places are burnt. as Chap. 49. 20.  
her bars are broken] The bars of her gates, as well of her forts and palaces, as of her city, Psal. 107. 16.& 147. 13. Pro. 18. 19. Isa. 45. 2.  
V. 31. One post shall run to meet another, &c.] So spacious was the city, and so suddenly surprised at a festival, that the surprisal was not soon generally known; it was three dayes, say some authors, ere the report of the taking of it on the one side, came to those on the other side; some good space of time, ere to those in the midst of the city. Herodot. lib. 1. Aristot. politic. l. 3. c. 2.  
to show the king of Babylon that his city is taken] Chap. 50. 43.  
at one end] On the one side: where Cyrus, by diverting the course of the river, had made way for surprisal of it.  
V. 32. the passages] judge. 12. 5.  
are stopped] Or, seized. Chap. 40. 10.& 50. 46.  
the reeds they have burnt with fire] Or, meers. or pools. Psal. 114. 8. Isa. 14. 23. The meers, or places where the water before stood, are as dry, as if they were burnt up with fire. Chap. 50. 38.  
the men of war are affrighted] Vers. 30.  
V. 33. The daughter of Babylon] Isa. 47. 1.  
is like a threshing-floor] The city and state of Babylon is to be thrown down, and leveled; made even and plain, vers. 15. as a thresthing-floore is against harvest time; that her Princes and people may be threshed in her, Isa. 21. 10. Joel 3. 14. Chap. 50. 26.  
it is time to thrash her] Or, in the time that he thresheth her. Heb. to tread: or, he treadeth her. judge. 20. 43.  
the time of her harvest shall come] Her sin is come to the height, vers. 13. Gen. 15. 16. she is ripe for judgement: ready to be reaped and threshed, Joel 3. 13. Rev. 14. 15.  
V. 34. Nebuchadrezzar the king of Babylon hath devoured me, &c.] Gods people complain of Babylons cruelty towards them, Chap. 50. 17.  
he hath made me an empty vessel] Chap. 48. 12. Vers. 2.  
he hath swallowed me up like a dragon] Or, whale. Isa. 27. 1. As a great whale swalloweth down the l●sser fish and fry, Hab. 1. 13, 14.  
he hath filled his belly with my delicates] Job 15. 20, 23.  
V. 35. The violence done to me] Heb. my violence. Gen. 16. 5. So judge. 9. 24. Joel 3. 19.  
and to my flesh] Or, remainder.  
shall the inhabitant of Zion say] Heb. inhabitress. Chap. 10. 17. and 48. 19.  
my blood upon the inhabitants of Chaldea] Vengeance befall her; or, is now by God mine avenger( Chap. 50. 34.) his just judgement come upon her; for the wrong and cruelty that she hath done unto me, Psal. 137. 8, 9. See the like phrase, Gen 16. 5. Matth. 27. 25.  
V. 36. I will pled thy cause] Not by words, but by deeds, Chap. 50. 34. I will right the wrongs done thee; and execute judgement upon her for thee, vers. 10. Psal. 35. 1.& 43. 1. Mic. 7. 9. Lam. 3. 58.  
take vengeance for thee] Heb. avenge thy vengeance. that is, the violence and cruelty done unto thee, Lam. 3. 60.  
I will dry up her sea] Her great stream of the river Euphrates, vers. 32. Sea for river, or lake, Matth. 4. 13, 18.& 8. 24.& 17. 24. Joh. 21. 1. as river for sea, Jon. 2. 4. See Isa. 44. 27.  
V. 37. Babylon shall become heaps, &c.] Isa. 13. 22.& 34. 13. Chap. 49 33.& 50. 39.  
an astonishment] Vers. 41.  
V. 38. They shall roar together like lions] The Babylonians at their drunken feast. Or, the enemy at the surprisal of them, vers. 14. Chap. 48. 33.  
they shall yell] Or, shake. or, rouse themselves. Isa. 33. 9.  
V. 39. In their heat I will make their feasts] Or, when they are hot, I will dispose their drinkings. When they are heated with wine, Isa. 5. 11. I will temper and tender them such a potion, as shall make them so drunk, that they shall sleep with it their last sleep. Alluding to Belshazzars banquet, at which the city was taken, and the King with his guests slain, Dan. 5. 1, 2, 30. Isa. 21. 5. See Herodotus lib. 1. and Xenophon lib. 7.  
that they may rejoice] Or, make merry. or, re●ell it. Isa. 22. 2.  
and sleep a perpetual sleep] Heb. a sleep of perpetuity. vers. 57.  
V. 40. I will bring them down like lambs to the slaughter] Chap. 50. 27. Chap. 12. 3.  
with he-goats] Or, and he-goats. Psal. 68. 30. Isa. 34. 7.  
V. 41. How, &c.] Spoken by way of wonderment: as Chap. 50. 23.  
is Sheshach taken] Babylon, Chap. 25. 26. so called of an idol there worshipped: whose feast they were then celebrating, when the city was surprised. Of this feast see Berosus in Athenaeus lib. 14.& Dion Chrysost. orat. 4.  
the praise of the whole earth] The city so famous over the whole world, Chap. 49. 25. Lam. 2. 15.  
an astonishment among the nations] Vers. 37.  
V. 42. The sea is come up upon Babylon] An answer to the former question: that it is not to be marveled, if she be thus surprised and spoiled, when a whole sea of enemies, to wit, Cyrus his vast army, is broken in upon her. So Isa. 8. 8.& 59. 19. Chap. 50. 44. Vers. 55. Lam. 2. 13.  
V. 43. a dry land and a wilderness, &c.] Chap. 2. 6.& 9. 12.  
V. 44. I will punish] Heb. visit upon. vers. 47.  
Bel in Babylon] Babylons chief idol, Isa. 46. 1. Chap. 50. 2.  
I will bring forth out of his mouth that which he hath swallowed up] The spoils of the Babylonians, which they had fleeced other people of: ascribed to Bel, either because they attributed their victories and conquests to him: as judge. 11. 24. and 16. 23. Or, because of their booties and spoils taken in war, rich presents were usually offered unto that idol: yea the vessels of Gods house were carried into his temple, 2 Chron. 36. 7. Dan. 1, 2. from whence afterward they were restored, Ezra 1. 7.& 5. 14.  
the nations shall not flow together any more unto him] Chap. 31. 12. They shall not flock to Babylon, as they had wont to do, when she was in the height of her imperial state; nor resort to Bel her idol, and his temple, as then they did.  
the wall of Babylon shall fall] Vers. 58. Chap. 50. 15.  
V. 45. My people, go ye out of the midst of her, &c.] Chap. 50. 8. Rev. 18. 4.  
deliver ye every man his soul] Or, himself. vers. 6.  
from the fierce anger of the LORD] Chap. 4. 8.  
V. 46. lest your heart faint] Or, see that your hearts faint not. or, let not your hearts faint as Gen. 3. 22. be not faint-hearted. Heb. be soft; or, tender. Isa. 7. 4. 2 King. 22. 19. Job. 23. 16.  
a rumour shall both come one year] Or, For( as Isa. 53. 2.) a rumour shall come one year. For the first year came tidings of Cyrus his setting forth for Babylon: but he stayed by the way, by the difficulty of passage through Assyria, in regard of great rivers. Herodot. lib. 1.  
and after that in another year shall come a rumour, and violence in the land] The next year: when he pierced into Chaldea; sat down before Babylon; and took it by force.  
ruler against ruler] Cyrus against Belshazzar.  
V. 47. I will do judgement] Heb. visit. vers. 44.  
all her slain shall fall in the midst of her] Or, lye in the midst of her. as 1 Sam 31. 8. Lam. 2. 21.  
V. 48. Then the heaven and the earth, and all that is therein, shall sing, &c.] All the creatures in heaven and earth shall seem to rejoice at the ruin of Babylon; as eased of the heavy pressures, that the whole world sustained by her oppressions: or, as applauding Gods just judgement in avenging of the wrongs done to his people by her, Psal. 96. 11, -13. and 98. 7, -9. Isa. 44. 23.& 49. 13. Chap. 40. 23. Vers. 20, -23, 25.  
from the north] Chap. 50. 3.  
V. 49. As Babylon hath caused the slain of Israel to fall: so at Babylon shall fall the slain of all the earth] Or, Both Babylon, or, Babylon also, is to fall, O ye slain of Israel, and with Babylon shall fall the slain of the country. Not of the city alone, but of the whole State: as it was with Gods people, Chap. 4. 27, 29.  
V. 50. Ye that have escaped the sword] Either of the Chaldeans, when they destroyed Jerusalem: or of the Medes and Persians, when they surprised Babylon, being there in captivity, Chap. 44. 28. Ezek. 6. 5.  
stand not still] Or, stay not. Heb. stand not. Gen. 45. 1. Chap. 4. 6.  
remember the LORD afar off] In Babylon: far off from his seat at Jerusalem, Isa. 39. 3.  
let Jerusalem come into your mind] Heb. up upon your heart. Chap. 3. 16. Psal. 137. 1, 5.  
V. 51. We are confounded, &c.] The lament of Gods people, at the very mention and remembrance of Jerusalem, and her present condition, Psal. 44. 15, 16.& 137. 1, -6.  
we have heard reproach] Psal. 31. 11, 13. and 89. 50, 51. and 123. 3, 4.  
shane hath covered our faces] Psal. 69. 7.  
strangers are come into the sanctuaries] Num. 1. 51. Lam. 2. 10.  
V. 52. I will do judgement] Heb. visit. Vers. 44. 47.  
V. 53. Though Babylon should mount up to heaven, &c.] Obad. 4. Though her walls were as high as heaven, Gen. 11. 4. Deut. 1. 28. and they are reported by some to have been two hundred foot, by others, two hundred cubits high. See Herodot. lib. 1.& Plin. lib. 6. cap. 26. See also Chap. 50. 15. Vers 25. 44. 58.  
V. 54. and great destruction] Or, and of great destruction. Heb. breach. or, breaking. Chap. 50. 22.  
V. 55. the great voice] Which multitudes of people had wont to make in her, Chap. 48. 45. Vers. 44.  
when her waves do roar like great waters] Heb. and their waves do. or, shall roar, &c. The waves of that sea, which shall break in upon her, vers. 42. whose shout shall succeed in the stead of the fore-mentioned noise, vers. 14. Chap. 50. 42.  
a noise] Or, a tumultuous noise. vers. 24.  
V. 56. Because] Or, For. or, when.  
the spoiler is come upon her] Vers. 53. Chap. 48. 8.  
every one of their bows is broken] Chap. 49. 35.  
the LORD God of recompenses] Vers. 6.  
shall surely requited] Heb. requiting requited. Exod. 31. 36.  
V. 57. I will make drunk her princes, &c.] I will make them drunk with the cup of my wrath: Chap. 25. 26. yet withall alluding to that drunken feast, at which they were surprised and slain. vers. 39.  
they shall sleep a perpetual sleep] Heb. a sleep of perpetuity. Chap. 48. 15. Vers. 39.  
V. 58. The broad walls of Babylon] Or, the walls of broad Babylon. The walls are reported by some to have been fifty foot, by others, fifty cubits thick: the city being built square, a hundred and twenty furlongs wide. See on vers. 53.  
shall be utterly broken] Or, made naked. Heb. breaking down broken down. or, stripping stripped. Made bare of defendants. Or, laid level with the ground, Chap. 50. 15. Vers. 44.  
the people shall labour in vain, and the folk in the fire, and they shall be weary] The people shall labour for vanity( so the Hebrew) and the folk, until they tyre themselves, for the fire. as some are said to breed children for the sword, Job 27. 14. and Ephraim for the murderer, Hos 9. 13. See Isa. 66. 23. Hab. 2. 13. Thus all the pains, that people have taken, wearying and wearing out themselves about the building of Babylon, shall be in vain, and produce nothing but fuel for the fire, vers. 25.  
V. 59. when he went with Zedekiah] Or, on the behalf of, or, from Zedekiah: as Gen. 4. 1.& 44. 4.& 49. 25. Exod. 9. 29. Being sent by him in embassage to the King of Babylon, to treat with him about some affairs of State; some seven yeers before the general captivity. See Chap. 29. 3.  
this Seraiah was a quiet prince] Heb. a prince of rest. One that laboured, in likelihood, to make peace and work some reconcilement between Zedekiah and nabuchadnezzar: as 1 Chron. 22. 9. a man of rest; for one that liveth peaceably and quietly. Or, prince of Menucha. a place in Judah, 1 Chron. 2. 52. Or, chief Chamberlain. one that hath charge of the Kings rest, or chamber wherein he resteth. See Isa. 57. 2.  
V. 60. Jeremiah wrote in a book] Heb. one book. as Exod. 16. 33.  
V. 61. When thou comest to Babylon, and shalt see, and shalt red all these words] Or, and shalt have beholded the city, then shalt thou read all these words. Or, thou shalt then look upon this book, or, roll; and shalt red all these words.  
V. 62. Then shalt] Or, And shalt say.  
neither man nor beast] Heb. from man to beast. Chap. 50. 3.  
it shall be desolate for ever] Heb. desolations. Vers. 26. Chap. 48. 34.  
V. 63. cast it into the midst of Euphrates] Or, into Euphrates. as vers. 6. This is alluded by the millstone said to be cast by the Angel into the sea, Rev. 18. 11.  
V. 64. and they shall be weary] Or, though they weary themselves. vers. 56. Chap. 9. 5. Although they tyre themselves out never so much in contending to restore her: as Mal. 1. 4.  
Thus far are the words of Jeremiah] To wit, written by the Prophet himself. So that the Chapter following seemeth after to have been added unto this book of his Prophecies, by some other holy man of God,( as the last Chapter of deuteronomy to the writings of Moses) for the further illustration and fuller confirmation of the compliment of some things therein contained.   

CHAP. LII.  
Ver. 1. ZEdekiah was one and twenty year old, &c.] 2 King. 24. 18. 2 Chron. 36. 11.  
when he began to reign] Heb. reigned. as 2 King. 21. 1. and 22. 1.  
V. 3. through the anger of the LORD it came to pass, &c.] Thus God punished sin by sin; giving him up to his rebellious heart, to be lead and swayed by it, until he brought the enemy in upon him, who lead both him and his people away captive. vers. 9. 15. Ezek. 17. 15, 16.  
V. 4. in the ninth year of his reign] 2 King. 25. 1. Chap. 39. 1.  
in the tenth month] Hence arose the fast of the tenth month, observed during the time of the captivity; Zech. 8. 19. because in that month began the siege of the city.  
V. 6. in the fourth month] This occasioned the fourth moneths fast; Zech. 8. 19. because in that month the city was surprised and sacked.  
so that there was no bread] Chap. 38 9.  
V. 7. the city was broken up] The gates being broken open; and the walls battered or scaled. Chap. 39. 2, 3.  
the gate between the two walls,] Of this gate, see Chap. 39. 4.  
where was by the kings garden] Or, were: to wit, walls.  
V. 9. carried him up unto the king of Babylon] Or, brought him unto him. Chap. 39. 5.  
where he gave judgement upon him] Heb. spake with him judgements. Chap. 4. 12.& 39. 5.  
V. 10. the king of Babylon slay the sons of Zedekiah] Caused them to be slain. as 1 King. 19. 17. Chap. 39. 6. so after here, and vers. 11.  
V. 11. he put out the eyes of Zedekiah] Heb. blinded. Chap. 39. 7.  
bound him in chains] Or, fetters of brass. Lam. 3. 7.  
put him in prison] Heb. house of the wards. Ezek. 44. 11.  
till the day of his death] Where he remained, until he died. Ezek. 17. 16.  
V. 12. in the fifth month] Hence came the fift moneths fast, mentioned Zech. 7. 3.& 8. 19. because in that month the Temple was burnt.  
in the tenth day of the month] In 2 King. 25. 8. it is said, on the seventh day. Either because the fire was begun on the seventh day; and so continued to the tenth: or, because he came to Jerusalem on the seventh day, but set not the Temple on fire until the tenth.  
the nineteenth year of Nebuchadrezzar] See Chap. 25. 1. and 32. 1.  
captain of the guard] Or, chief marshall. Heb. chief of the executioners, or slaughter-men: and so vers. 14. &c.  
which served the king of Babylon] Heb. stood before him. 1 King. 10. 8.& 17. 1. 2 King. 25. 8. Pro. 22. 29.  
V. 13. and all the houses of the great men burnt he with fire] Or, even all the great( that is, the noble and rich, as Gen. 24. 35.& 26. 13. Chap. 41. 1.) mens houses he burnt; sparing onely the houses of the meaner sort, who were left to husband the land. vers. 16. as Chap. 35. 15.  
V. 15. the rest of the multitude] Heb. Amon. as Chap. 46. 25.  
V. 17. Also, &c.] 2 King. 25. 13.  
the pillars of brass that were in the house of the LORD] As the Prophet had foretold, that it should be. Chap. 27. 19, 22. See 1 King. 7. 15.  
the bases] 1 King. 7. 27.  
the brazen sea] 1 King. 7. 23.  
V. 18. The cauldrons, &c.] Exod. 27. 3. 1 King. 7. 45.  
the shovels] Or, instruments to remove the ashes.  
the bowls] Or, basins.  
V. 19. the basins, &c.] 1 King. 7. 50.  
the fire-pans] Or, censers.  
V. 20. The two pillars, &c.] Vers. 17.  
the brass] Heb. their brass.  
was without weight] The quantity of it was so great, as could not well, or easily be weighed, or that they regarded not, or would not stand to weigh it, 1 King. 7. 47. 1 Chron. 22. 3, 14. 2 Chron. 4. 18.  
V. 21. the pillars, &c.] 1 King. 7. 15. 2 King. 25. 17. 2 Chron. 3. 15.  
a fillet] Heb. thread. 1 King. 7. 15. Gen. 14. 23.  
V. 22. with net-work] Or, wriethed-work. 1 King. 7. 17. 2 Sam. 18. 9.  
pomegranates upon the chapiters round about] Heb. wind-ward. Toward the four winds, or quarters of the world, Chap. 49. 36. Whence it may be gathered, that the borders, on which these ninety six pomegranates were engraved, were square; and they stood twenty and four on each side: to which number the four corner ones being added, do make up an hundred. vers. 23.  
V. 24. And the captain of the guard, &c.] 2 King. 25. 18.  
Zephaniah] Chap. 21. 1.& 29. 25.  
the second priest] Who was next in place to the chief-priest; and upon extraordinary occurrents disabling or restraining him, supplied his place, Chap. 20. 1. 1 Chron. 5. 12. 2 Kin. 23. 4.  
keepers of the door] Heb. threshold. Chap. 35. 4.  
V. 25. an eunuch] Or, officer. Gen. 39. 1.  
seven men of them] They are said to be five, 2 King. 25. 19. which five, it may be, were of more special note then the other two, therefore not reckoned, because of less account: or else, the two name here apart go to make up the seven.  
that were near the kings person] Heb. saw the face of the king. that is, attended constantly upon him, Matth. 18. 10.  
which were found in the city] Or, were abiding there. as Esther 1. 5.  
the principal scribe of the host] Or, the scribe of the 〈…〉 ain of the host.  
that were found in the midst of the city] Or, were in the city. as Chap. 41. 3. Ezek. 3. 24.  
V. 27. smote them] Vers. 10.  
V. 28. in the seventh year] In the latter end of his seventh, about the beginning of his eighth year, when he carried Jehoiachin away captive, 2 King. 24. 12. so vers. 29. See the like, 1 King. 15. 25, 28. and on Chap. 25. 1.  
V. 29. In the eighteen year] Expiring; and the nineteenth then entering. vers. 12.  
from Jerusalem eight hundred thirty and two persons] So many out of Jerusalem: for in all, out of other places also, there were ten thousand then carried away captive, 2 King. 24. 16.  
persons] Heb. souls. Exod. 1. 5. Chap. 43. 6. So after again, vers. 30.  
V. 30. In the three and twentieth year] After the murder of Gedaliah, Chap. 41. 2.  
V. 31. And it came to pass, &c.] 2 King. 25. 27.  
in the five and twentieth day of the month] On this day he gave order for it to be done: though it were not put in execution until two dayes after, 2 King. 25. 27.  
Evilmerodach king of Babylon] Succeeding nabuchadnezzar. See Chap. 25. 11.& 27. 7.  
lifted up the head of Jehoiachin] Took special notice of him, Gen. 40. 13, 20. and withall restored him to his liberty, and to some degree of honour.  
brought him forth out of prison] Heb. the house of restraint. Chap. 37. 15. So vers. 33.  
V. 32. spake kindly unto him] Heb. spake good things with him. Chap. 12. 6.  
V. 33. changed his prison garments] Gave him princely apparel, in stead of that which before he ware, Gen. 41. 14, 42.  
he did continually eat bread before him] At his table, 2 Sam. 9. 7.  
V. 34. there was a continual diet given him of the king] He had a constant set allowance in the court. Which kind usage some ascribe to his voluntary rendering of himself to nabuchadnezzar, 2 King. 24. 12. Yet, it seemeth, he found no such favour with him: and what he then did, being but young, might be done rather by his mothers direction. But thus God made good, what the Psalmist acknowledgeth, by giving him, and some other of his people, favour in the eyes of those, with whom they were captives, Chap. 15. 11. Dan. 1. 9.& 2. 48, 49.& 3. 30.& 6. 2, 28. Nehem. 1. 12. and 2. 8.  
every day a portion] Heb. the matter( or, word, as Chap. 38. 27.) of the day in his day. Exod. 5. 13.    

ANNOTATIONS ON THE LAMENTATIONS OF jeremiah.  

THE ARGUMENT.  
THis Book of the Lamentations( divers from that wherewith this our Prophet is said to have lamented the death of King josiah, 2 Chron. 35. 25.) was composed by jeremiah in the time of the Babylonian captivity. Therein he bewaileth the grievous calamities, that had befallen his people; the ruin of their State; the devastation of their Land; the destruction of their chief city, and of Gods Temple therein with it; the profanation of his holy things; and the deplorable condition of all sorts and states, both during their straight siege at home, and afterward in their heavy bondage abroad: complaineth of the manifold sins and excesses of all sorts; whereby they had enforced God to inflict those judgements upon them: and exhorteth them to patience under Gods just chastising hand; to repentance of their sins, the procuring causes of those evils; and to incessant seeking unto God, for the remission of the one, and the removal of the other; with an hopeful expectation of a gracious restitution in his due time, and of the righteous execution of his iudgement upon those, who now insulted over them.  
The whole work is conceived in a very artificial frame, full of rhetorical amplifications, and pathetical expressions: and for the better help of memory, all of it( the last Chapter onely excepted) is contrived according to the order of the letters in the Hebrew Alphabet; as also sundry of the psalms are.   

CHAP. I.  
Vers. 1. HOw doth the city sit solitary] Jerusalem, lately so potent, so populous: whose destruction and desolation the Prophet here lamenteth.  
as a widow] Chap. 5. 3. Jer. 51. 5.  
princess among the provinces] That had a prime place among them: or, command over others of them, Jer. 50. 12.  
how is she become tributary] First to Egypt, 2 King. 23. 33, 35. and after to Babylon, 2 King. 24. 1.  
V. 2. She weepeth sore] Jer. 13. 17. Vers. 16. Heb. weeping weepeth. Isa. 30. 19. Mic. 1. 10.  
in the night] In the night of her affliction, Amos 5. 8, 18, 20. or, having no rest night, nor day, Job 7. 3. Psal. 22. 2.& 77. 2, 4. Jer. 14. 17. Rev. 14. 11.  
among all her lovers she hath none to comfort her] Her allies and confederates; as were the Assyrians and Egyptians; afford her no help or comfort, Jer. 2. 18, 19.& 4. 30.& 30. 14. vers. 9. 19.  
all her friends have dealt treacherously with her] Obad. 7.  
V. 3. Judah] The people, or nation, of the Jews.  
is gone into captivity] Have left their land, either by voluntary flight, or by violent constraint, Jer. 4. 29.  
because of affliction, and because of great servitude] Heb. and for the greatness of servitude. Either, having brought this upon themselves, by their oppression and cruelty to their brethren, that were in service with them: Jer. 34. 11. Or, to quit themselves from those grievous afflictions, that the enemy invading them caused, and the servitude, that from them they feared, Jer. 6. 1.  
she dwelleth among the heathen] Or, abideth. Jer. 40. 6.  
she findeth no rest] Gen. 8. 9. Or, hath no rest. as vers. 6. Chap. 2. 9.& 5. 6.  
her persecutors overtook her between the straits] They so seize on her, that she hath no way to escape, Jer. 52. 8. An allusion to the practise of hunters that surprise wild beasts, or robbers by the high-way, that seize on passengers, when they have got them into some strait, or narrow place, where is no means any way to decline or avoid them, Exod 14. 2, 3, 9. Num. 22. 26.  
V. 4. The ways of Zion do mourn] Chap. 2. 8. Lying wast, and being over-grown for want of passengers.  
none come to the solemn feasts] As they had wont to do, with mirth and melody, Psal. 42 4. Isa. 30. 29.  
her gates are desolate] Or, cities. Jer. 14. 2.  
she is in bitterness] Grief and affliction, Ruth. 1. 20, 21. Chap. 3. 15.  
V. 5. Her adversaries are the chief] Heb. head. as Psal. 18. 43. Have the better of her; and rule over her. Deut. 28. 13, 14.  
for the multitude of her transgressions] Jer. 30. 14.  
her children are gone into captivity] Jer▪ 52. 28.  
before the enemy] Driven before them, like beasts. Or, flying away, for fear of them. See vers. 3. 6.  
V. 6. her princes are become like harts] Clean out of heart, what with famine, what with fear. See Chap. 14. 5.  
that find no pasture] Or, have none. as vers. 3.  
V. 7. of her miscries] Or, exilements. Isa. 58. 7.  
all her pleasant things that she had] Or, desirable things. vers. 10. 11. Chap. 2. 4. The memory of her former plenty, state, and prosperity, addeth unto her present grief. So Job 29. Psal. 42. 4.  
in the dayes of old] Heb. of antiquity. Chap. 2. 17.  
her people fell into the hand] Or, power( as Chap. 2. 7.) of the enemy.  
none did help her] Vers. 2. Or, could help her. as Jer. 51. 9.  
did mock at her sabbaths] Or, cessations. Either at her religious observation of the Sabbath: or, at her cessation from the wonted performance of holy rites; the Temple being destroyed, Psal. 137. 3. and her land undergoing a long Sabbath, while it lay untilled, Levit. 26. 34, 43.  
V. 8. Jerusalem hath grievously sinned] Heb. sinned sin. Exod. 32. 30.  
she is removed] Heb. is become a removing; or, wandring. Jer. 4. 1.& 15. 4.& 24. 9. Or, is in shaking at. that is, in derision: such an one as every one shaketh the head at, Psal. 22. 7.& 44. 14. Jer. 48. 27. Or, is become as a woman separated for her uncleanness, Levit. 15. 19. Ezek. 36. 17. Or, as some abominable thing, 2 Chron. 29. 5. So vers. 17.  
they have seen her nakedness] Her filthiness is laid open to common view: as it befalleth some notorious strumpet, brought forth to public shane and punishment, Gen. 9. 22, 23. Levit. 18. 6. Jer. 13. 22, 26. Ezek. 16. 37.& 23. 29. Hos. 2. 10.  
she sigheth, and turneth backward] For shane, Isa. 47. 5.  
V. 9. Her filthiness is in her skirts] The signs and marks of it lye open, Isa. 3. 9. Jer. 2. 34. Ezek. 24. 7, 8.  
she remembreth not her last end] Or, remembered not her last end. She considered not, what the issue of her evil courses would be, Deut. 32. 29. Isa. 47. 7.  
she came down wonderfully] From the height of her State, Isa. 47. 1.  
she had no comforter] Vers. 2. 7.  
for the enemy hath magnified himself] Or, how( as Isa. 66. 24.) the enemy doth magnify himself. Insult over me, and over thee in me, Deut. 32. 27. Psal. 35. 26.& 38. 16.& 140. 8. Jer. 48. 26, 42. Zeph. 2. 10.  
V. 10. The adversary hath spread out his hand upon all her pleasant things] Or, desirable things. vers. 7. 11. hath seized upon all; even the precious pledges of Gods special presence with her, 2 King. 24. 13.& 25. 15. Jer. 48. 20.& 49. 22.  
the heathen] The Chaldeans, and their complices, Jer. 51. 51.  
entred into her sanctuary] Either the holy land; so called, Exod. 15. 17. which they possess now as their own; Isa. 63. 18. or the Temple; which was sacked and ransacked together with the city, Ezek. 7. 21, 22.  
thou didst command that they should not enter into thy congregation] Deut. 23. 3. Much less presume to peer and pierce into thy sanctuary, the seat of thy special residence, Num. 3. 51. Ezek. 44. 7.  
V. 11. they seek bread] So did they in the siege, Jer. 38. 9. and 52. 6. and the like in their exilement. vers. 19.  
their pleasant things] See vers. 7.  
for meat to relieve the soul] Heb. to make the soul to come again. Psal. 23. 3. Vers. 16. 20.  
V. 12. Is it nothing to you] Or, It is nothing. Do ye make light of mine afflictions? Or, do ye not regard them? as complaining that her calamities were so slighted by others; and endeavouring to move them unto some commiseration of her, Nehem. 9. 32.  
all ye that pass by] Heb. pass by the way. Chap. 2 15.  
if there be any sorrow like unto my sorrow] Dan. 9. 12.  
in the day of his fierce anger] Jer. 4. 8. Chap. 4. 11.  
V. 13. From above] From heaven, Isa. 24. 18. Jer. 25. 30. Rom. 1. 18.  
hath he sent fire] Burnt me up, as with fire from heaven, Job 1. 16. Jer. 17. 27.& 21. 14.& 52. 13. Chap. 4. 11.  
into my bones] The chief of my strength, Psal. 32. 3. and 51. 8. Jer. 20. 9.& 50 17.  
he hath spread a net for my feet] Psal. 57. 6. Ezek. 12. 13.& 17. 20.& 32. 3. Hos. 7. 12.  
he hath turned me back] Cast me down backward: thrown me down, and laid me on my back: Chap. 2. 1.  
and faint] Vers. 22.  
V. 14. The yoke of my transgressions is bound by his hand] An heavy yoke hath God for my transgressions laid upon me; and so fastened it to my neck, that I am not able to shake it off, Isa. 47. 6. Jer. 28. 14.  
they are wreathed, and come up upon my neck] He hath made as it were a wreathe, or a cord, of my sins, or of the evils befallen me for them; which he holdeth, and keepeth me down with: alluding to those wreaths of withs, that are put about the necks of unruly beasts; or to strong cords made of many threads or smaller lines twined and twisted together, Prov. 5. 22. Eccl. 4. 12. Isa. 5. 18.  
he hath made my strength to fall] Psal. 103. 23.  
the Lord hath delivered me into their hands, from whom I am not able to rise up] Of mine enemies; who so keep me down, that there is norising for me, or raising me up, Jer. 50. 33.  
V. 15. trodden under foot all my mighty men] Chap. 3. 34.  
in the midst of me] Jer. 46. 21.  
he hath called an assembly against me] An allusion to the summoning of the people to their festivals and solemn meetings by the sound of a trumpet, Num. 10. 2. See Chap. 2. 22.  
to crush my young men] Heb. to break. to destroy: Isa. 14. 25.  
the Lord hath trodden the virgin, the daughter of Judah, as in a winepress] Or, hath trodden the winepress of the virgin, &c. He hath trodden her, as grapes, in the winepress of his wrath, Isa. 63. 3. Rev. 19. 15.  
V. 16. mine eye runneth down with water] Jer. 13. 17.& 24. 17. Vers. 2. Chap. 2. 18.  
the comforter that should relieve my soul] Heb. bring back. or, fetch again my soul. vers. 11. God, that should comfort me by his word and Spirit, Job 15. 11. Psal. 119. 92▪ 93. Isa. 40. 1, 2. and 51. 3. or any other whosoever, Isa. 51. 18, 19. Vers. 2. 17. 21.  
because the enemy prevailed] Exod. 17. 11. Psal. 65. 3.  
V. 17. Zion spreadeth forth her hands] As craving help, or seeking relief and comfort; Jer. 4. 31. Psal. 143. 6, 7. Or, distributeth with her hands: to wit, bread: not to others, as Pro. 31. 20. but to her self: as wanting those, that in this her heaviness should perform that office to her. See Jer. 16. 7.  
the LORD hath commanded concerning Jacob, &c.] Because I kept not Gods commands, vers. 18. he hath by a secret instinct given mine enemies a command and commission against me. Jer. 34. 22.  
his adversaries should be round about him] Chap. 49. 5. and 50. 15, 29.  
Jerusalem is as a menstruous woman among them] Or, as an abomination. as some abominable thing; severed from society and approach of any: or such as none can endure to touch, Lev. 20. 21. Ezek. 7. 19▪ 20.& 36. 17. See vers. 8.  
V. 18. The LORD is righteous] Dan. 9. 7. Nehem. 9. 33. Psal. 119. 137.& 145. 17. ●er. 12. 1.  
I have rebelled against his commandement] Heb. against his mouth. Job 23. 12. Psal. 119. 72.& 107. 11.  
V. 19. my lovers] Vers. 2. Jer. 22. 20.  
deceived me] Jer. 30. 14.  
mine elders] My rulers and governours, Chap. 2. 10.  
gave up the ghost] They died for hunger, Ch. 2. 19. Jer. 14. 18.  
while they sought their meat] Vers. 11.  
to relieve their souls] Or, themselves. Jer. 51. 6.  
V. 20. my bowels are troubled] They boil and work, as the sea, Job 41. 31. and as waters, that become mire, when they are stirred and troubled, Isa. 57. 20. Ezek. 34. 18. for the word is thence taken, Job 16. 16. Psal. 46. 3. So Chap. 2. 11. See Isa. 16. 11. Jer. 48. 36.  
mine heart is turned within me] Jer. 23. 9.  
I have grievously rebelled] Heb. rebelling rebelled.  
abroad the sword bereaveth] Deut. 32. 25. Ezek. 7. 15.  
at home there is as death] Famine; vers. 11. 19. as bad as death by the sword; or worse: Chap 4. 9.  
V. 21. They have heard that I sigh] My professed and pretended friends, though they be informed of mine affliction, yet either dare not, or cannot afford me any comfort. vers. 2. 17. Or, mine enemies, and those that are ill-affected towards me, hearing of my distrested and disconsolate condition, rejoice at it. Psal. 89. 42. Chap. 2. 17.  
there is none to comfort me] Or, and that there, &c.  
all mine enemies have heard of my trouble] Or, even all, &c.  
they are glad] Or, and they▪ &c.  
thou wilt bring the day that thou hast called] Or, proclaimed. Dan. 3. 4.& 4. 14. published by thy Prophets, Isa. 13. and 14. and 46. and 47. Jer. 50.& 51. Thou hast set a day, wherein thou wilt take vengeance on those that now in my calamity insult over me, Pro. 24. 17, 18. Psal. 79. 12. Jer. 50. 15, 29.& 51. 24. Mic. 7. 8, 9.  
and they shall be like unto me] That shall befall them, that is now befallen me, Jer. 51. 49. Chap. 4. 21.  
V. 22. Let all their wickedness come before thee, &c.] A prophetical imprecation: Psal. 109. 14, 15.& 137. 8, 9. Jer. 18. 23. Chap. 3. 64.  
my heart is faint] Isa. 1. 5. Jer. 8. 18. Vers. 13.   

CHAP. II.  
Vers. 1. HOw hath the Lord covered the daughter of Zion, &c.] Heb. thickened. or, clouded. Darkened her lightsome estate: brought her out of prosperity into adversity, Chap. 3. 2, 44. Joel 2. 2. Amos 5. 18, 20.  
cast down from heaven unto the earth] Given her a sore fall: thrown her down from the highest pitch of prosperity, unto the lowest degree of misery, Isa. 14. 12. Matth. 11. 23.  
remembered not his footstool] The Temple; or the Ark; 1 Chron. 28. 2. Psal. 99. 5.& 132. 7. surprised by the Chaldeans; as before by the Philistines, 1 Sam. 4. 11. Psal. 78. 60, 61. and now without recovery.  
V. 2. hath swallowed up all] Vers. 5.  
hath not pitied] Vers. 17.  
he hath brought them down to the ground] Heb. made to touch the ground. Isa. 25. 12.  
hath polluted the kingdom] dealt with it, as with a thing polluted and unclean, Isa. 29. 22. Or, as with a thing now no more sacred and inviolable, 1 Sam. 26. 9. Psal. 89. 39, 44.& 74. 3. Isa. 43. 28.  
V. 3. in his fierce anger] Heb. burning heat of anger. Deut. 29. 24.  
all the horn of Israel] Their glory and strength, 1 Sam. 2. 1. Jer. 48. 25. Vers. 17.  
hath drawn back his right hand] His powerful protection, and succour, formerly afforded us, Psal. 44. 3. and 118. 15, 16.  
from before the enemy] Upon the enemies approach, Isa. 21. 15.  
he burned against Jacob] In wrath, Psal. 79. 5. and 84. 46. and 97. 3.  
like a flaming fire] Heb. fire of flamme. Isa. 4. 5.  
devoureth round about] Psal. 50. 3.& 97. 3. Isa. 42. 25.  
V. 4. He hath bent his bow] Psal. 7. 12. Chap. 3. 12. Heb. trod. Jer. 50. 14.  
like an enemy] Job 13. 24.& 33. 10. Vers. 5.  
he stood with his right hand as an adversary] Which was formerly for her, Isa. 63. 10. Chap. 3. 3.  
slay all that were pleasant to the eye] Heb. all the desirable of the eye. Chap. 1. 10. Ezek. 24. 16.  
in the tabernacle of the daughter of Zion] Jer. 10. 20.  
he poured out his fury] Jer. 6. 11.& 10. 25.  
like fire] Chap. 1. 13.  
V. 5. was as an enemy] Isa. 63. 10. Jer. 30. 14. Vers. 4.  
hath swallowed up Israel] Vers. 2. Jer. 9. 21.  
mourning and lamentation] Isa. 29. 2.  
V. 6. taken away his tabernacle, as if it were of a garden] Or, hedge, Psal. 5. 2.& 80. 12. and 89. 40. as of a garden. He hath withdrawn his protection, Isa. 4. 5, 6.& 5. 5. or, thrown down his Temple, like an hovel in a garden, Job 27. 18. Isa. 1. 8. and 38. 12. Jer. 4. 20. Psal. 5. 12.& 27. 5.& 76. 2.  
he hath destroyed his places of the assembly] Heb. his assembly. Chap. 1. 4, 15. or, place of assembly. Exod. 27. 21. his Temple, Psal. 74. 7, 8.  
the king and the priest] For the enemy spared neither. Vers. 2. 20. Chap. 4. 16.& 5. 12. Jer. 52. 9, 24.  
V. 7. he hath given up] Heb. shut up. Psal. 31. 8.  
into the hand of the enemy] Or, power. Chap. 1. 7. Isa. 19. 4.  
they have made a noise in the house of the LORD, as in the day of a solemn feast] The enemy is now as loud in blaspheming God with shouts and cries in his house; as his people had wont to be in praising his name there at their feasts, Psal. 74. 3, 4.  
V. 8. ●he hath stretched out a line] Over Jerusalem the line of destruction; as workmen mark with a line what is to be cut off, or hewn down: Or, to level the ground by, where before it stood, and to lay it all even: 2 King. 21. 13. Isa. 34. 11.  
hath not withdrawn his hand from destroying] Heb. from swallowing up. Vers. 2. 5.  
he made the rampart and the wall to lament] So great is the calamity, that the very senseless creatures may seem sensible of it: Jer. 4. 28. Or, they have a very lamentable aspect, and such as may well move to lamentation, Chap. 1. 4.  
V. 9. ●her king and her princes are among the Gentiles] In captivity, 2 King. 24. 14.& 25. 7. 2 Chron. 36. 20.  
the law is no more] It is neither publicly taught, nor constantly kept: yea the Tables of it are lost; and the volumes of it burnt with the Temple.  
her prophets also find no vision] Psal. 74. 9. Ezek. 7. 26. Or, have none. Chap. 1. 3.  
V. 10. The elders of the daughter of Zion sit upon the ground] Not on those chairs or seats, on which they had wont to sit in judgement, Psal. 122. 5. Matth. 19. 28.& 23. 2.  
cast up dust upon their heads] In token of sorrow, Job 2. 12. 2 Sam. 13. 19. Isa. 15. 3. Jer. 48. 38.  
girded themselves with sackcloth] Heb. sacks. Jer. 4. 8. and 49. 3.  
the virgins of Jerusalem hang down their heads] Out of shane and confusion; Isa. 5. 15. as the contrary a note of courage and confidence, Psal. 110▪ 7. Luk. 21. 28.  
V. 11. Mine cyes do fail with tears] Psal. 6. 7.  
my bowels are troubled] Chap. 1. 20.  
my liver is poured upon the earth] My gull, or choler, is cast up: as in extremity of grief mixed with indignation is oft done, Job 16. 13.  
for the destruction] Heb. breach. Chap. 3. 47. Jer. 4. 20.  
the children and the sicklings] Jer. 6. 11.  
swoon in the streets] Or, faint. Heb. are covered; or, overwhelmed. Isa. 57. 16.  
V. 12. Where is corn and wine] Chap. 4. 4. Or, bread. Corn for bread. Zech. 9. 17. as bread for corn, Isa. 28. 28.  
their soul was poured out into their mothers bosom] Heb. poured out itself. Job 30. 16. They went away in their mothers laps; wanting wherewith to relieve them, Chap. 4. 9. Vers. 11.  
V. 13. What thing shall I take to witness for thee? &c.] What arguments shall I use to comfort thee: or, to convince thee that thou hast not so much cause of grief as thou pretendest? Or, what example shall I produce of any, that have been in the like misery? Isa. 51. 19. Chap. 1. 12.  
thy breach is great like the sea] As vast and wide as the sea is broad, Job 11. 9. or, as the breach that the sea maketh; that cannot be made up again. Jer. 51. 42.  
who can heal thee] Heb. shall heal thee. as Jer. 51. 9.  
V. 14. Thy prophets] Not mine; such as I sent to thee: but thine own; such as thou choosest to they self, and wast willing to be lead by, Jer. 2. 8.& 5. 31.& 6. 14.& 8. 11.& 14. 13, 14. and 23. 26.& 29. 8, 15.  
have seen vain and foolish things for thee] They took upon them to be Seers; but saw not, what they should see; and  told, what they saw not, Jer. 23. 16.& 27. 14, 15.  
have seen for thee false burdens, and causes of banishment] Heb. burdens of vanity and expulsions. Prophecies of threatenings against thine enemies, Isa. 13. 1. but false ones, Jer. 38. 2, 4, 11. and flattering ones; such as have been means of expelling thee out of thy land, by hardening thee in thy sin, Isa. 3. 12.  
V. 15. All that pass by] Heb. by the way. Chap. 1. 12.  
clap their hands at thee] In way of derision and contempt: Job 27. 23. Chap. 1. 8.  
the perfection of beauty] Psal. 48. 2.& 50. 2.  
the joy of the whole earth] Or, land. as Isa. 5. 8.& 6. 12. See Jer. 51. 41.  
V. 16. All thine enemies have opened their mouth] Widened it: as is wont in mocking: Chap. 3. 46. Psal. 22. 13. Isa. 59. 4.  
they hiss and gnash their teeth] In disdain and despite, Job 16. 9. Psal. 35. 16.& 37. 12. Act. 7. 54.  
We have swallowed her up] Psal. 56. 2.& 124. 3. Pro. 1. 12.  
we have seen it] What we desired, with delight, Psal. 35. 21.& 59. 10.& 92. 11.  
V. 17. The LORD hath done that which he had devised, &c.] Or, performed. Isa. 10. 12. Chap. 1. 21. His menaces contained in the Law, Levit. 26. 16. Deut. 28. 15, &c.  
in the dayes of old] Heb. antiquitic. Chap. 1. 7.  
he hath thrown down, &c.] Vers. 2. 21.  
caused thine enemy to rejoice over thee] Psal. 38. 16.& 89. 42. Chap. 1. 21.  
set up the horn of thine adversaries] Advanced them: 1 Sam. 2. 1. Psal. 75. 10. Vers. 3.  
V. 18. Their heart cried unto the Lord] The heart of Gods people in their affliction and distress; Isa. 26. 9, 16.  
O wall of the daughter of Zion] O wall, now demolished, and laid level with the ground, 2 King. 24. 10. Or, O city now ruined; and nothing but a bare wall, without housing and inhabitants. vers. 7. 8. Spoken as to the city; but meant to the people: who are called upon to be instant and earnest with God for restitution.  
let tears run down like a river day and night] Jer. 9. 1.& 14. 17. Chap. 1. 16.& 3. 48.  
let not the apple of thine eyes cease] Heb. daughter of thine eyes. Zech. 2. 8.  
V. 19. cry out in the night] Give not over crying to God night and day, Isa. 62. 6, 7. Psal. 119. 147.  
in the beginning of the watches] Heb. in the head. Ezek. 40. 1. Either when the watch is first set; or at the beginning of each watch. See Psal. 119. 147.& 130. 6.  
poure out thine heart like water] 1 Sam. 7. 6. Psal. 22. 14.& 42. 4. and 142. 2.  
lift up thy hands] Jer. 14. 18.  
for the life] Heb. soul. as Jer. 34. 20.  
of thy young children that faint for hunger] Vers. 12. Chap. 3. 4.  
in the top of every street] Heb. head. Chap. 4. 1.  
V. 20. consider to whom thou hast done this] To thine own people: and what more canst thou do to thine enemies? Isa. 26. 17. and 63. 19. Jer. 30. 14.  
shall the women eat their fruit] The fruit of their womb, Deut. 28. 4, 18. Psal. 127. 3. Their own children, for want of food, Levit. 26. 29. Deut. 28. 53. 2 King. 6. 28, 29. Jer. 19. 9. Chap. 4. 3, 10. Ezek. 5. 10.  
children of a span long] Psal. 39. 5. Or, swaddled with thei● hands. Vers. 22.  
priest and the prophet be slain, &c.] Vers. 6.  
V. 21. thou hast killed] Chap. 3. 43.  
and not pitied] Vers. 17.  
V. 22. Thou hast called as in a solemn day my terrors round about] Thou hast mustered up, and brought in my calamities altogether upon me; as multitudes of people flock together to a festival: and beset me with them on every side, Jerem. 20. 3. 10. Chap. 1. 15.  
that I have swaddled and brought up] Ezek. 19. 2.  
hath mine enemy consumed] As if I had bread them for the sword, Hos. 9. 12, 13.   

CHAP. III.  
Vers. 1. I Am the man] The Prophet speaketh all this in the person of his people: or, of the city of Jerusalem and State of Judah.  
hath seen affliction] Sustained, endured. Jer. 5. 12.& 14. 13.& 42. 14. Psal. 16. 10.& 49. 9.& 89. 48.  
by the rod of his wrath] Isa. 10. 5.  
V. 2 brought me into darkness] Affliction, misery. Psal. 112. 4. Isa 8. 22. Chap. 2. 1.  
not into light] Joy, prosperity. Est. 8. 16. Psal. 97. 11.  
V. 3. against me is he turned] He is turned to be against me, who had wont to be for me. Exod. 14. 25. Psal. 46. 7. Chap. 2. 3. Or, he turneth again upon me, to fetch and inflict new stroke. Isa. 1. 25.  
V. 4. My flesh and my skin hath he made old,] Or, worn out; consumed. Job 21 13. Psal. 32. 3.  
he hath broken my bones] Isa. 38. 13. Jer. 50. 17.  
V. 5. He hath builded against me] Encamped, and raised fortifications against me. Job 19. 12.  
with gull and travel] Or, venom and vexation. See Jer. 8. 14. vers. 19.  
V. 6. set me in dark places, as they that be dead of old] Shut me up in prisons and dungeons▪ vers. 53. 55. wherein I lie as butted; like a corps in the grave. Psal. 88. 5, 6. Ezek. 37. 11, 12.  
V. 7. hedged me about] Job 3 23.& 19. 8. Hos. 2. 6.  
made my chain heavy] Psal. 66. 11. Heb. brass. Jer. 39. 7.  
V. 8. he shutteth out my prayer] Alluding to the manner of those that shut the door against suitors, that they may not have access, when they will not be troubled with them. See vers. 44.  
V. 9. hath enclosed my ways with hewn ston] He keepeth me in hold as a prisoner; blocking up against me all ways and means of escape. Chap. 1. 3. Psal. 88. 8. Hos. 2. 6.  
hath made my paths crooked] Or, perverted my paths. Jer. 3. 21. He hath turned all my projects and designs a contrary way: because I took courses contrary to his ways. Lev. 26. 27, 28. Psal. 18. 26. vers. 11.  
V. 10. as a bear lying in wait] Job 10. 16. Isa. 38. 13. Hos. 5. 14.& 13. 7, 8.  
as a lion in secret places] Psal. 17. 12.  
V. 11. turned aside my ways] vers. 9.  
pulled me in pieces] Torn me in pieces. Job 16. 9. Hos. 5. 14.& 6. 1.& 13. 8. like a lion, or a bear. Vers. 10. Deut. 33. 20. Psal. 7. 2. Mic. 5. 8.  
V. 12. hath bent his bow] Job 7. 20.& 16. 12. Chap. 2. 4. Heb. trod it.  
V. 13. the arrows of his quiver] Heb. sons of his quiver. as Isa. 21. 10. See Job 6. 4.& 16. 13. Psal. 38. 2.  
V. 14 a derision to all my people] Jer. 20. 7. Or, to all people. Psal. 44. 13.& 79. 4. Ezek. 36. 15.  
their song all the day] Heb. neginoth. or, hand-instrument of music. Job 30. 9. one whom they played upon, as on such an instrument, at pleasure. See Isa. 38. 20. Psal. 69. 12. vers. 63.  
V. 15. He hath filled me] Heb. satiated. cloyed, or glutted me. vers. 30.  
with bitterness] Heb. bitternesses. Deut. 32. 32.  
he hath made me drunken with wormwood] He hath so plied me with abundance of anguish and grief, as with full cups of some heady, but unwholesome drink, that I am as one besotted and beside myself with it. Job 9. 18. Psal. 60. 3. Isa. 51. 17, 21, 22. Jer. 25. 17, 18. Chap. 1. 4. See vers. 19.  
V. 16. broken my teeth with gravel-stones] As when men eat grittie bread: of such grist as new millstones are at first wont to make. See Prov. 20. 17.  
covered me with ashes] Or, rolled me in the ashes. Mic. 1. 10.  
V. 17. removed my soul] Or, me. as Psal. 3. 2.& 22. 20, 21.  
far off from peace] Or, prosperity. Jer. 29. 7.  
I forgot prosperity] Heb. good. Job 9. 25. I minded it no more, then as if I had never enjoyed it, or never knew what it meant. as Gen. 41. 51. Job 11. 16.  
V. 18. My strength and my hope is perished from the LORD] Thus in extremity of affliction are even the faithful tossed to and fro, between hope and fear; though the better part at length prevail. vers. 21. Psal. 31. 22.& 116. 10, 11. Isa. 40. 27.& 49. 14.  
V. 19. remembering mine affliction] Or, Remember. as by way of petition. as Psal. 89. 50. Chap. 5. 1.  
the wormwood and the gull] Vers. 15. Jer. 9. 15. Or, venom. Vers. 5. Jer. 8. 14.  
V. 20. My soul hath them] Or, I have them. as Psal. 3. 2.& 57. 4. vers. 24.  
still in remembrance] Heb. remembering remembreth. Jer. 31. 20.  
is humbled] Heb. bowed. Psal. 42. 5, 11.& 44. 25.  
V. 21. This I recall to my mind] Or, yet while I recall this. Heb. make to return to my heart. Deut. 30. 1.  
therefore have I hope] Vers. 24.  
V. 22. It is of the LORDS mercies] Or, To wit, that it is the Lords great mercy. Psal. 89. 1.  
that we are not consumed] Considering out wickedness, it is a wonder that it is not far worse with us; yea that any of us yet remain; save that God will have some small remnant at least left to serve him; and that of his mere and much mercy. Psal. 130. 3, 4. Isa. 11. 9.& 48. 9. Mal. 3. 6.  
V. 23. They are new every morning] Heb. in the mornings. Isa. 33. 2. His mercy and compassions are daily renewed. Job 7. 18. Zeph. 3. 5.  
great is thy faithfulness] Psal. 36. 5.  
V. 24. The LORD is my portion] Psal. 16. 5.& 73. 26.& 119. 57. Jer. 10. 6.  
saith my soul] Or, say I. as vers. 20.  
therefore will I hope in him] Vers. 21. Job 13. 15.  
V. 25. good unto them that wait for him] That in affliction stay patiently and attend his time. Psal. 40. 1. Isa. 30. 18.  
to the soul that seeketh him] Or, him that. or, the person that seeketh to him. as vers. 20.  
V. 26. It is good that a man should both hope] Psal. 2. 12.& 33. 18, 20.  
quietly wait for the salvation of the LORD] Gen. 49. 18. Psal. 119. 174. Or, It is good, that( as Psal. 135. 5.& 144. 3.) a man wait( as 2 King. 6. 33.) and be silent,( vers. 28. Psal. 131. 2.) for( as Gen. 2. 24.) the salvation of the Lord. It is good for one to wait silently, or quietly, till God please to sand deliverance. Psal. 123. 2. Or▪ It is good for him so to do, in regard of the deliverance that God will vouchsafe unto those that so do. Exod. 14. 13. Psal. 9. 10. Isa. 30. 18.  
V. 27. that he bear the yoke in his youth] That he be enured betimes to the patient enduring of affliction; and to the strict observation of Gods law. Psal. 94. 12.& 119. 9. Matth. 11. 29.  
V. 28. He sitteth alone and keepeth silence] Or, That he sit alone, and keep silence.  
sitteth alone] Psal. 102. 7. Jer. 15. 17.  
and keepeth silence] That he murmur not against God; but be quiet and patient under his hand. Psal. 39. 9.& 62. 1, 5.  
because he hath born it upon him] Or, when he beareth. Zeph. 1. 11. or, taketh it up. Isa. 42. 21. or, when( as Psal. 142. 7.) he( that is, God) imposeth, or, layeth it on him. 2 Sam. 24. 12.  
V. 29. He putteth his mouth in the dust] Or, That he put his mouth in the dust. Humbling himself, even to the ground: 2 Sam. 12. 16. and stoping his mouth as it were with the dust, for fear of breaking out into any repining language. Job 40. 4, 5.& 42. 6.  
if so be there may be hope] Heb. peradventure there is hope. as Gen. 32. 20. Dan. 4. 27.  
V. 30. He giveth his cheek to him that smiteth him] Or, That he give, &c. Isa. 50 6. Matth. 5. 39.  
he is filled full with reproach] Or, that he be cloyed with reproach. Vers. 15. Psal. 123. 4.  
V. 31. the Lord will not cast off for ever] Psal. 94. 14.  
V. 32. yet will he have compassion] Mic. 7. 19.  
according to the multitude of his mercies] Psal. 51. 1.  
V. 33. he doth not afflict willingly] Heb. from his heart. See the like phrase 2 King. 9. 24. He taketh no delight in punishing his people; but doth what in that kind he doth, enforced to it by their sins. Jer. 30. 14. Or, doth not punish according to his might; but with regard to mans infirmity. Job 37. 23. Psal. 78. 38, 39. Isa. 28. 27.  
V. 34. To crush under his feet] Or, ones crushing under his feet. Or, For a man to crush under his feet. When men practise cruelty and oppression; when they tread men down and trample on them, as on dirt; as the Assyrians, and Babylonians have dealt with us. Isai. 10. 6.& 14. 5▪ 6.& 16. 4. Jer. 12. 10. Dan. 7. 7. Chap. 1. 14.  
all the prisoners of the earth] Or, land. Psal. 37. 3. Either the world in general: Isai. 14. 17. or some particular country▪ Eccles. 5. 7. as the land of Judah. Jer. 39. 9.& 50. 17.  
V. 35. To turn aside the right of a man] Heb. make to decline. Isa. 10. 2. or, overthrow. Prov. 18. 5.  
before the face of the most High] Or, of a superior. In the sight of God; Psal. 51. 4. not dreading him, or his displeasure. Mal. 3. 5. who is an avenger of such courses. Psal. 94. 1. Prov. 22. 22, 23.& 23. 10, 11. 1 Thess. 4. 6.  
V. 36. the Lord approveth not] Heb. the Lord doth not see: that is, like and approve it, Psal. 1. 6. Rom. 7. 15. or, he cannot endure to behold it. Numb▪ 23. 21. Or, doth not the Lord see? that is, behold, take notice of it, although he permit it, and order it, for the just punishment of mans sin? Psal. 10. 14. Isa. 26. 17. Hab. 1. 13. vers. 59, 60.  
V. 37. Who is he that saith, and it cometh to pass, &c.] Who can, or dare say, that ought cometh to pass, without Gods permission, or appointment? Prov. 16. 4, 33.& 21. 30, 31.& 29. 26. Matth. 10. 29, 30. Or, who hath power to effect ought that he speaketh or purposeth, without Gods permission? Prov. 16. 9. Jer. 10. 23. Jam. 4. 13, 15.  
when the Lord commandeth it not] Ordaineth and appointeth it, in his secret providence. 2 Sam. 12. 11, 12.& 16. 10. 1 King. 12. 15, 24. Jer. 34. 22. Act. 2. 23.& 4. 28.  
V. 38. Out of the mouth of the most High proceedeth not evil and good] Do not both come by his appointment? Job 2. 10. Isa. 45. 7. Amos 3. 6.  
V. 39. Wherefore doth a living man complain] Or, murmur. Numb. 11. 1. When God afflicteth him. Prov. 19. 3.  
a man for the punishment of his sins] When he suffereth nothing, but what he hath brought upon himself by his sin. Chap. 1. 18. Jer. 41. 8. Mic. 7. 9.  
V. 40. Let us search and try our ways] Psal. 4. 4.& 119. 59. Zeph. 2. 1.  
turn again to the LORD] Jer. 4. 1. Joel 2. 12. Zech. 1. 3.  
V. 41. Let us lift up our heart with our hands] Heb. to our hands, as Ezek. 16. 26. or, as some, to the clouds, as Job 36. 32.  
V. 43. Thou hast covered with anger] Overwhelmed us with thy wrath. Psal. 42. 7.& 88. 7.  
thou hast slain, &c.] Chap. 2. 21.  
V. 44. that our prayer should not pass through] Vers. 8.  
V. 45. made us as the off-scouring] 1 Cor. 4. 13.  
and refuse] Jer. 6. 30.  
in the midst of the people] Or, amongst them. Jer. 40. 5, 6.  
V. 46. All our enemies have opened their mouths against us] Or, do open. or, widen. Psal. 22. 13. Chap. 2. 16.  
V. 47. Fear and a snare is come upon us] Isa. 24. 17.  
desolation and destruction] Heb. breaking. Chap. 2. 11.  
V. 48. Mine eye runneth down with rivers of water, &c.] Chap. 1. 16.& 2. 18. Psal. 119. 136. Jer. 9. 1.& 14. 17.  
V. 49. Mine eye trickleth down, and ceaseth not] Chap. 1. 16.& 2. 11. vers. 48.  
V. 50. Till the LORD look down, &c.] Psal. 80. 14. Isa. 63. 15.  
V. 51. Mine eye affecteth mine heart] Heb. my soul. Psal. 143. 12. Maketh me faint with continual weeping. Chap. 2. 11.  
because of all the daughters of my city] Or, more then all. Jer. 48. 32. For the common calamity of those that dwelled in her. Luk 23. 28. or, of the towns belonging to her their mother-city. Josh. 15. 45. Jer. 34. 1.& 49. 3.  
V. 52. Mine enemies chased me sore like a bide, without cause] Or, Those that are mine enemies without cause, have chased, or, do chase me sorely,( Heb. chasing chased, or, chase me) as a bide. 1 Sam. 26. 20. Psal. 11. 1.& 35. 7, 19& 59. 4.& 69. 4.& 119. 161.  
V. 53. They have cut off my life in the dungeon] By casting me into the dungeon. as Psal. 89. 39, 44. or, and cast me into the pit. as Jer. 14. 2. as is wont to be done with corpses of persons executed. Josh. 10. 27.  
and cast a ston upon me] Rolled a ston over me, to keep me fast in. Dan. 6. 17. Matth. 27. 60. or, cast stones on me to slay me. 1 King. 12. 18. 2 Chron. 24. 21. Ezek. 16. 40. or, to overwhelm my body being slain; as with malefactors is not unusual. Job 7. 26.& 8. 29. 2 Sam. 18. 17.  
V. 54. Waters flowed over mine head] Or, When the waters flowed over mine head. Psal. 69. 2.& 124. 4, 5. When I was in great distress, through the Assyrian forces, like a vehement land-flood, breaking in upon me, and surrounding all about me. Isa. 8. 7, 8.& 28. 9.& 59. 19.  
then I said, I am cut off] Or, and I said, I am cut off. I deemed myself clean undone. Psal. 31. 22.& 37. 3. Isa. 38. 10, 11. Jon. 2. 3, 4.  
V. 55. I called upon thy name] Or, Yet I called upon thy name.  
out of the low dungeon] Heb. pit of lownesses. Psal. 88. 6. In the depth of mine afflictions. Psal. 130. 1. Vers. 53. Jon. 2. 1.  
V. 56. Thou hast heard my voice] Or, And thou heardest. Thou wast then pleased to hear me and deliver me: Isa. 37. 15, 21. vouchsafe me now the like favour again. Psal. 4. 1.& 22. 4, 5.& 85. 1-4,  
hid not thine ear] Isa. 1. 15. Psal. 3●. 12.  
at my breathing] Or, panting. or, sighing.  
V. 57. Thou drewest near] Psal. 69. 18.  
thou saidst, Fear not] Isa. 37. 6.& 41. 13.  
V. 58. thou hast pleaded] Jer. 51. 36.  
the causes of my soul] My causes, in general. Psal. 7. 2. or, such as concerned my life. Psal. 35. 4. See vers. 17. 20. 25. Psal. 31. 13.  
thou hast redeemed my life] Or, resc●ed. Psal. 69. 10.& 107. 2.  
V. 59. thou hast seen my wrong] Or, the wrong done to me. as Jer. 51. 35.  
judge thou my cause] Heb. my judgement. Psal. 9. 4.& 43. 1.  
V. 60. all their vengeance] hostility and violence. Jer. 51. 36.  
all their imaginations against me] Heb. unto me. as Psal. 56. 2. vers. 61.  
V. 61. Thou hast heard their reproach] Psal. 69. 19. Isa. 37. 4.  
all their imaginations against me] Vers. 60. Psal. 56. 5.  
V. 62. The lips of those that rose up against me] Their words, speech, language. Gen. 11. 1. Psal. 59. 7. Zeph. 3. 9.  
V. 63. Behold their sitting down and their rising up] Or, Behold, at their sitting down, and at their rising up. At all times; and upon all occasions; early and late. Deut. 6. 7. Psal. 139. 2. Or, at their merry meetings and feastings, first and last. Psal. 35. 16.& 69. 12.  
I am their music] See Vers. 14. Chap. 5. 14.  
V. 64. Render unto them a recompense, &c.] Psal. 28. 4. Jer. 50. 29. Chap. 1. 22.  
V. 65. Give them sorrow of heart] Or, ob●ection: obstinacy of heart. like the hardness of a shield. 2 Chron. 23. 9. Or, obseption. such perplex●tie and distress, that they may not know which way to turn themselves; being on every side beset with evils. Isa. 31. 5. Psal. 5. 12.  
V. 66. Persecute and destroy them in anger] Psal. 83. 15.  
from under the heavens] Jer. 10. 11. So as they may have no place under the cope of heaven to subsist in.  
the heavens of the LORD] Psal 8. 3.& 115. 16.   

CHAP. IIII.  
Vers. 1. HOw is the gold become dim, &c.] The Princes and Nobles. Vers. 2. or, the gold, that the Temple was adorned with. 1 King. 6. 22. Matth. 23. 16, 17.  
the stones of the Sanctuary] Or, holinesse. Psal. 20. 2.& 114. 2.& 150. 1.  
are poured out] Being demolished. Jer. 39. 8.  
in the top of every street] Heb. in the head, &c. Chap. 2. 19.  
V. 2. esteemed as earthen pitchers] As things of no estimation. Isai. 30. 14. Jer. 19. 11. 2 Cor. 4. 7.  
V. 3. the sea-monsters draw out the breast] Or sea-calves, seals, or whales. as Psal. 44. 19. For the seals and whales breed young ones, have teats, and give suck.  
they give suck to their young ones] Heb. whelps. Ezek. 19. 2, 3.  
the daughter of my people is become cruel] By extremity of distress, in the siege, enforced to neglect their children, as if they had been stripped of natural affection. Chap. 2. 11, 12, 20. Vers. 4.  
like the ostriches in the wilderness] Or, owls. Levit. 11. 16. Deut. 14. 15. Like the Ostriches, that sit not, nor hatch, nor seed, Job. 39. 14-17. Or, the Owls; such of them as keep in waste places, where they want oft times to feed their young, or feed sometime on them. Job. 30. 29. Isai. 13. 21.& 24. 13.& 43. 20. Jer. 50. 39. Mic. 1. 8. See of the ravens, Job. 38. 41.  
V. 4. The tongue of the sucking child, &c.] Chap. 2. 11.  
cleaveth to the roof of his mouth] For drought. Psal. 22. 15. as for fear and reverence, Job 29. 10. See Psal. 137. 6.  
the young children ask bread, and no man breaketh it unto them] Or, there is none that affordeth it them. Isai. 58. 7. they can get none; there is none that giveth them any Chap. 2. 11, 12.  
V. 5. They that did feed delicately] Heb. on delicates, or, dainties. Gen. 49. 20. That were daintily brought up. Prov. 29. 21. Luk. 7. 25.  
brought up in scarlet] That were costly and softly clad. 2 Sam. 1. 24. Ezek. 23. 6, 12, 15. Matth. 11. 8.  
embrace dunghills] Are▪ glad of any sorry food, that they can find in the dunghills; Luk. 15. 16. or of any rags to cover them with, that they can rak out from thence▪ or, being harbourless, are fain to lie and lodge on the dung-heaps. Job 24. 8.  
V. 6. the punishment of the iniquity of the daughter of my people is greater then the punishment of the sin of Sodom] Or, the iniquity of the daughter of my people is greater then the sin of sodom. So Gen. 4. 13. vers. 22.  
that was overthrown as in a moment] Gen. 19. 25.  
no hands stayed on her] They lay not long languishing; as wee do under the hands of our enemies. Lev. 26. 36-39. Deut. 28. 65-67. vers. 9.  
V. 7. Her Nazarites] Of whom see Num. 6. 2. or, her choice ones; her select, and honourable ones. Gen. 49. 26.  
purer then snow] Psal. 51. 7.  
their polishing was of sapphire] Or, as the polishing of sapphire. as Isai. 5. 29.& 13. 8. See Exod. 24. 10.  
V. 8. Their visage is blacker then a coal] Heb. darker then blackness. With grief and famine. Jer. 14. 2. Chap. 5. 10. Revel. 6. 5, 6.  
they are not known in the streets] Their visage is so altered, that those who formerly knew them, meeting now with them, take them for some other persons.  
their skin cleaveth to their bones] Their flesh is so consumed, that they are nothing but skin and bone. Job 19. 20. Psal. 102. 4, 5.& 119. 83.  
V. 9. They that be slain with the sword, are better then they that be slain with hunger] Or, in better case.  
these pine away] Heb. flow out. Jer. 49. 4. waste away by degrees, with a lingering death. Lev. 26. 39. Vers. 6.  
strike through] Faring no better then as if they were stabbed, or thrust through. Jer. 37. 10.& 51. 4.  
for want of the fruits of the field] For want of food. Hag. 1. 10. See the like phrase, Psal. 109. 24.  
V. 10. The hands of the pitiful women] That are so naturally, toward their own children especially. 1 King. 3. 26. Isai. 49. 15.  
have sudden their own children] 1 King. 6. 29.  
they were their meat] Deut. 28. 57. Chap. 2. 20. vers. 3.  
the destruction, &c.] Heb. breaking. Chap. 2. 13.& 3. 47.  
V. 11. he hath poured out] Chap. 2. 4. Jer. 10. 25.  
his fierce anger] Chap. 1. 12.  
kindled fire in Zion, &c.] Deut. 32. 22. Jer. 21. 14.  
V. 12. The kings of the earth, and all the inhabitants of the world would not have believed, &c.] It seemed to them a thing incredible, that God should so destroy his own feat, his chief city. Chap. 2. 1, 20.  
V. 13. For the sins of her prophets, and the iniquities of her priests] Is all this come to pass. Jer. 5. 31.& 23. ●1. Chap. 2. 14. which yet is spoken, not to excuse the people, but to aggravate their guilt, who were foremost and forwardest in those courses, which they should have reproved and restrained in others. Jer. 20. 2.& 26. 11.  
that have  shed the blood of the just] Of innocent, or guiltless● persons. Isai. 59. 7. Jer. 19. 4.  
in the midst of her] Or, in her. Psal. 55. 11.  
V. 14. They have wandered as blind men in the streets, they have polluted themselves with blood] Or, the blind, as they wandered in the streets, were polluted with blood. The city was so full of blood and dead corpses, that the blind could not avoid them; or, that none could shun them, but as if they were blind, Isa. 59. 10. they must needs stumble upon them. 2 King. 21. 16.& 24. 4. Jer. 2. 34. Ezek 7. 23.  
so that men could not touch their garments] Or, in that they could not but touch it with their garments.  
V. 15. They cried unto them, &c.] Or, though, when they cried unto them, &c. though they made what shift they could away, when warning thereof was given, by crying to them in the Lepers note, Lev. 13. 45.  
Depart ye, it is unclean,] Or, ye polluted, go some other way, for this is polluted. Num. 19. 11.  
depart, depart, touch not] Isai. 52. 11. Col. 2. 21.  
when they fled away and wandered] Or, they fled, and went some other way.  
they said among the heathen] So abominable were their courses, that the heathen themselves thought surely, they could not long continue. Lev. 18. 16. Mic. 2. 10.  
They shall no more sojourned there] Heb. not add to sojourned there. Isa. 10. 20. Vers. 16. 22. In the city, or land, wherein they lived, and which they so notoriously defiled. Numb. 35. 33, 34. Psal. 106. 38. Though some expound it of their false Prophets flattering prophecies,( of whom, vers. 13.) by which they did bear the people in hand, that their stay in Babylon and other countries, wherein they were captives, should not last long. Jer. 28. 3, 4.& 29. 8. reading the words, they said, that they should not continue sojourning among the nations.  
V. 16. The anger of the LORD] Heb. face. Psal. 34. 16.  
hath divided them] Or, dispersed them. Gen. 49. 7.  
he will no more regard them] Heb. not add to regard, vers. 15. or, behold them. Psal. 84. 9.  
they respected not the persons of the priests, &c.] Either the wicked Jews, before their destruction; or, the Chaldeans, when they had taken the city. 2 King. 25. 18, 21. 2 Chron. 36. 17. Chap. 2. 6.& 5. 12.  
V. 17. As for us, our eyes as yet failed for our vain help] Or, while yet we were, our eyes failed in looking for, &c. as Psal. 119. 82. 123. So long as our state stood, and we were not as yet surprised, we lived in expectation of succour from abroad. Jer. 4. 14.& 8. 20.  
in our watching we have watched for a nation that could not save us] Or, we watched long; or, earnestly( Isa. 21. 5.) for a nation that could not,( Heb. will not, or, shall not) save. as Job 15. 3. Jer. 2. 11.& 7. 8. The Egyptians. Isa. 20. 5, 6. Jer. 2. 18, 36.& 37. 7, 8. 2 King. 24. 7.  
V. 18. They hunt our steps] Our enemies, the Chaldeans, trace us like hounds. Psal. 56. 6.& 140. 11.  
that we cannot go in our streets] Without danger; or, dare not be seen in them. Jer. 9. 21.& 49. 26.& 50. 30.  
our end is near] Ezek. 7. 2, 3, 6, 7, 10, 13.  
our dayes are fulfilled] 2 Sam. 7. 12. Jer. 28. 34.  
our end is come] Jer. 51. 13.  
V. 19. Our persecutors are swifter then the Eagles of the heaven] Heb. lighter. ● Sam. 1. 23. Jer. 4. 13. Job 9. 25. That fly aloft into the air. Prov. 23. 5.  
they pursued us upon the mountains] Whither we fled for safeguard. Jud. 6. 2. 1 Sam. 13. 6. Jer. 13. 16.  
they laid wait for us in the wilderness] Or, plains. Chap. 5. 9. So ●uk. 15. 4. with Matth. 18. 12. By which we hoped to escape. 2 King. 25. 4, 5. so that there was no safety any where; or escape any way. Jer. 6. 25.  
V. 20. The breath of our nostrils] Not Josiah, but Zedekiah, the last king of Davids seed, in whom their state drew its last breath; and by whom they hoped to have it restored and settled again, after Jehoiachins captivity. 2 King. 24. 12-15. For the thing alluded to, see Gen. 2 7. Isa. 2. 22.  
the anointed of the Lord] 1 Sam. 26. 9.  
was taken in their pits] As a Lion, or other like beast, in a pit covertly made by the hunter, or some other to catch him. Ezek. 12. 13.& 17 20.& 19. 4, 8. Jer. 52. 8.  
Under his shadow] Under whose protection and shelter. Gen. 19. 8. Num. 14. 9. Eccles. 7. 12. Isai. 30. 2, 3.& 49. 2.& 51. 16. Jer. 48. 45. A metaphor taken, either from some high rock, Isai. 32. 2. or thick cloud, Psal. 105. 39. Isai. 4. 5.& 25. 4, 5. or fair three, Job 40. 21, 22. Psal. 80. 10. Ezek. 17. 23.& 31. 3, 6, 12, 17. Dan. 4. 12, 21. Hos. 4. 13. or other plant, Jud. 9. 15. Jon. 4. 6. or booth, Nehem. 8. 10. or tent, Isai. 4. 6. that with the shade thereof keepeth off the heat of the sun, Psal. 121. 5 6. or from the manner of hens, or other fowls, that with their wings shadow, shrowded, and shelter their young. Psal. 17. 8.& 36. 7.& 57. 1.& 63. 7.& 91. 1. Isa. 34. 15. Matth. 23. 37.  
we shall live among] We hoped to continue safe from the incursions of our neighbouring nations. Ezek. 31. 17.  
V. 21. rejoice and be glad] Spoken in way of derision. as Psal. 60. 8. Eccles. 11. 9.  
O daughter of Edom] Who now insultest over me. Psal. 137. 7. Chap. 1. 21. Mic. 7. 8.  
in the land of Uz] Gen. 10. 23. Job 1. 1. Jer. 25. 20.  
the cup] Of Gods wrath, that I have drunk off before thee. Jer. 25. 18, 20, 21.  
shall pass through unto thee] Or, pass over( Isa. 8. 8.) unto thee.  
thou shalt be drunken▪ and shalt make thyself naked] Or, strip thyself. Thou shalt be exposed to scorn and derision. Gen. 9. 21. Hab. 2. 15, 16.  
V. 22. The punishment of thine iniquity is accomplished] Or, Thine iniquity is accomplished. vers. 6. See Isai. 40. 2.  
he will no more carry thee away into captivity] Heb. not add to carry thee into captivity. as vers. 15. 16. After thy return from Babylon. Isa. 54. 9.& 60. 18.  
he will visit thine iniquity] Or, punish it. Jer. 50. 18.  
he will discover thy sins] God will take notice of them, and proceed openly against thee for them. Job 20. 27. as on the contrary he is said to cover sins, when he passeth by and pardoneth them. Psal. 32. 1.& 85. 2. Nehem 4. 5. Or, he will discover thee,( as vers. 21. Ezek. 16. 37.) or, carry thee captive, for thy sins. as Amos 1. 3.   

CHAP. V.  
Vers. 1. REmember, &c.] Chap. 3. 19.  
consider and behold our reproach] Psal. 89. 50, 51. Nehem. 4. 4. Chap. 1. 9. Heb. behold and see. Chap. 1. 11.  
V. 2. Our inheritance] The land of Canaan, which thou gavest us to inherit. Psal. 78. 55.& 135. 12.& 136. 21, 22.  
is turned to strangers] Deut. 28. 30-33.  
V. 3. We are orphans and fatherless] Without King or Ruler, Hos. 3. 4.  
our mothers are as widows] Our city and state. Chap. 1. 1.  
V 4. We have drunken our water for money] We have nothing fre, but must pay for it, or earn it. Vers. 6. Num. 20. 19.  
our wood is sold unto us] Heb. cometh for price to us. as Vers. 9.  
V. 5. Our necks are under persecution] Under a grievous yoke of thraldom. Jer. 28. 13, 14. Heb. On our necks are we persecuted.  
we labour, and have no rest] Isa. 23. 12. Chap. 1. 3.  
V. 6. We have given the hand to the Egyptians, and to the Assyrians, to be satisfied with bread] We are fain to beg our bread of strangers, having it not allowed us by those, whom we serve. Or, in our extremity we have been driven to seek to these nations for relief and succour. Isa. 57. 9. Hos. 12. 1.  
V. 7. Our fathers have sinned] Jer. 31. 29. Ezek. 18. 2.  
and are not] Are dead and gone long since. Zech. 1. 5, 6. See the phrase, Gen. 42. 36. Psal. 39. 13. J●r. 31. 15.  
and we have born their iniquities] The main punishment hath been deferred unto our dayes. Isai. 65. 7. Matth. 23. 32, 35, 36.  
V. 8. Servants have ruled over us] Or, r●le over us. Not strange Lords and masters onely; Isai. 19. 4.& 26. 13. but even the meanest of their servants also, have us at command; and use us as they please. Nehem. 5. 15.  
there is none that doth deliver us out of their hand] See for the word, Psal. 7. 2.& 136. 24.  
V. 9. We got our bread] Or, get it. Heb. make it come. as Vers. 4.  
with the peril of our lives] By reason of those that lie in wait to intercept us. Chap 4. 19. Heb. with o●r soul. 2 Sam. 23. 17.  
because of the sword] Heb. from the face of the sword. Isai. 21. 15. Jer. 50. 10.  
of the wilderness] Or, in the plain. Chap. 4. 19.  
V. 10. Our skin was black like an oven] Or, is black( Chap. 4. 8.) like a chimney. Isa. 31. 9.  
because of] Heb. from the face of, or▪ from before▪ as vers. 9.  
the terrible famine] Or, terrors, Psal. 119. 53. or storms. Psal. 11. 6.  
V. 11. They ravished, &c.] Heb. humbled. as Deut. 22. 24, 29. judge. 20 5. 2 Sam. 13. 22.  
V. 12. Princes are hanged up by their hand] By the hand of the enemy.  
the faces of ●lders were not honoured] Chap. 4. 16.  
V. 13. They took the young men to grinned] Or, The young men have carried the grist. They have been compelled to carry like horses or asses, among other burdens, their corn and grist to and fro; or, they have been constrained to grinned in the mills like beasts: an employment, that slaves were usually put to. Exod. 11. 5. Jud. 16. 21. Isai. 47. 2.  
the children fell under the wood] Which beyond their might they were compelled to carry.  
V. 14. The elders have ceased from the gate] Where they had wont to sit in judgement. Jer. 38. 7.  
the young men from their music] Jer. 31. 13.  
V. 15. The joy of our heart is ceased] See Jer. 6. 11.& Chap. 3. 14, 63.  
our dance is turned into mourning] See the contrary. Psal. 30. 11.  
V. 16. The crown is fallen from our head] Heb. The crown of our head is fallen. All our glory and state is gone. Psal. 89. 39. Prov. 4. 9.  
w● unto us] Isai. 3. 9. Jer. 4. 13.  
that we have sinned] All this have we brought upon ourselves by our sins. Chap. 4. 13. Jer. 4. 18.  
V. 17. our heart is faint] Chap. 1. 22.  
our eyes are dim] As is usual with those that faint. 1 Sam. 14. 29. Psal. 6. 7.& 38. 10. Jer. 14. 6.  
V. 18. the foxes walk upon it] Who freely haunt waste places. Psal. 63. 10.  
V. 19. Thou, O LORD, remainest for ever] Heb. fittest. that is, abidest. as Psal. 125. 1. or, reignest. as Isai. 10. 13. See Psal. 9. 7.& 10. 16.& 29. 10.& 102. 12.& 145. 13.& 146. 10. And consequently thy truth and thy faithfulness never fail. Psal. 89. 34, 37.& 102. 27, 28.& 146 6. Hab. 1. 12. Mal. 3. 12.  
thy throne from generation to generation] Heb. to generation and generation. Psal. 89. 4. See Psal. 45. 6.  
V. 20. Wherefore dost thou forget us for ever] Psal. 13. 1.& 44. 24.  
forsake us so long time] Heb. for length of dayes. Psal. 23. 6.  
V. 21. Turn thou us unto thee, O LORD, and we shall be turned] Jer. 31. 18. Receive us into grace and favour again; and our present estate will soon be changed for the better. Psal. 80. 3. 7, 14.& 85. 4.  
renew our dayes as of old] Restore us unto our former estate. Jer. 30. 20.& 33. 11.  
V. 22. But thou hast utterly rejected us] Or, wilt thou utterly reject us? Psal. 77. 7-9.& 85. 5, 6. Heb. rejecting rejected; or, reject. Jer. 14. 19.  
thou art very wrath against us] Or, art thou extremely wrath with us? Or, wilt thou be wrath with us for ever? Heb. unto extremity. Isa. 64. 9, 12. or, unto perpetuity. Psal. 119. 8.    

ANNOTATIONS ON THE BOOK OF THE PROPHET EZEKIEL.  

THE ARGUMENT.  
EZekiel of the Priestly race was carried to Babylon in the second captivity, when King jehoiachin, or Ieconiah was lead thither with his mother, divers of his Princes and many of the people, namely, in the* eighth year 
King. ●2.  of Nebuchadnezzars reign over judah: His first year being that wherein Daniel and his three companions went( in the first captivity) into Babel, which was in the fourth year of jehoiakim King of judah; when also began the desolation of jerusalem, and the rest of the Land for seventy yeers. In which seventy of Babels reign over judah( being the middle of time, Habak. 3. 2. between the Prophet Samuel and redemption by Christ) God did raise up Prophets to tell his people of their troubles, and to assure them that his Church should have deliverance at the time appointed; and that such enemies as either afflicted, or reioyced at their miseries, should be destroyed. ieremy in judah taught that jerusalem should be as Syloh, persuading the people of the Land to yield obedience to nabuchadnezzar set up by God to be a conqueror for their sins; telling also that Babel must reign for seventy yeers, jer. 25. 7. And writing to Israel in Babylon, he bids them not to look for return till the seventy yeers foretold by him were ended. ieremy was resisted by false Prophets: wherefore to countenance him, God stirreth up Ezekiel in Babylon to persuade the remnant by writing to yield to Babels yoke. This Prophets example, and two captivities already past might have warned judah not to stir up more wrath, by provoking God against them, to give them so up into the Chaldeans hands, as to burn their Temple, raze their city, kill their Princes, disperse the people, and to extirpate out of jerusalem all signs of Israels Church and Common-wealth, which God would suffer to be done, did they still resist. In divers Chapters he sheweth the causes of such evils to be the violation of all the Commandements both of the first and second Table of Gods Law, and that in a transcendent manner: and for them already in captivity, he reproves them also of sin sharply, exhorting them to repent, and to be confident of their return to Canaan, and of the restauration promised. Furthermore he prophesieth against the neighbour nations, who had been enemies to the jews; especially Tyre▪ Egypt, and Edom; that they should be involved in the same Chaldean deluge. Then he goeth on to foretell the ruin of God and Magog, the last and cruelest enemies of the jews before the first coming of Christ, that those enemies should be subdued, and the Church delivered. The effect of the one, and the other should be chiefly performed by Christ, of whom in this Book are many notable promises; and in whom the glory of the new Temple should perfectly be restored. He prophesied in Chaldea at the time ieremy prophesied in judah, but began in the fifth year of Iehoiachins captivity, thirty yeers after the finding of the Book of the Law. Wherefore there is very great agreement in the argument of these two Prophets; in this they varie, that what ieremy spake in a continued kind of speech plainly and openly to the jews at jerusalem, the same doth Ezekiel speak in Babylon covertly by figures and visions.   

CHAP. I.  
Vers. 1. IN the thirteenth year] After that the Book of the Law was found, which was the eighteen year of the reign of Josiah, when the Covenant with God was renewed, Religion reformed, and a very solemn Passeover kept, 2 King. 23. 23. 2 Chron. 35. 19. the remembrance of such benefits gave the Jews occasion of this account.  
among the captives] Heb. captivity. When Jehoicahin or Jeconiah was lead captive to Babel. 2 King. 24. 12. then Ezekiel, Chap. 40. 1. Mordecai, Est. 2. 6. and many of the people were also lead away.  
Chebar] A river of Mesopotamia, near to which it should seem, were appointed the habitations for the Jews, which were lead into captivity, Psal. 137. 1.  
the heavens were opened] A kind of speech much used in the description of visions, Mat. 3. 16. Act. 7. 56.& 10. 11. Rev. 19. 11. to note a sudden breaking forth of light from above, created by God miraculously, as if it came out of heaven itself: in and through the midst of which were shown the representation of divine things.  
visions of God] That is, which God shewed: or, wherein I saw God: or, notable and excellent visions, so that it might be known it was no natural dream, but came of God.  
V. 2. fifth year] If to these five of Jeconiahs captivity you add eleven of Jehoiakim, and the fourteen last of Josiah, there will arise thirty spoken of in the first verse, and so Ezekiel prophesieth thirty yeers after the finding of the Book of the Law, in the fifth year of Jeconiahs captivity.  
captivity] 2 King. 24. 12.  
V. 3. Ezekiel] Heb. Jehezkel.  
land of the Chaldeans] That is, in Mesopotamia a part of Chaldea.  
the hand of the Lord] That is, the Spirit of prophecy, as Chap. 3. 22. and 37. 1. for this John saith, Rev. 1. 10. I was in the Spirit. See 1 King. 18. 46. 2 King. 3. 15.  
V. 4. a whirlwind] Exod. 9. 24. A figure of the coming of the son of God, eternal King of the Church, in judgement against the Jew; using the Chaldeans, which lay Northernly from Judea, for his instruments  
enfolding itself] Heb. catching itself.  
V. 5. out of the midst thereof came] The meaning of this vision seems to be; that the son of God who had established the ark of the covenant, with all the things belonging to it, for a sign of his residence among his people, and for a figure of heaven where he dwelleth, and reigneth in glory amongst his Angels: doth here reveal his heavenly majesty in forms and shapes answerable to the earthly figures of the Temple; appearing in judgement against his people, purposing to depart from them, and to destroy them; as it is declared, Ezek. 10. 17. 19.& 11. 23. until the time appointed for the restauration of the Church, at which time he will return in the same form, Ezek. 43. 3. See the like visions, Dan. 7. 9. Rev. 4. 6, 7.  
living creatures] Living and moving bodies, which represented the Angels about Christ his throne, as likewise upon the Ark, and upon the walls on the outside and inside of the Sanctuary there were pictures of Cherubims; as these living creatures are also called, Chap. 10. 1. 15. 20. As Ezekiel seeth the glory of God and Christ; so also he seeth the ministery of Angels, which in wit excel, in might are strong, in service unweary, in quickness fleet.  
V. 7. their feet were] According to the Hebrew phrase, by feet are meant the legs and thighs, here described to be streight without any bending in the ham, or hough, like unto the fore-legges of beasts.  
streight feet] Heb. a streight foot.  
sole of a calves foot] To signify, as it should seem, the indefatigable motion of Angels in the service of God, and of his Church.  
V. 8. the hands] To show the virtue and diversity of the Angels operation.  
four sides] Namely on the four sides of the wagon, on each side of which there was a Cherubim.  
V. 9. wings were joined] Namely, with which they did fly, vers. 11. did spread themselves and move alike, to show the equal uniformity of the Angels motions in Gods service.  
they turned not] To wit, at their own will and pleasure, but according to the direction of him that sate upon the Throne, vers. 14. A figure of the constancy, perseverance, simplicity, and uprightness of the Angels in all their service.  
V. 10. their faces] The Angels he saw in forms of bodied weights, for every Cherubim had four faces, the face of a man, and of a lion on the right side, and the face of an ox and an eagle on the left side.  
V. 11. stretched upward] Or, divided above. Namely, above the shoulders where the four faces did begin to divide themselves, and where the four wings of the Cherubims were also divided; whereof two they used to fly with, and with the other two they covered the lowest parts of their bodies. The first two to signify their swiftness, equality, and sublimenesse of their service; the second, their unspotted purity, as Isa. 6. 2.  
V. 12. spirit was to go] To wit, of him that sate upon the Throne, who did drive, and put forward live weights as the wheels to the same kind of motion, vers. 20. for the Angels are his ministering Spirits, Heb. 1. 12.  
V. 14. returned] Not in a tumultuary way, or by chance, or according to their own minds, but according as their head did guide them; and when they had executed his will: for afore they returned not, till God had changed the state of things.  
V. 15. one wheel] The Ark, which was the figure of Gods Throne of glory▪ is called a chariot, 1 Chron. 28. 18. to show that God is not shut up in heaven, nor is not idle, but moves and works continually by his Spirit and power. So also he sets wheels to the celestial Throne, Dan. 7. 9. The meaning here is, that the Prophet did see a wheel by every one of the living creatures, so that they being, there were also four wheels; and so there was the whole frame of a Cart or wagon. See Chap. 10. 9.  
upon the earth] Newly upon that floor which appeared in this vision.  
four faces] That is to say, sides, so that two Cherubims flew before the two first wheels, the other two by the chariot side, before the two last wheels.  
V. 16. a beryl] The Hebrew word is Tarshish, meaning that the colour was like the Cilician Sea, or a precious-stone so called. Also it is the metropolitan city of Cilicia, near to the Sea, whither Jonas fled, Jon. 1. 3. the Apostle Pauls country, Act. 21. 39.& 22. 3.  
a wheel in the middle] Not in manner of a Sphere, two circles cutting one another by direct angles, which would be absurd in a Chariot; but one wheel being doubled upon the other, to signify, as it should seem, either the several spherical compasses of the heavens, upon which Gods majesty is carried: or the two orders of Gods manner of working; namely, the order of Nature, and the order of Grace: or his two orders of Government; namely, the temporal and spiritual order, joined together in his Church. Or, as some say, having four sides touching one another in right angles, looking toward the four quarters of the world; East, North, West, and South.  
V. 17. return] They did not move out of the direct tract wherein the living creatures did led them; but even as the live creatures were lead by their Chief, so did they also guide the wheels: see vers. 10. 20. A figure of the agreeing harmony which is in all the works of Gods providence towards his Church.  
V. 18. rings full of eyes] Or▪ strakes. In stead of great nails wherewith Cart-wheels are garnished, here were eyes for to represent either the stars of Heaven; or more particularly the providence of God in all parts of his government, or the gifts of the Spirit, in the instruments which are thereunto employed. See Zech. 3. 9. Rev. 4. 6.  
V. 20. for the spirit of the living] Or, of life. That is to say, the same divine inspiration which did drive the live weights, did also give a motion to the wheels, to signify that God is present effectually in all the instruments of his providence, and that Christ doth do all in all in his Church, 1 Cor. 12. 6. Ephes. 1. 11. Col. 3. 11.  
V. 22. firmament] See Gen. 1. 6. By this is meant Christs celestial glory, who is King of the Church.  
V. 23. wings streight] Namely, when they did fly, for when they stood still they did let down their wings.  
V. 24. Of their wings] Which declared the swiftness, and the fearfulness of Gods judgements.  
of great waters] See Revel. 1. 15.  
they let down] Which signified that they had no power of themselves, but onely waited to execute Gods commandement.  
V. 26. a m●n] Which represented the son of God, head of the Church, and King of the Universe: who at the appointed time was to take upon him human flesh, See Isa. 6. 1. Joh. 12. 41. and was the same which was personally present upon the Ark of the Covenant.  
round about] Whereby was signified a terrible judgement toward the earth.  
V. 28. I fell] Astonished, and affrighted at the sight of Gods majesty, always terrible to sinful men during this mortal life: see Dan. 8. 17. and 10. 8, 9. Rev. 1. 17.   

CHAP. II.  
Vers. 1. HE said] That is, the Lord Christ who sate upon the Throne, Chap. 1. 26. this may be perceived by the third verse following.  
son of man] Meaning, man, which is but earth and ashes, which was to humble him, and cause him to consider his own state and Gods grace, being apt to be puffed up with multitude of visions, 2 Cor. 12. 1.  
V. 2. the Spirit] So that he could not abide Gods presence till Gods Spirit did enter into him, Dan. 10. 10.  
V. 3. nation] Heb. nations. The Jews did, and yet do account other people as Gojim, which word for the most part is spoken of abominable Nations, or Infidels; and God now styles the twelve Tribes then divided into Jews and Israelites by that hateful name, to intimate to them that now they were like in impiety to other profane Nations.  
V. 4. impudent] Heb. hard of face. That is to say, such as are not ashamed of any thing, Jer. 6. 15.& 8. 12.  
V. 5. shall know that there] Ezek. 33. 33. This declareth on the one part Gods great affection to his people, that notwithstanding their rebellion, yet he will sand his Prophets among them, and admonisheth his Ministers on the other part, that they cease not to do their duty, though the people be never so obstinate: for the word of God shall be either to their salvation, or greater condemnation, 2 Cor. 2. 16.  
V. 6. be not afraid of them] Jer. 1. 8. 17. He sheweth that for no afflictions they should cease to do their duties.  
briars and thorns] Or, rebels. Mic. 7. 4.  
scorpions] That is, among crafty and hurtful men. See Rev. 9. 3.  
V. 7. most rebellious] Heb. rebellion.  
V. 8. eat that I give thee] Revel. 10. 9. He doth not onely exhort him to his duty, but also giveth him the means wherewith he may be able to execute it.  
V. 9. roll of a] Namely, a Book, or a Volume wrapped and rolled up upon a stick according to the ancient fashion, Isa. 8. 1. Now this Book did set forth the subject of these ensuing Prophecies, full of threatenings and curses. See Jerem▪ 36. 2.   

CHAP. III.  
Vers. 1. HE said unto me] Namely, he that had spoken to him in the precedent Chapter, which was very likely to be he which sate upon the Throne.  
eat that] All this was done in visions, to represent the deep impression of the word of God in the heart of his Ministers, who must apprehended it by faith, and digest it by meditation; for to utter it not as a mere narration, but as a quick and lively doctrine.  
findest] Namely, that I give thee, whatsoever it be, sweet or bitter, hard or soft, pleasing or displeasing: to signify that Ministers ought to follow their vocation freely, without contradiction or doubt.  
eat this roll] Revel. 10. 9.  
V. 3. eat it] Revel. 10. 9. Jer. 15. 16.  
it was in my mouth] The office of a Prophet at first seemed pleasant to me, by reason of the excellency of revelations; the communication with God▪ the profit that might hence come to the Church; and the honour which God did then do me, by the seal of his grace: but the bitterness followed afterwards, vers. 14.  
V. 5. For thou] That is, I will not employ thee in preaching to strange and barbarous Nation●, as Jonah and others, but thou shalt preach onely to thine own Nation, which should be a pleasure and comfort to thee, and should strengthen thee in zeal and virtue.  
of a strange speech, &c.] Heb. deep of lip, and heavy of tongue; and so vers. 6.  
V. 6. of a strange speech, and of an hard language] Heb. deep of lip, and heavy of language.  
surely, had▪ I sent thee, &c.] Or, if I had sent thee, &c. would they not have hearkned unto thee? Or, albeit I had not sent thee,( but thou hadst gone of thine own accord) yet they, &c.  
V. 7. for they will not harken] John 15. 20.  
V. 8. strong against] God promiseth his assistance to his Ministers, and that he will give them boldness and constancy in their vocation, Isa. 50. 7. Jer. 1. 18. Mich. 3. 8.  
V. 9. As an adamant] Jer. 15. 20.  
fear them not] Jer. 1. 8.  
V. 10. receive in thine heart] He sheweth what is meant by the eating of the book, which is, that the Ministers of God may speak nothing as of themselves, but that onely which they have received of the Lord.  
V. 11. whether they will hear] Chap. 2. 5.  
V. 12. the Spirit] That is, Gods Spirit, by which the Prophet was taken up, and corporally transported from the place where he had s●●n the vision, to the chief residence of his countrymen, which were captives in Babylon; a thing which did often befall the Prophets, 1 King. 18. 12. 2 King. 2. 16. Acts 8. 39.  
Blessed be] Whereby he signifieth, that Gods glory should not be diminished, although he departed out of his Temple; for this declared, that the city and Temple should be destroyed.  
V. 13 touched] Heb. kissed.  
V. 14. in bitterness] Heb. bitter. After I had well thought upon the subject of my prophecies, and of my commission, finding them full of miseries for my Nation, and of the dangers and troubles for myself.  
heat of my spirit] Heb. hot anger.  
hand of the LORD] That is to say, the power of Gods Spirit made me to overcome all these fleshly apprehensions. Isa. 8. 11. Jer. 1. 9.  
V. 15. at Tel-abib] Which was a place of Mesopotamia, where the Jews were prisoners.  
astonished] By these doleful Prophecies, and mine unlooked for vocation.  
seven dayes] Declaring hereby, that Gods Ministers must with advisement and deliberation utter his judgement.  
V. 17. son of man] Chap. 33. 7.  
I have made thee a watchman] Isa. 21. 11.& 52. 8.& 56. 10. Jerem. 6. 17. Hos. 9. 8. That is, a Prophet; of this red Chap. 33. 2.  
V. 18. When I say] When I shall have given thee commission to say so to him from me.  
surely die] By some notable punishment or casualty, which is a sign and forerunner of eternal punishment.  
I require] I will in part hold thee guilty of his death, and shall make thee bear the punishment of it.  
V. 20. righteous man] Chap. 18. 24. If he that hath been instructed in the right way turn back.  
righteousness] Heb. righteousnesses.  
a stumbling-block] I will give him up to a reprobate mind, Rom. 1. 28. others, some casualty, danger, or occasion of death, into which he shall run himself: Or, by my just and provident administration I will turn against him his own iniquity, whereby he shall fall, as by a stumbling-block. Psalm. 94. 23. and 64. 8.  
righteousness] Heb. righteousnesses; so Isa. 64. 4. or righteous deeds, which seemed to have been done in faith, and were not.  
V. 21. warn the righteous] He that hearkeneth to good admonition, and forsaketh sin, in public calamities, God will show him mercy. Prov. 28. 13. Jer. 31. 20.  
V. 22. And the hand of the LORD] That is, the Spirit of prophecy, as Chap. 1. 3.  
V. 23. the glory of the LORD] Meaning the vision of the Cherubims, and the wheels; or Jehovah, appearing in a glorious or magnificent form.  
saw by the river] Chap. 1.  
I fell on my face] Chap. 1. 28.  
V. 24. set me upon my feet] red Chap. 2. 2.  
shut thyself] Signifying, that not onely he should not profit, but they should grievously trouble and afflict him.  
V. 25. put bands upon thee] Chap. 4. 8.  
shall bind thee] In vision thou shalt think that thou art bound with cords, for a sign of God straitly forbidding thee. Others think that God foretelleth him, that he shall be shut up by those of his own household, a, as if he were beside himself, as Prophets often seemed to be, Mark 3. 21.  
V. 26. dumb] Which declareth the terrible plague of the Lord, when God stoppeth the mouths of his Ministers, and that all such are the rods of his vengeance that do it; the contrary is promised as a blessing, Chap. 24. 27. Isa. 38. 20.  
a reprover] Heb. a man reproving.  
V. 27. But when] Thou shalt remain thus dumb, until I come to thee again by prophetical revelation. It should seem that this continued but till the next vision.   

CHAP. IIII.  
Vers. 1. TAke thee] It is likely that all this was inspired to, and done by the Prophet whilst he was dumb.  
V. 2. lay siege] Draw a design of a very straight siege.  
battering rams] Or, chief leaders. Namely to batter the walls, according to the ancient manner.  
V. 3. an iron pan] Or, a flat plate, or, slice. To show, that all endeavours and resistance that they of Jerusalem could make against the besieging Chaldeans, should be to no purpose, and that it should be impossible for any relief to come and deliver them.  
lay siege] Thou shalt act the part of a chief Commander of an army, which doth straitly besiege a place.  
sign to the house of Israel] Namely of the siege and taking of Jerusalem, which the Jews that were already in captivity in Babylon with Ezekiel, would not be persuaded could come to pass.  
V. 4. lye thou] This also happened and was done in his ecstasy. It is likely that the Prophet, doing of these things, did speak such words withall as did declare these dayes, and other circumstances. Now this vision was a figure of Gods long patience, in suffering the sins of his people, although they were great and intolerable; as it would be very troublesome for a man to lye long upon one side, specially if he had any great weight lying upon him.  
house of Israel] Hereby he representeth the Idolatry and sin of the ten Tribes( for Samaria was on his left hand from Babylon)  
upon it] Namely upon the contrary side, the other bearing the weight.  
bear their iniquity] This was also spoken to the Prophet by inspiration, and he did in an ecstasy as a man that did take up some burden.  
V. 5. three hundred] Three hundred and ninety dayes represent so many years; from the division of the kingdom( or falling away of the ten tribes by Jeroboam) to Je●usalems flames, are 390 years; the whole time is exactly noted by applying a day to a year: during which the Lord endured the sins of the whole Nation, namely of the ten Tribes and Judah.  
so shalt thou] Numb. 14. 34.  
V. 6. accomplished them] When thou art within forty of the last▪ as may appear by comparing the ninth verse with the fifth, and this.  
house of Judah] Judah should be destroyed when forty years should be accomplished in the preaching of jeremy, whom they so much despised. Of the tribe of Judah; whose sins have been as it were confused and mixed with the sins of the other ten Tribes for the former number of years, are now reckoned severally from the time of Jeremies beginning to preach in they thirteenth of Josiah, ye. 1. 2. unto the eleventh year of Zedekiah, unto the carrying away of Jerusalem captive in the fifth month, Vers. 3.  
forty years] God by Ezekiel maketh famous the pains of his servant Jeremy, who laboured to keep Judah from being carried to Babel, as into a wilderness, forty years before the third captivity, that which followed the Temples burning.  
each day for a year] Heb. a day for a year, a day for a year.  
V. 7. set thy face] Do the actions of a Commander who is very busy about some siege.  
arm shall be uncovered] Isa. 52. 10:  
shalt prophesy against it] By these signs, with words and expressions joined thereunto.  
V. 8. lay bands] This also was in vision, Chap. 3. 25. for a sign, that as God had born with the people three hundred ninety years, so Jerusalem should bear her punishment in the last siege, three hundred ninety dayes, Vers. 9. Now though the siege lasted eighteen moneths, Jerem. 52. 4, 5, 6. yet there was an intermission by the Egyptians coming, Jer. 37. 5. which might last for the space of five moneths, which are left out in this account.  
from one side to another] Heb. from thy side to thy side.  
V. 9. Take thou] A figure of the extreme dearth in Jerusalem during the siege, signified by the course bread, made of divers sorts of grain, then by the small weight, and lastly by the times appointed to eat.  
fitches] Or, spelt.  
V. 10. twenty shekels] Which make a pound: others, about ten ounces.  
V. 11. water by measure] Whereof there was also great scarcity during the siege, the Springs without the City being possessed by the enemies.  
an hi●] red Exod. 29. 40.  
V. 12. dung that cometh] Signifying the great scarcity of wood to bake their bread with: also that the Lord holding his people for profane and unclean, would make them in exile and captivity unable to observe that ceremonall purity in their meats, which God had commanded, see Hos. 9. 3.  
V. 14. Ah, Lord] Acts 10. 14.  
of that which death] Exod. 22. 31. Levit. 17. 15. Deut. 14. 3.  
abominable flesh] Much less such vile corruption as mans dung, impure by the Law, Deut. 23. 12, 13, 14.  
V. 15. Cows dung] Used by some Nations for to dress their meat, and was not altogether so abominable as mans dung. And this was a sign of the mitigation of this threatening towards the elect.  
V. 16. I will break] An Hebrew phrase, Levit. 26. 26. Isa. 3. 1. That is, I will sand an extreme penury of bread, and of all things needful for the sustenance of mans life.  
staff of bread] Levit. 26. 26. Chap. 5. 16. and 14. 13.  
V. 17. and consume away] Lev. 26. 39.   

CHAP. V.  
Vers. 1. TAke thee] This seems to be commanded during the former vision for to be really put in execution, to signify a total destruction of the Nation, here understood by the hair of the head and beard; whereof one part was consumed in the siege by famine and pestilence, as it were by fire, another was killed by the Chaldeans, a third was scattered over the world, and perished by Gods vengeance; and a small remnant escaped, whereof a part also perished by divers calamities. See vers. 12. Jer. 15. 2.  
and cause] Isa. 7. 20.  
V. 2. of the city] To wit, of that city which he had portrayed upon the Brick. Chap. 4. 1.  
the dayes of the siege] See Chap. 4. 8, 9.  
after them] Against that part of my people, signified by the third part of the hair. Vers. 12.  
V. 3. skirts] Heb. wings. Meaning that a very few should be left, which the Lord would preserve among all these storms, but not without troubles and trial, for a while with Gedaliah, 2 King. 25 2.  
V. 4. cast them] They which were with Gedaliah, soon by ishmael, come to nothing. 2 King. 25. 25.  
thereof shall] Out of that fire, to wit, by the death of Gedaliah, miseries shall arise to the rest of the Jews, which are set out by jeremy, Chap. 41.  
V. 5. This is Jerusalem] That is to say, this figure represents Jerusalem, and sheweth how I will use her.  
I have set] Amongst many nations I had sanctified and made choice of it for mine abode, and enriched it with singular graces.  
my judgements] My Word and Law into idolatry and superstition.  
V. 7. ye multiplied] Because your idols are in greater number, and your superstitions more then among the professed idolaters; see Isa. 65. 11. Or he condemneth their ingratitude in respect of his benefits.  
according to the judgements] Namely by cleaving to your God, as every one of them hath done to their God, Jer. 2. 10, 11. Or by following your mere natural reason, as the best among other Nations have done, Rom. 2. 14.  
V. 10. shall eat the sons] Lev. 26. 29. Deut. 28. 53. 2 King. 6. 29. Lam. 4 10. Baruch 2. 3.  
execute judgements] In these times of siege Ezekiel foretold extreme sorrow should be in Israel, by plague, famine and sword; fathers should eat their children, and children their fathers Moses foresaw, and foretold that, Deut. 28. 53. Daniel after  told of a greater desolation, when Christ is utterly denied by them, Dan. 9. 27.  
V. 11. neither shall mine eye spare] Chap. 7. 4, 9. and 8. 18.  
V. 12. I will scatter] Chap. 6. 8.  
I will draw] Lev. 26. 33.  
V. 13. be comforted] That is, I will not be pacified till I be avenged, Isa. 1. 24.  
V. 15. a reproach] Deut. 28. 37.  
V. 16. When I shall sand] Deut. 32. 23.  
evil arrows] Which were the grasshoppers, mildew, and whatsoever were occasions of famine.  
and will break your staff of bread] Lev. 26. 26. Chap. 4. 16. and 14. 13.  
V. 17. evil beasts] Levit. 26. 22.   

CHAP. VI.  
Vers. 2. THe mountains] Chap. 36. 1. That is, to the mountains of the Tribe of Judah, situate about Jerusalem, Psal. 125. 2. For the ten Tribes( which many times are called by the name of Israel) were now carried into Assyria in the reign of King Ezechias. See Jer. 4. 1.  
V. 3. Ye mountains] That is to say, O ye people of Judah which dwell in a hilly country of valleys, wherein you practise your idolatries, Isa. 57. 5.  
V. 4. your images] Or, sunne-images. and so vers. 6. See Levit. 26. 30. 2 King. 23. 11.  
V. 5. lay the dead] Heb. give.  
their idols] In contempt of their power and force, which shall neither be able to deliver you, nor themselves, 2 King. 23. 20.  
V. 6. your images] Levit. 26. 30.  
works may be abolished] Namely, your Idols, Altars, chapels, and all other superstitious inventions of man.  
V. 8. that ye may have some] He sheweth that in all dangers God will preserve a few, which shall be as the seed of his Church, and call upon his Name.  
V. 9. I am broken] That is, my patience hath been overcome. Or I have been grieved and afflicted, even as a husband would be at the evil carriage of his adulterous wife. See I sal. 78. 40. Isa. 7. 13.& 63. 10.  
loath themselves] They shall be ashamed to see that their hope in idols was but vain, and so shall repent.  
V. 11. Smite with thine hand] Chap. 21. 17. By these signs he would that the Prophet should signify the great destruction to come.  
V. 13. ye know that I] That is, all Nations, when ye shall see my judgements.  
under every green three] Isa. 57. 5. Hos. 4. 13.  
V. 14. more desolate then the wilderness] Or, desolate from the wilderness.  
Diblath] This place is not mentioned else-where: unless it be Diblathaim, of which Jer. 48. 22. which was in the country of Moab, near unto the great desert.   

CHAP. VII.  
Vers. 3. recompense] Heb. give.  
thine abominations] I will punish thee as thou hast deserved for thine Idolatry.  
V. 4. And mine eye] Chap. 5. 11. 8. 18.  
shall be] That is, they having never been wiped out not canceled by my pardon, nor by your repentance, I will make you endure open punishment for them.  
V. 6. watcheth for thee] Heb. awaketh against thee. he sheweth that the judgements of God ever watch to destroy the sinners, which notwithstanding he delayeth till there be no more hope of repentance.  
V. 7. The morning is come] The beginning of his punishments is already come.  
sounding] Or, echo. Which was a voice of joy and mirth.  
V. 9. thee] Heb. upon thee.  
V. 10. the rod hath blossomed] A proverbial kind of speech, to signify that the peoples sins were gone beyond violence against men, which is the first budding out into habitual and general impiety, and had proceeded to bring forth blossoms and flowers of pride and bold rebellion against God, which is the filling of the measure heap full, which draweth Gods judgement upon us.  
V. 11. none of them shall remain] They must all perish, I will suffer them no longer.  
multitude] Or, tumult.  
of theirs] Or, their tumultuous persons.  
wailing for them] Jer. 16. 5, 6. Chap. 24. 16, 22. Their own affliction shall be so great, that they shall have no regard to lament for others.  
V. 12. rejoice] For the present profit.  
seller mourn] For he shall lose nothing.  
V. 13. For the seller] By reason of the desolation of the land, all manner of right and title to the property of land shall be lost. by the buyers or sellers; and none shall come again to the po●session of his land in the year of jubilee, though he live to it, Levi●. 25. 13, 23.  
although they were yet alive] Heb. though their life were yet among the living.  
shall any strengthen himself] None shall be able by art or cunning to avoid my sentences of death.  
in the iniquity of his life] Or, whose life is in his iniquity. Heb. his iniquity.  
V. 14. They have blown the trumpet] Though they make great preparations, their hearts shall fail them at their need, and they shall not be able to do any thing for to defend themselves.  
V. 15. The sword] Deut. 32. 25. Lam. 1. 20.  
V. 17. All hands shall be feeble] Isa. 13. 7. Jer. 6. 24. All manner of strength to defend themselves, and to subsist, shall fail.  
shall be weak as water] Heb. go into water.  
V. 18. and baldness upon all their heads] According to the custom of plucking off, or shaving off ones hair, in token of great grief, though God had forbidden it, Deut. 14. 1. See Isa. 3. 24.& 15. 2, 3. Jer. 48. 37. Ezek. 27. 31. Mich. 1. 16. Amos 8. 10.  
V. 19. They shall cast, &c.] Taking care for nothing but to save their own persons; or they shall leave their wealth to their enemies, thinking to ransom their lives therewith, but it shall all be but in vain. See Isai. 13. 1. 17.  
removed] Heb. for a separation, or uncleanness.  
silver] Prov. 11. 4. Zeph. 1. 18. Ecclus 5. 8.  
because it is the stumbling-block] Or, because their iniquity is their stumbling-block.  
V. 20. ornament] Meaning the Sanctuary.  
set it far from them] Or, made it unto them an unclean thing.  
V. 21. strangers] That is, of the Babylonians.  
pollute it] With the blood of slain persons.  
V. 22. secret place] Which signifieth the most holy place, whereinto none might enter but the High Priest, and where God by the signs of his presence did dwell in darkness, that place being filled with a mist, 1 King. 8. 10. 12. and receiving no light from without; to show that God in his essence is invisible and incomprehensible, and in his glory and majesty inaccessible.  
robbers] Or, burglers.  
enter into it] Namely, Jerusalem.  
defile it] That is, shall sack and destroy it, as a profane and polluted place, without any respect to it, as to a City consecrated to God.  
V. 23. Make a chain] That is, represent unto my people by signs and figures the siege of Jerusalem, as Chap. 4. 1. Others make a chain for a sign of the peoples captivity. See Jerem. 27. 2.  
bloody crimes] That is, of sins that deserve death.  
V. 24. their holy places shall be defiled] Or, they shall inherit their holy places. Which was the Temple, that was divided into three parts, Psal. 68. 35.  
V. 25. Destruction] Heb. cutting off.  
V. 26. Mischief shall come] Psal. 42. 7. Jer. 4. 20.  
they seek a vision] In the midst of these great troubles they shall require some counsel, direction, or comfort from the Prophets: But not onely prophesy, which is an extraordinary gift, shall fail them; but also the ordinary preaching of Gods Word▪ and all good advice and provision of human wisdom.  
but the law shall perish] Psal. 74. 9. Lam. 2. 9.  
V. 27. hands of the people] The people shall be so dismayed that they will be able to do nothing in their own defence.  
according to their deserts] Heb. with their judgements.   

CHAP. VIII.  
Vers. 1. SIxth year] Of the captivity of Jeconiah, Ezek. 1. 2.  
sixth month] Which containeth part of August and part of September.  
hand of the Lord] As Chap. 1. 3.  
V. 2. of fire] As Chap. 1. 27.  
of amber] Chap. 1. 4.  
V. 3. put forth] Dan. 5. 5. All this was done in a mental vision, and not really in body.  
inner gate] That is, to the door of the gate of the inner Court, See Chap. 10. 3. or Priests Court, namely, of Solomons Temple: and right over against, an other gate by which they went into the outward court, or the peoples court.  
image of jealousy] It is very uncertain what idol this was; but it is plain it was a very abominable one, as the idol of Baal was, to which the people bare great devotion: and it is called the image of jealousy, because it was the principal object of the peoples spiritual adultery. See Jerem. 7. 30.& 23. 11.& 32. 34.  
V. 4. saw] Chap. 1. 23.& 3. 23.  
in the plain] red Chap. 3. 22.  
V. 5. of the altar] Namely, of burnt-offerings, which being in the middle of the inner court, the three doors of this court were by direct line opposite to the said altar in equal distance. And therefore it is not known why the Northern gate should be so called peculiarly, unless this name was given it, when Ahaz removed the Altar out of it place, and did set it near to this gate, 2 King. 16. 14.  
V. 6. from my sanctuary] For God will not be where idols are.  
V. 7. of the court] Namely, the Priests court.  
a hole] To signify, as it seemeth, the Jews carelessness, in preserving, and repairing Gods Temple.  
in the wall] He seemeth to mean the wall that was on the one side of this portal, where the door-keepers chambers were, Ezek. 40. 10.  
V. 8. a door] It is likely that this chambers ordinary door was shut: and that this door was on some other part of the chamber, by which the idolaters came secretly into this chapel of idols.  
V. 10. creeping things] A kind of idolatry taken from the Egyptians.  
abominable beasts] Which were forbidden in the Law, Lev. 11. 4.  
V. 11. men of the ancients] Thus they that should have kept all the rest in the fear and true service of God, were the ring-leaders to all abominations, and by their example pulled others from God.  
a thick cloud] It was in such abundance.  
V. 12. do in the dark] For besides their common idolatry, they had particular service, which they had in secret chambers.  
The LORD seeth us not] Chap. 9. 9. He takes no more care of us, he hath forsaken both us and the land, wherefore we will fly to the Gods of other nations which do relieve them, and since he hath renounced us, we will also renounce him. See 2 Chron. 28. 23. Jer. 44. 17.  
V. 13. greater abominations] Wicked idolaters proceed from evil to worse. 2 Tim. 3. 13.  
V. 14. to the door] Namely, the door of this Northern portal, which was opposite to the Priests court.  
Tammuz] The Jews writ that this was a Prophet of the idols, who after his death was once a year mourned for in the night. Others have thought it to be the Egyptians Osiris, which according to some Authors, was the same as Adonis, lamented every year at certain times by the women with very unseemly ceremonies.  
V. 16. inner court] Into which it was lawful for none but Priests to go. Whereby may be gathered that these were such idolaters as worshipped the sun, which is confirmed by Ezekiel 9. 6.  
the porch] Which was in the frontispiece or forepart of the Basilick of the Temple. 1 King. 6. 3.  
five and twenty men] Chap. 11. 1.  
backs toward the temple] For a sign that they had utterly renounced God and his service.  
the sun toward the east] Deut. 4. 19. 2 King 23. 5. 11. Job 31. 26. Jer. 44. 17.  
V. 17. Is it a light thing to the house of Ju●ah, that they commit the abominations] Or, Is there any thing lighter then to commit. Or, Is it lighter. This question is a strong negation, See Gen. 18. 17. The meaning is, that the Jews thought nothing lighter, although these abominations against the first table were the most grievous and fearfullest, yet there was no command so great, which the Jews thought not light of, to transgress it.  
for] Or, that.  
with violence] By oppression of the innocent and of the poor; which is done either in common, by unrighteous judgement; or in particular, by all kind of injustice.  
to provoke] In profaning my Temple.  
they put the branch to] {αβγδ}, is a branch of a three, so is the Hebrew word taken, Numb. 13. 24.& Chap. 15. 2. and here is set forth a practise of Heathenish idolaters, in worshipping the sun, which they call upon, because it quickeneth the fruits, and makes them ripe, in token whereof they kiss the branch, or the hand, as Job 31. 26, 27. So did they to Bacchus, 2 Maccab. 6. 7. Some say it is a term taken from travellers, who passing through thick woods or hedge rows have oftentimes boughs that hit them on the face. The meaning is, seeking to despite me, all the harm redounds to themselves, Jer. 7. 19. Others, they bring the stink to their noses: that is to say, they offend themselves by committing such abominations.  
V. 18. eye shall not spare] Chap. 5. 11.& 7. 4.  
cry in my ears with a loud voice] Prov. 1. 28. Isa. 1. 15. Jer. 11. 11. Mic. 3. 4.   

CHAP. IX.  
Vers. 1. CAuse them that have charge over the city] The visitations of the city draw near. That is, the time to take vengeance. When the visitors are called for, the visitation will be kept.  
even every man] In this vision, being a figure of what was done on earth, God speaks to his Angels, executioners of his judgements: by which are meant the Chaldeans, instruments of the Jews destruction.  
V. 2. six men] Which were Angels in the similitude of men, as Gen. 18. 2. Act. 1. 10. who with him that had the inkehorn were seven, a number much used in such Commissions, Rev. 1. 4.& 5. 6.& 8. 2. Some have thought that by these six Angels were meant the six chi●fe Commanders under the King of Babylon, who did invade and take Jerusalem, Jer. 39. 3. See 2 Chron. 29. 21.  
higher gate] Every ga●e belonging to the courts of the Temple had a portal belonging to it, which was a great building  
that had two overtures, with a gallery or entry between, one of these doors was towards the outward court, the other towards the inner court: Now the plain on the out side being lower, the gate was likewise lower, and that of the inner court was higher, and they went up to it by steps, Chap. 40. 18. 2 King. 15. 35.  
which lieth toward the north] Heb. which is turned. To signify Chaldea, which lay northward from Judea, from whence came the desolation which is here described. Jer. 1. 13.  
a slaughter-weapon] Heb. a weapon of his breaking in pieces.  
one man] By whom Christ our Mediator and Saviour seemeth to be signified both from his effects which are after set down, and also by his apparel which the high sacrificer used, Exod. 28. 42, 43. Lev. 6. 10.& 16. 4. Others say he was a created Angel, Chap. 10. 2. who among the rest was a Minister of grace, and therefore he is not here set forth armed, but in a priestly habit.  
among them] Heb. in the midst of them. But none of the six, v. 2. because those every of them had weapons, and were ordained to destroy the wicked: but this had a Writers inkehorne.  
inkehorne] To mark them in the fore-head that mourned for the sin of the City▪ v. 3. that they might be kept safe. That falleth out in Jeremy, Baruc, Abdemelech, and such godly: So in the spiritual fall from the faith to idolatry, which the Apocalyps revealeth, an Angel cometh from the East, and sealeth a great number, who make seven Trumpeters against King Abaddon, Apoc. 7. 8. 9.  
by his side] Heb. upon his loins.  
brazen altar] Namely, the Altar of burnt-offerings, Exod. 27. 2. Now these Angels do here present themselves, as it were to receive their commission from God coming out of his Temple.  
V. 3. glory of the God] Namely, the son of God appearing upon the ●hariot which was the throne of glory, Chap. 1. 3.& 3. 23. seen by the Prophet in the Court, as visiting his house and the Jews inquitie in it, Chap. 8. 4. Now he cometh out to the gate of the Temple for to pronounce the sentence.  
was gone up] It is not likely that the son of God did go off from the Chariot, but the meaning is, that he raised himself above the Cherubims which were about the Chariot, and by that motion gave the Cherubims, and all that frame, warning for to move. See Ezek. 1. 11. 20.& 10. 4.  
and he called to the man] Namely, the son of God, who sate upon the Throne, Chap. 1. 26.  
V. 4. set a mark] Heb. mark a mark. All this happened in vision, for a figure of the distinction which God makes in his general judgements, between his elect and believers, and the wicked.  
that sigh] He sheweth what is the manner of Gods children whom he marketh to salvation; to wit, to mourn and cry out against the wickedness which they see committed against God.  
V. 5. mine hearing] Heb. mine ears.  
V. 6. Slay utterly] Heb. to destruction.  
the mark] Thus in all his plagues the Lord preserveth his small number, which he marketh▪ as Exod. 12. 23. Rev. 7. 3. but the chief mark is the spirit of adoption, wherewith the heart is sealed up to life everlasting.  
and begin] 1 Pet. 4. 18.  
my sanctuary] Namely, at the Priests and other sacred Ministers, who had defiled themselves with idolatry, Chap. 8. 11. 16.  
the ancient men] Chap. 8. 11.  
V. 7. Defile the house] Make a slaughter there, and bear no respect to the holy place: for according to the law a place was defiled by a dead carcase, or by blood spilled therein.  
the courts] There were two courts, the inward, and the outward; whereof that was name the court of the Priests, this of the people, 2 Chron. 4. 9.  
V. 8. Ah, Lord God] This declareth that the servants of God have a compassion, when they see his judgements executed.  
V. 9. residue of Israel] That is, of the Tribe of Judah.  
Israel and Judah] The conjunction copulati●● seemeth to be put by way of interpretation, so that the former word is expounded by the latter: Or it may be said, that among the tribe of Judah, some of the ten tribes did remain.  
full of blood] Heb. filled with. That is, with all kind of wickedness, red Isa. 1. 15.  
perverseness] Or, wresting of judgement.  
The LORD] Chap 8. 12.  
V. 10. mine eye shall not spare] Chap. 5. 11.& 7. 4.& 8. 18.  
V. 11. reported] Heb. returned the word.   

CHAP. X.  
Vers. 1. FIrmament] Chap. 1. 22.  
cherubims] Which in the first chapter, vers. 5. he called four living creatur●s.  
a sapphire ston] Chap. 1. 26. Heb. As a sapphire-stone, as the appearance of the likeness of a throne, appeared over them; to wit, Christ shewed his glory upon the Throne. The truth of this supply of the word, Jehovah, is perceived by the next Verse.  
V. 2. man clothed] Of whom, Chap. 9. 2.  
thine hand] Heb. the hollow of thine hand.  
coals of fire] Wh●rewith the pavement seemed to be strewed that way as the Chariot w●nt. A sign of Gods Majesty, namely in wrath and judgement, who is a devouring fire, which devoureth the wicked, and such as are his enemies, Psal. 18. 8, 13.  
the city] This signified that the city should be burnt; which visionie fire of Ezekiel took effect three hundred ninety yeeres from Israels sin under Jeroboam.  
V. 3. cherubims] With all the rest of the frame the wagon.  
right side] As forsaking the keeping of the entrance of the Temple.  
went in] Namely, under the Cherubims for to take some of the fire-coales.  
cloud] That cloudy darkness in which was hidden this apparition of Gods glory, an ordinary token of the presence of it, Exod. 40. 34. Num. 9. 15.& 16. 42. 1 King. 8. 11. Ezek. 1. 4.  
inner court] Namely, the priests Court; at the entrance of which▪ God coming out of his Temple, did make as it were his first resting place, to show that he did yet give his people time for to repent.  
V. 4. glory of the Lord] Namely, the son of God in thi● glorious apparition. See Chap. 9. 3.  
went up] Heb. was lifted up.  
threshold of the house] To wit▪ of the Priests Court, at the coming out of which he restend the second time as he went away.  
house] Namely, that part of the sacred buildings where the Chariot stayed.  
court] To wit, the Priests Court.  
V. 5. sound] Chap. 1. 24.  
utter court] That is, the peoples Court, which way the Lord was going as he departed out of his Temple.  
voice] Namely, as thunder, Psal. 29. 3, 4, 5.  
V. 7. stretched] Heb sent forth.  
V. 9. beryll-stone] Chap. 1. 16.  
V. 11. When they went] Chap. 1. 17.  
head] According to some he meaneth the Cherubim which stood by each wheel: But it is bett●r to be understood of him that sate upon the Throne, who guided the whole Chariot by an universal and equal inspiration, Chap. 1. 12. 20, 21.  
V. 12. whole body] Heb. flesh. The meaning is, this vision was in all parts alike to that of Chap. 1.  
wheels] Namely, the outward circled of them, Chap. 1. 18.  
that they four had] Chap. 1. 18.  
V. 13. it was cried unto them, &c.] Or, they were called in my hearing, wheel, or galgal. What was commanded them is not here set down: But all this seems to signify nothing else, but that the wheels did absolutely obey the son of God, as well as the Cherubims, who had life in them, and that they received all their motion from him.  
V. 14. And every one] Chap. 1. 10.  
cherub] Seeing that Ezek. 1. 10. among the four faces there is an Oxes face, in stead of which here is set down a Cherubs face; we must know that Cherub signifieth properly the figure of an ox, under which hieroglyphically was represented an Angel: As indeed in the syriac tongue the word Cherub is taken from a word which signifieth drawing the plough, which is the ox his proper labour.  
V. 15. living creature] Chap. 1. 5.  
V. 17. spirit of the living] Or, of life. Chap. 1. 12, 20, 21. There was one consent between the Cherubims and the wheels.  
V. 18. Then the glory of the Lord] Chap. 10. 4.& 9. 3.  
stood over the Cherubims] The third resting place at his departure out of his Temple.  
V. 19. the cast-gate] Namely, at the people court, which was the first coming in of the Temple.  
V. 20. the li●ing creature] That is, the whole body of the four living creatures, or Cherubims, for all four were of one and the same kind.  
and I knew that they were the Cherubims] It seems that the Prophet did not know certainly till now, that these were Angels, represented in the like figures as those that were in the Temple.   

CHAP. XI.  
Vers. 1. THe spirit lift me up] In vision I thought I was carried up into the air from the Priests court to the east gate of the court of the people.  
five and twenty men] These are not the same as they that were spoken of, Chap. 8. 16. But these seem to be the Senate of Jerusalem, which was composed of four and twenty, as their president which was the governor or president of the city. See Rev. 4. 4. which Senate did often use to come together at the gate of the Temple, as Jer. 26. 10.  
V. 2. Then said he unto me] Namely, the Lord, who sate upon the throne as chief of this vision.  
V. 3. It is not near] Or, It is not for us to build houses near. There is no likelihood that these Prophets predictions concerning the taking and desolation of Jerusalem should happen so soon; wherefore without taking any more care about it, let us take our ease; the storm is fallen, and hath spent its rage upon the Jews which are already gone into captivity with Jehoiakim. See Isa. 29. 11. Ezek. 12. 22. Amos 6. 3. 2 Pet. 3. 4.  
cauldron] questionless these people did make a scoff at Jeremiahs prophesy, Chap. 1. 13. by which Jerusalem was likened to a pot, and the Chaldeans to a fire, thereby profanely gathering, that if that be the pot, we shall be the flesh, and shall remain in it, and shall not be driven out till the hour of our death come,( as the flesh is not taken out of the cauldron till it be sod) as these Prophets contradicting one another, threaten us.  
V. 4 prophesy against them] Namely, in vision, using such gestures, and doing as if thou wert in Jerusalem speaking to this people.  
V. 5. And the spirit] Chap. 1. 3.& 2. 2.  
V. 6. Ye have multiplied] This may as well be referred to the murders and violences committed by the Inhabitants of the city, as to the occasion which they had given, through their perfidiousness to the King of Babylon, and their obstinacy in not yielding to him according to Gods command, to cause a very great number of people to die by famine, and pestilence.  
V. 7. Your slain] Chap. 24. 3, 6, 10, 11. Mic. 3. 3.  
they are the flesh] They indeed shall remain there; but you chief and heads shall be carried out to be slain, Jer. 39. 6.& 52. 10.  
V. 8. Ye have feared the sword] Isa. 66. 4. Jer. 42. 16. Prov. 10. 24.  
V. 9. hands of strangers] That is, of the Chaldeans.  
among] Or, upon.  
V. 10. the border of Israel] That is, in Riblah, 2 King. 25. 6. which city was placed in the land of Hamath, 2 King. 23. 33.& Jer. 39. 5. on the northern border of Israel, Numb. 34. 8. Josh. 13. 5. 1 King. 8. 65. See the fulfilling of this prophesy, Jer. 52. 10.  
V. 11. shall not be your cauldron] That is to say, ye shall not remain in it.  
V. 12. for ye have not] Or, which have not walked.  
V. 13. when I prophesied] The Prophet saw this sudden death in Vision, as an execution of the fore-said threatenings, whereupon he feared that God would presently destroy every thing.  
fell I down] Chap. 9. 8.  
V. 15. thy brethren] They that remained still at Jerusalem, thus reproached them that were gone into captivity, as though they were cast off and forsaken of God, and they that remained thought themselves alone Gods people, and heires of all the privileges of his grace.  
V. 16. yet will I be to them] That is, they shall have from me really, and in spiritual virtue, that which was figured by the material Sanctuary in Jerusalem, namely the presence of my grace and favour, my protection, comfort, and conduct of my Spirit, &c.  
a little sanctuary] Heb. Little is after Sanctuary, and it may be red, yet will I be to them a sanctuary for a little( to wit, time) in the country where they shall come; namely, for those 70. yeares in Babylon, Jer. 25. 11.& 29. 10.  
V. 17. I will even gather you] Under the corporal return from the captivity is also understood the spiritual gathering together of the Church under the messiah.  
V. 19. I will give them one heart Jer. 32. 39. Chap. 36. 26.  
a new spirit] Psal. 51. 12.  
stony heart] Zach. 7. 12.] Meaning the heart whereinto nothing can enter and regenerate them, giving them a will pliable to my Word and Spirit: Sensible of my motions, and acts of mildness or severity, soft and ready to receive my grace.  
V. 21. whose heart walketh] Who cannot turn by any good reason, or sound judgement, from their foolish inclination to idolatry.  
I will recompense] Chap. 9. 10.  
V. 22. the cherubims list up their wings] This was a sign of Gods total departure out of Jerusalem.  
V. 23. from the midst of the city] Namely, from the East gate of the Temple, where he had restend the third time, Chap. 10. 19.  
and stood] This is Gods last step at his departure, by which is signified that God would yet make one trial more, to see if the people would call him back by invocation, and lively repentance: Or, that God being gone out of the city, stood there to be present at, and see the ruin of it: See the promise of his returning upon the self-same hill, Zach. 14. 4.  
the mountain] Which is the mount of Olives, 2 Sam. 15. 30.  
V. 24. by the spirit of God] Not corporally, nor in a dream and natural imagmation, but in a divine and supernatural rapture, caused by the Holy Ghost.   

CHAP. XII.  
Vers. 2. HAve eyes to see] Isa. 6. 9.& 42. 20. Which is taught and illuminated in the knowledge of my will, but make no use of this gift, but doth out of mere malice withstand it, and endeavours and strives as much as it can to put it out; wherefore the sin is so much the more aggravated, Joh. 9. 41. Ephes. 4. 18.  
V. 3. prepare thee] This is a sign, whose interpretation is set down, vers. 10, 11.  
stuff] Or, instruments. As thy hat, thy cloak, thy shoes, and thy staff, &c. See mat. 10. 9, 10.  
they be a rebellious house] Because they are not touched with thy plain ordinary preaching, therefore add this express sign thereunto.  
V. 4. bring forth thy stuff] Take all these things which thou hast prepared out of thy chests, to have them all ready at thy need.  
as they that go forth into captivity] Heb. as the goings forth of captivity.  
V. 5. Dig thou through] Heb. Dig for thee.  
the wall in their sight] Of the court of the house.  
V. 6. in the twilight] Now by night Zedechias fled through the Kings garden, and through the gate between the two walls; and he went through the fields: the Chaldeans took him at Jericho, brought him to Riblah, condemned him, slay his children before his eyes, and brought him to Babel: but he never saw Babel, being made blind before.  
a sign unto the house of Israel] Thus the wheels of Gods government appear full of eyes, that so accordingly ruled Zedechia's case.  
V. 7. digged through the wall] Heb. digged for me.  
V. 9. What dost thou] Do not they deride thy doings?  
V. 10. This burden] A prophetical sign of threatening, and calamity, Isa. 13. 1.  
prince in Jerusalem] Namely, Zedechiah.  
among them] To wit, among the inhabitants of Jerusalem.  
V. 11. I am your sign] Chap. 4. 3. Isa. 8. 18.  
they shall remove] Heb. by removing go into captivity.  
captivity] That is, into the Babylonish captivity. See the accomplishment of this, 2 King. 25.  
V. 12. prince that is] To wit, Zedechiah with his Courtiers shall fly in the night-time, by some secret gate, which ordinarily was walled up, and then opened: and in the habit of a poor traveller, his face covered, either that he might not be known; or by reason of sorrow and grief: see 2 King. 25. 4. Jer. 39. 4.  
V. 13. net also will I spread] Chap. 17. 20. When the King shall think to escape by flying, I will take him in my net, as Chap. 17. 20.& 32. 3. by sending after him the Chaldean souldiers, which shall pursue and catch him, 2 King. 25. 5.  
not see it] For his eyes were put out at Riblah, 2 King. 25. 7.  
V. 14. And I will scatter] 2 King. 25. 5.  
draw out the sword after them] Chap. 5. 2. 12.  
V. 16. a few men] Heb. men of number. That is, which may easily be numbered; or few in number, as Gen. 34. 30.  
declare all their abominations] That is, confessing their sins and idolatries, give testimony for Gods judgements against them.  
V. 18. eat thy bread with quaking] That is, in the taking of thy food, seem to be an affrighted, and perplexed person.  
V. 19. people of the land] Namely, the common sort of people of Judah, which are in captivity.  
They shall eat their bread with carefulness] During the distress of the siege; by the means of which, and after which all the country shall be wasted, according to my decree.  
that her land] Belonging to Jerusalem.  
all that is therein] Heb. the fullness thereof.  
V. 22. saying] Chap. 11. 3. Amos 6. 3.  
The dayes are prolonged] Of Gods judgements, foretold by the Prophets, shall either be prolonged or disannulled and brought to nothing. Because they did not immediately see the prophecies accomplished; they contemned them as though they should never be fulfilled.  
V. 23. effect of every vision] That is, the things foretold and signified by the visions.  
V. 24. there shall be no more] I will confounded and disannul all false prophecies, made according to every ones fancies, and for to gain favour; by the accomplishment of my true prophecies.  
vain vision] Chap. 13. 23.  
V. 27. for many dayes to come] 2 Pet. 3. 4. That is, it shall not come to pass in our days, and therefore we care not for it: thus the wicked ever abuse Gods patience and berugnitie.   

CHAP. XIII.  
Vers. 2. THem that prophecy out of their own hearts] Heb. them that are prophets out of their own hearts.  
hearts] Jer. 14. 14.& 23. 16.  
V. 3. follow their own spirit] Heb. walk after. That do meddle with prophesying of their own proper motion, being driven thereunto by their own carnal affection, and declare nothing but their own imaginations and inventions.  
and have seen nothing] Or, and things which they have not seen.  
V. 4. foxes] Which have spoiled the Lords Vine-yard, as Foxed do, when the enclosures of mud walls, as are made in those Countreys, are broken down, Cant. 2. 15.  
deserts] Heb. in dry places. Where no poultry or other birds are to feed on, whereupon being hungry they greedily gape after prey.  
V. 5. Ye have not gone up] Manners of speech taken from siegers, in which the duties of Captains are to repair and fortify the place, and then stand to defend it, if there be any breach made. The true strength of the Church is faith, obedience, piety, &c. The defence is invocation, intercession, repentance, and zeal to repress the wicked, &c. Psal. 106. 23. 30. Chap. 22. 30. The false Prophets are here reproved for failing in both these duties, Psal. 106. 23.  
gaps] Or, breaches.  
made up the hedge] Heb. hedged the hedge.  
day of the LORD] Of his judgements.  
V. 6. word] Namely, their false predictions.  
V. 7. saith it] Ye promised peace to this people, and now ye see their destruction: so that it is manifest, that ye are false Prophets. See Jer. 23. 21. 31.  
V. 9. they shall not be] I will root them out of the world, so that they shall not onelyl be debarred from having any voice in public Assemblies, as the Prophets in those dayes had, Jer. 26. 7. that they shall not so much as be members of the people, which were all numbered, and set down, Exod. 30. 12. Nor they shall not be suffered to dwell the holy Land. which was not denied even to strangers.  
assembly] Or, secret, or counsel.  
V. 10. Peace] Jer. 6. 14.& 8. 11.  
built up a wall] Or, a slight wall. Whereas the true Prophets prophesied the destruction of the city to bring the people to repentance; the false prophets spake the contrary, and flattered them in their vanities: so that what one false prophet said,( which is here called the building of the wall) an other false prophet would affirm, though he had neither occasion nor good ground to bear him.  
daubed it with untempere mortar] Chap. 22. 28.  
V. 11. overflowing shower] Hereby are meant Gods extreme judgements.  
V. 12. shall it not be said unto you] You will bear the just reproofs of your flattering predictions.  
V. 14. midst thereof] You shall be enfolded in the ruins of it.  
V. 15. untempored mortar] Whereby is meant whatsoever man of himself setteth forth under the authority of Gods word.  
The wall is no more] I will presently destroy both the wall and the daubers thereof.  
V. 17. which prophecy] See vers. 2.  
V. 18. women that sow] They were certain false Prophetesses, that did use these signs and ceremonies after the manner of the Prophets: and it should seem that the pillows were a sign of peace and ease for the one; and the vailes of mourning and calamity for the other: according to the custom of covering their faces in the like cases, 2 Sam. 15. 30.& 19. 4. Esth. 6. 12.& 7. 8. Job 9. 24. and to this, that which is spoken verse 19.& 22. seems to have relation.  
to all] Indifferently to whom they please, without regarding either Gods will, or the worth, or unworthiness of men.  
arm-holes] Or, elbows.  
every stature] Namely, of all conditions and qualities, great and small, young and old.  
hunt souls] To ensnare them in error, and consequently in perdition, at their pleasures.  
V. 19. pollute me] Ma●ing me the author and maintainer of your lies, and deceits, without any respect to my most holy Name.  
handfuls of barley] For any slight reward, Mic. 3. 5.  
slay the souls] D●nouncing death and unhappy chances to good men, and raising persecution against them among the people: and contrariwise promising life and prosperity to wicked men, and defending them against the justice of men.  
V. 20. Behold, I am against your pillows] I will quickly cause you and your false ceremonies to perish.  
to make them fly] Or, into ga●dens.  
souls that ye hunt] That is, to cause them to perish, and that they should depart from the body.  
V. 22. heart of the ri●hteous sad] By threatening them that were godly, and upholding the wicked.  
strengthened the hands of the wicked] ●er 23. 14.  
by promising him life] Or, that I should save his life. Heb. by quickening him.  
V. 23. see no more vanity] I will root you out, that you may no more seduce my people with your deceits.   

CHAP. XIIII.  
Vers. 1. CErtain of] Chap. 20. 1.  
elders of Israel] Namely, of the heads of the people that were in Babylon.  
sat before me] He sheweth the hypocrisy of the idolaters, who will dissemble to hear the Prophets of God, though in their hearts they follow nothing less then their admonitions: and also how by one means o● other, God doth discover them.  
V. 3. idols] The word signifies dung: such are idols, base things, or dunghill deities: and as dung offends a mans eyes and nose, so do idols offend God; yet idolaters will make their hearts temples for them.  
put the stumbling-block] They are not onely idolaters in heart, but also worship their filthy idols openly, seeking out objects and baits fitting to nourish and kindle that wicked inclination to idolatry, and catching occasion to fulfil it. See Zeph. 1. 3. Or they themselves, by their sins, will be the causers of their own ruin, Chap. 18. 30.  
should I be inquired of at all by them] Being such, is it not a mere hypocrisy and scoff in them, to come to me to ask for help and counsel, in their distress, seeing their hearts are separate from me, and being the onely causers of the evils which they suffer? Other say, and shall I answer them when they seek me?  
V. 4. prophet] To inquire of things which the Lord hath appointed to come to pass.  
according to the multitude of his idols] As his abomination hath deserved, that is, he shall be lead with lies according as lye delighted therein, 2 Thess. 2. 10. Others, his idols shall not shut up or close my mouth, but they shall rather open it to denounce the sentence of punishment against him.  
V. 5. That I may take] That is, my answers shall be like so many snares to their consciences convinced by my word, and thereby will I keep them, as it were, shut up in expectation and fear of my unavoidable judgements. Or, I will give them over to the delusion of their own hearts, as their idols lead them, 2 Thess. 2. 11.  
V. 6. yourselves] Or, others.  
V. 7. separateth himself] Like unto a harlot that separateth her self from her hu●band: see Hos. 4. 14.& 9. 10.  
by myself] Not according to his design that asketh the question, nor according to the Prophets judgement: but according to my most holy truth and justice.  
V. 8. set my face] Lev. 17. 10.  
a sign and a proverb] Deut. 28. 37. Chap. 5. 15. Namely, for a spectacle of my judgements, of whom every body shall speak.  
V. 9. if the prophet be deceived] The Prophet declareth that God for mans ingratitude raiseth up false prophets to seduce them that delight in lies rather then in the truth of God; and thus he punisheth sin by sin, 1 King. 22. 20. 22. ●●d destroyeth as well those prophets as that people, vers. 10. See Job 12 16 Jer. 4 10. 2 Thess. 2. 11.  
have deceived that prophet] 1 King. 22. 23.  
I will stretch out mine hand] Though he doth but what I by my secret providence have suffered him to do, yet will I punish him, because he sinneth against my law, which is the rule of human actions.  
V. 11. Israel may go no more astray] Thus Gods judgements against the wicked, are admonitions to the godly, to cleave unto the Lord, and not to defile themselves with the like abominations.  
V. 13. land sinneth] The meaning is, when I have resolved to punish a land with some kind of scourge, I will not forbear to do it for any manner of intercession: how much less then can I be appeased now who have decreed a general punishment of all manner of evils to fall upon Jerusalem for their extreme suins? Jer. 7. 16.& 11. 14.& 14. 11.  
then will I stretch] Or, and I stretch.  
and will break] Or, and break.  
staff of bread] Levit. 26. 26. Chap. 4. 16.& 5. 16. Isa. 3. 1.  
and will sand] Or, and sand.  
and will cut] Or, and cut.  
V. 14. Though these three men] Jer. 15. 1.  
Noah, Daniel, and Job] Though Noah and Job were now alive, which in their time were most godly men,( for at this time Daniel was in captivity with Ezekiel) and so these three together should pray for this wicked people, yet would I not hear them: red Jer. 15. 1.  
righteousness] Meaning, that a very few( which he calleth a remnant, vers. 22.) should escape these plagues, whom God hath sanctified and made righteous: so that this righteousness is a sign that they are the Church of God, whom he would preserve for his own sake.  
V. 15. spoil it] Or, bereave.  
V. 16. in it] Heb. in the midst of it.  
V. 19. blood] That is, by some great slaughter.  
V. 21. For thus] Or, Therefore thus. That is, I do allege all these examples of particular scourges to conclude, that I shall much less be entreated when I shall resolve to join them all together, for a deluge of evils, which are brought to the height.  
How much more] Or, Also when.  
four sore judgements] Chap. 5. 17.  
V. 22. a remnant] red Chap. 5. 3.  
come forth unto you] Within a very short time they shall be brought hither to Babylon into captivity like as you are.  
comforted concerning the evil] When ye shall know their grievous sins, you will have cause to aclowledge Gods justice, and strengthen yourselves against the scandal of this destruction, and give glory to God.   

CHAP. XV.  
Vers. 2. AMong the trees of the foreste] Which bringeth forth no fruit, no more then the other trees of the foreste do: meaning, that if Jerusalem, which bare the name of his Church, did not bring forth fruit, it should be utterly destroyed. Others, a Vine that is planted, and liveth, is indeed of more value and excellency then other trees; but being pulled up, the wood thereof is worse to burn then any other wood, or unfit for any use.  
V. 4. is it meet] Heb. will it prosper.  
V. 5. meet for no work] Heb. made fit.  
V. 7. And I will set my face] Levit. 17. 10. Ezek. 14 8.  
one fire] Though they scape one danger, yet they shall fall into another: as 1 King. 19. 17. Amos 5. 19.  
V. 8. committed a trespass] Heb. trespassed a trespass. Chap. 14. 13.   

CHAP. XVI.  
Vers. 2. CAuse Jerusalem to know] Namely, the remnant of the Jews which are in Jerusalem, which represent the whole body of the Nation and State.  
V. 3. Thy birth] Heb. cutting out, or habitation. Though you be of Abrahams race, yet you are so degenerate, that you deserve rather to be called Ammorites and Hittites, which were two accursed and execrable Nations: see Isa. 1. 10. Hos. 12. 8. Joh. 8. 33. 37. 40. Rom. 2. 28.& 9. 7, 8.  
V. 4. nativity in the day thou was born] Hos. 2. 3. An allegory continued in all this Chapter: wherein the peoples estate temporal and spiritual is represented by a wretched maid, married, exalted, and enriched through mere grace: when I called Abraham, of whom thou wast born, from Ur of the Chaldees, his father Terah was an idolater, Josh. 24. 2. If the peoples birth be referred to the time when it came to some form and perfection of a Nation, and was brought from Egypt, the multitude of Israel forsook not the idols of Egypt, Ezek. 20. 8.  
thy navel was not cut] terms taken from that which useth to be done to little children newly born, to show that the people had no human help nor assistance, but were utterly forsaken in their misery.  
to suppling thee] Or, when I looked upon thee.  
thou wast not salted at all] Salt being used about these little creatures, to bathe and rub them, to dry up, cleanse and strengthen the body of the child.  
V. 6. when I passed by thee] Hereby seems to be shown that God did not deliver his people presently, but let them lye a long time in misery in Egypt, amid sundry bloody persecutions, preserving them still alive, and not suffering them to be destroyed: which is signified by these reiterated words, Live, in thy blood.  
polluted in thine own blood▪] Or, trodden under foot. Being thus in thy filthiness and forsaken of all men, I took thee and gave thee life; whereby is meant, that before God wash his Church, and give it life, there is nothing but filthiness and death.  
V. 7. I have caused thee to multiply] Heb. made thee a million. Exod. 1. 7.  
excellent ornaments] Heb. ornament of ornaments.  
thy breasts are fashioned] He continueth the same figure of a maid, that is now come to age to have a husband: to signify the time appointed by God to set his people at liberty, and honour them with the title of being his Church, and to make his Covenant with them in Horeb: as Cant. 8. 8. See Hos. 2. 15.  
naked and bare] Without any honour, or defence, being yet in misery and captivity in Egypt.  
V. 8. I spread my skirt over thee] An ancient ceremony, wherein the husband in sign of the right of property which he obtained in his wife, and for a pledge of his duty of protection, and love, did when he married her, cover her with the skirt of his garment, Deut. 22. 30. Ruth 3. 9. Which was a figure of the righteousness, innocency, and merit of Christ, which hideth all the blemishes of his Church from Gods sight, and protects her; and hereby shows himself to be her head, lord, and husband: which hath at all times been the foundation and sum of the Covenant of grace.  
and covered thy nakedness] These words, as blood, pollution, nakedness, and filthiness, are oft times repeated to beat down their pride, and to cause them to consider what they were before God received them to mercy, favoured them, and covered their shane.  
I swore unto thee] I made a solemn Covenant with thee, that I would take thee to be my people. See concerning the time of the peoples marriage, Jer. 2. 2.  
V. 9. Then washed I thee with water] Corporally I took away from thee all signs and tokens of misery, and of thy former oppression, and enriched thee with my gifts and benefits: and spiritually I purged thee from thy sins, which are the uncleanness of thy soul, in which man is born; and endowed thee with the graces of my Spirit, signified by the anointing which was commonly done after that they had washed, Ruth 3. 3. Luk. 7. 44.  
blood] Heb. bloods.  
V. 10. badgers skin] Which were some way neatly dressed for to make handsome shoes.  
I covered thee with silk] With a curious veil, which maidens bore over thy head.  
V. 12. thy forchead] Heb. thy nose. See touching this kind of ornament, Gen. 24. 47. Isa. 3. 21.  
crown upon thine head] Hereby he sheweth how he saved his Church, enriched it, and gave it power and dominion to reign.  
V. 13. prosper into a kingdom] That is, didst grow up so high, that thou becamest a great and glorious kingdom.  
V. 14. comeliness which I put upon thee] He declareth wherein the dignity of Jerusalem stood, to wit, in that that the Lord gave them of his beauty and excellency.  
V. 15. thou didst trust] Thou art become presumptuous and bold, by reason of the gifts received from me, and wouldest be no longer subject to me, nor contain thyself within the chastity of my service and obedience, but didst choose to live a loose life.  
playedst the harlot] Isa. 57. 8. Jer. 2. 20.& 3. 2, 6, 20. Ezek. 23. 3, 12. Thou hast joined thyself by unlawful covenants, and by imitation of idolatry to profane people, which thou hast drawn to thee, by the greatness of thy state, and the pre-eminency which thou hadst above other Nations.  
pouredst out] Thou hast indifferently, and impudently prostituted thyself. See Chap. 16. 36. Jer. 3. 13.  
his it was] He might satisfy his lust as he would, for thou gavest him free liberty to do it.  
V. 16. high places] Namely, the altars, chapels, and Temples of thine idols, garnished with ornaments and rich tapestry, which I had bestowed upon thee for thine own use. Hos. 2. 8.  
V. 17. of mon] Heb. of a male. Namely, of idols, which were as adulterers to the idolatrous souls; though there were many female idols also.  
V. 19. a sweet savour] Heb. a savour of rest. Burning those offerings, as it were, to appease the idols, as God had appointed they should do to him.  
thus it was] All these things were notoriously known and verified, and they are not to be denied nor excused.  
V. 20. whom thou] Who at their birth were mine, by virtue of my covenant, whereby the whole body of the Nation was as a wife to me, and the particular persons as children; wherefore thou shouldst have consecrated them to me.  
and these hast thou sacrificed] 2 King. 16. 3. Psal. 106. 37. Isa. 57. 5. Chap. 20. 26.  
to be devoured] Heb. to devour. Meaning by fire, red Lev. 18. 21. 2 King. 23. 10. Jer. 7. 31.  
V. 21. for them] Namely, for the images of the aforesaid idols.  
V. 22. in all thine abominations] Thine unbridled idolatry hath been accompanied with an infamous ingratitude and presumptuous confidence, that thou couldst no more fall into thy former misery.  
V. 24. thou hast also] Like to an unchaste woman, who after she hath used dishonesty privately with some particular men, doth also prostitute her self publicly in a brothel house; whereby is meant idolatry that is commonly practised, and allowed by public authority. See Isa. 3. 9.  
eminent place] Or, brothel house.  
and hast made thee an high place] Isa. 57. 5, 7. Jer. 2. 20, 23.& 3. 2, 6.& 13. 27.  
V. 26. the Egyptians] He noteth the great impiety of this people, who first falling from God to seek help of strange nations, did also at length embrace their idolatry, thinking thereby to make their amity more strong. See Chap. 8, 10, 14. and 23. 19.  
great of flesh] A figurative term taken from the shameless desires of lascivious unchaste women, Chap. 23. 20. to signify that the power and wealth of Egypt did entice the people to desire to adhere, and to be linked unto them.  
V. 27. have diminished thine ordinary food] I have weakened thy estate, and taken away the abundance of my blessings from thee.  
the daughters] Or, the cities. Namely, to the cities and people. See 2 Chron. 28. 18.  
are ashamed] They detest and abhor thine unconstant and wavering idolatry, they holding themselves constant to their ancient idolatry, which was first established. See Jer. 2. 10, 11, 33.  
V. 28. Thou hast played the whore] 2 King. 16. 7, 10. 2 Chro. 28. 23. Jer. 2. 18, 36. Ezek. 23. 12.  
V. 29. unto Chaldea] Chap. 23. 14, 15.  
V. 30. weak is thine heart] weakened and melted in spiritual lust, which worketh the same effect in the souls, as bodily lust doth in the bodies, extinguishing all manner of true virtue in them, and effeminating them to a base and sensual esteem of God and his service, and weakening the true worship of him in spirit and truth.  
an imperious whorish woman] That is to say, licentious, unbridled, and uncorrigible; that taketh liberty to do what she pleaseth.  
V. 31. In that thou buildest thine] Or, in thy daughters is thine, &c.  
thou scornest hire] As much as to say, thou hast not been sought after, nor solicited, nor rewarded, nor payed; but thou thyself hast solicited and paid thine adulterers, which in a woman is the extreme of impudence. See 2 King. 16. 7, 8. 2 Chro. 28. 21. Isa. 30. 6. Hos. 8. 9.  
V. 33. ●irest] Heb. bribest.  
V. 34. and in that thou givest] No body hath desired nor solicited thee: so is the sin of the people aggravated, who without any bodies inducement, of their own proper motion were run into idolatry. See Jer. 31. 32.  
V. 36. thy filthiness] Heb. thy poison. The meaning is, thou hast sinned without shane, and I will punish thee with infamy and disgrace, even by them with whom thou hast sinned.  
V. 37. thy lovers] Egyptians, Assyrians, and Chaldeans, whom thou tookest to be thy lovers, shall come and destroy thee, Chap. 23. 9. 22, 28.  
I will even gather] Jer. 13. 22, 26. Lam. 1. 8. Ezek. 23. 22, 29. Hos. 2. 10.  
V. 38. as, &c.] Heb. with judgments of.  
break wedlock] I will judge thee to death, as adulteresses, Levit. 20. 10. Deut. 22. 22. and murtherers, Gen. 9. 6. deserve.  
 shed blood] That do murder the children which they do bring forth. Vers 36.  
I will give thee blood] Or, I will make thee all blood.  
V. 39. eminent place] Namely, the city Jerusalem itself, or the whole state where idolatry had been publicly practised, and without control. Vers. 24, 31.  
thy fair jewels] Heb. instruments of thine ornaments.  
V. 40. ston thee] He hath relation to the punishment appointed for adulteresses by the Law, Deut. 22. 24.  
V. 41. they shall burn thine houses with fire] 2 Kings 25. 9. Jer. 52. 13.  
women] Namely, of many kind of people, and nations, whereof the Chaldean Army shall be composed.  
V. 42. my jealousy] I will utterly destroy thee; and so my jealousy shall cease.  
V. 44. so is her daughter] As were the Canaanites, and the Hitties( who were taxed with serving of devills, and sacrificing their children to them, Deut. 18. 9, 10.)& others your predecessors, so are you their successors.  
her husband] Namely, God the creator of all, and law. giver to all, whose knowledge and service those Nations utterly forsook, to worship devils.  
thy sisters] That is, of Samaria and sodom.  
V. 46. elder sister] That is, thou Jewish Nation, and Samaria, that is, the ten tribes, and Sodom are like one another in sinning, even as if ye were one and the self-same mothers daughters. Deut. 32. 32. Isa. 1. 10. Jer. 3. 8.  
left hand] That is, Northward; for the Hebrews call the forepart the East, and the hinder part the West, the left side the North, and the right side the South.  
thy younger sister] Heb. losser then thou.  
V. 47. nor done after their abominations] Thou hast not been contented with imitating and equalling them, but hast gone beyond them.  
as if that were a very little thing] Or, that was leathed as a small thing.  
V. 48. Sodom thy sister] Mat. 10. 15.& 11. 24.  
V. 49. Pride] She had gotten none but temporal excellencies from me, and not the spiritual ones of my Word and Covenant, as thou hadst. And besides, her greatest sin was but against the second Table, and not against the first, as thine is in violating my service.  
V. 50. I took them] Gen. 19. 24.  
as I saw] Or, after I had seen: to wit, their abominations. Gen. 18. 21.  
V. 51. Samaria] Which worshipped the Calves in Bathel and Dan.  
half of thy sins] Because thou receivedst more favours at my hands, and hast been longer suffered, exhorted, corrected; and hast seen my judgements upon the other; therefore thy ingratitude▪ rebellion, and obstinacy cannot be equalized.  
hast justified thy sisters] Made their sins to seem but little ones, and excusable by the excess of thine; and them innocent in comparison of thee. Jer. 3. 11. Mat. 1. 41. 42.  
V. 52. judged thy sisters] Condemned them without any pity as wicked, and not deserving any mercy.  
V. 53. When I shall bring] That is as I will never re-establish those Cities and Nations into their former estate; so shall the Jewish nation never be perfectly restored, after the ruin which shall come upon them by the Chaldeans; in respect of the glory of the Temple, and the state of the Kingdom, and other advantages: but as concerning the spiritual good, the people had always a remainder of grace, and hope of restorement to salvation, Vers. 60. which the other nations had not, Isa. 1. 9.  
the captivity] This word is taken for all kindes of extreme misery, Job 42. 10.  
the captivity of thy captives] Namely, free them from thy servitude, and other continued and successive calamities? See 2 Chron. 33. 11. and 36. 6, 10. Jer. 52. 28, 29, 30.  
V. 54. a comfort] A common kind of speech; as if those other nations had any way been eased, by seeing the Jews as much, or more punished then they were. Lam. 4. 6.  
V. 55. then thou and thy daughters] Meaning that it should never come to pass.  
V. 56. mentioned] Heb. for a report, or, hearing.  
by thy mouth] Thou wouldest not call her punishment to mind when thou wast aloft, to learn by her example to fear my judgements.  
pride] Heb. prides, or excellencies.  
V. 57. discovered] That is, till thou wast brought under by the Syrians and Philistines, 2 Chron. 28. 18, 19.  
Syria] Heb. Aram.  
about her] Which joined with the Syrians, or compassed about Jerusalem.  
despise] Or, spoil.  
V. 58. born thy lewdness, and thine abominations] Heb. born them.  
V. 59. the oath] By which thou hadst bound thyself to me, as a people to their King, and a wife to her husband; as vers. 8. See Deut. 27. 15.  
V. 60. remember my covenant] That is, of mercy and love I will pity thee, and so stand to my covenant, though thou hast deserved the contrary.  
I will establish] Jer. 31. 31, 32. Hos. 2. 19.  
everlasting Covenant] Namely, a spiritual covenant, made with the true Israel in spirit.  
V. 61. Then thou shalt remember] Chap. 20. 43. Thou shalt be touched with true compunction and repentance.  
when thou shalt receive] Namely, when I shall convert the Gentiles, and make them members of the Church,( and perform that great promise, Gen. 9. 27▪) whose body was represented by the old Jewish nation, which was also first employed in the preaching of the Gospel.  
elder and thy younger] More or less ancient, powerful, or noble then thyself.  
for daughters] Gal. 4. 26.  
but not by thy Covenant] Not by virtue of the old, external and outward Covenant, in which the natural Jews onely had part, or such as joined themselves to their religion and ceremonies, Jer. 31. 32. but by virtue of the new, spiritual, and eternal one, grounded upon the messiah, and upon his righteousness, redemption and Spirit, which is made with the whole Israel, according to faith, Gal. 4. 24, 25.  
V. 63. That thou mayest remember] These things are here written and set down, to the end that after thy re-establishment, especially in the time of the gospel, thou mayest give God all the glory for thy deliverance, by a sincere acknowledgement, and confession of thy sins, approving of, and adoring in silence those judgements which had formerly been inflicted upon thee, Rom. 3. 19.   

CHAP. XVII.  
Vers. 2. PUt forth a riddle] Or a figurative speech, representing one thing by another, with a convenient correspondency.  
V. 3. A great Eagle] That is, nabuchadnezzar, Jer. 48. 40. and 49. 22. who hath great power, riches, and many countreys under him, shall come to Jerusalem, and take away Jeconiah the King, as vers. 12.  
divers colours] Heb. embroidering. Hereby is meant Nebuchadnezzars Empire over many nations of divers customs, and languages; or his army composed of several sorts of people.  
unto Lebanon] To Judea, which is oftentimes likened to a wood of excellent trees.  
highest branch] Namely Jehoiachin, lead into captivity, 2 King. 24. 12.  
V. 4. He cropped off] Hereby is signified the captivity of the chief of the kingdom, lead away with Jehoiachin.  
merchants] Or, traffic: He meaneth some Province or City of Babylon, assigned to the Jews, which was commodious for traffic; to keep them from all thoughts of war and State policy.  
V. 5. of the seed] Namely, Zedechiah, who was of the blood royal. See upon vers. 13.  
planted it in a fruitful field] Heb. put it in a field of seed. To wit, in the kingdom of Judea, not yet made desolate, where Zedechiali, made king in stead of Jechoniah, 2 King. 24. 17. Jerem. 37. 1. might have maintained himself, and grown prosperously.  
V. 6. it grew] Zedechiah prospered whilst he was faithful to the Chaldeans.  
of low stature] Signifying that he was but a vassal, not sovereign nor absolute, that he might not have power to rebel against Babylon, as vers. 14.  
whose branches] Being a dependent, and subject to nabuchadnezzar.  
the roots] That is, he stayed in his own country, and was not transported into any other place, and the State remained in its ancient form and seat; onely the Kings power was diminished, and subjected to the King of Babylon.  
brought forth branches] Zedechiah begot and brought up Children. Jer. 52. 10.  
V. 7. ●nother great eagle] Namely, the King of Egypt, who was also a mighty King, with whom Zedechiah joined himself against nabuchadnezzar, vers. 15. 17. 2 Kings 24. 20. Jerem. 52. 3.  
water it] That is, uphold and relieve him with his Forces, against the Chaldeans. See Jer. 37. 7.  
the furrows] He alludeth to the Channels and Pipes wherewith the Egyptians conveyed the waters of Nilus to their Land. See Deut. 11. 10.  
V. 8. It was planted] It was very likely that Zedechiah, by this league with Egypt, might have maintained and bettered himself; but Judah thinking to be moistened by the waters of Nilus,( thence to get Chariots and Horse to keep them from Babylon) in vain did resist one set up a conqueror for their sins, when they daily more and more provoked God against them.  
soil] Heb. field.  
V. 9. shall he not pull] Shall not nabuchadnezzar, the great Eagle, Vers. 3. destroy it?  
without great power] He shall not need a great Army to subdue King Zedechiah, for God will deliver him into his hand, for violating his oath.  
V. 10. East wind] By this tempestuous and scorching wind, Jon. 4. 8. is meant Gods judgement executed by the means of the Chaldeans. Ezek. 19. 12.  
furrows] That is to say, notwithstanding Egypts assistance and relief.  
V. 12. to the rebellious house] To the Tribe of Judah.  
the King] That is, Jehoiachin, Vers. 2, 3. 2 King. 24. 12, 15. who was called Jeconiah, 1 Chron. 3. 16. and Coniah, Jerem. 22. 24.& 37. 1.  
V. 13. of the Kings seed] To wit, Mattaniah, whose name was changed to Zedechiah, 2 King. 24. 17. who was son to King Josiah, 1 Chron. 3. 15. yet he is called son to Jeconiah, 1 Chron. 3. 16. not by nature for he was Uncle; but son by succession in the kingdom: also Zedechiah is called Jeconiahs brother, 2 Chron. 36. 10. by general term of kindred.  
taken an oath of him] Heb. brought him to an oath. 2 Chron. 36. 13. For his subjection and obedience.  
the mighty of the land] That is, he hath carried them away with him, to weaken the kingdom, and for to have hostages by him.  
V. 14. but that by keeping of his covenant it might stand] Heb. to keep his covenant, to stand to it.  
V. 15. But he rebelled] 2 Kings 24. 20.  
horses] Isa. 31. 1. 3.  
V. 16. in the midst of Babylon he shall die] Jer. 32. 5.& 34. 3. Chap. 12. 13.  
V. 17. make for him] He shall do Zedechiah no good, who was straitly besieged by nabuchadnezzar. Jer. 37. 5, 7.  
by casting up mounts] Jer. 52. 4. Chap. 4. 2.  
V. 18. he had given his hand] Because he took the Name of God in vain, and broke his oath which he had confirmed by giving his hand, therefore the Prophet declareth that God would not suffer such perjury and infidelity to escape punishment.  
V. 19. mine oath] Namely, the punishment for breaking the oath he had made in my Name.  
V. 20. And I will spread my net upon him] Chap. 12. 13.& 32. 3.  
V. 21. And all his fugitives] Chap. 12. 14.  
V. 22. I will also take] This begun to be put in execution in Zerubbabel, who was of the blood royal, and brought the people out of Babylon; but the perfect accomplishment is in Christ, the everlasting King, and son of David, Isa. 11. 1.  
a tender one] Hereby are meant Christs weak beginnings in his human nature, who was descended from the ancient stock of the Kings of Judah.  
and will plant it upon an high mountain] That is, God would set this King upon his holy hill of Sion, Psal. 2. 6. and over his Church.  
V. 23. the height of Israel] Natuely, in my Church, which spiritually is higher then any worldly height. Chap. 20. 40. Isa. 2. 2, Mic. 4. 1.  
and under it] The Israelites, and all the Tribes, and spiritually the elect of all Countreys, both Jews and Gentles, shall come under the Mossias to shelter themselves from all evils. Isa. 66. 23.  
V. 24. all the trees] All the great ones of the world shall know that I have plucked down the proud enemies,& set up my Church which was low and contemned. So it came to pass by Gods ordering, that Babylon was overthrown by Cyrus, and the spiritual Kingdom of the devil by Christ, that the Jewish people were returned from captivity, and the elect from their spiritual bondage into the liberty of the sons of God.   

CHAP. XVIII.  
Vers. 2. THe fathers have eaten] That is, have sinned, and the children have suffered for it; as the sins of Manasseh are remembered upon Judah, and the sins of Jeroboam upon the ten Tribes. See Lament. 5. 7. See more Jer. 31. 29.  
V. 3. any more] Since ye make my patience an argument whereupon to tax my judgements, I will hereafter bring them presently upon him that sinneth, and lay open your iniquities like unto the iniquities of your forefathers, for which I have heretofore punished them.  
V. 4. all souls are mine] I am equally God, and Judge of all, not accepting of persons; and if I do delay my general punishments, it is out of my superabundant goodness; and if the children do bear the iniquities of the fathers, it is according to justice, either by reason of their imitating them, or in so much as I punish them in their body and goods, which they had from their fathers; but the judgements upon the soul, which proceeds absolutely from me, and is mine, have no other cause nor foundation, but every ones own works.  
V. 5. that which is lawful and right] Heb. judgement and justice.  
V. 6. hath not eaten] Namely, of the idols sacrifices, whose service was done upon hills and mountaines, Ezek. 22. 9. See Deut. 32. 38. Psal. 106. 28. 1 Cor. 10. 20, 21.  
hath lift up his eyes] That is to say, shall have detested them with all his heart. defiled his neighbours wife] Levit. 18. 20. By adultery.  
to a menstruous woman] Levit. 18. 19.& 20. 18.  
V. 7. And hath not oppressed any] Exod. 22. 21. Levit. 19. 15.& 25. 14.  
pledge] Exod. 22. 26. Deut. 24. 12.  
hath given his bread to the hungry] Deut. 15. 7. Isa. 58. 7. Matth. 25. 35.  
V. 8. upon usury] Exod. 22. 25. Levit. 25. 36, 37. Deut. 23. 19. Psal. 15. 5. Usury and increase: the first word in Heb. properly signifieth biting, from the effect, because it doth bite or eat out a mans estate; the latter word signifieth multiplication or increase; in Greek it is {αβγδ}, Mat. 25. 27. Luk. 19. 23. a birth, because hereby money begetteth money, as Arist. shows, in Polit. Book 1. Chap. 7. Thus money was not to be lent to the poor, Exod. 22. 25. Levit. 25. 36. 37.  
V. 10. robber] Or, breaker up of an house.  
that doth the like to any one of these] Or, that doth to his brother besides any of these; or, any one of these.  
V. 11. And that doth not any of those] Or, though he hath not done any of these things. Hath not done all the good deeds set down before, vers. 7, 8, 9. Or, hath not committed those sins mentioned vers. 10. but some of those after following, vers. 11, &c.  
even] Or, either.  
and defiled] Or, or defiled.  
V. 12. Hath oppressed] Or, or hath.  
hath spoiled] Or, or hath spoiled.  
hath not restored] Or, or hath not restored.  
and hath lift] Or, or hath lift.  
hath committed] Or, or hath committed.  
V. 13. Hath given] Or, Or hath given.  
and hath taken] Or, or hath taken.  
he hath done] Or, if he hath done.  
all these abominations] Or, any.  
he shall surely die] He sheweth how the son is punished for his fathers fault; that is, if he be wicked as his father was, and doth not repent, he shalbe punished as his father was; or else not.  
his blood] Or, his bloods. He shall suffer capital punishment for his own sin, and he shall be the cause of his own death. Lev. 20. 9. Act. 18. 6.  
V. 16. hath not withholden the pledge] Heb. hath not pledged the pledge, or taken to pledge.  
V. 17. hath taken off] That is, keeps himself from wronging or oppressing, though he might have some reason to do it.  
V. 19. Why? doth not the son] He sheweth that those profane men contending wit the Prophets, did seek to catch them, and make them confess, either that Gods judgements were not just, in punishing the children for the fathers sins; or that the Prophets limitations and expositions were contrary to Gods Law. Exod. 20. 5. Deut. 5. 9.  
the son hath done] The meaning of my law is, that I will punish the sins of the father upon the children, in case that they follow their fathers examples; which I do often suffer to fall out so, through my secret judgement; and if through my special grace I do sanctify them, so that they do not follow their fathers steps, they shall also be exempted from the punishment.  
the son shall not bear] Deut. 24. 16. 2 King. 14. 6. 2 Chron. 25. 4. Jer. 31. 29. Namely, the innocent son, who is by my Spirit purged from his fathers wickedness. Yet this is no general rule in respect of the body and bodily goods, in which God in all seasons hath visited the Children for the fathers sins; but must be understood of the everlasting punishment of the soul, or especially of the temporal punishments of those times.  
the righteousness] That is, every one shall receive either a reward for his good works, or punishment for his evil works.  
V. 21. But if the wicked] Chap. 33. 12.  
statutes] He joineth the observation of the Commandement with repentance: for none can repent indeed, except he labour to keep the Law.  
V. 22. he shall live] He shall be delivered from the common evils of this world, and shall attain to everlasting life, to which the true way and direction is the pure conversion of a sinner, and perseverance.  
V. 23. Have I any pleasure at all] Chap. 33. 11. He speaketh this to commend Gods mercy to poor sinners, who rather is ready to pardon then to punish, as his long suffering declareth, Chap. 33. 11.  
V. 24. But when the righteous] Chap. 3. 20.& 33. 12, 13.  
his righteousness that he hath done] That is, the false opinion that the hypocrites have of their righteousness shall not move God to spare them. See vers. 22.  
V. 25. Yet ye say] Or in Heb. and will ye say? Will you yet dare to tax, either mine actions with injustice; or my words, and my law with contradiction?  
The way of the Lord is not equal] Chap. 33. 20. In punishing the father with the children.  
are not your ways unequal] All the injustice is in you, who follow your fathers ways, and not in me: my Law agreeth well with this doctrine, but your understanding is perverted.  
V. 26. When a righteous man] This is the rule of my so veraign justice, that the death of every one shall be punishment of his own proper sin: as the order of my mercy is, to give a sinner hope that he shall be restored by repentance. Both the one and the other is well enough known unto you, but that in this contestation you sight against your own consciences.  
V. 30. every one according to his ways] And not for the sins of their fathers, as you impute it to me.  
repent] Matth. 3. 2.  
yourselves] Or, others.  
ruin] Heb. a stumbling-block; to cause the ruin.  
V. 31. make you a new heart] Jer. 32. 39. Chap. 11. 19. and 36. 26. Give way to the Spirit of grace, to whom it properly belongeth to regenerate a man, who cannot do it of himself, Jer. 13. 23. Ezek. 11. 19.& 36. 26.  
V. 32. I have no pleasure in] Chap. 33. 11. 2 Pet. 3. 9. yourselves] Or, others.   

CHAP. XIX.  
Vers. 1. THe princes of Israel] Namely, for Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, last kings of Judah, in whom consisted the remainder of the princes of Israel.  
V. 2. What is thy mother] Namely, the mother of every one of these kings, or the royal stock: Or nation of the Jews: Jerusalem wherein you have been born and bread, hath for a long time been a city of blood and violence: and hath brought forth kings of the same nature.  
V. 3. up one of her whelps] Namely, Jehoahaz, who was made king three moneths in Jerusalem, 2 King. 23. 30, 31.  
V. 4. he was taken in their pit] Or net: A terine taken from the manner of hunting of Lions. Pharaoh Necho carried him to Egypt, and put him in chains, 2 King. 23. 33. Of him jeremy  told he should return no more to his native country, but die in Egypt. Jer. 22. 10, 11, 12. So it fell out, 2 King 23. 34.  
Egypt] See 2 King. 23. 34. Jer. 22. 11, 12.  
V. 5. when she saw that he had waited] Namely, Jerusalem, when she saw that there was no hope that Jehoahaz should be restored.  
another of her whelps] Namely, Jehoiakim, appointed to be King by the King of Egypt, 2 King. 23. 34.  
V. 6. he went up and down] A description of Jehoiakims treaties with other Kings, and chiefly with the King of Egypt: which was also the cause of his ruin.  
devoured men] He slay of the Prophets, and them that feared God, and ravished their wives.  
V. 7. And he knew] That is, Jehoiakim visited and spoiled the palaces of those whom he did destroy, or in hostile manner slay with the sword. Vers. 6.  
their desolate palaces] Or, their widows.  
he laid wast their cities] Namely, the Cities of his people, by his extortions and violences, 2 King. 24. 4. Jer. 22. 17.  
noise of his roaring] By his cruel and tyrannicall commands.  
V. 8. the nations set against him] 2 King. 24. 2. nabuchadnezzar with his great army, which was gathered of divers Nations, 2 King. 24. 2.  
and spread their net] 2 Chron. 36. 6. Jer. 22. 18.  
V. 9. in chains] Or, books.  
into holds] In some strong tower, or rock, where he died, and his body was afterward thrown out upon a dunghill. See 2 Chron. 36. 6. Jer. 22. 18, 19.  
V. 10. Thy mother is like a vine] After thy tyranny was ceased, which was signified by the lions roaring, Jerusalem seemed to flourish again, especially under Zedekiah, who had many sons sitting to succeed him in his kingdom, and to prop him up; which is signified by the following terms.  
in thy blood] Or, in thy quietness; or, in thy likeness.  
V. 12. cast-wind] Hos. 13. 15. Ezek. 17. 10. Meaning, that the Chaldeans should destroy them, as the East wind doth the fruit of the Vine: See Chap. 17. 10.  
her strong rods were broken] Namely, all the young men, and the royal issue. See 2 King. 25. 7.  
V. 13. she is planted in the wilderness] The whole body of the Nation shall within a short while be carried away into Babylon, to live there in extreme misery.  
V. 14. out of a rod of her branches] Namely, out of Zedekiah, who through his perfidiousness, and rebellion against nabuchadnezzar, shall be the cause of the last desolation, 2 Chron. 36. 13. So that none of Judahs Kings were strong, nor after should be, till Christ came, to whom the kingdom did belong.  
and shall be for a lamentation] Not onely at the present time, but in after ages likewise.   

CHAP. XX.  
Vers. 1. IN the seventh year] In the seventh year of the captivity of Jechoniah( or Zedekiahs reign) Ezekiel telleth that Israel brought from the wilderness into a pleasant land, shall be brought again into the wilderness of the Heathen.  
certain of the elders] Chap. 8. 1.  
V. 3. Are ye come to inquire of me] Chap. 14. 3.& 20. 31. In that true manner as I have appointed you to desire my favour by the way of faith and repentance: Or do ye come to tempt me; having no other aim, but to get something out of my Prophet as may be pleasing to you?  
I will not be inquired of by you] Or, I will not answer you: Or, you shall not find me.  
V. 4. judge them] Or, pled for them. Chap. 22. 2. and 23. 36.  
cause them to know] This declareth the great lenity and patience of God, which calleth sinners to repentance before he condemn them.  
the abominations of their fathers] Imitated and increased by their children, who would not amend by the examples, nor the punishments of their fore-fathers: Vers. 30.  
V. 5. In the day when I] When as my people being in Egypt I declared by effects that I had chosen them to be mine, according to my promises made to their fore-fathers.  
lifted up mine hand] Or, swore; and so vers. 6, &c. Did show my sovereign power for their deliverance, to the destruction of their enemies. See Exod. 14. 8.  
known unto them] Exod. 3. 8. and 4. 31.  
I lifted up mine hand unto them] That is, did swear unto them.  
V. 6. espied for them] That is, appointed it for them by my decree, as the most excellent above all other countries: And for the conquest of which I had prepared all things in my secret counsel, as into which I had marched before mine Ark, to give them a secure entrance into it. See Num. 10. 33.  
glory of all lands] 2 Sam. 1. 19. Psal. 48. 2. Or, flower. A title of the land of Israel, or Canaan, both here and in the 15. vers. and Dan. 8. 9. a pleasant mountain, Dan. 11. 16. for Sion or Jerusalem, not onely for its natural qualities, but also for the singular blessing of God, and by reason that it was chosen to be the seat of his Church, and a figure of the kingdom of heaven.  
V. 7. said unto them] These things are not specified in so many words in Exodus, but are revealed by the Spirit to the Prophet, and do agree with what is written, Josh. 5. 9.  
abominations of his eyes] That is, the idols, to the spiritual desiring of which, mans heart is induced by the eyes; delighted with the matter, or the form of them: and generally by all the outward senses; seeing they could not apprehended any Deity in them by the spirit. See Num. 15. 39. And to which they lifted up their eyes, Chap. 18. 6.  
defile not yourselves] God had forbidden them to make mention of the idols, Exod. 23. 13. Psal. 16. 4.  
V. 8. their eyes] Which thing declareth the wickedness of mans heart, which judge Gods service by their eyes and outward senses.  
V. 9. my names sake] God hath ever this respect to his glory, that he would not have his Name evil spoken of among the Gentiles for the punishment that his people deserved; in confidence whereof the godly ever prayed, as Exod. 32. 12. Num. 14. 13. 16. Deut. 9. 28.  
V. 10. caused them to go forth] Exod. 13. 18.  
V. 11. shewed them] Heb. made them to know.  
which if a man do] Levit. 18. 5. Rom. 10. 5. Gal. 3. 12.  
live in them] Shall be preserved from all dangers, and shall at the last obtain everlasting life; the way to which, and the beginning and pledge of which is new obedience: though it be no way a cause of it.  
V. 12. sabbaths] Exod. 20. 8.& 31. 13, &c.& 35. 2. Deut. 5. 12.  
V. 13. polluted] Exod. 16. 27.  
wilderness to consume them] Num. 14. 29.& 26. 65.  
V. 14. heathen] Who might thereby take an occasion to blaspheme my Name, and to accuse me of lack of ability; or else that I had sought a means to destroy them more commodiously.  
V. 15. given them] That is, had promised and resolved to give them, if they had not made themselves utterly unworthy of it.  
V. 16. sabbaths] That is, my true Religion, which I had commanded them, and gave themselves to serve me according to their own fantasies. See Isa. 56. 4.  
V. 18. your fathers] Whereby the holy Ghost confuteth them that say they will follow the religion and example of their fathers, and not measure their doings by Gods word, whether they be approvable thereby or no. See Jer. 44. 17.  
V. 20. a sign between me and you] A Sacrament of an interchangeable agreement; namely, that I shall sanctify you by my Spirit, causing you to cease from your evil works: and you likewise shall be conformable to the working of my grace.  
V. 22. nevertheless I withdrew] Psal. 78. 38.  
V. 23. I lifted up mine hand] Though I did forbear them for that time; yet I swore to them, That if they continued in their sins after I had performed my promises unto them, by bringing them into the promised Land, I would drive and scatter them out of it.  
and disperse them] Levit. 26. 33. Jer. 15. 7.  
V. 24. they had not executed] Namely, after I had put them into the Land of Canaan.  
their fathers idols] Meaning, that they set their delight upon them.  
V. 25. I gave them also statutes] Because they would not obey my Laws, by my just judgement I gave them up to themselves that they should obey their own lusts, as vers. 39. Psal. 81. 12. Rom. 1. 21. 24.  
V. 26. I polluted them in] I suffered them to prostitute themselves to all manner of abominable idolatry.  
pass through the fire] Chap. 16. 21. 2 King. 17. 17.& 21. 6. 2 Chron. 28. 3.& 33. 6. Either to sacrifice them, or to purify and consecreate them, which in this place is most probable.  
that openeth the womb] That is, the first-born, which ought to be sanctified to the Lord, Exod. 13. 2.  
V. 27. Therefore son of man] Seeing that I give thee commission to lay all their fathers sins open before them, vers. 4. add this to all the rest.  
committed a trespass] Heb. trespassed a trespass.  
V. 28. For when I had] Not onely in the wilderness, when I brought them out of Egypt, but since I placed them in this land: which declareth how prompt mans heart is to idolatry; seeing that by no admonitions he can be drawn back.  
then they saw] Isa. 57. 5, 6.  
the provocation] That is, the offering which was the object and provocation of my wrath.  
V. 29. I said unto them] Or, I  told them what the high place was, or Bamah. I did often admonish them by my Prophets, and reproved them for their idolatry.  
What is the high place] Do you not know sufficiently, by the very name of high place, which at all times hath been in famous, as a place of idolatry, and unlawful worship, that all that is done there is abominable? as the very name of a brothel is sufficient to make any honest woman to fly the conversation and neighbourhood of it.  
Bamah] Which signifieth a high place: declaring that they vaunted themselves of their idolatry, and were not ashamed thereof, though God had commanded them expressly that they should have no Altar lifted up on high by stairs, Exod. 20. 26.  
V. 30. Wherefore say] Seeing that reproving of the fathers sins ought to serve for a correction to the children which follow them, tell them that I reject all their false shows of piety, which they make in seeking after my word, vers. 3.  
V. 31. shall I be inquired of by you] Vers. 3.  
I will not be inquired of by you] He sheweth that the ingratitude of the people deserved, that God should cut them off, and that they should not have the comfort of his word.  
V. 32. as the heathen] Namely, idolatrous and heathen people, who do prosper for all that, Jer. 44. 17.  
V. 33. rule over you] I will exercise my power over you in punishment, as over rebellions and disloyal subjects: seeing you have not accepted of my government in obedience; and I will not suffer in you that are bound unto me by duty and obedience, the excuses which I wink at in other Nations, strangers to my Covenant. See Hos. 9. 1. Amos 32.  
V. 34. I will bring you out] I will not let you live at ease in the idolatrous country, where you had sheltered yourselves. See Jer. 40. 11, 12.& 43. 7.  
V. 35. I will bring you into] I will drive you into the most solitary and savage places of the world, for a fullness of misery, vers. 38.  
there will I pled with you] Execute my revenge with all manner of rigour. Others, and there will visit you, and so call you to repentance, and then bring the godly home again, Isa. 65. 9.  
V. 37. I will cause you to pass] Even as a shepherd maketh his sheep to pass one by one when they come out of the sheep-cott, and marketh them distinctly with his rod, to distinguish them from other, Levit. 27. 32. So I will sever those that are rebellious from among you, to punish them; and show favour to the other, Ezek. 34. 17. mat. 25. 32, 33.  
I will bring you into] Will constrain you to aclowledge me for your God and King by those punishments, the threatenings whereof I have joined to my Covenant: by which I will chain you up like wild beasts, and tame your stubborness.  
the bond of the Covenant] Or, a delivering.  
V. 38. purge out from among] Signifying that he will not burn the corn with the chaff, but choose out the wicked to punish them when he will spare his.  
I will bring them forth] As vers. 35.  
they shall not enter] Jer. 44. 14.  
V. 39. Go ye] I do cast you off quiter, and give you over to all manner of wickedness: that my Name which you make profession of worshipping, may be no more profaned by your hypocrisy, nor be exposed to the scorn of mine enemies.  
with your gifts] Offered indeed to the true God, but defiled by the idolatry which is joined to it. See Isa. 1. 13.& 61. 8. Or really presented to idols.  
V. 40. For in mine holy mountain] Isa. 2. 2, 3. Ezek. 17. 23. Mic. 4. 1. I do cast all you apostates off, and will onely hold the true Israel, which truly believeth, and is truly converted, for to be my people, and will gather them into my Church, to be by them served in spirit and truth; whereof the ancient service was but onely a figure: An Evangelicall prophecy whereof the return from Babylon was an essay.  
accept them] An ordinary term for lawful sacrifices which were duly performed.  
require your offerings] Shunning them no more, as I had done the offerings of idolaters, and hypocrites, Isa. 1. 13.  
first-fruits] Or, chief.  
V. 41. sweet savour] Heb. savour of rest.  
sanctified in you] I will cause myself to be reverenced, praised, and blessed for your sakes: and the sacred and inviolable truth of my promises shall be acknowledged by all men.  
V. 43. And there shall ye remember] Chap. 16. 61.  
loath yourselves] Chap. 6. 9. Your own consciences shall convict you after that you have felt my mercies.  
V. 46. toward the south] Namely, toward Judea, which lay Southward from Chaldea where the Prophet was.  
drop thy word] That is, speak and preach like a Prophet: a term which seems to be taken from Deut. 32. 2. See Amos 7. 16. Mic 2. 6. 11.  
foreste of the south-field] That is, Jerusalem, and the people which are therein: great Cities and multitudes of people being often times likened to forests, Isa. 9. 18.& 10. 18.& 32. 19. Jer. 21. 14.& 46. 23.  
V. 47. kind●e a fire in thee] Namely, the Chaldean war.  
green three in thee] All manner of people indifferently, both good and bad, vers. 8. many righteous men being also entangled in these temporal judgements. See Luk. 23. 31. Others say, that by th●se green trees, and just men, are meant those which are not so guilty as others: Or young and old, weak and strong, poor and rich.  
all faces] Those that are not consumed therewith, shall be brought into extreme misery. See Lam. 4. 8.& 5. 10.  
from the south to the north] From one end of the country to the other.  
V. 49. they say of me] These profane people do scoff at my prophecies, which thou dost dictate to me in allegorical and Enigmaticall terms, as if they were dreams and imaginations.   

CHAP. XXI.  
Vers. 2. SEt thy face toward Jerusalem] Seeing it is so, prophecy the same things in plain and proper terms.  
the holy places] Namely, against the Temple and the buildings adjoining to it, which were not to be spared in this general desolation. See Jer. 7. 14. Ezek. 9. 6.  
V. 3. the righteous and the wicked] See Ezek. 20. 47.  
V. 5. it shall not return] until it hath performed all its execution.  
V. 6. the breaking of thy loins] Doing like a woman that traveleth, bowing, and wringing her self. See Jer. 16. 11.& 21. 3. Jer. 4. 19.  
V. 7. For the tidings] Because of the great noise of the coming of the army of the Chaldeans, which I see approaching to Jerusalem to destroy it, as I have foretold.  
shall be weak as water] Heb. shall go into water.  
V. 9. A sword, a sword is sharpened] Deut. 32. 41. My judgement is ready to be put in execution.  
V. 10. that it may glitter] That it may terrify and affright with the brightness of it.  
should we then make mirth] Can one do any thing but lament, as I do?  
it contemneth the rod of my son, as every three] Or, it is the rod of my son, it despiseth every three. Heb. the rod of my son contemning every three. That is, the sword is the rod appointed by me to chastise my people, which is dear to me as a son, and being hardened cannot be broken when I use it to strike the rest of the people. Others, Thou nation hardened against all fatherly punishments, as an evil child is against a rod, thou shalt now be punished by the sword. In the Hebrew Text, there is an allusion between a rod or staff, and tribe: the meaning whereof is, whilst thine afflictions are moderate, as from rod to rod, thou dost contemn them: but this shall be as from rod to sword, which thou shalt not be able to endure nor withstand.  
V. 11. the hand of the slayer] To the King of Babylon, who is the executioner of Gods judgements.  
V. 12. terrors, by reason of the sword] Or, they are thrust down to the sword with my people.  
smite therefore upon thy thigh] Jer. 31. 19. device all the actions of a grieved and moaning person.  
V. 13. Because it is a trial, and what if the sword contemn even the rod] Or, when the trial hath been, what then I shall they not also belong to the despising rod? I am almost forced to come to the extremity of punishment: for all chastisements to try to bring them to repentance would be vain, Isa. 1. 5. Or, as if God had said; Because I have tried Judah with two captivities, and they are not bettered, therefore they are worthy to be further punished with famine, pestilence, sword, and the burning of Temple and city; and nabuchadnezzar, set up by me a conqueror for their sins, shall be the rod they shall not resist.  
V. 14. smite thine hands together] Heb. hand to hand. In token of extreme sorrow. Ezek. 6. 11.  
the third time] For nabuchadnezzar came three times against Jerusalem, 2 Chron. 36. 6.& 10. 17.  
the sword of the slain] By which there shall be a great slaughter in Jerusalem, not only of mean people, but also of Princes and great ones: and the King himself being overcome by this sword shall die in captivity.  
V. 15. I have set the point of the sword against all their gates] Or, glittering, or fear. I have caused their Cities to be furiously besieged and set upon.  
wrapped up for the slaughter] Or, sharpened.  
V. 16. Go thee one way or other] Heb. unite thyself, &c. In which words, by Apostrophe, God speaketh to the sword comparing it to a soldier, because he commands it to unite itself, to wit, with fellow souldiers to invade with joined forces all parts of the land of Judea, and to oppose the Jews whether they turn to the right hand or left. Others say it is an expression of the permission which God gave the Chaldeans, to root out at their pleasure.  
or on the left] Heb. set thyself, take the left hand.  
V. 17. I will also smite] As I have commanded thee, Ezekiel, to smite thy hands for sorrow, vers. 14. so will I likewise smite mine, in sign of joy, that I have vented my wrath, and satisfied my justice. See Deut. 28. 62. Isa. 1. 24. Ezek. 5. 13.& 16. 42.  
V. 19. appoint thee two ways] God commands the Prophet to draw out two ways upon the tile, in which he had portrayed the City of Jerusalem, and the siege thereof, Chap. 4. 1, 2. the one leading to Rabbah the royal city of the Ammonites, 2 Sam. 11. 1.& 12. 26. Jer. 49. 2. the other to Jerusalem, vers. 22. and because the King of Babel was purposed to go against both, and the Prophets choice of, or pointing the side to which the King should turn at the head of the way,( or crossing of the road) sheweth, his Army should take the way to Jerusalem. Draw out in prophetic action, upon a tile, or upon the ground, two ways, coming both from one plain place, to represent Nebuchadnezzars deliberation, where he had gathered his Army; whether he should go against Jerusalem, or against the land of the Ammonites, which were the two ways to set upon Egypt, which was the Chaldeans chiefest intent.  
choose thou a place] To make a mustering place to muster the Army in.  
the head of the way] At the crossing of a road way, such as those highways were which lead to great Cities.  
V. 20. Rabbah] The royal city of the Ammonites, 2 Sam. 11. 1.& 12. 26. Jer. 49. 2.  
V. 21. at the parting of the way] Heb. mother of the way. To know whether he should go against the Ammonites, or them of Jerusalem.  
to use divination] According to the custom of the Heathens in deliberations of any importance.  
arrows] Or, knives.  
images] Heb. teraphim.  
he looked in the liver] This was a kind of divination, by the shape, colour, posture, &c. of entrails of sacrificed beasts, and especially of the liver.  
V. 22. At his right hand] His divination admonished him, that he should go by the way on the right hand, which lead to Jerusalem.  
captains] Or, battering rams. Heb. rams.  
to open the mouth in the slaughter] To take it by assault, with shout and cries, used in such actions; and with a general slaughter.  
V. 23. a false divination] The Jews who had oftentimes before broken and renewed their Covenants with the Chaldeans, without falling into small ruin, shall think that the business will pass so far this time also; and that Nebuchadnezzars enterprise will come to nothing.  
to them that have sworn oaths] Or, for the oaths made unto them.  
but he will call to remembrance] nabuchadnezzar will at this time pay them for their former treacheries.  
V. 24. to be remembered] Through your wickedness and impiety which you openly make profession of, you give cause, first to me, whose name hath been used in your oaths, and next to the King of Babylon, to punish you at once for your perjuries, and reiterated rebellions.  
V. 25. wicked prince of Israel] Namely, Zedekiah, who practised with the Egyptians to make himself high, and able to resist the Babylonians.  
whose day is come] To wit, of thy just punishment.  
V. 26. this shall not be the same] The kingdom of Judah shall no more be that triumphant kingdom which it was at other times.  
exalt him that is low] Jehoiachin, now a prisoner, and afterward set at liberty, and exalted. 2 King. 24. 12.& 25. 27, 28.  
abase him that is high] Zedekiah. See his abasement, 2 King. 25. 7.  
V. 27. I will overturn, overturn, overturn it] Heb. Perverted, perverted, perverted will I make it.  
until he come] The kingdom of Judah shall never be restored to it former lustre, until the Messiah come, to whom by right it belongeth, as Davids successor according to the flesh, and established by God to be King over his Church, who shall alter it into a spiritual and everlasting kingdom. See Gen. 49. 10. Luke 1. 32, 33. To this place of Ezekiel Nathaneel had respect, John 1. 49. acknowledging him come to whom the kingdom did belong.  
V. 28. Thus saith the Lord GOD] By this prophecy is declared, that though the Ammonites were at that time spared, yet at the last they should be destroyed by the Chaldeans.  
concerning the Ammonites] Jer. 49. 1. Ezek. 25. 2, 3. Zeph. 2. 8.  
concerning their reproach] Namely, the wrongs and outrages offered unto my people, and their insulting over them. Chap. 25. 3, 6. Zeph 2. 8.  
V. 29. Whiles they see vanity] Whiles thy Diviners and Soothsayers do foretell thee all manner of happiness and security; persuading thee that thou shalt trample upon the Jews necks which are slain for their sins, and that no harm shall come to thee.  
their iniquity] Vers. 25.  
V. 30. Shall I cause it to return] Or, cause it to return. Jer. 42. 6, 7.  
in the place] O ye Ammonites, I will not scatter you into strange lands, as I have done my people, but will destroy you in your own land.  
V. 31. I will blow against thee] I will light and kindle it.  
brutish] Or, burning.  
V. 32. thy blood shall be in the midst of the land] All thy country shall be overflown with blood.   

CHAP. XXII.  
Vers. 2. WIlt thou judge] Or, pled for. Chap. 20. 4.& 23. 36. Art thou ready to execute thy charge which I commit unto thee against Jerusalem, that murdereth the Prophets, and them that are godly?  
bloody city] Heb. city of bloods. Chap. 24. 6, 9. Nahum 3. 1.  
yea thou shalt show her] Or, wilt thou show her. Heb. make her know.  
V. 3. her time] The time of her destruction.  
against her self] To her own undoing.  
V. 4. thou hast  shed] 2 King. 21. 16.  
reproach] Deut. 28. 37.  
V. 5. infamous, and much vexed] Heb. polluted of name, much in vexation. Whose very name all men hate.  
much vexed] Thou shalt be famous for the greatest desolation that ever befell any city.  
V. 6. power] Or, arm.  
V. 7. have they dealt] He meaneth hereby that there was no kind of wickedness which was not committed in Jerusalem, and therefore the plagues of God should speedily come upon her.  
oppression] Or, deceit.  
V. 9. men that carry tales] Heb. men of slanders. Exod. 23. 1. Levit. 19. 16.  
they eat upon the mountains] Chap. 18. 6.  
V. 10. they discovered] Levit. 18. 8.& 20. 11.  
was set apart] Levit. 18. 19.  
V. 11. And one] Or, And every one.  
committed abomination with his neighbours wife] Levit. 18. 20. Jer. 5. 8.  
another hath] Or, every one hath.  
lewdly] Or, by lewdness.  
humbled his sister] Levit. 18. 9.& 20. 17.  
V. 12. have they taken gifts] Exod. 23. 8. Deut. 16. 19.& 27. 25.  
thou hast greedily gained] Exod. 22. 25. Levit. 25. 36. Deut. 23. 19.  
V. 13. I have smitten mine hand] Chap. 21. 17. In token of my wrath and vengeance; a sign either of great joy, or of extreme sorrow and anger; as in this place.  
V. 14. Can thine heart endure] Wilt thou have courage and strength enough to withstand my judgements, or be able to defend thyself?  
V. 15. I will scatter thee among the heathen] Deut. 4. 27.& 28. 25. 64.  
and will consume] Chap. 23. 27, 48. I will take away the occasion of thy wickedness: Others, I will cause thee to perish, that thou mayst no more provoke me by thine enormities.  
V. 16. And, &c.] Thou shalt be no more the inheritance of the Lord, but forsaken; or Heb. And thou shalt be profaned, or defiled; that is to say, filled with blood, desolated, not regarded as a holy city, but like a wicked place, which God hath cast off.  
V. 18. the house of Israel, &c.] Isa. 1. 22. Jer. 28. 29, 30. It is quiter degenerate, like to good silver turned to dross.  
are brass] They have some appearance of goodness and holinesse, but in effect they are wicked, like to a mass of base silver, mixed with all manner of base metals.  
in the midst of the furnace] Namely, in Jerusalem, where I will melt and consume them by the fire of my judgements, as in a furnace. See Chap. 24. 10.  
dross] Heb. drosses.  
V. 20. As they gather] Heb. According to the gathering.  
V. 24. say unto her] Namely, to the Jewish nation, or to Jerusalem.  
not cleansed] The fire of my judgements hath not cleansed thee from thy filthiness, and there is nothing sound nor good in thee; therefore I will lay a most extreme burden upon thee, and use no elemency at all towards thee. See Jerem. 4. 11.& 6. 29. Chap. 24. 6.  
V. 25. There is a conspiracy] All this may have relation to the persecutions which the false prophets by plots and conspiracies used against good men. See Jer. 20. 2.& 26. 8, 20.& 29. 25, 26. Lam. 4. 13.  
they have devoured souls] Mat. 23. 14.  
V. 26. violated] Heb. offered violence to.  
they have put no difference] Jer. 15. 19. Chap. 44. 23.  
have hide their eyes, &c.] They have winked at the violation of my sabbaths; ●or they themselves have framed pretences whereby they might safely violate it. Contemned and dishonoured, without any reverence to my sacred majesty.  
V. 27 Her princes] Mic. 3. 11. Zeph. 3. 3.  
V. 28. And her prophets] Chap. 13. 10. They which should have reproved them, flattered them in their vices, and covered their doings with lies. Chap. 13. 10.  
V. 29 oppression] Or, deceit.  
wrongfully] Heb. without right.  
V. 30. And I sought] Jer. 5. 1.  
that should make up the hedge] Chap. 13. 5. Which should show himself zealous in my cause by resisting 'vice, Isa. 59. 16.& 63. 5. See Jer. 5. 1. Chap. 13. 5. and also pray unto me to withhold my plagues. Psa. 106. 23.  
V. 31. their own way] Their evil deeds have I punished, at Chap. 16. 43.   

CHAP. XXIII.  
Vers. 2. TWo women] Meaning Israel and Judah, divided into two Kingdoms, both came out of one family. See Jer. 3 7, 8, 10. Chap. 16. 44, 45.  
V. 3. And they committed whore ●oms] Levit. 17. 7. Josh. 24. 14. Chap. 20. 8 Spiritually by idolatry.  
there were their breasts pressed] A figurative description of the peoples first going astray after idols.  
V. 4. Aholah the elder] Aholah signifieth a mansion or dwelling in her self; meaning Samaria, which was the Head city of the ten Tribes, Isa. 7. ●. who having forsaken the Temple of God, had established a worship of God according to their own mindes, 1 King. 12. 16, 28, 31. And Aholibah signifieth my mansion in her; whereby is meant Jerusalem, where Gods Temple was, in which the pure worship of God remained. 2 Chron. 13. 10, 11.  
and they were mine] Chap. 16. 8. 20.  
V. 5. when she was mine] Heb. under me. Which may be understood thus, Being my wife, subject to me.  
her lovers] An ordinary title for profane nations, with which Gods people joined in idolatry and impiety.  
on the Assyrians her neighbours] 2 Kings 15. 19. After the Assyrians had conquered Syria, which bordered upon the ten Tribes.  
V. 6. clothed with blue] A magnificent, gentle, rich and powerful nation.  
V. 7. committed her whoredoms with them] Heb. bestowed her whoredoms upon them.  
the chosen men of Assyria] Heb. the choice of the children of ashur.  
V. 8. from Egypt] He seems to have relation to the golden Calves set up by Jeroboam, in imitation of the calf Apis, dedicated to the Egyptians chiefest Idol Serapis; see Exod. 32. 4. This may also be understood of the unlawful Covenants made with Egypt, 2 King. 17. 4.  
they lay with her] The holy Ghost useth these terms, which seem strange to chased ears, to cause this wicked 'vice of idolatry so to be abhorred, that scarce any should abide to hear the name thereof mentioned.  
V. 9. I have delivered her] 2 Kings 17. 3, 4, 5.  
into the hand of the Assyrians] 2 Kings 17. 23.  
V. 10. Th●se discovered her nakedness] Chap. 16. 37. That is, they have shamefully punished her. A term taken from the disgraces which are done to poor women taken in the wars. Isa. 20. 4.& 47. 3.  
and slay her] Namely, the body of the Nation, taking away their Kingdom; whereof see 2 King. 17. 4, 5, 6. and 18. 11.  
famous] Heb. a name. That is, a noted and memorable example of Gods judgements.  
V. 11. her sister Aholibah] Jer. 3. 8.  
she was more corrupt in her inordinate love then she] Heb. she corrupted her inordinate love more then she.  
more then her sister in her whoredoms] Heb. more then the whoredoms of her sister. Jer. 3. 11. Chap. 16. 47.  
V. 12. the Assyrians] 2 Kings 16. 7. Chap. 16. 28.  
V. 14. men portrayed upon the wall] A description of unbridled lust; like a woman that should fall in love with strangers that are absent, onely by seeing their pictures, and should sand to seek after them into far countreys.  
V. 16. as soon as she saw them with her eyes] Heb. at the sight of her eyes.  
V. 17. Babylonians] Heb. children of Babel.  
her mind was alienated from them] Heb. loosed, or, disjointed. That is, the Jews have broken the league which they had made with the Chaldeans, to join with the Egyptians, their enemies and emulators. 2 Kings 24. 1, 20.  
my mind was alienated] Jer. 6. 8.  
V. 19. Yet she multiplied her whoredoms] She hath also had shameful doings with the Egyptians, putting confidence and trust in their relief and friendship, contrary to the faith they owed to God.  
V. 20. their paramours] Heb. concubines. By the Egyptians Concubines or Paramours are to be understood the neighbouring nations, adhering to them, and imitating their idolatry.  
whose flesh is as the flesh of asses] Chap. 16. 26. These are terms taken from the shameless lusts of unchaste women, and do show the strength and riches of Egypt; which moved the Jews to make a league with them.  
V. 21. the paps of thy youth] The meaning is, the Egyptians took occasion to persuade thee to idolatry, when thou wast in thy spiritual childhood, by reason thou hadst but small knowledge and experience of my pure worship; which thou canst not now pretend, being fully instructed in it: as a young maid, if she were seduced, might partly be excused for her simplicity, which a married woman that is of full age cannot pled.  
V. 22. Behold, I will raise] Chap. 16. 37.  
V. 23. Pekod, and Shoa] Names of some people of Asia, which were subjects to nabuchadnezzar, of which his army was also composed. Jer. 50. 21.  
V. 24. according to their judgements] They shall indeed be my judgements, but I will leave the execution of them to their discretions. Or, he doth oppose mens judgements, which are without mercy, to the judgements of God, which are always tempered with some clemency. See 2 Sam. 24. 14. Zach. 1. 15.  
V. 25. they shall take away thy nose] A kind of speech taken from the ignominious punishments used in some Countreys against adulterous women: or, from the cruelties of enemies enraged against prisoners, before they kill them. Others, they shall destroy the Princes and Priests with the rest of thy people.  
V. 26. They shall strip thee] Chap. 16. 39.  
fair jewels] Heb. instruments of thy decking.  
V. 27. Thus will I make thy lewdness] Chap. 22. 15.  
from the land of Egypt] I will hinder thee from going any more into Egypt to commit fornication. Or, I will cause thy fornication which thou hast brought out of the land of Egypt to cease.  
V. 28. whom thou hatest] Chap. 16. 37.  
from whom] Vers. 17.  
V. 29. all thy labour] All thy treasures and riches which thou hast gotten by labour.  
shall be discovered] Even as a malefactors misdeeds are discovered, when he is once sentenced to death. Or, all the world shall see thy shameful forsaking of God to serve idols.  
V. 31. of thy sister] Namely of the ten tribes.  
I will give her cup into thine hand] I will execute the same judgements and vengeance against thee. A term taken from the ancient manner of feasting, where every one had his portion of meat and drink given him. See Psal. 75. 8. Jerem. 25. 15. Matth 20. 23.  
34. suck it out] Psal. 75. 8. Isa. 51. 17.  
break the sherds thereof] Thou shalt grow mad therewith like a drunken man, who after he is overcome with wine will break the cups and pots, and will tear his flesh with his nailes, and with his teeth, Jer. 25. 16.  
V. 35. and cast me behind thy back] 1 King. 14. 9. Nehem. 9. 26.  
V. 36. judge Aholah] Chap. 20. 4. and 22. 2. Or pled for.  
V. 37. and blood is in] Chap. 16. 38.  
devour them] red Chap. 16. 20.  
V. 38. they have defiled] They have openly derided and mocked me, making a show as if they would do me some service in my Temple at appointed times. See Chap. 20. 39. Or they have committed these abominations in my Temple and upon holy dayes. See 2 King. 21. 4. Jer. 11. 15. Chap. 8. 3. 6.  
V. 39. thus have they done] 2 King 21. 4.  
V. 40. that ye have sent for men] A figurative description of the profane entertainment given to the Chaldeans, Egyptians, and others sent for by the Jews, to treat of unlawful covenants, taken from a whores preparation when she entertaineth her expected russian.  
to come] Heb. coming.  
wash thyself] He directeth his speech to either of them two, namely, Aholah, or Aholibah.  
V. 41. stately bed] Heb. honourable. According to the manner of many ancient Nations, and also of the Jews, who at their most solemn feasts used to sit or lye upon beds, Esth. 1. 6. and 7. 8. Joh. 13. 25.  
whereupon thou hast set] Pro 7. 17.  
mine incense and mine oil] Which thou hadst received of me together with other blessings, and with which they did rub and anoint themselves at banquets and public feasts. As if he would say, she had employed Gods gifts in gaining the favour and friendship of profane Nations, Isa. 57. 9.  
V. 42. with her] Heb. in her. Namely, Jerusalem and Samaria upon these occasions have been full of strangers, walking, and taking their pleasures, like fornicators in a brothelhouse.  
with the men] Heb. to the men. That is, besides those great and noble Nations, the Jews have also desired the friendship and relief of the Arabians, Ethiopians, and other base Nations, who thinking themselves much honoured by such a request, have carried them presents, which the nobler Nations have not done, but have received presents of the Jews, Chap. 16. 33, 34.  
of the common sort] Heb. of the multitude of men.  
Sabeans] Or, drunkards.  
V. 43. unto her that was] To either of those Nations which were grown old in their idolatry.  
they now commit] Words of disdain, as much as to say, Now they will satisfy their unbridled lust, having all their fornicators at their command: sometime with the one, sometime with the other.  
whoredoms with her] Heb. her whoredoms.  
V. 45. righteous men] Namely, the Assyrians and Chaldeans executioners of Gods justice, who shall have a just cause according to mens opinions, to revenge themselves of the Jews and Israelites perjuries and rebellions. Or, your lewdness is such, that all just men shall judge you worthy of all that befalls you.  
judge them after] Chap. 16. 38.  
V. 46. I will bring up] Chap. 16. 40.  
to be removed and spoiled] Heb. for a removing and spoil.  
V. 47. dispatch them] Or, single them out.  
V. 48. Thus will I cause] Chap. 22. 15.  
all women may be taught] Meaning, all other Cities and Countries, especially those where God hath planted his Church.  
V. 49. your lewdness upon you] Namely, the just punishment for it.   

CHAP. XXIIII.  
Vers. 1. IN the ninth year] Of the second captivity, since Jeconias, Mordecai and Ezekiel were carried captives and Zedekiah made King: the tenth month, and the tenth day of the month, Ezekiel is  told in Mesopotamia, that nabuchadnezzar that very day in Judea laid siege to Jerusalem, 2 King. 25. 1. Jer. 39. 1.& 52. 4.  
in the tenth month] Called Tebeth, which containeth part of December, and part of January.  
V. 2. this same day] Jer. 52. 4.  
V. 3. Set on a pot] That is, set a pot on the fire. See such a similitude, Jer. 3. 13. Ezek. 11. 3. The pot is Jerusalem: the flesh, and the fat pieces are the chief, the richest, and the noblest that are in her: the fire are Gods judgements, by which he would have humbled, and mollified his peoples hearts, to bring them to repentance; but that having taken no effect, by reason of their obstinate rebellion, he would convert those judgements into a total consumption.  
V. 5. burn] Or, heap.  
bones under it] Meaning of the innocents, whom they had slain, who were the cause of kindling Gods wrath against them.  
seeth the bones of it therein] It seems that the bones were put into the bottom of the pot, vers. 4. 10. and not, as others have understood it, without the pot, to kindle the fire. And by the bones are meant the great ones and governours, which bear up the body of the State.  
V. 6. Wherefore] To make the accomplishment answerable to the figure.  
Wo to the bloody city] Chap. 22. 2. Nah. 3. 1.  
to the pot whose scum] Namely, to Jerusalem that hath not been cleansed by my punishments. See Jer. 4. 11.& 6. 29. Chap. 22. 24.  
bring it out] Let all the people without any difference be driven out of it, and carried away; let none be pardonned: for in warres oftentimes they cast lots, to slay some, and to save some.  
V. 7. her blood is in the] She is full of mis-deeds, especially of murders and oppressions.  
she set it upon] This city shewed her cruelty to all the world, and was not ashamed thereof, neither hide it: contrary to what God had commanded; namely, that the very blood of beasts should be covered over with dust, Lev. 17. 13. Deut. 12. 16. 24.  
V. 8. set her blood upon the top of a rock] I will punish her openly, and the signs and monuments thereof shall remain for ever.  
V. 9. Wo to the bloody city] Nah. 3. 1. Hab. 2. 12.  
I will even make the pile] That is, what I have commanded thee to do for a sign, do thou also in act, making ready the Chaldeans great fire, Jer. 1. 13.  
V. 10. kindle the fire] Meaning, that the city should be utterly destroyed; and that he would give the enemies an appetite thereunto.  
V. 11. set it empty] To signify that Jerusalem after the inhabitants were gone out of it should be burnt by the Chaldeans, as it were to cleanse it perfectly from all its excrements.  
V. 12. She hath wearied] In stead of the onely means of deliverance, which was repentance, and conversion, she hath with great care sought out other worldly and unprofitable means.  
V. 13. lewdness] Thy wicked obstinacy hath been the onely cause that thou hast not been cleansed.  
I have purged thee] I laboured by sending my Prophets to call thee to repentance; but thou wouldest not.  
till I have caused] Chap. 16. 42.  
V. 14. shall they judge thee] That is, the Babylonians. See Chap. 23. 45.  
V. 16. the desire of thine eyes] Namely, thy dear wife, as vers. 18.  
with a stroke] By a sudden death, proceeding from some supernatural and divine cause: for whom he is forbid to mourn, signifying that his peoples sorrow for the children of Jerusalem should be greater then open mourning might express, Jer. 22. 10.  
run] Heb. go.  
V. 17. Forbear to cry] Heb. be silent.  
bind the tyre of thine head upon thee] show no sign at all of mourning, such as those were of going bare headed, Lev. 10. 6. and 21. 10. and bare footed, 2 Sam. 15. 30. Isa. 47. 2. of coverings ones face, Levit. 13. 45. Mic. 3. 7. and eating of food brought in and given by neighbours and friends, Jer. 16. 5. 7.  
lips] Heb. upper lip: and so vers. 22.  
V. 18. morning] Meaning, the morning following.  
V. 21. I will profane my sanctuary] By sending the Chaldeans to destroy it, as Chap. 7. 22.  
the excellency of your strength] Namely, the Temple, the Ark, and other signs of my presence, wherein consisted the glory, and the strength of your subsistence and defence.  
the desire of your eyes] Namely, your wives.  
that which your soul pitieth] Heb. the pity of your soul. That which you are most jealous and tender of.  
your daughters whom ye have left] In Judea: for the Prophet spake to those which had been carried away prisoners with Jehoiachin.  
V. 22. ye shall do as I have done] You shall be forced to digest all these sorrows, not daring so much as to seem to be grieved thereat, for fear of angering your enemies: Or because that in such a great desolation every one shall think upon himself, without taking any care for others: Or because that there will an express curse of God be perceived in it: Or for that there will be more cause of weeping for those that are alive, and languish in sorrow, then for the dead. See Job 27. 15. Psal. 78. 64. Jer. 16. 5. Amos 6. 10.& Jer. 22. 10.  
ye shall not cover] Jer. 16. 6▪ 7.  
V. 23. but ye shall pine away for your iniquities] Lev. 26. 39. Ezek. 33. 10. Ye shall be busied in weeping for your own sins and miseries.  
V. 24. a sign] Chap. 12. 6.& 4. 3.  
V. 25. in the day when I take] When I shall have fulfilled these prophecies, by the taking, and ruin of Jerusalem, I will cause tidings thereof to be brought unto thee, and then shalt thou put the people in mind of these things, for their instruction and conviction.  
that whereupon they set their minds] Heb. the lifting up of their soul. That is, that which they desire and hope for; namely, to see and enjoy their children again.  
V. 26. he that escapeth in that day] Chap. 33. 21, 22.  
V. 27. dumb] The Prophet as he was speaking these things became dumb in an instant, by miracle: but when th●se things were fulfilled, he recovered his speech: to assure the Jews that all proceeded from God. See Chap. 3. 26, 27. and 33. 22. Others do take this of becoming dumb, for holding his peace: as if he said, Thou hast spoken enough to this people, for to warn them; let them alone, until that by the bringing to pass of these things, thou mayest convince and waken them again.   

CHAP. XXV.  
Vers. 2. AGainst the Ammonites] Jer. 49. 1, &c. Ezek. 2●. 28. Amos 1. 13. Zeph. 2. 8.  
V. 3. thou saidst, Aha] Because thou hast injuriously scoffed, Chap. 21. 28. Zeph. 2. 8.  
V. 4. to the men of the east] Heb. children. That is, to the Babylonians. Others to the Arabians, who after the Chaldeans had spoiled the Ammonites country, and had slain and carried away the inhabitants into captivity, did come and possess the land.  
palaces in thee] Namely, their holds, fitted for war, and for defence of the country; for they dwelled for the most part in tents, often changing their abodes, according to the commodiousness of their pastures.  
V. 5. Rabbah] Called also Philadelphia, which was the chief city of the Ammonites, and full of conduits, 2 Sam. 2. 26, 27.  
camels] Wherein the Arabians do abound, for to carry their housholds, their stuff, and merchandise. Or caravans for camels and travellers.  
V. 6. clapped thine hands] Heb. hand. This here is a sign of joy, derision, and insulting.  
feet] Heb. foot.  
heart] Heb. soul.  
V. 7. a spoil] Or, meat.  
V. 8. Because that Moab] Jer. 48. 1, &c. Amos 2. 1.  
Seir] This was the Idumeans country, Gen. 36. 8. bordering upon the Moabites: whereby these nations did oftentimes join against the Jews.  
house of Judah] Though she boast of having alone the true God, yet he hath not protected her, no more then the Gods of other nations have protected them: words of contempt and blasphemy against God himself, as 2 King. 18. 33.  
V. 9. I will open the side of Moab] Heb. shoulder of Moab. I will cause the Chaldeans to break through that part of the country, where the strong and frontier cities are, which are here under name: for a difference between that, and the other part of the land, which lay open, and was not fortified.  
from his cities] Others translate it, towards the cities of Ar. See Num. 21. 28. Josh. 12. 2.  
Bethjeshimoth] Josh. 13. 20.  
Baal-meon] Num. 32. 38.  
Kiriathaim] Num. 32. 37.  
V. 10. with the Ammonites] Or, against the children of Ammon.  
V. 12. Because that Edom] Jer. 49. 7, 8. Ezek. 35. 2. Amos 1. 11. Obad. 11.  
by taking vengeance] Heb. by revenging revengement. For the title of birth-right, which Jacob did get away from Esau the father of the Edomites: Or of Davids conquering of Edom, 1 Chron. 18. 13 See Ezek. 35. 5. Amos 1. 11.  
and hath greatly] Psal. 137. 7.  
V. 13. Teman] Jer. 49. 7, 8.  
they of Dedan shall fall by the sword] Or, they shall fall by the sword unto Dedan.  
V. 14. I will lay my vengeance] We red nothing of this execution done by the Jews upon the Edomites, but onely 1 Mac. 5. 3.& 2 Mac. 10. 16, 17. Some do understand this spiritually, of the Churches victory over her deadly enemies, as the Edomites were to the Jews; as Isa. 11. 14. Jer. 49. 2.  
they shall know] Namely, my people: Or Edom.  
V. 15. Because the] Jer. 25. 20.& 47. 2.  
have dealt by revenge] See 2 Chron. 28. 18. Amos 1. 6.  
for the old hatred] Or, with perpetual hatred.  
V. 16. Cherethims] Which were a part of the Philistines, whereof mention is in the verse before. confer with this 1 Sam. 30. 14. 16. Zeph. 2▪ 5. Of the Cherethims David also had a guard, 2 Sam. 8. 18.  
sea cost] Or, haven of the sea. Upon which was the Philistines land.  
V. 17. vengeance] Heb. vengeances.   

CHAP. XXVI.  
Vers. 1. THe eleventh year] Either of the captivity of Jeconiah, or of the reign of Zedekiah.  
month] Some say it was the first, Ezek. 40. 1. Others the fifth; that is to say, the first after the taking of Jerusalem: which was the cause of the Tyrians insulting, which is here mentioned. See J●r. 52. 6.  
V. 2. because that Tyrus hath said against Jerusalem] Isa. 23. Jer. 25. 22.& 47. 4. Amos 1. 9. Zach. 9. 2.  
Aha] Chap. 25. 3.  
the gates of the people] That is, the famous city Jerusalem, whereunto all people r●s●rted, both for Religions sake and for traffic. A manner of speech taken from that, that near the chief gates of the city, there were commonly great places for market meetings and law pleas, &c.  
she is turned unto me] That is to say, I being the second city in Palestine for commodiousness and repute, shall obtain all those privileges which Jerusalem now hath, for traffic, concourse of people, and for wealth.  
be replenished] My riches and famed shall increase: thus the wicked rejoice at their fall by whom they may have any profit or advantage.  
V. 3. many nations] Or, great nations▪ namely, the Chaldeans army▪ composed of divers mighty nations, Vers. 7.  
V. 4. scrape h●r d●st from he] That is, I will destroy it utterly: This did not befall Tyrus the first time that the Chaldeans took it, Isa. 23. 15. but the ruin of it began then, and then from time to time it came to that degree as the Prophet speaketh of, as may be seen at this time.  
the top of a rock] Chap. 24. 7.  
V. 5. the spreading of nets] As who should say, a waste and desolate place.  
the midst of the sea] Because that Tyrus was an island encompassed with the sea.  
V. 6. her daughters] The towns that belonged unto her, as a mother city.  
V. 7. a king of kings] Namely, him that is possessor of this mighty Monarchy, which calleth itself universal. See Jer. 27. 6, 7. D●n. 2. 37.  
from the north] From Chaldea, which was partly northward from Tyre and Palestine.  
V. 8. cast a mount] Or, poure out the engine of shot.  
and lift up the buckler against thee] That is, coming to the assault.  
V. 10. as men enter into a city] Heb. according to the entrings of a city broken up.  
V. 11. strong garrisons] Or, pillars of strength. For Tyrus was much built by art, and by labour of men was won out of the sea. Some refer this to the images of the Noble men, which they had erected up for their glory and renown. Others take it for idols.  
V. 12. thy pleasant houses] Heb. houses of thy desire.  
V. 13. And I will cause the noise] Isa. 24. 8. Jer. 7. 34.& 16. 9.  
thy songs to cease] The Tyrians having at all times been much given to music, Isa. 23. 16. Chap. 28. 13.  
V. 14. thou shalt be a place to spread nets upon] I will make thee so bare, that thou shalt have nothing to cover thee, Vers. 4, 5.  
shalt be built no more] Namely, after her last ruin, whereof the spoil made by the Chaldeans was but the beginning.  
V. 16. Then all] Chap. 32. 10.  
princes of the sea shall come down] The governours and rulers of other countries that dwell by the sea; whereby he signifieth that her destruction should be so horrible, that all the world should hear thereof, and be afraid.  
trembling] Heb. tremblings.  
V. 17. lamentation for thee] Revel. 18. 9.  
of sea-faring men] Heb. of the seas. Meaning Merchants, which by their traffic did enrich her wonderfully, and increase her power.  
her inhabitants] Those that were born and brought up there. See Isa. 23. 8.  
on all that haunt it] Strangers also.  
V. 18. at thy departure] Because thou wilt be carried into exile and captivity.  
V. 19. when I shall bring up the deep upon thee] When I shall have rooted thee out by a most cruel war.  
V. 20. When I shall bring thee down] When I shall cause thee to perish, as many nations and cities have done before, especially in the general deluge, to which he seems to have relation: having before likened the invasion of Tyrus to an overflowing.  
with] Or, to.  
of old time] Which were dead long ago.  
and I shall set glory] I shall gloriously re-establish my people, and cause them to live and flourish again, for to be the honour of the world. See Chap. 20. 6.  
the land] Psal. 27. 13. Isa. 38.  
the living] Meaning in Judea when it shall be restored. See Chap. 28. 25, 26. Or by thy destruction I will glorify myself among the living.  
V. 21. I will make thee a terror] Heb. terrors. Chap. 27. 36.& 28. 19. Thou shalt be brought into such an extreme desolation, full of horror in thyself, and a subject of terror to others. Others render it, I will bring thee to nothing, and to perdition.   

CHAP. XXVII.  
Vers. 3. THe entry of the sea] In a very commodious place to resort unto by sea from divers places, and to carry merchandise from thence into the continent or firm land.  
of perfect beauty] Heb. perfect of beauty.  
V. 4. Thy borders] Thou art encompassed round with the sea.  
midst] Heb. heart.  
V. 5. made] Heb. built.  
of Senir] This mountain was called Hermon, but the Ammorites called it Senir, Deut. 3. 9.  
V. 6. the company of the Ash●rites] Or, they have made thy hatches of ivory well trodden. Heb. the daughter.  
thy benches of ivory] Wherewith they covered the walls and floors of chambers, and the decks of ships.  
of Chittim] Which is taken for Grecia and Italy. See Gen. 10. 4.& Numb. 24. 24. whereby Chittim afflicting Heber whose chief son Christ was, he meaneth chiefly Italy, whose first name was Chittim: and by the Roman policy Christ was crucified.  
V. 7 blue and purple] Or, purple and scarlet.  
of Elishah] It 〈◇〉 thought that hereby are meant the Eolians, a people of Greece, Gen. 10. 4. Some do take it for Italy.  
which covered thee] Namely, the poop of thy ships. Or, which was thy raiment.  
V. 8. Arvad] It is thought to be the island called Arado▪ near to Sidon▪ Gen. 10. 18.  
V. 9. calkers] Or, stoppers of chinks. Heb. strengthners. Meaning the chief of this nation, famous for architecture and building, and the masters and most cunning workmen built the walls of the city, which is here meant by the ship. Or which were cunning shipwrights, and were employed in making and mending her shipping.  
V. 10. of lord] See Gen. 10. 13.  
Phut] See Gen. 10. 6.  
they hanged the shield] According to the custom of Garrison souldiers.  
they set forth thy comeliness] These souldiers being there continually, did much increase thy splendour and majesty.  
V. 11. The men of Arvad with thine army, &c.] Those of Arvad which lived by the sea cost, vers. 8. and thine own souldiers kept a continual watch about the city.  
and the Gammadims were in thy towers] That is, they of Cappadocia, or Pigmies and dwarves, which were so called, because that out of the high towers they seemed little. Others think them a people of Syria, of a city called Gama.  
V. 12. Tarshish] Namely, the people that lived along the cost of the Mediterranean sea, and especially the city of Tharsus a Tyrian colony. Others will have it to be Carthage.  
they traded in thy fairs] That is, these they gave for thy commodities.  
V. 13. Javan] That is, Greece. Javan was Japhets son, Gen. 12. 2. of whom came the Greeks. See Dan. 8. 21.  
Tubal] See Gen. 10. 2.  
persons of men] Heb. soul of man. That is, souls of men or persons by selling slaves. See Apoc. 18. 13.  
market] Or, merchandise.  
V. 14. Togarmah] He was Japhets nephew of Gomer, Gen. 10. 2. 3. These are taken for a people of Asia Minor.  
borsemen] Men which were expert in managing and taming of horses.  
V. 15. De●an] People of Arabia. Gen. 10. 7.  
they brought thee for a present] For to have the benefit of being free of thy fairs and ●arkets.  
horns of ivory and ebeny] So the great teeth of the Elephant, which on either side of his mouth stand out, are called, because by their crookedness they are like horns.  
V. 16. the wears of thy making] Heb. thy works.  
agate] Heb. chrysoprase.  
V. 17. wheat] By 1 King. 5. 9. Acts 12. 20. it appears that Tyrus was furnished with corn out of the land of Israel.  
Minnith] The name of a town, whereof mention is, judge. 11. 33. where the best wheat grew.  
Pannag] Some will have it to be the name of a country, and the name of Phenicia to be taken from thence. Others translate it rozen, or balsam.  
balm] Or, rosin; or, turpentine. Wherein Gilead abounded. Gen. 37. 25. Jer. 8. 22.& 46. 11.  
V. 18. Helbon] A place of Syria, which is thought to be that which at this time is called Aleppo.  
V. 19. Dan] He meaneth those which after the captivity of the ten Tribes, came and inhabited the ancient country belonging to Dan, in Laish, a city near to Tyre, judge. 18. 28. 29.  
going to and fro] Or, Menzal. To seek what they may give for thy commodities. The Greeks have always been great traveller, and the trade at Tyrus so great, that those countreys which had nothing to exchange, went to other countreys to get something to trade with ●yre.  
V. 20. precious clothes for chariots] Heb. clothes of freedom. It is very likely that they were some faire sh●gged carpets, wherewith they covered their horses and chariots, to sit upon them.  
V. 21. Kedar] Namely, of Arabia Petrea, which country abounded with cattle, Isa. 60. 7.  
they occupied with thee in lambs] Heb. they were the merchants of thy hand. Heb. they occupied with thee at hand in lambs, &c. For lambs and such like cattle could not be carried far, as other wears.  
V. 22. Shebah, &c.] Names of Arabia Felix.  
V. 23. Haran, &c.] Places of Mesopotamia.  
Chilmad] It is thought to be Media or some part thereof.  
V. 24. all sorts] Or, excellent things.  
blue clothes] Heb. foldings. Namely silks and wools died in this noble colour, inclining to a violet.  
V. 25. The ships of Tarshish did sing of thee in thy market] That is, they which were carried in the ships did praise thee for thy wears. Others read it according to the Hebrew; The ships of Tarshish were thy chief, and thy caravans: As those places which are haunted with wild beasts upon the land, are traveled through with great companies of travellers, and loaded cattle: so do the ships flock towards thee in great numbers together.  
very glorious] Enriched in goods.  
V. 26. Thy rowers have brought thee into great waters] Thou hast been like unto a well furnished ship, brought into the main Sea of greatness, riches, and power, by thy governours, and there left to suffer shipwreck.  
the east-wind] Most tempestuous and dangerous in those countries, Psal. 48. 7. meaning nabuchadnezzar with his army.  
midst] Heb. heart.  
V. 27. Thy riches and thy fairs] Revel. 18. 9, &c.  
thy calkers] Heb. Those which mend thy breaches: which some take for the breaches of walls and buildings.  
and in all] Or, even with all.  
shall fall into the midst of the seas] Heb. heart. Shall be all enfolded in thy ruin. A continuation of the same similitude of a broken ship.  
V. 28. The suburbs shall shake, &c.] Or, waves. Heb. the boats. The Hebrew word seems to signify a cockboat, which they throw out of the ship: it signifies also suburbs, which are as it were expulsed the city. The meaning is, that the colonies and city subject to Tyre, should be surprised with terror at the fall and ruin of their chief city: and all other lesser states should be likewise so terrified.  
V. 30. against thee] Or, for; or, over. Vers. 31. Revel. 18. 11. 15-16.  
cast up dust upon their heads] Which is a sign of great sorrow and mourning.  
V. 33. When thy wears went forth out of the seas] Thou wast the Magazine and staple of victual and merchandises, which thou didst transport by Sea, and distribute them to divers nations.  
V. 34. thou shalt be broken by the seas] That is, by the overflowing of warres, Chap. 26. 19. Isa. 8. 7, 8.& 28. 2.& 59. 19.  
V. 36. hiss at th●e] In token of wonder. See 1 King. 9. 8.  
a terror] Heb. terrors. A subject of terror to all men by reason of thy terrible fall. Or, thou that hast been a terror, art brought to nothing. Chap. 26. 21.  
never shalt be any more] Heb. shalt not be for ever.   

CHAP. XXVIII.  
Vers. 2. I Am a god] Thou art grown vain, and hast exalted thyself, through thy glory, wisdom, and happiness, as if thou wert no more a mortal man, but a petty god.  
I sit in the seat of God] I reign in a most strong place, full of glory, and delights: which are the properties belonging to heaven, which is Gods habitation.  
midst of the seas] Heb. heart. Chap. 27. 4.  
yet thou art a man and not God] Isa. 31. 3.  
though thou set thine heart as the heart of God] Thou didst think thyself to be endowed with divine and more then human understanding and wisdom; the Tyrians wisdom being very famous, Zach 9. 2.  
V. 3. Behold] Zach. 9. 2.  
wiser] In thine own conceit and opinion.  
Daniel] Who for the incomparable gifts of Gods holy Spirit, as well in prophesy as in counsel and wisdom, Dan. 1. 17.& 4. 9. was by a common proverb set as a pattern of wisdom in Babylon where Ezekiel then prophesied. See Chap. 14. 14.  
V. 4. riches] Or, power.  
V. 5. By thy great wisdom] Heb. by the greatness of thy wisdom.  
V. 7. the terrible] Chap. 30. 11.  
against the beauty] By strength they will overcome all thy counsels, and arts of prevention and defence. Or, they will kill thee, not respecting thy wisdom, which maketh thee so majestical and venerable.  
V. 8. the deaths] Namely, of all kinds of violent death, in the general slaughter of thy people. See Isa. 14. 19.  
V. 9. slayeth] Or, woundeth.  
V. 10. the uncircumcised] ●ake the rest of the heathen and infidels, which are Gods enemies: for circumcision was a sign of the covenant of saving grace. Others, like to the ancient Canaanites condemned to a curse. See Chap. 32. 21.  
V. 12. Thou sealest up] Or, thou makest up the account. A term taken from them which tell money, and make up what is wanting of the whole sum.  
wisdom and perfect in beauty] He derideth the vain opinion and confidence that the Tyrians had in their riches, strength and pleasures.  
V. 13. in Eden] Like to a three planted in an earthly paradise, Gen. 2. 8. Chap. 31. 8, 9.  
sardius] Or, ruby.  
beryl] Or, chrysolite.  
emerald] Or, chrysoprase.  
workmanship] He hath relation to that, that the art of music was always held in great esteem amongst the Tyrians, Esa. 23. 16. Chap. 26. 13.  
in the day that thou wast created] Even at the first founding of thy state, music began to flourish in thee.  
V. 14. anointed] Endowed by God with several prerogatives.  
cherub] Amongst the great ones of the world, which are Gods Ministers upon earth, thou wast exalted in glory, even as the heavenly Cherubims are.  
covereth] Being a secure defence to thy people, covering them with thy wings, which are attributed to this King, because he is called Cherub, whose shape and form is set down in the Scripture with wings, which shadowed the ark.  
the holy mountain] Having likened him to a Cherub, he compares his seat, being full of magnificence, to mount Sinai, where God appeared with millions of his Angels, having a fiery pavement under his feet, Exod. 24. 10.  
the stones of fire] To wit, among my people Israel which shined as precious stones. Or, clad with a garment of shining pearls, such as were in the breastplate of Israels high Priest; as appeareth by comparing with this the verse before.  
V. 15. perfect in thy ways] Which may be also understood of the state and condition, or of the enterprises.  
from the day that thou wast created] From the time thou wast first a settled kingdom, as vers. 13. He seemeth to allude to the fall of wicked angels.  
till iniquity was found in thee] Whilst thou hast continued in justice and integrity, I have born thee up: But since thou and thy city have given yourselves to violences, deceits, and other manner of wickednesses, thy ruin hath been ready at hand.  
V. 16. I will cast thee] That is, I will subvert thy glorious state.  
the mountain of God] Thou shalt have no part among my people.  
O covering cherub] Vers. 14.  
V. 17. hast corrupted thy wisdom] Thy glory and greatness have caused thee to lose thine understanding and wise carriage, for which thy predecessors were admired; and thine own splendour hath dazzled thee.  
V. 18. defiled thy sanctuaries] Thou hast made thy chief city, which ought to have been a holy seat of justice and virtue, a den of thieves, and of all manner of wickedness.  
the midst of thee] He seems to intimate, that the occasion of the ruin of Tyre did proceed from itself, by some means, or accident, which the History doth not specify.  
V. 19. thou shalt be a terror] Heb. terrors. Chap. 26. 21.& 27. 36.  
V. 21. set thy face against Zidon] Isa. 23. 4. 12. Jer. 25. 22.& 27. 3.  
V. 22. I will be glorified] Exod. 14. 4. In the manifestation of my justify and power exercised over thee.  
be sanctified in her] Levit. 10. 3. I shall give sufficient cause to be feared and worshipped; yea, blessed and praised.  
V. 24. a pricking brier] Num. 33. 55. Josh. 23. 13.  
V. 25. when I shall have gathered] This prophesy hath in part, and according to the letter, a relation to the return from the captivity of Babylon; but perfectly and in spirit, to the spiritual re-establishment of the Church by the messiah.  
sanctified in them] He sheweth for what cause God will assemble his Church, and preserve it still, though he destroy his enemies; to wit, that they should praise him, and give thanks for his great mercies.  
V. 26. safely] Or, with confidence.  
despise] Or, spoil.   

CHAP. XXIX.  
Vers. 1. THe tenth year] To wit, of the captivity of Jeconiah, or of the reign of Zedekiah. Of the order of these prophecies, and how the former standeth sometime after the latter, red Jer. 27. 1.  
V. 2. Pharaoh] It is likely this was Pharaoh Hophrah, Jer. 44. 30.  
against all Egypt] Isa. 19. 1. Jer. 25. 19.& 46. 2.  
V. 3. dragon that lieth in the midst] Psal. 74. 13, 14. Isa. 27. 1.& 51. 9. Chap. 32. 2. The Hebrew word signifieth any great water creature. Here is meant the Crocodile, the figure of Pharaoh: Or whale.  
My river is mine own] Vers. 9. I possess a most fruitful kingdom, and so strongly situated by reason of the river Nilus, that it cannot be taken from me by any strength.  
I have made it for myself] I do not depend upon any one: as I have gotten and increased my kingdom of myself, so am I sufficient to maintain it against all men.  
V. 4. But I will] Isa. 37. 29. Chap. 38. 4.  
put hooks in thy chaws] I will draw thee out of thy country which is so strong, together with all thy subjects, which will follow thee, to go and meet nabuchadnezzar, to the end that you being all slain by him, your bodies may lie for food for the fowles of the air, and the wild beasts of the field, Psal. 74. 14.  
V. 5. open fields] Heb. face of the field.  
nor gathered] To be butted.  
V. 6. have been] They have solicited my people to rebel against the Chaldeans, promising them assistance, and have violated their faith; and so have not onely been unprofitable, but also very hurtful to them.  
staff of reed] 2 King. 18. 21. Isa. 36. 6.  
V. 7. and madest all their loins to be at a stand] Thou hast left them to defend themselves with their own strength, and alone to bear the burden of the war, which they had undertaken for thy advantage.  
V. 9. The river is mine] Vers. 3. Thus God cannot suffer that man should arrogate any thing to himself, or put his trust in any thing save in him alone.  
and I have made it] He speaketh in the person of this King, or in general of all the Kings of Egypt his predecessors, who with great charges and labour, had brought Nilus with channels over all the land of Egypt.  
V. 10. utterly waste] Heb. wasles of wasle.  
from the tower] From one end of Egypt to the other. See Chap. 30. 6.  
Syene] Heb. Sevench. It hath been commonly thought by reason of the likeness of the name, that it was the city of Syene, standing upon the confines of Egypt, and Ethiopia, where there might be some tower to mark the defect of shadows in the very day of the Summer Solstice: as there was a well also to that purpose.  
Ethiopia] Heb. of Ghush. That is, to the borders of the Chushites, or Arabians: for between Seveneh and Arabia is situated all Egypt: for Seveneh was one border of Egypt, confronting and joining to Ethiopia; and the Chushites or Arabians the other. So we are to understand Chap. 30. 4. 5. 9.  
V. 11. neither shall it be] Jer. 46. 26.  
V. 30. end of forty yeers] Isa. 19. 23. Jer. 46. 26.  
V. 14. Pathros] Gen. 10. 14.  
habitation] Or, birth.  
base kingdom] Heb. low. Namely, subject and tributary to the Persian, who shall people it again. See Chap. 17. 6. 14.  
V. 16. which bringeth their] Lest by reason of these unlawful practices, through which my people, trusting upon Egypt, have forsaken their belief they had in me, and have broken their faith to the Chaldeans, I may again call them to account for all the sins which they have committed, by imitating the Egyptian idolaters, Chap. 8. 10. 14.& 23. 19, 20, 21.  
V. 17. seven and twentieth year] Counting from the captivity of Jeconiah.  
V. 18. caused his army to serve] Namely, to execute my judgements upon Tyre, and therefore I will requited him. And if ancient histories be true, that siege lasted thirteen yeers.  
every head was made bald] That is, they have suffered long and hard labours, and toils, and have worn out themselve about it.  
for Tyrus] Or, from. Or, out of Tyrus.  
V. 19. take her spoil, and take her prey] Heb. spoil her spoil, and prey her prey.  
V. 20. for his labour] Or, for his hire.  
for me] To execute my judgements, though they did not know my will, nor had any intent to obey it, Isa. 10. 7.  
V. 21. In that day] When I shall beat down the Egyptians, then will I begin to raise up again my people in Babylon, by the exaltation of Jeconiah, Jer. 52. 31. which certainly caused a great deal of ease, and liberty to the Jewish prisoners.  
bud forth] See Psal. 132. 17.  
I will give thee the] I will make it so that thou Ezekiel, as all the rest of the true believers, may freely, and with open mouths, praise the Lord in your Assemblies, Chap. 24. 27.& 33. 22.   

CHAP. XXX.  
Vers. 2. HOwlye] Namely, ye Egyptians and other nations, which are subject to, and confederate with you.  
no worth the day] To wit, the day of the ruin of Egypt, whereof he speaketh hereafter.  
V. 3. a cloudy day] Of horrible and strange calamities: as rainy dayes are very rare in Egypt.  
heathen] In which the profane nations, Egyptians, Chus●ites, and others shall be visited, and punished.  
V. 4. pain] Or, fear.  
Ethiopia] Heb. Chush. A neighbouring and confederate nation with Egypt.  
V. 5. Ethiopia] Heb. Chush. A people of Arabia. See Gen. 10. 6. 13.  
Libya, and Lydia] Heb. Phut, and Lud● are meant, the one a people living in Africa; the other in Asia.  
mingled people] See Jer. 25. 20. 24.  
Chub] The name of some part of afric, not mentioned elsewhere.  
men of the land] Heb. children.  
that is in league] It might be some land that was confederate with Egypt: or some country of divers nations, which governed themselves in Commonalties, which were confederate one with another. unless the word of League, or Covenant be taken for the proper name of a city in Arabia called Beritos: for the common or mixed people also which were spoken of before, were of Arabia.  
V. 6. They also that uphold] Namely, those armies, o● nations which shall take their parts, or relieve them.  
Syene] Which was a strong city of Egypt, Chap. 29. 10.  
V. 7. And they shall be desolate] Chap. 29. 12.  
V. 8. destroyed] Heb. broken.  
V. 9. from me] Namely, from Egypt, where I will show myself present by the execution of my judgements. For God is said to be present there where he operates.  
in ships] Upon the read sea, Isa. 18. 2.  
as in the day of Egypt] As formerly all neighbouring nations were astonished at the report of the Egyptians discomfiture in the read sea, Exod. 15. 14.  
it cometh] To wit, the foresaid calamity.  
V. 11. the terrible] Chap. 28. 7.  
V. 12. And I] Isa. 19. 5.  
will make the rivers dry] Heb. drought. That which is most fruitful by reason of the abundance of waters which are in it, shall become barren, and desolate, as if it were scorched up with the sun. Or I will make the waters thereof to be no safeguard for it. See Jer. 50. 38.  
all that is therein] Heb. the fullness thereof.  
V. 13. destroy the idols] Zech. 13. 2. Jer. 43. 12.& 46. 25.  
N●ph] Called afterward by the ancients, Memphis. See Isa. 19. 13.  
land of Egypt] Heb. out of the land. That is, no native or Egyptian shall rule them, but strangers.  
V. 14. Pathros] The name of a country in Egypt. See Chap. 29. 14.  
Zoan] Which is Tanis one of the chief cities of Egypt. See Num. 13. 22.  
No] Jer. 46. 25. Nahum 3. 8. Which is Alexandria.  
V. 15. Sin] Which is Pelusium, a strong frontier city of Egypt.  
V. 17. Aven] Or, On. Which is the city Heliopolis.  
Phi-beseth] Call●d by authors Pubastum.  
these cities shall go into captivity] To wit, the multitude of people which is in them.  
V. 18. Tehaphnches] This is the city of Daphne, which was as it were the gate of Egypt; at which the Chaldeans came in, Jer. 43. 7, 8, 9.  
darkened] Or, restrained. An extreme calamity, desolation, and confusion shall overtake them.  
a cloud shall cover her] As if one should say, a sudden storm of evils, vers. 3.  
daughters shall go into captivity] That is, the cities which are subject to the city royal, Chap. 26. 6.  
V. 20. eleventh year] Of the captivity of Jeconiah, or Zedekiahs reign.  
V. 21. broken the arm] This hath relation to the first overthrow of the Egyptians under Neco at Carchemish, Jer. 46. 2. by which they lost a great part which they possessed out of Egypt; which is the broken arm: and there remained nothing to them but Egypt alone; which was the whole or sound arm. And after this loss they could never recover, nor defend themselves against the Chaldeans. See Chap. 29. 14, 15.  
it shall not be bound up] Jer. 46. 11.  
V. 22. break his arms] His forces and powers.  
V. 24. sword in his hand] To execute my judgements.  
V. 25. when I shall put my sword] Whereby we see that Tyrants have no power of themselves, neither can do any more harm then God appointeth, and when he will they must cease.   

CHAP. XXXI.  
Vers. 1. IN the eleventh year] Of Zedekiahs reign, or Jeconiahs captivity, Chap 1. 2.  
V. 2. like in thy greatness] Meaning that he was not like in strength to the King of the Assyrians, whom the Babylonians overcame. See Isa. 23. 13.  
V. 3. cedar in Lebanon] See Chap. 17. 3. 22. 23. Dan. 4. 10.  
with fair branches] Heb. fair of branches.  
V. 4. waters] He was grown great through abundance of all prosperity.  
made him great] Or, nourished.  
set him up] Or, brought him up.  
with her rivers] The great sea of his happiness did seem to run round, as it doth at the coming in of great rivers, at the the foot of this three: and he out of his grace, and plenty, seemed to sand forth some some small streams out of it to other kingdoms; alluding to the waters of Nilus, Chap. 29. 3.  
little rivers] Or, conduits.  
V. 5. when he shot forth] Or, when it sent them forth.  
V. 6. fowls of heaven] Dan. 4. 12. The greatest part of mankind tired under his dominion and protection.  
V. 8. garden of God could] Gen. 2. Signifying that there was no greater power in the world then his was.  
V. 10. thou hast lifted up thyself] Namely, thou Assyrian Empire.  
V. 11. mighty one of the heathen] That is, of nabuchadnezzar, who subdued Assyria, overthrew the Empire of it, and after was the Monarch and onely ruler of the world.  
he shall surely deal with him] Heb. in doing he shall do unto him.  
V. 12. strangers] Hereby is signified the destruction of the power of the Assyrians by the Babylonians.  
the terrible of the nations] Chap. 28. 7.& 30. 11.  
V. 13. shall] Or, did.  
fowls of the heaven] The nations which were subject to the Assyrians, after the overthrow of the Empire, did prey upon them with contempt.  
shall] Or, did.  
V. 14. To the end that] I have set forth this spectacle of my judgements upon Ashur, for to teach all Princes that are grown great through my blessings, not to raise themselves against me through pride: for they are all mortal by nature, and I can bring down their estates, as I have raised them.  
stand up in their height] Or, stand upon themselves for their height.  
for they are all delivered] Psal. 82. 7.  
V. 15. I caused a mourning] By this fall of Assyria, I raised a general horror, and terror in them all: seeing him on a sudden deprived of my help and blessing, by the means of which he had prospered so well.  
to mourn for him] Heb. to be black.  
V. 16. shall be] Or, were.  
comforted in the nether parts of the earth] To cause this destruction of the King of Assyria to seem more horrible, he setteth forth other Kings and Princes, which are dead, as though they rejoiced at the fall of such a Tyrant: A figurative and poetical representation: as Isa. 14. 8, 9, 10. Ezek. 32. 31. Heb. 2. 17.  
V. 17. his arm that dwelled under his shadow] That is, all his power and dominion.  
V. 18. To whom art thou] He applieth the foresaid things by comparison to Pharaoh, as if he should say, Compare thyself to whom thou wilt, thou canst not avoid ruin.  
uncircumcised] Chap. 28. 10.  
this is Pharaoh] All this allegorical speech hath relation t● Pharaoh.   

CHAP. XXXII.  
Vers. 1. IN the twelfth year] Of the captivity of Jehoiachin, Ezek. 1. 2.  
V. 2. lion of the nations] In cruelty and violence. See Chap. 19. 2.  
whale] Or, dragon. Or, crocodile. See Chap. 29. 3. Thus the Scriptures compare Tyrants to cr●ell and huge beasts which devour all that be weaker then they, and such a● they may overcome.  
camest forth] By reason of the convenient situation of thy kingdom thou didst undertake divers enterprises, annoying and invading of other countries. A similitude taken from Crocodiles which come up into the land by divers arms of Nilus.  
V. 3. spread out my net] Chap. 12. 13.& 17. 20.  
V. 4. Then will I leave thee] Chap. 29. 5.  
V. 5. with thy height] With heaps of the carcases of thine army.  
V. 6. the land wherein thou swimmest] Or, the land of thy swimming. That is, the land subject to thy Empire; namely, Egypt: and as Nilus overfloweth Egypt, so will I make the blood of thine host to overflow it.  
V. 7. put thee out] Or, extinguish.  
I will cover the heaven] Joel 2. 31.& 3. 15. Matth. 24. 29. I will fill the world with horror, and terror at thy ruin. See Isa. 13. 10.  
V. 8. bright lights of heaven] Heb. light of the light in heaven.  
dark over thee] Heb. them dark.  
set darkness upon thy land] By this manner of speech is meant the great sorrow that shall be for the slaughter of the King and his people. Others, I will deprive thee of all advice, wisdom, and direction, and will bring all thy state into confusion, and extreme miseries.  
V. 9. I will also vex] Heb. provoke to anger, or grief. Seeing so mighty a Kingdom perish, and the King of Babylon grown so great.  
V. 10. moment] Chap. 26 16.  
V. 12. the terrible] Chap. 28. 7.& 30. 11.& 31. 12.  
pomp of Egypt] This came to pass within a few yeers after this prophecy.  
V. 13. great waters] From off the land of Egypt, which is abundantly watered, and therefore very fruitful.  
neither shall the foot] Chap. 29. 11.  
trouble them any more] A figurative description of a mighty desolation of a waterish country, wherein there is neither man nor beast for to trouble the waters.  
V. 14. waters deep] To wit, of the Chaldeans thine enemies, which shall quickly enjoy all thy commodities.  
V. 15. destitute of that whereof it was full] Heb. desolate from the fullness thereof.  
V. 16. the daughters] The cities and commonalties.  
V. 17. twelfth year] See vers. 1.  
month] Namely, the twelfth month, vers. 1.  
V. 18. wail for the multitude] Make some kind of funeral exequies for Egypt, by lamentations, or mournful songs, according to the custom: and for the funeral of other nations likewise.  
cast them down] That is, prophecy, that they shall be cast down: thus th● Lord giveth his Prophets power both to plant and to destroy by his word: red J●r. 1. 10.  
V. 19. Whom dost thou pass] O Egypt, what privilege hast, or deservest thou, more then all the other profane nations, and kingdoms? Thou must even perish, as all the rest have, and must do, Chap. 31. 18.  
with the uncircumcised] Chap. 28. 10.  
V. 20. shall fall in the midst] God will make a general destruction of such people by war; to do which, he hath already given the Chaldeans a commission.  
she is delivered] Or, the sword is laid▪  
draw her] Or, they shall draw. That is, Egypt, even as one would draw a dead carcase.  
V. 21. mighty shall speak] To make the matter more sensible, he useth a po●ticall and ironical representation, of the entertainment which other Princes and warlike nations, and especially those which were Egypts confederates▪ and were already dead, would give Pharaoh at his coming into h●ll. See Isa. 14. 9. Or when he shall be brought down, Isa. 14. 14, 15. Matth. 11. 23.  
his graves] Namely, the graves of his men which were slain in the warres.  
V. 23. caused terror] Or, caused dismaying. Who had also been violent and tyrannicall in this world, like Egypt.  
V. 24. There is Elam] Meaning the King and people of Persia, or of some part of it. Gen. 10. 22.  
the living] Whom in this life all the world feared.  
V. 26. There is Mesh●ch] Gen. 10. 2. That is, the Cappadocians and Italians, or Spaniards, as Josephus writeth.  
V. 27. not lye with the mighty] These Kings did not die gloriously, having overcome their enemies, neither are butted triumphantly with their arms, a● it is the manner to honour warriors burials; but these are dead basely, being overcome, and discomfited by their en●mies.  
the uncircumcised] Which died not by cruel death, but by the course of nature, and are honourably butted with their Coatarmour, and signs of honour.  
with their weapons of war] Heb. with weapons of their war.  
their iniquities shall be upon their bones] They which have not suffer●d punishment for their faults and tyrannies in this life, but it hath been reserved for them, to be inflicted upon them after their death, by reason that no man durst undertake ●o punish them whilst they lived.  
V. 28. thou shalt be broken] Namely, thou O King of Egypt.  
V. 29. all her princes] Gen. 36. 40.  
laid] Heb. gi●en, or put.  
V. 30. with their terror] Notwithstanding, or together with that gr●at power with which they kept men subject to their tyranny.  
are ashamed of their might] Because that it could not save them▪ but is at the last come to nothing.  
V. 31. shall be comforted] As the wicked rejoice when they see others partakers of their miseries.  
V. 32. I have caused my terror] I will make the Egyptians afraid of me, as they caused others to fear them. Others, I have stayed their fury through my terrible judgements.   

CHAP. XXXIII.  
Vers. 2. WHen I bring the sword upon a land] Heb. A land ●hen I bring a sword upon her. That is, war, with all the sudden invasions, inroads and dangers belonging to it.  
watchman] He sheweth that the people ought to have continually Governours and Teachers, which may have a ca●e over them, and to warn them ever of the dangers which are at hand.  
V. ●. whosoever heareth] Heb▪ he that hearing heareth.  
his blood shall be upon his own head] His death must not be imputed to any other, but to himself.  
he is taken away in his iniquity] Signifying that the wicked shall not escape punishment, though the watchman be negligent; but if the watchman blow the trumpet, and then he will not obey, he shall des●rve double punishment.  
V. 7. So thou] Chap. 3. 17. &c.  
at my mouth] Which teacheth, that he that receiveth not his charge at the Lords mouth, is a spy, and not a true watchman.  
V. 8. When I say unto the wicked] Chap. 3. 18.  
will I require at thine hand] The watchman must answer for the blood of all that perish through his negligence.  
V. 10. If our transgressions] The meaning is, It is true that you Prophets have admonished us heretofore, and we having neglected your admonitions, do bear our punishment, and are ruined past all relief; what good doth it do then to speak to us any more of these preservatives against the evil, into which we are already fallen? The Lord answereth, Your ruin is not so extreme, but that you may rise again ●y true repentance, which cometh always in time, either before or after the punishments, so it come during lif●.  
we pine away in them] Levit. 26. 39.  
V. 11. I have no pleasure in the death of the wicked] 2 Sam. 14. 14. Chap. 18. 32.  
why will ye die] Chap. 18. 31.  
V. 12. The righteousness] Chap. 18. 24.  
V. 13. that he shall surely live] If he persevere to the end; A condition necessary annexed to all the promises to the Law.  
all his righteousn●sse shall not be remembered] Or, not any of all his righteousness shall be remembered.  
V. 14. that which is lawful and right] Hereby he condemneth all them of hypocrisy, which pretend to forsake wickedness, and yet declare not themselves such by their fruits; that is, in ob●ying Gods commandments, and by godly life.  
lawful and right] Heb. judgement and justice.  
V. 15. If the wicked restore the pledge] Exod. 22. 26. Deut. 24. 12. Chap 18. 7.  
give again that he hath robbed] Exod. 22. 1, 4. Levit. 6. 2, 4. Num. 5. 6. 7.  
the statutes] The observation of which statutes have the promises of life annexed to them. Levit. 18. 5.  
V. 17. The way of the Lord] Chap. 18. 25.  
V. 20. The way of the Lord] Chap. 18. 25.  
V. 21. twelfth year of our captivity] Chap. 1. 2. When the Prophet was lead away captive with ●econiah.  
The city is smitten] 2 Kings 25. Taken by force, and sacked.  
V. 22. No● the hand] I was endued with the Spirit of prophesy. Chap. 1. 3. and 8. 1.  
had opened my mouth] He had again appointed me to speak to the people, after I had a while held my tongue by his command; or, after I had lost the use of my tongue, and revealed unto me, and inspired me with what I should say, according to the prediction, Chap. 24. 26▪ 27. and hereby is signified, that the Ministers of God cannot speak till God give them courage, and open their mouths, Chap. 29. 21. Ephes. 6. 19.  
V. 24. Abraham was one] If out of Abraham alone could come so numerous an issue, as could conquer, and people all this country; how much more may we hope, that are left in great number, that we may be restored to our former estate, which is beaten down by the Chaldeans, and once again repossess, and be masters of the country? Thus the wicked think themselves more worthy to enjoy Gods promises▪ then the Saints of God, to whom they were made; and would bind God to be subject to them, though they would not be bound to him.  
V. 25. Ye eat the blood] Contrary to the Law, Gen. 9. 4. Levit 7 26.& 17. 10.& 19. 26. Deut. 12. 16. which ye transgress, and so declare you are not true sons of Abraham.  
and lift up your eyes] Chap. 18. 6.  
V. 26. Ye stand] Ye men stand upon your sword, and ye women work abomination. Meaning, that every one righteth himself, defends and revengeth himself by violence; and justice and good order and honesty are quiter beaten down.  
V. 27. to be devoured] Heb. to devour him.  
in the caves] In hidden and strong places, into which people did use to fly in time of war. See Judge● 6. 2. 1 Sam. 13. 6.  
V. 28. most desolate] Heb. desolation and desolation.  
the pomp of her strength shall cease] Chap. 7. 24.& 24. 21.& 30. 6, 7.  
V. 30. are talking against thee] In profane contempt and derision; or through hypocrisy or curiosity.  
V. 31. as the people cometh] Heb. according to the coming of the people. Very frequently, and with a show of devotion; as it were to an ecclesiastical Assembly. Chap. 14. 1.  
they sit before thee as my people] Or, my people sit before thee.  
for with their mouth] Isa. 29. 13.  
they show much love] Heb. they make loves, or jests▪ This declareth that we ought to hear Gods Word with such zeal and affection, that we should in all points obey it, else we abuse the Word to our own condemnation, and make of his Ministers as though they were jesters to serve mens foolish fantasies.  
V. 32. a very lovely song] Heb. a song of loves.  
V. 33. when this cometh] That is, the accomplishments of my threatenings in the last ruin of Jerusalem, and of the whole Nation.  
that a prophet] Chap. 2. 5.   

CHAP. XXXIIII.  
Vers. 2. SHepherds of Israel] Jer. 23. 1.  
We be to the shepherds] By the shepherds he meaneth the King, the Magistrates, Priests, and Prophets, all Governours both ecclesiastical and politic.  
V. 3. Ye eat the fat] Zech. 11. 16. Ye seek to enrich yourselves by their commodities, and so spoil their riches and substance. Zech. 11. 5.  
V. 4. The diseased have ye not strengthened] He describeth the office and duty of a good Pastor, who ought to love and succour his flock, and not to be cruel toward them.  
with force and with cruelty have ye ruled them] 1 Pet. 5. 3.  
V. 5. And they were scattered] Spiritually, by running into errors, superstitions, idolatries, vices, and disorders▪ or corporally, by their dissipation out of their country by the ill leading of their guides.  
because there is no shepherd] Or, without a shepherd, and so vers. 8. That is, no true and faithful shepherd. For lack of good government and doctrine they perished. Zech. 12. 7.  
V. 10. for I will deliver my flock from their mouth] By destroying the covetous hirelings and restoring true shepherds; whereof we have a sign, so oft as God sendeth true Preachers, who both by doctrine and life, labour to feed his sheep in the pleasant pastures of his word.  
V. 12. As a shepherd seeketh] Heb. according to the seeking.  
that he is among his sheep] When after they have been scattered by some sudden storm, the shepherd tells and musters up his sheep, to see whether any be wanting, and seeketh them out, and gathereth them together.  
in the cloudy and dark day] Which is full of calamities, and public desolations, Joel 2. 2. And this promise is to comfort the Church in all dangers.  
V. 13. and will bring them to their own land] Corporally and according to the letter, into the land of Israel, by delivering them out of captivity: and spiritually, into the Church, which is the true sheepfold of all the elect. J●h. 10. 16.  
V. 14. I will feed them in a good pasture] Psal. 23. 1, 2.  
V. 15. I will feed my flock] This doth not infer any abolishment of either ecclesiastical or politic government in the Christian Church: but doth infer a more effectual and renewed presence of God in it, by his spirit, providence, grace, and virtue: Or the mystical and inward operation of Christ, true God, upon all the members of his body, in quickening, conducting, comforting, and defending them.  
V. 16. the fat and the strong] Those who in my Church shall abuse my benefits unto pride and rebellion against me; and to contempt and oppression of their brethren: See Isa. 5. 17.& 10. 16. Amos 4. 1.  
with judgement] That is, by putting a difference between the good and the bad, and so give to either according to his work, as in the next verse. See Psal. 62. 11, 12.  
V. 17. Behold, I judge] Chap. 20. 37, 38. Zech. 10. 3. mat. 25. 32.  
cattle and cattle] Heb. small cattle of lambs and kids.  
he-goats] Heb. great he-goats.  
V. 18. Seemeth it a small thing unto you] O ye powerful and rich Jews, is it not sufficient for you to enjoy my blessings in abundance, unless you trouble the poor in the possession of their small portion.  
to have eaten up the good pasture] By good pasture and deep waters is meant the pure word of God, and the administration of justice, which they did not distribute to the poor, till they had corrupted it.  
V. 23. And I will set up one shepherd over them] Isa. 40. 11. Joh. 10. 11. Heb. 13. 20. 1 Pet. 2. 25.& 5. 4.  
even my servant David] Namely, Jesus Christ the son of David according to the flesh: and for this reason often called David, Jer. 30. 9. Ezek. 37. 24. Hos. 3. 5. and the servant of God, by reason of his human nature, and office of mediator, Isa. 42. 1.& 49. 6.& 53. 11. Phil. 2. 7.  
V. 25. of peace] Of grace, reconciliation, and blessing. Jer. 31. 31.  
and will cause the evil beasts to cease out of the land] Isa. 11. 6. 8.& 35. 9. Hos. 2. 18. I will free the land of those wild beasts that overran the land in the time of captivity: Figurative terms, to show the Churches safeguard against all her spiritual enemies.  
V. 26. I will make them and the places round about my hill, a blessing] I will bless them, and their habitation, and their pastures abundantly.  
showers of blessing] Psal. 68. 9.  
V. 27. and the earth shall yield her increase] Psal. 85. 12.  
when I have broken the bands of their yoke] When I have brought them out of captivity; and so likewise, when I freed and redeemed them by the blood of my son, from the spiritual captivity of the devil and sin.  
V. 28. but they shall dwell safely] Jer. 30. 10.& 46. 27.  
V. 29. a plant] Jesus Christ, glorious in his divine majesty, and strength: who shall make his Church famous through his gifts and graces, being the true three of life. See Isa. 11. 1. Jer. 23. 5.  
of renown] Or, for renown. Christ shall be of renown not only among the Jews, as in time past, but also abroad among the Gentiles, which is demonstrated in the last verse, and more copiously, Chap. 36.  
consumed] Heb. taken away.  
V. 31. my flock the flock of my pasture] Joh. 10. 11. Psal. 100. 3.  
men] All the aforesaid things are to be understood spiritually, with a relation to the soul of the elect, and the salvation of it: So that the correspondency which is between the sheep, a brute beast, and the shepherd, which is man, is found in spirit between man and his God.   

CHAP. XXXV.  
Vers. 2. SEir] Where the Idumeans dwelled, who came of Esau. Gen. 36. 9.  
prophesy against it] Jer. 49. 7, 8. Ezek. 25. 12. Amos 1. 11. Obad. 11.  
V. 3. most desolate] Heb. desolation and desolation.  
V. 5. perpetual hatred] Or, hatred of old. Against Israel. See Ezek. 25. 15. Amos 1. 11.  
and hast  shed the blood of the children[ Heb. poured out the children. That is, hast assisted the Chaldeans in making a horrible slaughter of my people. Psal. 137. 7. Ezek. 25. 12.  
force of the sword] Heb. hands.  
in the time that their iniquity had an end] Or, brought an end. At which time the measure of my peoples sin being full, I also caused my judgements to fall violently upon them. Ezek. 21. 30.& 22. 2.  
V. 6. blood shall parsue thee] Namely, the sword and violent death.  
sith thou hast not hated blood] Psal. 109. 17.  
V. 9. I will make thee perpetual desolations] Jer. 49. 18. Mal. 1. 3, 4.  
and thy cities shall not return] To wit, to their former estate.  
V. 10. These two nations] Thou hast persuaded thyself that thou shouldst possess the land of Judah, and of the ten tribes.  
and we will possess it] Psal. 83. 4, 12.  
whereas the LORD was there] Or, though the LORD was there. Though the Lord hath taken it for his own proper habitation, placing his people there, and his Temple, with the signs of his presence.  
V. 11. and I will make myself known amongst them] I will make myself known to my Church by new trials of my justice and power against her enemies, and of my love and mercy towards her.  
V. 12. to consume] Heb. to devour.  
V. 13. boasted] Heb. magnified.  
and have multiplied your words against me] 1 Sam. 2. 3.  
V. 14. When the whole earth rejoiceth] Namely, when I shall cause all the world to rejoice at my peoples deliverance, and their re-establishment in their country, then will I increase thy desolation: This was partly verified in the Idumeans: but hath been accomplished in the enemies of the Church, whose curse and condemnation increased, when salvation appeared to the elect, and believers, through Christ.   

CHAP. XXXVI.  
Vers. 1. THe mountains of Israel] Chap. 6. 2.  
V. 2. the enemy] That is, the Idumean●, See Chap. 35. 10. Chap. 25. 3.& 26. 2.  
had said against you] Hath triumphed and scoffed at your desolation.  
the ancient high places] Heb. the everlasting hills. An epithet ordinarily given to high hills, Gen. 49. 26. Deut. 33. 15. Hab. 3. 6. by reason of their immovable firmness: but by figure is chiefly meant the Church, founded upon Gods promises, and therefore the chiefest of all the world, Deut. 32. 13.  
V. 3. Because] Heb. Because for because.  
ye are taken up in the lips of talkers] Or, ye are made to come upon the lip of the tongue.  
V. 4. rivers and to the valleys] Or, bottoms, or dales.  
V. 5. which have appointed my land into their possession] They appointed with themselves to have it, and therefore came with nabuchadnezzar against Jerusalem for this purpose.  
V. 6. the shane of the heathen] Because you have been a laughing-stock unto them.  
V. 7. I have lifted up mine hand] By making a solemn oath: read Chap. 20. 5.  
V. 8. ye shall shoot forth your branches] Ye shall be endowed with new fruitfulness, which my people shall enjoy, being shortly to come out of captivity. A figurative description of the happiness which shall be in the world under the messiah, in the behalf of the Church.  
V. 11. at your beginnings] Which was accomplished under Christ, to whom all these temporal did direct them.  
V. 12. walk upon you] That is, upon the mountains of Jerusalem.  
and thou shalt no more henceforth bereave them of men] He attributeth the desolation which happened to his people, by hunger, pestilence, and war, to the country: by a similitude of evil women that do kill their burden in their womb.  
V. 13. Thou land devourest up men] Thou art an accursed country, condemned to all manner of misery, the inhabitants of which cannot live, the Canaanites having first been rooted out of it, and since that the Israelites. This the enemy imputed as the reproach of the land, which God did for the sins of the people according to his just judgements, Numb. 13. 32.  
V. 14. Therefore thou shalt devour men no more] Thou shalt no more be subject to those frequent calamities which have made thee infamous.  
bereave] Or, cause to fall.  
V. 17. as the uncleanness of a removed woman] Which is extremely abominable.  
V. 20. they profaned my holy name] Isa. 52. 5. Rom. 2. 24. Through their misery, and slavery, occasioned by their own sins, they have given their enemies occasion of blaspheming me: as if I their God could not have saved them, or as if I were not faithful in my promises.  
V. 21. But I had pity for mine holy name] Or, tendered mine. For to free my name from these imputations, I have resolved to forgive my people, and to re-establish them.  
V. 22. but for mine holy names sake] This excludeth from man all dignity, and mean to deserve any thing by, seeing that God referreth the whole to himself, and that only for the glory of his holy name, Deut. 7. 7. &c. Isa. 43. 25.  
V. 23. I will sanctify my great name] Chap. 28. 22. I will cause my divine perfections to be known by the effects, contrary to those slanders: that my holy name may be respected, and honoured by all men, as it ought to be.  
their eyes] Or, your.  
V. 24. I will take you from among, &c.] By the return from Babylon, is figured and comprehended the salvation of the Church by the messiah, together with the abundance of all spiritual graces.  
V. 25. Then will I sprinkle clean water upon you] I will largely communicate my grace unto you, and grant you pardon, for all your sins, purchased with the price of my sons blood, which was  shed for the sins of the world, Eph. 5. 26. Heb. 9. 14. 1 Joh. 1. 7. Isa. 44. 2.  
V. 26. A new heart also will I give you] Jer. 32. 39.  
the stony heart out of the flesh] Namely, the hard heart, which hath been inflexible to my Spirit, insensible of my word and judgements, and impenetrable to my grace, Chap. 11. 19.  
of flesh] Pliable, and capable of being inlived and governed by my Spirit; as amongst natural bodies, there is none fitting nor apt to receive and contain the vital spirit, but only the fleshly body.  
V. 27. spirit within you] Chap. 11. 19.  
V. 29. save you] By my free justification, I will free you from that punishment which your filthiness deserves: and by the sanctification of my Spirit, I will free you from the corruption and slavery of sin.  
I will call for the corn] By mine almighty word, I will cause all manner of good things to be brought forth unto you.  
V. 31. Then shall ye remember your own evil ways] Chap. 6. 9.& 20. 43.  
loath yourselves] Ye shall come to true repentance, and think yourselves unworthy to be of the number of Gods creatures for your ingratitude against him.  
V. 32. Not for your sakes do I this] Not for any desert or worth that is in you: as vers. 22.  
V. 35. the garden of Eden] Chap. 28. 13.  
V. 36. shall know &c.] He declareth, that it ought not to be referred to the soil or plentifulness of the earth that any country is rich, and abundant, but only to Gods mercies, as his plagues, and curses declare, when he maketh it barren.  
I the LORD have spoken it] Chap. 17. 24.& 22. 14.& 37. 14.  
V. 37. I will yet] Though I have promised to bestow on them these good things, yet I will by prayer be sought unto for them, and will give them multitudes of people to enjoy them, as vers. 10, 11.  
inquired] Or, sought to. as Isa. 55. 6.  
V. 38. As the holy flock] H●b. flock of holy things. Which was brought into Jerusalem, at the three solemn feasts, for sacrifices, in innumerable quantity.   

CHAP. XXXVII.  
Vers. 1. THe hand of the LORD was upon me] Chap. 1. 3.  
full of bones] He sheweth by a great miracle, that God hath power, and also will deliver his people from their captivity, in as much as he is able to give life unto the dead bones▪ and bodies, and to raise them up again.  
V. 2. valley] Or, champian.  
V. 3. can these bones live] By any way or natural power that thou knowest?  
V. 4. prophesy upon these bones] Be thou the instrument of mine almighty word, by which in vision these bones shall seem to thee, to have life put into them: for a sign, that by my power, my people shall be reestablisht in their former estate.  
V. 7. there was a noise] A sign of Gods glorious presence, showing his power, in a miraculous and supernatural work.  
bone to his bone] joining themselves again into their natural joints.  
V. 9. wind] Or, breath.  
and say to the wind] According to some, to the soul of man: and according to others, to the holy Ghost itself, whose personal property is to quicken, and cause all things to live. Psal. 104. 30.  
come from the four winds] For to signify the restauration of the people from all those places where they had been scattered.  
and breath upon these slain] sand the soul and spirit of life into every one of these dead bodies, by the operation of thy divine power. He seems to have respect to the manner of the creating, and infusing the soul into Adam, described Gen. 2. 7.  
V. 11. Our bones are dried] We are destroyed beyond hope of restauration: We are in Babylon like dried bones in a sepulchre, Psal. 141. 7.  
V. 12. I will open your graves] Isa. 26. 19. Hos. 13. 14. Joh. 5. 28, 29.  
V. 13. when I have opened your graves] That is, when I have brought you out of those places and towns, where you are captive.  
V. 16. then take another stick] Which signified the joining together of the two houses of Israel and Judah.  
V. 19. I will take] That is, I will gather together, and unite all mine elect, of what nation soever they be, into one spiritual body: annihilating by the cross of Christ, the divisions and enmities of the nations, as of Judah, and of the ten tribes, oftentimes used by the Prophets for a figure of the division which was between the Jews and the Gentiles. Isa. 11. 13. Eph. 2. 14, 15, 16.  
stick of Joseph] Of the ten tribes, represented by this stick of Joseph, by reason that the tribe of Ephraim had ruled over them.  
V. 22. And I will make them one nation] Isa. 11. 13. Jer. 3. 18. Hos. 1. 11.  
one▪ king shall be king to them all] Joh. 10. 16. That is, the messiah.  
V. 23. their dwelling places] Wheresoever they shall be, in exile or captivity, as in Babylon, in Egypt, and other places of the world, where either willingly, or by compulsion, they have been partakers of Pagan idolatries. Jer. 44. 8. Ezek. 14. 3.& 20. 30. 39.  
V. 24. David my servant shall be king over them] Isa. 40. 11. Jer. 23. 5.& 30. 9. Chap. 34. 23. Dan. 9. 24. Hos. 3. 5. Jesus Christ, the son of David according to the flesh.  
and they all shall have one shepherd] Joh. 10. 16.  
V. 25. land that I have given unto Jacob] Meaning that both Judah and Israel shall return to Canaan, a type of the heavenly Jerusalem, wherein all the elect by Christ shall dwell.  
V. 26. covenant of peace with them] Psal. 89. 3. Chap. 34. 25.  
multiply them] Chap. 36. 37.  
and will set my sanctuary in the midst of them] I will be present in my grace, word, and spirit, in their assemblies, and in their heart: of which spiritual presence the Tabernacle, and Sanctuary, heretofore were signs, and pledges. Lev. 26. 11, 12. 1 Cor. 3. 16. 2 Cor. 6. 16. Eph. 2. 21, 22.  
V. 27. I will be their God] Chap. 11. 20.& 14. 11.  
V. 28. do sanctify Israel] That is, do take it, and consecrate it to myself, and by my presence do keep it holy, and inviolable, against all manner of injuries and offences.   

CHAP. XXXVIII.  
Vers. 1. ANd the word of the LORD came] That these two Chapters following belong to the same thing, all confess. In the Chapters before, the Prophet foretold two things: First, the restoring of his people from the Babylonish captivity. Secondly, their uniting in Christs kingdom: but after their return, and before the coming of the Messiah and setting up of his kingdom, God shewed them aforehand, that many calamities should happen to them, and many judgements from God should fall upon the enemies of the Church. The like anticipation is used, Jer. 31. 15.  
V. 2. set thy face against] This prophecy may be referred to the desolations that should come upon the Jews after their return from Babylon, Dan. 8. 23.& 11. 31.  
Gog] Revel. 20. 8. That is, the Kings of Asia minor and Syria, whose history is in the books of the Maccabees, where it is shewed how it came to pass that they and their armies fell in Judea: and these two names, God and Magog, largely note Seleucus kingdom, as doth Meshech, Tubal, Paras, Gomer and Togarmah.  
the land of Magog] Or, in the land.  
the chief prince] Or, prince of the chief. That is, a province, which shall rule over others, or governor of many: for the Prophet reciteth the names of certain nations, by whom are to be understood, all they, whose endeavour and help the kings of Syria used to invade Judea, as appears verse the 5. and in the following.  
of Meshech] See Gen. 10. 2.  
V. 3. O Gog] That is, all the nations ministers to the king of Syria, to overthrow my people. Gog properly, was servant to Candaules king of Lydia, whom the Queen would have killed, because the king had set him where he might see her naked going to bed to her husband, except he would agree with her to kill his Master Candaules and mary her, which he did perform; and to root out Candaules his name, who came of Lydus( of whom the country was name Lydia) it he called Gygea, or Gogs land: Croesus Gogs successor was conquered by Cyrus: the Persians were conquered by the Greeks, who holding that land are called Gog and Magog.  
V. 4. I will turn thee back] Chap. 39. 2. After thou hast assaulted my people, thou shalt turn into Syria to thine own place: for the Syrian kings made many incursions into Judea.  
and put hooks into thy chaws] 2 King. 19. 28. Ezek. 29. 4.  
I will bring thee forth] That is, I will bring thee and the nations which are name in the following verses, forth out of their countreys: showing that the enemies should bend themselves against the Church, but it should be to their own destruction.  
all of them] Chap. 23. 12.  
clothed with all sorts of armor] That is, completely furnished with military necessaries.  
V. 5. Persia] Whereof part paid tribute to Antiochus Epiphanes, 1 Mac. 3. 31.  
Ethiopia] In Hebrew Cush: he was the first born of Cham, Gen. 10. 6. The Ethiopians came of him: and here, as divers times elsewhere, the first fathers are put for the posterity arising from them.  
Libya with them] Or, Phut. The third son of Ham, Gen. 10. 6. of whom came the Cyrenaeans. By the help of the Ethiopians( spoken of before) and the Cyrenaeans, Alexander was put to flight, and Demetrius restored to the kingdom by Ptolemey evergetes, 1 Mac. 10.& 11. Chapters.  
V. 6. Gomer] Gomer was Japhets first son, and Togarmah the third son of Gomer, Gen. 10. 2, 3. and are thought to be they that inhabit Asia minor, whose posterity were subject to Seleucidae.  
V. 7. prepare for thyself] Signifying that all the people of these countries should assemble themselves against the Church of the Jews, and that the land of Gog and Magog by Grecians should afflict them, with great helps from many countreys.  
a guard unto them] That is, be thou their Emperour to keep them from hostile assault. Some say that Gog should compass the mountains of Israel, as in the next verse, with the multitude of his armies, and think to hold all the Jews as shut in prison or enclosed in a pit, and that the kings of Syria have done so, all histories testify, so verse the 9. Others say, an ironical speech, as if he should say, Defend them, if it may be, from my power, and battle which I will give them.  
V. 8. After many dayes] To wit, in the times of the Maccabees, above two hundred yeares after this prophecy: In the partend kingdom of the Greeks, under the Seleucidae and Lagidae, the kings of the North and South, Dan. 11. this fell out.  
visited] That is, in anger: Or God will punish thee o Gog: and from the times of Seleucus Nicanor, the wonderful judgements of God began to be executed for the defence of his people against the graecian kings.  
in the latter yeares] A little before the coming of Christ in the flesh: whence there should begin a new world.  
brought back from the sword] Saved from the precedent ruins of war: a description of the land of Israel, but by the land, is to be understood the inhabitants, because it is said to be brought back, as it was promised, Chap. 37.  
against] Or, upon.  
always waste] That is, a long time, and which seemed never to have been restored to it former state.  
V. 10. think an evil thought] Or, conceive a mischievous purpose. To molest and destroy the Jews.  
V. 11. unwalled villages] Meaning Judea, which was destroyed, and not yet built again: and this black face or sad condition befell her from the vastation wrought by the Chaldeans under king nabuchadnezzar, who destroyed the cities and defenced places, leaving them but unwalled towns.  
rest] Declaring hereby the simplicity of the godly, who seek not so much to fortify themselves by outward force, as to depend on the providence and goodness of God.  
safely] Or, confidently: or, securely.  
V. 12. To take a spoil] Heb. to spoil the spoil, and to prey the prey.  
to turn thine hand upon the desolate places] Renewing the ancient desolations of this poor country restored from its ruins.  
midst of the land] In Hebrew, upon the navel of the land. That is, in the higher places, as mountains and hills; or in the heart or middle, where there is more security then in the confines: a Metaphor such as is judge. 9. 37.  
V. 13. Sheba and Dedan] The Arabians, Sheba and Dedans posterity: they came of Chush. Gen. 10. 7.  
merchants of Tarshish] Here chiefly are to be understood they of Tyrus and Sidon, and others passing the seas for gain: meaning the Arabians and marine nations will come to thee to partake in thy spoils.  
young lions thereof] The pirates and robbers at sea, which are as it were the sea beasts: others say, merchants that lie in wait for gain, as the lion doth for his prey.  
Art thou come] As if they should say, if therefore thou comest, we will join with thee. Others, one enemy shall envy another, because every one shall think to have the spoil of the Church.  
V. 14. dwelleth safely] Or, securely. Shalt not thou spy thine occasions to come against my Church when they suspect nothing?  
shalt thou not know it] That is, thou shalt surely know my judgement against thee for this, as may appear by comparing the 16. 18. and following verses.  
V. 16. latter dayes] Meaning, in the latter age, before the coming of the Messiah.  
be sanctified in thee] When in punishing thee, O Gog, I shall manifest myself to be a holy and powerful God: see Levit. 10. 3. Chap. 28. 22.  
V. 17. Art thou he] Meaning, surely thou art he.  
old time] There is no footsteps of this prediction before Ezekiels time: And therefore this word, old, should be understood in comparison, not of the Prophets age, but of the time of execution, which fell out above two hundred yeares after this Prophet.  
by my servants] Heb. by the hands. Hereby God declareth, that no affliction can come to the Church, whereof they have not been advertised afore time, to teach them to endure all things with more patience, when they know that God hath so ordained it: and this affliction is foretold by this Prophet Ezekiel in this and the next Chapter, and by Dan. Chap. 11.& Zach. 14.  
V. 18. fury shall come up in my face] Psal. 18. 8. A speech after the manner of men: taken from them that puff in the nose when they are exceeding angry.  
V. 19. great shaking] All creatures shall be astonished and afraid at the presence of my glorious majesty, in the punishment of my enemies.  
V. 20. So that the fishes of the sea] By these strange expressions God setteth forth the grievousness of his anger that was to come.  
steep places shall fall] Or, towers, or stairs. All means whereby man might think to save himself shall fail, the afflictions in those dayes shall be so great, and the destruction of the enemies shall be so terrible.  
V. 21. I will call for a sword] This was in part fulfilled in the civill warres of the graecian kings, whence the ruin of that Empire did arise.  
every mans sword] That is, of the souldiers of Gog, as it happened to the Midianites, judge. 7. 22. 2 Chron. 20. 22, 23.  
V. 22. I will pled against him] That is, with many and great judgements will I destroy him.  
I will rain upon him] I will make a miraculous discomfiture and destruction. These terms seem to be borrowed from the fire of Sodom, and the hailstones of Joshua, Jos. 10. 11.  
V. 23. I will magnify my▪ self] Chap. 36. 23.& 37. 28.   

CHAP. XXXIX.  
Vers. 1. GOg] In this Chapter, the prophecy against Gog is continued, the promise of the Jews deliverance from the Babylonish captivity is adjoined: the latter part beginneth verse the 25.  
V. 2. turn thee back] See Chap. 38. 4. An Hebrew phrase and expounded by others, I will make thee stand: that is, of six parts I will leave but one.  
leave but the sixth part of thee] Or, strike thee with six plagues; or, draw thee back with an hook of six teeth, as Chap. 38. 4.  
the north parts] Heb. the sides of the north.  
V. 4. fall upon the mountains] Meaning, that by the virtue of Gods word the enemy shall be destroyed wheresoever he assaileth his Church.  
sort] Heb. wing.  
to be devoured] Heb. to devour.  
V. 5. the open field] Heb. the face of the field.  
V. 6. fire on Magog] That is, an extreme desolation and ruin, as Chap. 38. 22. will God sand upon the inhabitants of the land of Magog.  
carelessly] Or, confidently.  
the isles] Isa. 41. 1. 5. As the Tyrians and Sidonians: confer with this Chap. 38. 13. and in all places where the enemies of my people dwell, seem they never so far separate or secure.  
V. 7. pollute my holy name] By the blasphemies, and insultations of my enemies.  
V. 8. it is come] That is, this plague is fully determined in my counsel, and cannot be changed.  
V. 9. go forth] hyperbolical terms to express an exceeding great discomfiture, after which the Church shall have great peace and tranquillitie, and burn all the weapons of the slain Macedonians, see vers. 10. because they shall no more fear the enemy: and this is chiefly effected at the accomplishment of Christs kingdom, when by their head Christ all enemies shall be overcome.  
hand-staves] Or, javelins.  
burn them] Or, make a fire of them.  
seven yeares] How often in Scripture is a finite number put for an indefinite? meaning by seven yeares a long time: see vers. 12. and 14.  
V. 11. a place] Not a possession of the land which he did earnestly covet, but contrarily, I will slay them, so that in that land, part of the enemies shall be butted, unto verse the 17. part unburied shall be torn of beasts, thence to the 21. verse: which declareth that the enemies shall have an horrible fall.  
the valley] There is no mention elsewhere of this valley; it is likely, it was a valley much frequented by strangers that came to Judea: the end is to show the immense slaughter by the place destined for burial, which was a great valley, which should be sild up and obstructed to all passengers by bodies and bones.  
east of the sea] It seems he understands the dead sea, or the lake of Sodom: other say, the sea of Tiberias, or the lake of Genesareth.  
stop the noses] Or, mouths. By reason of the stink.  
Hamon-gog] That is, the multitude of Gog.  
V. 12. cleanse the land] Because according to the law, a dead body unburied defiled the land: Deut. 21. 23.  
it shall be to them] This great mountain of bodies and bones shall be to them in stead of a glorious trophy and monument.  
shall be glo●ified] Chap. 28. 22. To wit, over those enemies of my people, by cutting them off.  
V. 14. sever out] Because those people were unclean according to the Law, Num. 19. 11.  
men of continual] Heb. men of continuance.  
the land to bury] Partly that the holy Land should not be polluted, and partly for the compassion that the children of God have even on their enemies.  
with the passengers] Taking the help of strangers whom they shall meet with in the way, because a Jew should be defiled by such an act.  
V. 15. he set up a sign] Heb. build. To show afar off to the buriers, that yonder be bones of dead bodies to bury, and so to cleanse the country.  
V. 16. the name of the city] There shall remain a perpetual memory of this discomfiture, so that the next city on the top of this valley, shall bear the name Hamonah, that is, multitude.  
V. 17. unto every feathered fowl] Heb. to the fowl of every ●ing.  
Assemble yourselves] Isa. 18. 6.& 34. 6. Jer. 12. 9. Rev. 19. 17.  
gather yourselves on every side] Whereby is signified the horrible destruction that should come on the enemies of his Church.  
to my sacrifice] Or, slaughter. That is, to the supper prepared by me, consisting of slain men, and fatlings.  
V. 18. the mighty] Persons not vile or base, and the flesh, not of unclean or starveling beasts; but renowned and delicate flesh, fatted in Bashan, which was a Mount excellent for feeding cattle; as you may see, Num. 32. 4. Deut. 32. 14.  
goats] Heb. great goats.  
V. 21. And I will set my glory] That is, make it clearly appear.  
V. 23. for their iniquity] The heathen shall know that they overcame not my people by their strength, neither yet by the weakness of mine arm; but that this was for my people● sins.  
hide I my face from them] I laid aside the care of them, I withdrew my help from them, Psal. 27. 9.  
so fell they all by the sword] The whole state or body of the people: or indifferently of every condition or quality.  
V. 27. am sanctified] Chap. 36. 23.  
V. 28. which caused them to be lead into captivity] Heb. by my causing▪ of them, &c.  
V. 29. poured out my spirit] Joel 2. 28. Act. 2. 17. Whereupon they being sanctified by me, I will take pleasure in them for ever: as on the contrary, sin is that which turns Gods face from his Church.   

CHAP. XL.  
Vers. 1. IN the five and twentieth year of our captivity] He reckoneth from the captivity of Jehoiachin, or Jechonias, 2. King. 24. 12, 13, 14, 15, 16. as appeareth plainly by Chap. 24. 1, 2. compared with 2 King. 25. 1. And from the same date he counteth, Chap. 8. 1.& 20. 1.& 26. 1.& 29. 1.& 31. 1.& 32. 1. For this was properly the date of the captivity, Matth. 1. 11, 12.  
in the beginning of the year] The Jews counted the beginning of the year two ways: for their feasts they began to count in March, and for their other affairs in September. This was in the month Tisri, or September: which was the natural and genuine beginning of the year from the Creation, Joel 2. 23.  
on the tenth day of the month] The day of expiation, Levit. 16. 29. The very same day that the solemn reconciliation used to be made for the people, the Lord chooseth to show them this comfortable earnest of their return. And on this very same day of the year that Ezekiel is shewed the platform of the Temple, Moses had come down from the Mount after his last forty dayes fast, and brought the people the injunction and platform for making the Tabernacle.  
in the fourteenth year after the city was smitten] The fourteenth year from the eleventh of Zedekiah, when the City was destroyed and the Temple burnt, 2 King. 25. 2, 3. 8, 9. which fourteen added to the eleven of Zedekiah, make up the five and twenty mentioned immediately before.  
the hand of the LORD was upon me] That is, the Spirit of prophecy, as Chap. 1. 3.& 37. 1.  
brought me thither] To the city that had been smitten.  
V. 2. and set me upon a very high mountain] The mountain of the Temple, on the South-side of which the city itself lay. Mount Moriah, where Isaac by Gods command to Abraham was bound to be sacrificed, Gen. 22. 2. 9. where David built an Altar in the threshing-floor of Araunah the Jebusite, and there offered to the Lord burnt-offerings and peace-offerings, and the Plague was stayed, 2 Sam. 24. 16. 21. 25. where afterward by Solomon the Temple was built, 2 Chron. 3. 1. This Mount was high, for it was seen far off, Gen. 22. 4. and because it was a figure of the spiritual Temple under Christ, when the Church was to be made catholic, it is represented in vision like a very high mountain: see Isa. 2. 3. Mic. 4. 1. Revel. 21. 10.  
by which] Or, upon which.  
V. 3. And he brought me thither] That is, from the mountain of the Temple, to the city itself; mentioned immediately before.  
a man] An Angel in the appearance of a man, as Gen. 18. 1. and 32. 24. Josh. 5. 13. judge. 13. 11, &c. This most likely was the Angel of the Covenant, Christ, who had shewed the platform of the Tabernacle to Moses, and the fashion of the first Temple to David. See Chap. 1. 26.  
like the appearance of brass] As fire, Chap. 1. 27. Rev. 1. 15.  
with a line of flax and a measuring-reed] This line or cord was to measure the compass of the outer wall, and the floor of the whole building, and then of the Courts; and the reed to measure the height and thickness of the walls, and the proportion of the gate, chambers, and other things.  
and he stood in the gate] That is, in the gate of the city. For observe the Prophets flittings or removals in this vision. First, he is brought into the land of Israel, there he is set upon the mountain of the Temple: from it he seeth the City lying on the South: then the Spirit bringeth him thither, or into the city, and there he seeth the Angel standing in the gate of the city: and from thence the Angel and he ascend the mountain of the Temple, and the one measureth, and the other observeth the building.  
V. 4. behold with thine eyes, &c.] So did the Lord reveal to Moses in vision the fashion of the first Tabernacle, and to John the new Jerusalem.  
V. 5. And behold, a wall on the outside of the house round about] This was the bound between the sanctuary and the profane place, Chap. 42. 20. And it in compassed the mountain of the Temple being cast into a perfect equilaterall square round about it, Chap. 42. 16, 17, 18, 19. every side of the square was five hundred reeds long; and so the whole wall itself was two thousand reeds about, which being cast into cubits amount to this reckoning: that every side of the square was three thousand two hundred and fifty cubits, or one thousand six hundred twenty and five yards long, if the cubit were to be accounted but hafe a yard: and the whole square thirteen thousand cubits, or six thousand five hundred yards about: which falleth but little short of four miles compass, and was a space bigger then all Jerusalem, city, and Temple and all; and sheweth that this is not literally to be understood, but is to set forth the extent, strength and beauty of the New Jerusalem, or the Church under the Gospel.  
a measuring-reed of six cubits long, by the cubit, and an handbreadth] Sometimes he counteth the measures by the reed, and sometimes by the cubit: the measure of the cubit either upon the reed, or elsewhere was the same: and the length of the cubit is the extraordinary cubit, or the cubit of the Sanctuary, which was double to the common, and it was a full yard, and here it hath a hand breadth added above. Therefore this being so, the compass of the outwall mentioned even now, was indeed double to the extent mentioned before: for the reed of six cubits and six hand breadth amounted to six yards and an half, and the whole compass of that wall to about eight mile. Now that this cubit was of this extent, may be conceived by these things. First, otherwise the chambers by the gates would be but three yards and an half square. Secondly, the Tables for killing of the burnt-offering, vers. 42. would be but three quarters long, and three quarters broad, and half a yard high, which is a proportion exceeding little in itself for these things, and unproportionable to the great and large things that were prefigured. Other reasons to prove this will arise to the Readers view or sight out of the dimension of things as we go along.  
so he measured the breadth of the building] That is, of the wall: and it was of an equal height and thickness, either of them six yards and an half: and this sheweth the great strength and defensiblenesse that the Lord setteth about his Church.  
V. 6. Then came he to the gate which looketh toward the east] Heb. whose face was the way toward the east. By the stairs of the mountain of the Temple he cometh to the East gate of the outmost wall: and the rising up to it is seven steps: as vers 22. 24.  
and measured the threshold of the gate] The threshold or floor of the gate consisted of two half paces one rising a step above another, and either of them was in breadth a reed long, or six yards and an half: so that the ascending was thus: First, they rose the mountain with steps into this gate, then stepped they up into the threshold, or entrance of the gate and walked on six yards and an half, and then they stepped up an other threshold, and walked on six yards and an half upon that also; and this is that which is meant, vers. 11. where it is said, that the length of the gate was thirteen cubits.  
V. 7. And a chamber, &c.] On either side of the gate at seven yards distance from it, adjoining to the wall, stood a chamber of a reed or six yards and an half square: and these stood out into the Court just as far as the second threshold of the gate lay into it, for the first took up just the thickness of the wall, and the second lay into the Court.  
and between the chambers five cubits] Not between these two that joined to the wall side and stood facing one another, for there were twenty five cubits between them, vers. 13. but there were two chambers more built on either side, and stood facing each other as those did, along the way further into the Court, and so there were three on the one side, and three on the other, vers. 10. and it was the space of five yards or cubits betwixt that next the wall, and the other that stood next to him, and so much betwixt that other and the third that stood the furthest into the Court.  
and between threshold of the gate, by the porch of the gate within was one reed, &c.] The first threshold of the gate lay in the wall, and was as long as the wall was thick. The second lay inward toward the Court, and was a reed long, or six yards and an half up into it.  
V. 8. the porch of the gate within, one reed] The porch stood crossing as it were, over the way that went forward: for the breadth of it, as you passed it through to go strait up to the Temple, was but one reed: and thus was the passage hitherto: First, in the gate was the threshold one reed: then in the Court was another threshold one reed, and then the porch one reed also.  
V. 9. Then measured he the porch of the gate, eight cubits] In length, from the North toward the South, for in the verse before be had measured the breadth of it one reed from the East toward the West.  
and the posts thereof two cubits] Not simply and barely posts,[ for in vers▪ 16.[ it is said] there were windows into the posts] but rows or Cloisters born up with Posts( as the royal Exchange in London, though something differing in the workmanship between the posts or supporters.) Now in this porch of the East gate, the Cloisters were at either end of it, and they were but a cubit broad a piece; and so is the porch now become ten cubits long, just according to the breadth of the gate before which it stood length-waies, onely six yards and a half between them. These Cloisters or rows at the North and South end of the porch, were two narrow passages like that joining to one side of Bishopsgate and Aldersgate in London, saving that the outside of either was something open, by reason of the posts standing distant one from another.  
V. 10. And the chambers of the gate East▪ ward, three on this side, and three on that side] Or the chambers that stood along the way at this eastern gate.  
and the posts had one measure on this side and on that side] Both the Cloisters that were between chamber and chamber, and those that ran along before these and the chambers, of which hereafter, were exactly of the same size on either side of the way.  
V. 11. the breadth of the entry of the gate ten cubits] From North to South, or from the one hand, to the other.  
and the length thirteen cubits] From the East to the West, or just before you as you went up.  
V. 12. And a space also before the chambers, &c.] Heb. limit, or bound. As soon as ever you were entred within the gate, the chambers stood on either hand, and thus situate. A cubit on either side from the cheek of the gate, ran a rail or wall, or some such partition from the wall, strait up along toward the Temple, a yard distant from either end of the porch, and so beyond enclosed the way and made it a dozen yards broad all along as it went between the chambers.  
and the chambers six cubits on this side, and six on that] six cubits within that rail or partition on either side stood the chambers.  
V. 13. the breadth five and twenty cubits] Betwixt the two chambers that stood joining to the wall, and butted out just as far toward the Court as the second threshold did, he measured, laying this measure over the gate over that second threshold, and the space between chamber and chamber, was five and twenty cubits. This space was taken up with▪ these parcels. First, the breadth of the gate or threshold was ten cubits. Then was there a cubit on either side to this rail or partition. The rail or partition itself, was half a cubit thick, and then the chambers within that, six cubits on either side: and at the very same distance one over against another, stood the other four chambers, two on either side the way, that stood further into the Court. And now let the Reader in his thoughts march up from the entering of the gate as far as the chambers stand towards the house. First, he steppeth from without the wall, into the first threshold or entry of the gate, which is just as broad over as the wall is thick, namely, one reed, and ten cubits the other way from side to side. Then steppeth he a step higher into the other threshold which lay within the wall, and was of the same length and breadth with the former, and was covered over with some covering, as was the other. Having paced over this, he entereth into the porch which stood joining to this threshold as a cross building, and was of the same length and breadth that it was, save that on either hand, the wall was broken into a Cloister of a cubit broad, the farthest or outmost side of which was posts to support it. Being passed through the porch he cometh into a broad way of twelve yards broad railed in on either side: This rail ran behind the porch and the second threshold, a cubit or a yard from them, and so gave a passage betwixt it and them of that space: and six yards within the rails on either side stood the chambers facing each other door against door. And thus they stood in correspondence to the threshold porch and way beyond them: the threshold was mated with a chamber on either side of it, and it between them, and they stood into the Court an equal space of six yards and an half. Then was there a space of five yards broad, answering to five yards of the porch, and opened just over against so much of it; and this space between the chamber next the wall, and the chamber next beyond it toward the Court, was cloistered or set upon posts, and was a passage between chamber and chamber to go into the Court or open place that was behind these buildings on either side.  
Beyond this cloister or opening space, was another chamber on either side, the East ends of them for a yard and an h●lfe corresponding, or standing just opposite to a yard and an half of the West end of the porch, or so much of the porch standing between so much of them: and the other five yards space of them showing each to other, at five and twenty cubits distance, and the way to the Temple railed in between. Beyond this chamber was another cloister, or cloisterlike passage, and beyond that cloister another chamber of the same proportion, and of the same posture with those before; save that no building or piece of building stood, but onely an open place lay between them as they stood facing one another on either side that open way. And thus have you from the wall, or from the East-gate in it, the chambers and the cloisters between reaching thirty yards within an half up toward the house, or the inner Court.  
V. 14. He made also posts, of threescore cubits] That is, a cloister or walks supported with posts toward the open way that lead forward into the Court: and this cloister ran along from the wall at the East-gate before the chambers and the cloisters that were between them, up to the cloister that went off to the right and the left, at the very opening or entrance into the outer Court.  
V. 15. fifty cubits] From the first entrance in at the East-gate, or through the wall of separation before you come into the open Court, you walked sixty cubits or so many yards hemmed in with buildings and cloisters on either hand, as vers. 14. Nine and twenty and an half of these cubits with buildings and cloisters before them, and the rest of them with cloisters onely without buildings at their back: Now whereas he speaketh here but of fifty cubits[ and so vers. 25. 33, &c. at the other gates] it is to be understood thus, that of those sixty cubits mentioned before, which was the space between the entry in at the East-gate and the entrance into the Court; the ten cubits that lay next to the Court were taken up with a porch which faced that at the East-gate, and so from the face of the gate of the entrance, as the Text saith, unto the face of this porch of the inner gate, were onely fifty cubits, and the porch itself ten cubits; and so you come to the inner gate, or opening into the open Court. This porch stood just thirty seven cubits from the other, and was just square, or ten cubits long, and so much broad, and had a rail or some such partition so at the back of it on either side, as the other porch had, and at the same distance from it that the other was.  
V. 16. Narrow windows to the chambers] Heb. closed. Narrow without to receive the light, and broader within to disperse and dilate it.  
and to their posts] Or to their cloisters which were arched from post to post, and windows made in those arches, partly for beauty, but chiefly to give light the more to the inferior part of the chambers before which they stood: and in those cloisters which were forward beyond the chambers, which had no chambers at all behind them, there were windows in their arches to make them the more lightsome and delightsome: and the posts of these cloisters were carved with palm trees.  
and likewise to the arches] Or, galleries, or porches. To those cloisters that were between the chambers of five yards or cubits broad, vers. 7. As the chambers had windows, and the cloisters before them had windows, so these cloisters that were between the chambers had windows as well as those cloisters that ran along before them.  
inward] Or, within.  
V. 17. Then brought he me into the outward court] All these buildings that he had passed between hitherto stood in the outer Court, and now is he got through them into the open Court itself, to see what is behind these buildings, and what space before them betwixt and the next Court, and what compass on either hand him towards North and South.  
lo, chambers, and a pavement, &c.] As was this entrance at the East gate, so was there another at the North, and another at the South, of the very same spaciousness and manner of fabric, ver. 20, 21. 24, 25. And these three running every one sixty cubits into the Court, in their proper places made two Courts on either side of the East entrance one, of a very large compass: and these two were flagged or paved from the outmost wall to the pointings out of the East, North, and South entrances.  
V. 18. And the pavement by the fide of the gates over against the length of the gates] By the side of the gates he meaneth, the East, North and South gates, in the wall, or that the pavement began from the outmost wall: and by over against the length of the gatest, hat it came corresponding or shooting along the entrances up toward the Court threescore cubits.  
V. 19. And he measured the breadth, &c.] Above this pavement, which lay within the pointings in of the entrances from the three gates, lay an other pavement or flat, raised a step, or some ascending above the other forty cubits broad: from the outgoing of every entrance, to the entry into the inner Court, and so these two made the outmost Court of a hundred cubits broad.  
without] Or, from without.  
V. 20. And the gate which was toward the North, &c.] Heb. whose face was. This gate, and the gate toward the South, were in all points so very like the East-gate described before, that there needeth no more explanation of these verses, 20, 21, 22. 24, 25, 26.  
V. 23. And the gate of the inner court, &c.] Just before these three gates, East, North, and South, an hundred cubits from them within were there three gates into the inner Court: See vers. 27. and these three gates and their entrances up into the inner Court, were of the same dimensions, and of the same fashion that the outer gates and entrances were, vers. 28, 29. 32, 33. 35, 36. save that there were eight steps up into these, vers. 31. 37. whereas there were but seven into the outer, vers. 26. and that the wall on the sides of every gate was broken into a walk or cloister, which opened to the outer Court with arches, vers. 31. 34. 37. And these cloisters were twenty five cubits long on either side the gates, reaching eleven cubits further then the furthest wall of the chambers, and the breadth of this cloister was five cubits, which was the breadth of the little walks, which were between the chambers.  
V. 37. palm trees were upon the posts thereof on this side, and on that] The posts that supported and arched the cloister had palm trees upon them on the side toward the cloister, and palm trees also on the other side toward the Court.  
V. 38. And the chambers, &c.] Heb. and a chamber. One number being put for another. In the North-gate[ viz. on the North-side of the Altar, according to the the Law, Levit. 1. 11.] on either side of the gate, by the cloisters which run East and West from the gate, was there a room or chamber, for the disposing or fitting of the sacrifice when it was slain, against it should be brought to the Altar. And this was, because that in time of rain, the task would have been unsufferable for the Priests to stand without any shelter or covert, to flay, wash, and divide the beasts to be offered; therefore rooms were thus provided for them, that in heat or foul weather, they might stand and work without any annoyance from either of them. And the doors of these rooms opened into the cloisters by the gate side and not into the gate, but a close wall was betwixt the gate and them, which prevented disturbance to the Priests as they were at their work, and any offence to the people as they entred the gate.  
V. 39. And in the porch of the gate two tables] This porch was within the gate, or inward toward the Court, and these two tables on either side stood to the North and South wall of it. Where, if this inner North-gate was fashioned in all points like to the North-gate of the outer Court, it was broken into a kind of a cloister.  
and the sin-offering] Levit. 4. 2.& 5. 12.  
and the trespasse-offering] Levit. 7. 1.  
V. 40, 41, 42. And at the side without, &c.] Or, at the step. As there were these two tables within the porch on either side, as you passed through it into the Court: so on the outside of it also on either side, were two tables more, and on the outside of the gate on either side two tables likewise: so that in all, the tables were twelve, whereon the sacrifices were killed; the four within the porch for the constant burnt-offering, and for the sin-offering, and trespasse-offering of the Congregation: and the eight other for the sacrifices and offerings of particular men.  
V. 43. And within were hooks] Or, end-irons, or, the two hearth-stones. To hang the slain beast on while they slayed him: The word in the original that signifieth hooks, is of the dual number, for that two hooks were made upon one stem, an hand breadth one from another, and th●se were knocked up in the wall at a convenient distance each from other, that if need were, the two tangs of one hook might hold two several beasts legs upon them.  
V. 44. And without the inner gate▪ &c.] That is, at the backside of these buildings of the North gate within the inner court, joining to the partition wall or cloister that ran between the court of the people and this inner court, stood these chambers opening toward the South: And so likewise at the backside of the buildings of the East gate, viz. on the North side of these buildings were there other chambers, which stood not with their backs to the wall or partition between the courts as it was with them at the North gate, but with their backs to the porch and buildings of the East gate that ran along into the court, and so their prospect or facing was toward the North.  
V. 45. the keepers] Numb. 3. 27▪ 28. 32. 38.  
charge of the house] Or, ward, or, ordinance: and so vers. 46.  
V. 46. the keepers of the charge of the altar] Levit. 6. 12, 13.  
the sons of Zadok] 1 King. 2. 35. He is mentioned, because he was the first Priest in the Temple that Salomon built, 1 King. 2. 35. and to him the Priesthood first devolved from the house of Ithamar: as vers. 27. of that Chapter.  
V. 48, 49. And he measured the porch, &c.] The porch before the Temple was twenty cubits long, and eleven cubits broad: Now the standing of it was that the length of it stood crossing to the house, and was just as long as the house was broad: so that to pass through the porch into the house, you passed the breadth of it and not the length. Now as you go up to the front of it, it stood facing of you in this manner. In the middle of the length of it, was the door of four cubits broad, on either side of the door was a gate or leaves of a gate to open when occasion was, three cubits on this side, and three cubits on that side, and on either side of these leaves were cloisters of five cubits long, and so was the whole length or front of the porch taken up. And at the point of these cloisters toward the entrance stood two pillars, as Jachin and Boaz in the Temple of Solomon, 1 King. 7. 21.   

CHAP. XLI.  
Vers. 1. AFterward he brought me to the Temple] Having described the form and fashion of the several courts, and of the buildings in them, he cometh now to set out the very house or Temple itself: The going up to which building or face of it was thus: Before you come to the very body of the house, there was a cloister on either hand, six cubits broad, the breadth being to be thus conceived, that it was from the wall of the house, out Eastward into the court: the length of either cloister, was a cubit less then was the breadth: for whereas they were six cubits broad, they were but five cubits long.  
The breadth of the Tabernacle] By the Tabernacle, is to be understood the holy place, distinct from the most holy, and this is also called the Temple, vers. 4. And so is the same place, in the fabric made by Moses, called the tent, Exod. 20. 36. and the first Tabernacle, Heb. 9. 2. contradistinguished from the second or most holy place, vers. 2. Now this place here spoken of, was forty cubits long and twenty broad, and of such a proportion of measure, though not of the very same measure, was the holy place in the Tabernacle of Moses, namely, the length of it double to the breadth, it being ten yards long, and but five broad. The breadth of the Tabernacle here in hand, being twenty cubits, you are to conceive it, that the door in the very middle of the East end, was ten cubits broad, and then from the door cheeks, the wall to the South and North corners, was five cubits more on either side: and along these walls did the cloister go to those corners: and so is this verse to be understood: he measured the posts, or the cloisters standing upon posts six cubits broad on the one side, from the house toward the court, and six cubits broad on the other side, from the house toward the court, and they ran along the breadth of the house from the side of the door to the corners of the house.  
V. 2. door] Or, entrance.  
the length thereof forty cubits, and the breadth twenty cubits] The measures of the whole Temple here, are the very same with the measures of Solomons Temple, if the cubit be but the same: for that whole fabric was sixty cubits long and twenty broad, and so is this: save that there was this difference, that in the Temple built by Solomon, there was but a veil of embroidered work, 2 Chron. 3. 14. that separated between the holy and most holy place, as it was also in the Tabernacle made by Moses, Exod. 26. 31, 32, 33. Here there was a partition of another nature and manner, as it appeareth in the verse next following.  
V. 3. Then went he inward] Forward beyond the holy place toward the Oracle.  
and measured the post of the door two cubits] A cloister, or an entry which was betwixt the holy and most holy, of two cubits breadth. And here the manner of partition betwixt the holy and most holy place differeth from that in Solomons.  
and the door six cubits] That is, in height: for the breadth of it is set down to be seven cubits immediately after. And about this height there is discourse afterward: vers. 5. 17. 20. And here again the partition betwixt the holy and most holy differeth from Solomons.  
V. 4. So he measured the length thereof twenty cubits, &c.] 1 King. 6. 20. Compare 2 Chron. 3. 8. The most holy place in Moses his Tabernacle was a perfect square every way, five yards long, and five yards broad, and five yards high: In Solomons Temple it was the like, twenty cubits every way, 1 King. 6. 20. and so is it to be supposed here though the height be not expressed.  
the breadth twenty cubits before the Temple] That is, the breadth of it was just equal with the breadth of the Temple, and stood streight and even before it.  
V. 5. After he measured the wall of the house six cubits] That is, from the ground upward: which space both in the Oracle and in the holy place was carved with Cherubims and Palmetrees, vers. 20.  
and the breadth of every side chamber] As 1 King. 6. 5. There were chambers built round about the house, both Temple and Oracle, for the laying up of holy things: And these chambers were three stories high, or one over another: Now for the support or foundation of these, there w●s a wall on the outside of the house, vers. 9. which was set as a border round about the house, so that the chambers restend not upon the wall of the house, but upon this, vers. 6. This wall and chambers were only upon the North and South sides, and at the West end, though it be said, that they were encompassing the Temple round about: for the East end had no such thing to stand before it, but stood clear and open, save that the cloisters took up about one third part or something more of the height of the front.  
Now these chambers were so distributed about the building, that on either side of the house there were four ranks of them, of three stories in every rank, and two such ranks at the West end, thirty chambers in the whole sum.  
V. 6. one over another] Heb. side-chamber over side chamber.  
thirty in order] Or, three and thirty times, or foot.  
have hold] Heb. be holden.  
V. 7. there was an enlarging and a winding about] Heb. it was made broader and went round. As 1 King. 6. 6. The chambers were jutted out one more then another, the second story over the first, and the third over the second▪ and so the highest was broadest, and therefore the breadth of the house is said to be above.  
and a winding about still upward] As 1 King. 6. 8. By winding stairs they went out of the lowest chamber into the middle, and out of the middle into the highest. And indeed this winding was double, for it wound not only from one chamber up into another, but from one chamber into another, on the same floor there was a winding round about the house. For since two main doors served for the general entrance into all these chambers, one on the North side, and another on the South, and none on the West end, vers. 11. it was the artificialnesse of the building, to have a winding passage round about the whole fabric in every story: much like the passage above stairs about the royal Exchange London, save that in this there was the difference, that the chambers had partitions one from another which that passage hath not, and that there was not an encompassing clean about the square of the Temple, as there is about that, for the East end was excepted.  
V. 8. I saw also the height of the house] Now he cometh to sum or speak of the house upwards, as he had done the compass of it about, as it stood backed with these buildings: And the height of it was thus. First, from the ground, six great cubits, or six yards and an half upward, was the wall that was the foundation and supporter of these chambers, just the height of the door at the East end, and of the cloisters on either side it: and of the wall of the house which he measured, vers. 5. and which was carved with Cherubims and Palme-trees, vers. 20. Then the three stories of the chambers built upon this foundation, were four cubits, an half, and six or eight inches, or thereabout, high a piece, or fourteen great cubits divided into three equal portions: Now between this wall that supported the outmost sides of the chambers toward the Court, and between the Temple wall, there was a void space about five cubits broad, which was as a close cloister, on the North, South, and West parts of the Temple, as there was an open one at the East end: And this helpeth to understand vers. 9. 11.  
a full reed of six great cubits] Chap. 40. 5.  
V. 9. The breadth of the wall which was for the side-chambers without, was five cubits] Not that the wall was so thick, but that it stood so much breadth from the wall of the house.  
and that which was left] Or the voided space between, was the place of the chambers standing inward toward the house. And the doors of the side-chambers were in the place that was left: That is, there was a door on either side of the house made through this wall, to pass into this cloister or voided place, and then the winding stairs began, and rose up into the first story, and so into the rest.  
V. 10. And between the chambers] Not these chambers that stood close to the Temple, but other chambers that stood out further in the Court, facing these at twenty cubits distance, onely there was not so much distance at the West end: Those chambers joining to the Temple were for the laying up of the holy things; these spoken of now, were for the lodgings of the Priests.  
V. 12. Now the building that was before the separate place, at the end toward the west, &c.] The separate place is the space of ground that lay next without the chambers joining to the Temple, or between them and the Chambers of the Priests which stood facing them at some seventeen cubits distance. Now these buildings of the Priests chambers at the West end were exceeding great, being seventy cubits broad, and ninety long: A figure of the numerous and great multitudes of the people that should be of the Church in the West, of the Gentiles: and behind these buildings was a wall of five cubits thick, a type of Gods protection and defence about his people.  
V. 13, 14. So he measured the house, &c.] The buildings being thus platformed, he now cometh to take their measure, which he casteth into a square, though there was some difference in the posture of the buildings and face of the floor of the Close or inner Court: For first, he beginneth from the porch which stood before the house, and measureth the breadth of that eleven cubits, then six cubits cloister betwixt that and the holy place: forty cubits the length of the holy place: twenty the length of the most holy place, about a cubit the breadth of the wall that went up as a rib to carry the sides of the chambers towards the Temple, and five cubits to the further sides of the chambers toward the separate place, and the separate place itself at the West end about seventeen cubits, in all an hundred: these measures he measured along the walls of the building that stood joined to the Temple. Then laid he his measure to the chambers that stood outfacing these at twenty cubits distance on the North, and South sides, and measured just the same length from the first building that stood most East to the East point of the buildings the chambers of the Priests that stood behind the Oracle. So that would you walk about the Temple before you entred into it, take in on the right hand, or on the South side, and there was a faire walk betwixt goodly buildings or chambers of twenty cubits broad: after eighty three, or eighty four cubits walking you might turn into another walk on the left hand, or at the West end of seventeen cubits broad: There, after you had paced thirty or two and thirty cubits, you might turn on your left hand again, into a walk on the North side just proportionable and agreeable to that where you began on the South.  
Now at the East end, betwixt the buildings of the East gate and the front of the porch of the Temple, there was an empty place of what space in breadth it is uncertain, but most likely of the same with the separate place at the West end of seventeen cubits: but the length of it, viz. from North to South, was an hundred cubits, which were taken up thus: twenty in the breadth of the house, twenty on either side the house in the separate place, and twenty in the thickness of the buildings on either side of the separate place. So that this space at the East end was an hundred cubits long, and seventeen cubits broad, a plain flat, or floor before you came to any of the buildings either of the house itself, or of the chambers.  
V. 15. And he measured the length of the building over against the separate place which was behind it] The buildings which ran on the outside of the separate place North and South, did not reach clean up to the building that stood cross to them at the West end, but broke off just against the sides of the chambers at that end of the house, and so there was a space to pass between the North and the West buildings, and between the South and the West buildings of seventeen cubits broad. And thus the separate place at that end was just equal in length to that at the East end, of an hundred cubits long.  
galleries] Or, several walks, or, walks with pillars.  
V. 16. And the door posts] Or the thresholds in the porch, and door of either house.  
and narrow windows] Either the small windows in the arches of the cloisters, or the windows narrow without to receive the light, and broad within to dilate and disperse it, as 1 King. 6. 4.  
●ver against the door cieled with wood] Or, ceiling of wood. Or before the threshold overlaid with boards, which the Chaldee determineth boards of Cedars: this threshold seemeth to be that, that was as the half place or bottom of the turning stairs that lead into the chambers.  
and from the ground up to the windows] Or, and the ground unto the windows. All these particulars mentioned had coverings, penthouses, or weatherboards over them to keep off the rain from the walls, and from the thresholds. The side buildings had so at their several stories, the windows had so over them, and so likewise under them or at their stools, to keep the wall betwixt that and the ground unbeaten of the weather.  
V. 17, 18. To that above the door, &c. within and without, by measure] Heb. measures. That is, the wall both within and without, in either house, and in the front of the building, was drawn out into spaces or borders, to above the height of the door of the house: and in those spaces were wrought Palmetrees and Cherubims.  
and every cherub had two faces] Chap. 1. 10.  
V. 21. The posts of the Temple were squared, &c.] Heb. post. Viz. The posts of the doors of the Temple were not round like pillars, as was the entrance of the Tabernacle, but square like other buildings.  
and the appearance of the one, &c.] Both the doors and posts of the holy and most holy place, were of one fashion and appearance.  
V. 22. And the Altar of wood, &c.] This was the Altar of incense that stood before the Oracle, made of wood, and overlaid with gold.  
and he said unto me] Chap. 40. 3.  
the table that is] Mal. 1. 7. 12.  
V. 23, 24. two doors. And the doors had two leaves] Both the holy and the most holy place was double doored, as it is common with us in our buildings, one door of thick boards or planks, and another within of wainscot or ceiling: and either of these doors in either house was double leaved: and a wicket in those folding leaves, to go in and out by, when the great gates or doors needed not to be opened.  
the side-chambers] Chap. 40. 26.   

CHAP. XLII.  
Vers. 1. THen brought he me forth into the utter court] This is not to be understood of the utter spacious Court described at large in Chap. 40. or the first Court that you were to come into, when you went into the Temple: but this is a Court that was on the outside of the buildings, that stood facing those buildings that joined to the Temple, which indeed was in the inner Court properly so called; yet was it an outer Court in comparison of that which lay along between those buildings, Chap. 41. 10.  
the way toward the North] From the Temple the Angel and the Prophet marched downward along toward the East gate of the inner Court, in the spacious and stately way that lay along between the buildings, till they came to a fair& spacious crossing walk that was at the furthest end of them Eastward, and ran from North to South an hundred cubits long, and fifty broad, and so far broad between the end of the buildings and the East gate: when they therefore came to the end or point of the buildings on the North side even into this walk they turned off upon the left hand, and went behind those buildings where was, as it were, an outer Court within the great inner Court wall.  
and he brought me into the chamber, &c.] Chamber, for Chambers, one number being put for another, which is most usual and common in the Hebrew Tongue. Now by these chambers he meaneth that row of buildings which stood on the North side of the house, not joining to the house, but at twenty cubits distance from the buildings that did join to it. That space is called the separate place, and the Temple is called the building in the clauses next following in this verse.  
the separate place] Chap. 41. 12.  
V. 2. Before the length of an hundred cubits, &c.] This is to be understood on the North side of these buildings Northward, and that as there was a space between them and the Temple inward, which was an hundred cubits long, and twenty broad, so was there a like space betwixt them and the North wall of the inner Court an hundred cubits long, and fifty broad: And the door that went into the buildings, was not on their South side toward the Temple, but on the North side of them toward the Court wall.  
V. 3. Over against the twenty cubits, &c.] Thus stood the chambers betwixt two faire open spaces: and not onely so, but also between two galleries joining to them, on either side one: For thus are we to conceive of this row of buildings on the North side, and accordingly on the South: The buildings as they were a great length, so were they a great thickness: and if you went and stood at the East end of them, and looked upon them, they were of this composure. In the middle were the chambers, and on either side a gallery, the one into the separate place toward the Temple, on the South side of the chambers, and the other into the space betwixt the buildings and the inner Court wall, or on the North side: which space was paved.  
gallery was against gallery in three stories] These galleries may be very fitly resembled to the rows in Westchester that lye between the houses and the street, where they can walk dry in the greatest rain; and in some places is one row or gallery above another: even so was it with these to three stories high. Now by gallery against gallery, is not to be understood that they stood fronting, or facing one another, but one backing another, and the chambers between.  
V. 4. And before the chambers was a walk of ten cubits breadth inward] That is, within the gallery on either side, and so the galleries took up twenty cubits of the thickness of the building: and on the outside of either gallery was a way of a cubit broad, much like the flagged way before the houses in Cheapside, or in Covent garden.  
and their doors toward the north] Though it had been near to the Temple or Altar, to have had the doors toward the separate place, yet was it not so fitting in regard of the reverence of the place: therefore he that would go into those chambers must go on the backside of these buildings, or to their North.  
V. 5. Now the upper chambers were shorter] Heb. cut off, or abridged. For the higher gallery ever grew more large then that below it; and the reason seemeth to be, that the people at the solemn festivals when the multitudes were so great, upon these galleries might behold the sacrifices, and hear the service of the Temple: and the higher they were the better they might see, and therefore the higher galleries were made the larger for that purpose: and both the lower and the higher did straighten, or as the Hebrew phrase includeth, did eat up some thing of the chambers, for the more commodiousness to that end.  
were higher then these] Or, did eat of these.  
then the lower and then the middlemost] Or, and the building consisted of the lower and the middlemost.  
V. 6. For they were in three stories] As the galleries were in three heights one above another, so were the chambers between them, and the light that they received was through the galleries on either side.  
But had not pillars] Neither chambers nor galleries stood upon pillars, as some other buildings in the holy verge did, for then the galleries in the second and third story might have been enlarged, by jutting out towards the courts, and not have trenched upon the breadth of the chambers; but they were all built up with an even wall, only some large openings there were all along the galleries, for the more air and the better sight.  
V. 7. And the wall that was without, &c.] That is, that stood betwixt these buildings and the outer court.  
the length thereof fifty cubits] Both the chambers and the wall that stood before them were but fifty cubits long, though the court or open space on either side the buildings, were an hundred cubits long, as vers. 8. for at either end, viz. East and West, the building pointed upon cross walks, and buildings such a breadth and at such a distance from them, as to make the inner and outer court on the North and South sides of them to extend so long.  
V. 9. And from under these chambers, &c.] Or, from the place. Here is a word of a sense something doubtful, as may be seen by our English text and margin, which in the one hath rendered it from under, in the other from the place. The sense of the verse, be the interpretation of the word whither it will, redounds to this: that below these buildings which were on the North and South sides of the Temple, namely, at the lower end of the court, were buildings much like to these which stood along by the East wall that partend the outer and inner court, pointing North and South, as these that have been spoken of already did East and West: And so the word from under is not to be understood perpendicularly, but as when we say a town or house stands under a hill, when it is at some distance below it: so was it here: at the lower end of the court, or at the East just over against the separate place, and the building on the North side of the Temple, were buildings just like those, at least in length, and manner of the front towards the inner court: and directly& exactly was it against the pointings out of the buildings& separate place on the South side. And between these two Eastern buildings was a space or a plain entrance just of the breadth of the Temple, and the buildings that joined to it on every side. And here we may measure the breadth of the North and South chambers and galleries mentioned, vers. 3, 4. For the Text telleth us that the buildings on either side the entrance at the East, were just as long as those that ran on the North and South of the Temple, along the separate place: and withall it telleth us, that this length which was fifty cubits, as vers. 8. did take up the breadth of the separate place which was twenty cubits, and of the buildings which must needs be thirty yards, viz. ten a piece for the breadth of either gallery, and ten for the breadth of the chambers.  
the entry on the east-side] Or, he that brought me.  
as one goeth] Or, as he came.  
V. 9, 10. These two verses then may be rendered thus: And below these chambers, at the entrance from the East, as one cometh to them from the outer court; In the breadth of the fence of the court toward the East before the separate place and before the building, were chambers.  
V. 11. And the way before them, &c.] The fabric, contrivall, front, way of a cubit breadth, before them were in every point so like those spoken of before, that they need no further illustration.  
V. 12. a door in the head of the way] He speaketh now only of the buildings on the South side of the Temple and of those other on the South side of the East gate: and relateth that just against the point of the way of a cubit broad that ran along under the walls of the galleries, there was a door in the very front of the building at the East: There is not the like mentioned of the buildings on the North side of the gate, for on the North side of the altar which stood before these, there was more to do then on the South, and so was there not so facile access to a door if it had been made.  
V. 13, 14. Then said he unto me, &c.] After he had described the fabric and fashion of the chambers, he now setteth down the use of them, that they were for the Priests garments, and eating of the holy things, &c. This he speaketh of the North and South chambers, but those that stood crossing them at the lower end of the court he mentioneth not: for there was some difference in their use: those on the North and South laid up the things of the greatest holinesse, as the Priests garments, and some offerings, as the meat-offering, and sin-offering, and trespasse-offering for the people: but those on the East were for things of an inferior sanctity, as tithes and offerings of particular men.  
shall eat] Levit. 6. 16. 26.  
meat-offering] Levit. 2. 3. 10.& 6. 17.  
sin-offering] Levit. 6. 25. 29.  
trespasse-offering] Levit. 7. 1.  
V. 15. Now when he had made an end, &c.] When he had thus measured all the particular buildings, he cometh now to measure the circumference of the whole holy place, or the holy mountain: which lay walled in an equilaterall square, and of such a compass as was spoken of before on Chap. 40. in the notes there. And now that the structure, fabric and proportion of the buildings have been thus platformed, measured and viewed, it will not be impertinent, a little to look at the scope and intention of the description, or the substance shadowed under these figures.  
First, therefore it is to be observed that there was never any Temple built of these dimensions and composure, for the measure of the circumference of the bounding wall or that which separateth betwixt the holy and profane utterly denieth it, being a measure that exceedeth, or at least equalleth the full compass of all Jerusalem, Temple, and all, as was said before, yea though the cubit be understood of the shortest size; And so the portion of the Levites allotted to them, as the verge of the Temple, amounteth to a space bigger then all the land of Canaan. Chap. 48. These things therefore are spiritually to be understood: and howsoever the description of this house and land were a prophetic assurance of the peoples return out of Babylon( where Ezekiel wrote these things) yet do they chiefly aim at Christ, and his coming among them after their return, and gathering the numerous congregation of the Gentiles, and framing the spacious Temple and city of the Christian Church under the Gospel. And therefore this can no way countenance a temporal kingdom of the messiah yet to come, as the Jews imagine, nor a new Temple or city to be built: since that the Temple here described is bigger then the city, and the holy ground of the Temple bigger then all Canaan.  
Secondly, it is observable that as Ezekiel measureth the Temple and the city here, so doth John a new Temple also, Revel. 11. 1, 2. and a new Jerusalem, Revel. 21. Now though these three agreed in this, that they all aimed at the spiritual Temple and city, the Church under the Gospel: yet in this they differed, that they had respect to different times: and aimed at times and seasons in succession one after another. This platform and description of Ezekiel, relateth to the Church under the Gospel, betwixt their return out of captivity, and the destruction of Jerusalem, when the Gentiles first came in, and they and the Jews made one people. That in Revel. 21. pointeth at the new Jerusalem which should be after the old one was destroyed, the Church under the Gospel, after the rejection of the Jews, and destruction of their city, which hath now taken up about one thousand five hundred and seventy yeares: and therefore that Jerusalem is far larger then this in Ezekiel, that being described to be six thousand miles about. In that there is no Temple mentioned, nay there was no Temple at all as the Text expressly, Revel. 21. 22. uttereth: for where there is mention of a Temple, there is something to do with Jews; but the Church of this space that we are speaking of consisteth onely of Gentiles, the Jews being all the while under obduration. Now the eleventh of the Revelation speaketh of a Temple measured as the case is here, for as this place speaketh of the Church of the Jews when the Gentiles were called in and joined to them at Christs first coming, so that place speaketh of the Church of the Jews, when they shall be called in and joined to the Church of the Gentiles, which is yet to be before Christs second coming. And it is observable that in both these places there is no mention of a Court for the Gentiles, as there was in the material Temple indeed, but all Jerusalem must be supposed for that. For Ezekiel mentioneth but two Courts properly so called, though the inner Court indeed was subdivided. And these two Courts were, the Court of the Priests, and the Court of the people; but for the Gentiles there is no Court at all, bounded or immured for them▪ because of the boundless dilating of the Gospel: and so Revel. 11. there is onely one Court mentioned, the Court of the Priests, or that where the Altar stood; but the outer Court is not measured, but cast out without any bounds, because it is given to the Gentiles to* tread in the worship of God, and to come into with the Jews: for when they shall be called, the Gentiles and they shall join together to serve the Lord, and to tread his Court.  
* It is not {αβγδ}, to tread under foot in scorn and despite: but {αβγδ}, to tread as we do the Churches when we go to serve the Lord, as Isa. 1. 12.   

CHAP. XLIII.  
Vers. 1. AFterward he brought me to the gate, &c.] The Angel of the Covenant in the appearance of a man, Chap. 40. 3. having shewed to the Prophet that magnificent Temple, whereby the spiritual Church is prefigured, and having described it and the buildings thereof in the precedent Chapters, the proportion and measures whereof in all the parts was hard to find out and express,( as that which is spoken of them sheweth, and the rest remaining shall not be stood on so exactly) he cometh in these two next Chapters, the forty third, and forty fourth, to set out the sacred ministry and worship therein: And the Prophet is brought from the West side where he ended the measuring of the circumference of all the holy place, Chap. 42. 19. to the place where he began, vers. 15. of Chap. 42. and Chap. 40. 6. which gate by a direct line looked toward the Temple. See Chap. 44. 2, 3.  
V. 2. The glory of the God of Israel came from the way of the East] In Chap. 11. 23. the glory of the Lord departeth from the city because of the profaneness of it, and from the Temple because of the profanation of it, and stood upon Mount Olivet East of the city: and now that the Lord hath plat-formed to himself a new city and Temple, his glory returneth to it again.  
and his voice was like a noise of many waters] Chap. 1. 24. Rev. 1. 15.& 14. 2.& 19. 1. 6.  
V. 3. according to the appearance of the vision which I saw] Chap. 1. 4.& 8. 4.  
when I came to destroy the city] Or, when I came to prophesy that the city should be destroyed. See Chap. 9. 2, 5. That is, when I came to declare that it should be destroyed: Chap. 9. So, Me he restored to mine office, but him he hanged, Gen. 41. 13. That is, he foretold this destiny of me and him. So Levit. 13. The Priest shall make the leper clean, or make him unclean, in the Hebrew: that is, shall pronounce him so, as our English hath well rendered it: warranted so to be from Levit. 14. 57.  
V. 6. And I heard him speaking to me out of the house] As God to Moses out of the Tabernacle, Levit. 1. 1.  
V. 7. shall the house of Israel no more defile by their whoredom] That is, by their spiritual fornications of Idolatry: and this prophecy was fulfilled in them to the very letter: For after their return out of the captivity of Babylon even to this day, they have forsaken their Idols, and though they worship not the true God as they should, yet do they not worship false gods at all: And thus are they cross and contrary in their impieties, and yet impious still: Before their captivity they were all for Idols, and nothing for the true God at all, and since that captivity they are not for Idols at all, and yet not for the true God neither. This their forsaking of Idols, Hosea telleth of, Hos. 3. 4.  
Nor by the carcases of their kings] So also vers. 9. Let them put the carcases of their kings far from me. Not for that they defiled themselves by touching their dead bodies: but for that they were grown into the Idolatry of the Heathen, to deify their dead kings, and to reserve their corpses for adoration: as Psal. 106. 28. They are the sacrifices of the dead.  
V. 8. In their setting of their threshold by my thresholds] That is, in adding their traditions to my precepts, Isa. 29. 13.  
and the wall between me and them, &c.] Or, for there was but a wall between me and them. This wickedness was as a wall of separation between me and them, Isa. 59. 2. which hath caused me to consume them by bringing on them the judgements threatened by the Law, Levit. 26. and Deut. 2. 8. Or for setting their Idols and performing their service in my Temple, in places and chapels near to the place set apart to my service: therefore have I consumed, Hebr. eaten them in my anger. See Chap. 8. 3.& 23. 39.& 44. 7. 2 King. 16. 14.& 21. 7. Jerem. 11. 15.  
V. 9. Now let them put away, &c.] That is, all the true elect, and especially the Jews converted under the Messiah, shall cast off idolatry and serve God in all purity: which future time is expressed by Now, which in a sort was present to the Prophet, namely, by vision or revelation from God.  
V. 10. show the house to the house of Israel, that they may be ashamed▪ V. 11. if they be ashamed▪ show them the form of the house] The house being an emblem and resemblance of the Church of the Gentiles under the Gospel, might shane the Jews to look upon it, by considering that they had become so abominable, that the Lord had refused them for his Church, and had chosen the Heathen: but if they should be ashamed with an holy shane, and sorrow with an holy sorrow, that they had been thus offensive, then acquaint them with the form, Laws and Ordinances of the house, for they also shall have their interest in it, as it fell out and was with the many thousand Jews converted in the time of our Saviour and his Apostles, and as it shall be with them at their conversion near the end of the world.  
pattern] Or, sum or number.  
V. 11. And all the forms thereof: And all the forms thereof:] These words are repeated, and is as much, as show them, show them the forms both of the courts and house: and of the house both within and without.  
V. 12. the whole limit thereof, &c.] As it is measured and bounded, Chap. 42. 16, 17, 18, 19.  
V. 13. And these are the measures of the Altar] The compass of the Altar was forty eight cubits round about, viz. twelve cubits upon each side of the square, vers. 15. and this was thirty two cubits short of the compass of the Altar made by Solomon, 2 Chron. 4. 1. The height of it also was different from the height of his, for that was ten cubits, and this was but six. The fabric of it was thus: Two cubits from the bottom of it, or from the ground was a ledge or a settle of a cubit broad without it round about: this was for them that served at the Altar to stand upon, and to go upon round about the Altar, to rak up the ashes that were within the Altar: And therefore this Altar was not close boarded up upon the sides every where, as the Altar made by Moses was, which was movable and of small dimensions; but this was boarded up only those two cubits that were betwixt this settle and the ground to keep the ashes together, but above this settle it was open at certain places, that they might go in and get the ashes out.  
four cubits above this ledge, was another of the same breadth round about the altar likewise, upon which the Priests might stand, for the disposing and ordering of the sacrifices. And these benches being a cubit broad, it caused that their compass increased two cubits above the compass of the altar itself in every side of the square. And that the standing of the Priests might be firm upon these benches, there was a ledge of half a cubit broad fixed upon the outward edge of them, that the Priests might not slip off into the Court, and a ledge which the Text calleth A bosom fixed upon their inner edge, that the Priests might not slip into the hollow of the Altar. And from thence upward were the horns at every corner.  
even the bottom shall be a cubit] Hebr. The bosom. Meaning that ledge that went betwixt the higher bench and the Altar.  
And the breadth a cubit] Of the bench itself.  
And the border thereof by the edge thereof a span] A border carved, a span breadth upon the edge of that bosom or ledge that rose betwixt the bench and the Altar.  
V. 15. So the Altar shall be four cubits] From the lower to the upper bench: this is properly called the Altar, because that space between the lower bench, was the place of ashes.  
In the Hebrew this verse is literally thus: And the mount of God four cubits, and from the lion of God and upward four horne●: where the body of the Altar betwixt the two benches is called the mount of God, as if God dwelled upon the Altar in a singular manner as on a little mountain in the greater mount of the sanctuary. And the grace whereon the sacrifices were laid, is called the lion of God, because it devoured so much flesh, and so many beasts in sacrifice.  
V. 17. And his stairs shall look toward the East] Steps are forbidden to be made to an Altar, Exod. 20. 26. but this was to an Altar that was built occasionally, as Gideons, judge. 6. 24. Elijahs, 1 King. 18. 32, &c. However the Lord is of power to dispense with, and at liberty to vary from his own commands: especially, in matters of this nature and quality. The stairs of this Altar were Eastward, so that as the Priests mounted them their faces were toward the Temple: and when they were risen to the higher bench, they walked on the North and South side of the ●ltar, and so many of them might stand there and order the sacrifices together.  
V. 18. These are the ordinances of the Altar] In the description of the fabric, and of the ordinances of this new Temple and Jerusalem, two things are very observable. First, that the Temple and city described, are such as never were nor could be materially among the Jews: For the Temple described is bigger then all the material Jerusalem, and the Jerusalem described is far bigger then all the earthly land of Canaan. Secondly, that the ordinances of this new city and Temple are such as were ordinarily and commonly observed among the Jews. And the reason of this difference is, because that though in all this description the chief intention is, to set forth the glory and extent of the Church under the Gospel among the Gentiles, and therefore he setteth▪ forth a Jerusalem far larger then all the land of the Jews; yet because the Jews being now in captivity with the Prophet, were to return to the earthly Jerusalem, and many of them there to be converted, and to be made members of the new and heavenly; therefore he speaketh of, and alludeth to some rites and ceremonies usual among that people, that he might show that these glorious things here specified, belong to the Jews called, as well as to the Gentiles. Therefore it will not be needful, to prosecute the Text hence forward with explanation in every particular, seeing very many of the very same things here mentioned have fallen under observation before, as the rites of sacrificing, the charge of the Priests, the qualifications of those that draw near unto the sanctuary: And seeing that all these things are but to show purity, holinesse, and sincerity in the worship of God under the Gospel: But we will only take up some things of the greatest difficulty, and yet of the clearest evidence, that all these things are to be understood in a spiritual and mystical sense, and not of an earthly or material city, Temple, and Ordinances. As,  
First, In the measures of the portion of the land for the sanctuary, Chap. 45. The length of this holy portion must be five and twenty thousand reeds and ten thousand reeds in breadth. It is true indeed that the word reeds is not expressed in the original, yet the second verse of that Chapter being compared with Chap. 42. vers. 16, 17, 18, 19. make it most clear and evident that it is so meant and to be understood. Now if we cast these measures into an unequal square as the Text hath done, and sum them up into miles as near as we can, we shall find that portion for the sanctuary will amount to a piece of land of 97. miles and an half long, and 39. miles broad: which amounteth to, if it do not exceed the proportion of the whole land of Canaan: Besides which is the possession of the city in verse 6. of five thousand reeds, or 19 miles and an half broad, and 97 miles and an half long: besides the portion allotted to the Prince over and above these.  
Secondly, In the vision of the waters flowing from under the threshold of the house, Chap. 47. and then of the trees growing upon the brink of those waters: of the large dimensions, borders and buildings of the country and the city; All being figures of good things to come under Christ, and the times of the Gospel: and not at all promising or presaging any corporal pompous or earthly kingdom, city or condition yet to come when the Jews shall be called, but declaring the spiritual happiness, that both Jew and gentle shall enjoy in the embracing of the Gospel, and living in the new Jerusalem the Christian Church: And the very same glorious things, in the very like borrowed and allusive expressions hath John set forth in the Revelation. Chap. 21. 22.  
It hath been a very long continued error of the Jews, and divers Christians have joined with them in it, that at their calling, which is yet to come, they shall be all brought home to the land of Canaan, and there shall have an earthly Jerusalem, and a material Temple built of more glory and beauty then in the time of Solomon, and that they shall enjoy a pompous State, and sumptuous kingdom, and messiah to appear in the midst of them, and afford them earthly peace and prosperity without any disturbance, change or interposition: And for the groundwork of this opinion, this description of Ezekiel is mainly alleged by the Jews, and that of the Revelation is stood much on by Christians.  
Whereas, First, the earth was cursed for the fall of Adam, Gen. 3. 17. and that land of Canaan cursed again for the transgression of the inhabitants. And it is most improper to look for the kingdom of Christ, of this world, or on this earth which the Lord hath cursed.  
Secondly, The Jews shall be called in the places where they shall be scattered among the Gentiles: For they must have their vineyards from among the wilderness of the Heathen, Hosea 2. 15. and the Heathens must be their Instructors for their conversion, Hosea 2. 1. And as it was with the converted Jews among the Heathen in the time of the Apostles, that they never left the places of their residence, where they were called, to go to live in Judea, after their conversion, so shall it be with these.  
Thirdly, Of those prophecies therefore that speak of their being gathered together, making one head, and going out of the lands where they be; see notes on Hosea 1. 11. &c. and if they be applied to the calling of the Jews, as they are now scattered and expected to come unto the faith, they are to be understood of their uniting in faith, and not in place, and their change of condition, and not of abode or residence.  
Fourthly, The eleventh Chapter of the Revelation, which is a prophecy of their calling, and a description of their estate and condition being called, sheweth, that their calling shall be in the times, and their profession of the faith, shall be under the persecution of Antichrist, and so shall have but little tranquillitie or happiness in regard of outward things.  
Fifthly, As the Jerusalem described by Ezekiel, is bigger in compass then all the land of Canaan, as is noted before, so is the Jerusalem described in the Revelation; being at the least 1500 miles about, if not so much upon every side of the square of it, Revel. 21. 16. and therefore of necessity must be mystically understood for the Church, and not for any particular city.    

ANNOTATIONS ON THE BOOK OF THE PROPHET DANIEL.  

THE ARGUMENT.  
THE book of Daniel is partly historical, and partly prophetical. In the History of things done we have singular monuments of the rare piety of Daniel, and his three Companions of the same Nation, about the same age, and in the same condition: who all in their youth were carried captives to Babylon, in the first captivity( which was in the fourth year of jehoiakim King of judah:) where, at the first Daniel and his fellows, being instructed and trained up in learning for three yeares together, without intermission, were afterwards for their skill and dex eritie advanced to honourable employments in that Empire. God so took them into his particular care and charge, that their human instructions and learning became useful to them, being made subordinate, and subserving to divine gifts and graces, which he further bestowed on them. For they had the spirit of sanctification, zeal for Gods glory, firm faith, and invincible, though tried by fiery afflictions, and cruel decrees, inflicted on Daniels three Companions in their youth, and upon Daniel himself in his old age. Moreover, Daniel had the gift of prophecy. The dream which the King had forgotten, and which none of his Wisemen could tell him; Daniel recalls to memory, and giveth the true interpretation thereof. Whereupon being promoted to high dignity, he prefers his faithful companions; Providence so ordering affairs that the Church in her sufferings and captivity in Babylon, should not want noble Patrons, for their comfort, countenance, and maintenance. He was skilful to read unknown writings, and so singular for wisdom that by a common Proverb he was set as a pattern thereof in Babylon, where Ezekiel also then prophesied, who taunts the King of ●yrus,( who thought himself so wise above others) with ● nipping mock, saying, Ezek. 28. 3. Behold▪ thou art wiser then Daniel. In the prophetical part of this book, Daniels wisdom doth clearl● shine forth▪ in showing when the mystery of mans redemption should be wrought, and ceremonies, and legal sacrifices should cease, and be abolished, to give way to the service of God in spirit and truth; namely, when Messiah was slain. Now to work sure confidence in the expectation of this singular good; Daniel hath incomparable visions concerning the four great Monarchies of the world until the coming of Christs kingdom, which was to be erected upon the ruin of the former four, and to rule afterwards to the worlds end: by which visions the Prophet sheweth, that the jewish Church must be in a suffering condition, especially under the feet of the Image, the divided kingdom of the Greeks, into North and South, Syria and ●gypt, under the Seleucidae and ●agidae, successors to Alexander the Great, who exercised many outrages against the jews: but above all before him Antiochus Epiphanes was the most cruel, subtle, and p●stilent persecutor that ever the Jewish Church had. He hated piety, and was void of humanity, being malaciously set against Iudahs religion, chiefly aiming to root out the worship of the true God, and to blot every impression and motion of piety out of mens hearts. Against those former enemies, and this last, but worst of all; Daniel comforts and quickeneth the languishing Saints, by foretelling the singular history of things to be done in the Church, even till the coming of Christ the Messiah, and not onely by predictions, and praemonitions would he make th●se heavy afflictions, which were to come, more tolerable: but also he tells the time precisely when Messiah, by his death, should purchase for his Church spiritual deliverance, and set up his spiritual and everlasting kingdom: foretelling likewise that Christs kingdom should be exercised in the just punishing of the jewish nation, for denying the holy One of Israel, and betraying the Lord of life to be killed by the Rom●ne power, and in causing salvation, and eternal happiness to all, both Jews and Gentiles, which were of the election of grace. Wherefore Daniels book containeth the history of six hundred yeares, beginning with Babels first, and reaching thence to Ierusalems fall by the romans. seventy yeares Babels captivity l●sted: Thence seven seventies to the death of the Messiah: Thence forty, to the destruction of jerusalem by the abomination of desolation, or abomi●able army of roman infidels, working( by the just iudgement of God) the desolation of the jews, city, and country. These three sums; First, seventy in Babylon: Secondly, seven seventies, that is, four hundred and ninety till Christ his death: Lastly, forty thence to Ierusa●ems destruction, make up six hundred years, the whole time and limits of Daniels book.   

CHAP. I.  
Vers. 1. IN] The beginning and end of the seventy yeers captivity, is from Nebuchadnezzars first, unto the first of Darius: and Daniel was in Babylon the whole time, as is plain in this Chapter vers. 1. and 21. Jeremy in the first of nabuchadnezzar telleth, that nations shall serve the king of Babylon seventy yeers, Jer. 25. 11. So the account must be from Babels first. See 2 Chron. 36. 21.  
third year of the reign of Jehoiakim king of Judah] This third year ended and the fourth begun was Nebuchadnezzars first, Jer. 25. 1. See 2 King. 24. 1. Now lest the desolation of Jerusalem, spoken of Jer. 25. 11. should make the unacquainted stagger, we must know that the land paid her sabbaths, Levit. 26. 34. and restend 70. yeers, 2 Chron. 36. 21. from the first captivity to the end of Babels reign: for in most exact truth, the desolation and rest was in part from the first battering of Jerusalem, and carriage of any from the country.  
came N●buchadnezzar king of Babylon] 2 King. 24. 1. 2 Chron. 36. 6.  
V. 2. Shinar] red Gen. 10. 10. and 11. 2. which was a pl●in by Babylon where was the Temple of their great God, and is here taken for Babylon.  
the house of his god] The idol Bell. See Isa. 46. 1.  
V. 3. the master of his eunuchs] He calleth them eunuchs whom the king nourished and brought up to be rulers of other countre●s afterwards.  
and of the kings seed] Isaiah  told of this, Chap. 39. 7. The kings purpose was to keep them as hostages, and that he might show himself victorious, and also by their good entreaty, and learning his religion, they might favour rather him then the Jews, and so be able to serve him as Pages of honour, and so from time to time to be advanced to offices in the court, or governours in their land: Moreover, by this means the Jews might be better kept in subjection, fearing otherwise to procure hurt to these noble men.  
V. 4. but wel-favoured] The king required three things, that they should be of noble birth, witty and capable of learning, and of a strong and comely nature, that they might do him the better service: this he did for his own commodity, therefore it is not to praise his liberality: yet in this he is worthy of praise, that he esteemed learning, and knew that it was a necessary mean to govern by.  
teach the learning and the tongue of the Chaldeans] That they might forget their own religion and country fashions, to serve him the better to his purpose: yet it is not to be thought that Daniel did learn any knowledge that was not godly: in all points he refused the abuse of things and sup●rs●tion; insomuch that he would not eat the meat which the king appointed him, but was content to learn the knowledge of natural things.  
V. 5. daily provision of the kings meat] That they might be drawn to eat meats forbidden in the law.  
the wine which he drank] Heb. the wine of his drink.  
three yeers] To the intent that in this time they might learn both the manner of the Chaldeans, and also their tongue.  
before the king] As well to serve at the table, as in other offices.  
V. 7. gave names] By the commandement of the king, Dan. 5. 12. to show his absolute power as over slaves, and to honour his idols of Chaldea, the principal whereof were Bell or Belt, Shac, Rach, Nego: and lastly, to cancel in them the memory of their birth, country, and religion, and the knowledge of the true God, whose name they bore. El, and Jah: for the Jews usually gave their children names which might put them in mind of some point of religion: therefore this was a great temptation, and a sign of servitude, which they were not able to resist.  
Belteshazzar] That is, Bel keepeth treasure: but see Chap. 10. 1. how he altereth it, by displacing a letter, making the name to signify: He brast out a fire upon the enemy: even the Chaldean.  
V. 8. Daniel] Being followed herein by his three companions, as appears.  
defile himself with the portion of the kings meat] A practise of Levit. 11. Not that he thought any religion to be in the meat or drink,( for afterward he did eat) ●ut because the king should not entice him by this sweet poison to forget his religion and accustomend sobriety, and that in his meat and drink he might daily remember of what people he was: and Daniel bringeth this in, to show how God from the beginning assisted him with his Spirit, and at length called him to be a Prophet.  
V. 9. favour] The effect of Solomons prayer, 1 King. 8. 50. God made the prince of the eunuchs to show him favour and mercy, by granting him what he required. See Gen. 39. 21. Psal. 106. 46. Prov. 16. 7.  
V. 10. I fear my lord the king] He supposed that they did this for their religion, which was contrary to the Babylonians: and therefore herein he represented them which are of no religion: for neither would he condemn theirs, nor maintain his own.  
worse] Heb. sadder.  
your sort] Or, term, or continuance.  
V. 11. Melzar] Or, the steward. It seemeth it may be some name of office, as governor of the Pages.  
V. 12. ten dayes] Meaning that within this space he might have the trial, and that no man should be able to discern it: and this he spake being moved by the Spirit of God.  
pulse] Heb. of pulse. Not that it was a thing abominable to eat dainty meats& to drink wine, as before and after they did, but if they should have been thereby won to the king, and have refused their own religion, that meat and drink had been accursed.  
to eat] Heb. that we may eat, &c.  
V. 15. their countenances appeared fairer] His bare feeding, and that also of Moses, when he fled from the court of Egypt, declareth that we must live in such sobriety as God doth call us unto, seeing he will make it more profitable unto us, then all dainties; for his blessing only sufficeth.  
V. 17. in all learning and wisdom] Meaning in the liberal Sciences, and natural knowledge, and not in the magical arts, which are forbidden, Deut. 18. 10, 11.  
Daniel had understanding] Or, he made Daniel understand.  
visions and dreams] So that he only was a Prophet, and none of the others: for by dreams and visions God appeared to his Prophets, Numb. 12. 6. 2 Chron. 26. 5. Dan. 10. 1. therein his book excelleth, declaring the coming up, idolatry, chastisement, and fall of the Babylonians, Medes and Persians, Greeks, whole and partend: and how Christ defendeth the holy Jews until the redemption.  
V. 18. the end of the dayes] Of the three yeers above mentioned, vers. the 5. in the year of the world, 3407.  
V. 20. wisdom and understanding] Heb. wisdom of understanding.  
V. 21. the first year of king Cyrus] That is, he was esteemed in Babylon as a Prophet, in dignity and honour, as long as the Empire of Babylon stood( and afterward also, Chap. 6. 28.& 10. 1.) Then the seventy of captivity ended, and the seven seventies are  told for redemption out of Satans captivity: by our Lords death, erecting a kingdom over all the earth.   

CHAP. II.  
Vers. 1. ANd in the second year of the reign of nabuchadnezzar] Heb. And in the second year, in the reign of nabuchadnezzar. That is, two yeers after that these young Jews had been brought up in the court, the space of three yeers, Dan. 1. 5. So that this second year is not to be taken from the kings reign,( which fell out in his fift) but from Daniels coronation, as it were, with wisdom this dream following was expounded: as Joseph in the second year after skill in dreams expoundeth Pharaohs:( compare Gen. 40. 23. with 41. 1.) so God disposeth these times alike, the enchanters alike, guideth and advanceth Joseph and Daniel alike.  
nabuchadnezzar dreamed dreams] Not that he had many dreams, but that many matters were contained in this dream, and because in that one image which he saw there were divers metals, which were types and representations of divers Monarchies, one succeeding another.  
was troubled] Because it was so rare and strange a dream. See Gen. 40. 6.  
V. 2. Chaldeans] Or, diviners. So that this nation of all others was given to such like Arts and Studies: and all these Astrologers and Sorcerers called themselves by this name of honour, as though all wisdom and knowledge of the country dependeth upon them, and that all other countreys were void of the same.  
V. 4. Syriack] While the visions are general, and cause the Jews no danger, so far Daniel writeth in the Syriack tongue, general over the East, all hence to the 8. Chapter. But when the oppressors are name, and the Jews are plainly described the people whom God defendeth; then the 8. Chapter, and all after, he writeth in Hebrew: and hath a commandment to keep close the plain exposition, in Chap. 12. 4.  
O king] Chap. 3. 9. A speech of affection and of honour natural and civill, used also by the people of God, 1 King. 1. 31. Neh. 2. 3. Dan. 3. 9.& 5. 10.& 6. 6. 21.  
V. 5. ye shall be] This is a just reward of their arrogancy( which vaunted of themselves that they had the knowledge of all things) that they should be proved fools, and that to their perpetual shane and confusion.  
cut in pieces] Chap. 3. 29. Chald. made pieces.  
and your houses shall be made a dunghill] Ezra 6. 11.  
V. 6. rewards] Or, fee, chap. 5. 17. The word properly signifieth a very great reward, such as prodigals, who make no account of their wealth, use to give.  
V. 7. Let the king tell his servants the dream] Herein appeareth their ignorance, that notwithstanding their brags, yet were they not able to tell the dream, except he entered them into the matter, and therefore they would pretend knowledge where was but mere ignorance, and so as deluders of the people, they were worthy to die.  
V. 8. would gain the time] Chald. buy. Men in danger will give any thing to gain time, for their own advantage, or to escape from giving account.  
V. 9. one decree for you] That is, my sentence shall stand firm and be brought to effect, Est. 4. 11.  
for ye have prepared lying and corrupt words to speak before me] I know that you, because ye cannot tell me my dream, have prepared yourselves to give me a false interpretation, accommodated to the present time, and pleasing in the event: therefore if ye can know the future, which will never be, much more should ye know that which is past.  
V. 11. a rare thing] Chald. precious. For precious things are rare.  
whose dwelling is not with flesh] That have no conversation nor ordinary communication with men, whose souls lodge in bodies, and are tied to senses; hence it comes to pass that that divine light they receive is very small, and also wholly depends on the good pleasure of God.  
V. 13. And the decree went forth] The king pronounced it, and he caused it to be proclaimed.  
the wise men should be slain] Those that were there present: or else, all the wise men were to be slain.  
V. 14. answered with counsel] Chald. returned. or, restored counsel and wisdom. To wit, why the decree for killing all the sages should be stayed.  
captain of the kings guard] Or, chief marshall. Chald. chief of the executioners, or slaughter-men. As Gen. 37. 36.  
V. 16. give him time] Not to study, or meditate by discourse of reason, or by help of books or rules of art, nor to deliberate: but to call upon God with fervour and perseverance.  
V. 18. of the God] Chald. from before God.  
that Daniel] Or, that they should not destroy Daniel, &c.  
V. 20. Blessed be the name of God for ever and ever] Psal. 113. 2.& 115. 18.  
and might are his] Strength of mind and spirit to oppose the cruel decree of the king was a gift of God.  
V. 21. he changeth the times] This seemeth to have special regard to the revolutions of States and Empires, and to the mutations of the affairs of the world, which was the subject of the kings dream.  
he removeth kings] Job 12. 18.  
he giveth wisdom] This hath reference to the gift given to Daniel.  
V. 22. He revealeth the deep and secret things] Job 12. 22.  
and the light dwelleth with him] He sheweth that man bath neither wisdom nor knowledge, but very dark blindness and ignorance, of himself: for it cometh only of God, that man understandeth any thing.  
V. 23. O thou God of my fathers] To whom thou madest thy promise, and who lived in thy fear: whereby he excludeth all other Gods.  
wisdom and might] Valour and greatness of mind in actions, and wisdom in counsel, and in understanding of affairs, and skill to interpret the dream.  
desired of thee] That is, he and his companions, vers. 18. See the benefit of conjoined prayers, and the modesty of Gods servants, who attribute the good things they receive from God to other mens prayers as well as to their own.  
V. 24. the wise men of Babylon] See the mercy of Gods servants, Daniel sues to save the life of the wise men, not that he favoured their wicked profession, but in that he had a respect to equity, because the king proceeded according to his wicked affection,& not considering if their Science were lawful or no.  
V. 25. I have found] Chald. that I have found.  
captives of Judah] Chald. children of the captivity of Judah.  
V. 27. cannot the wise-men] Daniel first sheweth the insufficiency of the wise-men, before he sheweth Gods power.  
V. 28. But there is a God in heaven that revealeth] He sheweth, that man by reason and art is not able to attain to Gods secrets, but the understanding only thereof must come of God. Whereby he smiteth the king with a certain fear and reverence of God, that he might be the more apt to receive the high mysteries that should be revealed.  
maketh known] Chald. hath made known.  
the latter dayes] Or, in the end of dayes. That is, in time to come, even to the Messiah, as is declared Vers. 29.& 45. Heb. 1. 1. So Gen. 49. 1. Jer. 23. 20. Ezek. 38. 8.  
V. 29. came into] Chald. came up. They mounted higher then they should: for what had he to do to see what would be in after-times? and yet God sometimes satisfieth the curious desires of great men for the good of his Church.  
V. 30. but for their sakes] Or, but that the secret might be made known to the king. Meaning, for the Jews sake and all the Church of God, to whose prayers was granted the revelation both of the dream and the interpretation. Or simply, that it might be made known.  
the thoughts of thy heart] That is, that thou mayst know what shall come to pass in future time, to the Church of God.  
V. 31. sawest] Chald. wast seeing.  
a great image] In holy Daniels eyes they are four beasts, Chap. 7. which to profane mens capacity God sheweth as goodly powers.  
V. 32. This images head] Chap. 7. 3. Babel alone seventy yeers, not Ashur.  
his breast and his arms] Medes and Persians, two kingdoms here as one, over the Jews 130. yeers.  
his belly and his thighs] Or, sides. Great Alexander with the whole power of Greek States, which made him their King, for the Persian war,( Diod. Book 16.) six yeers.  
V. 33. His legs of iron] The legs are in Chap. 11. the successors of Alexander, in two the mightiest kingdoms, Egypt and the North: the one 294. yeers. The error of taking in hither the romans is hurtful to Daniels Book, and to all christianity, and other stories, and hath no colour of truth from Daniel.  
V. 34. was cut out without hands] Or, which was not in hands: as vers. 45. Things wrought without means do effect wonders: so doth Christ, brought into the world by the work and power of God, set up his kingdom: for the ston is the power of Christ▪ that chief corner ston, weak and base in mens eyes, but a ston of stumbling and a rock of offence, able to break in pieces all opposites, Isa. 8. 14, 15.  
V. 37. Thou, O King] Jer. 27. 6, 7. Ezek. 26. 7.  
V. 38. thou art this head of gold] He understandeth not onely the person of nabuchadnezzar, but his Empire, called a head, because it was the first of the four Monarchies; and of gold in regard of its glory and magnificence in all greatness, Isa. 13. 19. and 14. 11. Dan. 7. 4.  
V. 39. arise another kingdom] That of the Persians and the Medes, figured by the breast and arms of silver, in regard of the conjunction of both these nations in one Empire, though rich and splendid, yet not like that of the Babylonians, Dan. 7. 5.& 8. 3.& 11. 2. and they were worse touching ambition, cruelty, and all kind of 'vice: showing that the world should grow worse and worse, till it was restored by Christ.  
third kingdom of brass] That which Alexander got by overcoming Darius, represented by the belly and thighs of brass, vers. 32. because that whole Empire did nothing else but devour by force of arms, which were anciently made of brass tempered, alluding to the vil●nesse of brass to silver, worse then the former, Dan. 7. 6.& 8. 5.& 11. 3.  
rule over all the earth] Over a great part thereof, so that he shall obtain one of the greatest Empires of the world, called universal by popular speech, Ezr. 1. 2. Dan. 8. 5. Luk. 2. 1.  
V. 40. the fourth kingdom shall be strong as iron] Described vers. 33. By the two legs and feet of iron mixed with day, is understood by many the roman Empire, and also that of Antichrist; whereunto indeed, that which is here spoken, and that in Chap. 7. 7. may be analogically referred: and it may be that in regard of like revolutions, the holy Ghost in the Apocalyps alludeth hereunto: but in the first and proper sense, the successors of Alexander the great are here understood, reigning in Syria, and Egypt, who more sharply oppressed the Church then all others, in so much that they have gone about to do violence to the conscience, Chap. 7. 7, 8.& 8. 8, 9, 10. 24.& 11. 4, 5. 31. and this kingdom is called of iron, a base metal, but very hard, and of condition very variable, some while powerful, and otherwhile very weak, a quality very agreeable to these two kingdoms, in regard of their originals, acts, and events.  
and bruise] Whom? even the Jews nation: but the witty Daniel hideth that, which would cause them to be more hated of the heathen; confer with these words, Chap. 7. 23.& 8. 24.& 11. 22. &c.  
V. 41. the kingdom shall be divided] Into the Sele●cidae that held Syria, and the Lagidae that reigned in Egypt, called the Kings of the North and of the South, Chap. 11. 5, 6. and they had continual warres and discords among themselves.  
V. 42. part of iron] He hath regard to the variety of the state of these two kingdoms, often raised up, and powerful, and often abased, and depressed one by the other, and afterwards by the Maccabeans, and in the end by the romans.  
partly strong] In relation to Judah, in dealing against them, unto Antiochus Epiphanes, or somewhat farther.  
broken] Or, brittle.  
V. 43. with the seed of men] Those Kings of Syria and Egypt shall contract affinity by giving one another their daughters in marriage: for Ptolemy Philadelphus gave his daughter Bernice to Antiochus Theos: Antiochus the great gave his daughter Cleopatra to Ptolemy Epiphanes, &c. Chap. 11. 6. 17. 1 Mac. 10. 51.& 11. 9. whereby notwithstanding they cannot be joined in heart, and make a firm and constant union.  
not cleave one to another] Chald. this with this. Marriages made for bad or by ends seldom or never thrive.  
V. 44. And in the dayes of these kings] Chald. their dayes. Or, after the dayes of those kings, so Job 27. 15. those that remain of him shall be butted in death, that is, after death: when the kingdoms of the Seleucides and the Ptolemies are fallen. Others say, about the end of that kingdom of Syria and of Egypt.  
heaven] John the Baptist looked to this, and our Lord also, saying, The kingdom, of heaven is come: and so did Saint Paul, 1 Tim. 1. 17.  
a kingdom] spiritual and heavenly of the Messiah manifested in the flesh, Chap. 7. 13, 14. 27.  
which shall never be destroyed] Chap. 4. 3, 34.& 6. 26.& 7. 14, 27. Mic. 4. 7. Luk. 1. 33. His purpose is to show that all the kingdoms of the world are transitory, and that the kingdom of Christ shall onely remain for ever.  
kingdom] Chald. kingdom thereof.  
break in pieces] For that the son of God, sovereign King of the world, is he that at all times hath destroyed all Empire and power contrary to his, Psal. 2. 9. Isa 60. 2. Zach. 11. 8. 2 Cor. 10. 5, 6. who having made an end of subverting these four Monarchies, with the ruin of these last kingdoms of Syria and Egypt, hath established his universal kingdom, though amongst his greatest enemies.  
V. 45. ston was cut out of the mountain] Meaning Christ, who was sent of God, and not set up by man, whose kingdom at the beginning should be small and without beauty to mans judgement, but should at length grow( by the onely power of God, without force and human art) and fill the whole earth, which he calleth a great mountain, as v. 35. and this kingdom, which is not onely referred to the person of Christ, but also to the whole body of his Church, and to every member thereof, shall be eternal: for the spirit that is in them is life eternal, Rom. 8. 10. See 1 Cor. 12. 12. Ephes. 1. 23.  
without hands] Or, which was not in hand.  
the iron] Witty Daniel telleth first, how the last shall be destroyed, and not how Nebuchadnezzars house first should fall. So he dealeth in Chap. 7. 11, 12.  
hereafter] Chald. after this.  
interpretation thereof sure] Not feigned, to flatter the King, as this king discovered the Magicians would have done, vers. 9.  
V. 46. worshipped Daniel] That is, he disposed himself to do it, but it appeareth by the verse following that he was forbidden by Daniel, and turneth it to God. So the Angel refusing to be adored of John bade him worship God, Rev. 22. 9. See Act. 10. 25, 26.& 14. 13, 14, 15.  
commanded] Chald. said. If a Kings word be a command, then much more is Gods.  
V. 47. God is a God of gods] This confession was but a sudden motion, and it was also in Pharaoh, Exod. 9. 27, 28. but his heart was not thoroughly touched, as appeared soon afterward.  
V. 48. made Daniel a great man] This was about two yeers afore the captivity of Jeconias: an encouragement for the faithful to submit to nabuchadnezzar, and to go willingly to Babylon, their own Nobles being so advanced there.  
great gifts] Not that the Prophet was desirous of gifts or honour, but because by this means he might relieve his poor brethren which were grievously oppressed in this their captivity: and also he received them, lest he should offend this cruel King, which willingly gave them.  
chief of the governours] Chap. 4. 9.  
V. 49. Daniel requested of the King] He did not this for their private profit, but that the whole Church, which was then there in affliction, might have some release and ease by this benefit: And hence we see that men which have the favour of Kings should prefer good men to such places as they cannot attend to execute themselves.  
over the affairs of the province] His Chamber, and his comings in and dispatches.  
Daniel sat in the gate of the king] Meaning, that either he was a Judge, or that he had the whole authority, so that none could be admitted to the Kings presence, but by him: Others say, he stirred not from the King, being, as it were, the Master of his palace, and the chief Minister, and Officer of his Empire.   

CHAP. III.  
Vers. 1. MAde an image] Under pretence of religion and holinesse in making an image to his idol Bel, he sought his own ambition and vain-glory: Pagan stories have many examples of the like Colosses dedicated to idols.  
of gold] It is likely that it was gold without, and hollow within.  
six cubits] Through the traverse of( that is to say, over-crosse) the body, as it is likely: also besides, there being no proportion between six cubits of breadth, and sixty of height, it is fit to be presupposed that under sixty is comprehended some great pedestal, upon which the statue stood.  
Dura] A city of Mesopotamia, mentioned in authors.  
V. 2. gather together the princes] He calleth all sorts: his earnestness in superstition should teach godly Princes to be forward in setting up true religion and promoting it.  
to the dedication] showing that the idol is not known for an idol so long as it is with the workman: but when the ceremonies and rites are recited and used, and the consent of the people is there, then of a block they think they have made a God.  
the king had set up] This was sufficient with the wicked at all times to approve their religion, if the Kings authority were alleged for the establishment thereof, not considering in the mean season what Gods word did permit.  
V. 4. aloud] Chald. with might.  
it is commanded] Chald. they command.  
nations, and languages] These are the two dangerous weapons wherewith Satan useth to fight against the children of God, the consent of the multitude, and the cruelty of the punishment; for though some feared God, yet the multitude which consent to the wickedness, astonisheth them: and here the King required but an outward gesture, that the Jews might by little and little learn to forget their true religion.  
V. 5. dulcimer] Or, singing. Chald. symphony.  
V. 7. at that time] There can be nothing so wickedly commanded but multitudes will be ready to obey it.  
V. 8. accused the Jews] Chald. did eat accusations. They accused for their bellies sake; as many come to great mens tables to tell tales for good cheer. Or simply, accused: according to the manner of speech.  
V. 9. live for ever] An ordinary compellation of Kings, Dan. 2. 4. which these used here flatteringly.  
V. 12. certain Jews] Seeing onely the captived with Daniel are accused, we may know that this was afore Jeconias captivity, some year or two, about Nebuchadnezzars seventh year.  
Shadrach, Meshach, and Abed-nego] It seemed that they name not Daniel, because he was great in the Kings favour, thinking if these three had been destroyed, they might have had better occasion to accuse Daniel: and this declareth that the policy in erecting this Image was invented by the malicious flatterers which sought nothing but the destruction of the Jews, whom they accused of rebellion and ingratitude.  
have not regarded thee] Chald. have set no regard upon thee.  
V. 14. true] Or, of purpose, as Exod. 21. 13.  
V. 15. Now if ye be ready] Signifying that he would receive them to grace, if they would now at length obey his Decree.  
image which I have made] That which before he called his God, now he calleth an image: how foolish are many to think they can make a God?  
but if ye worship not] The unperfect speech argueth his heat.  
who is that God that shall deliver you] A proud speech, against God, as Exod. 5. 2.  
V. 16. not careful] For they should have done injury to God, if they should have doubted in this holy Cause, and therefore they say, they are resolved to die for Gods Cause; and when men have God on their side, they are not troubled to answer before great men. See Matth. 10. 19. Mar. 13. 11.  
V. 17. is able] They ground on two points; first, on the power and providence of God over them; and secondly, on their Cause, which was Gods glory, and the testifying of his true religion with their blood; and so make open confession, that they will not so much as outwardly consent to idolatry.  
V. 18. we will not serve thy gods] The servants of God will run through any danger rather then sin against God.  
V. 19. full] Chal. filled.  
seven times] Idolaters are cruel when they are crossed, and the more that Tyrants rage, and the more witty they show themselves in inventing strange and cruel punishments, the more is God glorified by his servants, to whom he giveth patience and constancy to abide the cruelty of their punishment; for either he delivereth them from death, or else for this life giveth them a better.  
V. 20. most mighty] Chald, mighty of strength.  
V. 21. coats] Or, mantles.  
hats] Or, turbans.  
V. 22. commandment] Chald. word.  
flamme] Or, spark.  
slay those men] It is not good to be instruments of great mens cruelties, for such sometimes fare worse then either principal authors, or sufferers.  
V. 24. counsellors] Or, governours.  
V. 25. they have no hurt] Chald. there is no hurt in them. Esa. 43. 2.  
is like the son of God] Or, like a son of the gods; or, like some young god: but the doubtful words in the heathens speech have been well taken of the ancient, as they best might mean, and understood of Christ, who is with his servants in their extremities.  
V. 26. mouth] Chald. door.  
ye servants of the most high God] God doth sometimes miraculously force great men to honour his servants.  
come forth] This commendeth their obedience unto God, that they would not for any fear depart out of this Furnace, till the time appointed, as Noah remained in the Ark till the Lord called him forth.  
V. 27. upon whose bodies] The least hurt cannot come to those whom God will preserve. Isa. 43. 2. Matth. 10. 30.  
V. 28. Blessed be the God of Shadrach] He was moved by the greatness of the miracle to praise God, but his heart was not yet thoroughly touched. And here we see that miracles are not sufficient to convert men to God, but that doctrine must chiefly be adjoined, without the which there can be no faith.  
V. 29. I make a decree] Chald. a decree is made by me. Yet wicked Jehoiakim would not cease to deal amiss in Judah, until he was butted as an ass, and had his carcase made as dung, being cast away unburied. Jer. 22. 26. and 36. 30.  
speak] If this heathen King, moved by Gods Spirit, would not suffer reproachful speeches against God unpunished, but made a law and set a penalty for such transgressors, much more ought all they that profess religion, to take order that such impiety reign not, lest according as their knowledge and charge is greater, so they suffer double punishment.  
any thing amiss] Chald. error.  
cut in pieces] Chald. made pieces. Chap. 2. 5.  
V. 30. promoted] Chald. made to prosper. That is, restored them to their honours, and forbade all any more to wrong them.   

CHAP. IIII.  
Vers. 1. IN all the earth] Meaning as far as his dominion extended.  
Peace be multiplied] Heathens sending out Proclamations to their people, begin with wishing happiness to them; so Dan. 6. 25. therefore have need to see that nothing be commanded but for their happiness: the like form of salutation is used by the Apostle, 1 Pet. 1. 2. and 2 Pet. 1. 2. and by judas vers. 2.  
V. 2. I thought it good] Chald. it was seemly before me.  
to show the signs] That God which can make the mouths of children to speak to his praise, Psal. 8. 2. can make heathens trumpeters of his glory.  
V. 3. an everlasting kingdom] Chald. a kingdom of eternity. lasting beyond all time. Chap. 2. 44.  
from generation to generation] Chald. with generation and generation; or, with one generation as well as with another; or, to all generations.  
V. 4. I nabuchadnezzar] He had not conquered Egypt until after the 27. of Jecomas, or his own 34. Ezek. 30. wherefore this vision should be about his 36. year, and this Proclamation about an year or two before his death, at 45. years reign, eight years after the vision.  
was at rest in mine house] From all enemies and fear of such as he had subdued, so that there was no trouble that might cause me to dream; and therefore it came onely of God, who can trouble men in the height of their prosperity.  
V. 5. a dream] This was another dream besides that which he saw of the four Empires; for Daniel both declared what that dream was, and what it meant: and here he onely expoundeth the dream.  
all the wise-men] The greatest Princes have sometimes need of others to declare unto them.  
V. 7. they did not make known] In that he sent abroad to others, whose ignorance in times past he had experimented, and left Daniel which was ever ready at hand, it declareth the nature of the ungodly, which never seek to the servants of God but for very necessity, and then they spare no flatterings.  
V. 8. Belteshazzar] See the note Chap. 1. 7.  
of my god] This no doubt was a great grief to Daniel, not onely to have his name changed, but to be called by the name of a vile Idol; which thing nabuchadnezzar did, to make him to forget the religion of God: and this place argueth that the king forsook not his Idolatry.  
V. 9. master of the Magicians] Chap. 2. 48. and 5. 11. Which also was a great grief to the Prophet, to be numbered among the Sorcerers, and men whose practices were wicked, and contrary to Gods Word.  
tell me the visions] That is, what the visions mean, as it followeth in the Text, the latter word expounding the former, for in the verse next before nabuchadnezzar telleth the dream to Daniel.  
V. 10. I saw] Chald. I was seeing.  
a three in the midst of the earth] Ezek. 31. 3. By the three is signified the dignity of a King, whom God ordains to be a defence for all kind of men, and whose state is profitable for mankind.  
V. 12. the beasts of the field] Ezek. 31. 6.  
V. 13. a watcher] Meaning the angel of God, which neither eateth nor sleepeth, but is ever ready to do Gods will, and is not infected with mans corruption, but is ever holy: and in that that he commandeth to cut down the three, he knew that it should not be cut down by man, but by God.  
an holy one] Chap. 8. 13.  
V. 14. aloud] Chald. with might.  
hue down the three] When God calleth great men to account for their sins, he maketh through work with them, leaving neither fruit, nor leaf, nor branch.  
from under it] That is, from abiding there.  
V. 15. the stump of his roots] When God dealeth heavily with great sinners, yet there is some mercy, he leaveth a stump in the ground.  
let it be wet with the due of heaven] That is, him that is signified by this stump.  
V. 16. Let his heart be changed] Hereby he meaneth that nabuchadnezzar should not onely for a time lose his Kingdom, but be like a beast; and we see by this, that God can make a mans heart as stupid as a beasts.  
let seven times pass over him] As Solomons Temple, that seven years work of many thousands, was by him destroyed. That these times were yeares, the Hebrew word sheweth it, Chap. 11. 13.  
V. 17. This matter] God hath decreed this judgement, and the whole army of heaven have as it were subscribed unto it, like as also they desire the execution of his decree, against all them that lift up themselves against God.  
the watchers] That is, of God, vers. 24. environed with his Angels, described in Scripture, as those that sit in counsel with God. 1 King. 22. 29. Job 1. 6. Psal. 89. 8.  
the living may know] God bringeth down the kingdoms of men to make his own known.  
V. 19. was astonied] Both in regard of the sad interpretation, and also because it lay on his part to expound it to the King, whose peace was profitable both to Daniel, and the people of the Jews, for which they were commanded to pray, Jer. 29. 7. so the Prophets used on the one part to denounce Gods judgements, for the zeal they bare to his glory; and on the other part, to have compassion upon man, and also to consider that they should be subject to Gods judgements, if they did not regard them with pity.  
the king spake] The King perceived Daniel was not troubled for want of knowledge of the interpretation, but because somewhat was to befall the king.  
My Lord] When Gods messengers are to deal with great men, they must do it wisely, as Daniel did here with the King, and so did Nathan with David, by a parable bringing his fault to his mind. 2 Sam. 12.  
to them that hate thee] That is, would to God the sense of this dream might be directed against thine enemies, rather then against thee: A kind of protestation, to show that in the interpretation thereof he was not prepossessed with any hatred or passion against the King.  
V. 22. It is thou] That is, this great Empire which thou possessest is meant, which was signified by the three, as above, Chap. 2. 38.  
V. 23. till seven times pass over him] See above, vers. 16.  
V. 25. drive thee from men] Chap. 5. 21, &c.  
oxen] Not that his shape or form was changed into a beast, but that he was either strike mad, and so avoided mans company; or was cast out for his tyranny, and so wandered among the beasts, and ate herbs and grass.  
most high] Daniel sheweth the end why God thus punished him.  
to whomsoever] Jer. 27. 5.  
V. 26. after that thou] Then thou shalt be tamed or humble by this horrible accident; thou shalt recover thy understanding, having quitted thy ambition which possessed thee; and art revested with humility towards God, by whose onely favour thou reignest.  
the heavens do rule] That is, God, which dwelleth, and reigneth in glory in the heavens, as mat. 21. 25. Luk. 15. 21.  
V. 27. break off thy sins] Cease from provoking God to anger any longer by thy sins, that he may mitigate his punishment, if thou show by thine upright life that thou hast true faith and repentance: for Gods greatest judgements have an end, when they bring forth such good fruits.  
a lengthening of thy tranquillitie] Or, an healing of thine error. Others red, It shall be a lengthening to thy peace and prosp●ritie: and indeed there was some lengthening, to wit, for a year, as may appear by the 29. verse. The like example of lengthening is of Ahab, 1 King. 21. 29.  
V. 29. twelve moneths] After that Daniel had declared this vision: and that his pride declareth that it is not in man to convert to God, except his spirit move him, seeing that these terrible threatenings could not move him to repent.  
in the palace] Or, upon.  
V. 30. built for the house] That is, adorned, and beautified with many marvelous edifices, enlarged and compassed with a new wall, so that it may seem a city altogether new.  
V. 34. end of the dayes] When the term of these seven yeers was accomplished.  
I praised] Wicked men can praise God when miracles are wrought for them.  
an everlasting dominion] Chap. 7. 14. Mic. 4. 7. Luk. 1. 33.  
V. 35. And all the inhabitants] Isa. 40. 15. 17.  
his will] He confesseth Gods will to be the rule of all justice, and a most perfect law whereby he governeth▪ both man and Angels and devils; so that none ought to murmur or ask a reason of his doings, but onely to rest content therewith, and give him the glory.  
army of heaven] That is, in the celestial bodies, and among the angelical creatures.  
stay his hand] Chald. strike back. Nothing can hinder what God hath foretold, none of Gods predictions fail.  
What dost thou] Job 9. 12. Isa. 45. 9.  
V. 36. my reason returned unto me] That is, that Kingly presence, and other heroical qualitles, fit to uphold the dignity of an Empire.  
brightness returned unto me] The same Chalde word is used, Chap. 2. 31. and is here most fit to expound the former, what was meant by the brightness of the image.  
V. 37. praise and extol and honour the King of heaven] He doth not onely praise God for his deliverance, but also confesseth his fault, that God may onely have the glory, and man the shane; and that he may be exalted, and man cast down.   

CHAP. V.  
Vers. 1. BElshazzar the king] Daniel reciteth this history of King Belshazzar Evilmerodachs son, to show Gods judgements against the wicked, for the deliverance of his Church, and how the prophecy of jeremy was true, that they should be delivered after seventy yeers.  
drank wine] This word signifies a solemn drinking, in a public feast, which they say was used among the Chaldeans.  
before the thousand] The Kings of the East parts then used to ●it alone commonly, and disdained that any should sit in their company: and now to show his power, and how little he set by his enemy, which then besieged Babylon, he made a solemn banquet, and used excess in their company, which is meant here by drinking wine: Thus the wicked are most dissolute and negligent when their destruction is at hand.  
V. 2. he tasted the wine] Being heated with wine, and disposing himself to drink largely: or when he had well drunk, and began to be merry: Great men in their jollity do often that which offends God, and grieveth good men.  
his father nabuchadnezzar] Meaning his grand-father.  
taken out] Chald. brought forth.  
V. 3. and his princes] It is easy for great men, to have partners in sin.  
V. 4. and praised the gods of gold] Attributing to them their victories over Gods people, feasting in honour of them in contempt of the true God, praising their idols, not that they thought, that the gold or silver were Gods, but that there was a certain virtue and power in them, to do them good, which is also the opinion of all idolaters.  
of silver] Men have no measure in idolatry and dishonouring God.  
V. 5. In the same hour] God meeteth with men sometimes in the midst of their sins.  
came forth] Whence? from the wall? or from heaven? the words of the 24. verse intimate the latter.  
fingers of a mans hand] The likeness of the hand reached out.  
over against the candlestick] That it might better be seen.  
V. 6. Then] God doth smite Princes offenders sometimes first, and most.  
countenance] Chald. brightnesses.  
was changed] Chald. changed it.  
joints of his loins] Or, girdles. Chald. bindings, or knots. A proverbial manner of speech, Isa. 5. 27. taken from souldiers amazed and fleeing, that cast their weapons from them: the sense is, all force and spirit failed him.  
his knees smote one against another] So he that before contemned God, was moved by this sight to tremble for fear of Gods judgement.  
V. 7. cried aloud] Chald. with might.  
astrologers] Thus the wicked in their troubles seek many means, who draw them from God, because they seek not to him who is the onely comfort in all afflictions.  
clothed with scarlet] Or, purple. A sign of the honour of great Officers and Signories, Gen. 41. 42. See how great Princes promise honour to others when they are near to lose their own.  
third ruler in the kingdom] Next to me, and the Queen my mother.  
V. 8. they could not red the writing] It is probable that the letters were written without distinction, or space between the words, so that they knew not how to put them together, or frame them to make any sense of them. Others say, the Chaldeans knew not God to be one, and to rule mens affairs. Besides, they knew not their own impiety: but said in their heart, There is no God. Wherefore they knew not who should be weighed, specially in the balance: and touching the Medes and Persians, now their besiegers, they little thought that they should surprise the strong Babel; and bragged, how they were victualled for 20. yeers siege, as Xenophon recordeth.  
V. 9. countenance] Chald. brightnesses.  
V. 10. queen] To wit, his grandmother Nebuchadnezzars wife, which for her age was not before at the feast, but came thither when she heard of these strange news.  
V. 11. There is a man] Chap. 2. 48.  
in whom] Chap. 4. 8, 9. 18.  
spirit of the holy gods] God sometimes giveth his servants such rare gifts, that the greatest of the heathen have them in admiration.  
father] Or, grandfather.  
father] Or, grandfather.  
master of the magicians] Chap. 4. 9. See the Note, Chap. 4. 6. This declareth that he used not those vile practices, because he was not among them when all were called.  
V. 12. interpreting of] Or, of an interpreter, &c.  
dissolving] Or, of a dissolver. perplexed sentences and obscure.  
doubts] Chald. knots.  
name Belteshazzar] Chap. 1. 7. When the Kings that favoured Daniel were dead, the Chaldeans were content that old Daniel, now about 90. yeers of age, was suffered to hold his name, and to want that which they thought glorious, and he loathed.  
V. 13. father] Or, grandfather.  
V. 14. spirit of the gods] For the idolaters thought that there were many Gods, and that the spirit of prophecy and understanding came of them.  
V. 16. make interpretations] Chald. interpret.  
third ruler in the kingdom] It is wisdom in Princes to prefer wise men to great places of honour.  
V. 17. thyself] Good men, receiving good parts from God, do not so much look at reward as at honouring God▪ Freely ye have received, freely give, mat. 10. 8.  
rewards] Or, see, as Chap. 2. 6.  
V. 18. O thou king] Before he red the writing, he declareth to the King his great ingratitude toward God, who could not be moved to give him the glory, considering his wonderful work toward his grandfather; and so sheweth that he doth not sin of ignorance, but of malice.  
V. 20. But when his heart] Chap. 4. 30.  
and his mind hardened] Contrary to the exhortation of Daniel, Chap. 4. 27.  
in pride] Or, to deal proudly.  
deposed] Chald. made to come down.  
from his kingly throne] When men abuse their greatness, God taketh it away.  
V. 21. driven from the sons of men] Ch. 4. 23. Chald. Enosh. The names of Adam and Enosh are in Scripture the name of all their sons, Psal. 8. 4.  
his heart was made like] Or, he made his heart equal, &c.  
V. 22. humbled thine heart] Some mens hearts are not moved with Gods hand upon their nearest friends.  
V. 23. which see not] confer, Psal. 115. 5, &c.  
whose are all thy ways] Who by his sovereign power rules all events and enterprises.  
V. 24. Then] After that God had so long time deferred his anger, and patiently waited for thine amendment.  
V. 25. mean, mean] This word is twice written for the certainty of the thing, showing that God had most surely numbered; signifying also, that God hath appointed a term for all kingdoms, and that a miserable end shall come on all that raise themselves against him.  
V. 26. God hath numbered] God hath suffered thee long, and is now come to reckon with thee, about thy administration; and having now cast up thy accounts, he requireth now payment of thee. Words borrowed from Creditors.  
V. 27. weighed] Words taken from light money: the sense is, God hath examined thee, and found thee unworthy of the degree thou holdest.  
V. 28. divided] Like false money cut in pieces: or, there is an allusion between peers and Persia.  
Medes and Persians] To Darius the meed, vers. 31. and to Cyrus the Persian, Chap. 6. 28.  
V. 30. that night] confer with this place these Scriptures, Isa. 21. 4. and 47. 11. Jer. 25. 12, 16. and 51. 39. Hab. 2. 5.  
slain] Xenophon had heard how Cyrus entred Babel on a night, when the Chaldeans kept a great feast; and broke into the Palace,( when the Courtiers were banqueting) and killed the King.  
V. 30. Median] In that there wer● Parsin partners, not of Madai onely, but also of Elam: we must know, that Cyrus King of Paras or Elam, was fellow in Empire with Darius: and of that we have express warrant, 2 Chron. 36. 20. where the Jews are servants to the Chaldeans until Paras reigneth.  
being] Chald. he as the son of, &c.  
about] Or, now.  
threescore and two year old] Darius being 6●. at the fall of Babel, which Empire lasted 70 years, falleth to be born at the eight of nabuchadnezzar, when he carried the King Jeconiah captive, and all the Nobles, and ten thousand valiant men, and all Jerusalem, and all saving the base of the land; and had carried away all the treasure of the house of the Lord, and broke all the vessels of the Temple which King Solomon made: see 2 King. 24. 13, 15. Then Madai, who with Elam must revenge the cause of Judah, had a Prince born. To what better purpose should Daniel tell the Kings age, then to show how God provided a remedy when he stroke?   

CHAP. VI.  
Vers. 1. DArius] A wonderful year; for Babels fall, lions humbleness, the Angels oration, two Emperours Christian proclamations, and a general subsidy over an hundred and twenty nations for Judahs return.  
an hundred] red Esther 1. 1.  
V. 2. have no damage] In his layings out or comings in; others, that the king might not be molested.  
V. 3. was preferred] This heathen King preferred Daniel a stranger to all his Nobles and familiars, because the graces of God were more excellent in him, then in others.  
V. 4. sought to find occasion] Thus the wicked cannot abide the graces of God in others, but seek by all occasions to deface them; therefore against such assaults there is no better remedy then to walk uprightly in the fear of God, and to keep a good conscience.  
none occasion] Subject of accusation.  
V. 5. except we find] Wicked mens consciences tell them that good men are constant in their religion.  
V. 6. these presidents] The power of innocent Princes is often abused by their officers.  
assembled together] Or, came tumultuously. The Chaldee term of Daniel is also Hebrew, and from Psal 2. 1. Wherefore did the heathen rage tumultuously, or keep a stir? And doubtless Daniels spirit thought of David his fathers term.  
V. 7. to establish] To present it, and to obtain from the King the confirmation, that so it might receive the force of a law.  
royal statute] In Chaldee, a statute for the king. The pretence of projectors is the honour or benefit of the King, but they aim at their own ends, though it be in the ruin of the subjects.  
decree] Or, interdict.  
V. 8. according to the law] Esther 1. 19. and 8. 8. These Barons, through flattery towards Darius( partner with Cyrus in the conquest of Babel) of the nation of Media, required of him, that he would make a Law after the manner of his own country, being now King of Chaldea. Others say that all this fell out in the city of Susan, a Province of Persia, subject to the Chaldeans, where Daniel was governor, Dan. 8. 2. and that in this city and country the laws of Persia were observed.  
altereth not] Chald. passeth not.  
V. 9. signed the writing] Herein is condemned the wickedness of the King, who would be set up as a god, and passed not what wicked laws he approved for the maintenance of the same.  
V. 10. his windows being open] Because he would not by his silence show that he consented to this wicked decree, he set open his windows toward Jerusalem, when he prayed; both to stir up himself with remembrance of Gods promises to his people, when they should pray toward the Temple, 1 King. 8. 48. and also that others might see, that he would neither consent in heart nor dead for these few dayes to any thing that was contrary to Gods glory.  
three times a day] Morning, noon, and evening, which were the three hours of quotidian prayers of the Jews, Psal. 55. 17. No danger can keep good men from accustomend works of piety.  
V. 15. may be changed] Thus the wicked maintain evil laws by constancy, and authority, which is oft times either lightness, or stubbornness, when a● the innocents thereby perish; and therefore Governours neither ought to fear, nor be ashamed to break such.  
V. 16. the King commanded] Well disposed Kings sometimes are forced by bad servants to do things they like not. 2 Sam. 3. 39.  
the purpose might not be changed] In the execution of the Edict. See Mat. 27. 66.  
V. 18. instruments] Or, table.  
V. 21. Then said Daniel] With a voice not distressed, as that of the Kings.  
live for ever] Chap. 2. 4.  
V. 22. shut the lions mouths] The glorious presence of the Angel might strike fear into the lions: so Balaams ass was afraid of the Angel, Num. 22. 27.& 33.  
innocency was sound] My just cause and uprightness in this thing, wherein I was charged, is approved of God, who standeth by them that stand to him; not for the merit of the godly, but for his mercy, doing them good; and moved thereto both for his promise and justice. 1 Tim. 4. 8. 2 Thess. 1. 5, 7.  
no hurt] For he did disobey the Kings wicked commandment to obey God, and so did no injury to the king, who ought to command nothing whereby God should be dishonoured.  
V. 23. believed in his God] Because he committed himself wholly unto God, whose cause he did defend, he was assured that nothing but good could come unto him: wherein we see the power of faith, as Heb. 11. 33.  
V. 24. accused Daniel] See note Chap 3. 8.  
cast them into the den of lions] This is a terrible example against all the wicked, which do against their conscience make cruel laws to destroy the children of God; and also admonisheth Princes how to punish such when their wickedness is come to light; though not in every point or with like circumstances, yet to execute true justice upon them. See Psalm. 7. 16. and 9. 16.  
broke all their bones] Persecutors oft times have bloody ends, as here, and Chap. 3. 22.  
V. 25. wrote unto all people] Chap. 3. 29. and 4. 1.  
V. 26. fear before the God of Daniel] God maketh heathen Princes sometime to aclowledge his power; see Chap. 3. 29.  
the living God] Which hath not onely life in himself, but is the onely fountain of life, and quickeneth all things, so that without him there is no life. 1 Sam. 2. 6. Acts 17. 25.  
which shall not be destroyed] Chap. 2. 44. and 4. 3. and 7. 14, 27. Luke 1. 33.  
V. 27. power] Heb. hand.  
V. 28. Cyrus the Persian] Chap. 1. 21.   

CHAP. VII.  
Vers. 1. IN the first year of Belshazzar] That Daniel might join together Babels stories, and such as did depend upon them without interruption, therefore he displaced the two visions which now follow; the one in the first of Belshazzar of Babels fall in the seventh Chapter, the other in Chap. 8. in the third of Belshazzar, of the Persians fa●l: both which in order of time go before Chap. 5.  
had a dream] Chald. saw a dream.  
visions of his head] Which were internally represented to his imagination, and not to external sense, Dan. 4. 5.  
he wrote the dream] Whereas the people of Israel looked for continual quietness after these seventy years, as Jeremiah had declared, he sheweth that this rest shall not be a deliverance from all troubles, but a beginning; and therefore encouraged them to look for a continual affliction till the Messiah be revealed, by whom they should have a spiritual deliverance, and all the promises fulfilled; whereof they should have a certain token in the destruction of the Babylonian Kingdom.  
 told the sum] To wit, to his people, because for their instruction and consolation against persecutions to come, God shewed that dream to Daniel.  
matters] Or, words.  
V. 2. the four winds] By the sea is signified the world, and by the winds horrible troubles, afflictions and mutations, whereby one kingdom is exalted, and another abased, as the waves of the sea.  
V. 3. beasts came up] Empires deciphered in this manner, because the acquiring of them is not gotten, nor the possession maintained, nor the government of them exercised but by violence and tyranny, Psal. 76. 5. Cant. 4. 8.  
divers one from another] For Babel destroyed Judahs kingdom; Paras meant to have destroyed the whole nation in one day; Alexander required Judah to take his date from his conquests, and to name th● Priests sons Alexanders, all born in one year; and meant to have been a god: the Seleucidae meant to have altered all Judahs religion, and to devour the whole wealth of the nation.  
V. 4. The first] The golden head, Dan. 2. 38. and the great three, Dan. 4. 20, 21, 22. is the power of Babel, the first Empire.  
a Lion] The Lion represented the Empire of the Chaldeans, Dan. 2. 37. in regard of his power and capacity. Isa. 5. 29. Jer. 4. 7.  
the wings] To point out the great celerity of Nebuchadnezzars coming to his power and possession of Kingdoms, as if the Babylonians had wings to fly. Isa. 5. 26. Jer. 4. 13. and 48. 40. Ezek. 17. 3. Hab. 1. 8.  
plucked] Their wings were plucked by the Persians, and they went on their feet, and were made like other men, which is here meant by mans heart, soft and fearful; this was fulfilled under Belshazzar, see Jer. 51. 30.  
and it was lifted] Or, wherewith it was lifted.  
V. 5. a bear] ●eaning the Empire of the Persians, Dan. ●. 39. and 8. 3. who were as a bear, barbarous and cruel. Others, the Persians were a nation of the mountains, and more uncivil then the Chaldeans, though they were great warriors, and much inclined to set upon Empires and States.  
is raised up itself on one side] Or, it raised up one dominion; Chald. one government. Madai and Paras, two arms in one breast, now set up a joint government.  
three ribs] Meaning, people were devoured by the Persians: which very thing the following words intimate; for by three ribs are signified three coasts of the world, from the East( which afore it held) it broke into the West, North, South, as it is foretold, Chap. 8. 4.  
they said] To wit, the Angels, by Gods commandment, who by this means punished the ingratitude of the world. Others, Gods secret providence did drive them on to those enterprises, and made them easy for them. See Isa. 21. 2.  
V. 6. another like a leopard] The Empire of Alexander the Great, and Greece for the first partition. Alexander was very speedy in all his conquests, which is figured by the leopard a very active beast, Hab. 1. 8. and by his wings. A third kingdom, Dan. 2. 39. The goat back, Dan. 8. 5. A mighty king, Dan. 11. 3.  
four wings of a fowl] These were the four kingdoms, into which the Empire of Alexander was divided after his death, which his four chief Captains had, Dan. 8. 8.& 11. 4. 1 Mac. 1. 9, 10. Seleucus had Asia the great, Antigonus the less, Cassander, and after him Antipater, was king of macedon, and Ptolem●us had Egypt.  
and dominion was given to it] It was not of himself, nor of his own power, that he got all these countreys: for his army contained but thirty thousand men, and he overcame in one battle Darius, which had ten hundred thousand; when he was so heavy with sleep that his eyes could scarce open, as the stories report: therefore this power was given him of God.  
V. 7. a fourth beast] By Dan. 8. 9. we may find that the first meaning of this prophecy hath relation to the kingdoms of Syria and Egypt, possessed by the Seleucidae, and Lagidae, the images two legs, Dan. 2. 33. The Roman Empire did imitate this afterwards, in the persecution of the Church, the subversion and interdiction of Gods service, and violence done to consciences: whereupon the Revelation doth fit many of these passages of Daniel to Antichrist, See Dan. 2. 40.  
dreadful and terrible] Especially to Gods people the Jews to whom Daniel properly hath respect, as Chap. 2. 40. who were never more cruelly used then by the Seleucidae, Dan. 8. 11, 12. and 11. 31. 36.  
great iron teeth] That is, leaders and armies as instruments meet to grinned and diminish the Jews.  
and stamped the residue with the feet of it] That is, whom it did not consume, those it did most shamefully trample upon, troubling their minds and bodies with all kind of cruelties.  
and it was divers] In regard his tyranny over the people of God tended to force them to idolatry, and to annihilate Gods service, which none of precedent Empires had attempted.  
and it had ten horns] That is, ten kings succeeding one another in that kingdom until Antiochus, comprehending him among the rest, vers. 24. For although he had successors, yet the people of God,( in regard of whom these things are spoken) began after Antiochus to reassume their liberty under the Asmoneans until Christ.  
V. 8. and behold,] Vers. 21.& 24. Chap. 8. 9.  
another little horn] This is Antiochus called Epiphanes, who is one and the last of the number of the ten kings which are signified here by ten horns, who when he invaded the kingdom was but despicable, See Chap. 11. 21: and is called another, because his tyranny over the Jewish people was special, vers. 24.  
the first horns plucked up by the roots] That is, kings plucked up by him, vers. 24.  
in this horn were eyes] To signify his natural sagacity and craft, Dan. 8. 23. 25.& 11. 23. 32.  
of man] Here is noted the feigned humanity of Antiochus Epiphanes, who was not right heir, but as a private man, and as a friend to the kings, whom by much policy h● defeated.  
speaking great things] He shall be exceeding haughty in words, 1 Mac. 1. 25. and cruel in bloody decrees, and a great blasphemer of God himself, persecuting the Saints, and commanding the abolishing the law, vers. 25. Dan. 8. 23. 25.& 11. 36. 1 Mac. 1. 46, 47. See the like to this in Pagan Rome, Rev. 13. 5.  
V. 9. I beh●ld till the thrones were cast down] Revel. 20. 4. Chald. till thrones were set up. On which Judges should sit, one throne for God, the other for the son of David. That this is the meaning, appears by the words following, also by conference of verses 10. 22. 26. That is, till God did enter into judgement against Epiphanes, for the deliverance and revenge of his people. A figurative description, as Psal. 7. 67.& 9. 4. 7.  
ancient of dayes did sit] A figurative representation of God which was before all times, and of his glorious majesty, set out unto us, as mans nature is able to apprehended some portion of his glory.  
and his wheels as burning▪ fire] Gods throne is here described with wheels, 1 Chron. 28. 18. Ezek. 1. 15.& 10. 9. to show that Gods providence moveth every where, to govern all things, and provide for all things; and it points out Gods facility in executing his judgements.  
V. 10. A fiery stream issued] Hereby is signified the inevitable and consuming force of Gods judgements. See Psal. 50. 3.& 97. 3. Isa. 30. 33.  
thousand thousands ministered unto him] Psal 68. 18. Revel. 5. 11.  
and ten thousand times ten thousand] An infinite number of holy Angels, which were ready to execute his commandement.  
books were opened] Terms taken from judgements amongst men, in which the inquest, proofs, confessions, and other writings are produced to frame the judgement by, and the laws also are considered. See Revel. 20. 12. So the impious actions of this horn Antiochus Epiphanes are recited, that for them judgement may pass on him.  
V. 11. I beh●ld then] To wit, God sitting in judgement to give all kingdoms to his son, as vers. 13. 14.  
because of the voice of the great words] For from the time of Antiochus Epiphanes, God began to shake and destroy the kingdom of the Seleucidae with inward and outward stirs.  
even till the beast was slain] As in the images ruin he began with the legs first, and not with the head that first perished: so here first he speaketh of the last, for the safety of his own nation, that the Chaldeans should pick no quarrel for this vision.  
and given to the burning flamme] A description of the death and everlasting damnation of Antiochus. 1 Mac. 6. 8. 13.  
V. 12. As concerning the rest of the beasts] As the three former Monarchies had an end, at the time that God appointed, although they flourished for a time, so shall this fourth have, and they that patiently abide Gods appointment, shall enjoy the promises.  
they had their dominion taken away] Not at that very time, but the meaning is, that every great Empire an enemy and persecutor of the Church was destroyed before Christs coming upon earth, from time to time, though the people still continued and subsisted in some weak and low form of state, See Dan. 2. 35. until all the remainders were brought under the romans.  
their lives were prolonged] Chald. a prolonging in life was given them.  
V. 13. one like the Son of man] Or, a Son. Which is meant of Christ, who had not yet taken upon him mans nature, neither was the son of David according to the flesh, as he was afterward: but in vision here Daniel seeth him coming from the Father, and returning to his Father again. The Jews grant Christ to be here so termed: and in the four Evangelists our Saviour terming himself son of man, most graciously calleth us to weigh this text: thus also he is called after his ascension, Apoc. 1. 13.  
came with the clouds of heaven] The incarnation of our Lord, and coming into the world in the year 3927. after Babels fall 457.  
and came to the ancient of dayes] Christ after his resurrection is ascended into heaven, and is set at the right hand of his Father, and from him hath obtained all power in heaven and in earth. See Ezek. 1. 26. Act. 2. 34. 36. Eph. 1. 20. Phil. 2. 9. Heb. 1. 3, 4. Revel. 1. 13.& 14. 14. Our Lord his ascension was at 490. after Daniels year of praying for return.  
they brought him near before him] Or, was brought. To wit, the holy Angels: for though Christ ascended by virtue of his divinity, yet Angels are his ministering spirits to attend on him, Heb. 1. 6. 14.  
V. 14. dominion and glory] This is meant of the beginning of Christs kingdom, when God the Father gave unto him all dominion, as to the mediator, to the intent that he should govern here his Church on earth continually, till the time that he brought them to eternal life: and this power he exerciseth in the midst of his foes, maintaining his Church, and overthrowing his enemies, as it is Psal. 110.  
and a kingdom] The conclusion of our Lords prayer, Matth. 6. 13. most heavenly calleth into our minds this speech, and teacheth of the king of eternity the uncorruptible, 1 Tim. 1. 17. who joineth Jews and Gentiles in one kingdom.  
an everlasting dominion] Chap. 2. 44. Mic. 4. 7. Luk. 1. 33.  
V. 15. body] Chald. sheathe.  
troubled me] Through the greatness and brightness of the sight of Gods majesty according to the manner of Prophets▪ who after their ecstasies, which did dazzle their senses, tyre their spirits, and overdid their natural faculties. See Dan. 7. 28. and 8. 27. and 10. 8. 16.  
V. 16. unto one of them that stood by] Namely, one of the Angels that appeared in this vision, as vers. 10.  
the truth of all this] The proper meaning.  
V. 17. These great beasts] That is, to say kingdoms, Dan. 2. 38, 39. They are savage beasts in consideration of their dealing against the families of our Lords ancestors the house of Zorobabel, and the nation that should have their kings from it.  
four kings] He useth the term kings rather then kingdoms, that the next verse short in the Chaldee should not be mistaken, and that none should think of four kings to hold a kingdom for ever, yea for ever and ever: the Prophet was willing to hid his mind from savage heathen.  
shall arise out of the earth] Their arising, what it meaneth, it may be gathered by the next verse: arising over the kingdom of the Saints, and withholding it.  
V. 18. But] Or the verse may be rendered thus: And they shall take the kingdom of the Saints of the most High: but they that are Saints shall possess the kingdom for ever, even for ever and ever. Meaning, though those four kingdoms which Daniel speaketh of, should for a time rule over the Jews,( who are called the Saints of the Highest here, and after, vers. 21. 22.) yet Christ coming should set up a kingdom, to rule for ever.  
the saints] The house of Zorobabel, Abihu, Rhesa, and the godly of their nation, to wit, the Church of God in Christ her head first, and afterward the whole body which shall be perfectly united with him, shall receive from God a spiritual and everlasting kingdom. See vers. 22. Isa. 60. 12. Revel. 1. 6.& 5. 10. whereof the Maccabees principality was but a shadow, and was between the reign of Antiochus and the coming of Christ.  
most High shall take the kingdom] Chald. high ones, that is, things, or places. That is, of the most high things, because God hath chosen them out of this world that they should look up to the heavens, whereon all their hope dependeth. Or Highest in the plural number, to teach us of the divine Persons, as Abraham speaketh, Gen. 20. 13. and David, 2 Sam. 7. 22. here it was fit in a distinct vision of the son and of the Father, as thrones are plural, vers. 9. See Eccl. 5. 8.  
V. 19. was divers] It was partly unlike, because two Kings, Syria and Egypt, both claimed right over Judah, since the daies of Seleucus Nicator, and Ptolemy Lagi, and made continual warres for it: but divers also in cruel spoiling, and hatred of religion: which Babel, Madai and Alexander more favoured: See ver. 23.  
from all the others] Chald. from all those.  
V. 20. ten horns] Of the Kings Seleucidae and Lagidae, which greatly troubled the kingdom, when the house of Zorobabel should have reigned to the glory and comfort of all the world; vers. 8.  
whose look] By this is implied the greatness of the power, and of the enterprises of Antiochus above all the rest of the Seleucians, Dan. 8. 10.& 11. 37.  
V. 21. made war] Rev. 11. 7.& 13. 7.  
with the saints] See vers. 9. With the Jews, as the Books of Maccabees show.  
V. 22. ancient of dayes came] See vers. 9. Till God shewed his power in the person of Christ, and by the preaching of the Gospel gave unto his some rest, and so obtained a famous name in the world, and were called the Church of God, or the kingdom of God.  
to the saints] To the people of God, vers. 25. Chap. 8. 24. and 11. 30.  
V. 23. he said] To wit, the Angel, of whom he asked information concerning this matter, vers. 16.  
whole earth] That is, the holy Land, namely Judea, as appears by vers. 21.& 25.  
V. 24. And the ten horns] Vers. 7, 8.  
another shall rise after them] Antiochus Epiphanes, who defeated his brother Seleucus, his brothers son, and the son of his sister Cleopatra Queen of Egypt.  
three kings] Daniel in Chap. 8. and 11. enlargeth this of the vileness of Antiochus Epiphanes, and further of his endeavour to have abrogated the Jews religion.  
V. 25. And he shall speak] Chap. 8. 24, 25.& 11. 28, 30. 1 Mac. 1. 46.  
against the most High] That is, make wicked Decrees and Proclamations against Gods word, and sand through all the dominion, to destroy all that did profess it.  
change times] Sabbaths, Passeover, Pentecost, Expiation day, the feast of Tabernacles, New moons, the seven yeers rest, and such like, Dan. 8. 11. and 11. 31. 1 Mac. 1. 47, 48.  
laws] All Moses ceremonies.  
time and times] A time here is a year: times, two yeers: and half a time, half a year: that is to say, three yeers and a half, the time of Antiochus persecuting Gods people, beginning, as it should seem, from the time which is set down, 1 Mac. 1. 30. See Revel. 13. 5.  
V. 26. judgement] God by his power shall restore things that are out of order, and so destroy this little horn that it shall never rise up again.  
to consume] About 150. yeers before our Lords birth are spent in this wasting, to the uttermost of Syria and Egypt, when warres among themselves and the Maccabees, and most of all the romans, consumed them: which long destructions are handled in Ezekiel 38. and 39. Chapters.  
V. 27. kingdom and dominion] Luk. 1. 33. He sheweth wherefore the beast should be destroyed, to wit, that his Church might have rest and quietness, which although they do not wholly enjoy here, yet they have it in hope, and by the preaching of the Gospel enjoy the beginning thereof, which is meant by these words, Under the heavens: and therefore he here speaketh of the beginning of Christs kingdom in this world, which kingdom the faithful have by the participation that they have with Christ their head. Salvation cometh from the Jews, Joh. 4. 22.  
whose kingdom] Upon this all the New Testament goeth, and Paul to timothy speaketh, 1 Tim. 1. 17. when he che●keth the Jews, not knowing whereof you spake, and advanceth the Gospel, and praise of the King eternal, uncorrupt, invisible, God onely wise: also the Revelation after the destruction of Jerusalem, is a heavenly commentary upon this part.  
all dominions] Or, rulers. That is, some of every sort that bear rule.  
V. 28. the end of the matter] Here end the visions of Daniel: which the Prophet penned not in the tongue known over the East and South: wherein the Jews are not descried plainly to be the people, for whom God plagueth the kingdoms: and the heathen might be drawn to think somewhat better of the God of heaven.  
my cogitations] Vers. 15. Chap. 8. 27.& 10. 8. Though he had many motions in his heart which moved him to and fro to seek out this matter cunningly: yet he was content with that which God revealed, and kept it in memory, and wrote it for the use of the Church.  
countenance changed] I became all pale and won both in regard of the raptures of the Spirit, as also through horror of the predictions against Gods people.   

CHAP. VIII.  
Vers. 1. IN the third year] The Jews commonly hold, as in the Talmud in Megila, that this was the last year of Belshazzar: not long before the matters of the fifth Chapter.  
at the first] In the first year of Belshazzar, as Chap. 7. 1.  
V. 2. in a vision] Not in a dream on night, but in vision. So Ezekiel being bodily present in Mesopotamia, in the visions of God, was brought into the Land of Israel, Ezek. 8. 3. and 40. 2. The arms and breast, and the bear, are here now in the third vision, that Judah should be skilful in this matter.  
palace] The place of royal residence, where the Kings of Persia afterwards kept their Court, and made their stay one part of the year. Esth. 1. 5.  
of Elam] That is, of Persia.  
V. 3. a ram] A figure of the Persian and Median Empire, signified by the two horns, as vers. 20. by the images breast and arms of silver, Dan. 2. 32. and by the Bear, Dan. 7. 5.  
one was higher] The kingdom of Persia, which though founded after that of Media, grew far greater then it, by th● victories of Cyrus the Persian, who took away Media from his grandfather, and afterwards took Babylon, and many countreys more.  
the other] Heb. the second.  
V. 4. west-ward] See Dan. 7. 5.  
no beasts might stand before him] That is, no Kings or Nations could hinder his enterprises and actions.  
but he did] Chap. 11. 3.  
V. 5. an be-goat] By this is figured the kingdom of Greece, under Alexander, vers. 21. All the brass and iron, Chap. 2. 33. 39. Also the Leopard and the fourth beast, Dan. 7. 6, 7. are in this Buck: and this is a sweet commentary upon them.  
from the west] From Greece and Macedon, westward from Asia, where the Prophet was, and where the Persians reigned.  
whole earth] So ambitiously this great Monarchy called itself universal, though it possessed but a little part of the world, Dan. 2. 39. yet it was that which was most esteemed and best known.  
touched not the ground] Or, none touched him in the earth. So swiftly great Alexander conquered the East in six yeers, as flying rather then going on the earth: see Chap. 7. 6.  
a notable horn] Heb. a born of sight. Alexander was the notablest for his strange success in warres of any that ever warred.  
between his eyes] Hereby were figured the wise Captaine● of Alexander the Great.  
V. 6. came to the ram] A description of Alexanders acts against Persia; whereby he overthrew that kingdom, and made himself Lord of Asia.  
in the fury of his power] This place is a sweet abridgement of all Great Alexanders conquests.  
V. 7. moved with choler] At Granicon water in his first fought field he did well.  
and smo●● the ram] At Issicon, the second battle he did better.  
and broke his two horns] Thirdly, at Gaugamela, he killed of Darius men about 600000. and got the Empire.  
V. 8. the great horn] Alexander died suddenly in the flower of his age, and in the middle of his victories.  
toward the four winds] Chap. 11. 4. That is, which were famous: for almost in the space of fifteen yeers there were fifteen divers successors before this monarchy was divided to these four, whereof Cassander had Macedonia, Seleucus Nicator Syria, Antigonus Asia the less, and Ptolomeus Lagides Egypt.  
V. 9. one of them] Of the Seleucidae reigning in Syria and Babylon.  
came forth] Chap. 7. 8.& 11. 21.  
a little horn] Which was Antiochus Epiphanes, who was of a servile and flattering nature, and also there were other between him and the kingdom: and therefore is here called the little born, because neither Princely conditions, nor any other thing was in him, why he should obtain the kingdom.  
the south] That is, toward Egypt, which Antiochus seized upon, Chap. 11. 25. 40. 43.  
the east] In Persia, which was also conquered by Antiochus.  
pleasant land] So is Judea, or the Land of Israel called in Scripture, in regard of its great prerogative, temporal and spiritual, it being the Tseby of all lands: the ornament, pleasure, and nobleness; or as it were row: and that especially for Jerusalem, Psal. 48. 2. See Ezek. 20. 6. 15. Dan. 11. 16. 41. 45. Zach. 7. 14. See these enterprises of Antiochus upon Judea Chap. 11. 30. and following verses.  
V. 10. to the host] Or, against the host. Antiochus raged against the Church of God, which is a heaven where God dwelleth in grace, and where the faithful do hold the place of Angels, Isa. 14. 13. Dan. 8. 24.& 11. 32.  
cast down] That is, slay some of the elect, which are called the host of heaven and stars, because they are separated from the world, and whose names are written in heaven, Luk. 10.  
V. 1. to the Prince] Or, against. Daring to push at God himself, by blaspheming him, and violating his service and glory: see Chap. 7. 25.& 11. 22. 36.  
by him] Or, from him.  
daily sacrifice] Namely, the morning and evening sacrifice, the Law whereof is in Exod. 29. 38, &c. Num. 28. 3.  
V. 12. an host was given him against the daily sacrifice] Or, the host was given over for the transgression against the daily sacrifice. The faithful shall be in great danger of apostating from the true religion: and Antiochus shall give them many occasions to do it, and shall seek to induce them to it, and the Lord shall put them to this trial, Chap. 11. 32. 35.  
cast down the truth] All use, preaching, and profession of Gods truth and doctrine of salvation, shall be forbidden and suppressed by Antiochus: who did seek to destroy the very books of the Law, 1 Mac. 1. 59.  
V. 13. one saint speaking] Meaning that he heard one of the Angels asking this question of Christ, whom he calleth a certain one, or a secret one, or a marvelous one: for Angels desire to see into the mysteries of God, 1 Pet. 1. 12.  
that certain saint] Or, the numberer of secrets, or the wonderful numberer. Heb. Palmoni.  
vision concerning the daily sacrifice] That is to say, the things signified by it.  
transgression] The idolatry of Jupiter Olympius, which Antiochus had set up in the temple, in stead of Gods pure worship, 2 Mac. 6. 1, 2. which caused the extreme desolation of the people: in some spiritually, by apostasy, in other some bodily, by persecutions and torments, Dan. 11. 31.& 12. 11.  
of desolation] Or, making desolate.  
V. 14. he said unto me] Christ the Palmoni or wonderful numberer, verse 13. answered me for the comfort of his Church.  
Unto two thousand] That is, until so many natural dayes be past, which make six yeers three moneths and an half: for so long under Antiochus was the temple profaned.  
dayes] Heb. evening morning.  
cleansed] It shall be purified from its uncleanness: Heb. justified. That is, set free by Gods just judgement, from Antiochus his tyranny, who had made it a receptacle of idols: to be again according to its first institution, the holy Temple of the true God.  
V. 15. appearance of a man] Which was Christ, who in this manner declared himself to the old fathers how he would be God manifested in the flesh.  
V. 16. Gabriel] The name of an Angel, which signifieth strong man of God. See Chap. 9. 21. Luk. 1. 26. the onely Angel in Scripture which hath a proper name.  
make this man] This power to command the Angel declareth that the commander was Christ, who is true God.  
V. 17. O son of man] Ezekiel and Daniel onely, being in visions of Angels, are so spoken unto: son of man: as Aben Ezra and Abr. Shallum note, Ezek. 2. 1.  
vision] The things foretold by that vision shall come to pass about the time of the coming of the Messiah, who shall fulfil the prophecies, and the old age, for to bring in a new one, by renewing the state of the Church. See Ezek. 38. 8. Dan. 9. 24.  
V. 18. Now as he] Chap. 10. 9.  
deep sleep on my face] That is to say, in my prophetical ecstasy I lost all action and motion as a man overcome with sleep.  
set me upright] Heb. made me stand upon my standing.  
V. 19. what shall be in the last end] What shall befall the Jews in this last affliction, which God shall sand them for a punishment of their sins: meaning that great rage of Antiochus; after which shall be revealed the great and eternal reconciliation in Christ, Dan. 9. 24.& 11. 36.  
the end shall be] There shall be a certain prefixed time for the lasting of this calamity. This verse strongly overthroweth their error, which feign the roman monarchy to be meant by the legs of the image, Chap. 2. or by the fourth beast, Chap. 7. seeing that the Greeks are the dealers in the end of wrath spoken of Daniels people. And it had been a strange thing, that this last vision, repeating the former, should leave out the romans, if they had been spoken of before: seeing it were good to have that  told, and God never omitted the good of his Church.  
V. 21. Grecia] This place proveth that of Javan the Greeks come.  
the first king] Namely, Alexander the Great.  
V. 22. four kingdoms] Of many kingdoms arising from Alexander, four in the end bear the sway, and in time two: whereof Chap. 11. will speak.  
of the nation] Namely of the Greek, or Macedonian nation, though not of Alexanders posterity.  
in his power] They shall not have like power as had Alexander.  
V. 23. their kingdom] That is, full power over the Jews, who, after Antiochus, did shake off the yoke of the Seleucidae, Chap. 7. 22. Otherwise they reigned as long again after in their own country: but of those that reigned after Antiochus here is no speech.  
transgressors] Among the people of the Jews.  
are come to the full] Heb. are accomplished.  
the full] Of open impiety, and formal apostasy, Dan. 11. 30. 1 Mac. 11, 12. Gen. 15. 16.  
a king of fierce countenance] Namely, Antiochus Epiphanes, Cha. 7. 20.& 11. 21. who was impudent, as Deut. 28. 50. and he is spoken of in the Maccabees and of heathen very much for impudency against all divinity, humanity, and common wit. Of Polybius he was called Epimanes, that is, mad.  
dark sentences] Heb. Chiddoth, is properly hide things, as Psal. 78. 2. And whereas to understand hard sentences, that is a matter of a wise spirit: it cannot be that the Angel would so think of Epimanes, as to make him understand hard sentences who knew least of any that way. hide mischiefs he minded, not hide parables.  
V. 24. but not by his own power] But by deceit and fraud, as in the verse following; and by the perfidiousness and treacheries of other men. See Dan. 11. 23.  
the mighty] Great Kings and Princes, and especially them of Egypt. Chap. 11. 25.  
the holy people] Heb. the people of the holy ones. Namely, the Church of God the Jewish people.  
V. 25. by peace] Or, by prosperity. That is, under pretence of peace, or as it were in sport, he will exercise cruel tyranny. See 1 Mac. 1. 30, 31, 32.  
prince of princes] Against God himself, King of kings.  
broken without hand] 2 Mac. 9. 9. By sickness strike by the hand of God, and not by men, 1 Mac. 6. 8. 2 Mac. 9. 5.  
V. 26. the vision of the evening] Concerning that determined number of dayes  told, vers. 14.  
is true] Proper, and needing no further explication.  
shut thou up the vision] As Isa. 8. 16. Dan. 12. 4. Keep it to thyself, and reserve it in writing for posterity, without much publishing it for the present, because it is not so much for the use of this age, as for that which shall follow.  
for many dayes] Or, after many dayes. About three hundred years are from the death of Belshazzar unto the death of Antiochus Epiphanes.  
V. 27. I Daniel fainted] Chap. 7. 28. and 10. 8, 16. Through fear and astonishment.  
none understood it] As I had a command to shut up the matter in the verse before, so I refrained my countenance from open expressing of my grief.   

CHAP. IX.  
Vers. 1. THe first year] After Daniel had been taken out of the Lions den, and caused Gods truth to be advanced generally, he prayeth for Jerusalem.  
of Darius] Chap. 11. 1.  
which] Or, in which he, &c.  
the realm of the Chaldeans] For Cyrus, lead with ambition, went about warres in other Countreys, and therefore Darius had the title of the Kingdom, though Cyrus was King in effect.  
V. 2. understood by books] For though he was an excellent Prophet, yet he daily increased in knowledge by reading of the Scriptures.  
Jeremiah the Prophet] Jer. 29. 10.  
the desolations of Jerusalem] Daniel hath the very Hebrew term of Jeremy. Chorboth; and by Jeremy he must be expounded, Jer. 25. 11. And this land shall become Chorboth( that is, a wilderness) and an astonishment, and these nations shall serve the King of Babel 70 years▪ Properly the utter ruin of Jerusalem was but 52 years, but he termeth all Jerusalems state in the captivity, by a term in strict propriety true onely in the greater part, sending the reader to jeremy for the full meaning. God in Moses, Levit. 26. 34. useth the same Synecdoche and short specch, whom the holy man delighted to follow.  
V. 3. unto the Lord God] That is, towards heaven, or towards Jerusalem, the City chosen by him for a place of his presence, Dan. 6. 10.  
to seek by prayer] Ezek. 36. 37. He speaketh not of that ordinary prayer which he used in his house thrice a day, but of a rare and vehement prayer, lest their sins should cause God to delay the time of their deliverance, prophesied by Jeremiah.  
V. 4. O Lord] Exod 32. 31. Deut. 7. 9. Nehem. 1. 5.  
the great and dreadful God] That is, hast all power in thyself to execute thy terrible judgements against obstinate sinners, as thou art rich in mercy to comfort them which obey thy Word, and love thee.  
V. 5. We have sinned] Psal. 106. 6. Baruch 1. 17. He keepeth even the very letters of Solomons prayer, 1 Kings 8. 47.  
V. 7. righteousness] He sheweth that whensoever God punisheth, he doth it for just cause; and thus the godly never accuse him of rigour as the wicked do, but aclowledge that in themselves there is just cause why he should so entreat them.  
belongeth] Or, thou hast, &c.  
V. 8. to us belongeth confusion] Baruch 1. 15.  
our kings] He doth not excuse the Kings because of their authority, but prayeth chiefly for them as the chief occasions of these great plagues.  
V. 9. To the Lord] Thou hast a large subject to exercise thy infinite mercy, which is as it were the Queen of thy perfections; whereunto we now betake ourselves, and not to thy justice, in this our height of iniquity; Or, having sinned so excessively as we confess we have, to thee it belongs to use mercy and forgiveness, for thou alone hast power to do it, vers. 18. ●.  
V. 10. the voice of the LORD] He sheweth, that they rebel against him, which serve him not according to his commandment and word.  
V. 11. the curse is powred upon us] As Deut. 27. 15. or the curse confirmed by an oath.  
law of Moses] Levit. 26. 14, &c. Deut. 28. 15, &c. and 29. 20, &c. and 30. 17. 18. and 31. 17, &c. and 32. 19, &c. Jer. 42. 18.  
V. 12. hath not been done] This may be the abridgement of Jeremiahs Lamentations.  
V. 13. it is written in the law] Levit. 26. 14, &c. Deut. 28. 15. Lam. 2. 17.  
made we not our prayer before the LORD] Heb. entreated we not the face of the LORD.  
understand thy truth] Endeavouring for true repentance according to thy Word, by means whereof we might have been partakers of the fruit of thy holy promises.  
V. 14. watched upon the evil] His providence hath been attentive to bring it in the prefixed time, and instant. See Jerem. 1. 12. and 31. 28. and 44. 27. 2 Pet. 2. 3.  
V. 15. hast brought thy people] Levit. 26. 45.  
gotten thee renown] Heb. made thee a name. Exod. 14. 18.  
V. 16. all thy righteousness] That is, according to all thy merciful promises, and fatherly equity to thy poor children, cruelly dealt with by the enemies for causes unjust. See Psal. 31. 1, 2.  
thy city Jerusalem] Isa. 52. 1.  
are become a reproach] Psal. 44. 14. and 79. 4.  
V. 17. cause thy face to shine] show by the effect thy grace and favour, which like a vivifying and cheering sun may disperse all these mists of extreme desolations. The blessing of the high-sacrificer is in the same speech, Num. 6. 25. Psalm 80. ●7. 19.  
for the Lords sake] For thine own sake; or, as some others, for the promised messiah and mediators sake.  
V. 18. incline thine car] Daniels Hebrew hath the very letters of Hezekia's prayer. Esa. 37. 17.  
which is called by thy name] Heb. whereupon thy name is called.  
present our supplications] Heb. cause to fall.  
our righteousnesses] declaring that the godly flee onely unto Gods mercies, and renounce their own works, when they seek for remission of their sins.  
V. 19. for thy city and thy people are called by thy name] In Hebrew, for thy name is called upon thy city and upon thy people. That is, they are and profess themselves to be thine, and do bear the badges and marks of it. The Jews at this day repeat on their expiation feast, this prayer often, in Cether Malcuth, a book of their common prayers; but stop their ears against the Angels words from God, touching Christ the true worker of this expiation 490 years exactly from the time of this prayer, as appears vers. 24. where our tottering the meaning of it, hath furthered the Jews destruction, and more hardened their hearts.  
V. 21. Gabriel] Chap. 8. 16. When this Angel Gabriel telleth Zachary of his name Gabriel, and is sent unto Mary, he calleth them to think upon this text; that by conference of Moses, Num. 4. and Daniel here, they might better consider the time of the promise.  
swiftly] Heb. with weariness, or flight.  
touched me] Chap. 8. 18. In token of encouragement to hear these mysteries, and of infusion of new divine virtue to understand them, and to keep them in memory, and of comfort in these promises.  
the time of the evening oblation] Exod. 29. 39. Numb. 28. 4. Oblation had with it prayer, and evening prayer time was at their ninth hour, our three of the Clock, as appeareth by Act. 3. 1. at the same hour the Lord made himself that oblation, which here the Angel telleth, even most exactly when it should be performed.  
V. 22. skill and understanding] Heb. skill of understanding. This oration containeth an abridgement of the New Testament, and a light of the Old, and Daniel knew all afore but the time, which bringeth a greater clearn●ss● unto all: Therefore the time considered with the matter, is that which he calleth here the skill of understanding; and it must be counted a great error to hold that a small matter, and specially the disannulling of Gods truth, by heathen forged, most vain and jarring antiquities, to make from Babels fall to Tiberius eighteen, wherein our Lord died 590. against the express 490. which the Angel counteth to be wisdom which he speaketh of: yet old Greeks did so.  
V. 23. commandment] Heb. word. God hath revealed to us Angels, and to me especially the secret of his counsel concerning the restauration of Jerusalem, and the duration thereof, even to the Messiah, and hath sent me to declare it unto thee. See Dan. 10. 12.  
greatly beloved] Heb. a man of desires: Singularly beloved of God, and favoured with his grace, Dan. 10. 11, 19. Chamudoth, is the most amiable term of any which can be given. As the attribute is, so is the matter here, full of grace. And when the Angel spake to the blessed virgin in Hebrew, he could not speak better then Bath Chamudoth; daughter tendered as Daniel. God prevented our self-worship, in giving marry no terms but such as others had; that we should not entreat novelty in religion; so we red desirable raiment, Gen. 27. 15. and bread of desire, Dan. 10. 3. and 2 Chron. 25. vessels of desires.  
understand the matter] By this command doubled for vehementer charge he condemneth the world, that regardeth not to be instructed in this doctrine, sent from heaven by an Angel unto Daniel, and penned for all nations use: wherefore we must give better heed unto the speech, lest we-flow and fall: for if the word spoken by Angels fall out sure, and every trespass received just recompense, how shall we escape, neglecting so great a charge of looking to our own salvation▪  
V. 24. Seventy weeks] The reader is to know, that in the Hebrew we have word for word; Sevens seventy is pared out for the people: {αβγδ} signifieth a week, or as we term it, a Sennet, or Sevenet, as likewise in Greek and latin it is so called of the number of seven; and it signifieth sometimes the space of seven dayes, as Dan. 10. 2. Deut. 16. 9. and sometimes it containeth seven years, Levit. 27. 8. So here.  
are determined] Heb. is pared out, or, determined. A verbo singular, being joined to a substantive plural; as Job 12. 7. Proverb. 3. 18. teacheth an exact account, that every one of those weeks of years, particularly from the first to the last, shall be precisely complete. Now seventy sevens make four hundred and ninety in ordinary speech; but that Daniel might conceive how at the beginning of his prayer upon considering of Jeremy for that seventy years of captivity ended, God took notice of his meditation, the Angel toucheth that seventy: showing how exactly seven times that space is declared aforehand, for the Jews prerogative, continuance of ceremonies, and meditation how reconciliation of sin is truly made, that every sabbath in the mean while they might learn to enter into the rest of Christ.  
thy people] As Daniel prayed for Gods people, so he had his kingly honour, that they are termed his people; even such as cannot be voided of Gods favour, under such a protector. So Chap. 10. 14.  
thy holy city] Saint Matthew naming Jerusalem the holy city, onely at the beginning and end of our Lords confirming the Covenant, Mat. 4. 5. and 27. 53. calleth all forcibly to consider this text; but when this time of 490 years is expired, it had that title no longer; then the many brought to the Kingdom of heaven are the high Jerusalem, Gal. 4. 26. and new Jerusalem, Apoc. 3. 12. and the holy city, Apoc. 11. 2. and holy Jerusalem, vers. 10. as also in Isa. 52. 1. where Jerusalem the holy city bidden to put on her garments, requireth us to frame our policy so, that all be taught of God what white linen maketh the garment, which is the justification of Saints. See Apoc. 19. 8.  
V. 24. to finish the transgression] Or, to restrain. The following blessings come by the messiah, he shall satisfy for the sins of the world by his death, and shall establish the true righteousness of the Gospel which shall remain for ever, through which all believers shall be absolved and justified, and by his Spirit be regenerate to a new and godly life, and he shall be consecrated and made an everlasting King at the right hand of God his Father, having obtained the fullness of Gods Spirit, as Head of his Church. And after all this the city and nation shall be destroyed by the romans.  
to make an end] Or, to seal up.  
and to seal up the vision] Our Lord expoundeth this place, saying, that the Law and Prophets reach unto John, Matth. 11. 13. Also Maimony from the Jews common consent saith, that all the Prophets prophefied but unto the dayes of the Messiah: that speech of theirs must be taken hence. See 2 Cor. 1. 20.  
prophesy] Heb. prophet.  
and to anoint the most holy] Heb. the holinesse of holinesse. That is to say, he that is holinesse itself, and in whom consists all the Churches holinesse; who is in spirit and truth, that which the ark, the Propitiatory, the Altar, and the Sanctuary, which were called most holy things, and consecrated by unction, Exod. 30. 26. and were so but in shadow and figure.  
V. 25. unto the Messiah] The eternal Word is by an Angel name Messiah, that is in greek, Christ, and the time of his death being  told in vers. 24. to be after seven seventies, in this verse, those sevens are divided into three parts, first into seven: secondly, sixty two: thirdly, one seven. And he joineth proper stories to the first and last part of the division.  
shall be seven weeks] Of years, which are nine and forty years from Cyrus his decree, until such time as the walls of Jerusalem were finished by Nehemiah. In which time the city and Temple were built. That was 46▪ from Cyrus third, when Daniel mourned for the hindrance of it. Dan. 10. 1, 2. To which time we may refer that 46 years, Joh. 2. 20. Doctor Willet on Dan. 9. quest. 59.  
threescore and two weeks] These 62. sevens, which make 434 years from the restauration of Jerusalem, are parceled alone only, that the last seven may be handled alone, for our Lords story.  
the street shall be built again] Heb. shall return and be built. When was this performed? This belongeth to the first partition, and was accomplished within the first seven sevens, that is, by the 49 year after the grant by Cyrus for Israels return to build the house of God and the city.  
wall] Or, breach, or ditch.  
even in troublous times] Heb. in straight of times. See Ezra and Nehemiah for the troubles of this time.  
V. 26. And after threescore and two weeks] That is, in the last seven, and in the last half of that seven Christ shall come and preach and suffer death: for in three years and an half he finished his public office. The testament was ratified by the death of Christ, Heb. 9. 17. from the eighth year of Joshuah, therefore this last week endeth in Christs death, and in the 28 jubilee.  
Messiah be cut off] Put to death by the Jews, and in their opinion quiter destroyed, without any hope of restoring.  
but not for himself] Or, and shall have nothing. Being brought to nothing by his death, without life, strength or any dignity in appearance, Psal. 22. 6. Isa. 53. 2, 3. Phil. 2. 3. Others, there being nothing in him, namely, no cause or fault, Isa. 53. 4. 9. Or there being nothing therein for him, that is to say, all being done for the good and redemption of mankind, 2 Cor. 5. 21.  
and the people of the prince that shall come] Or, the city and holy place shall he destroy, the governours people to come. The Romans under Titus, shall destroy city and Sanctuary. Or it may be red, city and holy place shall he destroy, the governours people to come: That is, Christ the King to whom the Father hath given all judgement, was upon this to destroy the Jews, the Kings own Nation, city and Sanctuary, in the next generation. Of that Christ foretold them, that their place should be desolate, Matth. 24. and of the proper token, Luk. 21. 20. and referreth men to Dan. 9. wherein Gabriel teacheth the full doctrine touching Christ, and of the destruction of the Jews. The Lord closely limited the time, Matth. 24. 34. By the most mens account it was forty years: so it falleth a day for a year for misbeleeving the resurrection.  
and the end thereof shall be with a flood] That is, a most severe deluge of Gods judgements, to the overthrow of that people; and their policy, shall promiscuously carry all before it, as prevailing waters. The roman army under the Captain or Emperour Titus Vespasian effected all this; See Josephus of the warres of the Jews book 6. and 7.  
desolations] Or, it shall be cut off by desolations.  
V. 27. And he shall confirm the covenant] By the preaching of the Gospel, Christ the Messiah confirmed the covenant of God with the elect people, which are the many, not Jews only, but Gentiles, as Rom. 5. 15. Matth. 26. 28.  
many for one week] Or, many one week.  
and in the midst of the week] The later half of the last seven, allotted for the public function of the Messiah, in the end of it, Christ the King by the Sacrifice of himself once offered ended the daily sacrifice and all levitical sacrifices and other ceremonies, vers. 24.  
for the overspreading of abominations] Or, with the abominable armies. Matth. 24. 15. Mark. 13. 14. Luk. 21. 20. Meaning that Jerusalem and the Sanctuary should be utterly destroyed for their rebellion against God, and their infidelity. Therefore the heathens calling into the rest of Christ, sealed in baptism, and Supper of the Lord: the burying of Moses ceremonies: the lothsomenesse of Rome, that killed our Lord: and Judahs just fall for infidelity conclude all: handled here severally as they belonged collaterally to the former speech of vers. 24.  
he shall make it desolate] In the deluge of Jerusalems destruction do end Daniels last sayings touching order of time. Daniels book containeth 600 years. seventy years in Babylon: thence 490 to Christs death: then time to repent to hold the land, answerable to that time in the wilderness to get the land, 40 years, but they went on with the old world in misbelief, and in like sort perished when these 600 years ended.   

CHAP. X.  
Vers. 1. IN the third year of Cyrus king of Persia] He noteth this third year, because at this time the building of the Temple began to be hindered by Cambyses Cyrus son, when the father made war in Asia Minor against the Scythians, which was a discouraging to the godly, and a great fear to Daniel.  
Belteshazzar] See Chap. 1. 7.  
but the time appointed was long] Heb. And the army-like ordered time, great. The word Zaba is an army, meaning the warres  told here: and an appointed time, Job 7. vers. 1. Both fall out fitly here, and may be joined: for in a time determined, the parts are disposed by God in a convenient order, as souldiers in an army: therefore the godly should not hasten too much, but patiently abide the issue of Gods promise.  
and he understood the thing] Contained in Chap. 11.& 12.  
of the vision] Of this that he saw upon tigris, vers. 4.  
V. 2. In those dayes I Daniel was mourning] Because Judahs enemies had prevailed, to the hindrance of the Temples building. See Ezra 4. 4, 5.  
three full weeks] Heb. weeks of dayes. He putteth a distinction, for the sevens of years,  told Chap. 9. 24.  
V. 3. I ate no pleasant bread] Heb. bread of desires.  
V. 4. And in the four and twentieth day of the first month] Of this present year, called Abib, which containeth part of March and part of April.  
Hiddekel] Gen. 2. 14. Some say now being in Persia, it is like he was in that province where Tigris was. Others, being carried by the Spirit to have the sight of this river called Tigris of Greeks: in notation, Sharp-swift. The Persians chief glory was in those quarters: and likewise the Seleucians Throne, and Seleucus Nicator built upon Tigris Seleucia, the most famous town which he built.  
V. 5. a certain man clothed in linen] Heb. one man. The resemblance of a man representing the son of God, who was to take human flesh upon him. See Ezek. 1. 26.& 40. 3. Dan. 12. 6, 7. Apoc. 1. 14, 15.  
whose loins were girded with fine gold of Uphaz] Revel. 1. 13, 14, 15. Jer. 10. 9.  
V. 6. His body also was like the beryl] Ezek. 1. 16.& 10. 9.  
in colour to polished brass] Revel. 1. 15.  
V. 7. And I Daniel alone saw the vision] Act. 9. 8.  
V. 8. for my comeliness was turned in me into corruption] Or, vigour. Chap. 7. 28.  
then was I in a deep sleep] Chap. 8. 18.  
V. 10. And behold] The person that next speaketh, termed a resemblance in sight as a man, is thought to be Gabriel, name Chap. 8. 16. At whose coming to him, Daniel was frighted, and fell in a slumber on his face to the ground: and was touched by him, and set upon his feet, who also Chap. 9. 25. telleth of Christ: as here again.  
an hand touched me] Chap. 8. 18. and 9. 21. Rev. 1. 17.  
which set me upon my knees] Heb. moved.  
V. 11. a man greatly beloved] Heb. a man of desires. Chap. 9 23.  
and stand upright] Heb. stand upon thy standing.  
V. 12. for from the first day] See vers. 2.  
that thou didst set thine heart to understand] By fasting and devotion dispose thyself to receive some prophetical revelation from God, concerning the strate of the Church, to which the re-establishment of the Temple, and of the worship of God was forbidden, and the quiet restauration of Jerusalem, though the seventy yeares which were prefixed be past.  
for thy words] Namely, to fulfil thy prayers.  
V. 13. the prince of the kingdom] Meaning, Cambyses, who reigned in his fathers absence, and did not onely for this space hinder the building of the Temple, but would have further raged if God had not sent me to resist him; and therefore have I stayed in Persia the space of three weekes,( which was the time of Daniels fasting, vers. 2.) for the profit of the Church.  
Michael] That is, Arch-angel, judas 9. which term is hence taken: here Angels are the first Princes in comparison with rulers on the earth: and the captain of their host is the first of this company, namely, Christ Jesus, who is termed in vers. 21. the head of the Church: and in Dan. 12. 1. the defender thereof: and Apoc. 12. 7. head of Angels.  
one of the chief] Or, the first. Dan. 1. 21.  
V. 14. latter dayes] Namely, in the declining, and almost at the end of their temporal state: a little before the coming of the messiah: under whom began an other age, and a spiritual state of the Church. See Ezek. 38. 8. Hab. 2. 3.  
V. 15. set my face] Through reverence and fear.  
V. 16. one like the similitude] This was the same Angel that spake with him before, in the similitude of a man, that is, Gabriel, name above in Chap. 8. 16.& 9. 21.  
by the vision] I was overcome with fear and sorrow, when I saw the vision.  
V. 17. the servant of this my lord] Or, this servant of my lord. Daniel turning himself to the Angel Gabriel, which was before him, speaketh of Christ that glorious person which appeared vers. 4. saying to this effect: Seeing I am so afraid talking with thee, how should I be able to endure to talk with yonder my Lord?  
V. 19. greatly beloved] Chap. 9. 23.& 10. 11.  
peace be unto thee] He declareth hereby that God would be merciful to the people of Israel.  
I was strengthened] Which declareth that when God smiteth down his children, he doth not immediately lift them up at once,( for now the Angel had touched him twice) but by little and little. Though it was Christ that appeared, vers. 4. yet the rest is done by an Angel, who as Gods minister, on this behalf doth minister strength unto Daniel.  
V. 20. wherefore I] Even to show what shall befall thy people, as it was  told vers. 14.  
and now will I return] I will go afresh to oppose all the plots of the Kings of Persia against thy people, and at my parting thence, Alexander is to come in and to destroy the Empire of Persia.  
the prince of Grecia] Chap. 8. 21. At 120. years after this vision, great Alexander set on Asia. Now whereas Cyrus perished in the Scythian warres, soon after the hindrance of the Temple: and Cambyses soon after by a wound in the thigh, given by himself against his will: and Darius Hystaspis lived but 43. yeers( in Ctesias) aged about 20. yeers at Tomyris and Cyrus war, and for Esthers sake had somewhat a longer reign that Darius her son( by the Jews) might be of some good years to help Judah, when he reigned in Xerxes absence, and still after: and Xerxes great army perished to the astonishment of all the world: we must in all these affairs consider the government of God by the army of heaven for Judah termed the army of heaven: and how the Kings after Darius that built Jerusalem had somewhat better success then the former: heathen stories may be used for a commentary of this place.  
V. 21. that which is noted] That is, the determinate counsel of God, which is, as it were, all written in his mind and providence: figurative terms. See Psal. 139. 16.& 149. 9. Mal. 3. 16.  
none that] No human force sustaineth the Church: but onely Christ, the head, by the ministery of his Angels, vers. 13. Josh. 5. 14, 15.  
holdeth with me] Heb. strengtheneth himself.  
your prince] This attribute sheweth who Michael is: not a created Angel, but the onely Arch-angel, and the Captain of the host of the Lord, the son of God, who thought it no robbery to be equal with God. And so much the name signifieth. Yet some think he was a created Angel.   

CHAP. XI.  
Vers. 1. ALso I, in the first year] These are the words of the Angel who was mentioned in the former Chapter: his meaning is, I have been assisting to the destruction of Nebuchadnezzars progeny by Darius, and so have beaten down the Chaldeans Empire. Dan. 5. 31. So that by the Angel the golden head was broken to powder: by the petition of the watcher, the axe was laid to the root of the three, and the Lion plucked, and Belshazzar slain: that the stones power might be known, and the Highest might be seen to sit upon the fiery throne, with books open: and the hand-writing might be seen to come from God: and Michael to stand up. We are likewise to regard Christ the governor through all these Kings, that shall reign before the building up of the Temple. So this Angelique Oration may be unto us as a book of the warres of God: even to call profane writers to the use of holy stories, and proof of the Gospel, which after these so many particulars, was in the set time to be shewed.  
Darius the meed] Chap. 9. 1.  
V. 2. the truth] That is, propriety of the visions of the Image and Beasts: which we may not expound, but according to the Angels Commentary: which standeth in matters so famous, that men out of the Church, will bring us stories most exactly agreeing with the Angels words: that our enemies may be good Judges.  
three kings in Persia] After Darius name afore, Cyrus: Artaxocsta or Artaxerxes, called of the Greeks Cambyses: and Achashuerosh, that married Esther, called Darius, son of Hystaspis. To these three, the Persians gave these attributes: Cyrus was a father, Cambyses a master, and Darius a horder up. Herodot. in Thalia.  
fourth shall be far richer] Xerxes surnamed the terror of Greece: not that he was the last King of Persia, but because through his so famous enterprise against Greece, he gave the first occasion of war between the Persians and the Grecians, which at last caused the total ruin of the Persians by Alexander the Great.  
stir up all] A hyperbolical term: that is to say, an innumerable company of all sorts of people. Daniel knew without any further telling, what would be the success, for hindering the Temples building, from the fiery throne, Chap. 7. 9. and from the flaming eyes, Chap. 10. 6. even that they should feel the discomfiture of all their strength for so doing: and have their former Kings soon cut off. soon after Xerxes voyage; Darius a young King at home, furthereth the Temples work, and acknowledgeth the hand of God to have paid Kings and people for their hindrance, Ezr. 6. 10. 12. The Temple and Religion had no further hindrance by the Persians: wherefore the Angel passeth over all other times unto Alexander, years near an hundred: Esther, Ezra, Nehemiah, Haggai and zachary, show the further dealings of those years.  
V. 3. mighty king] The belly of brass, Chap. 2. 32. the body of the Leopard, Chap. 7. 6. the notable horn, Chap. 8. 5. Alexander the Great. Who with all speed conquered Asia, and would needs be made a God: upon the success, that he did what he listed. Of Judea he required, that their dates should be taken from his reign: and all the sacrificers sons born that year, should be called Alexanders. Such practices made him to be cut off quickly, and his family to be rooted out, as the Angel foretelleth, vers. 4.  
stand up] Chap. 8. 4.  
V. 4. kingdom shall be broken] About twelve years after his coming to the Crown, Chap. 8. 8. For when his estate was most flourishing, he overcame himself with drink, and so fell into a disease, or as some writ, was poisoned by Cassander. After that, Arideus his brother, Philips son, was made King in Macedonia: Olympias Alexanders mother killed him: Cassander killed her, and poisoned Alexanders two sons, Hercules and Alexander. Paus. in Boeot. So Alexanders family was rooted out.  
shall be divided] For his twelve chief Princes first divided his kingdom among themselves.  
four winds of heaven] After this his monarchy was divided into four Provinces, Chap. 7. 6. and 8. 8. for Seleucus Nicanor had Syria: Antigonus Asia minor: Cassander the kingdom of Macedonia: and Ptolemeus the son of Lagu● Egypt.  
posterity] Which perished all after the death of Alexander. Thus God revenged Alexanders ambition and cruelty in causing his posterity to be murdered, partly of the fathers chief friends, and partly one of another.  
his dominion] None of these four shall be able to be compared to the power of Alexander in greatness or strength, Chap. 8. 22.  
plucked up] By the total extirpation of Alexanders race.  
besides those] That is, his posterity having no part thereof.  
V. 5. the king of] At the last these four Satrapies shall be reduced to two principal kingdoms: namely, of Egypt, seized upon by Ptolomee the son of Lagus, called the king of the South: and of Babylon and Asia, possessed by Seleucus Nicanor, called king of the North: who were both Alexanders captains.  
south] Egypt, name ver. 8. and 42. and 43. where Edom, Moab, and Ammon, joined together, help very much to keep the speech certain, of what men it was to be understood.  
be strong] Daniel should regard his strength principally, how it toucheth Judah. And so it fell out. For Ptolomie soon after he held Egypt, invaded Judea; and took Jerusalem on a Sabbath, pretending friendship, and not hostility. Agatharchides Chius, and Joseph. Antiquit 12. This Ptolomie Lagides was the first horn.  
and one] That is, the kingdom of Asia: Seleucus Nicator, or conqueror: the second horn.  
his princes] Alexanders, not Ptolomies: though some take it so; the whole tenor of the speech will have it meant of a several kingdom, and not of Ptolomie Philadelphus. The Angel speaking to Daniel, knew that he would help himself by the matter, in all doubtful terms: and he was to speak somewhat darkly, for the Jews safety.  
strong above him] That Seleucus Nicator is much stronger then the King of the South, even touching Judea. For though Ptolomie won it from Laomedon, and after recovered it from Antigonus, yet in the last conquest over Antigonus, it was agreed upon, that Se●eucus should hold Syria: as his house pleadeth in Polyb. book. 5.  
a great dominion] Seleucus had kingdoms under him 72. and was the greatest of all Alexanders Successors.  
V. 6. years] About seventy after Alexanders death.  
they] The Lagidae and the Seleucidae.  
shall join themselves] Heb. shall associate themselves. The King of Asia, Antiochus Soter, the son of Seleucus,( who dealt in no special sort against the Jews: and therefore is omitted in Gabriels speech, as a horn against Judah) and the King of Egypt Ptolomie Lagus, shall join together in amity: and their sons Ptolomeus Philadelphus, and Antiochus Theos by marriages: according to the prophecy, Chap. 2. 43. thinking by this affinity that Syria and Egypt should have a continual peace together.  
the kings daughter] Namely, Bernice the daughter of Ptolomeus Philadelphus the third horn, married to Antiochus Theos, who for the love of her did put away Laodice his lawful wife.  
to make an agreement] Heb. rights. To keep the peace, and to end all differences, by reason of which they were ready to go to war.  
she shall not retain] This marriage shall not hinder them from coming shortly to open war.  
neither shall he stand] Antiochus Theos, the fourth horn, shall soon after that be poisoned, and the forces of his kingdom shall be overthrown by divers sinister accidents, which shall be set down hereafter.  
but she shall be given up] Namely, Bernice, and her son, and all her partners, and her followers, shall be constrained to yield to the mercy of Seleucus Callinicus, the son of Theos and Laodice: who shall put them all to death by the instigation of his mother.  
he that begot her] Or, whom she brought forth. Namely, Ptolomie Philadelphus the King of Egypt, who died soon after.  
be that strengthened her] Th● States of Asia. Just. hist. 27.  
V. 7. out of a branch] Namely, Ptolomeus evergetes, the fifth horn, brother to Bernice, shall succeed Ptolomie Philadelphus, his father, in the kingdom of Egypt: and to revenge his sisters death, shall with very good success set upon Seleucus Callinicus King of the North or Syria.  
and shall provaile] Or, Shall fortify himself.  
V. 8. into Egypt] The name of Egypt in a story of Alexanders successors, must needs cut off all controversy, touching the King of the North, and Magog: that none but Seleucidae can be the men. So that the very name Egypt being used here, in the story which all heathen would presently aclowledge to set forth Ptolomie surnamed evergetes, that is, gracious Lord, for spoiling Syria; and again in the end of the Chapter, vers. 42. and 43. and in a history no less then a prophecy of Antiochus Epiphanes King of Syria, spoiling Egypt: this one term might have kept both Jews and Gentiles from bringing the romans or Turkes to be meant here, in these stories; opening properly the Image, and the Beast: this one word Egypt, spoken in due season, and that thrice in this Chapter, is like apple of gold and witty works of silver, Pro. 25. 11. and a preservative against that former leprosy.  
their gods] According to the custom of the victorious among the heathen. See 1 Sam. 5. 1. Isa. 46. 1.  
their princes] The Hebrew word unvowelled, is either idols, or else high States. That maketh translators differ. And the allusion is pleasant: how the Angel comforteth Judah, in that the Idolaters are as the Idols with God; and extremely taunteth the superstition of Magog or Hierapolis.  
their precious vessels] Heb. vessels of their desire.  
continue mo years] Either being secured against him, or more powerful then he. Others say, that Seleucus Callinicus was sooner killed then evergetes died.  
V. 9. shall come into his kingdom] Shall cause himself to be crwoned king of Syria, which he shall hold many years.  
shall return into his own land] If by sedition at home evergetes had not been called home, he had easily won all the Kingdom of Syria. Justin. Book 27.  
V. 10. his sons] Seleucus Ceraunus, and Antiochus the great. Of them Appian Alexandreus wrote thus: After Theos, Seleucus the son of Theos and Laodice reigneth in Syria, surnamed Callinicus. After Seleucus, two sons of Seleucus( either according to his age) Seleucus and Antiochus. Seleucus being weak and poor, and unable to rule his Army, was poisoned by his friends, and reigned onely two years. Antiochus was surnamed Megas, or the great; and reigned 37. years. These be the two kings which here be meant: And an Heathen indifferent, even Appian sheweth unto us why the Angel should name them in the plural number, and soon turn to the singular. Polybius recordeth to the same effect, Book 4.  
shall be stirred up] Or, shall war. Against Ptolomeus evergetes King of Egypt, to get the kingdom of Syria again.  
one shall certainly come] To wit, Antiochus the great( the sixth horn) with a sudden force, like unto an overflowing stream, shall regain a great part of his kingdom.  
then shall be return] The year following he shall return with great power, and having discomfited the Army of ptolemy Philopater the son of evergetes, shall come unto a principal fortress of his, called Raphia, upon the ●rontiers of Egypt, and shall take it. Of which town Strabo speaketh thus; Beyond Gaza standeth Raphia, where the field was fought between ptolemy the fourth, and Antiochus the great. So famous God would have the Angels term here of fortress to be.  
V. 11. the king of the South] Namely, ptolemy Philopater, the seventh horn.  
with the king of the North] With Antiochus the great.  
the multitude shall be given into his hand] That great Army shall be discomfited by Philopater. Polybius reckoneth the number of souldiers on both sides, also all the fighting; wher● at the last, beyond all hope, Philopater hath a great victory, and such an hand over Antiochus, that if he could have pursued with courage, he might have spoiled him of his kingdom.  
V. 12. hath taken away the multitude] The Army of Antiochus the great.  
his heart shall be lifted up] Namely, ptolemy Philopaters.  
ten thousands] To wit, of the Jews. This twelfth verse may well contain the pride of Philopater against God, and destruction of the Jews; handled Mac. 3. and in Joseph. Antiq. Jud. Book 12. Chap. 3. and as well may be applied unto the greatness of his victory, and licentiousness thereupon; which Justin. Book 30. doth note to have been the beginning of the decay of his Court.  
V. 13. the king of the north] Namely, Antiochus the great, after the death of Philopater, shall again assault ptolemy Epiphanes, the son of Philopater, being yet young, against whom many of his subjects shall rebel, and many Princes combine.  
after certain years] Heb. at the end of times of years.  
V. 14. also the robbers of thy people] Heb. also the children of robbers. He seems to mean some seditious Jews, or Apostates, who joined themselves as a party, and to the false religion of the king of Egypt.  
to establish the vision] That is, taking for a pretext of their faction, that which Isa. 19. 19, 21. had spoken of the spiritual union of Egypt with the Church.  
they shall fall] Being persecuted by Antiochus as rebells to him.  
V. 15. the fenced cities] Heb. the city of munitions.  
shall not withstand] When Antiochus the great came against Egypt, ptolemy Epiphanes( the eight horn) with his choicest Captains was not able to resist him.  
his chosen people] Heb. the people of his choices.  
V. 16. But he that cometh against him] Namely, Antiochus the Great.  
glorious land] Or, goodly land. Heb. the land of ornament. That is, Judea: see Notes on Chap. 8. 9. He sheweth that Antiochus shall not onely afflict the Egyptians, but also the Jews, and shall enter into their country, whereof he admonisheth them before, that they may know that all things come by Gods providence.  
by his hand shall be consumed] We may see here most lively how Judea is wasted by the fourth beast, which hath teeth of iron and steely weapons: and how it treadeth under foot that which it doth not eat.  
V. 17. He shall also set his face] Antiochus the Great shall set upon Egypt again with prosperous success, but for fear of the romans, who shall interpose▪ themselves in favour of Ptolomie Epiphanes, he shall make peace with him, giving him Cleopatra his daughter to wife, having before suborned her to kill her husband, which notwithstanding she would not perform, but took her husbands part against her father. See Dan. 2. 43.  
upright ones] Or, much uprightness: or, equal conditions. That is, he shall be followed in his enterprise by many Jews, called upright ones according to the sense of Deut. 32. 15.  
corrupting her] Heb. to corrupt.  
she shall not stand on his side] The daughter favoureth the husband, and both favour Rome against Antiochus. Livy. 37.  
V. 18. shall he turn his face] Antiochus shall war against the Islands, and Provinces beyond the Seas, which were subject to, or confederate with the romans: so in Gen. 10. the countreyes of Grecia all about Hellespont, are termed: as Daniel knew, and heathen should not know.  
a prince] Scipio a roman consul with his brother.  
for his own behalf] Heb. for him.  
shall cause] He shall not onely force Antiochus to retire himself from all those places which he had taken from the romans, or their friends, to the disgrace of the commonwealth of Rome: but shall also overcome him in a pitched battle, and spoil him of part of his dominions, and force him to accept of a disgraceful peace.  
the reproach] H●b. his reproach.  
V. 19. he shall turn his face] He shall go into Syria, keeping himself in strong holds, without daring to wage war any more.  
but he shall stumble and fall] Being killed in a tumult, as he would have spoyled the temple of Bel in the country of the Elimeans. The Angel telleth that his ruin should be in his own land: and saying, He shall be no more found: that toucheth the manner of his death, being killed by a tumult barbarian in sacrilege, and left void of all glory. Thus the sixth horn was broken: as the seventh, Ptolomie Philopater, by Cleomenes. Polyb. 5.  
V. 20. shall stand up] Seleucus Philopater,( the ninth horn) the son of Antiochus the Great, whose reign shall be tyrannicall and full of exactions, which he shall endeavour to have out of Gods Temple at Jerusalem, 2 Mac. 3. 4.  
a raiser of taxes] Heb. one that causeth an exacto●r to pass over.  
he shall be destroyed] He shall be poisoned: not killed in war, nor by any open violence, but by the treachery of one Heliodorus, that was about him, in favour to Antiochus Epiphanes.  
anger] Heb. angers.  
V. 21. a vile person] Antiochus surnamed Epiphanes, that is, illustrious: opposite to that which the Spirit calls him by reason of his execrable deeds& qualities, and called Epimanes, witless, of Polybius in Atheneus, in whom his manners are noted to be strange. He is the tenth horn, in whom the iron of the syriac leg doth end, and on whom the rest of Daniel goeth, that little horn and plucker away of three horns. See Chap. 7. 8. 24. and 8. 9.  
to whom they shall not] Who shall neither be created nor crwoned King; neither get the kingdom by force of arms: but shall advance himself as tutor to Demetrius, his nephew, son of Seleucus Philopater: and shall win mens hearts with presents, flatteries and secret practices, and so shall enstall himself in the kingdom.  
peaceably] Or by fraud, Chap. 8. 23, 24.  
V. 22. arms of a flood] That is, the power of Egypt, for the most part yearly overflowne by the River Nilus, whence proceeds the great fruitfulness and strength of it, shall be suddenly assaulted and overrun by him.  
prince of the covenant] Seleucus Philopater, who sent his son Demetrius to redeem from Rome Epimanes; by whose means he was poisoned: and his son defeated. Others, by prince of the covenant, understand it of God, Dan. 8. 11. 25. who is the Prince of his people, and joined to them by his holy Covenant. And so in this verse is summarily comprehended Antiochus his two greatest enterprises: namely, upon Egypt, and Judea: both which are afterwards more particularly specified.  
V. 23. with him] To wit, with Ptolomie Philometor, King of Egypt.  
he shall come up] That is, into Egypt, bringing with him few followers, because he will not give the Egyptians cause of suspicion, but stout men and devoted to his service, whom he placed in divers forts, and thereby made himself master of the principal holds.  
V. 24. enter] Into Egypt, which at that time did enjoy peace and plenty of all things.  
peaceably] Or, into the peaceable and fat &c.  
he shall do that] Taking possession of the greatest part of Egypt, which his forefathers could never do.  
scatter among them] See the infinite bountifulness of Antiochus to his souldiers, 1 Mac. 3. 30.  
forecast his devices] Heb. think his thoughts.  
strong holds] Of Egypt.  
for a time] until such time as Philometor being come to age drive out Antiochus his garrisons.  
V. 25. for they shall forecast] Philometors great ones, Officers and Counsellors,( as the next verse shows) being corrupted by Antiochus, shall betray him, whereby he shall lose the battle.  
V. 26. destroy him] They shall be an occasion through their treachery that he shall be overthrown.  
his army shall overflow] The army of Antiochus.  
V. 27. hearts] Heb. their hearts.  
shall be to do mischief] After Philometor shall be discomfited, he shall make peace with Antiochus, and shall entertain him with great feasts, and shows of courtesy: but all feigned, both of them retaining their ancient enmities.  
the end shall be] This false peace in Gods appointed time shall end. See vers. 29. 40.  
V. 28. shall he return] Namely, Antiochus.  
with great riches] Gathered partly from the spoils, partly by the gifts of Ptolomie: and partly of the Jews in spoiling Jerusalem and the Temple. For with Antiochus dealings against Egypt his doings against Judea fall out. It he was to take still in his way.  
against the holy covenant] Against the people of the Jews, with whom God had stroke a holy Covenant, over wh●m he will take sovereignty, destroying them, and abrogating their laws, vers. 22. Chap. 7. 25. and 8. 24. 1 Maccab. 1. 21. 46, 47.  
V. 29. At the time appointed] Of which time, see ver. 27.  
V. 30. Chi●tim shall come against him] Namely, the romans, called by the King of Egypt to aid him, who shall come by sea, from the ports of Grecia, called the country of Chittim, Num. 24. 24. Or out of Italy and Cilicia: commanding Antiochus by express embassage that he leave Egypt in peace, which he will do with a very ill will, and then will he vent his fury upon the Jews.  
he shall even return] About two yeares after, 1 Mac. 1. 29. 2 Mac. 5. 24.  
and have intelligence with them that forsake the holy covenant] With the Jews which shall forsake the covenant of the Lord: for first he was called against the Jews by Jason the high priest, 2 Mac. 1. 7. and 4. 7. and this second time by Menelaus, 2 Mac. 4. 23.  
V. 31. And arms shall stand on his part] A great faction of the wicked Jews shall hold with Antiochus, 1 Mac. 1. 43.  
and they shall pollute the sanctuary] Chap. 8. 11.& 12. 11. 1 Mac. 1. 39. 41.  
of strength] Of Jerusalem, a place strong by situation. Or of the Temple, which was as the rock of the great king. Zach. 9. 12. and 11. 2.  
the daily sacrifice] They shall disannul all the service of God, Dan. 8. 11.  
and they shall place the abomination] Chap. 12. 11. This tyrant set up in the Temple the image of Jupit●r Olympius, 2 Mac. 6. 2. Others say an idol altar set upon the altar of God, 1 Mac. 1. 59, 60. because of which things the good Jews refusing to consent to idolatry, the Temple and Gods service were made desolate.  
maketh desolate] Or, astonisheth.  
V. 32. against the covenant] Meaning such as bare the name of Jews: but indeed were nothing less.  
corrupt by flatteries] Or, cause to dissemble. By gifts, promises, and allurements, he shall draw Jews to his side, to prostitute themselves to idolatry, for to draw others to it by their example.  
but the people that do know their God] The truly faithful, amongst whom Gods true people shall be preserved, shall show themselves constant, and persevere in his pure service.  
and do exploits] Shall overcome all temptations.  
V. 33. And they that understand] They whom God shall lively illuminate by his word and Spirit, shall instruct, and strengthen their brethren by their doctrine, and example. Others understand this of a certain religious society, newly set up in those dayes, called the Assideans, that is to say, pious, holy, understanding, and very zealous in the law of God. See 1 Mac. 2. 42. and 7. 13. 2 Mac. 14. 6.  
yet they shall fall] Whereby he exhorteth the godly to constancy, although they should perish a thousand times, and though their miseries endure never so long.  
V. 34. with a little help] By Mattathias, and other Asmoneans, called Macc●bees. 1 Mac. 2. 1. 39.& 3. 4, 5. 2 Mac. 8. 1.  
but many shall cleave to them] Among the people of God, who have run themselves before into idolatry, when they shall see some enlargement, by the means of the Maccabees, shall join themselves to their brethren, but without any inward faith or piety.  
V. 35. shall fall] Many of them shall suffer martyrdom▪ that the trial of their faith, and the purification of their hearts, and works, may be made in this world, by the fire of afflictions, to their everlasting salvation, Dan. 12. 10.  
them] Or, by them.  
even to the time] Determined by the counsel of God to put an end to these persecutions, Matth. 24. 6. is a most oratorious exposition of this phrase.  
V. 36. And] That which followeth to the end of the Chapter is spoken properly( as some say, but without good warrant) of the Roman Antichrist. In dead the four first verses fitly agree to him, or rather Antichrist exactly imitateth the cruel tyrant: but from the 40. verse to the end of the Chapter it appears from history to be fulfilled in Antiochus Epiphanes: wherefore it is agreeable that the former things are properly spoken of him, and if not in all things, yet i● many Antiochus might be a type of the Roman Antichrist.  
the king shall do according to his will] The Hebrew article, before the word king, doth manifestly refer the matter to the king spoken of before, but that without controversy was Antiochus Epiphanes.  
magnify himself above every god] Because he shall forbid the use and exercise of any religion, but only of that which he shall establish. 1 Mac. 1. 41. and 3. 29. Hereby he exalteth himself above every God: the same doth Saint Paul foretell of the Pope, 2 Thess. 2. 4.  
speak marvelous things] See Dan. 7. 25.& 8. 10. 25. 1 Mac. 1. 46. &c.  
till the indignation be accomplished] Till the term set down by God for his judgements, and visitation of his people.  
V. 37. Neither shall he regard] He shall disannul his own ancient religion. 1 Mac. 1. 43.  
nor the desire of women] Antiochus shall be so rigorous in his superstition, that he shall not suffer any of his women, whereof he shall have many, and among the rest one a Jew, to use their own religion, as other kings had done, 1 King. 11. 4.& 16. 31. Others refer this to the cruelty of this kings heart, who would never be moved by any natural affection. unless the sin against nature be here meant. The Pope in another kind regardeth not the desire of women, to wit, in forbidding marriage to the clergy, and not suffering monastical vows to be broken. See 1 Tim. 4. 3.  
V. 38. But in his estate, &c.] Heb. as for the almighty God, in his seat he shall honour, yea, he shall honour a god, whom, &c.  
the God of forces] Or, munitions. Heb. Mauzzim. Jupiter Olympius, to whom Antiochus consecrated the Temple of God, 2 Mac. 6. 2. and so he placed him as it were in Gods own rock: Or guarded his idol with munitions and strong garrisons.  
whom his fathers knew not] Because that Jupiter Olympius was an idol of Athens, and not of Syria, the native country of Antiochus. The Pope abolisheth the true worship of God which his predecessors used, and sets up a false worship, and feigned Christ, being under a piece of bread.  
shall he honour with gold] With gifts and offerings of such things, according to the manner of idolaters. So the Pope honoureth his God, with gold, silver, and pearls.  
pleasant things] Heb. things desired.  
V. 39. Thus shall he do] He shall seize upon Jerusalem, and especially upon the strong city and fort of David, whereby it being well fortified and furnished with men, he shall put down Gods true service, and establish his own abominable idolatry in the Temple, 1 Mac. 1. 35. 38. as if this Idol were his protector against the service of God.  
most strong holds] Heb. fortresses of munitions.  
and increase with glory] He shall advance to dignity those among the Jews, who shall comply with him in his wicked counsels and enterprises, as Jason, 2 Mac. 4. 7, 8. and Menelaus, 2 Mac. 4. 23, 24. 50. Whom for money he made high priests, and governours of the people. So for many yeares the Roman Pope did, and yet doth.  
gain] Heb. a price.  
V. 40. And at the time of the end] When God shall have set a period to Antiochus his reign and persecutions, vers. 35.  
the king of the south] Ptolomie Philometor king of Egypt will come against Antiochus.  
and the king of the north] Antiochus with great force and celerity shall set upon him, overcome him, and drive him out of his dominions, and victoriously shall overrun Egypt, and other neighbouring countreys.  
V. 41. into the glorious land] Or, goodly land. Heb. land of delight, or ornament. That is, Judea. See Dan. 8. 9.& 11. 16.  
shall be overthrown] By the incursions and spoylings through this war.  
but these shall escape] Because they shall take Antiochus his part, or hold on his side.  
V. 42. stretch forth] Heb. sand forth.  
V. 43. the Lybians and the Ethiopians] A people of Africa, subjects to Philometor: which, after that he was overcome, submitted themselves to Antiochus his service and pay.  
V. 44. But tidings out of the east] Of the Persians and Parthians rebellion, which were nations toward the north-east of Syria: and of their invasion made upon Antiochus his dominions.  
shall trouble him] In his enterprise against the Jews, who shall have shaken off his yoke, and shall put themselves in liberty under Judas Maccabeus, 1 Mac. 3. 27.  
he shall go forth] He will sand his captains with a mighty army to destroy all the Jewish nation, 1 Mac. 7. 32. 35.  
V. 45. And he shall plant] Antiochus his army shall entrench itself, having the royal tent set up, for a sign of full power given to his captains, in Emmaus, between the sodom and Mediterranean sea, near to Jerusalem. 1 Mac. 3. 40.& 4. 3. and there he shall be discomfited.  
the glorious holy mountain] Or, goodly. Heb. mountain of delight of holinesse. See Psal. 48. 2. Dan. 8. 9.  
come to his end] Whereof see 1 Mac. 6. 8.   

CHAP. XII.  
AT that time] When Antiochus going to war against Parthia, leaveth Lysias behind him, to have rooted out the Jews; then Michael, that is, he who is in the form of God, &c. Phil. 2. 6. even the Angel of the Covenant, shall stand in the Jews defence.  
Michael] See Dan. 10. 13. 21. Josh. 5. 14, 15. and the name is in judas, vers. 9. and Apoc. 13. 7.  
which standeth] Who is their protector against all their enemies, Gen. 48. 16. Psal. 54. 7.  
thy people] The term of Daniels people in this place must needs mean the Jews; and here their troubles for true religion, not the heathen Christians affliction must be understood.  
a time of trouble] It is evident that the holy Jews nation was never tormented for true religion, through their whole state, but under Antiochus Epiphanes; therefore the Angel spake here of those dayes: And this one speech might have kept Daniel in his true meaning, that we should not draw men beyond Christ, for these troublous stories, before we draw them to him.  
thy people shall be delivered] The pronouncing of the Jews salvation in troubles, and suffering persecution, maketh the cause yet plainer, and every argument here should be reckoned of high price, especially the end of afflictions, that they bring us unto salvation; through which afflictions all must go who will live godly in Christ, as they are chosen of eternity unto this state.  
book] This term of Book from Moses, Exod. 32. 32. and Book of life, Psal. 69. 28. Phil. 4. 3. Rev. 3. 5. and 13. 8. and 20. 15. all these are chained with references of the latter unto the former; and that of Moses is expounded in the verse following, with open, clear and proper naming of the resurrection; in Moses properly never name, but taught by strong consequences.  
V. 2. many of them] The Angel proceeds to describe or foretell the restitution of Gods people, after the troubles mentioned verse 1. which thing might also typify the last resurrection, at which time shall be the full accomplishment of Christs Kingdom.  
that sleep] A Scripture term, to signify the immortality of the soul after the death of the body; with a certain assuredness of the resurrection; the better resurrection, Heb. 11. 35. many to life, and many to damnation. Joh. 5. 28, 29.  
in the dust] Gen. 3. 19. and 2. 7.  
shall awake] Isa. 26. 19.  
some to everlasting life] Matth. 25. 46. Joh. 5. 29.  
some to shane] See Isa. 66. 24. Rom. 9. 21.  
V. 3. they that be wise] Or, they that be teachers. The true believers, who in this life are enlightened by the holy Spirit in faith, shall enjoy the light of glory in the kingdom of heaven. Here the Angel was to name in trouble, for the more stay of the people, the wise Counsellors and keepers of the people in the holy Covenant; as Mattathias and Judas Maccabeus, Eleazar the old man and valiant Martyr, with others, pointed at in Dan. 11. 33. 35.  
shall shine] With the naming of life eternal, he toucheth the glory of it, which is here laid before our eyes in shining terms, a taste whereof Daniel felt in the glory of the Angel Gabriel, that came to him now.  
and they that turn many to righteousness] Heb. and they that justify the many. That is, that by their teaching the truth, bring the excellent ones or elect of God to true faith, which onely justifieth, and sanctifies in newness of life. See 1 Timoth. 4. 16. Jam. 5. 19, 20.  
as the stars] See 1 Cor. 15. 41. Our Lord translateth this sentence thus, Then the just shall shine as the sun, in the kingdom of their Father: Mat. 13. 43.  
V. 4. But thou, O Daniel] Chap. 8. 26.  
shut up the words] The use and clear understanding of this prophecy is not for this present time, Vers. 9. but for the time of the fulfilling thereof, ordained by God. The like command was given, Chap. 8. 26. where Elam, and Madai, and Javan were name: here, though they be not name, they are so plainly described, that any learned heathen would tell rightly what kingdoms must be meant.  
many shall run to and fro] That the Prophet should not sorrow for closing such profitable matter, he is comforted, that when these matters break out, many will search further to abound in knowledge, as the Jews in the Maccabees are testified to have done; and by the event, and his Spirit will give full knowledge of these things, which are obscurely foretold. See Isa. 29. 18. Jer. 23. 20.  
V. 5. there stood other two] The greatness of these matters here is set forth by the Angels attendance and desire to look into them,( as 1 Pet. 1. 12.) likewise the certainty by the number of witnesses, two, yea, three in all, as among men the law holdeth that proof sufficient, Deut. 17. 6. That certainty must needs import plainness in the matter.  
bank] Heb. lip.  
of the river] That is, Tigris, of which see Notes on Chap. 10. 4.  
V. 6. one said to the man clothed in linen] Whereof see Chap. 10. 5. namely, Christ the revealer of secrets, and of him the Angel asked the like question before, Chap. 8. 13.  
which was upon the waters of the river] Or, which was from above. See Dan. 8. 16.  
wonders] Of these admirable predictions, and strong accidents, which shall befall the Church.  
V. 7. clothed in linen] The attire here, and the whole persons description, Chap. 10. 5. sheweth a sacrificer holy, and higher then the heavens.  
the waters of the river] The gesture of standing upon the waters, importeth that of the Psal. 93. 4. that how as God calmeth the waters, so h● calmeth the waves of nations; and this vision answereth unto Jobs speech, that God walketh upon the high waves of the Seas. The metaphors and visions of the Scripture have a clear resemblance of that which is taught for mens affairs.  
he held up his right hand] Rev. 10. 5.  
swore by him that liveth for ever] The gesture and oath calleth into Daniels mind Deut. 32. 39, 40, 41, 42, 43. The words of Moses begin their execution in this place, and hold on unto the full calling of the heathen.  
that it shall be for a time] The sum of the matter here containeth two things; the rage of Gods enemies, and the punishment: the rage is for three years and an half. So the term time, by Synecdoche is taken, Dan. 4. 16. and Greeks commonly at this day, call an year a time, and three years three times; see Dan. 7. 25.  
an half] Or, part.  
when he shall have accomplished] When Antiochus shall have brought the people to extremity, God shall miraculously relieve them.  
V. 8. I understood not] The secret of these times, distinguished in that manner: Daniel having heard of affliction for three years and an half, in general terms, having no note from what special mark the time should begin, was to confess that he understood not. These matters were to be spoken in such sort, that until the age of their execution, the particulars should not be evident. The trial of the faithful required that, else they would for a time have withdrawn themselves.  
V. 9. Go thy way, Daniel] Be contented, and forbear demanding any further concerning these things, the knowledge whereof is reserved to it proper time, and belongs neither to thee, nor to the age wherein thou livest. Vers. 13.  
closed up] Vers. 4.  
V. 10. Many shall be purified] By the aforesaid persecutions. Chap. 11. 35.  
the wicked shall do wickedly] See Dan. 11. 32. 1 Mac. 1. 11, 12, 45, 55.  
wicked shall understand] The profane Apostates will not attend to these prophesies, neither shall draw any benefit of instruction, or consolation from them.  
the wise shall understand] Of which see Chap 11. 33, 35. for these particulars are but a commmoration upon them, and no new State matters. Moses laid down what nation should be the holy people till Christ came; and all other families should strive against that. The Prophets were to be but Commenters upon him, to led unto Christ, and not beyond him; and they might term no one nation holy but Israel; and they were to show how all the ancient nations of Babels dispersion would be busy with Israel. The wise will understand it to be so.  
V. 11. from the time] Till Gods service be re-established in his Temple, and it be purged from all idolatry. 1 Maccab.  
the daily sacrifice] Chap. 8. 11.  
the abomination] Heb. to set up the abomination, &c. Chap. 11. 31.  
maketh desolate] Or, astonisheth.  
a thousand two hundred and ninety dayes] Which are the three years and an half, mentioned vers. 7. with thirteen dayes over, comprehended in the foresaid round number, or added to imply some singular term of some accident not specified in Scripture.  
V. 12. to the thousand] In this number are five and forty dayes more then in the former,& it is like that they were from the re-establishment of Gods service unto Antiochus his plague, 1 Mac. 6. 8 9. of which he died, after he had languished many dayes, 1 Mac. 6. 16. whereby the people were freed from his tyranny: in the 149. of the Seleucidae. 1 Mac. 6. 16.  
V. 13. go thou thy way] The Lord concludeth, that Daniel should look for no more revelations all his life time, but rest in these and continue contented with his rare lot, preparing himself to finish peacefully the course of his life, during which he should be freed from these calamities, as vers. 9. and maintained in that great honour which he did then possess. Chap. 6. 28.  
for thou] Or, and thou.    

ANNOTATIONS ON THE BOOK OF THE PROPHET HOSEA.  

THE ARGUMENT.  
IMmediately after King Solomons death the jewish nation was divided into two kingdoms, under Rehoboam and jeroboam; Rehoboam, Solomons son, reigned over two Tribes, he and his successors to jehoiachin or Ieconias, in whom Solomons race ended, Ierem. 22. 9, 30. whereupon the right of the Crown turned to another son of David, to wit, Nathan, who was father after the flesh, to the Messiah Iesus Christ, the ●ternall son of God, and was name Nathan by his father David, because by Nathan the Prophet Christ the Lion of the Tribe of judah, Apoc. 5. 5. was promised to be of Davids loins, and was to have the keys of Davids Kingdom, Apoc. 3. 7. That Kingdom was called ●udah. The other over whom jeroboam first reigned, was called Israel. What caused that miserable division, appeareth, 1 Kings 12. Rehoboam went to Shechem to hold a general assembly of the kingdom; which place was fit for that purpose, being in the midst of the country, and in the Tribe of Ephraim then most powerful; where the Israelites met together to Crown Rehoboam, and by jeroboam made request to him, who was to be their new King, for relaxation of some pressures then ●ing on them: Rehoboam( not following the counsel of the old senators that stood before Solomon his father, who persuaded him to speak good words to the people) by the advice of the young men answered roughly, whereupon ten Tribes revolt: And thus for Solomons idolatry, and Rehoboams tyranny, jeroboam of Ephraim is confirmed King over Israel. As Israel fell from judah, so did they fall from the pure service of God, worshipping him after their own fantasies and traditions of men, giving themselves to vile idolatry and superstition; for jeroboam set up two Calves, ordained Altars, Feasts, and Sacrifices of his own invention. Yet the Lord from time to time sent them Prophets to call them to repentance, to keep his elect in the profession of Gods Covenant, and the enjoyment of his grace, to reprove and condemn the wicked by denunciation of Gods judgements, to supply the defect of the ordinary ministery of Priests and Levites, that by the true preaching of the Word some form of a Church, and Gods right might be preserved in that Nation, which through his patience did yet bear his name and badge. Among others, Hosea the Prophet was raised up▪ when their prosperity was at the highest under jeroboam the son of joash, and sent to Israel to condemn them for their ingratitude to God. This Prophet calleth them Bastards, and Children born in adultery; and sheweth them▪ that God would take away their kingdom, and give them for Captives to the Assyrians. Hosea faithfully executed the office of a Prophet,( as may be collected by the Scriptures) about the space of seventy years: his Book is a prophetical kind of teaching, and may be referred to two chief heads or principal parts of the law, which are the promise of salvation, and the doctrine how to live. For the first, he directeth the faithful to the Messiah, by whom they should have true deliverance: and for the second, he useth threatenings and menaces( without sparing judah itself) to bring them from their wicked manners and vices; and this is the chief scope of all the Prophets; either by Gods promises to 'allure them to be godly, or else by threatening of his judgements to fear them from 'vice. These two heads are diversely handled, and often intermingled; in the three first Chapters briefly and obscurely, under two figures or visions; in the rest of the Book in clear terms, and larger discourses. More particularly: Hosea handleth the depravation of the Israelites, and his speech is either invective, or consolatory. Invective, partly in types, partly in words. In types, whereof the first is of an Harlot, propounded Chap. 1 applied Chap. 2. The second, of a woman redeemed, Chap. 3. In words, more plainly, and at large; where first, Israels and Iudahs fault, Chap. 4. in two Sermons. Secondly, the punishment, both first, in Chapters 5, 6, 7. and second, Chapters 8, 9, 10. The consolatory part is in two Sermons: The first describes the iniquity of the people, Chap. 11. the second setteth down Gods benefits, in Chapters 12, 13, 14.   

CHAP. I.  
Vers. 1. IN the dayes of Uzziah] Called also Azariah, 2 King. 14. 21. and 15. 1. who when he was a Leper his son supplied his place in government, 2 King. 15. 5. 2 Chron. 26. 21.  
kings of Judah] So that it may be gathered by the reign of these four Kings, that he preached long; some say forty three; others, fifty seven; others, sixty years.  
in the dayes of Jeroboam] As Amos 1. 1. There were other Kings of the ten Tribes, until the time of Hezekian, but it may be that Hosea prophesied under Jeroboam among the ten Tribes; and that after him he came into Judah. Or, the other Kings are left out▪ because that under them the State was turned upside down by revolts, and other troubles.  
V. 2. The beginning of the word of the LORD by Hosea] Heb. The beginning of JEHOUAHS speech in Hosea▪ 2 Cor. 13. 3. Heb. 1. 1. To signify the inward prophetical revelation, Numb. 12. 6. 2 Sam. 23. 2. Or, if we red with, or by Hosea, it signifieth, God used his ministry and preaching, to declare revelations, and prophesies. Under an Hosea did Israel enter into the land of Canaan, Numb. 13. 16. and under an Hosea were they captived out, 2 Kings 17. and fittest was an Hosea to tax their unthankfulness for the one, and to tell the fearfulness of the other.  
Go, take unto thee a wise] It is likely that all this was commanded, and seemed to the Prophet to be performed in vision; which being related to the people, they might in the lookingglasse of this allegory, perceive their duty toward God, and their rebellion and disloyalty, and the punishment which God would inflict upon them for it. See Chap. 3. 7.  
of whoredoms] Not that she was a whore at the first, but that being a married wise she afterwards went astray: The application of the figure to the subject requireth, that it be understood in this kind; whereby it appears all this was done in vision. Others take it for a real act.  
and children of whoredoms] Which are really born by unlawful copulation, though they bear thy name. Others say, these words plainly manifest all this was but in vision; for the same children cannot by the Prophet be taken with the mother, and be begotten of her, as it is afterwards said.  
for the land hath committed great whoredom] I will have thee in this manner represent unto the people their idolatries, and spiritual strayings, and to reprove them for it. See Psal. 73. 27. Ezek. 23. 3, 5.  
V. 3. Gomer] Some think it was the name of a famous strumpet, which lived in those dayes; Others, that it is a feigned name, to set out the qualities of this people, as well in grace( for it may signify perfection) as in judgement, for it may be taken for the end or final extirpation.  
Diblaim] The reason of this name, which seems also figurative, is very obscure. Some have held it the name of a wilderness, Ezek. 6. 14. to show the Churches wretched beginning, in it own nature, as Cant. 3. 6. Ezek. 16. 7. Others say, it signifies clusters of figs, declaring that they were all corrupt, and like rotten figs. Jer. 24. 3.  
hare him a son] It seems that by those three children, born to the Prophet, was figured the ruins of the ten tribes, which were effected at three several times. First, in the extirpation of Jehu his house by Shallum, 2 Kings 15. 10, 12. The other two were by the invasions of the Kings of Assyria, Tiglath-pilneser, 2 Kings 15. 19. 1 Chron. 5. 26. and Shalmaneser, 2 King. 17. 3, 6.  
V. 4. Call his name Jezreel] Meaning, that they were no more worthy to be called Israelites, of which name they boasted, because Israel did prevail with God; but that they were as bastards, and deserved to be called Jezreelities, that is, seattered people; alluding to Jezreel, which was the chief city of the ten tribes under Ahab, where Jehu  shed so much blood, 2 King. 9. 24, 31. and 10. 8, 11, 17.  
avenge] Heb. visit.  
the blood of Jezreel] Namely, the executions done by Jehu in Jezreel, 2 Kings. 9. 24, 33. and 10. 11, 17.  
upon the house of Jehu] God stirred up Jehu to execute his judgements upon Ahabs house, which thing he did, and for that was rewarded; 2 Kings 10. 30. and to re-establish Gods service, which he did not, 2 Kings 10. 31. wherefore those former executions are imputed unto him for so many murders; See 1 Kings 16. 7. because he did not the former commands with an upright heart.  
will cause to cease, &c.] For by the rooting out of the line of Jehu, the Kingdom of Israel received such a blow, that it could never rise again. Of the utter cessation of the kingdom, see vers. 9.  
V. 5. at that day] I will beat down the power of Israel, taking from them all means of defending themselves. And God broke the bow of Israel in the valley of Jezreel, when Jehues wicked house smarteth for Achabs, as Achabs did for Naboths.  
in the valley of Jezreel] See Josh. 17. 16. judge. 6. 33.  
V. 6. Lo-ruhamah] That is, not having obtained mercy. That is, not obtaining mercy: whereby he signifieth that Gods favour was departed from them.  
for I will no more] Heb. I will not add any more to. Because I have pardonned them enough already: therefore I will suffer them to be spoiled by Tiglath-Pilneser, who captiveth galilee to be unpitied. See it performed, 1 Chron. 5. 26.  
but I will utterly take them away] Or, that I should altogether pardon them.  
V. 7. house of Judah] In which the covenant, service, and Church of God remained.  
save them by the LORD their God] By myself miraculously: Or by virtue of the everlasting son of God, perpetual head, and Saviour of his Church, Isa. 7. 14.  
and will not save them] Zach. 4. 6.  
V. 9. Lo-ammi] That is, not my people, Rom. 9. 25. For ye do not worship me as my people should.  
I will not be your God] Because you have changed the interchangeable condition of the covenant; I will not do you good as your God, but will suffer Shalmaneser King of Assyria to carry you all captive, that Israel may be no people. See it fulfilled, 2 King. 17.  
V. 10. the number of the children] Because they thought that God could not have been true of his promise except he had preserved them, as mat. 3. 9. he declareth that though they were destroyed, yet the true Israelites, which are the sons of the promise, should be without number; which stand both of the Jews and Gentiles, Rom. 9. 26. Others think it may be understood of the multiplication of this people, in all their dispersions, until the time of their conversion.  
and it shall come to pass] Rom. 9. 25, 26. 1 Pet. 2. 10.  
in the place where it was said] Or, in stead of that. By the Gospel which they shall at last receive, they will obtain a more firm covenant and conjunction with God, being made not onely his people and subjects, but his children by grace of adoption, and regeneration of spirit, and holy spiritual liberty: when Christ beginneth to preach where captivity began, Isa. 9. 1, &c.  
V. 11. the children of Judah] To wit, after the captivity of Babylon when the Jews were restored: but chiefly this is referred to the time of the Messiah, who should be acknowledged and accepted for the head of his Church, by Judah and Israel joined, and Gentiles united to the Church, Rom. 11. 12. 15. 25. 2 Cor. 3. 16. See Isa. 11. 13. Jer. 3. 18. Ezek. 37. 16. 22.  
shall come up out of the land] Upon Cyrus his grant, the Jews shall appoint them Zorobabel, and return from Chaldea into Judea, and many Israelites in banishment shall separate themselves from the world, and go up( in expectation of the heavenly kingdom) to build Jerusalem: and so go on in the way to the kingdom of heaven.  
day of Jezreel] The calamity and destruction of Jezreel shal be so great, that to restore them shall be as a miracle. Others, that time will be admirable, by reason of the gathering together of the Israelites, which before seemed rather to be Jezreel( that is, a people dispersed by God) then an Israel.   

CHAP. II.  
Vers. 1. SAy ye unto your brethren] Thou Hosea, and all other believers among this people, do not yet hold them as altogether rejected, to leave them to their own lusts, but call them to repentance, setting before them what is the duty of Gods people, signified by Ammi, that is, my people; towards those to whom God hath not shut up the bowels of his mercy: which is signified by Ruhamah.  
Ammi] That is, my people.  
Ruhamah] That is, having obtained mercy.  
V, 2. pled] Reprove the body of your Nation openly, 1 Tim. 5. 20.  
for she is not my wife] She doth not keep her faith which she hath promised me: and I have already good cause to put her away, which I forbear to do through my great patience. Others say, God sheweth that the fault was not in him, but in their Synagogue, and their idolatries, that he forsook them, Jer. 50. 1.  
therefore put away her whoredoms] Ezek. 16. 25. Let he● dispose herself to true chastity, and spiritual purity, using no more lascivious baits, and practices, to draw profane nations on to trade with them in idolatry. See Jer. 2. 33. and 4. 30.  
V. 3. Lest I strip her naked] Lest I take away from her all my graces, bodily and spiritual, and bring her to extreme misery. See Ezek. 16. 39.& 23. 26. 29. For though this people were as an harlot for their idolatries, yet he had left them with their apparel and dowry, and some signs of his favour; but if they went on still, he would utterly destroy them.  
day that she was born] Ezek. 16. 4. When I brought her out of Egypt.  
slay her with thirst] With the scorching heat of my wrath, not tempered with any grace or comfort, Jer. 2. 15. Ezek. 22. 24. Amos 8. 11. 13.  
V. 4. upon her children] Upon the particular members of this people.  
whoredoms] That is, bastards having no part in the regeneration of the heavenly Father to holinesse of life, being altogether corrupted like their mother. See Joh. 8. 44.  
V. 5. my lovers] Idols and idolatrous people, by whose gift and benefit, and not by the true God, I have plenty of all good things, vers. 8. 12. Jer. 44. 17.  
drink] Heb. drinks.  
V. 6. I will hedge up thy way] I will punish thee, that thou mayest try whether thine idols can help thee, and enclose thee up with difficulties, and bring thee into such distress and straightness, that thou shalt not be able to run out at thy own pleasure. See Job 3. 23.& 19. 8. Lam. 3. 7. 9.  
make a wall] Heb. wall a wall.  
V. 7. follow after her lovers] She shall seek for favour and aid at their hands, but all in vain; they shall all forsake her, and change their ancient love into mortal hatred, Jer. 2. 36. Ezek. 16. 37.  
to my first husband] Namely, to God. This he speaketh of the faithful which are truly converted, and also sheweth the use and profit of Gods rods.  
V. 8. I gave her corn] Idolaters defraud God of his honour, when they attribute his benefits to their idols.  
wine] Heb. new wine.  
which they prepared for Baal] Or, wherewith they made Baal▪ In making of idols, or in serving and honouring them. See Ezek. 7. 20. and 16. 16. Hos. 8. 4.  
V. 9. and take away my corn in the time thereof] Signifying, that God will take away his benefits when man by his ingratitude doth abuse them. Namely, at the time which I have appointed: Or in harvest and vintage time, I will take away her increase of corn and wine, which may be done by cursing the earth, that none or little fruit should arise: Or not letting it answer their labour and expectation: Or by bringing in the enemies at that time of the year to take the harvest to help themselves, and to hurt the inhabitants, as Ezek. 23. 29. Or by some other means.  
recover] Or, take away.  
to cover her nakedness] And not to trim and deck her idols withall, as the beathen basely abused these good gifts.  
V. 10. And now will I discover] Ezek. 16. 37.& 23. 29. The evils name before, he saith, he will presently bring upon them, thereby to move and provoke them to repentance.  
her lewdness] Heb. folly, or villainy. That is, all her service, ceremonies, and inventions, whereby she worshipped her idols.  
in the sight of her lovers] All her hopes she had in her idols and images to deliver her, shall appear false, and perish.  
V. 11. feast-days] He sheweth that there shall be such want of all things, that sacrifices shall fail in their festival dayes, when they used publicly to rejoice, Num. 10. 10. And this was observed among the ten Tribes, in imitation of those of Judah, 1 King. 12. 32.  
V. 12. destroy] Heb. make desolate.  
she hath said] The cause of such severe judgement is repeated, that Gods justice may be commended: and that is double, because they defrauded God of his honour, and because they gave the glory due to God, unto false gods.  
V. 13. the dayes of Baalim] I will punish her for her idolatries.  
she decked her self] A term taken from lascivious women, which deck themselves for to 'allure men: whereby is meant the Israelites profane pomps in their idolatries.  
V. 14. I will 'allure her] By my benefits in offering her grace and mercy, even in that place where she shall think herself destitute of all help and comfort.  
and bring her into the wilderness] I will gather her unto me, bringing her home from her banishment through many miseries, as I brought my people out of Egypt into the land of Canaan through the wilderness.  
speak comfortably unto her] Or, friendly. Heb. to her heart.  
V. 15. thence] From the head of the wilderness. The meaning is, as my people coming out of the wilderness, entered into a most fruitful country: so mine elect coming out of extreme spiritual misery, shall enjoy mine abundant blessings. Others translate it, from that time.  
valley of anchor] Whereof mention is made, Josh. 7. 26. Isa. 65. 10. It was a most fruitful place at the entrance of the country, so soon as they were come over Jordan; and by it are meant the first favours which God bestoweth upon his, when they enter into his Church, which are to them certain pledges of the increase and accomplishment of them.  
of her youth] She shall then praise God as she did when she was delivered out of Egypt. See Jer. 2. 2. Ezek. 16. 60.  
V. 16. Ishi] That is, my husband; knowing that I am joined to thee by an inviolable covenant.  
Baali] That is, my Lord. Baal indeed signifieth husband also: but because this name had been profaned by being given to idols, the Lord meaneth that all contagions and mixture of idolatry should be cut off from his service.  
V. 17. For I will take away the names] Exod. 23. 13. Psal. 16. 4. Zach. 13. 2.  
by their name] No idolatry shall once come into their mouth, but they shall serve me purely according to my word. See Exod. 23. 13. Psal. 16. 4. Zach. 13. 2.  
V. 18. a covenant] Job 5. 23. Isa. 11. 6. Ezek. 34. 25.  
beasts of the field] Meaning, that he will so bless them, that all creatures shall favour them. A figurative description of the Churches spiritual peace, under the Gospel.  
and I will break the bow] Psal. 46. 9. Isa. 2. 4. Ezek. 39. 9.  
V. 19. I will betrothe thee] I will re-establish my covenant of grace with thee, not onely to observe that faith which is required in all covenants: but also to forgive thee thy sins; and not to take notice of thine unworthiness.  
V. 20. in faithfulness] With an invariable fidelity and constancy to maintain my covenant of grace with mine elect, notwithstanding all their defects, Zach. 8. 8. Rom. 3. 3. 7.  
and thou shalt know] Jer. 31. 34.  
V. 21. I will hear] I will cause my blessing to glide along, according to the order I put into the creatures; which I will re-establish for the safety of my Church.  
I will hear the heavens] Zach. 8. 12.  
V. 22. Jezreel] My people, which Chap. 1. 4. had been called Jezreel by way of threatening, and of curse: but here it is changed into a meaning of grace and promise: for Jezreel may also signify him whom God soweth, or shall sow.  
V. 23. I will sow her unto me] I will people the world with the spiritual progeny of mine elect and believers, Jer. 31. 27. Zach. 10. 9.  
upon her that had not] That is to say, my people, called by these names, Hos. 1. 8, 9, 10.  
I will say to them] Rom. 9. 26. 1 Pet. 2. 10.   

CHAP. III.  
Vers. 1. GO yet] For a sign that God had often renewed his covenant with his people, forgiving them their sins which were past: as in special under Jehu his reign, 2 King. 9.& 10. Chap.  
love a woman] This must also be understood the same way, and in the same sense, as Chap. 1. 2.  
flagons] He intimates their dissolute manner of living, which is the ordinary companion of idolatry: See Exod. 32. 6. 1 Cor. 10. 7. even as corporal fornication draws gluttony and drunkenness along with it.  
of wine] Heb. of grapes.  
V. 2. I bought her to me] He hath relation to the ancient custom, by which husbands did bestow dowries upon their wives, or purchase them, Gen. 29. 18. 27. and 34. 12. 1 Sam. 18. 25. His first wife, Chap. 1. 2, 3. cost him nothing; for the parable taketh Israel, as it then was, when he began to prophecy: But this wife cost him money and corn; for the delivery of the people out of Babel, mystically typifying the deliverance of the Church from spiritual captivity, was a purchase, and came not for nought. See Isa. 43. 24. Ephes. 5. 25.  
for fifteen pieces of silver] These following rates have reference to the value and estimation of all the men of Israel according to their several ages: for those above sixty years old money was given; for all the rest barley. It is thus name in parts, that we might be the sooner lead to observe how it alludeth to the law, Levit. 27. as also to denote the redemption and salvation of some of all ages. The fifteen shekels is the valuation of him that was above sixty years old, Levit. 27. ver. 7. The homer of barley, whose rate was fifty shekels, vers. 16. was his value that was between twenty and sixty, vers. 3. The half homer, which was ranted accordingly at five and twenty shekels, was for him that was between five years and twenty years, old twenty shekels; and for him that was between a month old and five years, five shekels, vers. 5, 6.  
halfe-homer of barley] Heb. lethech.  
V. 3. And I said unto her] Namely, after she had gone astray.  
abide for me many dayes] Deut. 21. 13. I will separate thee from me for some time, keeping thee as it were shut up, to hinder thy unstayednesse: until I take thee to me again, as I intend to do, not putting thee away for ever.  
V. 4. For the children of Israel] By this figure I will have thee to set forth the state of thy people, which for their idolatries shall be separated from the grace& communion of their God▪ without any kingdom or form of common-wealth: and without any exercise of religion, unless of idolatry, until the time of their conversion to God by the Gospel.  
many dayes without a king] From the sixth year of Hezekiahs reign, when Salmanasser carried away the ten Tribes, until Christ by his death and resurrection conquered the enemies of mans salvation, and was constituted the King of his Church, were years six hundred seventy five.  
an image] Heb. a standing, or statue.  
ephod] The name of a Priestly garment, Exod. 28. 4. under which is comprehended all the service of the Church.  
teraphim] Exod. 28. 4. Gen. 31. 19.  
V. 5. David their king] The messiah, Davids son according to the flesh. See Jer. 30. 9. Ezek. 34. 23, 24. In whom Davids kingdom according to promise was eternal, Psal. 72. 17.  
latter dayes] Isa. 2. 2.   

CHAP. IIII.  
Vers. 1. controversy] Isa. 3. 13. Jer. 25. 31. Hos. 12. 2. Mic. 6. 2. Because the people would not obey the admonitions of the Prophet, he citeth them before the judgementseat of God, against whom they chiefly offended, Isa. 7. 13. Mic. 6. 1, 2. Zach. 12. 10.  
V. 2. blood toucheth blood] Heb. bloods. In every place appeareth a liberty to most heinous vices, so that one followeth in the neck of another.  
V. 3. the land mourn] A description of an extreme and universal desolation. as Jer. 4. 25.& 12. 4.  
V. 4. Yet let no man strive] Notwithstanding these great and public sins, in which the false prophets do flatter and soothe up the people, let not the true Prophets profane my word, by speaking it to these obstinate and hardened rebels. I will contend with them by effects, and punishments, and no more by words and reproofs. So this agreeth very well with what was spoken, vers. 1. See Gen. 6. 3.  
strive with the priest] That undertake to withstand Gods right, which the high-priest declareth unto them, Deut. 17. 12. which is the last degree of boldness. See Rom. 2. 8.& 10. 21.  
V. 5. shalt thou fall] He directeth his speech to each particular person among the people.  
in the day] These words, in the day, and in the night, do seem to intimate a continuation of ruin. Others translate it, to day: that is to say, within a short time.  
the prophet also shall fall] Namely, all the false prophets.  
destroy] Heb. cut off.  
thy mother] All the whole body of the kingdom and nation.  
V. 6. destroyed] Heb. cut off.  
for lack of knowledge] For of themselves they have no lively light of my word, and they will voluntarily put out that which I present unto them, and refuse all manner of instruction. Isa. 5. 13.  
hast rejected knowledge] This seems to be specially directed to the priests, and other ecclesiastical persons, whose chief duty is to teach and instruct. See Deut 33. 3. 10. Mal. 2. 7.  
V. 7. were increased] Namely, in dignity and authority: for this is also referred to the pastours.  
will I change their glory into shane] Phil. 3. 19.  
V. 8. They eat up] They fatten themselves with the sacrifices which my people offer for their sins, and are greedy after them, and take no care of their conversion.  
set their heart on their iniquity] Heb. lift up their soul to their iniquity.  
V. 9. like people] Isa. 24. 2. Signifying, that as they have sinned together, so shall they be punished together, without any difference or respect had of their office.  
punish them] Heb. visit upon.  
reward them their doings] Heb. cause to return.  
V. 10. For they shall eat] Levit. 26. 26. Hag. 1. 6.  
commit whoredom] showing, that their wickedness shall be punished on all sorts: for though they think by the multitude of wives to have many children, yet they shall be deceived of their hope.  
V. 11. whoredom] In giving themselves to pleasure they become like brute beasts.  
V. 12. My people] Thus he speaketh by derision in calling them his people, which now for their sins they were not.  
ask counsel] In stead of seeking after Gods oracle to have counsel given them in difficult cases.  
their stocks] Namely, their idols made of wood.  
their staff declareth unto them] Some think he hath relation to an ancient manner of divining by staves and rods. Others hold that here are meant the rods of the Soothsayers and Magicians; as Exod. 7. 12.  
the spirit of whoredoms] Namely, the inclination and affection unto idolatry, kindled in the heart of man by the evil spirit. See Isa. 44. 20.  
V. 13. They sacrifice upon the tops of the mountains] Isa. 1. 29.& 57. 5. 7. Ezek. 6. 13.  
your daughters shall commit whoredom] Because they take away Gods honour, and give it to idols, therefore he will give them ●p to their lusts, that they shall dishonour their own bodies, Rom. 1. 28. See Amos 7. 17.  
V. 14. I will not punish your daughters] Or, shall I not, &c. I will not punish the shameful sins in your daughters and wives, but let them run headlong in those bad courses.  
separated with whores] From m: cutting themselves off from my covenant and communion, by joining themselves to harlots which were excommunicate from amongst Gods people, Prov. 2. 16.& 6. 24. See of this separation Prov. 18. 1. Ezek. 14. 7. Hos 9. 10. judas 19.  
fall] Or, be punished.  
V. 15. let not Judah offend] God turneth his speech to Judah, willing them that by the example of Israel they do not sin, by whoredoms, in worshipping Idols.  
Gilgal] In this place, whereof see Josh. 5. 9. there was some public idolatry not mentioned in the history. See Hos. 9. 15.& 12. 12. Amos 4. 4.  
Beth-aven] 1 King. 12. 29. It is the same as Bethel: but because Bethel signifies the house of God, Gen. 28. 17. and that this place had been profaned by the idolatry of the calves; the Prophets do often call it Beth-aven: that is to say, the house of an idol, or the house of vanity, Hos. 5. 8. and 10. 5. because that near unto Bethel there was another high place called Beth-aven, Josh. 7. 2.  
the LORD liveth] After the manner of idolaters, who pretended they did swear by the true God, when they swore by these calves, Amos 8. 14. for the ten tribes did profess that they worshipped God in them, imitating Aaron, Exod. 32. 5. 2 King. 10. 16. which notwithstanding was reproved by God.  
V. 16. For Israel slideth back] Deut. 32. 15. Zach. 7. 11.  
a lamb] Seeing they have been so rebellious, and have loved liberty so well, I will grant it them, but to their ruin; like to the liberty of a lamb in the wilderness, where it would be exposed to a thousand dangers and miseries. unless he threaten them with the desolation of the country, and with the small number which should remain in it.  
V. 17. Ephraim is joined to idols] The ten tribes, called by the name of the chief tribe.  
let him alone] That is, thou Judah, or every believer have nothing to do with him: by conference of verse 15. Others say, such as are good among them, let them be separated from him to Judah, or some other faithful, 2 Cor. 6. 17.  
V. 18. is sour] Heb. is gone. A proverbial speech, to set out the corruption of the people in the whole service of God, Psal. 14. 3. Isa. 1. 22.  
rulers] Heb. shields. The heads of the people who should protect them, spoil them, Psal. 47. 9.  
Give ye] They are so impudent in receiving bribes, that they will command men to bring them unto them: and so the rulers base coveting of presents disgraceth all the government, Micah 7. 3.  
V. 19. bound her up in her wings] To carry them suddenly away as it were by a strong puff of wind or a storm.  
be ashamed because of their sacrifices] Seeing themselves fallen from the hope which they had conceived, and deceived in the trust which they had put in them. Or, they shall be disgraced: that is to say, they shall fall into extreme misery and ignominy, through their idolatries, Jer. 2. 27.   

CHAP. V.  
Vers. 1. O House of the king] Namely, ye that are the Kings officers, ministers and counsellors.  
for judgement is toward you] Heb. for to you the judgement is. Namely, the charge of doing right and justice belongeth to you, and ye have been the chief authors of extortion and injury, as is said afterwards. Or, judgement is coming upon you, Mal. 2. 1.  
because] Or, but.  
a snare on Mizpah] Ye priests and princes have laid snares to entrap the innocent in their lives and goods, as thieves and robb●rs do for passers by, or fowlers do upon the hills of Mizpah and Tabor.  
V. 2. the revolters] terms taken from such as are highway robbers, which turn aside or lie in ambush and hidden places for mens estates and lives.  
profound to make slaughter] Which some expound, are in great number. Others, they do seek most deep, hidden or secret places, that is, deceits and subtlety. See such crafty and subtle oppressors set out in their colours, Psal. 10. 9, 10.  
though] Or, and, &c.  
a rebuker] Heb. a correction. That is, I that am the supreme Lord, will look over and correct their judgements, and make these false Judges give an account: Or, I will be he that shall reprove and punish all these iniquities, Job 24. 16. Hos. 6. 9.  
V. 3. I know Ephraim] They boasted themselves not onely to be Israelites, but also Ephraimites, because their king Jeroboam came of that Tribe.  
V. 4. They will not frame their doings] Heb. they will not give. Or, their doings will not suffer them: Or, their works will not suffer them to be converted.  
for the spirit of whoredoms is in the midst of them] Chap. 4. 12.  
V. 5. And the pride of Israel doth testify to his face] Their impudent boldness in sinning, and contemning of God, makes them notoriously guilty, and altogether inexcusable. Ch. 7. 10.  
V. 6. They shall go with their flocks] Prov. 1. 28. Isa. 1. 15. Jer. 11. 11. Ezek. 8. 18. Mic. 3. 4. Joh. 7. 34. To offer sacrifices, by them to seek counsel and help of God.  
V. 7. They have dealt treacherously against the LORD] Like an adulterous woman, which conceives and brings forth by others more then by her husband. The meaning is, the peoples corruptness sheweth itself in this; that public orders serve for nothing, but to make them fitting for idolatry, and not to turn and amend them.  
a m●nth devour them] Their destruction is not far off: or a short time will serve for to root them quiter out. See Zach. 11. 8.  
V. 8. Blow ye the cornet] A representation of the enemies sudden coming: as it were by a signal given from these high places of Benjamin, which bordered upon the kingdom of the ten Tribes.  
Beth-aven] A city situate between Ephraim, and Benjamin, Josh. 7. 2.& 18. 12.  
after thee, O Benjamin] The city of Beth-aven, being a little beyond Benjamins country.  
V. 9. that which shall surely be] By the success they shall surely know that I have determined this.  
V. 10. remove the bound] They do violate all the laws, which are the public bounds of every ones right: and in their judgements do overthrow particular mens titles, concerning the lawful possession of their goods.  
like water] Like a cloud, or a deluge of waters.  
V. 11. broken in judgement] By the abuse of public orders, and by the tyranny of his Kings and Princes; which God suffereth for a punishment of that that they have willingly consented and obeied the orders made by their kings, for the establishment of Idolatry, 1 Kings 12. 28.  
V. 12. will I be unto Ephraim as a m●th] I will cause them by little and little to consume themselves with disorders, and inward evils, until they be quiter overthrown.  
rottenness] Or, a worm.  
V. 13. Ephraim saw his sickness] The evils which did consume them.  
then went Ephraim to the Assyrian] Menahem King of Israel required the assistance of pull King of Assyria. 2 King. 15. 19.  
and sent] That is, Judah; which is to be supplied by analogy of what went before, and follows after.  
to King Jared] Or, to the king of Jared: or, to the king that should pled. Namely, to Tiglath-pilneser King of Assyria, to whom Ahaz King of Judah sent for help against Rezin King of Syria, and Pekah King of Israel. 2 Kings 16. 7.  
V. 14. For I will be unto Ephraim as a lion] Lam. 3. 10.  
go away] A term taken from wild beasts, which having taken any prey, do run away presently, so that the prey cannot be recovered from them.  
V. 15. return to my place] I will take away the presence of my grace from them, as if I did shut myself up in heaven.  
till they aclowledge their offence] Heb. till they be guilty. Lev. 26. 40, 41. Jer. 29. 12. Ezek. 6. 9. and 20. 43. and 36. 31.   

CHAP. VI.  
Vers. 1. LEt us return unto the LORD] He sheweth the people how they ought to return to the Lord, that he might call back his plagues. Others, it seems to be a discourse of the people repenting, being the sequel of the precedent Chapter.  
for he hath torn] Deut. 32. 39. 1 Sam. 2. 6. Job 5. 18.  
V. 2. After two dayes will he revive us] 1 Cor. 15. 4. In a very short time he will restore us, as it were, from death to life. Others hold it to be a secret prophesy of Christs resurrection the third day after his death.  
we shall live in his sight] Under his protection and favour, participating of his grace, and in his fear and obedience.  
V. 3. Then shall we know] Rom. 1. 20.  
if we follow on] Or, how to follow. John. 8. 31, 32.  
his going forth is prepared as the morning] The manifestation of his grace in his son, shall be in the appointed time, and shall keep it ordinary course, as the sun doth at his rising. See Judges 5. 31. Prov. 4. 18.  
as the rain] See Job 29. 23. Psal. 72. 6.  
and former rain unto the earth] Or, raineth upon the earth.  
V. 4. goodness] Or, mercy, or, kindness. All the shows you make of converting to me, of serving and fearing me, have no firmness nor continuance. He hath a relation to the frequent reformations of Gods worship, which were never of any long continuance among the children of Israel, longer then Gods hand was on them. Chap. 5. 15.  
as a morning cloud] Which is suddenly dispersed at the rising of the sun.  
V. 5. Therefore have I hewed them] I have severely reproved, chidden and threatened them by my Prophets, to set them upright, like as is done to a knotty and crooked piece of timber.  
I have slain them] I have judged and condemned them to death. See 1 King. 19. 17. Jer. 1. 10. 2 Cor. 10. 5, 6.  
and thy judgements are as the light] Or, that thy judgment● might be as the light. My threatenings, and the sentence which I have pronounced against thee, hath every morning been declared unto them by my Prophets, Jer. 7. 13. and 11. 7. and 35. 14. that seeming to be the hour which was appointed for the Prophets preaching.  
V. 6. For I desired mercy] 1 Sam. 15. 22. He sheweth to what scope his doctrine tended, that they should join the obedience of God, and the love of their neighbour with outward sacrifice, for else outward service will not satisfy God. See Eccles. 5. 1. Matth. 9. 13. and 12. 7.  
and not sacrifice] Psal. 50. 8, Isa. 1. 11.  
V. 7. like men] Heb. like Adam, the first sinner of all, who broke Gods first Covenant with mankind, whence followed the general curse upon all men. See Job 31. 33. Isa. 43. 27. Or, as if it had been the Covenant of some mean man.  
V. 8. Gilead] Which was the place where the Priests dwelled, and which should have been best instructed in my Word. It is thought to be Ramoth-Gilead, Josh. 20. 8. and 21. 38. which was one of the Cities of refuge, for those which had committed some murder unawares; and he seems to infer, that it was a refuge for wilful murtheres. See Chap. 12. 11.  
polluted with blood] Or, cunning for blood.  
V. 9. the company of Priests] Or, the league and conspiracy; as Jer. 11. 9. Ezek. 22. 25.  
by consent] Heb. with one shoulder; or, to Shechem: which was also a city of refuge, Josh. 20. 7. and belonged to the Levites, Josh. 21. 21. where it may be that Jeroboam had placed some false Priests, which himself had made: See Chap. 5. 2. which committed many outrages and murders upon them which frequented the Temple of Jerusalem, contrary to his command: or, generally upon all Travellers.  
for they commit lewdness] Or, for they commit enormity. I do liken these Priests violences to theft, for they are cruel and insufferable.  
V. 10. horrible] Or, brutish, and infamous.  
the whoredom] That is, the Idolatry.  
V. 11. an harvest] That is, O ye ten Tribes, though for the present ye have no good plants of true believers amongst you, yet ye shall be replenished with them again: when ye shall be united again to Judah, and by means of the Gospel which shall come forth of Jerusalem, Psal. 110. 2. Isa. 2. 3. God shall deliver his elect of all Nations out of their spiritual captivity, and at last the whole body of his people Israel, Jer. 31. 5.   

CHAP. VII.  
Vers. 1. WHen I would have healed Israel] When by my Word I tried to correct the sins of my people, their secret wickedness, and inward hardness hath manifested itself, as it often happeneth in bodily infirmities.  
wickedness] Heb. evils.  
the thief cometh in] Into the house for to steal, meaning, that there was no one kind of 'vice among them, but that they were subject to all kind of wickedness, both secret and open.  
spoileth] Heb. strippeth.  
V. 2. consider not in their hearts] Heb. say not to their hearts.  
have beset them about] Like as it were with ropes and snares, that they may no longer escape judgemens. Prov. 5. 22. Or, the punishments of their misdeeds have bound them.  
they are before my face] They commit their misdeeds boldly and openly. Or I keep them in mind, and they are always present before me.  
V. 3. king glad with their wickedness] All their wickednesses are made occasion of their mirth and pastime, even by the Judges and Magistrates themselves. A sign of an extreme corruption.  
V. 4. an oven heated] He compareth the rage of the people to a burning oven, which the Baker heateth still, till his doughty be leavened and raised: and so they use all means to fulfil their unbridled concupiscence.  
who ceaseth] Or, the raiser will cease.  
from raising] Or, from waking.  
V. 5. the day of our king] Namely, the day of his birth, or of his coronation; his Courtiers have persuaded him to drunkenness: whereupon having laid aside all manner of majesty, he hath done acts befiting a jester, or juggler.  
with bottles of wine] Or, with heat through wine.  
V. 6. For they have] When they have plotted some treachery, they hatch it within themselves secretly, until such time as the passion of desire or of revenge being come to the height, it do break out in effects. See Mic. 2. 1.  
made ready] Or, applied.  
V. 7. all hot as an oven] This rage discovers itself chiefly in their seditions, frequent conspiracies, and murders of their Kings, 1 King. 15. 27.& 16. 9. 10. 21.& 2 King. 9. 14.& 15. 10. 14. 25. 30.  
there is none among] They are so possessed with their affection to evil, that they cannot think upon me, to call upon me in these public disorders, nor to be rightly converted to me, Isa. 64. 7.  
V. 8. mixed himself] By treaties, leagues, and commerce, which have brought them into participation of idolatry and vices.  
a cake not turned] As if he should say, he is neither raw, nor baked: which may be referred, either to the mixture and indifferency of religions: or to that, that being as it were all fired by Gods judgements, he was not one humbled whit nor amended by it; but was still raw in impenitency and obstinacy: like a cake that is burnt on one side, and doughty on the other.  
V. 9. gray hairs are] Which are a token of his manifold afflictions, or decayed strength.  
here and there] Heb. sprinkled.  
V. 10. pride of Israel] Chap. 5. 5.  
for all this] For all the chastisements aforesaid.  
V. 11. without heart] That is, without all judgement; as they that cannot tell whether it is better to cleave onely to God, or to seek the help of man.  
they call to Egypt] To aid and relieve them: and would not come to me. See 2 King. 15. 19.& 17. 4. Hos. 5. 13.  
V. 12. I will spread my net] I will curse their endeavours, and make the issue of them to be to their ruin and confusion.  
congregation] According to my curses made to the whole congregation of Israel, and denounced by my Prophets, 2 King. 17. 13.  
V. 13. destruction] Heb. spoil.  
yet they have spoken lies] When I have delivered them▪ they have made false protestations to me of future faithfulness and service. Or they have spoken lies against me, attributing their deliverance to m●n or to idols, and all their afflictions to me.  
V. 14. they have not cried unto me] By true and sincere prayers of faith, but have onely howled when they have felt their evils: or through grumbling and impatience. See Job 35. 9, 10.  
they assemble themselves] To make public supplications, seeking only their own commodity and wealth, and not passing for me their God.  
V. 15. have bound] Or, chastened.  
strengthened their arms] I have tempered my punishments, and I have given them strength to bear them, and not to be overthrown by them. Or, after I have scourged them, I have re-established them.  
mischief against me] By their rebellion and apostasy.  
V. 16. they are like a deceit full bow] Psal. 78. 57. They have no staidness no● uprightness towards me, but are like a slackstringed, or ill-fashioned bow; or a bow which turneth in the archers hand, Psal. 78. 57. Or a warping or casting bow.  
rage of their tongue] Psal. 73. 9. Because they boast of their own strength, and pass not what they speak against me and my servants.   

CHAP. VIII.  
Vers. 1. SEt the trumpet] To give warning of the enemies coming, Hos. 5. 8.  
thy mouth] Heb. the roof of thy mouth.  
as an cagle] Deut. 28. 49. Jer. 4. 13.& 48. 40.& 49. 22. Ezek. 17. 3. Hab. 1. 8. Namely, the King of Assyria shall speedily come.  
house of the LORD] To wit, against Israel which was once the people of God, among whom God had his habitation as in his Temple or Palace.  
V. 2. Israel] Or, they shall cry unto me, My God, we know thee, we are Israel.  
cry unto me] Out of season, and not be heard. Or out of mere sense of evil, without faith, piety, or conversion, as Job 27. 9. Pro. 1. 27, 28. Isa. 1. 15. Mic. 3. 4.  
we know thee] Thou hast revealed thyself to us by thy Law and Word. And we make profession of being thy people. See Matth. 7. 21. 22. Luk. 13. 26, 27.  
V. 3. cast off th● thing that is good] They have strayed from all piety and righteousness. Or, they are the cause that my grace and blessing is gone away from them.  
V. 4. They have set up kings] The people of their own proper motion, without inquiring after my will, or staying for my command, or permission, have chosen and made Kings of their own heads: first Jeroboam, 1 King. 12. and after him successors: for though God promised ten Tribes to Jeroboam, 1 King. 11. 31. yet they had no command by God to make him King; wherefore they sinned separating themselves from the lawful rule of Davids posterity, though this happened according to Gods secret providence, Hos. 13. 11.  
of their silver] Chap▪ 2. 8.  
V. 5. O Samaria] Namely▪ O ye ten Tribes whose chief city is Samaria; your idolatry with your calves at Bethel and Dan, 1 King. 12. 28, 29. is the chief cause of your dispersion out of your own country. Or your calf hath been carried a far of, namely, into Assyria; as the idols of the nations overcome, w●re carried away captive in triumph by the conquerors. See Chap. 10 6.  
innocency] That is, upright judgement and godly life.  
V. 6. was it also] That is, the calf which Israel did adore, was invented by themselves, no less then that of their fathers set up in the wilderness of Sinai: and the worshipping of the calves in which the children of Israel professed they worship the true God, is false and reproved by God, being but a human invention, as all other idolatries are.  
broken in pieces] Being the work of the Goldsmith, and nor of God, the stuff by the workman shall be laid upon the anvil again.  
V. 7. they have sown the wind] A proverbial kind of speech, meaning they have studied vain things, and shall reap nothing thereby, but damage and ruin.  
it hath no stalk] Or, standing corn.  
if so be it yield] If their counsels should bring forth any seeming commodity or profit, the enemies shall take it away from them.  
V. 8. swallowed up] Is spoyled by the Assyrians, and laid wast. It may be he hath relation to what is written, 2 King. 15. 19▪ 20.  
they be among the Gentiles] The nations whose favour they seek after, will disdain and neglect them, as ●n old broken vessel, sit for none but unclean uses, Jer. 22. 28. and 48. 38.  
as a vessel wherein] Jer. 22. 28. and 48. 38.  
V. 9. a wild ass●] Job 39. 5. 8. Jer. 2. 24. They never cease but run to and fro to seek help. Or a savage people inhuman, and unnatural, that care for no body. See Job 39. 6, 7, 8. Jer. 2. 34.  
Ephraim hath hired] Isa. 30. 6. Ezek. 16. 33, 34.  
lovers] Heb. loves.  
V. 10. I gather them] Bring them up in arms against the people of Israel, to destroy them. See Ezek. 16. 37.  
they shall sorrow a little for the burden] Or, begin. The least evils which they shall endure shall be so extreme, that the burden of the tribute which they paid to the king of Assyria, wherewith they found themselves so much oppressed, 2 King. 17. 3. shall be esteemed but a very light thing.  
of the king of princes] Of the greatest Monarch then of the world, 2 King 18. 19. Isa. 10. 8. see Dan. 2. 37.  
V. 11. Because Ephraim hath made many altars to sin] Because my people would commit idolatry without any end or measure, I have given them up to do so, that they might heap up their measure of sin.  
V. 12. the great things] Namely, the admirable and precious revelation and dectrin.  
they were counted as a strange thing] They have contemned them, as things which no way concerned them. Thus idolaters count the word of God as strange in respect of their own inventions.  
V. 13. They sacrifice flesh for the sacrifices of mine offerings] Or▪ in the sacrifices of mine offerings they, &c. In their sacrifices of thanksgiving( whereof a certain portion was assigned to them that offered, to make their sacred feasts therewith) they never had any regard of devotion towards me, but only regarded their own bellies: so that it is no longer a sacrifice, but profane flesh. See Jer. 7. 21.  
return to Egypt] That is, they shall be lead captive into Assyria, where they shall be used as servants, as they had been formerly used in Egypt: according to the threatening, Deut. 28. 68. confer with this verse, Chap. 9. 3. Or God will punish their sin in seeking unto Egypt. Or Egypt may be taken literally, as Deut. 28. 68.  
V. 14. his maker] That is, God who created them after his image, Gen. 1. 26. and afterwards made them his people by covenant of grace, Psal. 100. 3. Isa. 29. 23.& 51. 13.& 54. 5. Eph. 2. 10.  
buildeth temples] To idols, or to the true God, but against Gods commandment, who approved but of one, where he had placed the tok●ns of his presence.  
fire upon his cities] Wherein they put trust, for their deliverance and safety. Isa. 22. 8, 9.  
the palaces thereof] Or, her palaces.   

CHAP. IX.  
Vers. 1. rejoice not] Presuming that thine idolatry shall scape unpunished, or that God will cause it to prosper, as it happeneth to other profane people: for though all other people should escape, yet thou shalt be punished. See Ezek. 20. 32. Amos 3. 2.  
for joy] Or, with joy.  
for thou hast gone a whoring] That which in other nations is but mere ignorance, in thee is mere apostasy and rebellion.  
thou hast loved] Thou hast prostituted thyself to a loose idolatry, like to a common whore, that goeth a whoring up and down the threshing floors. Or he doth mean some particular kind of idolatry, which was used in the time of harvest and threshing▪ as if they would have acknowledged their increase to come by their idols goodness, Hos. 2. 5.  
a reward] Jer. 44. 17.  
upon every corn-floore] Or, in, &c.  
V. 2. The floor and the winepress] Or, wine-fat. These outward things that thou seekest, shall be taken from thee.  
V. 3. shall return to Egypt] Chap. 8. 13.  
eat unclean things] Ez●k. 4. 13. Being not able by reason of their misery and slavery, to observe the distinction of meats, which was appointed by the law, or being also constrained to eat things consecrated to idols.  
V. 4. offer wine-offerings] All their sacrifices and offerings being profaned by their impieties, are rejected by God: and they themselves in stead of being sanctified by them, are polluted thereby, as they should be by funeral and mourning feasts. Whereof see upon Deut. 26. 14.  
for their soul] They offer sacrifices to me, onely to make their feasts thereof. Hos. 8. 13. Zach. 7. 6. Let them therefore keep them as a common kind of flesh, and not offer them to me through hypocrisy, as if they were holy.  
V. 5. do in the solemn day] When the Lord shall take away all occasions of serving him, which shall be the most grievous point of their captivity, when you shall see yourselves cut off from God.  
V. 6. they are gone] He represents their flight and exile, as a thing that had happened already.  
destruction] Heb. spoil Done by their enemies.  
the pleasant places for their silver, nettles, &c.] Or, their silver shall be desired the nettle, &c. Heb. the desire.  
nettles shall possess them] Isa. 32. 13.& 34. 13. The inhabitants being driven out, or dead, all manner of wild plants shall grow up there.  
V. 7. the prophet is a fool] Namely, the false prophets who feigned themselves to be inspired by God, and flatter the people, feeding them with vain hopes.  
spiritual man] Heb. man of the spirit. Mic. 2. 11.  
hatred] To wit. of God against you.  
V. 8. The watchman of Ephraim] The faithful prophets who are the Churches watchmen, Isa. 21. 11.& 62. 6. Ezek. 3. 17. are dead and gathered up into celestial rest: the false ones which yet remain, are so far from keeping it from ruin, that they drive and cast it down headlong into it Others say the false prophets watch the godly in Ephraim which yet stick close to God, to ensnare them. See 1 King. 19. 18.  
hatred] The chief occasion of Gods wrath, and of the reprobation of Gods people who are as it were his family.  
in the house of his God] Or, against. As Hos. 8. 1.  
V. 9 have deeply corrupted themselves] Heb. made deep corrupted. This people is so rooted in their wickedness, that Gibeah, which was like sodom, was never more corrupt, judge. 19. 22. Or wholly corrupted, to the bottom, as Isa. 31. 6.  
Gibeah] Judges 19. 1. Hos. 10 9.  
V. 10 I found Israel like grapes in the wilderness] When I adopted Israel to be my peculiar people, I took great delight in them: even as a traveller in grapes in a d●sert, or in some rare and early fruit. See Isa. 28. 4. Mic. 7. 1. but they were quickly stained with idolatry, in which you do yet continue to this time.  
at her first time] When the figs first come.  
they went to Baal-peor] To commit fornication by idolatry, Numb. 25. 3.  
separated themselves] From God to go after idols, Hos. 4. 14.  
unto that shane] Idols are so called by way of abomination. Jer. 3. 24.& 11. 13. and especially Baal-peor, whose shape and worship was most obscene.  
abominations were according] Like unto the idol. Or according as their minds and lusts carried them: Sometime to one, sometime to another.  
as they loved] Chap. 13. 2.  
V. 11. their glory] Which consisted chiefly in their great number, wherewith God had blessed them, and raised them to be the chief of the ten tribes. See Gen. 48. 19.  
from the birth] By the sudden death of their children so soon as they shall be born, or so soon as they shall be formed in the womb, or when they shall be conceived, or before, by the barrenness of the mothers.  
V. 12. I bereave them] By a violent death, Job 27. 14.  
V. 13. as I saw Tyrus] Though Ephraim was pleasantly planted, and well fortified, as that faire and magnificent city Tyrus, Ezek. 26.& 27.& 28. yet his children shall be brought under the Assyrians, who will kill them or carry them forth to battle.  
V. 14. miscarrying womb] Heb. that casteth the fruit. The Prophet seeing the great plagues of God toward Ephraim, prayeth to God to make them barren, rather then that this great slaughter should come upon their children after they are grown to ripe yeares.  
V. 15. is in Gilgal] Chap. 4. 15.& 12. 11. The chief of their destruction is that they commit idolatry, and corrupt my religion in Gilgal.  
I will drive them out of mine house] I will no longer take them for my children.  
V. 16. Ephraim is smitten] As by fire or thunder from God: whereby all power of recovering themselves shall be taken from them: and if they do prosper in off-spring, I will curse them, and root them out.  
the beloved] Heb. the desires.   

CHAP. X.  
Vers. 1. AN empty vine] Or, a vine emptying the fruit which it giveth. Whereof though the grapes were gathered( for pull king of Assyria pild them, 2 King. 15. 20.) yet ever as it gathered new strength, it increased new wickedness, so that the correction which should have brought them to obedience, did but utter their stubbornness.  
he hath increased the altars] Chap. 8. 11.& 12. 11.  
to the goodness of his land] As they were rich and had abundance by the fertility of the land, so they became more idolatrous, Deut. 32. 15.  
images] Heb. statues or standing images.  
V. 2. Their heart] Or, he hath divided their heart.  
divided] To wit, from God, who having taken away his Spirit of peace and concord from them, hath given them over to seditions, factions, and frequent murders of their princes, which will cause the utter ruin of the kingdom. See 2 King. 15. 10 14. 25. 30.  
break] Heb. behead.  
V. 3. For now they shall say] Within a very short time God shall take away their king, and then they shall feel the fruit of their sins, and how they trusted in him in vain, 2 King. 17. 6. 7.  
what then] Though we had one, yet he could not free us or defend us.  
V. 4. swearing falsely] To God, in promising him conversion and service. Or to their king, obliging themselves to be faithful to him. Or to the king of Assyria being under him, but swearing falsely, and conspiring with the king of Egypt, 2 King. 17. 3, 4.  
judgement springeth up as hemlock] Thus their integrity and fidelity which they pretended, was nothing but bitterness and grief. Others, for this Gods judgements shall multiply like hemlock, or other poisonous herbs which grow in a●undance in the fields.  
V. 5. Samaria shall fear] Seeing their idols taken and carried away by the enemies.  
because of the calves] Heb. the cows, or cow calves. He calleth those calves so in contempt.  
Beth-aven] See Hos. 4. 15.  
the people thereof shall mourn] To wit, of the calf: meaning that they were no more worthy to be called Gods people, but the people of the calf their idol. See Numb. 21. 29.  
the priests thereof] Or, Chemarim. Heb. Chemarims. Who were certain idolatrous priests, which did wear black apparel in their sacrifices, and cried with a loud voice: which superstition Elijah derided, 1 King. 18. 27. red 2 King. 23. 5.  
V. 6. It shall be also carried unto Assyria] Namely, the calf. According to the custom of carrying away the idols of those nations which were conquered. See Isa. 46. 1, 2.  
king Jareb] To the king protector, namely, the king of Assyria, whom the Israelites had chosen for their protector and defender, Chap. 5. 13.  
of his own counsel] Namely, of that which he hath undertaken of his own mind, beyond, and against the will of God, Psal. 106. 43. Hos. 11. 6. Or, of conspiring with the king of Egypt against the king of Assyria, 2 King. 17. 4.  
V. 7. the water] Heb. the face of the water.  
V. 8. Aven] Which is the same as Beth-aven. This he speaketh in contempt of Bethel, red Chap. 4. 15.  
the sin of Israel] The object and instrument of idolatry, Deut 9. 21.  
the thorn and the thistle] Chap. 9. 6.  
and they shall say to the mountains] Isa. 2. 19. Luk. 23. 30. Rev. 6. 16. and 9. 6.  
Cover us] Words of such persons as desire death, for fear of evils that are greater then death; and of such as are in despair.  
V. 9. from the dayes of Gibeah] judge. 19. 14. Chap. 9. 9. The horrible sins of Gibeah, judge. 19. 22. which were then so severely punished, do still continue and increase in thee.  
there they stood] Though their fathers were no better then they of Gibeah, against whom they warred because of their infamous wickednesses, yet the Lord delivered them out of those bloody battels.  
V. 10. that I should chastise them] Because they are so desperately evil, I will satisfy my wrath with their just punishment.  
shall be gathered against them] Chap. 8. 10.  
when they shall bind themselves] Or, when I shall bind them for their two transgressions, or in their two habitations, that is, Israel and Judah.  
two furrows] That is, when they have gathered all their strength together. Or it may have relation to the two invasions of the kings of Assyria, 2 King. 15. 29.& 17. 3. And because the Assyrians had been as the lovers of the children of Israel, Chap. 8. 9, 10. the Prophet useth a word which signifieth an appointment of some unchaste meeting.  
V. 11. to tread out] Wherein is pleasure, as in ploughing is labour and pain: even so my people would enjoy my blessings, but would not be subject to the yoke of mine obedience and discipline.  
her faire neck] Heb. the beauty of her neck. I will tame her and bring her into subjection.  
I will make Ephraim to ride] Now I will handle Ephraim more hardly, the whole nation shall be carried captive into Assyria: neither will I spare Judah, but he shall plough and harrow, that is, suffer misery by the Babylonish captivity: and this was less and more tolerable then that of the ten tribes, as it is less trouble to the beast that plougheth and harroweth, then to the horse that is ridden, specially by a rigid rider.  
V. 12. Sow to yourselves] endeavour yourselves to do good works, and the Lord shall be propitious to you: prepare your hearts, which are like a waste ground, by true repentance, to receive Gods grace, which is like a shower of rain.  
break up your fallow ground] Jer. 4. 3.  
righteousness upon you] Namely, his grace and blessing, according to the truth of his promises. Others understand this to be spoken of Christ, who brought the true righteousness into the world, Dan. 9. 24. to receive which, the preparation of the heart is necessary required.  
V. 13. Ye have ploughed wickedness] Job 4. 8. Prov. 22. 8. Gal. 6. 7. By art and endeavour, you have stirred up and practised your natural malice, to cause it to produce many evil acts.  
reaped iniquity] Namely, the just punishment thereof.  
ye have eaten the fruit of lies] Ye have in effect tried what vanity was in your hopes, grounded upon your wickednesses, and upon human strength.  
V. 14. Shalman spoiled Betharbel] 2 King. 18. 34.& 19. 13. This history is mentioned no where else. Some hold this to be the same as Shalmaneser, 2 King. 17. 3. and Betharbel to be the name of some city taken and destroyed by him. 1 Mac. 9. 2. there is mention made of Arbel, which may be the same with this.  
the mother was dashed in pieces upon her children] A proverbial kind of speech, to describe a total destruction. See Gen. 32. 11. Chap. 13. 16.  
V. 15. So shall Bethel do unto you] Your idolatry which you run headlong into, the chief whereof is Bethel, shall be the cause of your destruction in the same kind.  
your great wickedness] Heb. the evil of your evil.  
in a morning] As soon as the day prefixed for Gods judgements to light upon him shall appear. Or▪ suddenly.  
shall the king of Israel utterly be cut off] Hoshea, 2 King. 17. 4.   

CHAP. XI.  
Vers. 1. WHen Israel was a child] Or, Because Israel was a child. In it first beginning, namely when it first began to be a nation in Egypt. See Jer. 2. 2. Ezek. 16. 22. Also it is true of Christ, who when he was a child fled thither from Herod, and came thence to Judea, where by his death he delivered his people from the bondage of sin, figured by that Egyptian bondage: this exposition the Evangelist maketh, Matth. 2. 15.  
called my son ●ut of Egypt] Matth 2. 15 Exod. 4. 22, 23.  
V. 2. they called them] Namely, my Prophets exhorted them to repentance, and to my true service, which was the chief end for which they were called out of Egypt. Exod. 4. 23.  
V. 3. I taught Ephraim also to go] I have been as a nurse to him. Exod 19 4. Deut. 32. 10, 11, 12.  
I healed them] That is, delivered them from all evil. Exod. 15. 26. and 23. 25.  
V. 4. I drew them] A phrase taken from cattle, bread up to carry or draw, which by a good master are used gently, and brought to their labour without any violence.  
take off] Heb. lift up.  
the yoke on their jaws] By which must be understood the muzzle, for otherwise a yoke doth noth not use to be laid upon the jaws.  
I laid meat unto them] Which they could not take till the muzzle was removed.  
V. 5. He shall not return] Or, He should not have returned. The body of this nation shall not go for safety into Egypt, which is a friends country, but they shall go into captivity to Assyria, an enemies country, and herein will I enforce them to obey my command. Deut. 17. 16.  
but the Assyrian shall be his King] Or, or the Assyrian have been his King.  
because] Or, but. See Deut. 28. 68.  
V. 6. his branches] Or, his bars: All his forces and defences, as well those which consist in strong towns, as those which consist in the valour of men.  
because of their own counsels] Chap. 10. 6. Their actions and enterprises which they have undertaken by their own advice. Psal. 106. 43. Hos. 10. 6.  
V. 7. my people are bent to back-sliding] They desire and expect that I should turn in favour to them, and relieve them, whereas they should turn to me by repentance, which they will not do.  
they called them to the most High] To wit, the Prophets.  
none at all would exalt him] Heb. together they exalted not.  
V. 8. How shall I give thee up] Though thou deservest to be irrevocably destroyed, as those wicked cities were, Gen. 19. 24. Deut. 29. 23. yet my mercy will not suffer it, and therefore I promise thee re-establishment by means of the messiah. Chap. 6. 4.  
Admah] Gen. 19. 24. Amos 4. 11.  
mine heart is turned within me] Isa. 63. 15. Jer. 31. 20.  
are kindled] Or, are heated. See Gen. 43. 30. 1 King● 3. 26. Lam. 1. 20.  
V. 9. I will not execute the fierceness of mine anger] With extremity of rigour, and without remission.  
I will not return to destroy Ephraim] That I may save the remnant of mine elect among the people. I will not consume them wholly by redoubling of evils.  
I am God] And therefore most true and immutable in all my promises. Num. 23. 19. Mal. 3. 6.  
the holy One] I will be within thee present by my grace and Spirit, as thy true Deity, object of all thy devotion, religion, and adoration, and the well-spring and Author of all thy holinesse; and I will not be there any more as thine enemy.  
V. 10. They shall walk after the LORD] Who shall manifest himself to them in grace and salvation in Christ.  
he shall roar like a lion] Joel 3. 16. Amos 1. 2. He shall cause the powerful voice of the gospel to sound all the world over; by which the consciences being moved, men will gather unto him. Hag. 2. 6. 7. Heb. 12. 26.  
the children shall tremble from the West] The true elect, children of grace, shall join themselves in spirit to the communion of the Church, from all the ends of the world, where they have been scattered.  
V. 11. as a dove] Isa 60. 8.  
V. 12. Ephraim compasseth me] In all their actions they are disloyal unto me.  
but Judah yet ruleth] Or, when Judah yet ruled.  
Judah yet ruleth with God] In the tribe of Judah, which hath not forsaken Gods pure service, there doth yet remain the lawful government of Davids progeny.  
is faithful] Or, was faithful. He persevereth in my covenant, holding himself to the faith and religion of his ancient forefathers; or to that which is taught them by Gods holy servants, and Prophets, and Priests.  
with the saints] Or, with the most holy.   

CHAP. XII.  
Vers. 1. EPhraim feedeth on wind] That is, flattereth himself with vain confidence,( the Eastern wind being very tempestuous in those Countries) continuing in his sins, and thinking to escape Gods judgements by strang●●d unlawful covenants.  
and they do make a covenant with the Assyrians] Chap. 5. 13. and 7. 11.  
oil is carried into Egypt] Isa. 30. 6. and 57. 9. Sweet smelling oil, whereof there was great plenty in Judea; 2 Kings 20. 13. Meaning, presents to get friendship.  
V. 2. The LORD hath also a controversy with Judah] That which I have spoken of Judah, is not to free him from all defects; for he also hath his grievous faults, but because Gods true service is yet remaining there, God will yet reprove and redargue him with words: but as for the ten Tribes, he will judge them with deeds, seeing they are almost become incapable of all correction.  
punish] Heb. visit upon  
V. 3. by the heel in the womb] Gen. 25. 26. These Histories seem to be alleged here to reprove Israel for their ingratitude, after so many great benefits of God towards their forefathers; which he reduceth to two heads, figured here in these two histories; one is Jacobs election before Esau his brother; the other, his deliverance from all those evils wherewith God had tried and exercised him.  
by his strength] Which was given him by Gods grace. A figure of the spiritual strength of faith and the Spirit.  
had power] Heb. was a Prince; or, behaved himself Princely. Gen. 32. 24▪ &c.  
with God] With the son of God, who appeared to Jacob in a human shape; who also by reason of his office of mediator, is afterward called Angel, which name is also given to the son of God, Gen. 48. 16.  
V. 4. he wept] This weeping may be referred to that which is said, Gen. 32. 24. and it seems it was a weeping upon some solemn request there made, as Heb. 5. 7.  
he found him in Bethel] God appeared to Jacob, sleeping in Bethel, Gen. 28. 12. and in his return from Padan-Aram, Gen. 35. 9, 10, 11. and so spake with him there, that the fruit of that speech appertained to his posterity, whereof we are.  
V. 5. Even the LORD God of hosts] Jehovah, which signifieth an eternal being, Exod. 3. 14, 15. is a name which calleth into his peoples mind the power and truth of God, and a pledge of his promises, which he will without fail perform, if they trust in him, and turn to him.  
his memorial] Exod. 3. 15.  
V. 7. a Merchant] Heb. Canaan: Namely, Ephraim is degenerate, and like the wicked Canaanite, whose ordinary exercise was Merchandizing, with all the vices which were annexed unto it and therfore that name is taken for a Merchant addicted to dishonest gain, fraud, and avarice. See Ezek. 16. 3. and very often also for a deceiver.  
V. 8. Yet I am become rich] Zach. 11. 5.  
in all my labours, &c.] Or, all my labours suffice me not: he shall have punishment of iniquity, in whom is sin. I have not stained my trading with any great misdeed, onely I have used certain subtleties and arts therein, as were not subject to the law. Words of a profane and cauterized conscience.  
that] Heb. which.  
V. 9. And I that am the LORD] Although thou be so corrupt, yet will I observe mine ancient covenant which I made in the land of Egypt, towards my true Israel in spirit. An Evangelicall promise. Chap. 13. 4.  
will yet make thee to dwell in tabernacles] I will deliver my Church from the spiritual Egypt, and will make her pass through the wilderness of the world, in particular Churches, aspiring towards the heavenly Canaan: even as my people dwelled in tents in the wilderness: the remembrance whereof is celebrated in the feast of Tabernacles. Levit. 23. 43. See Zach. 14. 16.  
V. 10. I have also spoken] If we read it( as some do) in the future tense, then it is a promise alluding to Chap. 2. 14. meaning, I will amply manifest myself to your posterity by my Apostles and Ministers of the gospel. See Joel 2. 28.  
used similitudes] Grave sentences and doctrines, illustrated with similitudes, according to the holy Ghosts style.  
by the ministery] Heb. by the hand.  
V. 11. the iniquity in Gilead] Chap. 6. 8.  
surely they are vanity] They are altogether drowned in idolatry.  
they sacrifice] To idols, or it may be also to the true God, but beyond his command, wherefore it is all idolatry. See Hos 4. 17. and 9. 15.  
in Gilgal] Chap. 4. 15. and 9. 15. Amos 4. 4. and 5. 5.  
are as heaps] That is, they are innumerable, and at the end of every field. See Hos. 8. 11. and 10. 1.  
V. 12. Jacob fled into the country of Syria] Gen. 28. 5. The meaning seems to be, Remember the first voyage, which was Jacobs, in extreme misery and servitude; and the second,( vers. 13.) which was your coming out of Egypt, by a glorious deliverance by the hands of Moses; that you may fear lest I cause you to make a third into wretched captivity.  
Israel served for a wife] Gen. 29. 20, 28.  
V. 13. And by a Prophet] Exod. 12. 50, 51. and 13. 3.  
by a prophet was he preserved] Even like a flock of sheep. Psal. 77. 20. Isa. 63. 11.  
V. 14. most bitterly] Heb. with bitterness.  
therefore shall he leave] He will not pardon him his sin, nor cleanse him from it; but will keep it still in remembrance, to punish him for it, at his appointed time. See Ezek. 24. 7, 8.  
blood] Heb. bloods.   

CHAP. XIII.  
Vers. 1. WHen Ephraim spake] Time was that the Tribe of Ephraim, having the rule of the ten Tribes, was terrible through its power; but now that it strayed, and is run into idolatry, its strength and glory is come to nothing, like unto a dead carcase.  
they sin more and more] Heb. add to sin.  
and have made them melted images] Chap. 2. 8. and 8. 4.  
their own understanding] Chap. 9. 10.  
they say of them] The Kings of the Tribe of Ephraim do command the people to follow the idolatry which they have established. 1 Kings 12. 28.  
the men that sacrifice] Or, the sacrifices of men.  
kiss the Calves] Whosoever will do God service, let him come and worship the Calves which Jeroboam hath set up: kissing being an act and token of worship, and religious honour. See 1 King. 19. 18. Job 31. 27. Psal. 2. 12.  
V. 3. Therefore they shall be as the morning cloud] They shall not be steadfast, but shall quickly be dispersed and brought to nothing. Chap. 6. 4.  
as the chaff] Dan. 2. 35.  
V. 4. I am the LORD thy God] Isa 43. 11. Chap. 12. 9.  
from the land of Egypt] He calleth them to repentance, and reproveth their ingratitude.  
V. 5. I did know thee] That is, I took care of thee, and provided all things necessary for thee.  
in the land] Deut. 8. 15. and 32. 10.  
great drought] Heb. droughts.  
V. 6. According to their pasture] Through too much fatness and plenty, they are become fierce and masterless. Deut. 8. 12, 13, 14. and 32. 15. Hos. 10. 1.  
V. 7. Therefore I will be unto them as a lion] I am. 3. 10. Hos. 5. 14.  
as a leopard] Which useth to lye in wait to get upon a man▪ See Jer. 5. 6.  
V. 8. as a bear] See 2 Sam. 17. 8. Prov. 17. 12. That is, I am become their implacable enemy.  
and will rent the cawl of their heart] That is, I will wound them mortally.  
and there will I devour them] Namely, upon the high way; whereby are meant the instance, and times appointed for ●ods judgements. See the like use of this word, Psalm. 53. 5. Eccles. 3. 17.  
the wild beast] Heb. the beast of the field.  
V. 9. thou hast destroyed thyself] Many have wrought together to overthrow thee, but I alone can save thee, and not thy Kings, in whom thou hast trusted. Or, thine Idol and thy sin.  
is thine help] Heb. in thy help.  
V. 10. I will be thy king] Or, Where is thy king. In these words God challengeth his Kingly power over Israel, which he had by redeeming them from Egypt, and derideth the foolish and wicked confidence in opposing the help of their idols, and confederates to his threatenings.  
whom thou saidst] Some refer this to the first asking of a King, 1 Sam. 8. 5. others, to the tumultuary election of Jeroboam, 1 Kings 12. 16, 20.  
V. 11. I gave] Heb. I will give. Then it is a threatening in both parts, because they perfidiously fell from God, he tells them, that he will give them into the power of a strange king, and overthrow their kingdom: fulfilled when conquered by the Assyrians, they lost both their Kingdom and country, as if they had been utterly rejected by God. Others red, I do give. That is, thou seest how in a short time I set up and pull down Kings by my pleasure and indignation: for at this time there were many changes of Kings in Israel. See 2 King. 15. and 17. The most follow Jonathans Chaldee paraphrase, and red, I have given, or, gave; whereof some say, I gave thee Saul( 1 Sam. 10.) in mine anger, 1 Sam. 8. 6. and I will take him away that thou now hast, namely, Hoshea the son of Ela, 2 Kings 17. 1, &c. in whom their Kingdom ended. Others, I have suffered thee to thy hurt and damage, to have a King, according to thine own will, though I did not approve of it, Hos. 8. 4. and I have aggravated my judgements the more upon thee, by reason of the frequent violent deaths of thy Kings, which do bring thy Kingdom into extreme ruin.  
a king in mine anger] 1 Sam. 8. 5, &c. and 15. 23. and 16. 1.  
V. 12. bound up] Nothing shall escape me, I will make them bear the punishment for all. See Deut. 32. 34. Job 14. 17. Jer. 17. 1.  
V. 13. an unwise son] If this people were not foolish, they would imitate little infants, who coming into the world do help themselves, and strive to free themselves out of the straits and dangers of the birth; so should they have endeavoured to free themselves out of their mortal dangers and travels, by true repentance.  
long] Heb. a time.  
V. 14. I will ransom them] If they would but repent indeed.  
the power] Heb. the hand.  
O death] 1 Cor. 15. 54, 55. Meaning, that no power shall resist God, when he will deliver his, but even in death will he give them life.  
I will be thy plagues] Or, where are thy plagues.  
I will be thy destruction] Or, where is thy destruction.  
repentance shall be hide from mine eye●] My goodness towards them shall never alter.  
V. 15. Though he be fruitful] Namely, Ephraim: He hath relation to the signification of the name Ephraim, and to the blessing which Jacob gave him. Gen. 41. 42. and 48. 19.  
his brethren] To wit, the other Tribes.  
an east-wind shall come] An impetuous and inevitable desolation by the Assyrians, who assaulted the land of Israel toward the wilderness. Se Ezek. 19. 12.  
wind] Or, strong wind▪ as Job 1. 16.  
his spring] Figurative terms; the sense is, That every one of Gods blessings, which are the well-springs of all good things, shall be taken away from them: and consequently all manner of happiness shall fail them.  
he shall spoil the treasure] Namely, the enemy( Shalmanese● King of Assyria) signified by the east wind.  
pleasant vessels] Heb. vessels of desire.  
V. 16. Samaria shall become desolate] See the accomplishment of this threatening, 2 King. 17. ●.  
their infants shall be dashed in pieces] Chap. 10. 14.   

CHAP. XIIII.  
Vers. 1. REturn unto the LORD] He exhorteth them to repentance, to avoid all these plagues, willing them to declare by words their obedience and repentance.  
V. 2. Take with you words] I desire neither sacrifices nor offerings from you, but do you present before me a sincere confession of your sins, fervent prayers to obtain forgiveness, and sincere actions of grace.  
Take away all iniquity] Pardon through thy grace, and alter by thy Spirit.  
receive us graciously] Or, give good. Accept out of thy fatherly favour the true witnesses and effects of our conversion.  
the calves of our lips] Declaring that this is the true sacrifice that the faithful can offer, even thanks and praise, in stead of sacrifices of beasts. See Psal. 50. 14, 23. and 69. 30, 31. and 116. 12, 13. Heb. 13. 15.  
V. 3. Ashur shall not save us] We will leave off all vain confidence and pride in human power, and trust in thee onely. See Hos▪ 5. 13. and 12. 2.  
we will not ride upon horses] Psal. 20. 7. To seek relief from Egypt. Esa. 30. 16. and 31. 1.  
to the work of our hands] Namely, to the idols.  
the fatherless] To wit, every person that wanteth a guide, relief and sustenance, as we do.  
V. 4. I will heal their back-sliding] He declareth how ready God is to receive them that do repent.  
V. 5. I will be as the due unto Israel] I will water them with my graces and heavenly blessings.  
grow] Or, blossom.  
cast forth] Heb. strike forth.  
V. 6. shall spread] Heb. shall go.  
and his beauty] Psal. 52. 8.  
the olive-tree] Which is alway green. Psal. 52. 8.  
his smell as Lebanon] A hill full of sweet smelling plants. Cant. 4. 11.  
V. 7. shall return] Namely, from their exile, where they were scattered, and shall come together into the Church, in the messiah his time, and there they shall be safe under Gods protection.  
they shall revive] They shall increase and have children.  
grow] Or, blossom.  
the sent] Heb. the memorial, the Name of God, Hos. 12. 5. He means, that the knowledge of him, and his doctrine shall be always most pleasing to his people, like unto excellent wine, Cant. 1. 2, 3. Or, God shall love the memory of his people very dearly.  
V. 8. Ephraim shall say] Thou Ephraim shalt join me no more with idols, as thou hast done heretofore; I will alone be served in spirit and truth. 2 Cor. 6. 16.  
I am like a green fir-tree] They shall find in me all the good they desire; as when a three bringeth forth good fruit, and a pleasant shade. Cant. 2. 3.  
from me is thy fruit found] This may be understood of the good works of th● faithful, brought forth in them by the onely power of Gods grace and Spirit▪ Joh. 15. 2, 4.  
V. 9. Who is wise] Signifying, that the true wisdom and knowledge consisteth in this, even to know and to rest upon God. Such a manner of speech is in Psal. 107. 43.  
the ways of the LORD are right] The whole conduct of his providence, his works and judgements, and also his Word and doctrine, are most holy things, and good for men, but they become an occasion of ruin and perdition to the wicked, which do abuse them through their incredulity and wickedness. Pro. 10. 29. Luk. 2. 34. 2 Cor. 2. 16. 1 Pet. 2. 7.    

ANNOTATIONS ON THE BOOK OF THE PROPHET JOEL.  

CHAP. I.  
Vers. 2. YE old men] Signifying the Princes, the Priests, and the Governours. Or, such who by reason of old age have seen and heard many things.  
hath this been in your dayes] He calleth the Jews to the consideration of Gods judgements, who had now destroyed the fruits of the ground for the space of four years, which was for their sins, and to call them to repentance.  
V. 4. That which the palmer-worm hath left] Heb. the residue of the palmer-worm.  
hath the locust eaten] A description of a most great spoil made by these vermin, which joined with an extreme drought, had caused a most cruel dearth.  
V. 5. ye dr●nkards] Meaning, that the occasion of their excess and drunkenness was taken away.  
V. 6. a nation] Joel tells of swarms of Locusts, and caterpillars like horses, and with lions teeth, spoken of in vers. 4. by a term improperly attributed to those infects. See Prov. 30. 25, 26.  
V. 7. barked my fig-tree] Heb. laid my fig-tree for ● barking.  
cast it away] Having thus made them unprofitable, men care not now for dressing them, or to look for any fruit from them.  
V. 8. Lament] O thou Jerusalem or Judah, mourn grievously.  
like a virgin] Espoused, and not yet had ho●e: or presently after her espousals.  
for the husband of her youth] Mourn grievously, as a woman which hath lost her husband, to whom she hath been married in her youth: Or her young husband, as elsewhere it is said, a wife of youth, for a young wife. See Prov. 5. 18. Isa. 54. 6. Mal. 2. 15. Others say, by husband is meant one that hath espoused a maid, and died before he came in unto her; or soon after the wedding; because here is speech of the virgins mourning.  
V. 9. meat-offering] The extreme dearth hinders them from furnishing their sacred offerings with bread, wine, and oil, &c. See Exod. 29. 40. Levit. 3. 1.  
mourn] Partly because Gods service is interrupted: partly also because they want their ordinary food, which they go● from the offerings and sacrifices.  
V. 10. new wine] All comfort and substance for nourishment is taken away.  
dried up] Or, ashamed.  
V. 11. O ye husbandmen] Or the husbandmen are confounded, and the vine-dressers howl.  
V. 12. ●oy is withered away.] He hath relation to the feasts and merriments which were in harvest time, and in time of vintage, Psal. 4. 7. Isa. 16. 10. Jer. 48. 33.  
V. 13. Gird yourselves] He sheweth that the onely means to avoid Gods wrath, and to have all things restored, is unfeigned repentance.  
V. 14. sanctify ye a fast] Chap. 2. 15. Appoint a time for this holy exercise, and prepare yourselves unto it by all acts of piety and devotion.  
call a sol●mn assembly] Or, day of restraint. Levit. 23. 36.  
the elders] The Magistrates and chief of the people.  
cry unto the LORD] Pray that he would take away the present evils.  
V. 15. Alas] Jer. 30. 7.  
for the day of] Isa. 13. 6. We see by these great plagues that utter destruction is at hand.  
V. 16. joy and gladness] Deut. 16. 11. 14. 15.  
V. 17. seed] Heb. grains.  
rotten under their clods] Because it could not grow up▪ by reason of the extreme drought, vers. 19, 20.  
V. 18. the flocks of sheep are made desolate] Which otherwise feed in the most dry and desert places.  
V. 19. the fire hath devoured] The drought hath burnt up the country, as if the fire had gone through it.  
pastures] Or, habitations.  
V. 20. cry also unto thee] Psal. 104. 21. By reason of extreme thirst: so it is said of the young ravens, Psal. 147. 9. and other creatures, Job 39. 3. when by reason of hunger or thirst they lift up their beaks.   

CHAP. II.  
Vers. 1. BLow ye the trumpet] Or, cor●●t. As it were to give notice of the coming of th●se foresaid de●●●ring creatures; that every one may prepare himself to prevent the scourge, by repentance, and prayer to God to bear it patiently; and to overcome it by faith in his grace.  
for the day of the LORD cometh] Chap. 1. 15.  
V. 2. of darkness and of gloominess] Of affliction and trouble: and it may be he hath relation to the coming of these creatures in great swarms, whereby the air may be darkened, vers. 10.  
spread upon the mountains] Which shall in an instant cover the whole country, even as the morning, or morning clouds and mists spread abroad on a sudden over the tops of hills.  
a great people] Chap. 1. 6.& 2. 11. 25.  
there hath not been] Exod. 10. 14.  
of many generations] Heb. of generation and generation.  
V. 3. A fire devoureth before them] These creatures going along to devour the country, which is rich and full of goods, Chap. 1. 19. and after they are gone by, every thing is found gnawn and consumed.  
garden of Eden] Gen. 2. 8.  
V. 4. The appearance of them] Rev. 9. 7.  
V. 5. shall they leap] Rev. 9. 9.  
V. 6. all faces shall gather blackness] Heb. pot. Through horror and hunger.  
V. 7. not break their] They shall not stop nor stay their place.  
V. 8. fall upon the sword] Or, dart. A term taken from the meeting of Armies: to signify, that there will be neither defence nor resistance that can stay this tempest.  
V. 9. run to and fro in the city] A manner of speech taken from a city won by assault.  
V. 10. The earth] hyperbolical terms, frequent in the Prophets, to signify a horrible desolation.  
quake before them] Heb. before his face. Meaning the people, whereof mention is vers. 2.  
the son and the moon] This may also be understood in the same manner, as Isa. 13. 10. Ezek. 32. 7. Joel 3. 15. mat. 24. 29. unless it be interpnted, as upon vers. 2.  
V. 11. shall utter his voice] Like a captain, encouraging his souldiers: or giving the sign of the battle.  
day of the LORD] Jer. 30. 7. Amos 5. 18. Zeph. 1. 15.  
V. 12. turn ye] Jer 4. 1.  
V. 13. rent your heart] Psal. 51. 17. mortify your affections, and serve God with pureness of heart, and not with ceremonies.  
gracious and merciful] Exod. 43. 6. Psal. 86. 5. Jon. 4▪ 2.  
repenteth him of the evil] Out of his infinite mercy he changeth, not his counsel or his will, as being sorry for having done evil, as men do when they repent: but the effects of his rigour into effects of his mercy.  
V. 14. Who knoweth] Amos 5. 15. Jon. 3. 9. Zeph. 2. 3.  
return and repent] He speaketh this to stir them up from their security, and not that he doubted of Gods mercies, if they did repent.  
a blessing] Namely, the fruits of the earth, growing, and preserved by Gods singular blessing. See Isa. 65. 8.  
behind him] After these devourers are gone by.  
a meat-offering] Chap. 1. 9.  
V. 15. Blow the trumpet] Numb. 10. 3. Namely, the holy trumpet, to call the general assembly of the people.  
sanctify a fast] Chap. 1. 14.  
V. 16. sanctify the congregation] Appoint by Proclamation, that all men being duly purified according to the Law may come to the Temple, to call upon the Lord with mourning and fasting. See Exod. 19. 10. 22.  
gather the children] That as all have sinned, so all may show forth signs of their repentance, that men seeing the children, which are not free from Gods wrath, might be the more lively touched with the consideration of their own sins.  
V. 17. between the porch and the altar] Whereof, see 1 King. 6. 3. This was the void space, Ezek. 8. 16. where the sacred Ministers prayed, after the sacrifices were offered; called in the New Testament, Solomons Porch, because it was built by him, Act. 3. 11. and 5. 12.  
rule over them] Or, use a by-word against them] Thy people being constrained through want to put themselves into bondage to strangers: Or having no means to defend themselves, if the enemy should set upon them.  
wherefore should they say among the people] Psal. 42. 10.& 79. 10.& 115. 2. Mic. 7. 10.  
V. 18. Then] He sets forth the effects of their precedent prayers.  
jealous for his land] He will feel and be moved at the afflictions of his dear people, and for his own glory, which by that means was trodden down by profane nations, Isa. 9. 6.  
V. 20. northern army] Namely, that great swarm of the foresaid destroying creatures which came out of the North.  
into a land barren] That multitude shall be carried away out of your land, and like a great army it shall be driven into the wilderness: the vangard into the lake of Sodom, towards the East: and the reerward into the Mediterranean Sea, toward the West, Exod. 10. 19.  
because] Or, through, as Psal. 23. 4.  
he hath done great things] Heb. he hath magnified to do.  
V. 22. their strength] Their fruits and increase, according to the virtue which God hath given them, Gen. 4. 12.  
V. 23. the former rain] Or, a teacher of righteousness.  
moderately] Heb. according to righteousness. Namely, at the time of your greatest need, and in that just measure, as is required, for to help the barrenness which was before. Others, in righteousness, that is, bountifully, and lovingly.  
will cause to come down] Lev. 26. 4. Deut. 11. 14.  
in the first month] Which was the March Moon, for then began that time of the year which was called the latter season; by reason of the fruits which grow ripe, and are gathered therein: at which time rain was most necessary: next to September Moon, which was the other part of the year, called the first season; by reason of tilling and sowing of the ground.  
V. 26. shall never be ashamed] Because they shall never pray to me in vain, at any such time of need.  
V. 28. afterward] In the messiah his dayes, I will poure down the gifts of my holy Spirit in abundance; as I have heretofore poured out temporal blessings upon you.  
I will poure out my spirit] Isa. 44. 3. Zach. 12. 10. Act. 2. 17.  
upon all flesh] All manner of people, without any distinction of nations.  
and your sons] By the inward virtue of my Spirit, I will enlighten the understanding of mine elect, who of their own nature are but children in knowledge; or young men without experience; or aged men weak of understanding; and will give them a lively and spiritual light of the mysteries of the Gospel, accompanied at certain times, and in certain persons with prophetic revelations, Act. 2. 17.  
V. 29. upon the servants and upon the hand-maids] Persons of all conditions, be they never so mean, shall be sanctified by me. It may be by these terms is meant the calling of the Gentiles, amongst whom slaves were bought, Levit. 25. 44. unless he mean the other principal effect of the Spirit of grace, which is to free men from the bondage of sin and the devil.  
V. 30. wonders in the heavens] Chap. 3. 15. Matth. 24. 29. Mar. 13. 24. Luk. 21. 25. He warneth the faithful what terrible things should come, to the intent that they should not look for continual quietness in this world; and yet in all these troubles he would preserve them.  
V. 31. The sun shall be turned into darkness] Chap. 3. 15. The order of nature shall seem to be changed for the horrible afflictions that shall be in the world. See vers. 10.  
V. 32. whosoever shall call] Rom. 10 13.  
on the name of the LORD] Gods judgements are for the destruction of the infidels, and to move the godly to call upon the name of God, who will give them salvation.  
in mount Zion] Namely, in the true Church of Christ.  
deliverance] From those evils which shall trouble the world. Or some remnant shall be saved.  
the LORD hath said] In many places by his Prophets. See Deut. 30.& 32. 43.  
the remnant] Which are not run into the general apostasy, and corruption of the world, Luk. 18. 8.  
shall call] When he shall move and effectually put forward to the participation of his grace in Christ.   

CHAP. III.  
Vers. 1. IN those dayes] This in part, and figuratively may be understood of Gods vengeance upon the enemies of his people, after their deliverance from Babylon. But spiritually it may be referred to Christs judgements upon the enemies of the Church, by him delivered, and especially at the last and universal deliverance at his last coming.  
V. 2. gather all nations] The wicked nations which are enemies to me.  
into the valley of Jehosaphat] This valley is not mentioned elsewhere. Some believe that it is that which is called the valley of blessing, 2 Chron. 20. 26. where Jehosaphat blessed the Lord when he had discomfited his enemies. Also he hath respect to this word Jehosaphat, which signifieth pleading, or judgement; because God would judge the enemies of his Church as he did there. Others do firmly believe that between the Mount of Olives, and the city of Jerusalem toward the East, there was a low valley of that name; and that so the Prophet sheweth that the enemies shall be judged, as it were, in the sight of the Church, Isa. 66. 24.  
V. 3. a harlot] That which the enemy got for the sale of my people, he bestowed upon harlots and drink.  
V. 4. what have ye to do with me] He taketh the cause of his Church in hand against the enemy, as though the injury were done to himself.  
a recompense] Have I done you wrong that you will render me the like? Or, It lieth not in your power to give me satisfaction, for the spoils and wrongs which ye have done my people: therefore you must bear the punishment thereof in your persons, according to the law for theft, Exod. 22. 3.  
V. 5. pleasant things] Heb. defireable.  
V. 6. the Grecians] Heb. the sons of the Grecians.  
V. 8. and they shall sell them] For afterward God sold them by nabuchadnezzar, and Alexander the Great, for the love he bare to his people, and thereby they were comforted as though the price had been theirs.  
the LORD hath spoken it] The sentence is past, and it is not now to be avoided.  
V. 9. proclaim ye this] An ironical challenge to all Christs enemies, for to do the uttermost of their power against him and his Church, that they may all be overcome and overthrown. See Isa. 8. 9, 10. Apoc. 16. 14.  
prepare] Heb. sanctify.  
V. 10. Beat your plough-shares into swords] Isa. 2. 4. When I shall execute my judgements against mine enemies, I will cause every one to be ready, and to prepare their weapons to destroy one another for my Churches sake.  
pruning-hookes] Or, scythes.  
V. 11. cause thy mighty ones to come down, O LORD] Or, the LORD shall bring down. Namely, the holy Angels, who are thine armies to discomfit thine enemies. See Psal. 103. 20. Apoc. 12. 7.  
V. 13. Put ye in the sickle] Rev. 14. 15. 18. O ye Angels, it is time to execute my judgements, for the malice of the world is grown to its height.  
V. 14. Multitudes] Multitudes of slain enemies.  
decision] Or, concision, or threshing. Or of threshing: for so the word is used, Isa. 28. 27.& 41. 15. naming the place so from the event; alluding to the valley of Jehosaphat, where in time past he threshed the Moabites and Ammonites.  
V. 15. sun and the moon shall be darkened] Chap. 2. 31. Signs also foregoing the last judgement, Mat. 24. 29. Luk. 21. 25.  
V. 16. roar out] Jer. 25. 30. Amos 1. 2. Summoning, as it were, with a terrible cry all the world to appear before him. See Jer. 25. 30. Amos 1. 2.  
of Zion] Out of the seat of his glory, whose representation was formerly in the sanctuary. See Heb. 12. 22.  
hope] Heb. place of repair, or harbour.  
of his people] He assureth his against all troubles, that when he destroyeth his enemies, his children shall be delivered. See Luk. 21. 28.  
V. 17. be holy] Heb. holinesse. My Church shall be cleansed from all pollution, and mixture of hypocrites and profane people, Isa. 35. 8. Apoc. 21. 27.  
through her any more] The strangers shall no more destroy his Church: which if they do, it is the people, which by their sins make the breach for the enemy.  
V. 18. the mountains shall] He promiseth to his Church abundance of graces, Ezek. 47. 1. Rev. 21. 1. which would water and comfort the most barren places, Amos 9. 13. Others say, a figurative description of the good and happiness of eternal life, Psal. 36. 8.  
flow] Heb. go.  
a fountain shall come forth of the house of the LORD] Ezek. 47. 1. Zach. 14. 8. Rev. 22. 1.  
valley of Shittim] A place in the land of Moab, Num. 25. 1. Josh. 2. 1. Mic. 6. 5. which was desert and dry, by reason it stood so near the lake of sodom. See the exposition of this upon Ezek. 47. 1. 8.  
V. 19. Egypt shall be a desolation] Namely, all the Churches enemies.  
V. 20. Judah shall dwell for ever] Or, abide. The true believers and elect.  
V. 21. I will cleanse their blood] He had suffered his Church hitherto to be in their filthiness; but now he promiseth to cleanse them, and to make them pure unto him.  
for the LORD dwelleth in Zion] Or, even I the LORD that dwelleth in Zion. Rev. 21. 3.    

ANNOTATIONS ON THE BOOK OF THE PROPHET AMOS.  

CHAP. I.  
Ver. 1. WHo was among the] Chap. 7. 14.  
herdsmen] Namely, one of those that make a trade in bringing up of cattle and living by the profits and fruit of them, or by trafficking therein.  
of Tekoa] A city of Judah, 2 Sam. 14. 2. 2 Chron. 11. 6. Jer. 6. 1. but he prophesied in Israel.  
of Uzziah] Hos. 1. 1.  
Jeroboam] In his dayes the kingdom of Israel did most flourish.  
earthquake] Which, as Josephus writeth, was when Uzziah would have usurped the Priests office, and therefore was smitten with the leprosy. Of the which there is no mention made any where but Zach. 14. 5.  
V. 2. roar from Zion] Jer. 25. 30. Joel 3. 16. According to the predictions and threatenings pronounced in the midst of his Church by his Prophets, who shall vent his wrath upon his enemies.  
the habitations] All strength, wealth, and worldly greatness, set forth by these fat and fruitful places, shall through Gods wrath be brought to nothing.  
V. 3. For three transgressions] He sheweth first that all the people round about should be destroyed for their manifold sins: which are meant by three and four, which make seven; because the Israelites should the more deeply consider Gods judgements toward them. Others, I will not punish Syria whose chief city is Damascus, so much for many other sins, as I will do for their cruelty used towards my people. Or for the same sins I will not recall my threatening voice, vers. 2.  
of Damascus] Isa. 8. 14.& 17. 1. Jer. 49. 23. Zach. 9. 1.  
and for four] Or, yea for four.  
turn away the punishment] Or, conveit it, or let it be quiet▪ and so vers. 6, &c.  
they have threshed Gilead] If the Syrians shall not be spared for committing this cruelty against one city, it is not possible that Israel should escape punishment, which hath committed so m●ny and grievous sins against God and man.  
with threshing-instruments of iron] See of this kind of torment and punishment, 2 Sam. 12. 31. All this may be referred to Hazaels cruelty, 2 King. 8. 12.& 10. 32.& 12. 18. and 13. 3.  
V. 4. But I will sand a fire] Jer. 49. 27.  
Hazael] Hazael and Benhadad, names of Kings of Syria.  
palaces of Benhadad] The antiquity of their building shall not avoid my judgements. See Jer. 49. 27.  
V. 5. bar of Damascus] All strength, opposition, and defence.  
the plain of Aven] Or, Bikath-aven. Heb. Bikath-aven, Betheden. Places of Syria.  
him that holdeth the sceptre] The King and all the royal race.  
the house of Eden] Or, Beth-eden.  
Kir] Tiglath-Pileser lead the Syrians captive to Cyrene, which is called here Kir, called by authors Cirtha,( a place of Media) 2 King. 16. 9. So Aram was captived to Kir fifty six years after Amos had foretold it.  
V. 6. For three transgressions] Jer. 47. 4, 5. Ezek. 25. 15. Zeph. 2. 4.  
Gaza] 2 Chron. 28. 18. By this principal city of the philistines are understood all the rest, and the places are put for the inhabitants.  
not turn away] See vers. 3.  
carried away captive the whole captivity] Or, carried them away with an entire captivity. The philistines in the dayes of Jehoram King of Judah broke into it, and carried many away captive without any distinction of quality, sex, or age, &c. See 2 Chron. 21. 16, 17. Joel 3. 6.  
Edom] The sons of Esa● were made subject to David, but in the dayes of Jehoram Edom rebelled, and joined with Judahs enemies: and then Esau broke Jacobs yoke, which was foretold, Gen. 27. 40.  
V. 9. of Tyrus] Isa. 23. 1. Jer. 47. 4. Ezek. 26.& 27.& 28. Joel 3. 4, 5.  
not turn away] See vers. 3.  
the brotherly covenants] Heb. the covenant of brethren. Which was between David and Solomon Kings of Judah, and Hiram King of Tyre, who called one another brothers, by a brotherly love, and Covenant. See 2 Sam. 5. 11. 1 King. 5. 1.& 9. 13.  
V. 12. of Edom] Isa. 21. 11.& 34. 5. Jer. 49. 7. Ezek. 25. 12. Joel 3. 9. Obad 1. 1. Mal. 1. 3.  
brother with the sword] Namely, the Israelites, which were descended from Jacob, brother to Esau, father of the Edomites, Gen. 27. 40. Deut. 23. 7.  
did cast off] Heb. corrupted his compassions.  
all pity] All the duties, affections, and respects of blood and nature, by which he was bound.  
his anger] He hath vented against the people of Israel without ●nd or ceasing, upon all occasions, all the implacable hatred which he had once conceived against Jacob, Gen. 27. 41. See Psal. 137. 7.  
V. 12. Teman] I will punish the posterity of Esau, and spoil his cities: for Teman was the Metropolis of Idumea; so called of Teman the son of Eliphaz, the son of Esau, Gen. 36. 15. and Bozrah a city in the borders between Moab and Idumea: sometime ascribed to one people, and sometime to the other; for their vicinity, Isa. 34. 6. This judgement is at large described, Obad. 9. 10.  
V. 13. Ammon] Jer. 49. 1. Ezek. 25. 2. Zeph. 2. 9.  
ript up the women] Or, divided the mountains. He noteth the great cruelty of the Ammonites, that spared not the women, but most tyrannously tormented them, and yet the Ammonites came of Lot, who was of the household of Abraham.  
enlarge their border] By war, and by unjust invasion.  
V. 14. Rabbah] The Metropolis of the Ammonites. Deut. 3. 11. 2 Sam. 11. 1.& 12. 26.  
tempest] With a sudden, and impetuous ruin: Gods wrath falling from on high upon Ammon, together with the enemies endeavours.  
V. 15. their king shall go] Others say, Malcom the Ammonites idol, Jer. 49. 1. 3. He hath relation to the custom of conquerors, which was to carry away the Gods of conquered nations. 1 Sam. 5. 2. Isa. 46. 2. Jer. 43. 12.& 48. 7. Hos. 10. 6.   

CHAP. II.  
Vers. 1. OF Moab] Isa. 15. Jer. 48. Ezek. 25. 8. Zeph. 2. 8.  
not turn away] See Chap. 1. 3.  
bones of the king] Some refer this to that which hath been spoken, 2 King. 3. 27. As if in that place the son of the king of Edom had been burnt for a holocaust by the king of Moab. Others take it for some terrible cruelty used upon the king of Edom, either alive or dead, for which in particular the Lord was angry with Moab.  
V. 2. of Kirioth] A city of Moab.  
di● with tumult] Shall be destroyed by the fury of war.  
V. 3. judge] Namely, he that bore the title of king, though he was no lawful king, having rebelled against Israel, 2 Kin. 1. 1.  
thereof] To wit, of the Moabitish nation.  
V. 4. will not turn away the punishment thereof] See Chap. 1. 3. Seeing the Gentiles that had not so far knowledge, were thus punished, Judah which was so fully instructed in the Lords will, might not think to escape.  
lies caused them to err] Their idols, false worships, and superstitions.  
V. 6. of Israel] If he spar● not Judah unto whom his promises were made, much less will he spare this degenerate kingdom.  
turn away] Chap. 1. 3.  
righteous for silver] His right in judgement.  
a pair of shoes] For a matter of nothing, for a very small price, as Amos 8. 6.  
V. 7. pant after the dust of the earth] Who inflamed with covetousness, spy out all occasions to entrap the lowly and weak, and to do them hurt. A term taken from serpents, as Gen. 49. 17.  
turn aside] By their windings, like to the serpents, they do overthrow good mens rights, styled in Scripture humble and meek men. Or they hinder them in their businesses.  
maid] Or, young woman.  
my holy name] With which they are honoured being called my people.  
V. 8. they lay themselves down] They do use those things which they have violently taken from the poor and innocent, in their feasts, which they celebrate in honour of their idols, and in their festivals, and by that means do heap up the sin of idolatry, upon the sin of violence.  
laid to pledge] Exod. 22. 26.  
the condemned] Or, such as have fixed, or mulcted. Bought with such money, as they have unjustly amerced and condemned the innocent in.  
V. 9. Amorite before them] Numb. 21. 24. Deut. 2. 31. Josh. 24. 8. The destruction of their enemies, and his mercy toward them should have caused their hearts to melt for love toward him.  
whose height was like the height of the cedars] Numb. 13. 28.& 32. 33.  
fruit from above] A proverbial kind of speech, to signify an utter desolation: as Job 18. 16. Isa. 5. 24. Mal. 4. 1.  
V. 10. I brought you up] Exod. 12. 51.  
V. 11. Nazarites] Numb. 6. 2. Being persons sanctified after a special manner to purity of life, and consecrated to works of piety.  
V. 12. gave the Nazarites] Violating my law in this part of my service, Numb. 6. 3.  
saying, prophesy not] Isa. 3. 10. Jer. 11. 21. Chap. 7. 12, 13. Mic. 2. 6.  
V. 13. I am pressed under you] Or, I will press your place, as a cart full of sheaves presseth. You have wearied me with your sins, Isa. 1. 14. Or, I will press your place by the strict siege of enemies.  
V. 14. from the swift] None shall be delivered by any means.  
himself] Heb. his soul, or life.  
V. 16. courageous] Heb. strong of his heart.  
naked in that day] Being shipped by his enemies, or having basely thrown away his arms.   

CHAP. III.  
Vers. 2. HAve I known] Chosen, and accepted to be my people, wherefore your ingratitude and disloyalty is so much the more to be condemned, Deut. 7. 6.& 10. 15. and those sins of ignorance, which I pass over in others, are in you inexcusable, and proceeding from pure malice. See Ezek. 20. 32.  
punish] Heb. visit upon.  
V. 3. two walk together] Even as two travellers, whose end of their journey is not the same, cannot long travel the same way so it is impossible that God should continue his grace towards you, seeing his service is not the only aim of all your actions.  
V. 4. a lion roar in the foreste] Will God threaten by his prophets, except there be some great occasion? Or, think ye that God will not at last bring all these threatenings to pass, though he hath had patience for a long time? See Amos 1. 2.  
cry out of his den] Heb. give forth his voice.  
V. 5. a bide fall] Can any thing come without Gods providence? Matth 10. 29.  
a snare] Shall his threatenings be in vain?  
V. 6. Shall a trumpet be blo●n in the city] When the watchers give a sign, or sound an alarm, the people presently are terrified: and what ought you to do at Gods threatenings, pronounced by his Prophets, for your conversion, towards him, from whom all these calamities proceed.  
not be afraid] Or, not run together.  
shall there be evil in a city] Isa. 45. 7.  
and the LORD hath not done it] Or, and shall not the LORD do somewhat?  
V. 7. revealeth his secret] I do liken the Prophets to watchmen, which discover afar off the coming of the enemies: for so God ordinarily reveals unto his Prophets, the greatest judgements which he will cause to fall upon his people, to bring them to repentance, Gen. 18. 17.  
V. 8. The lion hath roared] The fear of Gods majesty doth enforce us to relate his threatenings faithfully unto you, though you hate and disdain us for it.  
V. 9. Ashdod] He calleth strangers, as the philistines and Egyptians, to be witnesses of Gods just judgements against the Israelites for their cruelty and oppression.  
oppressed] Or, oppressions.  
V. 10. robbery in their palaces] Or, spoil. The fruit of the●● cruelty and theft appeareth by their great riches, which they have in their houses.  
V. 11. And adversary] Meaning the king of Assyria Shalmaneser, as appeareth by the next verse, for he took Samaria by force, and lead away the people captive, 2 King. 17. 6.  
V. 12. taketh] Heb. delivereth.  
so shall the children of Israel be] In the sacking of the city a small number of the poorest sort of the people shall escape.  
in the corner of a bed] He hath relation to the hiding corners, that are sought for when a city is taken.  
in] Or, on the beds feet.  
V. 13. hear ye] He directeth his words to the prophets, and all true believers.  
V. 14. visit] Or, punish Israel for.  
I will also visit] I will destroy all places and instruments of idolatry, to show the falsehood of it: and make it known that it is the chief cause of the peoples ruin.  
the horns of the altar] Which were made upon the idols altars, like unto them which were upon the altar of the true God, Exod. 27. 2.  
V. 15. winter-house with the summer-house] He hath relation to the customs of great men, who are wont to have several rooms for winter, and for summer. judge. 3. 20. Jer. 36. 22. the meaning is, all manner of stateliness, greatness, and commodiousness shall be taken away.  
ivory] Covered over with ivory. 1 King. 2. 39.& 22. 29.   

CHAP. IIII.  
Vers. 1. KIne of Bashan] Thus he calleth the princes and governours, which being overwhelmed with great abundance of Gods benefits, forget God, and therefore he calleth them by the name of beasts, and not of men. See Psal. 22. 12. Ezek. 39. 18.  
which say to their masters] They encourage such as have authority over the people, to poll them, so that they may have profit by it. Others, which do persuade your kings and princes to all manner of exc●sse and dissoluteness: and are teachers and advisers of the disorders of the court; as Hos. 7. 5.  
V. 2. with fish-books] Like fishes, as Jer. 16. 16. Hab. 1. 14, 15. and you shall be no more like fat kine that abide in their pastures.  
V. 3. go out at the breaches] Being lead into captivity after your cities are forced and defaced. See Ezek. 12. 5. 12. As beasts at a gap.  
before her] Any way, there being neither gates nor walls whole.  
ye shall cast them into the palace] Or, ye shall cast away the things of the palace.  
V. 4. Come] ironical terms, that is, I do abandon you to continue in your idolatries, that you may heap up the measure of your sins. See Matth. 23. 32.  
Beth-el] Bethel and Gilgal were the chief seats of the public idolatry of the ten tribes. 1 King. 12. 29. Hos. 4. 15. and 12. 11. Amos 5. 5.  
three yeares] Heb. three yeares of dayes. Heb. three dayes. In imitation of the three solemn feasts, appointed to be every year by the law; Exod. 23. 14. at which certain kinds of tithes were spent in the sacred feasts. Deut. 14. 22. 28.  
V. 5. offer a sacrifice] Heb. offer by burning. Lev. 7. 13.  
proclaim and publish] Making it known by public authority, that whosoever will offer any offerings, besides those which God had commanded, shall come and offer them in such places, and at such times.  
this liketh you] Heb. so ye love. You only delight in these outward ceremonies and have none other respect.  
V. 6. cleannesse of teeth] That is, famine and dearth.  
V. 7. three moneths] I stayed the rain till the fruits of the earth were destroyed with drought, and yet you would not consider it to return to me by repentance.  
V. 8. not satisfied] They could not find water enough where they had heard say it had rained.  
V. 9. I have smitten you] Deut. 28. 22.  
when your gardens and your vineyards, &c.] Or, the multitude of your gardens, &c. did the palmer-worm, &c.  
V. 10. after the manner of Egypt] Or, in the way. As I plagued the Egyptians, Exod. 9. 10. when you went into Egypt, to seek aid from thence, Hos. 7. 11, 12.  
and have taken away your horses] Heb. with the captivity of your horses.  
V. 11. Sodom and Gomorrah] Gen. 19. 24, 25. Isa. 13. 19. Jer. 49. 18.  
and ye were as a firebrand] Zac. 3. 2. You were almost all consumed, and a few of you wonderfully preserved, 2 King. 14. 26.  
V. 12. thus will I do unto thee] Namely, as thy sins deserve, or as I have foretold thee, vers. 2. 3.  
because I will do this unto thee] Since I denounce war against thee, as against my rebels and enemies, prepare thyself to do the best thou canst to beat me off, and keep me back: or to prevent and pacify me by true repentance. See Ezek. 13. 5.& 22. 30. Luk. 14. 31, 32.  
V. 13. wind] Or, spirit.  
declareth unto man] That knows, and judgeth the most secret thoughts of man: overtakes the wise in their cunning, accuseth the consciences, and summoneth them to appear before him. O● according to others, that revealeth his secret judgements to men, to call them to repentance.  
maketh the morning darkness] Amos 5. 8.  
treadeth upon the high places] That is, exalted above all human power. See Mic. 1. 3.   

CHAP. V.  
Vers. 2. THe virgin of Israel] So are called in Scripture those States, which subsist and flourish in their first liberty and splendour. See Isa. 13. 12.& 47. 1.  
V. 3. an hundred] Meaning that the tenth part shall scarcely be saved.  
V. 4. sack ye me] Here must be understood: which ye have refused to do.  
V. 5. Beth-el] Chap. 4. 4. Namely, the idols which were in these cities, Amos 4. 4.  
Beer-sheba] By Amos 8. 14. it appeareth that this city also was the seat of some solemn idolatry, though it belonged to the tribe of Judah, Josh. 15. 28. 1 King. 19. 3.  
Gilgal] Namely, the inhabitants thereof. In the Hebre● there is an allusion between the word Gilgal and captivity.  
Beth-el shall come to nought] Bethel signifies the house of God: but by reason of the idolatry that was used therein, it is called Beth-av●n, that is to say, the house of an idol. Hos. 4. 15.& 10. 8. And because Aven signifies an idol, or nought, and vanity; therefore her last ruin is also set forth by this name.  
V. 6. the house of Joseph] Of the ten tribes, whereof the chief was that of Ephraim, that came of Joseph.  
Beth-el] None of your idols which you serve in Bethel shall be able to help you.  
V. 7. turn judgement to wormwood] Chap. 6. 12. Ye corrupt justice: and whereas of itself it is a most profitable and pleasing thing, ye make it most bitter to those who are oppressed, and most abominable to God.  
V. 8. maketh] He describeth the power of God, Job 9. 9.& 38. 31.  
turneth] This may properly be understood of the great and prodigious changes in the air: or figuratively of the alteration of States, and changes of the world.  
and maketh the day dark] Chap. 4. 13.  
calleth for the waters of the sea] Chap. 9. 6.  
poureth them out] By this is more likely to be meant the deluges and inundations of the sea, then the vapours of it resolved into rain.  
V. 9. spoiled] Heb. spoil.  
V. 10. rebuketh] They hate the Prophets, which reprove them in the open assemblies. Others, the judges and magistrates( who kept their courts near to the gates of the cities) cannot endure the censures of Gods servants. See Isa. 29. 21.  
V. 11. burdens of wheat] That little he hath to relieve himself, his money and food.  
ye have built houses of hewn ston] Deut. 28. 38, 39. Zeph. 1. 13.  
pleasant vineyards] Heb. vineyards of desire.  
V. 12. a bribe] Or, a ransom.  
V. 13. prudent] That is, true believers, which judge truly of the calamities, and of their causes, shall in silence, and with patience worship Gods justice, without any murmuring or offence.  
V. 14. as ye have spoken] As you make your boasts that he is, you being his people. Or, as you desire, and continually pray that he may be.  
V. 15. Hate the evil] Psal. 34. 14. and 97. 10. Rom. 12. 9.  
it may be that the LORD God of hosts] Joel 2. 14.  
V. 16. Therefore] Because you reject all my exhortations, and admonitions.  
shall call the husbandman] As to a public and general mourning.  
such as are skilful of lamentation] Those teachers of funeral mournings: whereof see Jer. 9. 17.  
V. 17. all vineyards shall be wailing] In stead of the joyful songs in time of vintage, there shall nothing be heard, but weeping and howling, because of the spoil of the country.  
I will pass through thee] As it were to do a general execution of justice, Exod. 11. 4.& 12. 12.  
V. 18. Wo unto you] Jer. 30. 7. Joel 2. 2. Zeph. 1. 15.  
that desire the day of the LORD] By a profane boldness, as provoking him to bring that once to pass which he hath so long threatened: Or by an impudent boasting of your own innocency, as if God coming to judgement should find you guiltless, or at least less guilty then the Prophets report you to be. See Isa. 5. 19. Jer. 17. 15.  
V. 19. As if a man did flee from a lion] These judgements of God shall be utterly unavoidable, and he that shall escape one evil, shall fall into a worse, Job 20. 14. Isa. 24. 18. Jer. 48. 44.  
V. 20. no brightness in it] Of any comfort, ease, direction, or good counsel.  
V. 21. I hate] Isa. 1. 11. Jer. 6. 20.  
will not smell in your solemn assemblies] Or, smell your holidays. I will not accept of your sacrifices, which you shall offer me at those times. See Lev. 26. 31.  
V. 22. peace-offerings] Or, thank-offerings.  
V. 23. of thy songs] He meaneth the sacred songs, which were part of Gods service: which he reproves as defiled with impiety and hypocrisy.  
V. 24. run down as waters] Heb. roll. Do righteousness and justice, in a firm and unvariable way.  
V. 25. Have ye offered, &c.] Acts 7. 42. Your forefathers even in the wilderness were idolaters, neglecting a great part of the worship which I had appointed them; See Deut. 32. 17. and you imitate them, and heap up their measure.  
V. 26. But ye have born the tabernacle] Or, Siccuth your king. Your forefathers, making show of serving me, carrying my tabernacle, and all things belonging to it in the wilderness, had notwithstanding their hearts set upon their idols, and secretly carried some chapel or image of Moloch the idol of the Moabites. Others take the names of Tabernacle and Image, Siccuth and Chiun, for the names of idols, or planets, Venus and Saturn.  
star of your god] It is thought for certain that Moloch represents Saturn, and the other Baalims, the other planets. See 1 King. 11. 5.  
ye made to yourselves] You had made the images of them, and had attributed divinity to them, and had consecrated and set them up, for the object of your worship.  
V. 27. Therefore will I cause you to go, &c.] Because that after so many sins of your forefathers, punished by me from time to time, you have persevered in them, yea and have gone beyond them: I will execute the final judgement upon you, in a total desolation, and dispersion in strange countreys: to the grievousness of which, the captivity of the people in Syria, caused by Hazael, who reigned in Damascus, shall no way be equal nor comparable, 2 King. 13. 3.   

CHAP. VI.  
Vers. 1. WO to them] Luk. 6. 24. The Prophet threateneth the wealthy, which regarded not Gods plagues nor menaces by his Prophets.  
are at ease] Or, are secure.  
chief] Exod. 19. 5. Or, first-fruits.  
of the nations] Namely, Sion, or Jerusalem of Judah: and Samaria of the ten tribes.  
came] To wit, thither upon all businesses and occasions, as to the princes court, or court of justice.  
V. 2. pass ye unto] Do but consider these cities, which formerly were mightier and in greater prosperity then any of yours, and yet are decayed and ruined, to take example thereby, not to grow proud in carnal security, Nah. 3. 8.  
Calneh] A most ancient city in the Babylonian country, Gen. 10. 10. taken( as Hamath also a famous city of Syria) and peradventure destroyed also by the Assyrians, Isa. 10. 9. See Isa. 23. 13.  
Gath] The Scripture maketh mention of no other desolation of Gath, but only by Uzziah, 2 Chron. 26. 6.  
V. 3. that put far away the evil day] Chap. 5. 18. Ye chieftains put away far from you all thought and fear of Gods judgements, Isa. 29. 1. Ezek. 12. 22. Amos 9. 10. and in the mean time draw near to public tyranny, as if sins, and their punishments could go the one without the other.  
and cause the seat of violence] Psal. 94. 20. Or, habitation.  
V. 4. stretch themselves upon their couches] Or, abound with superfluities.  
V. 5. That chant] Or, quaver. Isa. 5. 12.  
David] Who was a great inventor, and master of music, and musical instruments, 1 Chron. 23. 5. which he employed in praising of God: whereas these did use them for a provocation of carnal pleasure.  
V. 6. wine in bowls] Or, in bowls of wine. By measure without measure.  
they are not grieved] For their public calamities.  
affliction] Heb. breach.  
V. 7. now shall they go captive] They shall be the first and most noted in the punishment; as they have been in degrees of honour, and in sins.  
V. 8. The Lord GOD hath sworn] Jer. 51. 14.  
by himself] Heb. by his soul. Confer Heb. 6. 16, 17.  
I abhor the excellency of Jacob] That is, the riches and pomp.  
all that is therein] Heb. the fullness thereof.  
V. 9. if there remain ten men] Suppose that some number do escape the enemies hand, they shall fall by the Pestilence; and if there be not men enough for to bury them, their bodies shall be burnt, which was not used among the people, but onely in cases of extreme necessity. See 1 Sam. 31. 12.  
V. 10. a mans uncle shall take him up] The nearest of kin, who for the duty of consanguinity, or to cleanse the house which is fallen to him by inheritance, shall take care of these dead bodies.  
to bring out the bones] To cause the house to be more easily and privately freed from this legal uncleanness. Numb. 19. 14.  
shall say unto him] He seems to mean him that had been employed in burning of these dead bodies.  
Hold thy tongue] Chap. 5. 13.▪ Tell no body what hath happened unto us, for fear lest we be sequestered as unclean by the law.  
we may not] Or, they will not; or, have not. This extreme desolation doth dispense with us touching the laws of God concerning these pollutions, and the purifying of them, which were not observed even by the most scrupulous consciences in the greatest extremities. See Lam. 4. 14, 15.  
V. 11. For behold] All these things shall happen by reason of the utter extermination of great and small, which God hath appointed.  
breaches] Or, droppings.  
V. 12. Shall horses run upon the rock] Shall we Prophets continually cast away our labours upon you, who are so desperately corrupted, and turn all the good which is presented unto you, and bestowed upon you, into evil; as if a man ploughed or digged a hard rock?  
for ye have turned judgement] Chap. 5. 7.  
V. 13. Ye which rejoice] That triumph and glory in your strength, as if you could therewith overcome your enemies.  
V. 14. But behold] He giveth a reason why he hath called all their hopes and means things of nought.  
from the entering in of Hamath] These were the two uttermost bounds of the land of Canaan in length.  
the river of the wilderness] Or, the valley of the wilderness. Called elsewhere the river of Egypt. Numb. 34. 5. Josh. 15. 47.   

CHAP. VII.  
Vers. 1. HE formed grasshoppers] Or, green worms. Whether according to the letter he were shown in this vision some great spoil done by these infects, Amos, 4. 9. or that the Assyrians coming was figuratively represented; as Nahum 3. 15.  
in the beginning] After harvest, as Amos 4. 9. there is no mention made elsewhere of fields spoiled by these vermin.  
the kings mowings] It is thought that the Kings did take the first crop of Hay to keep their war horses, and for other services, leaving th● latter Hay for other cattle.  
V. 2. by whom shall Jacob arise] Or, who of( or, for) Jacob shall stand? How shall thy people ever recover themselves, if thou dost overthrow them with this plague, after so many more that have already made them so weak?  
V. 3. The LORD repented for this] That is, stayed his plague at my prayer. See upon Gen. 6. 6.  
V. 4. by fire] Meaning, that Gods indignation was inflamed against the stubbornness of this people▪ Or, it may be understood either of that extreme drought which hath been spoken of, Amos 4. 7, 8. Or figuratively, by extermination by the fire of war, which had already consumed the country. 2 King. 15. 26.  
it devoured the great deep] It seemed to be so, by reason that the springs and streams, which rise from under ground, where the deep is, Gen. 7. 11. Deut. 33. 13. were dried up.  
did eat up a part] To wit, of the land; for one part of the land was watered with rain. Amos 4. 7.  
V. 7. the Lord stood upon a wall] A figure of Gods justice, who is the supreme Master, and chief builder, who examines all the actions of men; which are like a wall, that is to be built up by Masons; and if the work be right, God approves of it, and preserves it; if not, he reproves it, and overthrows it.  
V. 8. I will set a plumb-line] I will now actually execute my justice, which I have hitherto suspended, passing over the misdeeds of my people.  
I will not again pass by them] Chap. 8. 2.  
V. 9. high places] All places dedicated by them to Idolatry, under pretence of imitating Isaac, and their other forefathers, who formerly had sacrificed and served God in those places.  
and I will rise against the house of Jeroboam with the sword] 2 Kings 15. 10.  
V. 10. Amaziah the priest of Beth●el] 1 Kings 12. 32.  
sent to Jeroboam king of Israel] 2 Kings 14. 23.  
the land is not able to bear all his words] That is, he will raise some great tumult and sedition: Or, the people will rise against him by their own private authority, if thou do not provide to the contrary by thy royal power.  
V. 11. Jeroboam shall die by the sword] This wicked priest Amaziah, for hatred he bare to the Prophet, thought this accusation sufficient to condemn him, whereas none other could take place; but it was falsely alleged, to incense the King against Amos, who had onely spoken of Jeroboams posterity, and not of Jeroboam himself. Vers. 9.  
V. 12. Amaziah said unto Amos] When this instrument of Satan, was not able to compass his purpose by the King, he assayed by another practise; that was, to fear the Prophet, that he might depart, and not reprove their Idolatry there openly, and so hinder his profit.  
thou seer] That is, the Prophet. See 1 Sam. 9. 9.  
and there eat bread] Whereas staying here thou wilt starve, if worse doth not befall thee; being hated of all men.  
V. 13. But prophesy not] Chap. 2. 12.  
chapel] Or, Sanctuary. A place consecrated by the King, to the worship of the Calves, 1 Kin. 12. 29. to which he bears a singular devotion, and where he often makes his residence: wherefore it is not safe nor fitting for thee to prophesy against him here.  
Kings Court] Heb. house of the kingdom.  
V. 14. no prophet] Thus he sheweth by his extraordinary vocation that God had given him a charge which he must needs execute  
a prophets son] 2 Kings 2. 3.  
but I was an ●erdman] Chap. 1. 1.  
sycomore-fruit] A kind of wild figs called Egyptian figs.  
V. 15. as I followed] Heb. from behind.  
V. 16. drop not thy word] Ezek. 21. 2.  
V. 17. Thy wife] Thus God used to approve the authority of his Prophets by his plagues and judgements against them which were malicious enemies, Jer. 28. 12. and 29. 21, 25. as this day he doth against them which persecute the Ministers of his Gospel.  
shall be an harlot] Being by me abandoned to luxury, Hos. 4▪ 13. or being forced thereunto by the enemies.  
thou shalt die in a polluted land] Namely, in Assyria, a land of infidels, far from the land of Canaan, which was the pledge of the saints communion in life and in death.   

CHAP. VIII.  
Vers. 1. A Basket of summer▪ fruit] In the Hebrew there is a kind of affinity between the word summer and the word end, which is the onely ground of this sign: and for to keep some mark thereof, the word[ appointed end] is joined in the next verse. See Jer. 1. 11.  
V. 2. a basket of summer fruit] Which signifieth the ripeness of their sin, and the readiness of Gods judgements.  
V. 3. the songs of the temple] Namely, the sweet melody of great ones. See Amos 6. 5.  
shall be howlings] Heb. shall h●wl.  
dead bodies in every place] The dead bodies shall not be butted honourably, and with funeral pomp; but shall be thrown into pits and common graves, without any mourning. Psal. 78. 64.  
they shall ●ast them] Chap. 6. 10.  
with silence] Heb. be silent.  
V. 4. that swallow up the needy] By staying of the sale of food and necessary things, which ye have gotten into your own hands, and so cause the poor to spend quickly that little which they have, and at length for necessity to become your slaves.  
new-moon] Or, month. When the dearth was once come, they were so greedy of gain, that they thought the holy day to be an hindrance unto them; for on such dayes it was not lawful to buy or sell. N●hem. 13. 15, 16.  
set forth wheat] Heb. open wheat.  
making the Ephah small] That is, the measure small, and the price great.  
falsifying the balances by deceit] Heb. perverting the balances of deceit.  
V. 6. buy the poor] ensnaring the poor into fraudulent debts, to make th●m your bondmen; abusing the permission, Levit. 25. 39. which aimed onely at a remedy for casual poverty.  
for silver] Chap. 2. 6.  
V. 7. The LORD hath sworn by the excellency of Jacob] By himself who is the glorious God of his people, Psalm. 106. 20. by whom Jacob, that is, Israel doth excel. See Deut. 4. 7, 8.  
V. 8. Shall not the land tremble for this] Are not these wickednesses sufficient to cause the land to be destroyed and laid waste; as Egypt is overflown by the river Nilu●?  
and it shall be cast out] Chap. 9. 5.  
V. 9. cause the sun to go down at ●oon] I will encumber the land with horrible and mournful calamities, when it shall be least thought of, and when a man shall think himself happy and peaceable. See Job 5. 14. Isa. 13. 10. and 59. 9, 10. Jer. 15. 9.  
and I will bring up sackcloth upon all loins] Isa. 15. 2. Jer. 48. 37. Ezek. 7. 18.  
as the mourning of an onely son] Jerem. 6. 26. Zach. 12. 10.  
as a bitter day] Job 3. 5.  
V. 11. but of hearing the words of the LORD] 1 Sam. 3. 1. Psal. 74. 9. For to receive some comfort, counsel or advice thereby.  
V. 12. seek the word of the LORD] Whereby he sheweth, that they shall not onely perish in body, but also in soul for lack of Gods Word, which is the food thereof. See Hos. 4. 6.  
V. 13. faint for thirst] Namely, by the the effects of my burning wrath, without any refreshment of comfort. Hos. 2. 3.  
V. 14. that swear by the sin of Samaria] By the Calves and other idols, which are the objects and instruments of their sin; as Deut. 9. 21. for the idolaters did use to swear by their idols, as the Papists yet do by theirs.  
Thy God] For they made profession of worshipping the true God in those figures. See Exod. 32. 4, 5. 2 King. 10. 16, 29. Hos. 4. 15.  
O Dan] Where one of the Calves was set up, 1 Kings 12. 29.  
the manner] Heb. the way. Namely, the religion or worship; as Act. 9. 2. and 18. 25. and 24. 14.  
of Beer-sheba] See upon Amos 5. 5.   

CHAP. IX.  
Vers. 1. I Saw the Lord] In a prophetic vision.  
standing upon the altar] Of the Temple of Jerusalem; to show, that there was no more pardon, seeing that the place of propitiation was by God converted as it were into a seat of rigorous and implacable justice.  
and he said] To some Angel that was executioner of his judgement●. See Ezek. 9. 4. 5.  
lintel] Or, chapter. Namely, of the door of the Temple. Heb. the knop; for they were wont to set great knops or balls in frontispice● or lintels of the doors. And in this manner is represented the decree of the peoples desolation, amongst whom God had chosen his abode; and of the destruction of the material Temple, and the annihilation of the outward service.  
cut them] Or, wound them. Let this act be a sign to them all, of what I intend to do to their persons.  
he that fleeth of them] Chap. 2. 14.  
V. 2. Though they dig into hell] Psal. 139. 8, &c.  
though they climb up to heaven] Job 20. 6. Jerem. 51. 53. Obad. 4.  
V. 3. will I command the serpent] He sheweth that God will declare himself enemy unto them in all places, and that his elements and all creatures shall be enemies to destroy them.  
V. 4. thence will I command the sword] D●ut. 28. 63.  
I will set mine eyes] Levit. 17. 10. Jer. 44. 11.  
V. 5. and shall be drowned] Chap. 8. 8.  
V. 6. stories in the heaven] Or, spheres. Heb. ascensions. Psal. 104. 3. He declareth by the wonderful power of God, by the making of the heavens and the elements, that it is not possible for man to escape his judgements, when he punisheth.  
troop] Or, bundle. All the universe, which is like the fabric of a building, of which the earth being the lower part, and onely immovable, hath some resemblance of a foundation.  
that calleth for the waters of the sea] Chap. 5. 8.  
V. 7. Are ye not as the children of the Ethiopians unto me] Being degenerate, and having gone astray as you have done, I do hold you as Ethiopians, a base and accursed nation, as coming from Cham: and your deliverance out of Egypt shall be no more a pledge to you of my favour, then the deliverances which I have granted to these other profane nations.  
from Caphtor] There is mention made of this in Deut. 2. 23. and Jer. 47. 4.  
Syrians] Heb. Aram. See Gen. 10. 22.  
from Kir] It is to be understood of the captivity of the Syrians, spoken of 2 Kings 16 9. Amos 1. 5. which happened about Amos his time, whose deliverance, which was to come, is here set down, as if it were come already.  
V. 8. the eyes of the Lord] God judgeth, and punisheth all Kingdoms and nations alike, which are addicted to grievous sins; there is onely this difference, that he will never utterly destroy his people, without leaving some remnant of them. Jer. 30. 11. and 31. 36, 37. Obad. 17.  
V. 9. fift] Heb. I will cause to move.  
like as corn is fifted in a five] Governing their dispersion by my providence, in such sort, that none of mine elect shall perish in eternal p●rdition, nor the remainders of my faithful be extinguished or overthrown.  
grain] Heb. ston.  
V. 10. which say] Chap. 6. 3.  
V. 11. In that day will I raise] After I have thus punished my Church, I will restore the Kingdom of David by the messiah, changing it into a spiritual and everlasting Kingdom.  
the tabernacle] Act. 15. 16.  
close] Heb. he●ge, or, wall.  
V. 12. That they may possess] Obad. 19.  
the remnant of Edom] Meaning, that the very enemies, as were the Edomites and others, should be joined with the Jews in one society and body, whereof Christ should be the head. Or, that the true Israel according to the Spirit, joined with Christ their Head, may participate of the universal kingdom, which he hath gotten over his enemies, such as the Idumeans were to the Israelites.  
which are called by my Name] Heb. upon whom my Name is called.  
V. 13. the ploughman, &c.] Figurative promises of Gods spiritual graces and blessings to his Church. See Levit. 26. 5.  
soweth seed] Heb. draweth forth.  
sweet wine] Or, new wine. Joel 3. 18.  
all the hills shall melt] Into precious liquours, of honey, milk, oil and musk.  
V. 14. I will bring again the captivity] The accomplishment hereof is under Christ, when they are planted in his Church, out of the which they can never be pulled, after they are once graffed therein. Isa. 65. 22.    

ANNOTATIONS ON THE BOOK OF THE PROPHET OBADIAH.  

CHAP. I.  
Vers. 1. COncerning Edom] Isa. 21. 11. and 34. 5. Jerem. 49. 7. Ezek. 25. 12. Joel 3. 19. Mal. 1. 3.  
We have heard a rumour from the LORD] God hath certainly revealed to his Prophets, that he will raise up the heathens to destroy the Edomites, whereof the rumour is now published. Jerem. 49. 14.  
Arise ye] Thus the heathen encourage themselves to rise against Edom.  
V. 2. Behold, I have made thee small among the heathen] Jer. 49. 15.  
V. 3. The pride of thine heart] Which despisest all others in respect of thyself, and yet art but an handful in comparison of others, and art shut up among the hills, as separate from the rest of the world.  
V. 4. Though thou exalt thyself] Job 20. 6. Jer. 49. 16. and 51. 53. Amos 9. 2.  
V. 5. If thieves came to thee] God will so destroy them, that he will leave none, though thieves when they come, take but till they have enough, and they that gather grapes ever leave some behind them, Jer. 49. 9.  
some grapes] Or, gleanings.  
V. 7. have brought thee] Have joined their forces to thine, to go and withstand the enemies invasions; but just at the instant that thou hadst need of them, they have forsaken thee.  
the men that were at peace with thee] Heb. the men of thy peace.  
prevailed against thee] He seems to mean the Egyptians, who by powerful persuasions, and by reason of interest of State, had brought the Idumeans to declare themselves enemies to the Chaldeans.  
thy bread have laid a wound under thee] Heb. thy bread have they laid for a snare under thee. A term taken from hunters, who with baits draw the beasts unto their traps. The meaning is, the victual which thou hast had out of Egypt, hath been as it were a bait to thee to ensnare thee in the league against the Chaldeans, which hath been the cause of thy ruin; the which with all thy famous wisdom thou couldst not perceive. Or, Heb. the men of thy bread: as Psal. 41. 9. That is, those that eat familiarly with thee.  
in him] Or, of it.  
V. 8. Shall I not in that day] Isa. 29. 14. Jer. 49. 7.  
V. 6. O Teman] The name of a city in the country of Idumea. See Amos 1. 12.  
V. 10. For thy violence] Gen. 27. 41. Psal. 137. 7. Ezek. 35. 5. Amos 1. 11.  
against thy brother Jacob] Namely, the Israelites and Jews which were descended from Jacob, brother of Esau, the father of the Idumeans.  
V. 11. thou stoodst on the other side] Not onely like an idle spectator, yielding no assistance, nor pitying the Jews calamities; but feeding also thine eyes therewith, as with a pleasing object. See Psal. 137. 7.  
carried away captive his forces] Or, carried away his substance. The men of war taken with Zedekiah in his flight. Jer. 39. 4, 5. Or plainly, the whole multitude carried away captive into Babylon.  
cast lots upon Jerusalem] To part both the spoil and persons.  
V. 12. thou shouldst not have looked on] Or, do not behold, &c.  
in the day that he became a stranger] Or, in the day of his strange chance;( when the Lord deprived them of their former dignity, and gave them to be carried into captivity) See Job 31. 3.  
have spoken proudly] Heb. magnified thy mouth. By scoffing them.  
substance] Or, forces.  
V. 14. delivered] Or, shut up.  
V. 15. the day of the LORD] When he will judge all the heathen, who have destroyed Gods people.  
as thou hast done] Ezek. 35. 15.  
V. 16. For as ye have drunk, &c.] judge. 1. 7. As you my people have drunk of the cup of my judgements, so your enemies shall drink up the very dregs, and shall utterly be destroyed thereby. See Jer. 25. 29. and 49. 12.  
swallow down] Or, sup up.  
V. 17. deliverance] Or, they that escape.  
there shall be holinesse] Or, it shall be holy.  
possessions] Which they were dispossessed of by their enemies. A figure of the right of the eternal inheritance, which the devil and sin had gotten away from the Church, to which she was restored by Christ. Others, their possessions, namely, the possessions of those nations which were their enemies.  
V. 18. shall be a fire] God attributeth this power, to consume his enemies, to his Church, which power is onely proper to himself, as Isa. 10. 17. Deut. 4. 24. Heb. 12. 29.  
they shall kindle in them] The Church, by the power of Christ and his Spirit, shall as easily consume the enemies, represented under the person of the Idumeans, as fire doth kindle when it taketh hold of some combustible matter.  
V. 19. And they of the south, &c.] Or, they shall possess the south land with the mount of Esau, and the plain with the Philistines. He describeth how the Church shall be enlarged, and have great possessions, whereof see Jer. 17. 26. and 32. 44. and 33. 13.( the meaning is the same as vers. 17.) but this chiefly is accomplished under Christ, when as the faithful are made heirs and Lords of all things, by him which is their Head.  
V. 20. of this host] See upon vers. 11.  
unto Zarephath] A city of the Sidonians, in the uttermost confines of the country of Canaan. 1 King. 17. 9.  
which is in Sepharad] Or, shall possess that which is in Sepharad. It is thought to be a city in the country of Chaldea: others say it is a compound word, signifying in the end of the dominion; meaning, that when the four beasts which have made havoc of the Church, shall be destroyed at the coming of the the Messiah, then the Church shall be made catholic, and the Gospel from Jerusalem shall be spread into all Countries. Isa. 2. 2, 3, 4.  
V. 21. saviours] 1 Tim. 4. 16. Jam. 5. 20. This may according to the letter and in part be understood of the Maccabees, who subdued the Idumeans, 1 Mac. 5. 3. but spiritually and fully it is referred to the Apostles, and other of Christs Ministers, who were to preach the Gospel, for the salvation of the elect, and condemnation of the wicked. See 1 Tim. 4. 16.  
the kingdom] Luke 1. 33. Christ, true God, shall by his Father be established everlasting King of his Church, and of all the world. See Psal. 2. 8.    

ANNOTATIONS ON THE BOOK OF THE PROPHET JONAH.  

CHAP. I.  
Vers. 1. jonah the son of Amittai] Called, Matth. 12. 39. Jonas. After that he had preached a long time in Israel, among the ten Tribes about the times of Jeroboam the son of Joas, 2 King. 14. 25.  
V. 2. Nine●eh] For seeing the great obstinacy of the Israelites, God sent his Prophet to the Gentiles, that they might provoke Israel to repentance; or at least make them inexcusable: for Nineveh was the chief city of the Assyrians.  
great city] Chap. 3. 3. For as authors writ, it contained in circuit about eight and forty miles; and had a thousand and five hundred towers; and at this time there were an hundred and twenty thousand children therein, Chap. 4. 11. See Gen. 10. 11, 12. Jon. 3. 3.  
for their wickedness] Gen. 18. 20, 21.  
V. 3. Jonah rose up to flee] Whereby he declared his weakness, that would not promptly follow the Lords calling; but gave place to his own reason, which persuaded him that he should nothing at all profit there, seeing he had done so small good among his own people, Chap. 4. 2.  
Tarshish] The most common opinion is, that he meaneth the city of Tarsus in Cilicia, the country of the Apostle Paul, Act. 21 39.& 22. 3. Others translate it, to fly by sea.  
from the presence of the LORD] Namely, from the land of Israel▪ where God made his abode in grace and virtue, and where he appeared to his Prophets. Or it is a phrase taken from slaves, who by stealth run away from their masters service: to show that he did run away from the vocation whereunto God had called him, and wherein he would have assisted him.  
Joppa] Which was the haven, and port to take shipping thither; called also Joppe, Act. 9. 36. See Josh. 19. 46. 2 Chron. 2. 16.  
V. 4. sent out] Heb. cast forth.  
was like to be broken] Heb thought to be broken.  
V. 5. into the sides of the ship] As one that would have cast off his car● and solicitude, by seeking rest and quietness.  
V. 6. call upon thy God] As they had called on their idols; which declareth that idolaters have no stay nor certainty, but in their troubles seek, they cannot tell to whom.  
V. 7. and let us cast lots] Observing this tempest to be extraordinary▪ not without Gods secret providence they conjecture that there was some body in the ship that was guilty of some grievous sin: wherefore they desire to discover the truth by lots, according to the heathens custom, but God is president over them, Pro. 16. 33.  
V. 9. I fear the LORD the God of heaven] My religion is to serve and worship him onely.  
V. 10. exceedingly afraid] Heb. with great fear.  
Why hast thou done this] What great fault hast thou committed?  
V. 11. may be calm unto us] Heb. may be silent from us.  
wrought and was tempestuous] Or, grew more and more tempestuous. Heb. went.  
V. 12. he said unto them] By inward revelation from God, more then by any discourse of reason.  
V. 13. rowed] Heb. digged.  
V. 14. we beseech thee] This declareth that the very wicked in their nece●sities fly unto God for succour, and also that they are touched with a certain fear to  shed mans blood, when as they know no manifest sign of wickedness.  
hast done as it pleaseth thee] We do aclowledge in all this express signs of thy power, justice, and supreme providence, to which because we will not displease thee, we submit ourselves, to perform this execution.  
V. 15. ceased] Heb. stoo●.  
V. 16. feared the LORD exceedingly] They were touched with a certain repentance of their life past, and began to worship the true God, by whom they saw themselves so wonderfully delivered.  
offered a sacrifice unto the LORD, and made vows] Heb. sacrificed a sacrifice unto the LORD, and vowed vows.  
V. 17. Jonah was] Mat. 12. 40.& 16. 4. Luk. 11. 30.  
belly of the fish] Heb. bowels. Thus the Lord would chastise his Prophet with a most terrible spectacle of death; and hereby confirmed him also of his favour and support in this his charge which was enjoined him.   

CHAP. II.  
Vers. 1. OUt of the fishes belly] Being now swallowed up of death, and seeing no remedy to escape, his faith brast out unto the Lord, knowing that out of this very hell he was able to deliver him.  
V. 2. And said] This prayer, which contains the Prophets conceits and motions whilst he was in the fish, was set down in writing by him after his deliverance: with the addition of thanksgiving: see on Psal. 142. 1.  
I cried] Psal. 120. 1.  
by reason of mine affliction] Or, out of mine affliction.  
hell cried I] Or, the grave. Heb. sheol. For he was in the fishes belly, as in a grave or place of darkness.  
V. 3. midst of the seas] Heb. heart.  
V. 4. I am cast out of thy sight] This declareth what his prayer was, and how he laboured between hope and despair, considering the neglect of his vocation and Gods judgements for the same: but yet in the end faith got the victory.  
V. 5. even to the soul] Bringing me into danger of present death. See Psal. 69. 1.  
the weeds were wrapped about my head] To wit, which the fish had swallowed.  
V. 6. bottoms of the mountains] Heb. cuttings off.  
bars] A term taken from prisoners. The meaning is, I am in the Sea as it were in a strong prison; shut up and barred from the earth on all sides.  
for ever] unless thou dost miraculously relieve me.  
yet hast thou brought up my life from corruption] Or, the pit. Thou hast delivered me from the belly of the fish, and all these dangers, as it were raising me from death to life.  
V. 7. holy temple] To wit, into heaven, Gods dwelling place in glory: the representation whereof was in the Temple of Jerusalem.  
V. 8. lying vanities] They that depend upon any thing save upon God alone.  
own mercy] They refuse their own felicity, and that goodness which they should else receive of God.  
V. 9. thanksgiving] Psal. 50. 14, 23. and 116. 17. Hos. 14. 2. Heb. 13. 15.  
salvation is of the LORD] Psal. 3. 8.   

CHAP. III.  
Vers. 1. CAme unto Jonah] This is a great declaration of God mercy, that he receiveth him again, and sendeth him forth as his Prophet, which had before shewed so great infirmity.  
V. 3. an exceeding great city] Heb. a great city of God. For the Hebrews do extol the greatness of things, by adding the name of God to their ordinary names: as Cedars of God, Psal. 80. 10. mountains of God, Psal. 36. 6. the wrestlings of God, Gen. 30. 8.  
three dayes journey] In circuit.  
V. 4. into the city a dayes journey] Not going on streight forward, but by pauses, and at times, going on from place to place, as his charge required.  
V. 5. believed God] Matth. 12. 41. Luk. 11. 32. His word preached by Jonah: for he declared that he was a Prophet sent to them from God to denounce his judgements against them.  
V. 6. word came unto the king of Ninev●h] The fast which the people had voluntarily undertaken to keep was also authorized, and enjoined by the Kings command: who would also be partaker thereof.  
and sat in ashes] Job 2. 8.  
V. 7. published] Heb. said.  
nobles] Heb. great men.  
nor beast] Not that the dumb beast had sinned or could repent; but that by their example man might be astonished, considering that for his sin the anger of God hanged over all creatures.  
taste any thing] For a certain limited time, which likely was a whole day.  
V. 8. man and beast be covered] According to the custom of those dayes, the beasts they used to ride upon, and employed for carriage, were wont to be covered and trapped: but in time of mourning they took those ornaments off, and covered them with hair-cloth and ragged clothing.  
cry mightily unto God] He willeth that the men should earnestly call unto God for mercy.  
is in their hands] Whereof he is guilty, as if his hands were soiled therewith.  
V. 9. Who can tell] Joel 2. 14.  
will turn] Towards us in grace and mercy.  
V. 10. their works] That is, the fruits of their repentance, which did proceed from their credence to the words of the Prophet.  
God repented of the evil] By recalling his sentence, which was but conditional, in his decree and mind; whereof he gave no notice by Jonah. See Gen. 6. 6.   

CHAP. IIII.  
Vers. 1. DIspleased Jonab exceedingly] Not onely for fear of being thought a false Prophet: but also the zeal of Gods glory, which he thought was wronged by this change. And for affection he bore to Gods people: who had then no greater enemy to fear, then the Empire of Assyria: as by effect it appeared not long after.  
V. 2. fled before unto Tarshish] red Chap. 1. 3.  
a gracious God and merciful] Exod. 34. 6. Psal. 86. 5. Joel 2. 13.  
V. 4. dost thou well to be angry] Or, Art thou greatly angry? Wilt thou be Judge when I do things for my glory, and when I do not? Others, O thou hast great cause to be angry: an ironical reproof.  
V. 5. till he might see] For he doubted as yet whether God would show them mercy or no: and therefore after forty dayes he departed out of the city, looking what issue God would sand.  
V. 6. prepared] Did miraculously cause this plant to spring and grow up to a great height. Peradventure this happened when the booth began to dry up, and shadow Jonah no more.  
a gourd] Or, palmerist. Heb. Kikajon. A plant which is very common in those hot countreys, and groweth up to a great height, and spreadeth out in great breadth, called commonly Palma Christi.  
his grief] Namely, from the heat, which increased the grief of his mind. Or to give him by the means of this plant some wholesome document, and remedy for his passion.  
was exceeding glad] Heb. rejoiced with great joy.  
V. 7. smote the gourd that it withered] Namely, did gnaw the root of it.  
V. 8. vehement east-wind] Heb. a silent, or dease wind. That is to say, a still hot wind, which redoubled the heat of the sun. Others, a wind that made one deaf, it was so tempestuous.  
and wished] 1 King. 19. 4.  
V. 9. dost thou well to be angry] Or, art thou greatly angry?  
I do well to be angry] Or, I am greatly angry. Words of a passionate spirit, blinded with anger, rather then with any express rebellion. This declareth the great inconveniences whereinto God servants do fall when they give place to their own affections, and do not in all things willingly submit themselves to God.  
V. 10. had pity] Or, spared. That is, thou wouldest have spared and dearly preserved it.  
came up in a night] Heb. was the son of the night.  
V. 11. should not I spare Nineveh] Thus God mercifully reproveth him, which would pity himself, and this gourd, and yet would restrain God to show his compassion to so many thousand people.  
cannot discern between] Little children, that are not yet come to age of understanding.    

ANNOTATIONS ON THE BOOK OF THE PROPHET MICAH.  

CHAP. I.  
Vers. 1. MIcah] Jerem. 26. 18.  
Morasthite] Namely, of some city called Morasheth, whereof the Scripture maketh no mention: nor cannot be the same, as vers. 14.  
which he saw] Amos 1. 1.  
Samaria and Jerusalem] The chief cities of the two kingdoms, of the ten tribes, and of Judah: and their Princes and heads.  
V. 2. hear, all ye people] Heb. hear ye people all of them. A figurative manner of calling all creatures, as it were, to a solemn appearance at the judgement, wherein God will judge his people. See Deut. 32. 1. Psal. 50. 1. 4. Isa. 1. 2. Amos 3. 9.  
harken, O earth] Deut. 32. 1. Isa. 1. 2.  
all that therein is] Heb. the fullness thereof.  
be witness against you] Will convince you of your sins, O ye of Judah and Israel.  
from his holy temple] Coming forth as one should say out of heaven; or out of the Temple of Jerusalem, where he is present in his signs of grace and virtue.  
V. 3. the LORD cometh] Isa. 26. 21.  
place] Psal. 115. 3.  
come down] Meaning hereby, that God will come to judgement against the strong cities and holds.  
and tread upon] He shall show himself exalted above all worldly greatness: Or he shall tread under foot all powers which shall offer to resist him, Amos 4. 13.  
high places of the earth] Deut. 32. 13.& 33. 29.  
V. 4. the mountains shall be melted] Psal. 97. 5.  
a steep place] Heb. a descent.  
V. 5. What is the transgression of Jacob] Where is the spring of all these idolatries, and other sins of these two kingdoms? Is it not in these two chief cities? and in the Kings, and Princes; and in their courts, which are kept within those cities?  
V. 6. I will make Samaria] Chap. 3. 12.  
V. 7. the hires thereof] That is, all the riches and goods, which she thought to have gotten, by her unlawful treaties and leagues with profane nations, and as it were, for a reward given her for consenting to idolatry. See Hos. 2. 5. 12.& 9. 1.  
shall return to] A proverbial kind of speech: as much as to say, those goods shall go away as they came: that which hath been gotten in the brothel, shall be lost in the brothel. Or the Assyrians, who shall make pr●y of them, shall also take them, as a reward, and gift of their idols.  
V. 8. I will wail] Isa. 21. 3.& 22. 4. Jer. 4. 19. The Prophets words having a feeling of the public calamities.  
stripped and naked] Namely, in my shirt, or without my outward garment: which was a fashion used in times of extreme sorrow. See Isa. 20. 2. 1 Sam. 19. 24.  
wailing like the dragons] Job 30. 29. Psal. 102. 6.  
owls] Heb. daughters of the owl.  
V. 9. her wound is incurable] Or, she is grievously sick of her wounds. Namely, Samaria's, vers. 6. whereby is meant the whole kingdom of the ten tribes.  
it is come unto Judah] The Assyrians after they have conquered and laid wast the ten tribes, shall also lay Judah wast, even to Jerusalem, 2 King. 18. 13. Isa. 8. 8.  
the gate of my people, even to Jerusalem] That is, to Jerusalem, the Kings residence: and where Judahs sovereign Court of justice was held, which the Scripture calleth oftentime gate.  
V. 10. Declare ye it] 2 Sam. 1. 20. The meaning is, the peoples calamities shall be so horrible, that it were to be wished that their deadly enemies; such as those of Gath, and other philistines were, might never hear no news of it: for fear lest they should make triumphs for it, and should aggravate the measure of them by their insultings.  
weep ye not at all] Forbear making any show of your miseries, for fear of giving your enemies occasion of laughter.  
Aphrah] That is, dust.  
roll thyself in the dust] Thou nation of Israel, in sign of extreme sorrow, Jer. 6. 26. These names of Aphrah and sapphire, &c. are not found any where else; and yet seem to signify some noted places; therefore it is likely that they were framed by the Prophet, to make some allusion to the sense of his prophecy: as in stead of Ephraim, that is to say, fruitfulness, he saith house of Aphrah, that is to say, of ashes: to show that this tribe, which was so mighty, should be ruined and brought to ashes. In stead of Samaria, that is, a place of coals, he saith, sapphire, that is, faire: to signify the glory to which that city was raised, and from which it should fall. In stead of Sion, he saith Zaanan, that is to say, a place of coming forth: of great concourse of persons going and coming: out of which place, when the Assyrians should over-run the country, one should not be able to come out. In stead of Bethel▪ that is to say, the house of God, he saith Bethezel, that is to say, a house of separation: because God should forsake it, as an unclean place. In stead of Ramoth, which signifieth altitudes or heights, he saith Maroth, that is to say, bitternesses, by reason of the great and bitter mourning and lamentation, which should be made in it.  
V. 11. pass ye away] Into captivity, loaden with reproaches.  
thou, &c.] Or, thou that dwellest fairly.  
inhabitant] Heb. inhabitress.  
shane naked] Isa. 47. 3. Jer. 13. 22.  
the inhabitant] 2 King. 18. 13.  
Zaanan] Or, the country of flocks.  
Beth-ezel] Or, a place near.  
his standing] Heb. his presenting. For the Hebrewes when they would say defend one, did say, present himself for one. See Exod. 32. 26. Num. 14. 14. Isa. 21. 8. Others, the enemy shall not depart before he hath overcome you, and so you shall pay for his tarrying.  
V. 12. waited carefully] Or, was grieved.  
the gate of Jerusalem] For Rabshakeh had shut up Jerusalem.  
V. 13. bind the chariot] To run away if thou canst from before the Assyrians, who come to besiege thee, 2 King. 18. 14. 17.  
swift beast] That is, horses, and other beasts which could run very swiftly.  
she is the beginning] Hence it appears that Lachish was first infected with the ten tribes idolatry; and that from thence it passed even to Jerusalem.  
V. 14. give presents] Buy the friendship and assistance of this city of the philistines, and of other cities of that nation, against the Assyrians: yet all shall be in vain.  
to] Or, for.  
Achzib] That is, a lye. It appears by Josh. 19. 29. judge. 1. 31. that this city was one of those, out of which the Canaanites could not be driven: and it seems that upon this invasion of the Assyrians, the Israelites had made a league with those nations, by whom they were deluded, either through weakness, or perfidiousness: And Micha among those cities hath made choice of Achzib, by reason of the signification of the name, which is, a lye.  
V. 15. will I bring an heir] I will cause the Assyrians to come, who shall make themselves lords of thee, and thy goods.  
Mareshah] A city of Judah, Josh. 15. 44. And this also seems to have been chosen out by reason of the nearness which is between the name of heir, and Mareshah. See Mic. 2. 4.  
he shall come] Or, the glory of Israel shall come, &c.  
Adullam] A city of Judah, Josh. 15. 35.  
glory of Israel] Namely, to Jerusalem, the city of Gods glorious residence in his Temple: and of the Kings residence in his royal palace.  
V. 16. bald] That is, O thou nation of the Jews, make most bitter lamentation. See Job 1. 20. Isa. 3. 24.& 15. 2.& 22. 12. Jer. 7. 29.  
eagle] When she changeth her feathers.   

CHAP. II.  
Vers. 1. THat device iniquity] Hos. 7. 6.  
upon their beds] Psal. 36. 4.  
morning] as soon as they rise, they execute their wicked devices of the night, and according to their power hurt others.  
because] Or, when.  
V. 2. fields] Isa. 5. 8.  
oppress] Or, defraud.  
V. 3. is evil] Or, will be evil.  
V. 4. shall one take up a parable] That is, whilst you shall weep, your enemies and ill-willers shall deride your miseries.  
with a doleful lamentation] Heb. with lamentation of lamentations.  
he hath changed the portion of my people] Chap. 1. 15.  
how hath he removed it from me] Thus the Jews lament and say that there is no hope of restitution, seeing their possessions are divided among the enemies.  
turning away] Or, in stead of restoring.  
V. 5. Therefore thou shalt have none] By reason of the sins set down, vers. 1, 2. you shall be put out of all right and share in the Church and people of God: whereof the driving out of the holy land shall be a sign.  
cast a cord by lot] Deut. 32. 8, 9.  
V. 6. prophesy ye not] Or, prophesy not as they prophesy. Heb. drop, &c. Isa. 30. 10. See concerning this manner of speaking, which is very frequent amongst the Prophets, Ezek. 21. 2. Amos 7. 16. Now these are words of profane men, who would hinder the free exercise of the Prophets office. as Isa. 30. 12. Jer. 11. 12. Amos 7. 13. 16.  
they shall not prophesy] Gods reply: that is to say, they shall preach in despite of you, and if it be not for you ye rebels, which wrong them, yet it shall be for the salvation of mine elect. as Isa. 16. 16.  
V. 7. O thou that art name the house of Jacob] Is not this an execrable boldness in you, to oppose yourselves against my Prophets?  
spirit of the LORD straitned] Or, shortened. The power and authority of my Spirit, which from time to time hath set my Prophets on to preach my word: is it now lessened or weakened, that it should yield to your desires? See Jer. 6. 11.& 20. 7. 9. Mic. 3. 8.  
are these his doings] The cause of all these evils and threatenings, which are denounced against you by my Prophets, is in you, and not in me, and therefore you wrongfully complain of my Prophets, as if they were the authors of all the evil that befalleth you, Isa. 28. 21. Lam. 3. 33.  
do not my words do good] If you will be good men, and believe, you shall hear nothing from my Prophets but promises and assurances of graces, and blessings: If you be sinners but corrigible and capable of repentance, you shall have by them healthful means of conversion.  
uprightly] Heb. upright.  
V. 8. of late my people is risen] Heb. yesterday. Whereas your forefathers shewed their valour in just warres, you use nothing but thefts and murders.  
with the garment] Heb. over against a garment.  
V. 9. women of my people] Or, wives. Namely, the poor women, out of those houses where they had lived all their time in ease, with their husbands and children.  
ye taken away my glory] You bring them into such a state of misery and slavery, that the splendour and honour of being my children and members of my people, appears in them no more.  
V. 10. Arise ye and depart] Ye have thought to settle yourselves in your country, in faire and magnificent houses, in rest▪ but I will shortly drive you out into captivity.  
because it is polluted] Levit. 18. 25.  
it shall destroy] The pollution of the country by public and reigning sins, shall be a cause that ye shall not live in rest nor security: but that you shall be driven out and dispersed, as Lev. 18. 25. 28.& 20. 22. Jer. 9. 19.& 10. 18. Ezek. 36. 12.  
V. 11. If a man walking in the spirit and falsehood] Or, walk with the wind and lye falsely. Namely, false prophets, who say they have divine inspirations, and dally with the people, promising them good, and plenty, are those which they accept of, and harken unto. See Isa. 30. 10.  
V. 12. I will surely assemble] An Evangelicall promise, of gathering together the universal Church, under the kingdom of Christ, Jer. 31. 10. Opposed to the precedent dispersion.  
Bozrah] A place in the land of Moab, Jer. 48. 24. abounding in cattle and pastures, 2 King. 3. 4.  
V. 13. The breaker is come up before them] I will take away all hindrances, which may hinder the spiritual deliverance of the Church, beating down, and laying plain all manner of oppositions, Isa. 57. 14.& 62. 10.  
king shall pass before them] Namely, Jesus Christ, Hos. 1. 11.   

CHAP. III.  
Vers. 1. I Said,] This is the beginning of a new discourse of the Prophet.  
judgement] That thing which is just and lawful, both to govern my people aright, and also to discharge your own conscience? See Jer. 5. 4, 5.  
V. 3. Who shall eat the flesh of my people] Psal. 14. 4. The Prophet condemneth the wicked governours, not only of covetousness, theft, and murder, but compareth them to wolves, lions, and most cruel beasts.  
and as flesh within the cauldron] Ezek. 11. 6, 7.  
V. 4. Then shall they cry unto the LORD] Psal. 18. 42. Prov. 1. 28. Jer. 11. 11.& 14. 12. That is, when I shall visit their wickedness by judgements set down in the former Chapters: for though I hear the godly before they cry, Isa. 65. 24. yet I will not h●are these though they cry, Isa. 1. 15. Ezek. 8. 18. Jam. 2. 13. 1 Pet. 3. 11, 12.  
V. 5. concerning the prophets] Isa. 56. 10, 11. Ezek. 22. 25.  
bite with their teeth] Chap. 2. 11.  
cry, Peace] They devour all their substance, and then flatter them, promising that all shall go well: but if one restrain from their bellies, then they invent all ways to mischief. Others, who under a false show of goodness and mildness, are ravening wolves, both to soul and body, and welfare, Matth. 7. 15.  
and he that putteth not] Ezek. 13. 18, 19.  
V. 6. Therefore] Ezek. 13. 23. Zach. 13. 4.  
night shall be unto you] As you have loved to walk in darkness, and to prophecy lies, so God shall reward you with gross blindness and ignorance, so that when all others shall see the bright beams of Gods graces, ye shall as blind men grope as in the night. See Isa. 8. 20. 22.  
that ye shall not have a vision] Heb. from a vision.  
that ye shall not divine] Heb. from divining.  
V. 7. seers shall be ashamed] Namely, the Prophets, though they be false ones. 1 Sam. 9. 9.  
shall all cover their lips] Heb. upper lip. In token of mourning and confusion, Lev. 13. 45. Ezek. 24. 17. 22. when God shall discover them to the world, they shall be afraid to speak: for all shall know that they were but false prophets, and did belie the word of God.  
V. 8. truly I am full of power by the spirit of the LORD] The Prophet being assured of his vocation by the spirit of God, setteth himself alone against all the wicked, showing how God both gave him gifts, ability and knowledge, to discern between good and evil, and also constancy to reprove the sins of the people, and not to flatter them.  
to declare unto Jacob] Isa. 58. 1.  
V. 10. build up Zion with blood] Ezek. 22. 27. Zeph. 3. 3. Heb. bloods. They do fill Jerusalem with stately palaces, built by murder, rapine, and extortion. See Jer. 22. 13.  
V. 11. The heads thereof judge for reward] Isa. 1. 23. Hos. 4. 18. Mic. 7. 3.  
lean upon the LORD] Though they commit such cruel sins, yet they presume that God is for them, and that he will defend them from all evil, as if he were tied to them, and could not go away from them. See Isa. 48. 2. Jer. 7. 4. Rom. 2. 17.  
and say] Heb. saying.  
V. 12. ploughed as a field] Jer. 26. 18. Mic. 1. 6.   

CHAP. IIII.  
Vers. 1. LAst dayes] When Christ shall come, and the Temple shall be destroyed. By this phrase the Prophets do often mean the whole time between Christs coming in the flesh, and his other coming in glory; as Isa. 2. 2.  
mountains] That is, the Church( figured by Gods Temple, which stood upon mount Moriah) shall be exalted in spiritual glory, above all worldly States and kingdoms, meant by mountains and little hills. See Psal. 68. 15, 16.  
V. 2. teach us of his ways] He sheweth that there is no true Church, but where the people are taught by Gods pure word.  
V. 3. afar off] By his corrections and threatenings he will bring the people into subjection, which are in the utmost corners of the world, Psal. 2. 8.  
plowshares] Joel 3. 10.  
pruning-hooks] Or, scythes. They shall abstain from all evil doing, and exercise themselves in godliness and in well doing to others.  
V. 4. sit every man under his vine] A figurative description of the Churches spiritual peace and security under Christs kingdom, Jer. 30. 10. Zach. 3. 10. See on Isa. 2. 4.  
for the mouth of the LORD of hosts] This shall certainly come to pass, seeing God hath solemnly promised it.  
V. 5 all people will walk every one in the name of his god] It is an usual, and almost a natural thing for men to hold the same religion as their forefathers did: but under the messiah it shall be an especial gift of Gods grace in all true believers, that being enlightened in the true faith, and knowledge of the true God, they shall never depart from it.  
we will walk in the name of the LORD our God] We will live and persevere in the faith, invocation, and service of God, which shall be revealed unto us, as it were in his own name. See Luk. 10. 12.  
V. 6. In that day] Namely, in the messiah his time, I will gather into the sheepfold of my Church my poor dispersed, afflicted, and weak believers.  
will I assemble her that halteth] Ezek. 34 16.  
V. 7. And I will make her that halted] Zeph. 3. 19. My promises, word, and grace, shall be preserved in the relics of those poor dispersed Israelite, who shall be as it were the seed of my Church, and the hope of re-establishment, which I will accomplish in it due time, with great increase.  
shall reign over them in mount Zion] Dan. 7. 14. Luk. 1. 33.  
V. 8. O tower of the flock] It is the same place which is spoken of Gen. 35. 22. which was near to Jerusalem, and was afterward called the sheepgate, Neh. 3. 1. and by it is understood the whole city: a figure of the Church, into which Gods sheep are gathered up in safety.  
the strong hold] It seems to be the place called Ophel: that is to say, strong hold: which was under the Temple, near to the aforesaid sheep-gate, 2 Chron. 27. 3. Neh. 3. 26. to signify the inviolable security of the faithful, gathered together into the Church.  
first dominion] The kingdom of David, which seemed to be quiter overthrown, shall be raised up again in thee, by the spiritual and everlasting kingdom of Christ.  
V. 9. why dost thou cry] O Church be comforted: thy King and kingdom is not quiter perished, though it seem to be so, by the Babylonish captivity: for Christ, thy true everlasting King, shall appear in his time, and shall re-establish his kingdom in thee.  
V. 10. Be in pain] Indeed for the present thou hast reason to be perplexed, but take comfort in my promises.  
in the field] Wandring, and dispersed out of thy country.  
V. 11, be defiled] Polluted with blood and slaughter: See Num. 35. 33. Psal. 106. 38. Sacked without any respect to her ancient holinesse, and all her ornaments taken away from her.  
our eye look] Obad. 12.  
V. 12. his counsel] Namely, to cleanse and chastife his Church by their means: and afterwards to bruise and thrash the enemies out like corn in a floor. See Isa. 10. 7.& 21. 10. Jer. 51. 33.  
V. 13. Arise and thrash] Consume and destroy thine enemies. He attributes to the Church that which Christ her head doth for her, and sometime also by her means. See Isa. 41. 15, 16.  
thine horniron] Hereby it should seem are meant the hoofs of beasts, wherewith they used in former times to thrash corn, Deut. 25. 4.  
I will consecrate their gain] He alludeth to the interdicts, whereby certain nations were accursed, and all the people condemned to be rooted out, and their goods absolutely to be consecrated to God, Levit. 27. 28. Josh. 6. 17. 19.   

CHAP. V.  
Vers. 1. GAther thyself in troops] O Jerusalem, which hast hitherto been filled with rapines, like unto those which are committed by robbers on the high way: gather all thy forces together, to resist the Chaldeans, if thou canst.  
judge of Israel] The city being taken, the King, and all the great ones, shall be shamefully used by the enemies.  
V. 2. Beth-lehem] Matth. 2. 6. Joh. 7. 42.  
Ephratah] Gen. 35. 19. judge. 17. 7.  
thou be little] Or, art thou little to be, &c. Though at this time thou be the least, and weakest city amongst the Tribes of Judah, yet shalt thou be exalted by Christs coming in the flesh. And Saint Matthew hath the same words, to the same sense, with a negation. Thou art not the least, &c. Matth. 2. 6. after the said prophecy was fulfilled.  
thousands of Judah] The Tribes of Israel were divided into thousands, whereof every one had a head, or Prince, judge. 6. 15. 1 Sam. 10. 19. 1 Chron. 12. 20. Zach. 9. 7. Whereupon Saint Matthew in stead of thousands, saith head or governor.  
yet out of thee] He comforteth the Church, which was deprived of her earthly King, by the promise of Christs coming, the heavenly, and everlasting King.  
whose goings forth] He sheweth that the coming of Christ and all his ways were appointed of God from all eternity. Or he was from everlasting come forth from the Father by generation; and by an eternal decree was by him appointed to be a mediator.  
everlasting] Heb. the dayes of eternity.  
V. 3. Therefore] Namely, to fulfil these prophecies.  
will he give them up] God shall suffer his people to be subject to foreign Princes and Lords, their enemies, until Christ be born of a virgin, according to the promises, Gen. 3. 15. Isa. 7. 14.  
remnant] To wit, the Gentiles, converted by faith to Christ, and thereby made brothers to the true Israel in spirit; shall be united with them in one body of a Church, under Christ their head.  
V. 4. he shall stand] Christ shall do the office of a good shepherd, standing still on foot, and watching for the safeguard of his; employing for their safety the divine power of his Father: whereby the Church shall rest secure, having the King of the whole world for her protector.  
feed] Or, rule.  
they shall abi●e] Like sheep in the fold.  
for now shall he be great] Namely, at the prefired and appointed time: or within a short space.  
V. 5. And this man shall be the peace] Or, he shall be our peace. Ephes. 2. 14. That is, Christ shall be the foundation, author, and preserver of the true spiritual rest of the Church: and if it be assaulted by the enemies, it shall from him have sufficient means for to withstand them. As if they had raised seven armies, under the command of seven Captaines, against the Assyrians, who were the Jews ancient enemies.  
seven shepherds] Having likened the Church to a flock of sheep, he calleth the defenders of it, and all the ministers of her preservation, shepherds, as servants to the great shepherd, who in respect of Christ are also sheep, and members of the Church.  
principal men] Heb. princes of men.  
V. 6. waste the land of Assyria] Heb. eat up. These whom God shall raise up for the deliverance of his Church, shall destroy Satan and the worlds kingdom, by the sword of Gods word, and all the enemies thereof, which are meant here by the Assyrians and Babylonians, which were the chief at that time.  
land of Nimrod] See Gen. 10. 10, 11.  
in the entrances thereof] Or, with her own naked swords.  
V. 7. as a due] By reason of it multitude, grown up as it were in an instant, and miraculously fallen from heaven, shall be like due or ram, Psal. 110. 3. Or this remnant or Church, which God shall deliver, shall onely depend on Gods power and defence as doth the grass of the field, and not on the hope of man.  
that tarrieth not for man] Which doth not grow in gardens, nor tilled lands, watered by mens hands: but in deserts mountains, and wild places, that hath no other water but what falleth from heaven, Job 38. 26, 27. Psal. 104. 13.  
V. 8. as a lion among the beasts] The faithful shall be endowed with an invincible force of the Spirit of God, to overcome, and overthrow the devil, the world, and all their enemies, 2 Cor. 10. 4, 5, 6. 1 Joh. 5. 4, 5.  
sheep] Or, goats.  
V. 10. And it shall come to pass] Zach. 9. 10.  
I will cut off thy horses] I will take away all worldly strength from my Church: and cause her to renounce all damnable and unlawful means to maintain her self; as forceries, and r●course to idols and to idolatrous people, which the people had formerly made use of: because she may put all her trust and confidence in me: and that she may attain the victory over all her enemies, onely by the power of my Spirit. See Hos. 1. 7. Zach. 4. 6.  
V. 11. I will cut off the cities of thy land] Namely, the walled and strong cities: to bring them to live in villages and open places. See Ezek. 38. 11.  
V. 13. standing images] Or, statues.  
V. 14. I will pluck up thy groves] Dedicated to idolatry, Deut. 16. 21.  
cities] Or, enemies.  
V. 15. they have not heard] It shall be so terrible that the like hath not been heard of. Others say, he will plague such as have not believed and obeied he Gospel, 2 Cor. 10. 6.   

CHAP. VI.  
Vers. 1. ARise] O Micah, debate thou Gods cause against this rebellious and ungrateful people, as it were, in judgement, calling all the creatures to be Judges, seeing their consciences are more insensible then these creatures. See Deut. 32. 1. Isa. 1. 2. Mic. 1. 2.  
before] Or, with.  
mountains] Isa. 1. 2.  
V. 2. hath a controversy] Isa. 1. 18.& 5. 3, 4.& 43. 26.  
V. 3. what have I done unto thee] Job 22. 17. Jer. 2. 5. 31.  
V. 4. I brought thee up] I have not hurt thee, but bestowed infinite benefits upon thee.  
Egypt] Exod. 12 51.& 14. 30.  
miriae] Who had also the gift of prophecy. See Exod. 15. 20, &c. Num. 12. 2.  
V. 5. Balak king of Moab] Num. 22. 5.& 23. 7. Deut. 23. 4, 5. Josh. 24. 9, 10. Rev. 2. 14.  
consulted] Namely, to make Balaam curse thee, who in stead of that fruitless endeavour, persuaded Balak to induce thee to idolatry and fornication, Rev. 2. 14.  
Shittim] After thou wentest astray after Baal-peor, Num. 25. 1. yet I did endure thee, and brought thee into the Land of Canaan: where I renewed my covenant with thee in Gilgal, by circumcision. See Josh. 3. 1.& 5. 2.  
righteousness] His faithfulness in keeping his covenant and promises: Or his infinite mercies.  
V. 6. Wherewith shall I come] The Prophet bringeth in the people, desiring to know the true means to appease God, and to be reconciled to him.  
calves of a year old] Heb. sons of a year.  
V. 7. Will the LORD be pleased] Psal. 90. 9. Isa. 1. 11.  
body for the sin] Heb. belly.  
V. 8. shewed thee] Deut. 10. 12.  
but to do justly] The Prophet in few words calleth them to the observation of the second Table, especially, to know if they will obey God aright or no; saying, that God hath prescribed them to do this. See on Isa. 1. 17.  
walk humbly] Heb. humble thyself to walk.  
V. 9. The LORDS voice crieth] The Lord seeing what his people had deserved by their sins, doth admonish them by his Prophets, that they should take heed of his judgements, which did hang over them: and by his predictions doth warn and instruct them, not to hold them to be mere casualties, but things proceeding from his providence and justice, that they might prevent them by repentance.  
the man of wisdom] Or, thy name shall see that which is.  
thy name] Thou thyself, as thou hast manifested thyself to thy Church by thy proper name, dost judge rightly of the sins of the people, and of the punishments which they deserve therefore.  
V. 10. Are there, &c.] Or, is there yet unto every man an house of the wicked &c.  
the treasures of wickedness] Gotten, possessed, and used unjustly, and wickedly.  
s●ant measure] Heb. measure of leanness. To sell by, Amos 8. 5.  
abominable] Pro. 11. 2.& 20. 10. 23.  
V. 11. Shall I count them pure] Or, shall I be pure with &c.  
V. 12. the rich men thereof are full of violence] Namely, of Jerusalem.  
V. 13. will I make thee sick] Gods words.  
V. 14. Thou shalt eat] Levit 26. 26. Isa. 9. 20. Hos. 4. 10.  
thy casting down] That is, thou shalt perish like a building, that sinketh and is ruined by it own weight, having an evil foundation; or being built with bad materials.  
take bold] Of some part of thy goods to save them from ruin.  
V. 15. sow, but thou shalt not reap Deut. 28. 38. Amos 5. 11. Zeph. 1. 13. Hag. 1. 6.  
V. 16. the statutes of Omri are kept] Or, he doth much keep the, &c. Namely, the idolatry brought in by those wicked Kings, 1 King. 16. 25. 32. and to excuse your doings, you allege the Kings authority by his statures.  
Ahab] 1 King. 16. 30. &c.  
desolation] Or, astonishment.  
an hissing] A matter of scorn and derision.  
reproach of my people] The ignominious punishment for having profaned the name and title of being my people, and my Church, by your sins, Ezek. 36. 20. 23. Rom. 2. 24.   

CHAP. VII.  
Vers. 1. WO is me] The Prophets lamentation, because godly men were decayed in the country: as if a thirsty and weary traveller could not find any fruit or grapes in the fields or vineyards. See Psal. 12. 1.  
when they have gathered the summer fruits] Heb. the gatherings of summer.  
the first-ripe fruit] Rare fruits, and therefore most to b● desired, Isa. 28. 4. Hos. 9. 10. The meaning is, that he sought for a good man amongst the people, as for a very rare thing.  
V. 2. good man is perished] Or, godly, or merciful.  
they all lye in wait for blood] He sheweth that the Prince, the Judge, and the rich man are linked together, all to do evil, and to cloak the doings one of another.  
V. 3. the prince asketh] Isa. 1. 23. Hos. 4. 18. Mic. 3. 11.  
the great man] That is, the rich man that is able to give money, abstaineth from no wickedness nor injury.  
his mischievous desire] Heb. the mischief of his soul.  
wrap it up] These men agree among themselves, and conspire with one consent to do evil: as by the twisting together of divers threads and strings men do make a strong rope.  
V. 4. The best of them is as a brier] hurtful and catching; as Psal. 58. 9. Ezek. 2. 6.  
the day of thy watchmen] The time of thy punishment foretold by the Prophets, who are called the watchmen, Ezek. 3. 17. and 33. 7. Hos. 9. 8.  
perplexity] That is, confusion and extreme anguish, in stead of the windings and practices of your deceits. See Nah. 1. 10.  
V. 5. Trust ye not in a friend] There is no more faith, nor loyalty, no not even amongst the nearest friends.  
a guide] So are they called in Scripture, who by reason of their degree, duty, or authority, are as it were the heads and directors of others: as the husband is of the wife, the schoolmaster of his scholars, and the counsellor of the Prince, Psal. 55. 14. Pro. 16. 28.& 17. 9.  
keep the doors of thy mouth] Discover not thy secret to thine own wife, Deut. 13. 6. for fear lest she betray thee.  
V. 6. the son dishonoureth the father] Matth. 10. 21, 35, 36. Luk. 12. 53.  
V. 7. Therefore I will look] Namely, I Micah, with all true believers, seeing all manner of hope of being relieved by men past, will turn to God by faith, expectation, and prayer.  
V. 8. rejoice not against me] Words of the Church, encouraged by Gods grace, against all the taunts of the whole multitude of her adversaries the malignant Church.  
V. 9. I will bear the indignation of the LORD] With humility and patience.  
until he pled my cause] Against mine enemies; who taking no care to execute Gods judgements for my sins, have wreaked all their cruelty upon me.  
he will bring me forth] As it were out of the low pit of misery, in which I am.  
his righteousness] His deliverance, the effect of royalty, and love towards me; and of his severe justice towards his and mine enemies.  
V. 10. Then she that is mine enemy, &c.] Or, and thou wilt see her that is mine enemy, and cover her with shane.  
Where is the LORD thy God] Psal. 79. 10. and 115. 2. Joel 2. 17.  
shall she be trodden down] Heb. she shall be for a treading down.  
V. 11. In the day that thy walls are to be built] Amos 9. 11, &c.] An Evangelicall promise: The meaning is, when in the Messiah his time I shall re-establish my Church, which hath been as an excluded, and an abandoned possession, Amos 9. 11. I will set her in perfect liberty, freeing her from the commands of all others, but mine own.  
V. 12. he shall come, &c.] All nations shall join themselves to the Christian Church. See Isa. 19. 23.  
and from] Or, even to.  
the fortified cities] A country which is most strong by nature, being bounded by the sea, and by wildernesses, and moated with great channels of water. The Prophet nameth it so by an allusion to the Hebrew name of Egypt. See Dan. 11. 15, 24.  
the river] Namely, Euphrates.  
V. 13. Notwithstanding the land shall be desolate] Or, After that it hath been desolate. Of Judea before the coming of Christ in the flesh.  
for the fruit of their doings] For the just recompense and punishment of their sins.  
V. 14. Feed thy people] Or, Rule thy people. The Prophets words to our Saviour Jesus Christ, that he would be pleased to feed, and guide his Church, which is destitute of all human help, and is exposed to many dangers, like sheep upon the Mountains, and in woods.  
of Carmel] Carmel and Bashan were places yielding fat pastures.  
V. 15. will I show unto him marvelous things] Christs answer, promising to be favourable to his people, as he had been aforetime.  
V. 16. they shall lay their hand upon their mouth] They shall hold their peace for fear.  
their ears shall be deaf] With the sudden bursting forth of Gods wonderful and terrible works.  
V. 17. They shall lick the dust] They shall be cast down with all their pride, at Gods feet, who shall reign in his Church. Psal. 72. 9. Isa. 49. 23.  
worms] Or, creeping things.  
because of thee] O God; or, of thee O Church; when thou shalt be restored to thy glory and splendour by Christ, dwelling and working in thee.  
V. 18. that pardoneth iniquity] Exod. 34. 6, 7.  
passeth by the transgression] As though he would not see it, but wink at it.  
he retaineth not his anger for ever] Ps. 103. 9. Isa. 57. 16. Jer. 3. 5.  
V. 19. thou wilt cast all their sins into the depths of the sea] Meaning, of his Elect.  
V. 20. the truth to Jacob] The Church is assured, that God will declare in effect the truth of his merciful promise which he had made of old to Abraham, and to all that should apprehended the promise by faith.    

ANNOTATIONS ON THE BOOK OF THE PROPHET NAHUM.  

CHAP. I.  
Vers. 1. THe burden] That is, a prophesy of threatenings and evils. Isa. 13. 1. Jer. 23. 33.  
of Nineveh] Zeph. 2. 13. The head of the Assyrian Empire, which was conquered by nabuchadnezzar the great King of Chaldea, who also destroyed Nineveh. Isa. 10. 5. Ezek. 31. 3. Zeph. 2. 13.  
The book of the vision of Nahum] The vision or revelation which God commanded Nahum to writ of a ruin to Nineveh.  
the Elkoshite] Of a City or Castle, called Elcosh; which ancient Histories have affirmed to have been within the Tribe of Simeon: but the Scripture makes no mention thereof.  
V. 2. God is jealous, and the LORD revengeth] Or, The LORD is a jealous God, and a revenger, &c. Who cannot endure such injuries done to his glory, and to his children, as the Assyrians have done to them. Exod. 20. 5.  
is furious] Heb. that hath fury. With his he is but angry for a time, but his anger never assuageth toward the reprobate, though for a time he defer it.  
V. 3. The LORD is slow to anger] Exod. 34. 6, 7. Thus the wicked would make Gods mercy an occasion to sin, but the Prophet willeth them to consider his force and justice.  
the LORD, &c.] Psalm. 18. 8. Hab. 3. 5, 11, 12.  
the clouds are the dust of his feet] He moveth the clouds of the air, even as a great cloud of dust would be raised by a great multitude of horsemen riding apace.  
V. 4. He rebuketh the sea] Isa. 90. 2.  
Bashan languisheth] The strength and beauty of creatures is destroyed, when they feel his wrath.  
the flower of Lebanon languisheth] The fair and excellent Cedars, and other trees of Lebanon. Or, Lebanon, which was so prosperous and flourishing.  
mountains quake] Psal. 97. 5.  
V. 6. who can abide] Heb. who can stand up. If all creatures be at Gods command, and none is able to resist his wrath, shall man flatter himself, and think by any means to escape when he provoketh his God to anger?  
V. 7. strong hold] Or, strength.  
and he knoweth them] Psal. 1. 6. Lest the faithful should be discouraged by hearing the power of God, he sheweth them, that his mercies appertain unto them, and that he approveth of, favoureth, and taketh an especial care of them.  
V. 8. an overrunning flood] Signifying, that God will suddenly destroy Nineveh, and the Assyrians, as with a flood, which shall break down all defences and banks, and shall not be kept back nor turned another way: as Isa. 28. 19.  
V. 9. What do ye imagine against the LORD] He sheweth, that the enterprises of the Assyrians against Judah and the Church, were against God, and therefore he would so destroy them at once, that he should not need to return the second time.  
V. 10. they be folden together] Troubled and perplexed in their counsels, and means of their defence; and also made drunken with wine, and pleasures, and with pride of their greatness and power.  
V. 11. There is one come out of thee] He seems to point at Senacherib, who had plotted the total ruin of Jerusalem, under Hezekiah.  
a wicked counsellor] Heb. a counsellor of Belial.  
V. 12. Though, &c.] Or, If they would have been at peace, so should they have been many, and so should they have been shorn, and he should have passed away. Though they think themselves in most safety, and of greatest strength( by reason of the height which this Empire had attained unto) yet they shall be like to ripe corn or grass of the field; which seemeth to call upon the sickle, and sythe to cut and mow it down.  
cut down] Heb. shorn.  
though I have afflicted thee] God turneth his speech to the Church.  
V. 14. concerning thee] Thou King or Empire of Assyria.  
no more of thy name be sown] Namely, after thou art thus cut down, as vers. 12. thou shalt no more come to thy former estate; contrary to those fields, which after the corn is cut down, are sown again. Or, he intimates the total extinguishing of the royal race of Assyria.  
cut off the graved Image] This is added according to the custom of Prophets, who in the description of the ruin of States, do add thereunto the overthrow of the idols.  
I will make thy grave] He seemeth to have relation to Senacherib, being murdered in his own Temple, 2 Kings 19. 36, 37. after he had been shamefully forced to go out of Judea.  
V. 15. Behold, &c.] A description of the Churches joy at the news of the Assyrians ruin, by means whereof she might in peace, security, and mirth attend upon Gods service, and give him thanks.  
the mountains] Isa. 52. 7. Rom. 10. 15.  
keep thy solemn feasts] Heb. feast.  
perform thy vows] Or, pay and yield them up.  
the wicked] Heb. Belial.   

CHAP. II.  
Vers. 2. HE] Or, The disperser, or, hammer.  
that dasheth in pieces] That is, nabuchadnezzar is in a readiness to destroy the Assyrians; and the Prophet derideth the enterprises of the Assyrians, which prepared to resist him.  
keep the munition] Use what care thou canst to defend thyself; but all shall be in vain. See Jer. 51, 11, 12.  
V. 2. For the LORD] Isa. 10. 12.  
hath turned away] Seeing God hath punished his own people Judah and Israel, he will now punish the enemies by whom he scourged them; red Isa. 10. 12.  
the excellency of Jacob, as the excellency of Israel] Or, the pride of Jacob as the pride of Israel.  
the emptiers] Psal. 80. 13.  
marred their vine-branches] Signifying, that the Israelites were utterly destroyed.  
V. 3. The shield] A description of the Chaldeans preparation to assault Nineveh.  
of his mighty men] Of that dasher in pieces spoken of vers. 1.  
read] A colour which was much used by the Babylonians, especially in warres. See Ezek. 23. 14.  
in scarlet] Or, died scarlet.  
flaming torches] Or, fiery torches. By reason of the glittering of the armor: some take this in it proper meaning for wild fires which should be thrown.  
in the day of his preparation] To give the onset.  
the fir-tree shall be terribly shaken] He doth by Hyperbole call the great lances, Spears, and other picked Arms, so.  
V. 4. they shall seem] Heb. their show.  
V. 5. He shall recount his worthies] The King of Babylon shall encourage his captains to the battle, calling them every one by his own proper name, according to the custom of Generals.  
worthies] Or, gallants.  
they shall stumble in their walk] There shall be such a throng, and they shall go on so fiercely, that they shall hardly be able to keep their ranks.  
defence] Heb. covering, or, coverer. It was some engine or movable defence, made after the ancient fashion, under which the assailants drew near to the wall, either to dig through it with mattocks and fasting-days; or for to fight with them that stood in defence above upon certain wooden towers.  
V. 6. The gates of the rivers] He seemeth to mean some violent means used by the Chaldeans, to turn the river Tigris into the besieged city, whereby many great buildings were overthrown▪  
dissolved] Or, melted.  
V. 7. Huzzab] Or, that which was established; or, there was a stand made. That is, the Kings Wife and Concubines, which shall be shut up in the Palace. Some have taken the Hebrew word for the Queen of Ninevehs proper name.  
lead away captive] Or, discovered.  
the voice of doves] Namely, weeping and lamentation.  
V. 8. of old] Or, from the dayes that she hath been.  
a pool of water] It hath always been a place of ease and rest for her inhabitants; who after the taking of it, shall run away, some here, some there, and shall no more come, nor be gathered together: like fish taken out of the Pond which is emptied and drawn out.  
look back] Or, cause them to turn.  
V. 9. Take ye the spoil] God commandeth the enemies to spoil Nineveh, and promiseth them infinite riches and treasures.  
for there is none end of the store] Or, and their infinite store, &c.  
pleasant furniture] Heb. vessels of desire.  
V. 10. She is empty] That is, Nineveh.  
the heart melteth] Isa. 13. 7, 8.  
the knees smite together] With terror; as Isa. 13. 7, 8.  
the faces of them] See Joel 2. 6.  
V. 11. Where is the dwelling of the lions] What is become of Nineveh, the seat of such a powerful, terrible, and violent Empire?  
V. 13. I will burn her chariots] That is, her forces and warlike power, so soon as my wrath beginneth to kindle.  
thy prey] The treasures and wealth that thou hast gathered up together by thy oppressions and violence.  
the voice of thy messengers] Signifying the Heralds, which were accustomend to proclaim war. Some red, of thy check teeth, wherewith Nineveh was wont to bruise the bones of the poor, Others say, he seemeth to have an especial relation to Rabshakeh his blaspheming embassage, 2 Kings 18. 17, 19.   

CHAP. III.  
Vers. 1. WO to the bloody city] Heb. city of bloods. Nineveh, which never ceaseth to spoil and rob. Ezek. 24. 9. Hab. 2. 12.  
V. 2. The noise of a whip] He sheweth how the Chaldeans shall hast, and how courageous their horses shall be in beating the ground when they come against the Assyrians.  
V. 3. the bright sword, and the glittering spear] Heb. the flamme of the sword, and the lightning of the spear.  
V. 4. the whoredoms] That is, cunning devices and plots to draw in people, and to become Lords over them, as it were by interest of State. This word being often used in this sense among the prophets. Isa. 23. 15, 17. Rev. 17. 2. and 18. 3.  
of witchcrafts] This term may also be referred to the same sense; it being the custom of Harlots to use forceries and witchcrafts. It may also be understood in its proper sense; as Isa. 47. 9. 12.  
that selleth nations] Under the colour of protection, favour courtesy, and the like, she seizeth on Kingdoms and States, and doth subject nations unto her.  
V. 5. I will discover thy skirts] Isa. 47. 3. Ezek. 16. 37. Jer. 13. 22. I will expose thee to shane and slavery. A term taken from the injuries done by the souldiers to poor women which were taken prisoners in the warres, Isa. 47. 2, 3. Jer. 13. 22. Ezek. 16. 37.  
V. 6. I will cast abominable filth upon thee] All manner of filth, as they used to throw upon people that were publicly disgraced.  
V. 7. shall flee from thee] Through detestation and horror.  
V. 8. populous No] Or, nourishing. Heb. No Amon. A famous city of Egypt, called in following ages Alexandria, which it is likely had been greatly ruined before the Prophets time, not mentioned in Scripture.  
among the rivers] In Egypt, where there were divers branches of Nilus cut out in channels; for otherwise Alexandria was not situated by the river itself.  
V. 9. Ethiopia and Egypt were her strength] Heb. Chush and Put; people of Africa.  
thy helpers] Heb. in thy help.  
V. 10. were dashed in pieces] A cruelty which was used in Cities taken by force of Arms. See Psalm. 137. 9. Isa. 13. 6. Hos. 13. 16.  
they cast lots] For to part them as a prey.  
V. 11. Thou] Namely, Nineveh.  
shalt be drunken] With the cup of Gods wrath. Jer. 25. 15, 17, 27.  
thou shalt be hide] For fear and shane.  
V. 12. shall be like figge-trees] Shall be easily taken by the enemies.  
V. 13. thy bars] Thine enclosures and defences.  
V. 14. Draw thee waters] Make all needful preparations and provisions for to hold out the Siege, repairing the breaches of thy walls with bricks. An ironical kind of speech; as Nahum 2. 1.  
V. 15. There shall the fire devour thee] Namely, in those thy strongholds, so well repaired and fortified.  
like the canker-worm] Even as those destroying creatures gnaw and spoil the plants: or, as they themselves are destroyed in any place by fire.  
V. 16. Thou hast multiplied thy merchants] An infinite number of people were gathered together in thee, to live by thy traffic and commodities; but like to these wasting creatures, so soon as there is nothing to gnaw, they presently vanish away: so thou were presently forsaken, when there was no more to be gained by thee.  
spoileth] Or, spreadeth himself.  
V. 17. Thy crwoned are as the locusts] Namely, thy Princes, and great Lords, wearing diadems and wreaths, in token of dignity: or, vassal and confederate Kings.  
V. 18. Thy shepherds slumber] Thy Heads, Governours and Officers are dead or astonished, and out of heart. Exod. 15. 16. Psal. 76. 6.  
nobles] Or, valiant ones.  
shall dwell in the dust] As Jer. 51. 30.  
V. 19. healing] Heb. wrinkling.  
shall clap the hands over thee] For joy to see thy tyranny overthrown.  
upon whom hath not thy wickedness passed continually] Meaning, that there was no people to whom the Assyrians had not done hurt.    

ANNOTATIONS ON THE BOOK OF THE PROPHET HABAKKUK.  

CHAP. I.  
Vers. 1. THe burden] A prophecy with express commission of God, denouncing threatenings and curses. Isa. 13. 1. Nahum 1. 1.  
did see] That is, received from God in a prophetic vision.  
V. 2. how long shall I cry] The Prophets lamentation for the great sins of the people, which God seemed to pass over, or tolerate.  
of violence] Either general against good men, or particular against the Prophet.  
V. 3. raise up strife] Chiefly against those Prophets which reproved them. See Jer. 15. 10. Hos. 4. 4.  
V. 4. judgement doth never go forth] Thy great patience, O Lord, causeth thy law to be as it were disarmed of her terror, and to be of no strength or authority with these wicked men; and also to be no more publicly used.  
the wicked] Job 21. 7. Jer. 12. 1.  
doth compass about the righteous] For the wicked do besiege good men, by reason of their multitude of credite and power; justice suffereth violence, and is not exercised with liberty and righteousness.  
therefore wrong judgement proceedeth] Or, wrested judgement. All the course of public justice is broken off.  
V. 5. Behold, &c.] Acts 13. 41.  
ye will not believe] As in times past you would not believe Gods Word, so shall you not now believe the strange plagues which are at hand.  
V. 6. breadth] Heb. breadths.  
V. 7. their judgement &c.] Or, from them shall proceed the judgement of these, and the captivity of these. They shall receive no law nor assistance from any; their reason is their will, and execution in their power.  
fierce] Heb. sharp.  
the evening wolves] Zeph. 3. 3. Jer. 5. 6.  
they shall flio as the eagle] Jer. 4. 13.  
their faces, &c.] Or, the supping up of their faces, &c. or, their faces shall look toward thecast. Heb. the opposition of their faces toward the east. They shall overthrow, and dissipate all whatsoever shall come against them; as this tempestuous wind doth.  
V. 10. the kings] To wit, at the Kings of the Jewish people▪ as King Zedekiah, 2 Kings. 25. 10.  
for they shall heap up dust and take it] Peradventure he meaneth to show the easiness of the conquest; as if the Chaldeans should do it as it were in a pastime, as little children do make trenches and forts in the dirt.  
V. 11. Then] Namely, when their greatness is come to the height.  
mind] Heb. wind: that is, his felicity.  
imputing this his power unto his god] So inconstant will that potency be which is set upon the vanity of Idols: whereby the Prophet comforteth the faithful, that God will also destroy the Babylonians, abusing this victory, and becoming proud and insolent, attributing the praise hereof to their Idols.  
V. 12. Art thou not from everlasting] The Prophets words to God in the name of the people.  
mine holy one] The onely sacred Deity which I adore; him whom I onely aclowledge to be holy amongst all other gods, which are but impure idols that pollute the soul.  
we shall not die] Thy Church cannot perish, seeing it is joined to thee, who art everlasting, by a Covenant, which importeth communication of grace, life, and of glory. See Psal. 102. 28. and 118. 17. Lam. 5. 19, 20. Matth. 22. 32.  
thou hast ordained them for judgement] It is true that thou hast established that great Empire to punish thy Church, 2 King. 19. 25. Isa. 10. 5, 6, 7. but not to destroy it, as it endeavoureth to do by an extreme tyranny, contrary to thy nature and will.  
mighty God] Heb. rock. Deut. 32. 4.  
established] Heb. founded.  
V. 13. Thou art of purer eyes then to behold evil] Patiently without punishing it.  
iniquity] Or, grievance.  
the wicked] The Chaldeans, who are unjust in oppressing thy people, who never offended them; and are inordinate in the execution of thy judgements, which they do not regard; and are more wicked then those whom thou punishest by them.  
V. 14. And makest men as the fishes] Thou hast forsaken nations and States, like fishes and such like beasts, which are his that can first take them.  
creeping] Or, moving.  
V. 15. drag] Or, flue-net.  
V. 16. they sacrifice] In stead of acknowledging all their greatness to come from God, and giving him thanks, and serving him; they attribute it to themselves, and to their industry, understanding, and valour. See Isa. 10. 7, 13.  
plenteous] Or, dainty. Heb. fat.  
V. 17. Shall they therefore empty their net] Wilt thou, O Lord, suffer them after so many faults and impieties, to enjoy their oppressions, and endlessly continue in them?   

CHAP. II.  
Vers. 1. I Will stand upon my watch] Isa. 21. 8. Heb. I did stand. A phrase taken from watchers which were in strong and guarded places, as Isa. 21. 8. The meaning is, by prayers, meditations, and lifting up of my mind, I did desire of God some prophetic revelation, whereby I might be taught how to answer to that which profane and weak persons might oppose against Gods providence, which doth so far favour those wicked Chaldeans.  
tower] Heb. fenced place.  
he will say unto me] Or, in me. Or would speak unto me: namely, by inward revelation. See Hos. 1. 2.  
when I am reproved] Or, when I am argued with. Heb. upon my reproof, or arguing.  
plain upon tables] See Isa. 8. 1.& 30. 8.  
V. 3. the vision] I have not yet taken away the gift of prophecy from my people: by which I will cause you to know, not only such accidents as do trouble them: but also what shall happen until Christs coming, which is called the end of the time of the law. See Dan. 10. 14. Or the matter of this vision is not to take effect presently, but in Gods due time.  
surely come] Heb. 10. 37.  
V. 4. Behold] The remedies against these calamities of the Church, is not to seek out places to secure themselves from Gods hand: as the Jews did, when they went into Egypt and other places, and there perished: nor much less to separate themselves from the communion of the Church by apostasy: these are only damnable errors of carnal sense, which God reproveth. But good souls having no other help, shall by a lively faith in God b● maintained in the true spiritual life, which is the conjunction with God, and the feeling of his grace: and shall be defended from any thing which may hurt their salvation.  
is lifted up] The Apostle, Heb. 10. 38. applieth this to such as withdraw themselves from Christian profession.  
the just shall live by his faith] Joh. 3. 36. Rom. 1. 17. Gal. 3. 11.  
V. 5. Yea also] Or, how much more.  
by wine] If I blame my people, that think to save themselves by their cunning: how much more shall I condemn the Babylonians, who drowned in pleasures, and made drunk with prosperity, do boldly contemn my threatenings? He seemeth to have relation to Belshazzars drinking feasts, Dan. 5. or to the taking of Babylon in a night of great dissoluteness. Isa. 21. 5. Jer. 51. 39.  
who enlargeth his desire as hell] Prov. 27. 20.& 30. 16. Hath been inflamed with an unsatiable desire and ambition.  
but gathereth unto him all nations] Bringeth them into his subjection, and maketh a prey of their goods, Isa. 10. 13.  
V. 6. Wo to him] Or, Ho, he.  
how long] Signifying that all the world shall wish the destruction of tyrants, and that by their oppression and covetousness, they heap but upon themselves more heavy burdens.  
with thick day] Namely, with earthly riches, the desire of which is the souls ensnaring, or a burden which overcometh and smothereth him alive. See 1 Tim. 6. 9, 10.  
V. 7. Shall they not rise up suddenly] That is, the Medes and Persians, that should destroy the Babylonians? Isa. 21. 2. Jer. 50. and 51.  
bite thee] A phrase taken from hunting dogs.  
V. 8. Because thou hast spoiled many nations] Isa. 33. 1.  
blood] Heb. bloods.  
the violence of the land] Or, oppressing the land.  
of the city] That is, Jerusalem especially.  
V. 9. coveteth an evil covetousness] Jer. 22. 13. Or, gaineth an evil gain.  
to his house] To increase and establish his estate, so that he might be out of all danger.  
power of evil] Heb. palm of the hand.  
V. 10. consulted shane to thy house] Signifying that the covetous man is the ruin of his own house, when as he thinketh to enrich it by cruelty and oppression.  
V. 11. shall cry out of the wall] As it were to witness that thou hast built thy house with violence and rapine.  
and the beam] Or, piece, or, fastening. Heb. The fragment: or fastening, or brick wherewith they ordinarily built their houses in Babylon, with timber among it; Gen. 11. 3. Others, the mortar: which comes almost to the same sense.  
answer it] Or, witness against it.  
V. 12. with blood] Jer. 22. 13. Ezek. 24. 9. Nah. 3. 1. Heb. bloods.  
V. 13. is it not of the LORD of hosts] Who can make any question, but that the ruin of Babylon, to the foundation, and increase of which, so many nations, for so many ages, had contributed their labour, is a singular work of Gods vengeance?  
that the people shall labour in the very fire] Jer. 51. 58.  
for very vanity] Or, in vain.  
V. 14. with the knowledge of the glory of the LORD] Or, by knowing the glory of the LORD. See on Isa. 11. 9. By the just and powerful punishment of his enemies.  
V. 15. that puttest thy bottle to him] This may be understood in the proper sense, of the dissoluteness of the Babylonian court, in the which they did silthy and dishonest acts. Or figuratively of the dishonest practices, by which the Babylonians drew in other princes, and nations, for to spoil them, and bring them into ignominious slavery.  
V. 16. with shane for glory] Or, more with shane then with glory.  
drink thou also] Jer. 25. 26. Of the cup of Gods wrath, Jer. 25. 26, 27.  
uncovered] Be a shameful spectacle.  
spewing] A term taken from drunkards feasts, which do spoil the most adorned and beautiful places. The meaning is, Gods judgements shall carry thee into most unworthy and infamous acts.  
V. 17. violence] As he that felleth trees in a wood, is often-times crushed by them: so thy oppression and violence will cause thy ruin. See Isa. 14. 8. Ezek. 31. 16.  
spoil of beasts] As oft-times wolves and other ravening beasts are surprised in the greatest heat of their slaughter, which blindeth them. so the like shall happen to thee.  
violence of the land] See vers. 8.  
V. 18. What profiteth the graved image] A scoff at the Chaldeans vain confidence in their idols.  
teacher of lies] Idols are so called, Jer. 10. 8. 14. Zach. 10. 2. because that according to the opinion of idolaters, they are remembrances, and visible documents of an invisible deity: and in the mean time, they cause mans mind to go astray from the true and saving knowledge of God revealed in his word: imprinting of false opinions of God in him, bringing him down to sensible things, and not raising him up to spiritual ones.  
the maker of his work] Heb. the fashioner of his fashion.  
V. 19. Arise] To help me.  
it shall teach] That is, counsel and direct thee.  
V. 20. the LORD is in his holy temple] Psal. 11. 4. Liveth and reigneth in heaven, in glory, and is present in grace and spirit in his Temple: and it is fitting that all the world should submit to him, in all humility.  
let all the earth keep silence before him] Heb. be silent all the earth before him. Zeph. 1. 7. Zach. 2. 13.   

CHAP. III.  
Vers. 1. UPon Sigionoth] Or, according to variable songs, or tunes, called in Hebrew, Shigionoth. A term of music, the meaning not known. See Psal. 7. 1. Heb. wanderings. The Prophet instructeth his people to pray unto God, not only for their great sins, but also for such as they had committed of ignorance.  
V. 2. thy speech] Heb. thy report, or thy hearing. Namely, the precedent prophecy concerning the ruin of Babylon: wherefore in all humble reverence I submit myself to thy will: onely I pray thee that thou wouldest continue thy work of grace in thy Church, during the seventy years of captivity; which is the midst of years, between two equal compasses of four hundred and ninety: So many being before the seventy, from Samuel and Saul the first King, and so many after the seventy till Christs death and resurrection; who is that Prophet, Priest and King eternal of his Church.  
revive] Or, preserve alive.  
V. 3. God] Deut. 33. 2. judge. 5. 4. Psal. 68. 8. He describes the glorious bringing in of Gods people into the land of Canaan under Joshua: inferring thereby, that as God had miraculously brought his people into that country, so he might bring them in again, notwithstanding all lets and hindrances.  
from Teman] Or, the south. Of Idumea, within whose territories lay a great part of that wilderness, through which the people passed, judge. 5. 4.  
Paran] A place in the wilderness, Num. 10. 12.  
Selah] See Psal. 3. 3.  
full of his praise] Of his noble acts, worthy to be praised in all ages, and at all times. Others, of his brightness.  
V. 4. he had horns coming out of his hand] Or, bright beams out of his side. Whereby is meant a power, that was joined with his brightness, which was hide to the rest of the world, but was revealed in mount Sinai to his people, Psal. 31. 16.  
V. 5. Before him went] These scourges went before him and behind him, as his officers and executioners of his vengeance.  
burning coals] Or, burning diseases.  
V. 6. He stood and measured] As it were in the frontier to meet out the country for his people.  
the nations] Namely, the Canaanites. See Exod. 15. 15. Josh. 2. 9. and 5. 1.  
mountains were scattered] All worldly heights, which seemed immutable, melted before him.  
perpetual hills] Which have never changed either place or form, since their creation: See upon Gen. 49. 26. Deut. 33. 15.  
his ways are everlasting] To him onely belongeth to move everlastingly, in the actual exercise of his power, to do whatsoever he pleaseth.  
V. 7. I saw the tents] That is, all the neighbouring nations, as the Arabians dwelling in tents, were terrified at the peoples passage through the wilderness. See Exod. 15. 15. Num. 22. 3, 4. Others think he hath relation to the discomfiture of Cushan-Rishathaim by Othniel, judge. 3. 10. and of the Midianites by Gideon, judge. 7. 21, 22.  
Cushan] Or, Ethiopi●.  
in affliction] Or, under affliction, or▪ vanity.  
V. 8. the rivers] Meaning, that God was not angry with the waters of the read Sea nor Jordan; but that by this means he would destroy his enemies, and deliver his Church, Psal. 114. 5.  
thou didst ride] And so didst use all the elements as instruments for the destruction of thine enemies. Others, every time that thou hast shewed thyself, as it were, in battle array, it hath always been for the deliverance of thy people.  
thy chariots of salvation] Or, thy chariots were salvation.  
V. 9. Thy bow was made quiter naked] A figurative term: taken from that that in those countreys the archers did use to carry their bows in certain cases; and it signified that Gods power was manifested.  
oaths of the tribes] For he had not onely made a covenant with Abraham, but renewed it with his posterity. Others by oaths understand, terrible curses and threatenings against the enemies.  
Thou didst cleave the earth with rivers] Or, thou didst cleave the rivers of the earth. A poetical hyperbole. That is, thou didst cleave the earth, and causedst waters, and streams to come forth every where.  
V. 10. The mountains saw thee] Psal. 114. 4.  
the overflowing of the water] Thou pouredst down from heaven a strong and fierce rain, Psa. 77. 17.  
uttered his voice] A poetical representation: as if the Sea had required mercy and pardon of God, feeling itself strucken by his hand.  
V. 11. The sun] This may be referred to that which was done by Joshua, Josh. 10. 12, 13. Or it is a continuation of the fore-going representation.  
stood still] Josh. 10. 12.  
at the light, &c.] Or, thine arrows walked in the light, &c.  
arrows they went] Josh. 10. 11. Namely, of thy lightnings.  
V. 13. with thine anointed] Moses, and Aaron; or Joshua, persons consecrated by God to be instruments of his peoples deliverances and victories. See Psal. 77. 20. Isa. 63. 11. Signifying, that there is no salvation but by Christ, typified by those anointed ones.  
thou woundedst the head] Thou destroyedst Pharaoh, King of that wicked country, Egypt, with all his army, even as a house which was overthrown to the very ground. Or from the top to the bottom thou hast destroyed the enemies.  
discovering] Heb. making naked.  
V. 14. with his slaves] Causing his enterprise, and the preparation which he made to follow thy people, to be the occasion of his own ruin.  
villages] Namely, of all the land of Egypt, inhabited, as the most part of afric is, in castles, and villages. See Isa. 18. 2.  
came out as a whirlwind] Heb. were tempestuous.  
to devour the poor secretly] Being far from any relief, or, assistance: A term taken from highway robbers, Psal. 10. 8.  
V. 15. Thou didst walk through the sea] Or, Thou didst tread upon the sea.  
with thine horses] Whereby are meant the winds, or the clouds, as Psal. 104. 3. Or, the host of Angels, who are Gods horsemen, Psal. 68. 17.  
heap] Or, mud.  
V. 16. I heard] The denunciation of thy horrible judgements upon thy people, so different from those thy ancient deliverances, hath quiter dismayed me.  
rottenness entred into my bones] My spirit is gnawn and consumed therewith.  
rest in the day of trouble] The faithful can never have true rest, except they feel before the weight of Gods judgements: they fear before trouble, that they may be quiet when it comes.  
invade them] Or, cut them in pieces.  
V. 17. Although the fig-tree] That is, although the country shall be brought into extreme desolation.  
fail] Heb. lye.  
V. 18. I will joy in the God of my salvation] He declareth wherein standeth the comfort and joy of the faithful, though they see never so great afflictions prepared, namely, in Gods most certain promises of deliverance, Chap. 2. 4.  
V. 19. he will make my feet] He will at last do his people that favour, as to let them scape, and save themselves in the Church under Gods protection: as the hind, hunted, and followed by the huntsmen, retireth into her covert.  
hinds feet] 2 Sam. 22. 34. Psal. 18. 33.  
To the chief finger] See Psal. 4. 1. The chief finger upon the instruments of music shall have occasion to praise God for this great deliverance of his Church.  
stringed instruments] Heb. neginoth.    

ANNOTATIONS ON THE BOOK OF THE PROPHET ZEPHANIAH.  

CHAP. I.  
Vers. 1. ZEphaniah the son] Tzephaniah prophesieth, what Tzephan Jah: stored hath God( as Moses  told, Deut. 32. 43.) for his peoples sin. All Judah shall be utterly destroyed: namely, the Kings sons shall be visited: as in jeremy God teacheth Solomons house shall end, Jer. 22. 30.  
V. 2. I will utterly consume] Heb. By taking away I will make an end. A threatening of the countries desolation by the Chaldeans.  
the land] Heb. the face of the land.  
V. 3. the fowles of the heaven] A kind of amplification, very frequent amongst the Prophets. See Jer. 4. 25.& 12. 4. Hos. 4. 3. Not that God was angry with these dumb creatures, but because man was so wicked for whose cause they were created, God maketh them to take part of the punishment with him.  
stumbling-blocks] Or, idols. The idols, and all the objects and instruments of idolatry, by which men were induced to sin, even to their own ruin. See Deut. 7. 25. Ezek. 14. 3. 7 Hab. 2. 18.  
V. 4. the remnant of Baal] That which remained since Josiahs reformation. 2 King. 23. 3, 4, 5.  
the chemarims] Which were an order of superstitious Priests appointed to minister in the service of Baal, and were as his peculiar chaplains; red 2 King. 23. 5. Hos. 10. 5.  
priests] Namely, of Idols: Or levitical Priests, but corrupted by idolatry, 2 King. 23. 8, 9. or by a wicked life, Zeph. 3. 4.  
V. 5. And them that] 2 King. 23. 12. Jer. 19. 13.  
that worship and that swear] By an outward profession, gainsaid by their life and conversation, Isa. 48. 1. Others translate it: which worshipping the Lord, and swearing by him, swear also by Malcham: that is to say; which mix the service of the true God with the service of idols. See Hos. 4. 15. 2 King. 17. 41.  
by the LORD] Or, to the LORD.  
that swear] Which comprehendeth the whole profession of true Religion, Psal. 63. 11. Isa. 19. 8. and 45. 23. Others, that swear to the Lord: so it may be he hath relation to the renewing the covenant by Josiah, 2 King. 23. 3.  
Malcham] An idol of the Ammonites, erected in Tophet, near to Jerusalem, 2 King. 23. 10. Jer. 49. 3. Amos 1. 15. See on 1 King. 11. 5.  
V. 7. Hold thy peace] Hab. 2. 20. Zach. 2. 13. Let every one in humility adore Gods judgements, without any murmuring or contradiction, Psal. 39. 9.  
a sacrifice] A great slaughter, as it were to prepare a banquet, which he intends to make for the Chaldeans, who are as it were guests: Or for the fowles of the air, and for his ravening beasts, as Isa. 34. 6. Jer. 46. 10. Ezek. 39. 17. Revel. 19. 17.  
bid his guests] Heb. sanctified, or prepared.  
V. 8. punish] Heb. visit upon.  
the princ●s] Jer. 39. 6.  
with strange apparel] Meaning the Courtiers, and other which did imitate the strange apparel of other nations, to win their favour thereby, and to appear glorious in the eyes of all others: red Ezek. 23. 14.  
V. 9. that leap on the threshold] This was indeed a very frequent superstition amongst the heathen, upon many occasions; as 1 Sam. 5. 5. 1 King. 18. 26. but because that agreeth not with this place, it seemeth to be a proverbial kind of speech, to signify great mens officers, who by an absolute power went into other mens houses, against whom no doors were shut. See Hos. 5. 10.  
V. 10. there shall be the noise] Heb. voice. Signifying that all the corners of the city of Jerusalem should be full of trouble by the Chaldeans, who came in at these two gates, Jer. 39. 3. See concerning this fish-gate, 2 Chron. 33. 14. Nehem. 3. 3. which is also called the first gate, Zach. 14. 10. to make a difference between it, and this second gate.  
hills] As the hills of Jareb and Goath, Jer. 31. 39. on the west side of Jerusalem, where it did seem the Chaldeans did also endeavour to force the city.  
V. 11. Maktesh] Or the low place: This is meant of the street of the Merchants, which was lower then the rest of the place about it.  
all they that hear silver are cut off] Hereby is signified the rich trading, which was in that place; to which money was carried in great burdens.  
V. 12. I will search Jerusalem] I will cause the Chaldeans to seek out the most hidden things that be in Jerusalem, and that most exactly: As Luk. 15. 8.  
s●ttled on their lees] Heb. curded, or thickened. A phrase taken from such liquours, as grow thick when being powred out of one vessel into an other they stand long, Jer. 48. 11. to signify, either the gathering together of riches in Jerusalem, which for many years before had not been taken, nor pillaged. Or the stupidity and carnal security of the inhabitants, to which seems to be referred the following words of the profane men, who denied Gods providence, or took no notice of it. See Psal. 119. 70.  
V. 13. not inhabit them] Deut. 28. 30, 39. Amos 5. 11.  
V. 14. the voice of the day] The Chaldeans shall come so suddenly, that the first news that shall be heard of it, shall be the terrible cries of the tumult of the Captains and Souldiers, being already at the gate.  
V. 15. day of wrath] Jer. 30. 7. Joel 2. 11. Amos 5. 18.  
V. 16. the high towers] Which are the places of the city most fortified.  
V. 17. they shall walk like blind men] They shall be amazed and unprovided of counsel and advice, no more knowing what they do then blind men: as Gen. 19. 11.  
V. 18. Neither their silver] Prov. 11. 4. Ezek. 7. 19.  
devoured by the fire] Chap. 3. 8.   

CHAP. II.  
Vers. 1. GAther yourselves together] All your assemblies, whereby you shall endeavour to defend yourselves, shall be but like great bundles of stalks and flax, to be consumed all together by the fire of Gods wrath, Chap. 1. 18. for preventing whereof he exhorteth them to humiliation and re●ance, Joel 1. 14.& 2. 15.  
not desired] Or, not desirous.  
V. 2. Before the decree] This verse must be joined with the next. The meaning is, before Gods decree against his people be put in execution, you believers shall fly to his grace by prayer and conversion.  
the day of the LORDS anger] That is, the time of this execution.  
V. 3. meek of the earth] A title which is ordinarily given to good men, Psal. 25. 9. and 37. 11. Matth. 5. 5.  
which have wrought] Which have lived uprightly and godly, according as he prescribeth by his word.  
it may be] Joel 2. 14. Amos 5. 15. Jon. 3. 9.  
be hide in the day] Saved and defended.  
V. 4. For Gaza shall be forsaken] Jer. 47. 4, 5. Ezek. 25. 15. Amos 1. 6. The philistines, and all other enemies of the Church shall be utterly destroyed, without hope of being restored: But I will preserve some seed and remainder of my people, to re-establish them in the appointed time: Wherefore let every one of you endeavour to be of that blessed number.  
Ashdod] The inhabitants thereof shall be lead into captivity.  
at the noon-day] The city being forced and taken by assault.  
V. 5. sea-coasts] Where the philistines land was, 1 Sam. 30. 14. 16. Ezek. 25. 16.  
Cherethites] 1 King. 8. 38.  
Canaan] Of which the philistines were a part, Jos. 13. 3.  
V. 7. remnant of the house of Judah] He sheweth why God would destroy their enemies, because their country might be a resting place for his Church, at their return from Babylon.  
for the LORD their God shall visit them] Or, when, &c.  
V. 8. I have heard the reproach] Jer. 48. 27.  
and magnified themselves] Jer. 49. 1. These nations presumed to take from the Jews that country which the Lord had given them.  
V. 9. Moab shall be as sodom] Isa. 15. Jer. 48. Ezek. 25. 8. Amos 2. 1.  
the children of Ammon as Gomorrah] Jer. 49. 1. Ezek. 25. 2. Amos 1. 13.  
V. 10. for their pride] Isa. 16. 6. Jer. 48. 29.  
V. 11. for he will famish] Heb. make lean. The chief end of all these terrible judgements shall be to root out those peoples idolatries, and to cause the true God alone to be worshipped▪ which hath been accomplished under Christ Jesus.  
the isles of the heathen] far countries, especially beyond the Sea.  
V. 12. Ye Ethiopians also] Isa. 18. 1.& 20. 4. Ezek. 30. 9.  
V. 13. he will stretch out his hand] Because the destruction of Nineveh, and the Assyrian Empire, happened, as is thought, in the time of Jehoiachim, after Zephaniahs prophecies. See Nahums prophecy.  
and destroy Assyria] Isa. 10. 5. 12. Ezek. 31. 3. Nahum 1. 8. and 2. 10.& 3. 15.  
V. 14. cormorant] Or, pelican. Isa. 34. 11.  
upper lintels] Or, knops, or chapiters. See upon Amos 9. 1.  
for he shall uncover] Or, when he hath uncovered. Her roof and all her timber-work being burnt down, there shall remain nothing but the walls of ruined houses.  
V. 15. the rejoicing city] Meaning Nineveh, which rejoicing so much of her strength and prosperity, should be thus made waste, and Gods people delivered.  
I am, and there is none] Isa. 47. 8.  
shall hiss and wag his hand] In horror and disdain.   

CHAP. III.  
Vers. 1. HEr that is filthy and polluted] Or, gluttonous. Heb. craw.  
city] That is, Jerusalem.  
V. 2. voice] Namely, Gods voice, calling her to repentance by his servants.  
correction] Or, instruction.  
V. 3. Her princes within her are roaring lions] Ezek. 22. 27. Micah 3. 9, 10.  
evening wolves] Jer. 5. 6. Hab. 1. 8.  
gnaw not the bones] Or, leave not. Which are even raging with hunger, being so greedy that they eat up bones and all.  
till the morrow] Or, in the morning.  
V. 4. prophets] Jer. 23. 11. Hos. 9. 7.  
light and treacherous persons] Or bold: in feigning prophecies of their own inventions, uttering them, and boldly maintaining of them.  
violence to the law] Ezek. 22. 26.  
V. 5. just LORD] That is, God, who hath chosen Jerusalem, for the place of his residence, and manifestation in the world, cannot in justice suffer these sins to escape punishment.  
every morning] Heb. morning by morning. That is, every day, even in the morning, which seemed to have been the ordinary time for the Prophets preaching, he doth denounce to them his judgements to come: and represents unto them those which he had already executed upon other nations, to call his people to repentance. See 2 Chron. 36. 15. Jer. 7. 13.& 11. 7.& 25. 3.  
but] Or, yet. as Jer. 5. 3.  
V. 6. cut off the nations] By the destruction of other nations he sheweth, that the Jews should have learned to fear God.  
towers are desolate] Heb. corners. See Chap. 1. 16. Because towers were set in corners of city walls. The Hebrew word may also be taken for princes and lords, judge. 20. 2. 1 Sam. 14. 38.  
V. 7. howsoever I punished them] Though I brought them into great miseries, by reason of their sins: yet will I save Jerusalem from final ruin, if so be she will be converted.  
they rose early] They were most earnest and ready to do wickedly, notwithstanding Gods judgements, Isa. 1. 5.  
V. 8. wait ye upon me] O ye remainder of true believers, comfort yourselves still, with the hope of my vengeance upon your enemies: and of the deliverance which I shall sand to you in the messiah his time: for then will I gather all the nations together to serve me, as heretofore I have gathered them to punish them.  
jealousy] Chap. 1. 18.  
V. 9. For then will I turn to the people a pure language] Heb. lip. He giveth a reason of the former reason: for, under the messiah, the face of the earth shall be changed, by the conversion of the Gentiles, and by their sanctification in heart and tongue. See Isa. 18. 19.  
one consent] Heb. with one shoulder. A phrase taken from oxen, which are yoked together. See Zach. 7. 11.  
V. 10. From beyond the rivers of Ethiopia] Even by the farthermost countreys, which have least knowledge of me, and of my grace, will I be served and worshipped. See Isa. 18. 7. Act. 8. 27.  
dispersed] My elect, as well Jews as Gentiles, dispersed throughout the world.  
V. 11. shalt thou not be ashamed for all thy doings] Rom. 6. 21. O my Church, I will take away that ignominy from thee, wherewith I had heretofore punished thee for thy sins, and especially for thy pride, which thou wast grown to, by reason of the great prerogative which I had bestowed upon thee, of my presence and abode with thee.  
because of my holy] Heb. in my holy.  
V. 12. leave in the midst of thee, &c.] Out of the carnal and reproved Israel, and out of lost mankind, will I deliver mine elect and believers, which are poor and wretched in the worlds esteem. See Isa. 14. 32. Zach. 11. 11.& 13. 9.  
V. 13. The remnant of Israel] The true believers, chosen out of all the world, being regenerated by the holy Ghost, shall live in purity, sincerity, and innocency, like Christs true sheep, fed by the word of truth, and kept safe under his protection: without any other devices or cunning.  
a deceitful tongue be found in their mouth] Vers. 9.  
V. 14. daughter of Zion] Isa. 12. 6. and 54. 1.  
V. 15. judgements] That is, the punishments and visitations for thy sins.  
enemy] As the Assyrians, Chaldeans, Egyptians, and other nations.  
the King of Israel] Namely, Jesus Christ, the true everlasting God, shall always be with thee, in the power and grace of his Spirit, to defend and comfort thee.  
V. 16. Let not thine hands be slacken] Or, faint. Be not discouraged: strengthen thyself in faith and in perseverance in all the duties of thy calling, not fearing any harm, which may happen to thee.  
V. 17. rejoice over thee with joy] His delight shall be in thee, in loving thee, and in doing thee good, Jer. 32. 41. Ezek. 20. 40.  
he will rest in his love] Heb. he will be silent.  
V. 18. sorrowful for the solemn assembly] The poor Jews lead into captivity, and afflicted, chiefly by the cessation of Gods service: whereby( though God was at first honoured by offerings and sacrifices) he was dishonoured and blasphemed by his enemies. A figure of the elects being gathered together in the Church, out of which there is no true service of God.  
the reproach of it, &c.] Heb. the burden upon it was reproach.  
V. 19. save her] I will deliver the Church, which now is afflicted, as Mic. 4. 6. 7.  
halteth] Ezek. 34. 16. Micah 4. 7.  
I will get them praise] Heb. I will set them for a praise.  
in every land] As among the Assyrians, Chaldeans and Grecians, which did mock them and put them to shane.  
where they have been put to shane] Heb. of their shane.  
V. 20. bring you again] Into your country, which is the figure of the Church.    

ANNOTATIONS ON THE BOOK OF THE PROPHET HAGGAI.  

CHAP. I.  
Vers. 1. SEcond year of Darius the king] Ezra 4. 24. and 5. 1. Zac. 1. 1. Who was the son of Hystaspis, and the third king of the Persians, as some think: called Darius Artaxasta king of Persia, Ezra 6. 14. of Babylon, Neh. 13. 6. He knew that Gods wrath was upon his predecessors for hindering the Temple. In his second the Temple is taken in hand again, and finished in his sixth, Ezr. 6. 15.  
by Haggai] Heb. by the hand of Haggai.  
Zerubbabel] Ezra 2. 2. Because the building of the Temple began to cease by reason that the people were discouraged by their enemies: and if these two notable men had need to be stirred up and admonished of their duties, what shall we think of other governours, whose doings are either against God, or very could in his cause?  
son of Shealtiel] That is, the nephew: for in proper speech he was the son of Pedaiah, 1 Chron. 3. 17, 18, 19.  
governor of Judah] Or, captain. Of the people of the Jews, by the kings of Persia, after their return out of captivity. See Ezra 1. 8. and 2. 63.  
V. 2. the time that the LORDS house should be built] feigned excuses of the Jews, who were negligent in the re-edifying of the Temple; as if by those lets which had been a hindrance to them, God had shewed that he would have the work put off till another time: whereas the true reason of their intermission was the contempt of Gods service, and their carnal affection to their own ease.  
V. 4. cieled houses] showing that they sought not only their necessities, but their very pleasures before Gods honour.  
V. 5. Consider your ways] Heb. Set your heart on your ways. Your carelessness, whereby you have provoked my judgements.  
V. 6. Ye have sown much] Deut. 28. Mic. 6. 14, 15. Consider the plagues of God upon you, for preferring your policies to his religion, and because ye seek not him first of all.  
he that earneth wages] You have not reaped any profit or benefit by all your labours. See Zach. 8. 10.  
with holes] Heb. pierced through.  
V. 8. up to the mountain] Meaning that they should leave off their own commodities, and go forward in the building of Gods Temple, and in the setting forth of his religion.  
will take pleasure in it] That is, I will hear your prayers according to my promise, 1 King. 8. 21. 29.  
glorified] I will show my glorious power in blessing and defending you: and will give you cause to honour and serve me: and my enemies to fear me.  
V. 9. Ye looked for much] You hoped for a great harvest, by reason of the great likelihood that was of it: but your hopes were vain.  
blow upon it] Or, blow it away.  
ye run every man unto his own house] Every one is most careful of building up his own house, and looking to his own particular businesses.  
V. 10. the heaven over you is stayed from due] Levit. 26. 19. Deut. 28. 23.  
V. 11. And I called for a drought upon the land] 2 King. 8. 1.  
V. 12. obeied] And went freely about the re-edifying of the Temple, Ezra 5. 2.  
V. 14. spirit of Zerubbabel] Which declareth that men are unapt and dull to serve the Lord, neither can they obey his word or his messengers before God reform their hearts and give them new spirits, Joh. 6. 44.   

CHAP. II.  
Vers. 1 SEventh month] Of the second year of Dariut his reign, Chap. 1. 1.  
by the prophet Haggai] Heb. by the hand of.  
V. 3. Who is left among you] Haggai by the judgement of all commenters spake of men that had seen the former Temple in age of discretion. See Ezra 3. 12.  
V. 4. be strong] Zach. 8. 9.  
and work] That is, go forward in building the Temple.  
V. 5. my spirit remaincth among you] Of grace, light, virtue, and holinesse. See Isa. 63. 11.  
V. 6. Yet once] Heb. 12. 26.  
will shake the heavens] As formerly, when I gave my law, I appeared in terrible majesty: so in the messiah his time, I will manifest the mighty power of my Spirit, by the preaching of the Gospel: from whence shall follow great commotions, to the ruin of the devils kingdom, and confirming of Christs, by removing of the heaven of ceremonies under the law, calling and gathering together all mine elect. See Joel 3. 16. Heb. 12. 26, 27.  
V. 7. the desire of all nations shall come] Namely, Christ, desired of the faithful in all nations.  
I will fill this house with glory] This reedified Temple shall be honoured with Christs bodily presence; and the spiritual Temple, which is the Church, shall be honoured by my presence in Spirit, and by the abundance of my graces, by the light of my Word, and virtue of my Spirit.  
V. 8. The silver is mine] If I pleased, it were an easy matter for me, to beautify this Temple with precious ornaments like unto the first; but I do prepare endless glory, far greater then that, for it.  
I give peace] Namely, the preaching and enjoying of spiritual peace, founded upon the reconciliation of men with God, through Christ, who is our peace, and did show himself in this house.  
V. 11. Ask now the priests] To whom it belonged to answer in doubtful cases, and concerning questions of the law. Deut. 10. 10, 11. and 33. 10.  
V. 12. If one bear holy flesh, &c.] The meaning is, as according to the law, every thing that toucheth a holy thing, as the flesh of sacrifices is, ought to be clean, and though it be so, yet it cannot put any holinesse into a thing, which by Gods command is but for ordinary uses, but may by it uncleanness defile a thing which is pure and holy: so the holinesse of my service dependeth not upon you, but upon my free institution; but you may make it unclean by your uncleanness, hypocrisy, and evil conscience.  
bread] That is, ordinary bread.  
V. 13. by a dead body] Numb. 19. 11.  
V. 14. So is this people] Even in the same manner, because this people is of an unclean conscience, all that they do in my outward worship, is also unclean. Tit. 1. 15.  
that which they offer there is unclean] Namely, upon the altar, which was already reedified. Ezra 3. 2.  
V. 15. from before, &c.] Namely, before there was any hand set to the work of re-building the Temple, interrupted for many years after their return from Babylon. See Ezra 3. 8. and 5. 2.  
V. 16. Since those dayes] Or, that since. Since you have taken no care of my Temple, and have profaned my service, all your hopes of abundance and prosperity have failed you.  
when one came] Chap. 1. 9. Zach. 8. 10.  
V. 17. I smote you] Or, That I smote you, That is, your fruits.  
with blasting] Deut. 28. 22. 1 Kings 8. 37. Amos 4. 9.  
V. 18. from this day] From the time they began to build the Temple, he promiseth that God will bless them: and albeit as yet the fruit was not come forth, yet in the gathering they should have plenty.  
four and twentieth day] At which time the Prophet prophesied these things. Vers. 10.  
V. 19. seed yet in the barn] He exhorteth them to patience, and to abide till the harvest came, and then they should see Gods blessings.  
V. 20. twentieth day of the month] Namely, of the aforesaid ninth month.  
V. 21. I will shake the heavens] Vers. 6, 7. I will make a change, and renew all things in Christ, of whom Zerubbabel here is a figure: for in the messiahs times not onely the earth and earthly Emperour● were shaken, but also the Heavens, or the old Ceremonies, that figured the doctrine of the Kingdom, that such as should not be shaken might be settled, Heb. 12. 26.  
V. 22. the throne of Kingdoms] All power and height, contrary to Christs Kingdom, which I have established for ever, over all the world. Others, there shall be no let or hindrance when God will make this wonderful restitution of his Church.  
the sword of his brother] Hereby is signified the conflicts of the Kingdoms of the world, stirred up one against another by Gods providence, and judgement. Matth. 24. 7.  
V. 23. will I take thee] I will appoint Christ, who shall come forth of thee according to the flesh, Luke. 3. 27. and whose figure thou art, Zach. 4. 12. to be my sacred King, whom I will inviolably keep me, and love: Which is the signification of this proverbial term, of making and keeping as a Signet. Cant. 8. 6. Jer. 22. 24.    

ANNOTATIONS ON THE BOOK OF THE PROPHET ZECHARIAH.  

CHAP. I.  
Vers. 1. IN the eighth month] Two moneths after Haggai began to prophesy, Haggai 1. 1. when as the Jews were in ill state, through famine, and the work of the Temple but newly taken in hand.  
in the second year of Darius] Who was the son of Hystaspis, called Artaxashta. See upon Ezra 4. 24. Hag. 1. 1.  
Zechariah] This was not that Zechariah, whereof is mention, 2 Chron. 24. 20. but had the same name, and is called the son of Berechiah; because he came of those progenitors, as of Jojadah, or Berechiah and Iddo.  
the prophet] Which is to be referred to Zechariah, and not to Iddo, though there was one of that name a Prophet.  
V. 2. sore displeased] Heb. with displeasure. He speaketh this to affright them with Gods judgements, that they should not provoke him as their fathers had done, whom he so grievously punished.  
V. 3. Turn ye unto me] Mal. 3. 7. Let your fruits declare that you are Gods people, and that he hath wrought in you by his Spirit, and mortified you: for else man hath no power to return to God, but God must convert him; as Jerem. 31. 18. Lam. 5. 21.  
I will turn unto you] I will again make you feel the effects of my grace and favour.  
V. 4. Turn ye now from your evil ways] Isa. 31. 6. Jer. 3. 12. and 18. 11. Ezek. 18. 30. Hos. 14. 1.  
V. 5. where are they] Though your fathers be dead, yet Gods judgements in punishing them ought still to be before your eyes: and though the prophets be dead, yet their doctrine remaineth for ever, 2 Pet. 1. 15.  
V. 6. my words and my statutes] The accomplishment of their prophesies after their death, hath shown sufficiently that their words died not with them: and your fathers in their calamities acknowledged as much, and began to turn to God: and it is fitting for you to follow them therein, and to accomplish it.  
take hold] Or, overtake. That is, overtake and catch them,( as huntsmen the prey, or one enemy another in flight) though they sought means to make their escape.  
they returned] It may be, repented, or were better advised, and came to the right knowledge of their estate; as Mal. 3. 18.  
Like as, &c.] Lam. 1. 18.  
V. 7. the month Sebat] Which containeth part of January, and part of February.  
V. 8. I saw by night] A time fit and usual for such revelations.  
a man] The son of God appearing in human shape, as Chap. 3. 2. Captain of the Lords Host, Josh. 5. 14. in likeness of an horseman, ready appointed to make out for his, who as Archangel, judas 9. and Captain of their host or chief, sendeth his Angels, and they give him an account, vers. 11.  
a read horse] Why read? In the same sense that this colour is given to his garments, Isa. 63. 1, 2, 3, &c. and to the Angels Horse, Revel. 6. 4. Junius interpreteth it, fiery, to signify Gods fiery anger against the enemies of his people; the execution of which he came to tell the Prophet of.  
the myrtle-trees] which represent the Church, composed of weak and low plants, but holy and precious ones, as the myrtle-tree is. Rev. 1. 13.  
in the bottom] By this property of the Myrtle-tree that delighteth in valleys, and Sea-shores, and rivers sides, is signified the lowly and abject condition of the Church in this world; and particularly the subjection it was then in, under the Persian Empire.  
behind him] That is, behind the man riding on the read horse, as Attendants, Captains and Skouts.  
read horses] With horsemen upon them, which were created Angels, Ministers, and warriors under their head; see Psal. 68. 17. Now by these colours, it seems may be understood the Angels several services: the read ones for punishment, the white ones for grace, and the speckled ones for chastisement in visitation.  
speckled] Or, bay.  
V. 9 the angel] It seems to be the same as was among the Myrtle-trees; namely, the son of God, who appeared in this vision in both these qualities, of head of the Church on horseback, and of her Prophet in shape of an Angel.  
V. 10. walk to and fro through the earth] As his posts and messengers, to take notice of the state of the world, and to make relation to him of it.  
V. 11. all the earth fitteth still] All other nations are in peace and prosperity: onely thy people cannot recover themselves of their late calamities.  
is at rest] Or, is inhabited.  
V. 12. angel of the LORD] Namely, the son of God, who is intercessor to the Father for the safety of the Church.  
threescore and ten years] Jer. 25. 12.& 29. 10. Dan. 9. 2. Of the captivity, as Zach. 7. 5. according to the prophecy of Jer. 25. 11.& 29. 10. the ruins of which lasted yet, though the people were set at liberty long before.  
V. 13. good words] With such promises as tended to the relief of the present miseries they were in.  
V. 14. jealous for Jerusalem] Chap. 8. 2. Though for a time God defer his help and comfort from his Church; yet this declareth that he loveth them still most dearly, as a most merciful father his children; or an husband his wife; and when it is expedient for them, his help is ever ready.  
V. 15. a little displeased] I was willing to punish my people by their means, but with a moderation, a little time befiting the end; which was to correct them, and according to my mercy toward them: But the instruments which I have made use of therein, have added their rage, and the excesses of their cruelty thereunto: not containing themselves within the limits of my revealed will: though they could not go beyond my secret permission. See Isa. 47. 6.  
V. 16. returned to Jerusalem] I went away, and hide me from it, in my anger, Hos. 5. 15. but am come again with many comforts, and tender mercles to relieve it.  
a line shall be stretched forth] That is, her buildings shall be re-edified, and made up again.  
V. 17. My cities] Not this onely of Jerusalem, but others also round about of inferior note.  
through prosperity] Heb. good. That is, plentiful increase of men, cattle, and all manner of fruits of the earth, as Chap. 2. 4.  
shall yet be spread abroad] Notwithstanding the mean and poor estate which the whole country is now in; it shall be replenished with such abundance, that, your places shall be full and run over: as vessels and fountains that have more then they can hold, as Prov. 5. 16.  
yet comfort Zion] Shall confirm and renew the right and privilege which he had granted her, of being the place of his residence. See Isa. 14. 1. Zach. 2. 12.  
V. 18. four horns] A figure of the Churches enemies, which had set upon her from the four corners of the world: Or of the four Monarchies, by which she had been, and should be oppressed, until Christs coming, Dan. 2. 37. and 7. 3. Now by these horns must be meant iron horns, such as warriors did wear upon their helmets: and therefore fit workmen are brought in to break them.  
V. 20. four carpenters] These Carpenters or smiths, as 1 Sam. 13. 19. are a figure of the instruments, which ruined those enemies, that persecuted the Church; and declare that no enemies horn is so strong, but God hath an hammer to break it in pieces.  
V. 21. so that no man] So that they have easily brought it to pass, seeing none had power to resist them.   

CHAP. II.  
Vers. 1. I Lift up mine eyes again] In a vision.  
a man with a measuring-line] The son of God in human shape, as appeareth by vers. 9. 11. This vision setteth forth the great enlargement of the Church under the messiah. See Isa. 54. 2. 3.& 60. 4. 11.  
V. 3. the angel that talked with me] He that had the line in his hand.  
another angel went out to meet him] Namely, a created Angel.  
V. 4. said unto him] He that was the Son of God, commanded the other, who was but a creature, to expound the vision of the line to the Prophet.  
shall be inhabited] The number of those that shall come thither shall be so great, that it will be impossible to encompass the city with walls large enough. Figurative terms, to signify the infinite number of believers, which shall be called into the Church, by the preaching of the Gospel.  
V. 5. wall of fire round about] That is, an impregnable wall and defence, which none can pass through.  
and will be] Isa. 60. 19.  
the glory in the midst of her] My presence in spirit, grace, and power, shall make it glorious, as the residence of a King is glory to the royal city: Or as formerly in the desert, the glory of God shewed itself in the signs of the pillar, and of the cloud.  
V. 6. Ho, ho,] He exhorteth all the Jews, whereof many for ease and carnal enticements stayed in Babylon, to return to Jerusalem: and by this figure, all the elect, to leave the world, and the corruptions thereof, to come into Christs Church.  
and flee from the land] Isa. 48. 20.& 52. 11. Jer. 50. 8.& 51. 6. 45. Revel. 18. 4  
for I have spread you] Babylon cannot be your country, nor a blessed and holy abode for you: seeing I sent you thither to exile, and punishment: wherefore, when I set you at liberty, make use of my benefit.  
V. 7. Deliver thyself] Come forth speedily, that thou mayst not be enfolded in her total ruin. See Jer. 51. 6. 45. Act. 2. 40.  
V. 8. After the glory] A term taken from that which was ordained in the desert, namely, that all the people should move and follow the cloudy pillar; in which God appeared in majesty, when it stirred, Exod. 40. 36. Num. 9. 17. The meaning is, let all my faithful ones follow through the deserts of this world the guidance of my word, and Spirit, residing and divinely shining in my Church, by which they may be conducted to the firm seat of glory, which is the heavenly Jerusalem.  
hath he sent me unto the nations] Words of the son of God, speaking of his Father.  
toucheth you] Deut. 32. 10.  
apple of his eye] Ye are so dear unto God, that he can no more suffer your enemies to hurt you, then a man can abide to have his eye-ball touched, Psal. 17. 8.  
V. 9. mine hand upon them] Wherein there is a rod of iron, to rule and crush the heathen your enemies, Psal. 2.  
they shall be a spoil] They shall be your servants, as you have been theirs. A figure of the Churches victory over the world, which before had oppressed her, and kept her in bondage.  
hath sent me] To declare and perform these promises, as mediator, and protector of the Church.  
V. 10. Sing and rejoice] Isa. 12. 6.& 54. 1.  
I will dwell in the midst of thee] Levit. 26. 12. Ezek. 37. 27. 2 Cor. 6. 16.  
V. 11. in that day] Namely, in the Churches re-establishment by the messiah, figured by the deliverance out of Babylon.  
my people] As well as the natural Jew, according to the law, Exod. 12. 49.  
sent me unto thee] As before, vers. 9. and here repeated for their further assurance.  
V. 12. shall inherit Judah] He shall hold his elect, which are the true spiritual Judah, for his proper and peculiar people, and as such which he shall love, govern, and preserve. See Exod. 34. 9.  
in the holy land] That is, in the Church.  
and shall choose Jerusalem] Isa. 14. 1. Zach. 1. 17.  
V. 13. Be silent] Hab. 2. 20. Zeph. 1. 7. brag not, threaten not, dispute not, doubt not, O weak men who may not compare their wisdom, or oppose their strength to Gods, who is able and well skilled to bring to pass all his promises.  
raised up] Awaked, as a man out of sleep, Psal. 24. 23.  
his holy habitation] Heb. the habitation of his holinesse. That is, heaven, as it is interpnted, Deut. 26. 15. from whence God would now sand help for his people: Or the Temple, which was likewise Gods habitation, 1 Sam. 2. 29. and though now it were contemptible, not half built, yet was it holy: and thence as out of a strong fort, God would show himself for the defence of his Church.   

CHAP. III.  
Vers. 1. SHewed me Joshua] In a vision. The end whereof is to show, that in the restauration of the Temple, and of the service of God, it was first of all necessary to have those persons, which were to be employed therein, reconciled to God, and cleansed from the pollution which they had gotten in Babylon: And that likewise the Church, represented here by Joshua, a chief officer of it, should be readmitted into Gods favour, to the end that the service which she should yield to him, might be accepted: which is figured by a form of judgement, wherein Joshua is by the Lord absolved, and afterwards sanctified.  
standing] Like unto a man accused before a Judge.  
before the angel] Namely, before the son of God, who is both Judge and Advocate, and defender of those that believe in him, in this judgement, 1 Joh. 2. 1.  
Sa●an standing at his right hand] That is, an adversary. The adversary, the malicious accuser of the faithful to God: against whom he complains, pretending to be zealous of having justice done● though he be onely moved through an envious, and malignant rage, Rev. 12. 10. See Psal. 109. 6. Job. 1. 6. which act agreeth with his name in Hebrew in this place.  
to resist him] Heb. to be his adversary. To frustrate his prayers and intercession, by interposing his most bitter accusation against him and the Jews. What this accusation was, appears plainly by the 3. and 4. verses.  
V. 2. the LORD said unto Satan] Namely, the son of God, who was before called Angel.  
The LORD rebuk thee] judas 9. That is, my everlasting Father rebuk and confounded thee, in this malicious opposition which thou makest against my Church. See judas 9. the same words spoken upon an other occasion.  
that hath chosen Jerusalem] Hereby is intimated and shown the chief foundation and ground of the Churches absolution; here represented by Joshua: which is, that God from all eternity, hath out of his mere grace chosen his elect to salvation, Rom. 8. 33.  
is not this a brand plucked out of the fire]. Namely, this small company which Joshua represents, a reservation of my grace, which I have reserved out of my people, whom I have caused to pass through the fire of my judgements? Amos 4. 11. See Rom. 11. 5. And therefore towards them my decree of grace shall stand firm and invariable.  
V. 3. with filthy garments] Or, vile garments: An ordinary sign of sin. as a white and clear garment is a sign of Christs righteousness, put on by faith: and of the regeneration of the spirit to newness of life. See Ezek. 16. 8. 10. Revel. 3. 4. 18.& 7. 14.  
stood before the angel] Christ did not abhor his presence, nor reject his service: so gracious is he to respect his Saints, notwithstanding their many infirmities, and to accept their obedience, though mingled and stained with much corruption.  
V. 4. unto those that stood before him] Namely, to the created Angels, his ministers● to show that Christ, who onely hath power to forgive sins, doth therein employ the holy ministry for an instrument. See 2 Cor. 5. 18.  
Take away the filthy garments] In respect of the glorious garments and precious stones that the Priests did wear before the captivity: and by this contemptible state the Prophet signifieth that these small beginnings should be made excellent when Christ shall make the full restitution of his Church.  
I have caused thine iniquity to pass from thee] This hath relation to two spiritual effects: The one is, that by Christs satisfaction, sin is taken away from before the eyes of God: that is, is not imputed to condemnation: though the corruption be not altogether blotted out in man, during this life. See Psal. 32. 1, 2. The other is, that Christ his merit, and righteousness is applied to the believer to life; and that by his Spirit he putteth on the new man in righteousness and holinesse, Gal. 3. 27. Col. 3. 10.  
V. 5. Let them set a faire mitre upon his head] A priestly ornament for the head, Exod. 28. 4. to show that God besides his grace, which was common to all the members of his Church, did also adorn him with the gifts of his Spirit, befiting his Priestly charge, that the dignity of the Priest-hood might be perfect. This was fulfilled in Christ, who was both Priest and King; and here all such are condemned that can content themselves with any mean reformation in religion.  
stood by] As it were to have this his sentence put in execution. Whereby is signified Christs assistance to the work of the ministry: As, to that also seemeth to be referred his speaking alone in this place: to show that he alone doth all the work, and doth all things in all men, and that he can alone pronounce the sentence, and comfort the soul by his Spirit.  
V. 7. charge] Or, ordinance.  
then shalt thou judge my house] I will keep thee in thy Priestly degree: of which the two chief parts were the government in ecclesiastical businesses, and concerning the worship of God, according as it is set down in the Law, Deut. 17. 12. 2 Chron. 19. 11. and the chief and continual ministry of holy things  
I will give thee] After all this I will gather thee up into my heavenly glory with mine Angels, the likeness of which thou beholdest here in this vision.  
places] Heb. walks.  
V. 8. thy fellows] Namely, the inferior Priests.  
for they are men wondered at] Heb. men of wonder. I have appointed you to be in your own persons and actions, a sign and representation of my Churches re-establishment by the messiah, of which I will give you a particular instruction.  
for behold] He giveth a reason why he had termed them signs and figures: namely, because that in Christ was the accomplishment.  
I will bring forth] I will shortly sand my son into the world, who shall take upon him the form of a servant, to accomplish the work of redemption, Phil. 2. 7.  
my servant] Isa. 42. 1.& 52. 13. Ezek. 34. 23.  
BRANCH] Isa. 11. 1. Jer. 23. 5.& 33. 15. Chap. 6. 12. Luk. 1. 78. A frequent name of the messiah. See upon Isa. 4. 2.  
V. 9. For behold] The end of the sending of my Son shall be to lay the foundation of my Church upon him, who was the fundamental and corner ston, Psal. 118. 22. Isa. 28. 16. figured by some especial ston which was solemnly put into the fabric of the Temple, and in the presence of the Priests, when it begun to be built up again. See Chap. 4. 7. 10.  
upon one ston] Isa. 28. 16. As that material ston hath been set in the sight of Joshua, and of other Priests: So shall the eyes of my providence, 2 Chron. 16. 9. which is infinite and universal, here signified by the number of seven, Chap. 4. 10. and 5. 6.& 9. 1. be always fixed upon Christ, to maintain, favour and cause him to prosper in his kingdom. See Isa. 42. 6. and 49. 8. and 51. 16.  
I will engrave] Words of God the Father, who hath appointed his son to be mediator, and hath conferred upon his human nature all the gifts of his Spirit, for to perform it. See Dan. 2. 34. 44. Heb. 9. 11.  
I will remove the iniquity] As in Joshua, newly made fi● to undertake the Priesthood again; I have sanctified all my Church: So by one onely oblation of my son, who was eternally consecrated High Priest, I will purge all the sins of my Church. See Heb. 9. 12.& 10. 12. 14.  
in one day] This is opposite to the figurative sacrifices, which were many times reiterated. See Heb. 7. 27.& 9. 26. 28. and 10. 10.  
V. 10. shall ye call every man] A figure of the spiritual peace and rest of the Church, redeemed, and reconciled to God by Christ, Mic. 4. 4.   

CHAP. IIII.  
Vers. 1. AGain] The fourth time admonished me to be hold another vision of God: It is likely that there was some space of time between these visions, during which time, the Prophet in his ecstasy was as it were asleep, that is to say, without any light of prophetic revelation, without any action, or motion of the Spirit to him.  
awaked me] That is, roused up my weary and distracted thoughts, to fresh and further attention.  
V. 2. a candlestick all of gold] It seems he would show the mystical meaning of Moses his candlestick, Exod. 25. 31. to the description of the making whereof, here are some parts added, belonging to the mystery. The candlestick is the Church: The bowl above it is Christ, who hath received of the Father the fullness of the Spirit, signified by the oil, to power it upon his Church, Joh. 1. 16.& 3. 34. Act. 2. 33. And as the oil is pressed out of the olive, which is, as it were, the lively spring of it: so all these gifts and graces proceed from that, that Christ hath been anointed, and consecrated for an everlasting King and Priest. The seven lamps are the several operations of the Spirit in the faithful, all in fervency of life and motion, and in light of faith and understanding: whose chief use is, to carry the lamp of Gods word in the world, and to cause his glory to shine therein, Matth. 5. 15, 16. Phil. 2. 15. The seven pipes are the several means of the communication of the spiritual, and mystical power of Christ, to his members, Ephes. 4. 16.  
with a bowl] Heb. with her bowl.  
seven pipes to the seven lamps] Heb. seven and seven. Or, seven several pipes to the lamps, &c. Or, each lamp had seven pipes. Which you must imagine to be in the bottom of the bowl, to distribute the oil to each lamp.  
V. 5. Knowest thou not what these be] This is spoken to inflame the Prophets desire to know the truth of it, and to show him that this was the meaning of Moses his ancient candlestick, of which he might by inspiration have learned the signification.  
V. 6. This is the word of the LORD] This vision is especially directed to Zerubbabel, to strengthen him in his charge of politic head of the people: as the other was for Joshua, the ecclesiastical head.  
Not by might] Or, army. I have caused thee to see in this figure, that the subsistence of my Church is not in the same kind as that of worldly Empires, in force of arms and power, but in a lively internal action of my Spirit: Wherefore be not dismayed in thy mind, O Zerubbabel, if worldly strength do fail thee, my Spirit and power shall supply all: as well for the re-establishing of the material Temple, as for the spiritual conduct and preservation of the Church. See Hos. 1. 7.  
V. 7. Who art thou] The Empires which oppress the Church, though they be great, yet shall they be beaten down by the ston, Dan. 23. 4. which is Christ, figured by Zerubbabel. See Chap. 14. 10.  
he shall bring forth] It shall be shown to the world at the appointed▪ time, and exa●ted above all worldly greatness, Dan. 2. 35.  
the head-stone] Or corner-stone▪ or front-stone. See Psal. 118. 22. Ephes. 2. 20.  
with shoutings] The Angels, the faithful and all creatures shall rejoice at Christs kingdom, established in the world, and shall desire God the Father to heap all manner of blessings and happiness upon it. See Psal. 11●. 26. Or they shall aclowledge, and preach that the ●ather hath la●d up in him all the treasures of his grace, and gifts of his Spirit, Joh. 1. 16.  
V. 9. laid the foundation of this house] Ezra 3. 10.  
finish it] Ezra 6. 15.  
know that the LORD] Seeing that the Lord, vers. 8. is he that saith that the Lord had sent him; we must of necessity conclude that there are here two persons; the one the son, who is sent; and the other the Father, that sendeth him; both one onely and everlasting God, Isa. 48. 16. Zach. 2. 8. See the like speech, Gen. 19. 24.  
sent me unto you] Chap. 2. 11.  
V. 10. For who hath despised small things] A reproof of many Jews profane contempt, in those weak beginnings of the Churches restauration.  
for they shall rejoice] Or, sith the seven eyes of the LORD shall rejoice. Notwithstanding all their disdain and diffidence, they shall one day have occasion to rejoice, seeing the work perfected.  
plummet in the hand] Heb. ston of tin. He seems to mean the little line, with a plummet to it, which wall-builders do use to level their work with.  
th●se seven] Of which, Chap. 3. 9. and 5. 6. The meaning is, my providence shall as sovereign architect oversee this work, whose director Zerubbabel is, to bless it, direct it, and accomplish it.  
they are the eyes] Chap. 3. 9. 2 Chron. 16. 9.  
V. 12. I answered again] It seems that in this vision, when the mystery of the constitution of the Church by the messiah was shown to the Prophet; he saw two great olive trees, vers. 3. but when God called him back to that which belonged to the re-edifying of the material Temple by Zerubbabel, the resemblance of these two trees was suddenly changed into the resemblance of two small branches: to signify Zerubbabel, and Joshua, figures of Christ in his kingdom and Priesthood: Wherefore likewise it is no more said, that they give oil into the great bowl, but onely to the lamps, by two little spouts: to show the difference that there is between Christ, the author, possessor, and distributor of the fullness of the goods of the Spirit, in inward efficacy; and his Ministers, as well in the ecclesiastical as politic order( which are the two spouts) who have but a small▪ measure of gifts; nor any property or power to administer by virtue of those two foresaid orders, any thing but the external means of the influence of Christs mystical, universal, and effectual guidance of his Church.  
through] Heb. by the hand.  
empty] Or, empty out of themselves oil into the gold.  
the golden oil] Heb. the gold. Namely, the pure yellow oil, which did shine like gold.  
V. 14. These are the] He doth not answer concerning the question of the olive trees, but onely concerning the olive branches; for by understanding of these▪ it is an easy matter to comprehend the meaning of the olive trees, by comparison, and proportion.  
two anointed ones] Heb. sons of oil. Namely, Zerubbabel and Joshua, two sacred persons, by reason of the holy unction, to be Gods Ministers, and figures of Christ.  
by the Lord] Or, before, as Chap. 6. 5.   

CHAP. V.  
Vers. 1. AFlying roll] Of paper, or other stuff to writ upon, after the ancient manner: This roll, or book, signified Gods judgements upon his people, pronounced by his Prophets: the flying of it, the swift execution of them: the greatness, the weight and long-lastingnesse of them.  
V. 3. curse that goeth forth] Gods curse thrown upon all the land of Israel and Judah.  
every one that stealeth] Or, every one of this people that stealeth, holdeth himself guiltless, as it doth. Or, every one that stealeth being written on this side shall be cut off, according to it: and every one that sweareth, being written on that side, shall be cut off according to it▪ See Ezek. 2. 10.  
on this side] God hath punished all the sins; as well those which were against the second Table of the Law, as those that were against the first: all comprehended under these two kinds of swearing, and theft. Others expound it, on that side: that is to say, according to the prediction, happened the execution. See Ezek. 5. 4.  
according to it] That is, according to that curse.  
V. 4. I will bring it forth] God will see his own law executed.  
enter into the house of the thief] It shall inevitably seize upon them, even there, where they think themselves most secure.  
remain in the midst of his house] He shall neither keep it out, nor drive it out, so long as the sin remaineth unrepented, or unreformed; but the judgement that hath seized on his person or family, shall remain on him or them.  
consume it] Shall bring to utter ruin them and their whole estates, which they have got together by rapine, sacrilege, and perjury.  
V. 5. that goeth forth] That appeareth again to thee in vision.  
V. 6. an ephah] A figure of the just measure of Gods judgements.  
This is] It seems that the Angel turned to that apparition of the Lord, which did represent his providence: and shewed it to the Prophet.  
resemblance] Or, eye. Namely, of the three Persons of the most holy trinity: as Gen. 1. 26.& 3. 22.& 11. 7.& Isa. 6. 8. By this resemblance, or eye, is meant Gods universal providence, Chap. 3. 9.& 4. 10.& 9. 1. 2 Chron. 16. 9. which is president over his judgements.  
V. 7. talent of led] Or, weighty piece. The woman sitting in the ephah, is sin, which by little and little filleth up the measure: and the same woman thrown into the midst of it, is sin punished, and beaten down: the talent of led is the immovable decree for the punishing of the wicked; and the weight of the judgement.  
V. 9. two women] A figure, as it should seem, of Gods two properties; namely, mercy toward his, and justice toward his enemies: wherewith he transferreth upon these last( to wit, his enemies) the judgements by which he had punished his own people: which is done with admirable celerity.  
V. 11. To build it an house] To remove the iniquity, and afflictions that came for the same, from Judah, to place it for ever in Shinar; to wit, Babylon, Gen. 10. 10.& 11. 2. Whereby are meant all Gods and the Churches enemies.  
it shall be established] Hereby is shown the irrevocable eternity of the punishments of the wicked; opposite to the termined, and short lasting chastisements of the Church, figure● before by the flying roll.   

CHAP. VI.  
Vers. 1. four chariots] Whereby are signified, as it were, four squadrons of Angels, which execute Gods judgements upon the Churches enemies. See Chap. 1. 8.  
between two mountains] By the bras●n mountaines he meaneth the eternal counsel and providence of God, whereby he hath from before all eternity decreed what shall come to pass; and that which neither Satan nor all the world can alter. Others by two mountains understand heaven, the high and firm habitation of Angels, opened, and as it were cleft, to give way for the coming out of these spirits.  
V. 2. read horses] A sign of execution of wrath, Chap. 1. 8. Rev. 6. 4.  
black horses] A sign of execution of death, Rev. 6. 5.  
V. 3. white horses] See upon Chap. 1. 8.  
bay horses] Or, strong. Heb. strong, or strengthened. To wit, by God, for the execution of his will; and so may be as a common Epithet to all these horses, as is perceived by the eighth verse.  
V. 5. the four spirits] Or, winds. four principal Angels, as it were, commanders of squadrons, who are sent from God into all the quarters of the world, and from thence repair again into his presence.  
from standing before the Lord] Who stand in the presence of God, waiting his commands, ready to go forth in the speedy execution of his eternal counsels and decrees: as is most plain, Job 1. 6.& 2. 1. 1 King. 22. 19. Dan. 7. 10. and above, Zach. 1. 10. Matth. 18. 10. Heb. 1. 14.  
V. 6. go forth into the north-countrey] Signifying the grievous executions of Gods judgements done upon the Babylonians, Northward to Judea, vers. 8.  
and the white go forth after them] The Angels of safety and of peace, which did accompany the destroyers of Babylon, to deliver my Church which was there.  
and the grisled go forth toward the south country] Signifying▪ that the punishment of Egypt, south to Judea, should be tempered with some mercy, which should not be done to the Babylonians.  
V. 7. the bay went forth] Or, these strong.  
and sought to go] To make, as it were, a general visitation of the world, and to punish other people, which have not any communion with the Church.  
he said] The son of God, head of Angels, Chap. 1. 8.  
V. 8. have quieted my spirit] By punishing the Chaldeans, mine anger ceased, and you were delivered. Others, have perfectly executed their charge, and given me satisfaction.  
V. 10. Take of them of the captivity] The aim of all this action, is to show, that as Joshua and Zerubbabel, restorers of the Church which was at that time, were each one, for their several part, in their several office, figures of the messiah: So Christ should for ever enjoy the two offices of King and Priest, which he shall enter into possession of by his death, and passion.  
Heldai] It is not certainly known who these were: but it is very likely they were some heads of the people, who were induced by Zachariah to make this offering of gold and silver, which was bestowed in making these crowns, which were to remain in the Temple for a remembrance of this solemn promise which God had made.  
go into the house of Josiah] To have from him a part of this offering.  
V. 11. Then take] Or, even take.  
crowns] Two, to signify the two foresaid offices.  
head of Joshua] Because this could not be attributed to any one according to the law, therefore it followeth that Zerubbabel and Joshua must represent the Messiah, who was both King, and Priest.  
V. 12. Behold the man] Christ, who shall appear in the flesh, at the appointed time, shall be verified that which is shown and confirmed unto thee by this action.  
BRANCH] Chap. 3. 8.  
grow up out of his place] Or, branch up from under him. Like a plant, that sprouts up, and grows by virtue of its living root: even so shall Christ, by virtue of himself, without any human m●ans, advance his kingdom. Or, he shall grow up from under himself: that is to say, by secret ways, without any human show▪ as Isa. 11. 1.  
temple of the LORD] Namely, the universal Church, gathered together, united and built up by him alone, Heb. 3. 3.  
V. 13. shall build the temple of the LORD] In the quality of a king, even as those temporal Commanders, Moses, Solomon, and Z●rubbabel were chosen by God, to oversee the building of the Tabernacle, and the Temple.  
shall bear the glory] Namely, the royal glory.  
upon his throne] In the heavenly glory, where he shall eternally execute the other part, to wit, his priesthood, in making intercession for his Church, Heb. 9. 24.  
and he shall be a priest upon his throne] Psal. 110. 4. Heb. 3. 1. Or, there shall be.  
counsel of peace] These two offices and properties shall for ever be united together in Christ, and shall perfectly agree one with the other, though they seem to be very different: the one being to execute justice in commanding and punishing; the other of mercy, to expiate and pardon, that he may be obeied when he commands, Psal. 130. 4. having put men into Gods favour, to make them receive the spirit, which inclineth them to a voluntary obedience.  
V. 14. Helem] It is likely that Helem and Hen were the same as were called Heldai and Josiah, vers. 10.  
a memorial] For a public monument and remembrance; either of their liberality and piety in offering gold and silver unto Christ; or of their incredulity and hardness of heart, who would not believe the promises without such a visible assurance; or of the typical coronation of Joshua, that the crowns, as they were set upon his head for to signify the Messiah, so should they be hung up in the Temple for a monument, to put all spectators in mind of what was promised, and to be expected shortly: Or, as Junius, to be a testimony and confirmation of Gods favourable acceptance of all such as should come from a far to worship in the Temple, and join themselves to the people of God; whether from Babylon, as these Jews here name, or elsewhere from among the Gentiles, as is inferred in the next verse.  
V. 6. they that are far off shall come] That is, the Gentiles, who were now far from the knowledge and covenant of God, Isa. 57. 19. Ephes. 2. 17.  
built in the Temple of the LORD] They shall cooperate to the re-establishing of the Church, and advancement of Christs kingdom. See Isa. 60. 10.  
And this shall come to pass] You shall in effect find, to your own deliverance, the truth and power of Gods promises, which I his son do propound to you by my Prophets.   

CHAP. VII.  
Vers. 1. CHisten] Which containeth part of November and part of December.  
V. 2. When they had sent] Namely, the Priests and Levites, who yet remained in Babylon.  
to pray before the LORD] Heb. to entreat the face of the LORD. To wit, in the Temple, which was in re-edifying in Jerusalem.  
V. 3. Should I weep in the fifth month] Are we in conscience to keep the solemn fast, appointed to be in the fifth month, by reason of the destruction of the Temple, which happened at that time, 2 King. 25. 8, 9. Jer. 52. 12, 13. now that it is re-edified, and Gods service restored, seeing the keeping of it is not commanded in the law of God? See Mal. 3. 14.  
separating myself] From feasts, company of women, and all other carnal delights. See Exod. 19. 14, 15. 1 Sam. 21. 5.  
V. 5. priests] For there were both of the people and of the Priests, which doubted as touching this controversy, besides them which yet remained in Chaldea, and reasoned of it, as of one of the points of their religion.  
fasted and mourned] Isa. 58. 5.  
seventh month] This other fast was appointed for the death of Gedaliah, which happened in this month, 2 King. 25. 25. Jer. 41. 1, &c. whereupon followed the total dispersion of the remainder of the people.  
seventy yeers] During the captivity▪ Chap. 1. 12.  
unto me] To humble yourselves, and turn with your hearts to me: was it not onely through a carnal feeling of your evils? Isa. 58. 3. Hos. 7. 14.  
V. 6. And when ye did eat] Yea in your mirth and rejoicing you have not regarded me, to yield me honour and thanks for my benefits, Hos. 8. 13. and 9. 4. Now the answer to the foresaid question is referred to this point; Your fast might be sanctified by piety, and devotion, but you had better to omit it, then profane it as ye do: and in stead of your ceremonies, endeavour yourselves to serve God internally, by means of which, I will change these your doleful dayes, into dayes of feasting, and giving thanks for my benefits, Chap. 8. 19.  
did not ye eat, &c.] Or, be not ye they that, &c.  
V. 7. Should ye not hear the words] Or, are not these the words. Hath not God sufficiently declared his will concerning these external actions, and especially concerning a fast, profaned through wickedness? Isa. 58. 3, 4.  
by the former prophets] Heb. by the hand of, &c.  
Jerusalem was inhabited] Or, on foot: or, in it former state.  
the south and the plain] Those parts of Judea, which had most felt the desolations of war. See Jer. 17. 26. and 32. 44.  
V. 9. Execute true judgement] Heb. Judge judgement of truth. He sheweth that they did not fast with a sincere heart, but for hypocrisy; and that it was not done of a pure religion, because that they lacked these offices of charity, which should have declared that they were godly, Matth. 23. 23. Mic. 6. 8.  
V. 10. oppress not the widow] Exod. 22. 21, 22. Isa. 1. 23. Jer. 5. 28.  
V. 11. pulled away the shoulder] Heb. they gave a back-sliding shoulder. And would not carry the Lords burden, which was sweet and easy, but would bear their own, which was heavy and grievous to the flesh, thinking to merit thereby: Which similitude is taken from yoked oxen, which shrink at the yoke and are unwilling to draw, Nehem. 9. 29. Hos. 4. 16. Zeph. 3. 9.  
stopped their ears] Heb. made heavy.  
V. 12. his spirit] Which declareth that they rebelled not onely against the Prophets, but against the Spirit of God that spake in them, as Act. 7. 51.  
by the former Prophets] Heb. by the hand of.  
a great wrath] A great punishment, the effect of great anger and displeasure.  
V. 13. come to pass] By a just and equal retaliation.  
as he cried] By his Prophets early and late calling them to repent and amend.  
they would not hear] Obey his voice and reform their manners.  
they cried] Pro. 1. 28. Isa. 1. 15. Jer. 11. 11. and 14. 12. In their calamities for help and succour.  
I would not hear] Relieve and comfort them, but left them helpless in the hand of their enemies.  
V. 14. after them] After they have been carried away out of it.  
for they laid] They have been the cause that their fine and pleasant country hath been laid wast.  
pleasant land] Heb. land of desire.   

CHAP. VIII.  
Vers. 1. WOrd of the LORD] It appeareth by ver. 19. that this is a continuation of Gods answer to the question concerning the said fasts.  
V. 2. I was jealous for Zion] Chap. 1. 14.  
with great jealousy] I loved my city with a singular love, so that I could not abide that any should do her any injury. Or lest she should sin by keeping these fasts.  
V. 3. shall be called a city of truth] Isa. 1. 26. Or, of loyalty.  
V. 4. There shall yet old men] I will bless the inhabitants of Jerusalem with peace, and health, and long life. A figure of the spiritual blessings of the Church, as Isa. 65. 20. 22.  
his staff in his hand] A sign of a prosperous estate, wherein men are not cut off untimely by warres and such like calamities See 1 Sam. 2. 31. Lam. 2. 20, 21, 22.& 5. 11, 12, 13, 14.  
for very age] Heb. for multitude of dayes.  
V. 6. marvelous in the eyes] Or, hard, or difficult. He sheweth wherein our faith standeth, that is, to believe God can perform that which he hath promised, though it seem never so impossible to man, Gen. 18. 14. Luk. 18. 27. Rom. 4. 20.  
V. 7. save my people] That is, the scattered Jews.  
from the east-country] From all quarters of the world, where they have been dispersed: which by Synecdoche are meant by the rising and setting of the sun, as appears Psal. 133. 3. Mal. 1. 11. Psal. 50. 1.  
the west-countrey] Heb. the▪ country of the going down of the sun.  
V. 8. in truth and in righteousness] Faithfully performing my promise which I have made to them in my Covenant: and enlarging my bounty towards them, which is often signified by the word righteousness. See Hos. 2. 19.  
V. 9. Let your hands be strong] Hag. 2. 4. Let neither respect of your private commodities, neither counsel of others, nor fear of enemies discourage you in the going forward with the building of the Temple.  
these words by the mouth] Promises and exhortations.  
prophets] Haggai and Zechariah, who at this time prophesied to the Jew●s.  
in the day that the foundation] What that day was, we have it related, Ezr. 3. 8.  
V. 10. there was no hire for man] Or, the hire of man became nothing, &c. Mens and beasts labour was in vain, by reason of the curse which I laid upon your carelessness in restoring my service, Hag. 1. 6. 10. and 2. 15.  
I set all men] I suffered the land to be full of robberies, and enemies incursions.  
V. 11. But now I will] Seeing you have cheerfully gone on to the re-edifying of my Temple.  
V. 12. For the seed shall be] I will set down the true occasions and means of a true and perfect peace: and will cause it to increase and multiply. See Psal. 72. 3.  
prosperous] Heb. of peace.  
the vine shall give her fruit] Joel 2. 22.  
V. 13. a curse among the heathen] A form of execration and cursing; as thus( God do to me, or thee as he hath done to the Jews, or, God make thee like a Jew) or the like, making their calamity a pattern for any fearful imprecation. See Deut. 28. 37. Jer. 24. 9 and 29. 18. 22.& 42. 18. Psal. 83. 11.& 102. 8.  
be a blessing] A form to be used in blessing of others: as the like, Ruth 4. 11, 12. See Zeph. 3. 20.  
fear not] Cast no doubt, mistrust not your own weakness, nor your enemies strength, &c. but go on in the work and be confident of Gods aid.  
V. 14. I repented not] I changed not my mind, because they changed not their evil courses, but did as I forethought and forethreatened. And the Jews had found by experience, that thus far God was as good as his word.  
V. 16. Speak ye every man the truth] Ephes. 4. 25.  
execute the judgement of truth and peace] Heb. judge truth, and the judgement of peace.  
V. 19. The fast] This is the principal answer to the question which was pr●pounded in the former Chapter, containing a promise of changing the state of the Church.  
of the fourth month] Appointed for a remembrance for the taking of Jerusalem by the Chaldeans, which was in this month, Jer. 52. 6, 7.  
and the fast of the fifth] For the burning of the Temple, Jer. 52. 12, 13. Zach. 7. 5.  
fast of the seventh] For the death of Gedaliah, Jer. 41. 1, &c. Zach. 7. 5.  
the fast of the tenth] For the siege laid before Jerusalem, Jer. 52. 4.  
feasts] Heb. solemn, or set times.  
love the truth] If you desire to have these good things come to pass.  
V. 20. there shall come people] A prophecy of the calling of the Gentiles.  
V. 21. Let us go] Isa. 2. 3. Mic. 4. 1, 2.  
speedily] Or, continually. Heb. going.  
to pray before the LORD] Heb. to entreat the face of the LORD.  
I will go also] Every one was as forward to serve God himself, as he was desirous for an other to do it: That is true zealous charity which neither leaveth others behind, nor thrusteth others before it.  
V. 22. in Jerusalem] Typically, because at this time Gods worship being onely there, all converts were to resort thither.  
V. 23. In those dayes] Of the publication of the Gospel.  
ten men shall take hold] That is, many, as Gen. 31. 41. Levit. 26. 26. Job 19. 3. of the nations should embrace the true religion which in former times was restrained within the nation of the Jews, according to that prophecy, Gen. 9. 27. fulfilled in time of the Messiah, when the Gentiles fetched religion from Jerusalem; Sems tents, Gen. 14. 18. Heb. 7. 1. whence the Gospel sounded forth. See Isa. 2. 3.  
God is with you] 1 Cor. 14. 25.   

CHAP. IX.  
Vers. 1. BUrden of the word] A prophecy of threatenings and curses. See Isa. 13. 1. Jer. 23. 33.  
of Hadrach] It was an idol of the Syrians, which represented the sun. The name signifieth, the onely King: to which they added a Goddesse, called by authors, Atergatis: which signifieth, onely Queen; and that represented the earth: both of them were figured with sun beams, the King downward, and the Queen upwards: and their chief temple was in Hierapolis, a city of Syria. And the Prophet calleth the country, by the name of the chief idol of it; as Isa. 8. 8. Jer. 48. 46. Hos. 10. 5.  
and Damascus shall be the rest thereof] Isa. 8. 4.& 17. 1. Jer. 49. 23. Amos 1. 3. A principal city of Syria, upon whose strength and wealth the whole country depended: in which also the people took their pleasure, with all security. Others, these threatenings shall fall, and be executed upon Damascus: namely, by Alexander the Great, who conquered all these nations.  
when the eyes of man] Heb. For the Lords eye is upon man, as on all the Tribes of Israel. He giveth a reason why the words of the Prophet were directed also to heathen nations▪ namely, because Gods providence doth not govern his people alone, but the whole world; for God hath an eye upon all men. See Chap. 3. 9.& 4. 10.& 5. 6.  
V. 2. And Hamath also shall border thereby] Heb. And he also shall border Hamath thereby. Meaning, that eye of providence shall limit, that is, shall stay the course of the power, conquests, and enterprises of Hamath, chief city of Syria. See Isa. 7. 8, 9. Jer. 49. 23.  
Tyrus and Zidon] Two famous Sea towns of Phoenicia.  
be very wise] In worldly wisdom, which is attributed to the Tyrians, Ezek. 28. 3. 4. 12 17. upon which those cities founded their subsistence and greatness.  
V. 3. and heaped up silver as the dust] Which abundance of treasure it was not hard for the Tyrians to gather together, considering the long and great trade which all nations of the world used there, as is largely described, Ezek. 27.  
V. 4. Behold] Isa. 23. 1.  
devoured with fire] That is, consumed: a Metaphor from ravenous beasts: Though Tyrus was seated in the midst of the waters, yet she shall be devoured with fire: If God kindle the flamme, nothing shall quench it.  
V. 5. Ashkelon shall see it] Cities of the philistines, enemies of Gods people: even after their return from captivity: and therefore were destroyed at the last by Alexander the Great.  
V. 6. a bastard shall dwell in Ashdod] A mingled multitude of strange nations gathered together.  
V. 7. I will take away his blood] Heb. bloods. I will make that they shall no more devour my people.  
his abominations from between his teeth] That is, abominable spoils.  
but he that remaineth] That little remainder of my people, which escaped from the enemies violence, shall be gathered together by God, and held as part of his people, as a commonalty thereof, governed by it head, as the other commonalties of Judah were. See judge. 6. 15. Mi● 5. 2.  
Ekron] The philistines shall be utterly destroyed, as the Jebusites were by David, 2 Sam 5. 6. Or shall be slaves and tributaries and appointed to destruction, as the Jebusites, and the rest of the Canaanites were.  
V. 8. And I will encamp] Chap. 2. 5.  
no oppressor shall pass] They shall no more be tyrannized over, nor exacted upon, as they have been heretofore.  
now have I seen with mine eyes] I have turned my favourable countenance toward her, and have taken her into my protection.  
V. 9. rejoice greatly] Isa. 62. 11. Matth. 21. 5. Joh. 12. 15.  
O daughter of Zion] O universal Church.  
thy king cometh] A prophecy of Christs coming in the flesh: who is the everlasting King of his Church, from whom all former benefits proceeded, and were spiritually in him fully heaped up: not by worldly strength and power; but by virtue of his everlasting righteousness, by which he hath acquired salvation to his Church: whereof his royal, and withall most humble entrance into Jerusalem was a figure.  
having salvation] Or, saving himself.  
V. 10. I will cut off the chariot] The Messiah shall bring unto the Church a true and eternal spiritual peace: whence there shall not be any more preparing for war, Psal. 46. 10. Isa. 2. 4. Hos. 2. 18. Or by his onely power, without any human means, he shall save and defend his people, Hos. 1. 7. Mic. 5. 10. 2 Cor. 10. 4, 5, 6.  
peace unto the heathen] To the Gentiles he shall speak peaceably, as Psal. 85 8.& 28. 3. by publishing the Gospel of reconciliation. See Act. 10. 36, 37. Ephes. 2. 17.  
his dominion] Under the figure of the country of Israel, confined by these ancient bounds, he notes the large extent of the universal Church; as Psal. 72. 8.  
from sea even to sea] Psal. 72. 8.  
V. 11. As for thee also] The same Messiah, by virtue of the same blood, wherewith he hath reconciled mankind to God, and obtained everlasting salvation for them; hath also been the author of the deliverance from Babylon, and of all the other ensuing benefits.  
by the blood of thy covenant] Or, whose covenant is by blood. Namely, the blood of Christ, figured by the blood which was sprinkled upon the people, Exod. 24. 8. Psal. 74. 20. Heb. 9. 19. and 13. 20.  
prisoners out of the pit] Isa. 61. 1. Jer. 38. 6.  
V. 12. Turn ye to the strong hold] O ye distressed Jews, that are prisoners in Babylon, to whom I have given a certain hope of return, return speedily to Jerusalem, the place of your habitation, secure under my safeguard and protection. See Dan. 11. 31. 38.  
even to day] When your state seemeth miserable and deplorable.  
do I declare] Make an open promise to you.  
that I will render double unto thee] far greater then the evils which thou hast suffered, or the goods which thou hast lost, Isa. 61. 7.  
V. 13. When] Or▪ For.  
I have bent Judah for me] I will make use of my own people, to overthrow my enemies: and especially the kingdoms of Egypt and Syria, which were possessed by Alexanders successors, who were Grecians. A prophecy fulfilled in the Maccabees, who delivered the Jews from the tyranny of those two kingdoms; as appears by the books of the Maccabees, and Josephus in his his history of the Jews.  
V. 14. be seen ●ver them] Gods powerful protection of hi● people shall be apparent: like as when he shewed himself over the Israelites in the cloud, Exod. 14. 19. 24.  
with whirlwinds of the south] This may not unfitly be interpnted of those tempests, wherewith God overthrew the Egyptians at the read Sea, southwards of Judea: which how dreadful they were, not onely in thunderings, lightnings, and horrible rain, but also in outrageous winds; see Psal. 77. 16, 17, 18. Exod. 15. 10. Or, of Gods judgements upon the Greeks, Gog and Magog, and the Israelites victories; red Ezek. Ch. 38.& 39. 2 Mac. 2. 21, 22.& 5. 2, 3.& 10. 28, 29, 30.& 11. 8. 10. Which show that God did manifest his powerful presence to these distressed in very extraordinary manner.  
V. 15. shall defend them] His people, and the children of Sion, ver. 13.  
they shall devour] They shall enjoy my blessing: by power of which they shall be able to overcome all their enemies.  
subdue with sling-stones] Or, subdue the stones of the sling.  
make a noise] Hereby is described the Jews freeness, and courage in setting upon their enemies.  
shall be filled like bo●ls] Or, shall fill both the bowls, &c.  
filled] With the spoils of their enemies, and every good thing.  
bowls] Which were used to take in the blood of the sacrifices, which always fell in great plenty from the Altar, where it was powred out.  
V. 16. stones of a crown] There shall be Trophies erected every where, by reason of their great victories obtained over their enemies.  
V. 17. For how great] The grace and the glory of God shall marvelously show itself in the salvation of his, Psal. 84. 12. and 31. 19.  
corn shall make] The blessings of God corporal and spiritual, shall make his people fruitful or eloquent in praise, as Isa. 57. 19.  
cheerful] Or, grow, or speak.   

CHAP. X.  
Vers. 1. ASk ye of the LORD] O ye Jews, which have now again settled yourselves in the right way of serving God, since the re-edifying of the Temple; do but make your prayers to him, and he will hear you.  
rain in the time] See Deut. 11. 14. Under which blessing all others are understood.  
bright clouds] Or, lightnings. signs and forerunners of rain, Psal. 135. 7. Jer. 10. 13.  
V. 2. For the, &c.] The meaning is: Direct your prayers to God, who will really bless you: and not to the idols, who have always deceived you.  
idols have spoken vanity] Jer. 10. 8. Habak. 2. 18. Heb. teraphims.  
they comfort in vain] Job 13. 4.  
were troubled] Or, answered that, &c.  
there was no shepherd] Your temporal and ecclesiastical governours have not performed their duties; but have been perverted, Jer. 23. 11. Ezek. 34. 2.  
V. 3. punished] Heb. visited upon.  
the goats] The cruel governours which did oppress the poor sheep, Ezek. 34. 16, 17. Others, the heads and great ones, upon whom God powred out his greatest vengeance, by means of the ●haldeans, Jer. 39. 6.  
for the LORD of hosts] Now that the Lord hath turned his favourable countenance towards his people, he hath endowed them with valour and strength: so that of sheep they are now become a great war horse; with which the Lord will overcome and trample down his enemies. Which may in part be understood of the Maccabees victories: but most perfectly of the whole Churches victories over the world and the devil, Cant. 1. 9.  
V. 4. Out] Or, From. On God dependeth all mans strength: whether it be to bear up themselves, as corner stones do bear up the building: or as nails do hold fast tents: or be it to defend themselves by open strength, which is meant by the bow.  
oppressor together] All manner of oppression done by other men is also a part of Gods provid●nce.  
V. 5. in the mire of the streets] Psal 18. 42.  
the riders on horses] Or, they shall make the riders on horses ashamed. The powerful enemies, who are well appointed and provided for war.  
V. 6. house of Joseph] Namely, the ten Tribes; the chief whereof was Ephraim, descended from Joseph: that is to say, all true Israelites according to the spirit.  
V. 8. I will hiss for them] I will call them by my Gospel, as from afar off, into my Church. See Isa. 5. 26.& 7. 18.  
for I have redeemed them] Or, for I will redeem them.  
V. 9. I will sow them among the people] Scatter them abroad into exile and captivity: where I will notwithstanding preserve them, and their posterity▪ not to let them perish utterly.  
and turn again] Namely, from the spiritual Babylon, which is the world, and the kingdom of Satan, unto the true Jerusalem, and to the land of promise, which is the Church of Christ: as Hos. 1. 11. whereof their return from Babylon was a type and a figure.  
V. 10. I will bring them again] Isa. 11. 11.  
shall not be found for them] In which signification that word is found, Josh. 17. 16. Num. 11. 22. judge. 21. 14. A figurative amplification, for to set forth the innumerable multitude of the faithful: as Isa. 49. 20.  
V. 11. he shall pass through the sea] He will miraculously deliver his Church. He alludeth to the deliverance of the people out of Egypt, when the Angel smote the floods and rivers. See Isa. 11. 15.  
the river shall dry up] Namely, Nil●s.  
the pride of Assyria shall be brought down] To wit, all the enemies represented by these two nations, Seleucidae and Lagidae, which had most oppressed the Church.  
V. 12. and they shall walk] Mic. 4. 5.  
up and down in his name] Attending upon him, his word, and service, which he hath manifested unto them.   

CHAP. XI.  
Vers. 1. OPen thy doors] A prophecy of the last destruction of Jerusalem and the Jews, by the romans, because they had rejected the Messiah: Now because Lebanon was the confine of the country on that side where the romans made their chief inroade or invasion; it is here brought in as opening the gates of Judea.  
devour thy cedars] This may be understood either literally, because the romans did almost destroy the whole foreste of Lebanon, to employ the trees to the besieging of Jerusalem▪ as Isa. 14. 8. Or figuratively, for the most powerful and flourishing city of Jerusalem, as Isa. 2. 17. Ezek. 17. 3.  
V. 2. Howl fir-tree] If the noblest plants have been spoiled, the inferior ones must not look to be spared▪ which may also be understood of the lesser cities and holds, which were about Jerusalem.  
mighty] Or, gallants.  
the foreste of the vintage is come down] Or de●enced foreste▪ Seeing that Lebanon was destroyed, which was the strongest munition, the weaker places could not think to hold out.  
V. 3. of the shepherds] Namely, of the governours of Jerusalem, who in stead of being shepherds to feed the people, were ravenous lionesses, Ezek. 19. 2, 3.  
the pride of Jordan is spoiled] That is, the proud and numerous nation of the Jews, likened to the yearly overflowing of Jordan: whereof see Josh. 3. 15. Jer. 12. 5.& 49. 19.  
V. 4. Thus saith the LORD my God] That is, unto his son, the eternal shepherd of his Church, Heb. 13. 20. 1 Pet. 5. 4. to whom it is given of the Father to govern, and to guard his people, oppressed by powerful and profane ones, unto the time prefixed of their total dissipation, for their ingratitude.  
V. 5. possessors slay them] Namely, any one that hath any right over my people, either by conquest of war, or otherwise.  
and hold themselves not guilty] They do it, and are not punished for it. See Jer 2. 3.& 50. 7.  
they that sell them] Namely, they that make merchandise of them, as of poor slaves.  
Blessed be the LORD] They do profanely boast of the power that God hath given them over his people, as of an express blessing. See Deut. 29. 19. Hos. 12. 8.  
V. 6. For I will no more pity] O my son do thou exercise this charge of shepherd over this people, during the prefixed time of my patience: after which time I will utterly destroy them for their rebellion, and ingratitude.  
I will deliver the men every one into his neighbours hand] Heb. make to be found every one at the hand of his neighbour and at the hand of his king. He seemeth to signify the frequent seditions, and civill troubles of the Jews, about the time of their last desolation.  
his king] Namely, the roman Emperour, whom they shall have accepted for their King, rejecting my son, Joh. 19. 15.  
V. 7. I will feed] Or, I fed.  
even you, O poor] Or, verily the poor. Namely, my poor Church, and Jewish nation, no way comparable in greatness, and power, to other Nations, and Empires of the world: and brought very low by her calamities. See Isa. 14. 32. Zeph. 3. 12. Zach. 13. 7.  
two staves] A figure of the two ways that Christ useth at all times in feeding of his Church: The one by guiding them lovingly by his Word and Spirit: The other by severely punishing them, by the cruel hand of their enemies. See Isa. 10. 5.  
Bands] Or, binders.  
V. 8. Three shepherds] Whereby he sheweth his care and diligence that he would suffer them to have no evil rulers, because they should consider his great love. Some by these three shepherds, mean three chief Empires, which had tyrannized over Gods people, Jer. 6. 3.& 12. 10. namely, of the Chaldeans, Persians, and Greeks, whole, and partend, which were destroyed by the son of God, Dan. 2. 45. Others mean by them, three sects of Jewish Doctors; Pharisees, Sadduces, and Essenes; which three Christ was to destroy.  
cut off in one month] Namely, in a short space of time, as Hos. 5. 7.  
my soul] I was sorry, and vexed at my peoples disloyalty, and ingratitude: who did likewise begin neither to love nor respect me.  
loathed them] Heb. was straitned for them.  
V. 9. I will not feed you] A representation of the rejection of the Jews, for rejecting salvation offered them by the Messiah; as if he should say, I will not feed you, O ungrateful Jews: Meaning, the Gospel should be taken from them.  
that that death] Jer. 15. 2.  
of another] Heb. of his fellow, or neighbour.  
V. 10. covenant which I had made] The peace that I had granted to my Church, that she should be no more assaulted, nor molested by any strange Nation: which was verified from the Maccabees time, until a little before the coming of Christ.  
V. 11. so the poor of the flock] Or, the poor of the flock, &c. certainly knew. Namely, my elect, which remained of my people, who humbly believed my promises, and gave obedience to my commandements, did aclowledge the time of my visitations; and that the warres moved by the romans were effects of my providence, according to the ancient prophecies.  
V. 12. And I said unto them] By the figure of a shepherd who demands his wages, is shewed the Jews horrible ingratitude, who in stead of a full acknowledgement of Christ did deal with the traitor Judas, to have Christ put into their hands for thirty pieces of silver, Matth. 26. 15.& 27. 9.  
If ye think good] Heb. If it be good in your eyes.  
weighed for my price] Matth. 26. 15.  
V. 13. And the LORD said unto me] God my Father did so detest their ingratitude that he would have these thirty pieces, through Judas despair and despite, to be thrown into the Temple, and employed to a profane use, and to be no more laid up into the holy treasury.  
potter] Matth. 27. 9, 10.  
price that I was prized at of them] Because that the injury done to my son redoundeth to me, who had before governed them by him. See Joh. 5. 23.  
V. 14. Then I cut asunder mine other staff] Whereby is meant, that Christ would not onely govern his people any more in mildness, and clemency, nor exercise his shepherdly severity in saving corrections, and visitations, as he had done in former times: but that he would altogether reject them.  
Bands] Or, binders.  
that I might break the brotherhood between Judah and Israel] Taking away from the Jews, according to the flesh, the title of being my Church, and my people: whereas before, Israel the people of God, and Judah had been the same thing in name and in effect: and I will take unto me the Israel, which is according to the spirit: namely, all true believers: and will reject the carnal Judah.  
V. 15. unto me] Namely, unto me Zachariah: by a figure of the peoples evil government, by their own heads, Priests, Doctors, and others, into whose power the Lord delivered them for a punishment, because they had rejected Christ.  
V. 16. a shepherd in the land] A government, which shall be uniform in wickedness, and depravation, though it be administered by several persons, which God had suffered to raise themselves to that dignity, and authority.  
cut off] Or, hidden.  
feed] Or, hear.  
tear their claws in pieces] As they use to do in the slaughterhouses, for to devour up all: Or worse then ravening beasts, who always leave some foot or bone, Amos 3. 12.  
V. 17. Wo the the idol shepherd] Jer. 23. 1. Ezek. 34. 2. Joh. 10. 12.  
the sword] Namely, the punishment of my judgements.  
his arm] By the arm he signifieth strength, as he doth wisdom and judgement by the eye: that is, the plague of God shall take away both thy strength and judgement.   

CHAP. XII.  
Vers. 1. BUrden of the word of the LORD] The prophecy uttered by Gods permission.  
for Israel] Concerning the victories which God hath given unto his Church collected of Jews and Gentiles, which by the Apostle is called the Israel of God, Gal. 6. 16.  
which stretcheth forth the heavens] Isa. 42. 5.  
V. 2. Jerusalem] My Church, being set upon by her enemies, shall be an occasion that I will strike them with amazement, so that they shall not be able to bring their designs to any happy end: but shall be the causes of their own ruin, Isa. 51. 17. 22. Jer. 51. 7.  
trembling] Or, slumber, or poison.  
when they shall be, &c.] Or, and also against Judah shall he be which shall be in siege against Jerusalem.  
in the siege] In the very instant that they were ready to do their best and last endeavours.  
V. 3. a burdensome ston] The Ancients observe, that this is taken from an exercise or game which was very frequent in Judea: namely, to take up a great round ston, to try ones strength, lifting it up from the ground; sometimes to their knees, sometimes to their navils, sometimes to their shoulders, and sometimes as high as their heads: at which sport sometimes they did grievously hurt themselves. The meaning is, the enemies of the Church shall strive, and endeavour who shall be able to do her most hurt: but the stoutest and valiantest of them all shall be overcome. See Matth. 21. 44.  
V. 4. I will smite every horse] I will take away strength and understanding from mine enemies. See Psal. 76. 6, 7.  
V. 5. the governours of Judah shall say in their heart] All the governours of the Church shall hearten on the faithful to fight this good fight of faith.  
The inhabitants of Jerusalem shall be my strength] Or, There is strength to me and to the inhabitants, &c.  
V. 6. governours of Judah] The Apostles and Evangelists, by the preaching of the Gospel, shall inflame the whole world with persecutions and dissensions, Luk. 12. 49. by the which in the end the enemies shall come to ruin, and the Church shall be established, Obad. 18.  
V. 7. shall save the tents of Judah first] The meaning is, Christs salvation shall first be proffered to the poor and weak, like to the tents of those poor Jews, which lived in the fields, and were not comparable to Jerusalem, which was a royal and strong city, belonging to the house of David: That is to say, the Kings and great ones shall be last converted: as the event did verify it under the Gospel: to show the prerogative of mean ones with God. See Jam. 2. 5.  
V. 8. and he that is, &c.] The weak and feeble shall by Gods Spirit be strengthened, and confirmed in heroical and divine virtues, as David was▪ See Joel 3. 10.  
feeble] Or, abject. Heb. fallen.  
the house of David] Namely, the Princes of the blood royal, who were also chief officers of the crown: by which are meant the Apostles, to whom should be given so much grace, majesty, authority, strength, and truth, that they should be respected as Gods and Angels in the world, rather then men. See Gal. 4. 14.  
V. 10. And] Joel 2. 28.  
I will poure upon the house of David] A prophecy of the last conversion of the Jews. Whereof see Matth. 23. 39. Rom. 11. 26. 2 Cor. 3. 16.  
the spirit of grace] The presence, the operation, and the gifts of Christs Spirit, which is given through grace: and is the seal and earnest of Gods grace in them: and doth alone produce in believers, holy and acceptable prayers, Rom. 8. 25, 26.  
they shall look upon me] That is, they shall turn to me by saith.  
whom they have pierced] See Psal. 22. 16. Matth. 27. 35. Joh. 19. 34.  
and they shall mourn for him] They shall be exceedingly grieved for the misdoings of their forefathers. See Jer. 3. 21. Acts 2. 37. And that they themselves had crucified him by their sins.  
for his onely son] Jer. 6. 26. Amos 8. 10.  
V. 11. mourning in Jerusalem] Acts 2. 37.  
as the mou●ning of Hadadrimmon] It is likely that he hath relation to those solemn lamentations, which were appointed for Josias his death, who was slain in the field of Megiddo, 2 Chron. 35. 22. And it seemeth that Hadadrimmon was some city or strong hold in the same field, made mention of onely, Zach. 14. 10.  
V. 12. the land shall mourn] That is, in all places where the Jews shall remain.  
every family] Heb. families, families.  
apart] Signifying that mourning or repentance should not be a vain ceremony: but every one touched with his own grief shall lament.  
the family of the house of David apart] Circumstances taken from the manner of public mournings: in which they used to shut themselves up in their houses, with their families, and refrained the company of women, and all manner of delightful conversation. See Num. 20. 29.  
the house of Nathan apart] That is, of the stock which descended from David, from whom came Zerubbabel, who was nearest to the Crown after the line of Solomon was extinguished. See 2 Sam. 5. 14. Luk. 3. 27. 31.  
V. 13. Shimei apart] It seemeth that it was some family of the Levites, 1 Chron. 6. 17.& 23. 10. And the Prophet doth in this manner specify these families, whereof some had held temporal, some ecclesiastical offices: to show, that as the Church and State were united, and joined in persecuting of Christ, and in putting him to death; so they should jointly repent for it.   

CHAP. XIII.  
Vers. 1. IN that day] Namely, when the Messiah shall come into the world.  
a fountain opened to the house of David] Namely, the grace of God in the remission of sins, and regeneration of the spirit shall be proffered to all believers in Christ. A figure taken from the waters of the Temple, and the washings according to the Law. And an allusion unto that, Joh. 19. 34.  
uncleanness] Heb. separation for uncleanness.  
V. 2. I will cut off] Exod. 23. 13. Psal. 16. 4. Ezek. 30. 13. Hos. 2. 17.  
the names of the the idols out of the land] He promiseth that God will also purge them from all superstition, and that their religion shall be pure.  
the prophets] Namely, the false prophets, by which are meant all seducers and teachers of lies.  
unclean spirit to pass out of the land] That is, the devils wicked and unclean inspirations. The devil is called an unclean spirit, Matth. 12. 43. Mar. 1. 26. For he is the author of all error and lying, Joh. 8. 44. and also of that corruption which is brought into the true and heavenly doctrine, the which is signified, Revel. 16. 13.  
V. 3. yet prophecy] A representation of the Spirit of knowledge, discretion, and zeal in Christs true Church, to discern false doctrines, and to oppose them. Figurative terms, taken from that which was commanded against false Prophets, Deut. 13. 5, 6, 9& 17. 2, &c.  
V. 4. the prophets shall be ashamed] All false doctrine and worship of former times, shall be removed by the clear light of the Gospel.  
wear a rough garment] Heb. a garment of hair. They shall not dare to counterfeit the true Prophets, who used to wear such kind of garments, 2 King. 1. 8. Isa. 20. 2. Matth. 3. 4.  
to deceive] Heb. to lye.  
V. 5. I am no prophet] They shall confess their former ignorance, and be content to labour for their living.  
V. 6. one shall say unto him] If it appears that he hath passed through the Churches discipline, because he hath been a seducer, he shall confess it, and give God the glory, approving of the Churches severity, used for his correction. A representation of the wonderful power of the Spirit and light of God, in convincing and correcting the Ministers of error. See Act. 8. 13.& 19. 18, 19.  
V. 7. Awake, O sword] True it is that for a time my Church shall be an enemy to all manner of false doctrine, and false teachers. But there shall likewise come a time, in which, by my secret providence, Christs true Ministers, according as he himself was slain by the Jews, for a false Prophet, shall also be persecuted and slain; whence shall follow a great dispersion of believers, and of Churches in the world. He seemeth to have an especial relation to the times of Antichrist.  
my shepherd] Christ, as well in his own person, as in the persons of his faithful ministers.  
my fellow] To show the unity of essence, and union of the will of the Father and of the son the mediator. See upon Isa. 5. 1. Jer. 11. 15. Joh. 10. 30.& 17. 22.  
smite the shepherd] Matth. 26. 31. Mar. 14. 27.  
I will turn mine hand] In the general dispersion, I will gather together, and preserve mine elect, who are poor and weak according to the world. See Chap. 11. 7. 11. Matth. 18. 10. 14. Jam. 2. 5.  
V. 8. two parts therein shall be cut off] The greatest part of the world which bear the name of Christians, shall follow errors, and shall perish. See Revel. 13. 14.& 17. 18. Or of the Jews remaining after Christs passion, two parts shall be destroyed, the third part escaping.  
the third part shall be left therein] Namely, the elect, which are the lesser number.  
V. 9. I will bring the third part through the fire] I will by the faith and constancy of those few that escape by many afflictions. See Chap. 14. 2.  
refine them as silver is refined] Dan. 11. 35.& 12. 10. 1 Pet. 1. 6, 7.   

CHAP. XIIII.  
Vers. 1. DIvided in the midst of thee] He armeth the godly against the great temptations that should come before they enjoyed this prosperous estate, promised under Christ, that when these dangers should come they might know that they were warned of them before.  
V. 2. I will gather all nations] That is, the romans, Lords of all nations.  
and the city shall be taken] Here the last destruction of Jerusalem is more plainly described then before, when God would execute against her his last judgements for the sins of the Jews, but especially for slaying the chief shepherd, and author of life, Christ his son, Act. 2. 22, 23.& 13. 15.  
half of the city shall go forth into captivity] God shall suffer a great part of his people to be discomfited and subdued.  
and the residue of the people shall not be cut off from the city] To wit, they which before the siege went out of the city, and betook themselves to Pella. See on Chap. 13. 8, 9.  
V. 3. go forth] God, who before this time had been the keeper of the Jewish nation and their city, shall now leave his holy places, Temple and city, and hold it as given over and forsaken: and also get him to another place; namely, unto the enemies besieging the city. See Josephus seventh book of the warres of the Jews, Chap. 12.  
and fight against those nations] Heb. In the middle of, or among those nations gathered against Jerusalem, not as an enemy or adversary, but as a helper: neither will he sight against the Jews lightly, but earnestly and stoutly, as he did for Gideon, and divers others, judge. 7. 22. Isa. 9. 4.& 10. 26. 2 King. 19. 25.  
V. 4. upon the mount of Olives] Look in what place some forty years before the Jews took Christ, and brought him unto most cruel torments, in the self same place God himself stood to punish them most sharply, and as they had deserved: that Christ was taken in mount Olivet, see Joh. 18. Matth. 26. 30.  
a very great valley] So that out of all the parts of the world they shall see Jerusalem, which was before hide with this mountain: and this he meaneth of the spiritual Jerusalem the Church, according to the prophecy, Isa. 66. 23. which Text sheweth an utter abolishing of Moses ceremonies: seeing all nations cannot come every week to Jerusalem.  
V. 5. ye shall flee to the the valley] All you believers shall run unto the Church, to be safe from the destruction of the world; which Church shall be extended to place● separated formerly▪ merely before the partition wall was broken down: which seemeth to be meant by the word Azal, which signifieth separation. Or, the free entrance into the Church shall be open every where, save onely where Gods election hath not wrought, but hath left men, as it were, sequestered. See Isa. 4. 3.  
the mountains] Or, my mountains.  
for the valley of the mountains] Or, when he shall touch the valley of the mountains to the place he separated.  
ye shall flee like as ye fled] This fleeing is with fear and trembling, like to that wherewith the Jews were strike of old by reason of the earthquake, the which fell out in the dayes of Uzzias the King, as it is Amos 1. 1.  
my God shall come] Because they did not credit the Prophets words, he turneth to God, and comforteth himself in that that he knew these things should come, and saith, Thou O God, with thine Angels, wilt come to perform this great thing, judas 14.  
V. 6. clear] Heb. precious.  
dark] Heb. thickness.  
V. 7. it shall be &c.] Or, the day shall be one.  
one day] Rev. 22. 5. To wit, one perpetual day: Me●ning, there shall be always light in the Church under the Messiah, though sometimes more dim and dark then at other times; yet always some light. Or a singular day, to wit, of Christs death, when the sun was darkened at noon, Amos 8. 9. and so remained three houres, Matth. 27. 45.  
which shall be] Or, which is. The Lord who from all eternity knows what shall be in time, will have regard that still light be preserved in his Church in the evening of time, or last age of the world: for so the time of the Messiah is counted. See Heb. 1. 1. 1 Pet. 1. 20. 1 Joh. 2. 18. Or that singular day of Christs death undergoing such changes might signify the state of the Church after from his going to heaven to his coming to judgement.  
evening-time it shall be light] Isa. 60. 19. Revel. 21. 23.  
V. 8. that living waters shall go] Ezek. 47. 1. Joel 3. 18. Revel. 22. 1. Namely, the graces and gifts of Gods Spirit in this world, and his glory in the heavenly life, shall be powred out upon his elect for ever.  
from Jerusalem] Agreeable to that of Ezra 2. 3. for from thence the Gospel came into the world, described under the name of two seas well known to the Jews, whose waters are made wholesome by these living waters: and by a description of divers places of Judea, he signifieth nothing but a general powring on all sides, and on all men.  
former sea] Or, eastern.  
in winter shall it be] Those waters shall never be dried up, as your summer streams are. See Job 6. 16. 17.  
V. 9. the LORD shall be king over all the earth] The son of God shall alone be acknowledged and worshipped for everlasting King of the world.  
V. 10. All the land] Figurative terms, taken from the hilly situation of Judea▪ to signify, that all worldly height shall be beaten down, and the Church alone shall be glorified, ●s Isa. 2. 2. Zach. 4. 7.  
turned] Or, compassed.  
Gebah to Rimmon] Gebah and Rimmon were two confines of Judah, the one towards the North, and the other towards the South, Josh. 15. 32. 57.  
inhabited] Or, shall abide.  
from Benjamins gate] By a similitude taken from the precinct of the earthly Jerusalem; as Jer. 31. 38. he doth imply a perfect re-establishment of the Church in all parts of it.  
place of the first gate] It seemeth he meaneth the fish-gate, which was over against the second gate, Jer. 39. 3. Zeph. 1. 10. and so he mentioneth the whole circuit of Jerusalem: Benjamins gate was on the northeast side: from thence going to the corner gate, which was on the North-west side, they went along by the fish-gate: and from Hananiels tower, which was on the same side as Benjamins gate, they went the other compass, from the South, to the Kings wine-presses, which were on the West side, where these two half circles did meet to make up a whole circled or compass.  
unto the corner-gate] See 2 Chron. 26. 9. perhaps there was some tower there to make the corners.  
V. 11. shall be safely inhabited] Or, shall abide.  
V. 12. be the plague] It is like that here is a description of the eternal punishment of the wicked.  
they stand upon their feet] Though he subsist, and live, and shall not die, yet he shall be tormented everlastingly, still outliving his pain: having no end, that his pain may also be endless.  
their eyes shall consume away in their holes] Though they be alive, and can see, yet shall they be deprived of light, in infernal darkness, having neither eyes, nor understanding, but onely to see and judge of their extreme misery.  
their tongue shall consume away] See Luk. 16. 24.  
V. 13. in that day] Of Gods victory over his enemies.  
they shall lay hold] God shall cause them to fight one against an other as in the battle of Midian, judge. 7. 22. against the philistines sending a sudden fear among them, 1 Sam. 14. 15. 20. and Christ foretold the like, mat. 24. 7.  
V. 14. Judah also shall] Or, thou also, O Judah, shalt. The carnal and unbelieving Jews shall also be enemies to Christs true Church.  
at Jerusalem] Or, against.  
gold, and silver] The Church shall plentifully and abundantly be enriched with the spoils of her enemies; as God made his people wealthy with the spoils of the Egyptians.  
V. 15. the plague of the horse] God shall not onely destroy his enemies, vers. 12. but even all the means and instruments they used for to afflict the Church: so hateful to God and cursed of him are all instruments of idolatry. See Isa. 30. 22.  
V. 16. that every one] God shall save some among the enemies, whom he shall cause to turn to his true spiritual service, described here as in a shadow, by the ceremonial service of the Law, as Isa. 66. 23.  
to keep the feast of tabernacles] Levit. 23. 34. A figure of the elects gathering together into particular churches in this world: to which every one must reduce himself, to partake of the communion of Saints, and of Gods grace. This feast is called Joh. 7. 2. Skenopegia, a pitching of tents, or setting up of booths, Deut. 16. 16. which the Jews kept in remembrance of Gods favour to them in the wilderness, where they dwelled in booths, Levit. 23. 43. and to show their thankfulness for the fruits of the earth, reaped in this month, Deut. 16. 13, 14. and to figure out the coming of Christ into the world at this time of of the year, to dwell in the ●abernacle of our flesh, Joh. 1. 14.  
V. 17. upon them shall be no rain] God shall impart none of his blessings to them.  
V. 18. family of Egypt go not up] Which was the ancientest enemy of the Church▪ which also seemed not to have much reason to fear the foresaid want of rain, because of the yearly overflowing of Nilus: but therefore, in stead of that, it is threatened with everlasting burnings, vers. 12.  
that have no] Heb. upon whom there is not.  
V. 19. punishment] Or, sin.  
the feast of tabernacles] At this feast Solomons Temple( a figure of Christs body, Joh. 2. 19. 21.) was dedicated with great solemnity, and the Ark brought into it, 2 Chron. 5. 2, 3, 7. And this feast we keep by belief in Christ that his grace is sufficient for us, and that in all our infirmities the power of Christ resteth upon us( to protect us as a tabernacle) 2 Cor. 12. 9. The first place where Israel encamped after they came out of Egypt, was called Succoth, that is, booths, Exod. 12. 37.  
V. 20. bells of the horses] Or, bridles. Having spoken of the horses overthrow, and other cattle of the enemies, vers. 15. he addeth, to make up the measure, that all their spoils, even the very deckings of the furniture, if they were of metal, should be consecrated to God, to make utensils for his service: wherein he seems to have relation to that which Gideon did, judge. 8. 26. The meaning is, God shall convert to his service in his Church, all such things, as before were employed against him.  
the pots in the LORD house] Made of these bosses, or bells. The meaning is, that there shall be frequent sacrifices of thanksgiving, of which, some parts were dressed in the Temple, in the kitchens belonging to it, Ezek. 46. 22, 23, 24. for the sacred feasts, 1 Sam. 2. 15. And all this must be understood of the spiritual service, which should be in the Christian Church, figured by the ancient ceremonial service, as Isa. 60. 7.& 66. 23. Malac. 1. 11.  
bowls before the altar] Which were in very great number, for to receive the blood of the sacrifices, and to make the sprinklings. See 2 Chron. 4. 8. Ezra 1. 9, 10.  
V. 21. every pot in Jerusalem] He seemeth to mean, that the spiritual service shall be every where yielded to God, even in the most ordinary actions of a Christians life.  
shall be no more] God shall cleanse his mystical Church, composed of true believers and elect, from the mixture of all profane persons. See Isa. 35. 8. Joel 3. 17.  
Canaanite in the house] Isa 35. 8. Joel 3. 17. Revel. 21. 27. and 22. 15. Or Merchant: He seemeth to have a special relation to the abuse of merchandizing, and selling, which was used in the Temple, Matth. 21▪ 12. Joh. 2. 15.    

ANNOTATIONS ON THE BOOK OF THE PROPHET MALACHI.  

CHAP. I.  
Vers. 1. THE burden of the word] A commission for prophecy of reproofs and threatenings, Isa. 13. 1. Zach. 9 1.  
Israel] That is, to all the people of several Tribes, which were returned from Babylon.  
by Malachi] Heb. by the band of Malachi. Malachi signifieth Angel or messenger, Mar. 1. 2. and endeth the Prophets. In him John Baptist is once called Malachi, Chap. 31. and again Elias, Chap. 4. 5. Saint Mark beginneth his Gospel with Malachi or Angel: Gabriel in the first speech of the New Testament beginneth with Elias, Luk. 1. 17. So sweetly in words hath God joined the Old and New Testament, that they hide Apocrypha appeareth never to be breathed by Gods Spirit, nor to be any part of the Canon or rule of faith.  
V. 2. was not Esau Jacobs brother] Consider the principal effect of my love, in that of mere grace I have chosen you to be my people in your father Jacob; rejecting Esau his brother, equal in all other things to him: whereupon all my blessings have dropped down upon you, as your preservation, deliverance from captivity, and re-establishment: whereof the Edomites have not been partakers.  
loved Jacob] Rom. 9. 13.  
V. 3. hated Esau] Jer. 49. 17, 18. Ezek. 35. 7. 9. Obad. 16, 17, 18 I have given him no part in my grace: but have left him as a sinner and corrupt under my wrath and judgement: which I have also declared in his irreparable destruction, which hath not befallen you, nor can befall my Church, which hath alway a remainder, and an issue out of her evils, Jer. 31. 36.  
dragons of the wilderness] Which have their dwellings in deserts and unfrequented places.  
V. 4. We are impoverished] If they think they shall be restored out of their calamities, as you from the desolations which have befallen you by the Chaldeans, they shall find themselves deluded, Jer. 49. 7. 17.  
V. 5. from the border of Israel] Or, upon. Heb. from upon. Even from his holy Temple the place of his abode, from whence he sheweth the glory of his power, to the destruction of his enemies.  
V. 6. if then I be a father] Luk. 6. 46.  
O priests] Besides the rest of the people he condemneth the Priests chiefly, for they should have reproved others for their hypocrisy, and obstinacy against God, and not have hardened them by their example to greater evils.  
Whorein have we despised thy name] He noteth their gross hypocrisy, which would not see their faults, but impudently cloaked them; and so were blind guides.  
V. 7. Ye offer] Or, bring unto, &c.  
polluted] Not lawful nor acceptable, being defective, Levit. 22. 20. Deut. 15. 21.  
bread upon mine altar] See Levit. 3. 11. and 21. 6. 8.  
The table of the LORD] Namely, the Altar, Ezek. 41. 22. and 44. 16. The sense is, the Temple and the Altar since the return from captivity are so poor and different from the ancient splendour they were in, that they do not deserve to have such exact care taken of the beasts which are offered there, as formerly in the first Temple. See Zach. 4. 10.  
V. 8. And] Levit. 22. 22. Deut. 15. 21.  
if ye] Or, whereas.  
for sacrifice] Heb. to sacrifice.  
is it not evil] In your conceit? whereby he condemneth them, that think it sufficient to serve God partly a● he hath commanded, and partly after mans fantasy, and so come not to that pureness of religion which he requireth, and therefore in reproach he sheweth them that a mortal man would not be content to be so served.  
governor] As were Zerubbabel, Nehemiah, and other under the Empire of Persia: who had their provision assigned them upon the people, Neh. 5. 14, 15.  
V. 9. beseech] He derideth the Priests, who bare the people in hand that they prayed for them, and sheweth that they were the occasion that these evils came upon the people.  
God] Heb. the face of God.  
by your means] Heb. from your hand.  
will he regard your p●rsons] Will God consider your office and state, seeing you are so covetous, and profane contemners of his service?  
V. 10. wo●ld shut the doors] Because the Levites which kept the doors did not try whether the sacrifices that came in, w●re according to the Law, God wisheth them that they would rather shut the doors, then to receive such as were not perfect.  
for nought] For I do recompense you largely for your service▪ by tithes, first fruits, offerings, &c.  
offering at your hand] Isa. 1. 11. Jer. 6. 20. Amos 5. 21.  
V. 11. great among the Gentiles] God sheweth that their ingratitude, and neglect of his true service, shall occasion the calling of the Gentiles: and here the Prophet that was under the Law framed his words to the capacity of the people; and by the altar and sacrifice he meaneth the spiritual service of God which should be under the Gospel, when an end should be put to all these legal ceremonies by Christs onely sacrifice: as Isa. 66. 23. Zach. 14. 16. Mal. 3. 4. See Joh. 4. 21. 23. 1 Tim. 2. 8.  
V. 12. ye have profaned] Dishonoured the name of God, bearing no respect nor obedience to what he hath commanded.  
is polluted] The altar hath been spoiled by the Chaldeans: and the sacrifices are not offered with that anci●nt sacred solemnity.  
fruit thereof] Whereby is meant whatsoever is offered upon the altar.  
V. 13. Ye said also] Though ye do me but little service, and that after an ill manner, yet you complain of it, as if it were a burden to you.  
and ye have snuffed at it] Or, whereas you might have blown i● away.  
torn] By wild beasts.  
V. 14. the deceiver] That doth not proceed plainly, nor directly in Gods service: but having ability to serve the Lord according to his word, yet will do it according to his base covetous mind.  
which hath in his flock] Or in whose flock is.  
a male] Without any blemish, according to the law of burntofferings, Levit. 1. 3. 10. because that in sacrifices of thanksgiving females were also accepted of, Levit. 1. 3. 6.   

CHAP. II.  
Vers. 1. THis commandement is for you] To procure the purity and entire observance of my worship.  
V. 2. If ye will not hear] Levit. 26. 14, &c. Deut. 28. 15, &c.  
unto my name] To serve me according to my word.  
I will curse your blessings] Namely, the goods which you have through my bounty.  
V. 3. corrupt] Or, reprove. I will curse your seed, and cause it not to increase.  
spread] Heb. scatter.  
dung upon your faces] I will make you abject, and abominable, vers. 9. and will degrade you from your sacred honour, putting you from before me, as the dung of sacrifices which were offered upon festival dayes was carried away out of sight. See Levit. 4. 11, 12▪  
one shall take you away with it] Or, it shall take you away to it.  
V. 4. might be with Levi] That the Priesthood might remain in his race with my favour and blessing, as I formerly promised, as it were by an especial covenant.  
V. 5. My covenant was with him] The Tribe of Levi, specially Aaron, and some of those who were presently after him, enjoyed the honour of this office with all manner of blessings, length of life, and prosperity. See Neh●m. 13. 29.  
the fear wherewith] Deut. 33. 8, 9.  
V. 6. The law of truth] He expounded and taught my law in righteousness, and in truth.  
iniquity was not found in his lips] No false doctrine, evil life, or unjust judgement.  
me in peace and equity] In an humble and quiet obedience, without any rebellion, which is always turbulent.  
V. 7. For the priests lips should keep knowledge] Deut. 17. 9, 10. Jer. 18. 18. He is as the treasure house of Gods word, and ought to give to every one according to their necessity, and not to reserve it to himself.  
messenger] Or, ambassador of the reconciliation between God and men, Eccles. 5. 6. Hag. 1. 13. 2 Cor. 5. 20. and a Minister and instrument of the great Angel of the Covenant, which is Christ, Isa. 63. 9. showing that whosoever doth not declare Gods will, is not his messenger and minister.  
V. 8. stumble at the law] Or, fall in the law. Namely, by your evil example, or by defect of admonishing instruction: Or by giving them occasion to disdain Gods service by reason of the ministers wickedness. See 1 Sam. 2. 17. Jer. 18. 15.  
ye have corrupted] Nehem. 13. 29.  
V. 9. Therefore have I] 1 Sam. 2. 30.  
have been partial] Or, lifted up the face against. Heb. accepted faces.  
partial in the law] To favour or wrong men you have subverted my law, either in doctrine, or in judgement, Ezek. 22. 26. Zech. 3. 4.  
V. 10. Have we not] Ephes. 4. 6.  
one father] Namely, the heavenly one, which is God: Or in the flesh, namely, Abraham.  
one God created us] Which is the general foundation of justice among men, who are of one and the same nature, though of different qualities and conditions: and must all answer before Gods judgement seat, as his creatures. See Job 31. 15.  
covenant of our fathers] Not onely the natural, but the spiritual right also, of being the children of God through grace.  
V. 11. profaned the holinesse] Hath dishonoured the holy name of Gods people, which they bear, and all other signs of his covenant, by which God hath sanctified them to himself, separating them from profane nations.  
loved] Or, ought to love.  
and hath married] Ezr. 9. 1.& 10. 2. Nehem. 13. 23.  
daughter of a strange god] They have joined themselves in marriage with them that are of another religion, forbidden, Deut. 7. 3. This was the first part of their treacherous dealing concerning marriages.  
V. 12. The LORD will out off the man] He speaketh to the Priests and Levites, who had also sinned in these foreign marriages, Ezr. 9. 1.& 10. 18. Neh. 13. 28. and this threatening seemeth to be directed to them who should not willingly submit themselves to the reformation of this fault, appointed by Ezra: Or to those who should after fall into the like.  
the master and the scholar] Or, him that waketh, and him that answereth. Or, him that watcheth, and him that singeth. He meaneth the porters and singers of the Temple. The sense is, that either by an accursed death, or by excommunication out of the Church, I will cause him and all his posterity to be uncapable of having any such sacred office. See Neh. 13. 28.  
V. 13. done again] You have not onely married strange women, but have also afflicted your own lawful wives, bringing in strangers to vex them. See Levit. 18. 18. 1 Sam. 1. 6. The second fault the Prophet accuseth them of, is for adding cruelty to profaneness.  
covering the altar] You have caused your poor wives to poure out doleful lamentations before mine altar, which are like a thick cloud, that will not suffer your offerings to be looked upon, nor accepted by me.  
V. 14. witness between thee and thy wise] Of the matrimonial promises, made as it were in his presence, with invocation of his name. See Pro. 2. 17.  
the wife of the covenant] Thy first lawful wife, with whom having spent thy youthful dayes, thou now beginnest to contemn, and hate her in her old age.  
V. 15. did not he make one] Did not God in the beginning create Adam alone, out of whom he framed Eve to be his wife, without creating any more women for one man, or more men for one woman? showing thereby that as he ordained matrimony by one onely law of lawful conjunction: so it likewise ought to be of one with one, and two in the same flesh, Gen. 2. 23, 24. mat. 19. 5.  
yet had he] He could, had he pleased, have created more living persons at once.  
residue] Or, excellency.  
might seek] Gods chief end in this proceeding was, that the posterity might be sanctified, being born in chast wedlock, according to his appointment: whereas it is defiled by all manner of unlawful conjunctions.  
a godly seed] Heb. a seed of God.  
take heed to your spirit] As your life and salvation is dear unto you.  
let none deal treacherously] Or, unfaithfully. Defrauding, or otherwise abusing his lawful wife, for concubines.  
V. 16. that he hateth] Or, If he hate her, put her away. Here is a third fault in putting away their lawful wives upon pretence of the law. Deut. 24. 1. as it is alleged, Mat. 5. 31. but the Prophet telleth them, God hateth putting away.  
putting away] Heb. to put away.  
for one covereth violence] Heb. and he covereth, &c. Meaning, he that puts her away excuseth this violence by the law of God given by Moses concerning divorce: but therein such did injury both to their lawful wives, and to the law of God, Deut. 24. 4. See Mat. 5. 32. and 19. 9.  
V. 17. Ye have] Isa. 43. 24.  
wearied the LORD] Grievously and intolerably offended him. See Chap. 1. 13.  
Every one that doth evil] Saying that God favoureth the wicked: Or if it be not so, why doth he leave them unpunished, and in the mean while afflict good men? Chap. 3. 15.  
judgement] Thus they blasphemed God in condemning his power and justice, because he judged not according to their fantasies.   

CHAP. III.  
Vers. 1. I Will sand] Mar. 1. 2. Luk. 1. 76.  
my messenger] My Angel, servant or ambassador: as Ezek. 5. 6. Mal. 2. 7. here it is meant of John Baptist, an other Malachi, as Christ expoundeth it, Matth. 11. 10. Luk. 7. 22.  
prepare the way] By his preaching he will prepare mens hearts for to receive Christ, taking away all lets of hypocrisy, carnal pride, impiety, &c. See Isa. 40. 3.  
whom ye seek] Meaning the Messiah, as Psal. 40. 1. 7. Dan. 9. 17. 25. towards whom all the hopes and thoughts of believers are bent.  
suddenly] Presently after that John shall begin to preach, Christ the everlasting God shall appear and publicly exercise his office, Matth. 3. 11.  
to his temple] Namely, the Temple in Jerusalem which was a figure of the Church, to preach there, and to use authority as in his own house. See Joh. 2. 14. 16.  
messenger of the covenant] Namely, Christ, the publisher of the Covenant of grace. See Exod. 23. 20, 21. Isa. 63. 9. Heb. 8. 6.& 9. 15.& 12. 24.  
V. 2. who may abide the day of his coming] His presence and preaching shall be accompanied with a most powerful virtue of Gods Spirit, and with severe judgement to destroy all rebels, and to cleanse his Church. See Isa. 4. 4. Mat. 3. 10, 11, 12.  
like fullers soap] Which was very ordinarily used to whiten wool and to cleanse it.  
V. 3. sit as a resiner] As a Judge. Or he represents his diligence and care about this work of cleansing his elect, likened to precious metals.  
the sons of Levi] He beginneth with the Priests, that they might be lights and shine to others: Or he meaneth all true Christians made Priests, Rev. 1. 6. to offer unto God spiritual sacrifices, Rom. 12. 1. figured by the ceremonial sacrifices, Chap. 1. 11.  
in righteousness] Rightly, lawfully, and according to his ordinance without default. See Psal. 51. 19.  
V. 4. Thou shall the offering] Chap. 1. 11.  
former] Or, ancient.  
V. 5. come near to you to judgement] My Spirit shall effectually convince all sinners, Isa. 4. 4. Joh. 16. 8. and the execution shall speedily follow that inward conviction, Joh. 16. 8.  
oppress] Or, defraud.  
V. 6. I am the LORD] Under the Gospel I will proceed with speedy operation of my spirit and judgement: whereas now I do use a great deal of clemency and patience out of my mere mercy and constancy in my promises. See Lam. 3. 22, 23.  
I change not] Num. 23. 19. Rom. 11. 29. Jam. 1. 17.  
V. 7. return unto me] Zech. 1. 3.  
Wherein shall we return] Wherein have we sinned that we should return?  
V. 8. Will a man rob God] There are none of the heathen so barbarous, that will defraud their gods of their honour, or deal deceitfully with them. See Gen. 47. 22.  
V. 8. tithes and offerings] Keeping those things back which are my right, and are to furnish out my service, and for the maintenance of my officers, Neh. 13. 10.  
V. 10. store-house] Of the Temple, 1 Chron. 26. 20. See the observation of this command, Nehem. 13. 12.  
prove me now herewith] Whether, if ye obey my commandements, I will fail in my promises.  
if I will not open you the windows of heaven] A figurative term to signify an abundance of good things. See Gen. 7. 11. 2 King. 7. 2. 19. and on 2 Chron. 31. 10.  
poure out] Heb. empty out.  
V. 11. for your sakes] Meaning the caterpillars, and whatsoever destroyeth corn and fruits.  
destroy] Heb. corrupt.  
cast her fruit before the time] They shall not lose their fruit by any accident.  
V. 12. a delight some land] A most happy land, and abounding with all things that can be devised in the world.  
V. 13. stout against me] 1 Sam. 2. 3. Job 21. 14. judas 15. The Prophet condemneth them of double blasphemy against God: first, in that they said that God had no respect to them that served him; and next, that the wicked were more in his favour then the godly.  
V. 14. It is in vain to serve God] Job 21. 15. Psal. 73. 13.  
his ordinance] Heb. his observation.  
walked mournfully] Heb. in black. As Job 30. 28. Psal. 38. 6. He seems to have relation to those fasts, which are set down, Zach. 7. 3.  
V. 15. we call the proud happy] An ordinary title given to sinners who sin boldly and maliciously.  
are set up] Heb. are built. Established and preserved in lasting happiness.  
tempt God] Psal. 95. 9.  
V. 16. Then they that feared the LORD] whilst the wicked did blaspheme in this manner, the true believers opposed themselves against them, and strengthened themselves against those temptations.  
a book of remembrance was written] God shall remember them in due time, and reward them for their faith and constancy. terms taken from men, Psal. 56. 8.  
that thought upon his name] That have his fear always in their hearts, and before their eyes: that meditate upon his grace and commandements: that have a care to call upon him, and do actually remember him in all his works.  
V. 17. And they shall be mine] Exod. 19. 5. Psal. 135. 4. Tit. 2. 14.  
when I make up my jewel●] Or, special treasure. When I shall restore my Church according to my promise, they shall be as mine own proper goods.  
I will spare them] That is, forgive their sins, and govern them with my Spirit.  
V. 18. return and discern] You do wrongfully impute to God that he doth not reward those which serve him: but serve ye him hearty and uprightly, and then you shall find the effect of his promises, whereas now you deprive yourselves of them; because your service is defiled with hypocrisy and impiety.   

CHAP. IIII.  
Vers. 1. BUrn as an oven] He prophesieth of Gods judgements against the wicked, who would not receive Christ, when as God should sand him for the restauration of his Church: whereof he had spoken, Chap. 3. 2, 3. and which fell out in the last destruction of Jerusalem. Others expound it of the miseries, which the Jews suffered after the dayes of Malachi under the graecian Kings of Syria and Egypt, until the coming of Christ.  
neither root nor branch] proverbial terms: as Job 18. 16.& 29. 19. Isa. 5. 24. Amos 2. 9.  
V. 2. sun of righteousness] Luk. 1. 78.  
arise with healing in his wings] By faith ye shall know and enjoy Christ, who shall be a devouring fire to the wicked, but to his elect a sun yielding a quickening and comfortable heat, Ephes. 5. 14. by virtue of his perfect righteousness, by which he will reconcile them to God his Father, and obtain his Spirit for them; which shall regenerate, sanctify, and save them perfectly. See Isa. 60. 1. 2. 19.  
ye shall go forth] A description of the liberty of the Spirit in the elect, in joy, vigour, and readiness of spiritual motions. See 2 Cor. 3. 17.  
grow up] Or, increase. See Jer. 50. 11.  
V. 3. ye shall tread down the wicked] A representation of the Churches victories over her spiritual enemies, which is very frequent in the Prophets.  
V. 4. Remember ye] Because the time was come that the Jews should be destitute of Prophets until the time of Christ, that they might more fervently desire his coming; the Prophet exhorteth them to exercise themselves diligently in studying the Law of Mose in the mean season, whereby they might continue in the true religion; and also be armed against all temptations.  
the law of Moses] Exod. 20. 3.  
in Horeb for all Israel] Deut. 4. 10.  
V. 5. Elijah the prophet] Matth. 17. 12. Mark. 9. 11. This Christ expoundeth of John the Baptist, Matth. 11. 13, 14. who shall come in the spirit and power of Eliah, Luk. 1. 17. and is aptly compared to him both for his zeal and restoring religion.  
the great and dreadful day] That magnificent appearing of the son of God in the flesh, accompanied with the consuming power, set down, Chap. 3. 2. and 4. 1. especially in regard of the Jews, who shall be destroyed by him for their rebellion and ingratitude.  
V. 6. he shall turn the heart of the fathers to the children] His preaching shall be to bring back the children of Israel that are gone astray, to the true faith and piety of their forefathers: whereby Abraham, Isaac and Jacob, who( as one may say) did not aclowledge them, Isa. 29. 22, 23. shall reaccept them for their lawful posterity: which thing failing, I will finally and totally destroy the whole nation.   
The end of the Annotations on the Prophets.   

The ARGUMENT of the Book of the Prophet JOEL.  
JOELS time of prophesy is not specified by the holy history: yet some learned think it to be when Hosea prophesied; and more particularly, in that time of anarchy when the Kingdom of Israel was voided, and two and twenty yeers( as may be gathered by these places of Scripture; 2 Kings 14. 23. and 15. 1, 8.) without a King: namely, from the sixteenth of Ozias King of Judah, until his eight and thirtieth; when Zachary reigneth in Israel, the fourth from Jehu, 2 Kings 10. 30. Joel denounceth a general Judgement of Dearth and Famine, caused by an extreme Drought, and a multitude of infects destroying Creatures, some eating what others left; swarms of caterpillars with Lions teeth. Then he exhorteth to Repentance, showing, it must be general, of all persons of every age and condition; and earnest, yea, hearty, because they had generally offended; and it must be testified by Mourning, and humbling themselves before the Lord in Fasting and Prayers: Which if they do, the Prophet, from God, promiseth Deliverance from that terrible Plague of Famine; and that their Afflictions and Losses should be removed, and recompensed by a wonderful plenty, not onely of temporal, but spiritual blessings, under the Messiah; foretelling of the Gifts of the holy Spirit which should be abundantly sent at Pentecost. Lastly, they shall have Redemption from their Enemies, Life and Liberty, though they seemed now dead. Joel first threateneth the Famine, and calleth for Lamentation and Mourning, Chap. 1. Then he exhorteth to public Repentance, promising a blessing thereon, Chap. 2. Lastly, be comforteth them, by destruction of Enemies, and Gods blessings on his Church, Chap. 3.   

The ARGUMENT of the Book of the Prophet AMOS.  
THe Prophecies of Amos and Hosea have a great Conformity, both in respect of the time when, and the persons to whom they were sent. Amos prophesied in the days of Uzziah King of Judah; and Jeroboam the son of Joash, King of Israel; and telleth Judah and Israel, that, for their Idolatry, Cruelty, Inhumanity, wantonness, and Corruption in every kind, they both should be punished, as well as their profane Neighbour-nations, by an Overthrow of both Kingdoms: and further, that the●r Sun should be darkened at noon-day; that is, When Israel thought themselves at the height of State, they should be cast off, for obscuring the Sun of righteousness: Yet God would build again the Tabernacle of David, return his captived People into their own Land, and both Judah and Israel, Hos. 1. 11. under one Head, Zerubbabel, should go up to build the Temple, in hope and expectation that the Head of the Church, the promised and expected MESSIAH should, in the time foretold them, come into his own House at Jerusalem. Two yeers before an Earthquake, Amos foretelleth these strange Shakings: Aram of Captivity to Kyr; Jeroboams house of a ruin; and Judah to be captived: Yet Judah and Israel should be restored to Christ, with Edom, or all Nations: see Acts 15. Amos his prophecy telleth of Gods Judgements; first, against the neighbour Nations, Enemies of the Church, Chap. 1& 2. Secondly, against the sins of his People; and that, first, in plain Speech; secondly, under a double Type. His plain Speech, or Sermons, are either general, against the Jews Ingratitude, Chap. 3. Violence and incorrigibleness, Chap. 4. Impiety, Pride, and Inhumanity, Chap. 5. wantonness, Chap. 6. Or special, concerning Amazia, who accused Amos of conspiracy, and his Family, Chap. 7. The Types signifying the approaching Subversion, are, first, a basket of Summer fruit, Chap. 8. Secondly, the Altar or Temple strucken and shaken, signifying Gods abdicating his House and People, Chap. 9. Which is ended with Evangelicall Promises concerning the re-edifying and Restoring the Church, and making it catholic, by and under Christ.   

The ARGUMENT of the Book of the Prophet OBADIAH.  
OBadiah terrifieth the Idumeans, who came of Esau, Jacobs brother, yet were they capital and Implacable Enemies to Jacobs Posterity, the Church of God, not onely▪ vexing them with Cruelties, but also stirring up others to fight against them. After the Prophet had upbraided their Violence, he dehorteth them from doing so any more, and then comforteth them. The sum of this prophecy is to tell, that Edom would help to destroy Jerusalem, and after that, Edom should soon be destroyed: yet in time, conquerors from Sion, that is, Apostles, shall conquer them, by bringing them through the Gospel, to the true Faith, and so submitting Edom to the Yoke of Christ.   

The ARGUMENT of the Book of the Prophet JONAH.  
JOnah prophesied in Israel: see a Kings 14. 25. but, as other Prophets, so he profited but little: wherefore God gave him express Charge to go to Nineveh the chief city of that great Empire of the Assyrians; both to show, that the compassionate and infinitely-mercifull God had beams of Grace to shine forth in the publishing of his blessed Word to the Gentiles; and also, that Israel might have a visible Reproof of their horrible Ingratitude and stubbornness; who, for the space of many yeers, had not converted to the Lord; whereas Nineveh, by one Prophet, was converted in three days. At first, he withstood his Calling, and fled to Joppa, hopeless to convert Nineveh; or, fearing the calling in of the Gentiles, might be the casting off of the Jews, whereof he was loth to be the Instrument; minding more the Sons then the Father, the Safety of the Jews, then the Glory of God. But when he had been three days and three nights in the Whales belly( in figure expressing how Christ should die, and rise again the third day) he went in confidence to preach to the Ninevites. After that miraculous Deliverance, the Prophet cometh to that famous and populous city, and denounceth against it approaching ruin; which threatening, produced a public Humiliation and Repentance; for which, God did suspend the Execution for a time: Whereupon, the Prophet discovered much human frailty, in being troubled at the effect of Gods▪ mercy; and is both familiarly reproved by the Lord, and with bowels of compassion better instructed. In this Book, Jonah setteth down his embassy to the Ninevites; first, imposed; secondly, undertaken: Imposed, where the refractory Prophet is punished, Chap. 1. and upon his Prayers delivered, Chap. 2. Secondly, undertaken; the effect whereof, is the sparing of the repenting Ninevites, Chap. 3. and the angry Prophet is reprehended, and better disciplined, by the merciful God.   

The ARGUMENT of the Book of the Prophet MICAH.  
MIcah prophesied in the days of Jotham, Ahaz, and Hezekiah, Kings of Judah; some say, at least thirty yeers; at which time Isaiah also prophesied; and they two are like in the subject, and in their terms and prophetical style, sublime and lofty. He declareth the Destruction of both the Kingdoms of Israel and Judah, and their approaching Dispersion, by the Assyrians and the chaldeans, because of their manifold wickedness; but chiefly, for their idolatry. Then he maketh Promises, to true Believers, of temporal Deliverance from Captivity, and spiritual, through Christ, who should bring eternal Salvation to the whole Church, gathering it out of all Nations: whose coming in the Flesh, or Incarnation, and Place of his Birth, are described so, that from him Herod might be  told where Christ the true Bread of life should be born, namely, at Beth-lehem, The house of Bread; for so the Hebrew word signifieth. Furthermore, he joineth excellent Prophecies of the coming of Christs Kingdom, of the Calling in of the Gentiles, and of the felicity of the Church. His prophecy hath two parts: The first consisteth of threatenings, Chapters 1, 2, and 3. and of Consolations, Chapters 4 and 5. The second part hath also threatenings, Chap. 6. and, after the Complaint of the Prophet and all the Godly, concerning the paucity of good men in every Rank and Degree, so that they could scarce find, among their near friends and necessary acquaintance, Piety and Faith; he endeth his prophecy with Consolation, promising the Confusion of Enemies, and Gods singular Mercy to the Church, Chap. 7.   

The ARGUMENT of the Book of the Prophet NAHUM.  
NIneveh that famous city, Head of that great Assyrian Empire, when Jonah the Prophet was sent thither to preach, That within forty days it should be destroyed, was moved to Repentance; and so the tranquillity of that Empire was lengthened: But after a certain time, they grew secure, regarding worldly means to augment their Dominion, more then the fear of God, and so, casting off the further care of Religion, returned to their former sins; yea, increased them, through their Oppression of other Nations, and of Gods People. The Assyrians overthrew the Syrian Kingdom, took Damascus, and carried the people captive to Kir, and slay Rezin the Syrian King, 2 Kings 16. 9. and they brought Israel to be Lo-ruchamah, that is, Unpitied; and Loammi, No people: And now that irrevocable Decree of God( the setter up and puller down of Kingdoms) for the final Overthrew of that Empire, is foretold them by his Prophet Nahum. He prophesied of a ruin to Nineveh, and Habakkuk of the chaldeans to arise. Before pull King of Assyria; see 2 Kings 15. 19. 1 Chron. 5. 26.( of whose Kingdom Nineveh was the chief city, as Damascus was of Syria, Isai. 7. 8.) Aram( or, after the Greek, Syria) had greater famed then Assur. Since pull, Assur pillaging many Countreys, grew to be a three, Ezek. 31. 3. but falling foul upon Israel( which was scattered by Nineveh) began to fall, by chaldeans; and Babel soon grew to be as great a three, Dan. 4. as ever Assur had been. The Wheels of Providence are full of eyes, seeing what People shall be on the earth, and the bounds of their Habitation. Kingdoms and Empires, by the appointment of the ETERNAL, have their Periods: and then their time draweth nigh, when they practise cruelty against Gods Church and People. The Assyrian flourishing Empire, for Wrongs done to Israel, must fall by the Babylonians( as Babel did after, for Indignities to Judah, fall by the Medes and Persians, &c.) Nahum the Prophet doth lively represent it by all Circumstances, both to assure Gods People it shall be so, and to comfort them, in his just Revenge of all their Wrongs on the heads of their Enemies. He also telleth, that after their coming from Babel, joyful Preaching shall be over all Nations; and comforteth the true Jew, in the fair feet of them that publish Peace, and biddeth them festivie a Festivity. In brief, Nahum first propoundeth the Assyrians Destruction, Chap. 1. Secondly, expoundeth the Causes thereof; the instrumental, the chaldeans, fierce and furious Enemies, Chap. 2. The principal, the eternal and Infinite just God, Chap. 3. who is jealous of his own Glory, and Avenger of his Peoples Wrongs.   

The ARGUMENT of the Book of the Prophet HABAKUK.  
THis holy Prophet being in extreme grief that Gods own People should so abuse his Patience, and run to the extremity of wickedness; addresseth his serious and sad Complaint to God, against such cruel and cursed Practices; and then turneth his speech to tell the Jews, That in the present Age wherein they lived, they should( for Manassehs wickedness, and the superlative Sins of that stubborn and rebellious Nation against the Lord and his Law) see their Common-weal destroyed by the chaldeans. Afterward, he falleth to wonder and admire that God would advance to height of Dignity and Empire, a Nation so bitter, hasty, proud, violent, vicious, cruel, and insatiably covetous, as the Babylonians were, suffering them to be Executioners of his Judgements, and Scourgers of his own People. And lest the Godly, seeing these horrible and lasting Troubles, should despair, this must be their Comfort, that The just should live by Faith: and therefore the Lord by Vision putteth the Prophet, and every Believer, upon the exercise of Faith and Patience, the chiefest Cordials in every Calamity, strengthening the heart to stay for the effect of Gods Justice, both to free his People, and to punish the enemy. Lastly, the Prophet maketh a wonderful Prayer, celebrating Gods mighty Power in ancient Deliverances, and terrible Executions on Enemies in former times; desiring that in the midst of the yeers( the seventieth of Captivity, was the midst between Samuel and Redemption) God would revive his Work, and in Wrath remember mercy; and by Faith, expecteth Deliverance from present Evils, and that the glorious God, who had shaken Cananeans, would also shake chaldeans, and bring his People to walk on their high-places again. After he hath done his Prayer, he saith, To the chief singer on Neginoth; that is, Sing this Song with an infinite lustiness and Courage; for you shall see the Power of God marvelous in Babylon, and then you shall return to Jerusalem. In this Book, the Prophet first expostulateth with God, Chap. 1& 2. Secondly, directeth his Prayer to God, Chap. 3.   

The ARGUMENT of the Book of the Prophet ZEPHANIAH.  
TZephaniah sheweth, what Tzaphan Jah, stored hath God( as Moses  told, Deut. 32. 34.) for his Peoples sins. He prophesied but a few yeers before the Captivity of Babylon, exhorting that wicked People of Judah, by Repentance and true Conversion, to prevent Judgement before the Decree bring forth, and the fierce anger of GOD come upon them: But seeing they despised the Redeemer( taught by the Passeover in Josiahs days) he telleth them God will punish the Kings children for Pride and close Idolatry: the Rulers, for Cruelty; her Princes being roaring Lions, and Judges ravening Wolves: the false Prophets, for lying Vanities, that he would overthrow their state, and carry them to Babylon: yet upon confession of their sins, God will leave a poor and humble People which shall trust in Messiah the Lord, who should work their Salvation, and collect his Church from amongst all the Nations of the world, sanctify and save it; showing the effect of his Grace and Justice, in preserving and blessing her, and cursing and confounding her enemies. He prophesied in Josiahs days; and threateneth, in Chap. 1. dehorteth, Chap. 2. comforteth, Chap. 3.   

The ARGUMENT of the Book of the Prophet HAGGAI.  
AFter the seventy yeers Captivity, foretold by Jeremiah, were expired, and the Jews were returned from Babylon; God raised up some Prophets, among the rest Haggai and Zechariah, to exhort them to re-edify the Temple, and to re-establish his pure Worship. Haggai sharply reproveth them for regarding their private Commodities more then the public Good, building their own Houses with neglecting the Lords House; and sheweth, that the Plague of Famine sent amongst them, was a just recompense of their gross Ingratitude in omitting that Work, to effect which, God mightily wrought their Deliverance from Babel: Yet if they will up and build, God would be with them with his Word and Spirit: And albeit that House they builded were far less stately then the former built by Solomon, and nothing in comparison, in their eyes who had seen both, and for which many were grieved; the Prophet comforteth them, and all the Elect, in assurance that the glory of this later House should be greater then the glory of the former: For Zerubbabel the Signet; that is, Christ( who was to come of Zerubbabel) should be born and come into their reedified-Temple, and by his presence advance it to greater glory then ever the former had; who by the Father is appointed King of his Church, yea, King of kings, and Lord of lords; and who also should shake the heaven and the earth; the Heaven of Jewish Ceremonies, and Earth of profane Empire, by setting up his Kingdom in spiritual Worship; bringing all Nations under his Power, and subverting all Power contrary to his. Haggai expoundeth Daniels Sevens, that the Jews should build a Temple, Chap. 1. that Christ, the Desire of all Nations, should come into it; and so, by his presence there, make that Temple more glorious then Solomons, Chap. 2.   

The ARGUMENT of the Book of the Prophet ZECHARIAH.  
ZEchariah was sent of the Lord to be Copartner with Haggai, to confirm the same Doctrine, and to help on the Work of building the Temple, and settling Gods Service. The holy Ghost spake by Haggai in a plain way of Preaching; but altereth his style in Zechariah, who had many Visions of high and mysterious meaning, whereby to set out the Doctrines and Prophecies he was to declare; how marvelously the Son of God, Head of the Church, had formerly saved it in all trials and Troubles, and punished her Enemies. And the like Mercies might the returned from Captivity hope for, being truly penitent, and constantly pious, as well in temporals, until the Messiah, as in spiritual ones, after his Coming: Whose Coming is plainly and particularly specified; as also▪ his Death and Passion, his Kingdom and Priesthood, the coming of the Spirit, the power and spreading of the Gospel, the calling of the Gentiles, and establishing of his universal Church: But the carnal and unbelieving Jews, unthankful to God, and enemies to his Christ, would cause the desolation of their city and Nation by the romans; and, for killing the Lord of life▪ they should be cast off from the Covenant of Grace, until the time appointed for their Conversion. To open some Difficulties of this Prophet, and to make him more easy, observe that Zechariah telleth, Babel had been as a Pit without Water, whence God had brought up Israel, Prisoners of Hope, calling on the rest to return: chaldeans had been Horns to push and scatter Judah, Israel and Jerusalem: Persians were Carpenters to fray them, and to beat down their strength, that scattered Israel might come to their country again: Christ is an Angel and Jehovah, whom Angels attend: Joshuah the high-Priest, was a Type of Jesus, the true high Priest of his Church. The Temple and Jerusalem shall be builded, which had been unwalled, to show that Christ is a fiery Wall to his Church; and that the Church under Christ, in the number to come to it, would be uncompassable. The golden Candlestick hath two Olives, which stand before the Lord of the whole earth, signifying the Church supplied with sufficient Graces; whence all which filled with Grace testify and bear witness to the Truth, are for number termed two, Apoc. 11. 3, 4. By four Charets coming out of mountains of brass, and horses of divers colours, are meant Gods Armies, and attendance of Angels, diligently running up and down the earth, and executing his Commands: Mountains of brass, signs of the most powerful and unsearchable providence, from whose secret, most firm and inevitable Counsels and Decrees proceed: Horses represent swiftness and speed: Divers colours, divers sorts of Administrations for Judah at home, and yet in Babel to comfort and keep them, lest they should seem cast off. So that in God we see Foresight, Power and readiness to help and keep them, wheresoever they are; Angels being his ministering spirits, for their good who are heirs of Salvation, Heb. 1. 14. and to plague their enemies. Syria, viz. Persians, who had conquered the Babylonians, as they of Babel had mastered the Assyrians, who had formerly brought under them the Syrians, should be plagued by Javan, that is, Greeks: Then after Javan, that is, Ezekiels Gog-Magog, in two Kingdoms Syria and Egypt should be plagued, for their wrongs done to Judah; the pride of Assyria should be brought down, and the sceptre of Egypt depart away, Chap. 10. 11. Christ the King of his Church will come lowly, 
Chap. 9. 9.  riding the ass; and shall be sold for thirty 
Chap. 11. 12.  sickles: He the Shepherd shall be smitten, and the Apostles 
Chap. 13. 7.  the Sheep scattered: His side shall be 
Chap. 12. 10.  pierced, and they that did it shall mourn when they consider it. See Acts 2. 37. Apoc. 1. 7. Jerusalem shall be destroyed, the Lords feet standing on Mount 
Chap. 14. 2, 3.  Olivet to see it done. On Mount Olivet the Lord Christ  told the same thing to his Disciples, Matth. 24. 34. There he was taken by the Jews who brought him to his death; and there▪ forty yeers after the death of Christ, will the Lord stand▪ not as an Adversary to, but as an Helper of the romans to revenge his Sons blood, by destroying the Jews Temple and Nation. Lastly, a new Jerusalem should be built, whither all Nations shall come 
Chap. 14. 16. , from year to year, to worship the King, the Lord of Hosts, and to keep the feast of Tabernacles: and as Isaiah also foretold, Isai. 66. 23. from one New-moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord: And this could not be properly at Jerusalem, but in every place where God was purely worshipped under the Messiah. This is the sum of Zechariah, who speaketh either in Types, or plain Terms. In Types, partly Hortatory, generally, to all the people, Chap. 1 and 2. specially, to joshuah, Chap. 3. and to Zerubbabel, Chap. 4. Partly Monitory, concerning false Prophets, Chap. 5. Partly Consolatory, concerning Christ, Chap. 6. In plain Speech, handling their present state, Chap. 7 and 8. or that which was future, under Christ, Incarnate, Chap. 9 and 10. Crucified, Chap. 11, and 12, and 13.   

The ARGUMENT of the Book of the Prophet MALACHI.  
MAlachi, his name in Hebrew signifieth Angel or Messenger, endeth the Prophets. He prophesied to Israel, viz. to all the people of several Tribes which were returned from Babylon; after the re-edifying of the Temple; and also, after Haggai and Zechariah, confirming their Doctrine, and carrying on the Reformation of what was yet corrupt and defective, either in Gods Service, or in the Israelites Life and Conversation. And first, he putteth them in mind of their free Election, the onely Ground of Gods continued favour in their Preservation: Then doth he reprove and threaten them for false dealing in the Covenant, for their profaning Gods Service, and other Vices of all sorts, as Idolatry, Adultery, false oaths, sacrilege, Blasphemies, mixing themselves in unlawful Marriages, Injustice, and Violence; Vices which had spread far, and invaded not onely the common People, but Priests and Levites also. Moreover, he calleth them to Repentance, promising Grace and Blessing to all Believers in the coming of the Messiah, Christ, the Son of righteousness, with healing in his Wings; before whom the Messenger or Forerunner, John the Baptist( who is called also by this Prophet, Elias the Prophet, Chap. 4. 5.) must come before the coming of the great and dreadful Day, viz. that stately Apparition of the Son of God in the Flesh, accompanied also with consuming Power, set down, Chap. 3. 2. and 4. 1. After John the Messenger to prepare the way, Christ the ● Messenger of the Covenant, or mediator and Foundation of the Covenant of Grace with Gods Elect, should suddenly come into that re-edified Temple, work the Salvation of his People, call in ●he Nations, make his Church catholic and one, by joining jews and Gentiles. And because they Israelites must look for no more Prophets till that great Prophet was born, he referreth them to Moses, who spake of this Prophet to come, whom all must hear, or be cut off; bidding them remember his Law in the mean while, till Christ come to accomplish the Covenant; whose coming would be terrible to the wicked, but joyful to the godly. Malachi threateneth the Priests, Chap. 1. and 2. and the People, from the coming of John Baptist, Chap. 3. and of Christ, Chap. 4. Zechariah and Malachi are the last Prophets, and end the Old Testament: The same names the New Testament beginneth withall. Zacharias was John Baptists father: Malachi was John Baptist himself. The Evangelist Luke beginneth the Gospel with Zacharias, and Mark beginneth it with Malachi, that is, Messenger, namely, John the Baptist. So sweetly in Speeches hath God joined the Old and New Testament to face one another, as the Cherubims over the Ark, that the hide Apocrypha ought not to be in the Bible▪ being it disturbeth the glory of both the Testaments, and is owned by neither, but rejected of both. In Hebrew these apocryphal Books are not: The New Testament citeth them n●t. Why should this Nettle stand between two such sweet Roses?   

The ARGUMENT on the Gospel according to S. MATTHEW.  
THis word Gospel in the Original signifieth Glad tidings, or Message of Good. Here, it is peculiarly used for the History of the Parentage, Birth, Life, and Death, of our blessed Lord and Saviour Jesus Christ; which is the best and most joyful tidings that ever came to the World, as bringing News of Gods great love in giving his Son for us; without which Gift, we must have perished eternally, Joh. 3. 16. The first Writer, in order, is called Matthew, who was first a Publican, to gather the Emperours Tribute, and afterwards called to be an Apostle, to gather souls for God, Chap. 10. 3. as some others were called from Fisher-men, to be Fishers of me●▪ Chap. 4. 18, 19. The chiefest care of this Writer seemeth to have been, To writ largely of our Saviours Parables, and the Interpretation of them; and also of his famous Miracles, and the History of his Passion. God give us Grace so to red, that we may believe in the Son of God, and, by trusting in him alone, be eternally saved. Amen.   

The ARGUMENT on the Gospel according to S. MARK.  
MArk is remarkable for his Brevity, and, in many things, doth as it were abbreviate Matthew: Yet not without some useful Differences, which may serve for Explanations of the former Gospel written by S. Matthew the Apostle. This evangelist is thought to have been a Follower of Peter, and called his son, 1 Pet. 5. 13. yet whether it was John Mark or no, who is mentioned as Barnabas his Kinsman, Col. 4. 10. is uncertain; for he was a Follower of Paul and Barnabas, and not of Peter. Whose Follower soever he was, out of doubt the credit of the History dependeth not upon any mans Approbation, but upon Divine Inspiration; else could it not be Canonicall-Scripture, 2 Pet. 1. 21. In ecclesiastical Histories, he is said to be the Founder of the Church of Alexandria in Egypt, and there to die and be butted: yet his Book remaineth, for the good of Gods Church: To whom the Lord give grace to make good use of it. Amen.   

The ARGUMENT of the Gospel according to S. LUKE.  
THe Gospel is the gladsome tidings of Salvation by Christ: This Gospel( as the Penman his self interpreteth, Act. 1. 1.) is the History of those things that Jesus began to do and teach, until the day that he was taken up, &c. That is as much thereof, as God saw good to Record by his ministry: That( as the other Evangelist saith) we might believe that Jesus is the Christ the 
Joh. 20. 30, 31.  Son of God, and that in believing, we might have life through his Name. This Sacred History was dictated by the Holy Ghost, whose Penman was Luke.  
Luke was of Antioch in Syria, by profession a physician,( Colos. 4. 14.) he was a follower and faithful Assistant of Paul( 2 Tim. 4. 11.) and so became also a physician for the soul: But who was the first ministerial means of his Conversion, is not certain: Some think he was one of the 70. Disciples: And that other unnamed, Luke 24. 18. who with Cleophas, after Christs Resurrection, went to Emaus: If so, he had had Christ the best Teacher: But others think Paul converted him at Thebes: But his self best sheweth in his Preface, what instructors he had, th●se who from the beginning were Eye-witnesses and Ministers of the same Gospel: Whence it is evident, that 
Luk. 1. 2  some of the Apostles instructed him in the Mysteries of Salvation by Christ, and faithfully related to him this whole Story.  
Matthew it seems wrote to the Hebrews, and the other three Evangelists to the Gentiles in the Greek tongue, wherein Luke in an Elegant style, dedicateth two excellent pieces( this Gospel, and the Acts of the Apostles) unto Theophilus an honourable person, and in him to all the faithful, who are lovers of God.  
The occasion of his writing( whether he were incited thereto by Peter, as some think, or by Paul as others) was( that which he declareth in his Preface) for as much as many have taken in hand to set forth the Story of those things, whereof we are fully persuaded— it seemed good 
Luk. 1. 1  also to me— &c. Thus God by the unanimous consent of a sufficient number of Witnesses( writing at divers places, and times) pleased to confirm the Truth of the Gospel unto us.  
Concerning the Matter and Subject of this Gospel, we must know, that the Evangelist purposed to declare, That Jesus the Son of the Virgin Mary, was that Promised Seed( whose forerunning Messenger was John Baptist, according to the Prophesies:) Whose admirable Conception by the Holy Ghost, made not against the truth of his human Nature, and Nativity, according to the Flesh: Who in the fullness of time( the sceptre being departed from Judah) in the forty two year of the reign of Augustus Caesar, was born in Bethleem Judah, grew up to mans stature and perfection, undertook his public ministry and Office of the Messiah, showing himself in Doctrine and Miracles,( specially in his glorious Resurrection from the dead, and Ascension into Heaven) truly God and man, in unity of Person, the Saviour and Redeemer of the Elect: All which he relateth in this order.  
1. In the three first Chapters he rehearseth his Conception, Nativity, and the Witnesses thereof; to which he annexeth his genealogy.  
2. From the fourth Chapter to the tenth, he setteth down the preparation to his ministry, in his tentation, the beginning of his Preaching, Miracles, Ordination of Apostles, Transfiguration on the Mount, and departure out of Galilee.  
3. From the tenth Chapter to the twentieth, he recordeth what Christ did in his last passage towards Jerusalem.  
4. In the twentieth, and the following Chapter, he telleth what he Taught in the Temple, his Disputes with the Pharisees and saducees, as also of the destruction of the City and republic of Israel, where he inserteth somethings concerning his second coming to Judgement.  
5. Thence he cometh to the History of his Passion, Chap. 22, 23. The conclusion and lowest degree of his Obedience and Humiliation.  
6. The last Chapter containeth the truth of his Resurrection, his Apparitions to his Disciples, specially the two▪ going to Emaus, and his glorious Ascension into Heaven, the assured Pledge of our interest therein, whereof he hath in our nature taken Livery and Seisin.   

The ARGUMENT of the Gospel according to S. JOHN.  
THe holy Penmen appointed by God to writ the Gospel of Jesus Christ, were some Apostles, as Matthew and John; and some, apostolical men their Disciples, as Mark and Luke.  
John was one of those whom Christ name Boanerges, Sons of Thunder; James his brother, and son of Zebedeus( Mark 3. 17.) His Calling is recorded, Matth. 4. 21. He was the beloved Disciple, usually present at Christs chief Miracles; as, on Tabor( Matth. 17. 1.) in raising J●irus daughter from the dead( Mark 5. 37.) and so in his passion in the Garden, at the high-Priests Hall, and under the cross while he suffered, where he commended his Mother to his care. He lived longest of the Apostles. In Domitians time, he was banished into the Isle Pathmos, where he wrote the Revelation: After which, under Nerva, he was recalled to Ephesus( being aged about ninety seven yeers, which was the one hundredth year of our Lord) where he wrote this Gospel, some say, at the entreaty of the Christians of Asia, for the Refutation of Ebion, Cerinthus, and others, who blasphemously denied the Deity of Christ: Having therefore red the other three evangelists, recording principally those things which concerned the Humanity and Miracles of Christ; that which they omitted concerning his deity and Doctrine, this high-flying Eagle discovereth; his main end being to show, that 
Joh. 20. 31.  Christ is indeed the very Son of God, God manifested in the Flesh, coequal, coeternal, consubstantial with the Father; and that we, believing in him, may have eternal life: which he layeth down by three main Arguments: First, from the Effects; as, before his Incarnation, in the Creation of the world; after his Incarnation, by his Miracles. Secondly, from the testimony of men( Moses, the Prophets, John Baptist, and the Apostles) and of God the Father and the holy Ghost evidently declaring him such. Thirdly, from his Doctrine peculiar to the messiah, speaking with power, as he that had the Word of eternal life; not as the Scribes and Pharisees, as Matthew noted. 
Matth. 7.   
First therefore, he sheweth that Christ is very God, as very man: as also▪ how he was manifested, what Disciples he first had, and what beginning of Miracles, unto his first ascension to Jerusalem, Chap. 1, 2.  
Secondly, how about the first Passeover here mentioned, he entred on his public ministry, casting the buyers and sellers out of the Temple; instructed Nicodemus concerning Regeneration; returned into Galilee; discourseth with the Samaritan at Jacobs Well, about true Worship; and healeth the Rulers daughter, Chap. 3, 4.  
Thirdly, How at the Feast he went again to Jerusalem, and healed the Lame man at Bethesda, Chap. 5.  
Fourthly, How at another Passeover he fed 5000. walked on the Sea, and taught concerning the Bread of Life, at which many were offended, Chap. 6.  
Fifthly, How he went up to the F●ast of Tabernacles, and taught in the Temple, Chap. 7. He dismissed the adulteress, by touching the conscience of her accusers, Chap. 8. Healeth the blind, Chap. 9. Discoursed of the good Shepherd, Chap. 10. Raised Lazarus, Chap. 11. Returned into the city with great Acclamations of the People, Chap. 12. Washes his Disciples feet: Admonished concerning Judas treason: And Peters denial, Chap. 13. Taught and comforted his Disciples, Chap. 14, 15, 16. Prayed to his Father, Chap. 17. Suffered, Chap. 18. and 19.  
Lastly, How he rose again from the dead, and appeared to many, Chap. 20, 21.   

The ARGUMENT of the ACTS of the Holy APOSTLES.  
THe Penman of this Scripture was Luke the Evangelist( as appeareth in the first words hereof) for the most part an Eye witness of these Things he Recordeth, being constantly a fellow Labourer with Paul.  
His purpose in writing this Story, was,( as he intimateth in his first Preface) That the Church might have the certain knowledge of Christ, his Gospel and Kingdom, that our Faith might not be built on the uncertain reports of Pretenders to truth; As also, That he might show how God fulfilled his Promise in calling the Gentiles, and the Apostles, their Charge and office, by Preaching the Gospel to all Nations: And that he might fore-arm all the faithful, by discovering the rage and malice of Satan, persecuting the true Ministers and professors of the Gospel, even from the first publication thereof: And the gracious providence of God, preserving and entreating his Church, in the midst of all her pressures; giving us an evident assurance of the truth of the Gospel, not onely in that the powers of Hell, all the machinations of Satan, and malice of wicked men, could never prevail against it; but also, that Gods providence, by these oppositions, confirmed it to the hearts of Christians, in the constancy of those that suffered persecution for it.  
This Story setteth out.  
1. The truth of Christ after his Ascension, performing his Promise to the Apostles, sending the Holy Ghost the Comforter, unto them.  
2. The malice of Satan, labouring to suppress the Gospel, by raising up tumults, conspiracies, slanders, persecutions, and( where he could not prevail by violence) heretics to corrupt the Truth thereof.  
3. The vigilant providence and power of God over his Church, overthrowing the malicious enterprises of the enemies, and filling the world with the sound of the Gospel, by so few unlearned men.  
4. The many divine Sermons of the Apostles and Disciples, concerning the Death, Resurrection, Ascension and Kingdom of Christ, the Mercy of God in the free Remission of our sins by him, the Immartality to come: Care that Ministers ought to have of Christs flock, Repentance and Fear of God, and other principle Grounds of Faith, that we bearing our trials patiently( knowing that the cross usually accompanieth the Gospel) and resting confident in his mercy( who is unchangeably the same good God to his now, that he was to the first Christians) we may at last attain the end of our hopes, the salvation of our Bodies and souls. Which He grant us, who gave so great a price for our Redemption, as the unvaluable Blood of Christ Jesus.   

The ARGUMENT and ANALYSIS of the Epistle to the romans.  
THe main scope and end of the Apostle, in this Epistle to the romans, is, to convince both Jew and gentle of their corrupt and deplorate estate by Nature, and how impossible it is to obtain righteousness and Salvation by the works of the Law; and consequently to draw all men to embrace the doctrine of the Gospel; wherein Grace and Mercy, in the Remission of sins, peace of Conscience, and Joy in the holy Ghost, Comfort in Affliction, and Conquest in all Temptations, together with the adoption of Sons, and eternal life are offered to all believers:  It containeth in it, 

1. theological Doctrines and Conclusions. 

1 Concerning justification, which he proveth to be by Faith, without the works of the Law, from the sixteenth verse of the first Chapter, to the sixth Chapter.  
2 Concerning Sanctification, which he proveth to be imperfect, yet true and sincere, from the sixth Chapter to the ninth.  
3 Concerning Predestination, which he proveth to be of the mere love of God, and not upon any merit in us, Chapter 9, 10, 11.    
2 moral Exhortations to holiness of Conversation, subjection to Magistrates, and charity towards all, especially our weak brethren, Chap. 12, 13, 14, 15.  
3 Christian Salutations and Prayers, with a promise shortly to see them, Chapter 16.    

The ARGUMENT and ANALYSIS of the first Epistle to the CORINTHIANS.  
THe drift of the Apostle in this Epistle, is, to beat down carnal Wisdom, and affencted strains of Eloquence, and to set among the Corinthians, the powerful Preaching of Christ Crucified; and farther, to instruct them, and in them all Christians, in the Doctrine of Christian Liberty, of the Sacraments of the Old and New Law, of the nature and difference of spiritual Gifts, and of the Resurrection of the dead.  
The parts of this Epistle are principally four.  

1. Their dissensions and factions, siding with their ambitious Teachers, Chap. 1, 2, 3, 4.  
2. Their toleration of Incest, Chap. 5.  
3. Their vexing one another with Law-suits, before infidel Judges, Chap. 6.  
4. Their abuse of their Christian liberty, Chap. 8, 10.  
5. Their disorders in their Holy Assemblies, Chap. 11.   

1. Concerning marriage, and single life, Chap. 7.  
2. Concerning the nature and condition of glorified Bodies, at, and after their Resurrection, Chap. 15.   

1. Concerning their carriage towards their weak Brethren, Chap. 9.  
2. Their preparation to the Sacrament, Chap. 11. from the 23. Verse to the end.  
3. Concerning the use of spiritual Gifts in general, and the exercise of the Gift of tongues, and prophesy in particular, Chap. 12, 14.  
4. Exhortation to charity, and a liberal contribution to the Saints at Jerusalem, Chap. 13, 16.    

The ARGUMENT and ANALYSIS of the second Epistle to the CORINTHIANS.  
THe occasion of writing this second Epistle was, to vindicate his ministry from contempt, and his person from divers imputations laid upon him, by the false Apostles: And to this end, he professeth his sincere affection to the Corinthians, and faithful carriage in the whole course of his ministry; and being enforced thereunto, he relates at large, both his sufferings for Christ, and the Visions and Revelations he received from him.  The Epistle consisteth of 

1. An excuse of himself for not coming to them according to promise, Chap. 1.  
2. A deprecation for the incestuous person,( who had been excommunicated) that he might be restored again to the Church, Chap. 2.  
3. A justification of his ministry against the calumnies of false Teachers, Chap. 3, 4, 5.  
4. An Exhortation to Christian duties in general, Chap. 7. And in particular, to a liberal contribution to the poor Saints at Jerusalem, Chap. 8, 9.  
5. A contestation with his emulous adversaries, and a commemoration of his manifold trials, and the happy issue of them, Chap. 10, 11, 12.  
6. A denunciation of severity, and the power of his Apostleship against obstinate sinners, Chap. 13.    

The ARGUMENT and ANALYSIS of the Epistle to the GALATIANS.  
AFter Saint Paul had Preached the Gospel to the Galatians, some false Teachers addicted to judaisme, sought to inveigle them to their Sect, persuading them to be circumcised, and to observe all the mosaical Rites; without which, they affirmed, That they could not be justified or saved: And because this their Doctrine could not consist with that which the Apostle had delivered, they derogated what they could from his Authority and ministry, giving it out, That he was a Disciple of the Apostles, and not of Christ; and that Peter, James, and John, who were the Pillars of the Church, forbade not the observation of the legal Rites; yea moreover, that Paul himself, who now so much stickleth against circumcision, had formerly circumcised Timothy. Against these corrupters of his Doctrine, and vilifiers of his Person and Authority, he was chiefly moved to writ this Epistle to the Galatians; wherein he proveth, That his calling was immediately from Christ, that he was no way inferior to the chief Apostles, and that the Doctrine which he had delivered, concerning Justification by Faith without the Works of the Law, was the Truth of God, and firmly grounded upon Scripture.  The parts of this Epistle, are three: 

1. historical, concerning himself, and the course of his ministry, Chap. 1. 2. unto the 16. Verse.  
2. doctrinal, concerning Justification by Faith, and the Abolition of legal Rites and Ceremonies. From Verse 16. of the 2. Chapter, unto Verse 14. of the 5. Chapter.  
3. moral, wherein he exhorteth the Galatians to Christian duties; namely, To walk and live in the Spirit, to mildness in censuring their Brethren, to charity to bearing one anothers Burdens, to bounty to their Teachers, to perseverance in good Works, and rejoicing in the cross of our Lord Jesus Christ. From Verse 14. of the 5. Chapter, to the end.    

The ARGUMENT and ANALYSIS of the Epistle to the EPHESIANS.  
THe Apostle hearing that Ephesus, the Metropolis of Asia minor, was reclaimed from the Idolatrous worship of Diana, to the pure worship of the true God in Christ, writeth this Epistle to the Congregation of the faithful there, to comform them in the Mysteries of Christian Religion, and more fully to instruct them in the duties of a Holy Life, agreeable to their Profession.  The whole Epistle divideth itself into two parts. 

1. Contemplative, wherein he discourseth profoundly of the causes of mans salvation, Gods eternal election and adoption by grace, and the incorporating of the Jews and Gentiles into one Body,( the Church of Christ) made known to him by Revelation, Chap. 1. 2, 3.  
2. practic, wherein he inciteth them to show forth good works, as the Badges of their Christian Profession. These are ranked into two sorts: Some required of them,  
1. In respect of their general calling to the knowledge of the Truth; as namely, To walk worthy their vocation, in humility, meekness, unity, purity, truth, love, circumspection, devotion, and acquitting themselves manfully in their warfare against Satan and all the powers of darkness.  
2. In respect of their special callings, as Husbands or Wives, Parents or Children, Masters or Servants. From the 3. Chapter, to the end of the Epistle.    

The ARGUMENT and ANALYSIS of the Epistles to the PHILIPPIANS.  
THe Philippians hearing of the imprisonment of the Apostle at Rome, were much troubled at it, and presently. dispatched Epaphroditus of visit him, and supply his wants; by whom the Apostle understanding that there were some false Teachers and scandalous livers crept in amongst them, who corrupted the Doctrine of the Gospel, and became enemies to the cross of Christ: Upon this occasion writeth this Epistle, wherein he acquainteth them with his present condition, thankfully acknowledgeth their tender love and care ever him, passionately complaineth of the perverters of his Doctrine, and disturbers of their peace, and with many godly Admonitions and Exhortations, endeavoureth to frame their lives to a Heavenly conversation.  
The divine conceptions and expressions in this Epistle, branch themselves into  

1. Consolations against the scandal of the cross, showing that all the sufferings of the godly, redound to the furtherance of the Gospel, and their unspeakable comfort, and everlasting reward. From the 12. Verse of the first Chap. to V. 27.  
2. Exhortations to concord, to humbleness of mind, and patience; to mortify the flesh, and account all things loss for Christ; to set their heart and affections upon Heaven and Heavenly objects, in a continual expectation of Christ from thence; to moderation, devotion, and all Christian virtues: from the 27. Verse of the first Chap. to V. 10. of Chap. 4.  
3. Gratulations for their Zeal, love, knowledge, fruits of righteousness, and in special, for their bounty to him, at which, he much rejoiced; not so much for the supply of his own wants, as the abounding of Gods grace in them. Chap. 1. to V. 12. and Chap. 4. from V. 10. to V. 20. where he concludeth his Epistle with salvations and prayers.    

The ARGUMENT and ANALYSIS of the Epistle to the COLOSSIANS.  
SAint Paul according to his apostolical Function, taking care of all Churches, and hearing that at Colossa divers Weeds sprung up, which hindered the growth of the Gospel; namely, Heathenish opinions, concerning the mediation of Angels, and Jewish superstitions, in the observation of legal Rites, writeth this Epistle to them, wherein he rooteth up these Weeds, proving to them, that Christ is our onely mediator, by whom we have access to God; and that the Body being come, the legal shadows are to vanish away.  The godly instructions treasured up in this Epistle, partly tend to 

1. The confirmation of the Christian Faith in the Deity and Kingdom of Christ, and his triumph over principalities and powers, and our redemption, regeneration, and justification by him, Chap 1. 2.  
2. The regulating a godly life and conversation, by performing all such duties as are required of all that embrace the Gospel.  
1. Absolutely, and in general, as to mortify the lusts of the flesh, to speak the truth, to avoid scandal, and to do works of Mercy and Charity.  
2. Relatively, and in particular, as namely, such as are required from; 

1. Fathers to Children.  
2. Children to Fathers.  
3. Husbands to Wives.  
4. Wives to Husbands.  
5. Masters to Servants.  
6. Servants to Masters.      

The ARGUMENT and ANALYSIS of the first Epistle to the THESSALONIANS.  
THe Thessalonians, though they gladly embraced the Doctrine of the Christian Faith, and continued constant in the Profession thereof, yet were much discouraged and dismayed at the persecutions raised against the godly for the Truth-s●ke, by the Jews, and for the loss of some eminent professors, and their dear Friends, whom God had taken out of the World. Whereof the Apostle having notice, writeth this Epistle unto them, to build them in their most holy Faith, and to comfort them against the scandal of the cross; which is the common lot of the godly, and the fear of death itself, which he sheweth to be nothing else, but a pass to immortal bliss; whereof they shall not be partakers onely, who shall be alive at Christs coming, but all other that die in the Lord. In the mean while, they ought so to carry themselves in all holinesse of conversation, that they may be thought worthy the glory that shall be then revealed.  The special contents of the Epistle are 

1. Commendations of their sincerity and constancy, Chap. 1.  
2. Declarations of his faithful and powerful ministry, and love to them, Chap. 2. 3.  
3. Consolations in time of persecution for the Gospel, and against the terror of death, to which, he opposeth the glory of the Resurrection and Christs second coming to judgement, Chapter 2. from Verse 13. to Verse 17. and Chap. 4. from Verse 13. to the 10. Verse of the 5. Chapter.  
4. Exhortation to duties of 

1. Christian charity, Chap. 4. Verse 1. to the 12.  
2. Piety, Chap. 5. Vers. 11. to the 25.      

The ARGUMENT and ANALYSIS of the second Epistle to the THESSALONIANS.  
THe Apostle being hindered from coming to the Thessalonians, according to his desire, and promise to supply the want of his presence, writeth this Epistle to them; wherein he comforteth them in their afflictions, especially by Arguments drawn from the righteous judgement of God, and the certain expectation of his second coming; the signs whereof he foretelleth, and with divers godly precepts, both to fly the company of disorderly persons, and to give him notice of such, to exercise his apostolical power upon them, with prayers and salutations, he concludeth his Epistle.  
The parts whereof are three answerable to the Chapters.  
1. pathetical, expressing great love to the Thessalonians, and joy for their Faith and perseverance, Chap. 1.  
2. prophetical, describing the state of the Church, and the Revelation of Antichrist, the man of sin, before the day of the Lord come, Chap. 2.  
3. Pareneticall, persuading them by his example to labour in their Callings, and to shun idleness, as also to avoid and censure those whoshewed themsElves refractory to his Godly and wholesome Admonitions, Chap. 3.   

The ARGUMENT and ANALYSIS of the first Epistle to TIMOTHY.  
THe Apostle in the former Epistles, propounded general Doctrines and Instructions to all Christians, both concerning Faith and Manners: But in these ensuing Epistles to Timothy and Titus, he delivereth peculiar precepts to the Ministers of the Gospel, as well those who are in place of Authority, as Timothy and Titus, as inferior Pastours, Presbyters, and Deacons: And though he had other fellow Labourers, as Silas and Luke, and Mark and Tychicus: Yet he writeth to these two onely, because the other were for the most part with him: But these were appointed by him to govern those Churches in which he had laid the Foundations of Christianity.  
The parts of this Epistle are answerable to the eminent Parts and Gifts of the author, who was both an Apostle, and a Prophet, and a pastor of the Church.  
1. As an Apostle he prescribeth Canons concerning public Prayer, and the habit and carriage of Women in the Church, Chap. 2. Concerning the Office of Bishops, and Deacons, Chap. 3. Concerning the censuring and reproof of all Degrees, the Ordination and maintenance of Elders, choice and provision for Widows, Chap. 5. Concerning the duty of servants, and particular charge of the rich, Chap. 6.  
2. As a Prophet he foretelleth the apostasy of many in latter times, whose devilish doctrine he relates, and confutes, Chap. 4.  
3. As a pastor.  

1. He instructeth Timothy in the right end and use of the Law, and the main scope also of the Gospel, Chap. 1. As also in the Doctrine of the Church, and the blessed truth, therein taught and professed, Chap. 3. And of the lawful use of all Creatures taken with thanksgiving, Chap. 4.  
2. He exhorteth him to proficiency in his ministerial Function, Chap. 4. To constancy in his Profession, observance of his Precepts, especially, That he eschew all vain babblings and disputes of Sophistry, and continue in the simplicity of sincere Doctrine, Chap. 6.    

The ARGUMENT and ANALYSIS of the second Epistle to TIMOTHY.  
SAint Paul being ready to lay down his Earthly Tabernacle, sendeth for Timothy to come unto him, and to bring with him such things as he most needed: Withall, he foretelleth his own Martyrdom, and the Crown of righteousness, which he should thereby receive, and fully instructeth Timothy how to carry himself in the Government of the Church, after his departure.  The Epistle itself is partly 

1. Commendatory of Timothy himself, and his Parents, and Onesephorus, and others, Chap. 1, 2.  
2. Exhortatory to Chastity, Faith, Charity, Peace, and meekness, Chap. 2. To undaunted fortitude, in withstanding all opposition against the truth, and to the study of the Scriptures, Chap. 3. to diligence in his Pastourall Function, watchfulness, patience, and to godly prudence and constancy in his Holy Profession to the end, Chap. 4.    

The ARGUMENT and ANALYSIS of the Epistle to TITUS.  
IN the iceland of Creet( now candy) the Foundations of a Christian Church were laid, and the walls reared up: But the Roof was wanting. Some abuses were reformed, but not all: In some Cities there were Godly Pastours, but not so through the whole iceland. For which cause Saint Paul left Titus there to supply what was lacking, and appoint Elders in every city, and to the end he might the better perform this task, he furnisheth him in this Epistle with wise and godly directions, whereof  Some 

1. Concern all Christians in general; as namely, To be subject to Principalities and Powers, to be Zealous of good Works, to study necessary and wholesome points of Doctrine, and avoid curious and unprofitable questions, Chap. 3.   

1. Good, Chapter 1. from Verse 6. to the 10.  
2. Bad, From Verse 10. to the end.   



1. Men  
2. Women    
2. Their Age. 

1. Young.  
2. Old    
3. Their Condition.] 

1. Masters.  
2. Servants, Ch. 2.      

The ARGUMENT of the Epistle of PAUL to PHILEMON.  
THis Epistle was Written by the Apostle Paul unto Philemon, one of his Fellow-Labourers in the ministry of the Gospel, in the behalf of one Onesimus, a Servant of his, who had withdrawn himself from his Masters service, and had also, as it seemeth, wronged him in his temporal Estate: But coming to Rome where Paul then abode under restraint, had been by his ministry converted; and after he had been for a while detained there, to attend upon him, was with this sent back to his Master. The Apostle therein entreating him to admit him into his service again, remitting to him his offence formerly committed, and engaging himself to make good, whatsoever damage he had sustained by him. The Epistle, though Written upon such a private occasion, yet is so penned, as it carries with it, the lively Character of an apostolical Spirit, and contains very pregnant expressions of Pauls good estimation, and entire affection to Philemon, tender bowels of compassion towards a sincere convert, and hearty desire of the Welfare of those whom he hath occasion any way to mention in the same.   

The ARGUMENT of the Epistle of JAMES.  
THe Author of this Epistle, was the Apostle James, not the Son of Zebedeus, and the Brother of John Matth. 10. 2. ( as some have supposed) who was slain not long after our Saviour Christs Ascension, Act. 12. 2. But James the son of Alpheus, Matth. 10. 3. called James the less, Mark 15. 40. and the Brother of the Lord, Gal. 1. 19. Commended for a principal Pillar in the Church of God, Gal. 2. 9. Who abiding at Jerusalem after that most of the Apostles were departed thence, as having a more special care and charge of his own Nation, the Jewish people, wrote this Epistle in general to such of them, as were dispersed into several Countreys and Provinces abroad: And it is probable, That he wrote it after sundry of Saint Pauls Epistles, and in particular of those two to the Romans, and to the Galathians: And observing how many professing the Faith of Christ, perverted that wholesome and comfortable Doctrine by him in those Epistles delivered, concerning free Justification by Faith without Works; taking thereby occasion to neglect the practise of god Works, he presseth the necessity of them, for the Justification of sound and sincere Profession. In the course of this Epistle, First he persuades them to patience, cheerfulness, and wise carriage under the cross, and a sanctified use thereof. Secondly, To show the soundness of their Profession, and the sincerity of their Faith, by an exemplary course of life, in the practise of all Christian duties, and fruitfulness in well doing. Thirdly, dissuades from censorious taxing of others, and bitter contentions with them, either by foul language, or injurious courses. Fourthly, Denounceth Gods Judgements against the rich, cruelly oppressing the poor. Fifthly, Exhorts the faithful to patient carriage under such oppressions, and to a Christian demeanour, answerable to their several estates, and conditions, and a brotherly care of the spiritual welfare, one of another, wherewith he chooseth his Epistle.   

The ARGUMENT of the first Epistle of PETER.  
THe Apostle Peter having by a special agreement of the Apostles among themselves, the charge of those of the Circumcision committed unto him, Gal. 2. 7, 8, 9. Was accordingly careful( because he could not visit them all in person, being dispersed into so many, and so remote Regions) to writ unto them this Epistle, which might reach to them in their several places of abode. Therein his principal scope is, to persuade them unto patience, and holy carriage, under those afflictions, that either at present they were exercised withall, or were further to expect; And that by Arguments taken from the example of Christ, Gods calling them thereunto, the Glory that thereby should redound unto God, and the good issue thereof, in regard of themselves. And amid general Exhortations to such Religious courses, and unblamable conversation, as might adorn their Christian Profession, and stop the mouths of malignant Adversaries, he intermixeth Admonitions concerning the duties of several persons in their special places; as of Subjects towards Magistrates, Servants towards their Masters, Husbands and W●ves, either to other, and of the Ministers of God towards the People of God, committed unto their charge, the younger sort towards the elder, and of equals one to another; Concluding all with Benedictions and Salutations.   

The ARGUMENT of the second Epistle of PETER.  
IT seems, that after the writing of the former Epistle, wherein the Apostle had laid down the true Doctrine of Salvation by Christ alone, and some Rules for good life, becoming such as should be saved by him; there arose certain men, who were remiss in their lives, others who were fearful of Gods Truth, laid down in the Scriptures; as also, false Teachers, who living loosely themselves, misled and corrupted others, and scoffers at the coming of Christ to judgement. The Apostle therefore after salutation, Chap. 1. 1, 2. and mention of the riches of Gods Mercy to true Christians, Vers 3, 4. persuades to good works, from Verse 5. to Verse 12. from thence, to the end of the first Chapter: He being very old, and near unto death, Verse 14. before his departure, mindes them of Truths forgotten by many of them. In the second, he arms them against false Teachers, and deters them from apostasy. In the ten first Verses of the third Chapter, he confutes such as scoff at the coming of our Saviour, and the end of the World: From thence to the 17. Verse, he stirs them up to prepare for that day, and to sit themselves for that glorious eternal Habitation that is prepared for them. In the two last Verses, he exhorts them to take heed of being misled, and to increase in Grace, and in the knowledge of Christ; which the Lord give us Grace also to do, through Jesus Christ our onely Lord and Saviour, Amen.   

The ARGUMENT of the first Epistle of JOHN.  
THe beloved Apostle John living longer then the rest of the Apostles, and observing the decay of Truth, godliness, and Charity, in many Christians, writes this Epistle as a salue for the sores of the Church. He enterveans Truth of Doctrine, with godliness of life, and love of the Brethren throughout the Epistle. Fit subjects for him to writ of, who was an Apostle, and eminent for Piety, and chiefly beloved by Christ himself. Great reason therefore, that all Christians should harken to him in all these things.  
This first Epistle is called general, because it is not directed to any particular persons, as the second and third are: The one to a singular Woman, the eldest Lady; The other to a choice man, called Gaius. God grant that by reading of it, we may get Grace to increase in Faith, piety, and charity. Amen.   

The ARGUMENT of the second Epistle of JOHN.  
THis is the onely Epistle in Scripture written to a Woman. And to one eminent no doubt in favour with God, and respect in the Church: Wherein after salutation of her, and her children, he shows his joy in their Gracious carriage, warns them to take heed of deceivers, and concludes with a promise of a pious visitation, and salutation from her Sisters children.   

The ARGUMENT of the third Epistle of S. JOHN.  
THis Epistle is inscribed to Gaius, to whom the Apostle first wisheth all happinesses, then commends him for his zeal to the Truth, and hospitality to the Brethren, advising him not to be discouraged by the proud and perverse carriage of Diotrephes, but to follow the good example of Demetrius. Lastly, he concludes with a resolution to see him quickly, and confer with him lovingly of these things; and salutations from Gaius his friends with him, and to his friends with Gaius.   

The ARGUMENT of the Epistle of S. IUDE.  
THis Apostle serviving many of his Colleagues, as it seems, Verse 17. writes this general Epistle, wherein after he hath wished much good to all Gods people, he exhorts them to maintain Truth of Doctrine, with purity of life and conversation, lest they should be seduced by false Teachers, whose manners he describes, and threatens damnation to them. Afterwards, he exhorts them to remember the Apostles doctrine, though they were dead; to build up themselves in grace, to stick close to God, to seek to save others, and concludes all, with the praise of God.   

The ARGUMENT of the REVELATION of Saint JOHN.  
THis last Book is of singular use for Christians to the end of the World. The division of it is to be found, Chap. 1. 19. The things that John had seen, contain the glorious vision of Christ among the Golden Candlesticks, Chap. 1. The things which are, are the Epistles to the seven Churches then in being, Chap. 2. and 3. The things which shall be hereafter, are the Prophecies following, wherein God frames himself a Church to worship him to the worlds end, and shows the pattern of it to John, Chap. 4. Preparation is made for the opening of the Seals, Chap. 5. Six whereof are opened, Chap. 6. and the story brought down to Constantines time. The Heathen persecution being then ceased, and a more bitter to come under the Popes; God prepares him a Church, and Seals such as should stand out this storm in a more private course of worship in the wilderness, Chap. 7. The seventh Seal being opened, six Angels blow their Trumpets, and foretell the miseries that should fall on Popish Rome, before the time of Reformation, Chap. 8. 9. The little Book containing the residue of the Revelation, is brought forth, Chap. 10. The Church in the wilderness persecuted, is set out; and the seventh Angel blowing the Trumpet, proclaims liberty of Religion again, Chap. 11. The beginning of this troublesone time is set out to be a little before Constantines time, when the Church was in labour to bring forth a Christian Emperour; and the end of it foretold to be after a thousand two hundred and threescore yeers, Chap. 12. which falls out to be the time of the establishing of the Protestant Religion in the Empire, as appears in the Notes. The two great Beasts that shall persecute the Church all this while, are set out Chap. 13. The restauration of Religion, and ruin of Popery, Chap. 14. Gods people praising him for the same, Chap. 15. The seven Vials containing the plagues of God, beginning from the time of Reformation, whereby God will by degrees destroy Babylon and Antichrist, are poured out, Chap. 16. The Whore, the City of Rome, to be destroyed under the fifth vial, is described, Chap. 17. Her destruction is set out, Chap. 18. The conversion of the Jews, and utter subversion of Antichrist, which come under the sixth vial, are set down, Chap. 19. The happy estate of the Church afterwards for a thousand yeers, with the overthrow of the Turks after it, and the day of judgement after that, which come under the seventh vial, are spoken of, Chap. 20. The everlasting happiness of Gods Saints in soul and body in Heaven with God and Christ, is set out, Chap. 21. and in the five first Verses of Chap. 22. The conclusion consists of confirmations, exhortations, promises, threatenings, prayers, Chap. 22. Further satisfaction in particulars, the Reader may find in the Notes.  
The great God and our Saviour, who hath revealed these excellent Mysteries to us, Give us Grace to walk worthy of so great a favour in this World, and a portion in the eternal happiness herein foretold, in the World to come. Amen.   

ANNOTATIONS. On the GOSPEL according to S. MATTHEW.  

CHAP. I.  
Vers. 1. THe Book] The word doth not always signify, a large book, but oftentimes, a brief roll, or catalogue, or emuneration, as Jerem. 3. 8. a bill of divorce, Hebrew, a book. So the Jews did begin their genealogies, Gen. 5. 1.  
of the generation] Luke 3. 23. Of the ancestors of our Saviour Christ successively: yet Gen. 5. 1. it signifies the posterity of the first Adam. This is not the title of the whole Book, but onely of the beginning of it. It may include not his ancestors onely, but also the manner of his conception and birth, which is likewise set down in this Chapter, verse 18, &c. and so it may be the title of the whole Chapter. Matthew purposing to writ of the life of our Saviour, begins with his pedigree, because he knew the Jews stood much upon their genealogies.  
of Jesus] The name given him by the angel, with the reason thereof, vers. 21. It signifies, a Saviour. It was sometimes given to others that were types of Christ, as to Joshua, who brought the people into Canaan, to Jehoshua the high priest, after the captivity, and to divers others, as Acts 13. 6. Col. 4. 11. but in a more peculiar manner it is given to Christ, who saves us from our sins.  
Christ] It is all one with messiah, and signifies, anointed. It sets out unto us the king and priest of the church, for such were wont to be anointed.  
the son] Herein Matthew differs from the other Evangelists. Mark begins with John Baptists ministry, who was the fore-runner of our Saviour. Luke, with the birth of John Baptist. John, with Christs divinity. But this Evangelist, with his humanity, ancestors, and birth.  
of David] He names onely David and Abraham at first, because to these was the solemn promise made, that the messiah should come of their seed, Gen. 12. 3. and 22. 18. 2 Sam. 7. 12. Psal. 132. 11. Acts 2. 30. And to the one was promised a populous progeny, Gen. 15. 5. and 22. 17. to the other, a stable kingdom, 2 Sam. 7. 12, 13. both which were eminently fulfilled in Christ. He names David first, because he was a king, and the Jews, who expected a temporal kingdom with the messiah, looked upon him principally, as the son of David, Chap. 9. 27. and 12. 23. and 15. 22. and 20. 30, 31. and 21. 9, 15. and 22. 42. Mark 11. 10. Luke 1. 32. John 7. 42. Also that ambiguity might be taken away: for if he had name Abraham first, and then David, men might have thought Abraham to have been the son of David. Lastly, that the genealogy might go on the more smoothly, and having once name Abraham, he might go on with him, not naming David between.  
the son of Abraham] Which David was the son of Abraham: or, which Jesus Christ was the son of Abraham, as well as of David. Thus Matthew reckons up his genealogy, to show, that he was the promised messiah, and to take away the scandal which the Jews had, because of the poverty of Mary his mother, and Joseph his supposed father.  
V. 2. Abraham begot Isaac] Gen. 21. 3. Matthew brings our Saviour downward from Abraham, for the comfort of the Jews, who drew their genealogies from him, because God had taken him and his seed into a peculiar covenant. Luke carries him upward unto Adam, for the comfort of the Gentiles, who were not lineally of the seed of Abraham.  
Isaac begot Jacob] Gen. 25. 26.  
Jacob begot Judas] Gen. 29. 35.  
and his brethren] These are added, not that Christ came of them, but to show, that he esteemed himself of their kindred, and that all the tribes were included in the covenant, as well as the tribe of Judah. For this reason is Zara also name, verse 3. yet Ishmael is not added to Isaac, though he were the first born, nor Esau to Jacob, although he were born at the same time, because these belonged not to the covenant.  
V. 3. Judas begot Pharez] Gen. 38. 27.  
of Thamar] Christ vouchsafing to come of Thamar, Rahab, and Ruth the Moabitesse, shows, that he came to save great sinners, as well as small, Gentiles as well as Jews, Matth. 9. 13. Ephes. 2. 1. 1 Tim. 1. 15. It may also be a part of his humiliation.  
Pharez begot Ezrom] Ruth. 4. 18. 1 Chron. 2. 15.  
V. 4. Aram begot Aminadab] Of these to Jesse little is said in scripture, for either they lived in slavery in Egypt, or in trouble in the wilderness, or in obscurity in Canaan before the kingdom was settled.  
V. 5. of Rachab] This is not mentioned in the old Testament, but seems to come as a true tradition from father to son, as Jannes and Jambres resisting Moses, 2 Tim. 3. 8. and Enochs prophecy, judas v. 14. Some think Matthew had this out of the civill tables of genealogy, which the Jews kept exactly, vers. 15.  
of Ruth] This shows that the Gentiles, that were not to be destroyed, as the Moabites, of whom Ruth came, Deut. 2. 9. might be saved by Christ: as the mentioning of Rahab of the seed of Canaan may import, that such as remained of those that were to be cut off, Deut. 7. 2. might also be saved by him.  
Jesse] It seems he was of no great account, because David is called in contempt, The son of Jesse, 1 Sam. 20. 27, 30, 31. 1 Kings 12. 16. as Christ is called, The son of Joseph, Luke 4. 22.  
V. 6. Jesse begot David] 1 Sam. 16. 1. and 17. 12. He was the youngest of Davids sons, yet Christ comes of him, to show, that this line was not guided by natural succession all along, but sometimes by Gods favour, preferring the younger before the elder, as Gen. 48. 14, 18, 19. This also might be a part of Christs humiliation.  
the king] The first king in the line of our Saviour Christ, and whose kingdom should last long over Judah, but spiritually over the church, till the end of the world in Christ, Dan. 2. 44. Luke 1. 32, 33. 1 Cor. 15. 24, 25.  
David the king begot Solomon] 2 Sam. 12. 24. Christ succeeding great David, and wise Solomon, shows, that some great and wise ones may be saved by him, though not many, in comparison of others, 1 Cor. 1. 20. Most think, that the legal line of our Saviour is henceforth prosecuted by Matthew, as the natural is by Luke, who makes him to come of Nathan, Luke 3. 31. And that here he is reckoned as heir to Solomon in the kingdom, whose race some think failed at, before, or in the captivity, though some think otherwise. See notes on Jere. 22. 28, 30. Others think the line to be natural in either, but the one drawn down to Joseph, the other to Mary.  
V. 7. Solomon begot Reboam] 1 Chron. 3. 10.  
V. 8. Jo●am begot Ozias] Not immediately, for three kings came between, Ahaziah, Joash, and Amaziah, 1 Chron. 3. 11, 12. but mediately, as vers. 1. Luke 1. 5. and 13. 16. John 8. 33, 39. It is likely those three kings are omitted, because Matthew intended to keep within the compass of fourteen generations here, as well as afterwards. And some think these three kings were omitted, rather then others, because Gods curse lay on Joram for marrying of Ahabs daughter, to the fourth generation, as his blessing was on Jehu for destroying Ahabs posterity, 2 King. 10. 30.  
V. 10. Ezekias begot Manasses] 2 King. 20. 21. 1 Chro. 3. 13.  
V. 11. Josias begot Jechenias] Some red, Josias begot Jakim, and Jakim begot Jechonias.  
and his brethren] Some conceive therefore, that by Jechonias here, must needs be meant J●hojakim, because Jechoniah had no brethren, and that his brethren are here mentioned, because two of them were kings, Jehoahaz, and Zedekiah: yet were they all noted for calamity, to show, that it was no strange thing to see the royal stock so low afterwards: yet Jechoniah is said to have a brother called Zedekiah, 1 Chro. 3. 16. which cannot be Zedekiah his uncle, that was king after him, for he is reckoned there, verse 15. as the son of Josiah.  
about the time] Or, who lived in the time. For Josias was dead before, and so could not then beget children.  
V. 12. Jechonias begot Salathiel] 1 Chron. 3. 16, 17. Salathiel is called the son of Neri, Luke 3. 27. but is said to be the son of Jechonias, because he succeeded him in authority, and it is hard to give a reason, why he should be said to be a meaner mans son, if he were a kings. Others conceive him to be the natural son of Jechonias. See 1 Chron. 3. 17. and notes on Jere. 22 28, 30.  
Salathiel begot zo●●habel] It is conceived to be that Zerubbabel, that re-edified the temple, Ezra 5. 2. He is said to be the son of Pedaiah, 1 Chron. 3. 19. Either this was another Zerubbabel, or else Salathiel died without children, and Pedaiah took his wife, and raised up seed to his brother, according to the law: and then he was the legal son of Salathiel, and the natural son of Pedaiah.  
V. 13. Zorobabel begot Abiud] Here the old Testament is silent, and neither Abiud, nor any of his posterity, is mentioned, 1 Chron. 3. 19, &c. It seems the Evangelist had the rest ensuing, either by tradition, or out of civill records. See on verse 5. or, by revelation.  
V. 16. Jacob begot Joseph] It seems, that Joseph was the natural son of Jacob, and the son of Eli by marrying Mary, Luke 3. 23. And this line is carried to Joseph, because womens genealogies were not reckoned, but included in their husbands. Yet Luke reckons Maries, that it might appear, that Christ came of Davids seed, though sometimes they married out of their tribes.  
of whom] Of which Mary; for Christ was not the son of Joseph, verse 18.  
Jesus, who is called Christ] See notes on verse 1. He was the messiah expected.  
V. 17. all the generations] Or, descents. marshaled here by the Evangelist in three ranks, before the kingdom, under it, after it. Some of less note are omitted, to make the number in each equal, 1 Chron. 3. 11, 12.  
from Abraham to David] Reckoning them for two.  
from David] Accounting him, and Josias in the number.  
from the carrying away] Beginning with Josias, and ending with Joseph; or beginning with Jechonias, and ending with Christ.  
V. 18. the birth] Luke 1. 27.  
of Jesus Christ] See notes on verse 1.  
was on this wise] Or, came thus to pass.  
was espoused to Joseph] God would have her to be espoused for the safety and honour of Christ in his infancy, and the credit, and comfort of his mother.  
before they came together] Had knowledge one of another, as verse 25. Or rather, to dwell together, for he had not yet taken her home, verse 20.  
she was found with child] It was perceived by Joseph, verse 19. that she was with child. Gr. having in the womb.  
of the Holy Ghost] This was not known to him, till afterwards, verse 20. she was not with child of the substance of the Holy Ghost, but by his efficiency and special work, Luke 1. 35. So this particle is used, Joh. 8. 41, 44, 47. 1 Joh. 3. 8, 9.  
V. 19. Joseph her husband] So called, because he was betrothed to her. See Deut. 22. 24. Gen. 19. 8, 12. and 29. 21.  
being a just man] A man of a good nature, and tender disposition.  
and not willing] He was unwilling to take her, not knowing how she came to be with child, yet not willing to put her away, publicly to shane her.  
to put her away privily] To leave her to the disposing of her friends, and not to consummate the marriage.  
V. 20. to take unto thee Mary thy wife] To take her home to thy house, as thy wife, who is already betrothed to thee.  
that which is conceived in her] Or, bread: To wit, of her substance. And he saith, that, not he, because Christ took on him the nature, not the person of man.  
is of the Holy Ghost] See on verse 18. As man he had no father, as God he had no mother, Heb 7. 3.  
V. 21. she shall bring forth a Son] Luke 1. 31.  
for he shall] He is called Jesus, because he shall deliver us from our sins, which would condemn us. See on verse 1.  
his people] Those that are redeemed by his death, and believe in him, and obey him, John 3. 16. Heb. 5. 9.  
V. 22. all this was done] Christ was thus miraculously conceived.  
that it might be fulfilled] It came not by accident, but was foretold long ago.  
of the Lord by the prophet] The holy scriptures then, though written by men, are the undoubted word of God, 2 Pet. 1. 21.  
V. 23. Behold] Isai. 7. 14.  
a virgin] There is in the Hebrew, in Isaiah, and in the Greek text here, an article added to point out the woman, and set her out plainly, as if you should say, that virgin, or, a certain Virgin.  
they shall call his Name] Or, his Name shall be called: We red not any where, that he was so called: but the meaning is, That he should do that which the Name imports, and should therefore well deserve to be so called, as being one that should bring God to dwell with us, uniting him to our nature by incarnation; to our persons, by reconciliation. See the like phrase, Isai. 9. 6. and 62. 4. Jere. 23. 6. Ezek. 48. 35. Matth. 5. 9.  
which being interpnted] This shows, that Matthew writ not his Gospel in Hebrew, for then he needed not to have interpnted Emmanuel, which is an Hebrew word. The old Testament was written in Hebrew, because it was the Jews language, who were then the onely visible church. But the new Testament was written in Greek, which was the language then most in use in all countreys, since the decay of the graecian monarchy.  
V. 25. And] Or, But. So is this particle used, Chap. 11. 19.  
he knew her not] As Adam knew his wife, Gen. 4. 1. So the word is used, Luke 1. 34.  
till she had brought forth] She was therefore a pure virgin, when Christ was born, as well as when he was conceived. Neither doth it necessary follow, that he knew her after, for the word till, doth not import so much. See Gen. 8. 7. and 28. 15. Deut. 34. 6. 1 Sam. 15. 35. 2 Sam. 6. 23. Matth. 28. 20. 1 Tim. 4. 13.  
her first born son] This doth not import, that she had any sons after, but that she had none before, Numb. 3. 12.  
he called his name Jesus] Joseph did it as he was bidden by the angel, verse 21. and as a legal father. Mary is said also to do it, Luke 1. 32. as a natural mother: For mothers imposed names sometimes. As Gen. 4. 25. and 29. 32. and 30. 11.   

CHAP. II.  
Vers. 1. NOw when Jesus] Luke 2. 6, 6.  
was born] Was newly born. Not long after his birth. As Heb. 11. 23. Before their leaving Bethlehem: That is, within forty dayes after the birth of Christ. Compare Luke 2. 22. with Levit. 12. 2, 4. Their short stay at Bethlehem was the cause, that little notice was taken of Christs birth there in after-times. See John 1. 43, 46.  
in Bethlehem of Judea] To distinguish it from that other Bethlehem, in the tribe of Zebulun, Josh. 19. 15.  
of Herod the king] Herod the great, called Ascalonita.  
wise-men] Learned men. It seems they were Astronomers, because God taught them by a star.  
from the east] In respect of Jerusalem, as Deut. 4. 4. Zech. 14. 4. Some think the word, Magi, to be a Persian word, and that these came out of Persia. Others think, they came out of Arabia, which was famous for wise-men anciently, 1 King. 4. 30. and stood east-ward from Jerusalem, Gen. 10. 30. and 25. 6, 18. judge. 6. 3. Job 1. 3. Isai. 11. 14. Jere. 49. 28. Their gifts also, verse 11. show it, which were plentiful in Arabia, to wit, myrrh, and frankincense, and gold, 2 Chron. 19. 14. Psal. 72. 15.  
to Jerusalem] Where the king of the Jews was most likely to be born, or at lest to be heard of, because it was the chief city.  
V. 2. he that is born] Or, the born king, &c.  
king of the Jews] Christ a poor child laid in a crib, and nothing set by of his own people, receiveth, notwithstanding a noble witness of his divine and kingly power from strangers.  
his star] As God made known the birth of Christ to the Jews by an angel, Luke 2. 9, 10. so to the Gentiles by a new created star. They knew by it, that Christ was born, either because it stood over, or went toward Judea, or by some old tradition, or new revelation.  
in the east] In our own country. See on verse 1.  
V. 3. he was troubled] For fear of the loss of his kingdom, because he was a stranger, and might think the Jews would be glad to have a king of their own, and ready to assist him.  
and all Jerusalem] As fearing commotions from Herod, or the Romans, as John 11. 48. or change of government.  
V. 4. The chief priests] The heads of the four and twenty priestly families, or courses, 1 Chron. 24. 5, 6, 10. with Luke 1. 5. 2 Chron. 36. 14. Or, such as by corruption had most authority among the priests then.  
Scribes] Men of speci●ll skill in expounding the law, 2 Sam. 8. 17. Ezra 7. 6. These were most likely to satisf●e Herods question.  
where Christ should be born] He would not aclowledge, that Christ was born, lest he should be taken away from his fury.  
V. 5. In Bethlehem of Judea] See on verse 1.  
V. 6. And thou Bethlehem] Mic. 5. 2. Joh. 7. 42. The Evangelist sets down the words in likelihood as the Scribes spake them, which was sufficient to answer Herods question, and did not differ from the scope of the prophet.  
not the least] Though thou be a small town, yet shalt thou be very famous and noble through the birth of the messiah in thee.  
a governor that shall rule] Or, feed. For kings are fitly called Feeders, or shepherds of the people: And the messiah hath both those titles, Isai. 40. 11. Ezek. 33. 23, 24.  
V. 7. when he had privily called] He would not have it noised abroad, lest his purpose of killing Christ should have been disappointed.  
inquired of them diligently] And learned the exact time of them, as appears, verse 16. It seems he intended now the future murder of the infants, if he could not find out Christ. Compare this with verse 16.  
appeared] First of all.  
V. 8. for the young child] He doth not say, For the king of the Jews, as they styled him, verse 2. He would not so much as in word, aclowledge him to be so.  
bring me word again] He doth not say, Tell it publicly, lest the people should flock to him, and disappoint his purpose of killing him: yet it was a great providence of God, that Herod had no suspicion of the wise-men, nor sent no spy along with them; which if he had done, he might have found out Christ.  
and worship him] See Herods hypocrisy. He proffers to worship Christ, when he intends to kill him.  
V. 9. which they saw in the east] It did not come before them to Jerusalem, nor appeared to them there, for then they would have shewed it to Herod, and the Jews, and not have said onely, We have seen his star in the east, verse 2.  
went before them] It appeared not for a time, that they might by enquiry acquaint the Jews at Jerusalem with the birth of Christ, which in likelihood, if the star had before lead them to Bethlehem, they would not have done.  
and stood over where the young child was] It left them not, till it brought them to Christ. This might be a means to keep them from being offended at his low condition, wherein they found him.  
V. 10. When they saw the star] This was a great confirmation, that the star did led them to the place designed in the scripture. Revelations are not to be credited, that agree not with the scriptures.  
they rejoiced with exceeding great joy] First, because they were confirmed in the truth of the birth of the child. Secondly, because they were from heaven directed to the place, that they might not mistake the person.  
V. 11. into the house] The place where Christ was born, Luke 2. 7. or, it may be the guests being gone, she was now received into the house itself.  
fell down] A kind of humble and lowly reverence, Exod. 34. 4.  
opened their treasures] The sacks or vessels, wherein they brought their treasures.  
they presented] Or, offered.  
gifts] For with such, the men of the eastern parts used to present themselves before their kings, Gen. 43. 11, 25, 26. These were the choicest things the country could afford, 1 King. 10. 10. Psal. 45. 12. and 72. 10, 15.  
gold, frankincense, and myrrh] Gold was plentiful in Arabia; frankincense, peculiar to the Sabeans a people of Arabia; myrrh, said to be found in Arabia onely, Psal. 72. 15. 2 Chro. 9. 14. If any store of gold were offered, it was so ordered by God to provide for their flight into Egypt.  
V. 12. being warned of God in a dream] Not by some visions that needed interpretation, as Pharaohs officers were, Gen. 40. and himself, Gen. 41. but plainly forbidden to return to Herod. Thus God kept them from betraying Christ, as he did Abimelech from adultery, Gen. 20. 3.  
V. 13. when they were departed] Not presently, but some time after, for Joseph and Mary were at Jerusalem after this, before they went into Egypt, Luke 2. 22.  
appeareth to Joseph] Very likely at Jerusalem, and so Joseph went thence into Egypt, for his abiding at Nazareth mentioned, Luke 2. 39, 40. was for a long time, till Christ grew great, and therefore could not be before his going into Egypt.  
flee] Because the time of his death was not yet come, but our Saviour must live to preach, and do many miracles first. This flight was part of Christs humiliation.  
into Egypt] Far out of Herods reach. See the like, 1 King. 11. 40.  
till I bring thee word] This shows, that God would take care to provide for them there, and to bring them back again.  
V. 14. by night] Lest his flight should be perceived. He would rather trust God in the dark night, then men in the day.  
V. 15. that it might be fulfilled] That performed, that was in the former shadowed: The deliverance of the children of Israel out of Egypt, being a type of Gods bringing Christ out of the same place.  
Out of E●ypt have I called] Hos. 11. 1.  
thy son] The people, Gods first-born son, Exod. 4. 32. Jer. 31. 20. and his anointed, Hab. 3. 13. before time: and now Christ called his son, Luke 1. 35. and his onely begotten son, John 1. 14. and 3. 16.  
V. 16. Then Herod] Not presently after the departure of the wisemen, but after Josephs going into Egypt with the child. Either Herod had other business, or he might think the wisemen stayed there still with Christ, or could not find him, and so went home ashamed.  
that he was mocked] As he though; for he knew not that God had sent them home another way, verse 12.  
sent forth] Souldiers to kill the children without any legal trial.  
all the children] Or, all the male-children. For the article is masculine in the Greek, and there was no need to kill the females, for it was a male he sought so for. So also it was in Egypt, Exod. 1. 16.  
in all the coasts thereof] Lest Christ should be born out of the town.  
from two yeers old] Lest Christ should be born before the star appeared, and so escape. It was just with God to take away their children, who so lightly regarded his son, manifested to them so strangely by angels, shepherds, wisemen, and the star itself.  
and under, according to the time, &c.] Some think Herod committed not this murder till near two yeers after the wisemens coming to him, and that he went first to Rome, to clear himself of things objected to him, by his sons. Others, that he would be sure to take time enough, before, and after, that Christ might not ●scape him: so he enlarged the place to the same purpose. Others, that those words, according to the time, &c. must not be referred to, from two yeers old, but onely to the last words, and under. That is, Herod killed onely such as were born before the wisemen came to Bethlehem, and not those that were born after. Others conceive, that the star appeared at Christs conception, and God directed the wisemen to come after his birth; for such tokens use to go before the things they portend: And Herod might put off the business, till he was further provoked: For many crosses fell on him in his last year, as Josephus reports.  
V. 17. Then was fulfilled] See notes on verse 15.  
by Jeremy the prophet] Jere. 31. 15.  
V. 18. In Rama] Between which and Bethlehem was Rachels sepulture, Gen. 35. 16, 19, 20. in the confines of Judah and Benjamin, 1 Sam. 10. 1.  
a voice heard] The cry was so loud, as if it had been heard from Rachels sepulchre to Ramah.  
Rachel weeping] The women who came of Rachel did weep so bitterly for their children lead into captivity, as if she her self had bemoaned them out of her grave. And so did the women of Bethlehem now mourn for their slain infants.  
because they are not] Because they were carried into captivity, in the prophet, and these were killed. See the like phrase, Gen. 42. 13, 36.  
V. 19. appeareth in a dream] Thus God performe● his promise made, verse 13.  
V. 20. go into the land of Israel] Lest Christ should bee esteemed a stranger in Israel, if he had been bread in Egypt, and that they might enjoy the public service of God, their country, and friends.  
they are dead] The plural number for the singular. Herod is dead. So Exod. 4. 19. with 2. 15. and 32. 4. Josh. 7● 11, 15. Matth. 27. 44. with Luke 23. 39. Others conceive, that some of Herods instruments, or of the Scribes, who hated Christ, died also with Herod.  
which sought the young childes life] Not to preserve it, as Prov. 29. 10. but to destroy it, 1 King. 19. 10. Psal. 40. 14.  
V. 22. Archelaus] One of the cruelest of Herods issue.  
he was afraid to go thither] It seems he had some thoughts of going thither, peradventure, because Christ was born there, or, that he might be nearer the temple.  
being warned of God in a dream] This is the fourth time that Joseph was thus warned. See Chap. 1. 20. and in this Chapter, verse 13, 19. and this verse. It is a fit time for God to acquaint man with his will, when he is taken off from all worldly cares. Hereby also God intimates, that he takes care for his, when they take none for themselves.  
V. 23. spoken by the prophets] He doth not say, By the prophet, as verse 15. because it is not found in any one prophet, but in divers, and that not in the words, but in the sense.  
He shall be called] See notes on Chap. 1. 23.  
a Nazarene] The name of Nazareth was not known in the old Testament. It must therefore be an allusion to Neiser, a. branch. A name often given to Christ by the prophets, Isa. 4. 2 and 11. 1. Jere. 23. 5. and 33. 15. Zech. 3. 8. and 6. 12 From thence it is likely, that Natsareth had that name, for so it is written in the Syriack. The application of it to the Nazarites, agrees not with the letters, though some expound it so, and apply to Christ, as typified by Samson, who was a Nazarite from his birth, judge. 13. 5.   

CHAP. III.  
Vers. 1. IN those dayes] The Evangelist omits the course of our Saviours life in private, and begins at his preparation for his public ministry, intending not to satisfy mens curiosity, but to writ those things that may further our salvation. The dayes here mentioned, are not meant of Christs first settling in Nazareth, but while he abode there: for this was done above twenty yeers after his coming thither. See Luke 3. 23.  
came] Gr. cometh. He went not far, but shewed himself then, Luke 1, 80.  
John the Baptist] Mark 1. 4. Luke 3. 2. So called, because he was the first that was sent by God to baptize, John 1. 33. John, who through his singular holinesse, and rare austerenesse of life, caused all men to cast their eyes upon him, now prepareth the way for Christ, following fast at his heels, as the prophet Isaiah foretold: and delivereth the sum of the Gospel, which in short space after should be delivered more fully.  
in the wilderness of Judea] A place more fit for pasture, then for corn, Luke 15. 4. and full of mountains, Luke 1. 39. yet inhabited, though not so full of towns and houses as other parts of Judea, 1 King. 2. 34. Josh. 15. 61. 1 Sam. 25. 1, 2. It seems not to be far from his fathers house, Luke 1. 39, 40. and the place where he lived, till he shewed himself to Israel, Luke 1. 80.  
V. 2. Repent ye] So our Saviour begins his preaching, Chap. 4. 17. and confirms Johns doctrine. John taught other things also, Luke 3. but this he begun withall, and this was the main scope of his doctrine. The word in the original signifies, the change of our mindes from false ways to the right, and of our hearts, from evil to good. He shows them, what they should do, not what they could do of themselves.  
the kingdom of heaven] The kingdom of the messiah, whose government shall be heavenly, and led to heaven, Daniel 2. 44.  
V. 3. For this is he] The words of the Evangelist, giving a reason, why John preached thus.  
The voice of one crying] Isai. 40. 3. Mark 1. 3. He spake thus loud and fervently, concerning Christ, because it was his office.  
Prepare ye the way of the Lord] As men make the ways plain and smooth, and take all rubs out of the way, when an harbinger gives them warning of the coming of the king: so do ye spiritually prepare your hearts to entertain Christ, who is now at hand.  
V. 4. his raiment of camels hair] A course rough garment made of that hair, such as the prophets used to wear, Zech. 13. 4. As he came in the spirit of Elias, so in habit he resembled him, 2 King. 1. 8.  
a leathern girdle] Here in also he was like Elias. See 2 King. 1. 8. Not as was usual with those of the better sort in those parts, of finer stuff, which they used also as purses to carry their money in. See on Chap. 10. 9.  
about his loins] Which parts used to be gird, Luke 12. 35. Ephes. 6. 14. 1 Pet. 3. 13.  
locusts] Which were not unclean, but allowed for food, Levit. 11. 22. and were usually eaten of many people in those parts. Others understand it, of fruits like locusts, growing on some trees in those regions.  
wild honey] Either natural honey, such as is found upon the leaves of some trees at some times, which they commonly call, manna: or, artificial, such as bees make ordinarily in woods, and cliffs of rocks. Of which, Deut. 32. 13. Psal. 81. 16. 1 Sam. 14. 26.  
V. 5. Then went out to him] The want of prophets, his unusual manner of preaching, and austerity of life drew multitudes to him.  
Jerusalem] The people of Jerusalem.  
and all Judea] The most of the Jews, as Luke 2. 1, 3.  
round about Jordan] On both sides the river.  
V. 6. were baptized] Washed by dipping in Jordan, as Mark 7. 4. Heb. 9. 10. So the Jews used formerly to do with their proselytes. But this was by special commission, John 1. 33.  
confessing their sins] In words, professing their detestation of them, and repentance for them: or, by that rite acknowledging they were sinners, and that their souls needed washing.  
V. 7. of the Pharisees] A sect that divided themselves from others, as more righteous then they, as the name imports: or, it may signify, Expounders of the law. Yet they gave many false glosses. See Chap. 5. 20. 21. and 23. 16, 17.  
and Sadduces] Another sect so name from Sadoc their first founder: or, as some think, because they also profess themselves righteous, though indeed they were mere Libertines, and held opinions destructive of all piety, Acts 23. 8.  
come to his baptism] Which some of them it seems embraced, though others of them refused so to do, Luke 7. 30.  
O generation of vipers] Or, O viperous brood. Chap. 12. 34. and 23. 33. A pernicious creature, Acts 28. 3, 4. He meaneth not that they were originally corrupt from their parents, for so were all the rest: but that they were very badly bread, and poisoned deeply with the pernicious errors, which they received one from another, and conveyed one to another.  
who hath warned you] It may seem strange that you could by any man be induced, to deem yourselves in danger of wrath and destruction, conceiving yourselves to be so holy and perfect, as ye outwardly pretend to be, and it may therefore well be doubted, whether this your profession of repentance be indeed sound and sincere. And the rather admire at it, concerning them both, because the Pharisees thought they were not in danger of hell, Luke 18. 9, 11. and the Sadduces believed no hell, Acts 23. 8.  
to flee from the wrath to come] By repentance, the onely means to prevent it, Luke 13. 5, 7.  
the wrath to come] Gods judgement, either in this life, or the next, 1 Thes. 1. 10.  
V. 8. fruits] A metaphor from trees, verse 10. They must not onely have leaves of legal ceremonies, but also fruits of good life; from whence, men are called Trees of righteousness, Isai. 61. 3. and their works, Fruits of righteousness, Phil. 1. 11.  
meet for repentance] Or, answerable to amendment of life. Actions testifying repentance, and agreeable thereunto, Acts 26. 10. Let the sincerity of your repentance appear by the integrity of your lives, Dan. 4. 27.  
V. 9. think not to say] Or, say not. As what he thinks he hath, or seems to have, Luke 8. 18. for that which he hath, Matth. 25. 29.  
We have Abraham to our father] John 8. 39. Do not think yourselves to be safe and well, as those that neither need repentance, nor have cause to fear judgement, because ye are of the holy seed, being of Abrahams posterity, Rom. 11. 16. Or, do not think, that God either will not, or cannot cut you off, because he hath promised to continue a seed to Abraham for ever, Jere. 31. 35, 36.  
God is able] He can perform his promise to Abraham, though ye all perish.  
of these stones] He looks to the stones on the ground. It may also be an allusion to Isai. 51. 1, 2. An emphatical expression, like that, Luke 19. 40. 50. Num. 14. 12.  
to raise up] As to the deceased seed, or issue, Gen. 38. 8. Chap. 22. 24.  
children unto Abraham] spiritual ones, Rom. 9. 8. by taking away their stony hearts, and giving them hearts of flesh, Ezek. 11. 19. children of promise, Gal. 3. 29.  
V. 10. now also is the ax laid] The Romans are coming quickly to take your city: or, ye shall quickly be sent to hell, for despising the Gospel, Acts 17. 30, 31.  
unto the root of the trees] The Babylonians lopped you before, but now ye shall be utterly destroyed. A metaphor from trees, Luke 13. 8, 9. Or, God will root you out of the earth, and sand you to hell, if ye repent not speedily.  
Therefore every three] Chap. 7. 19.  
which bringeth not forth good fruit] An allusion to Deut. 20. 20.  
V. 11. I indeed] Mark 1. 8. Luke 3. 16. John 1. 26.  
baptize you with water] I can onely give you the outward element. Thus John depresseth himself, and afterwards extolleth Christ, because the people thought too highly of John, Luke 3. 15, 16.  
unto repentance] That thereby you may make profession of your repentance, Mark 1. 4. Which by that rite or seal of Gods covenant, is on mans part obsigned.  
he that cometh after me] Who begins the execution of his ministry shortly after I begun mine.  
is mightier then I] He is therefore able to give you the thing signified in baptism.  
whose shoes I am not worthy to bear] As he is stronger then I, so he is so much more excellent then I, that I am not worthy to do the office of the meanest of his servants, 1 Sam. 25. 41.  
with the holy Ghost and with fire] Inwardly with the Holy Ghost, and outwardly with tongues of fire, Acts 2. 3, 4. Or, with the Holy Ghost, purging your souls, as fire doth metals, Isai. 1. 25. and 4. 4.  
V. 12. Whose fan is in his hand] Who is ready to make a separation between good and bad, as by the use of the fan, corn and chaff are severed, and that either by special judgements here, or in the general judgement hereafter, Mal. 3. 18. and 4. 1, 2. Chap. 13. 30, 49.  
gather his wheat into the garner] Gather his own people into his church here, and bring them into heaven, the place of their eternal abode hereafter, as men lay up their corn in garners.  
burn up the chaff] Destroy wicked men here, and cast them into hell hereafter; as men oftentimes make fuel of their chaff.  
fire unquenchable] Isa. 66. 24. chap. 13. 30, 42. Mark 9. 45.  
V. 13. Then cometh Jesus] Mark 1. 9. Luke 3. 21. To wit, when John, by preaching and baptizing, had prepared the people to receive him.  
from Galilee to Jordan] He might have sent for John to come into Galilee to baptize him; but he comes to him, that he might more publicly enter into his ministry.  
unto John] He shows his humility, in coming to him.  
to be baptized of him] He needed not baptism, having no sin in him; but, as he took on him the similitude of sinful flesh, so would he take the sacrament also of purgation and remission of sins. As, by being circumcised, he declared that he was the Saviour of such as believed in the old Testament; so, by being baptized, that he is the Saviour of us in the new. Hereby also he confirms Johns baptism, and sanctifies ours.  
V. 14. John forbade him] Out of modesty: for though they lived not together before, lest they should have been thought to conspire together, yet now, doubtless, he knew him by revelation, Joh. 1. 33.  
I have need to be baptized of thee] Inwardly and spiritually; for thou onely canst do it. Or, it is fitter that thou shouldst baptize me, being so far the more worthy person.  
V. 15. Suffer it to be so now] Though I be greater then thou art, yet suffer me now to be baptized of thee.  
to fulfil all righteousness] It becomes me to submit to Gods ordinance, and thee to do thy office; for it is just we should so do.  
he suffered him] Being willing to obey Christ, and convinced by the reason given him, he was content to do that, which otherwise he was loth to do.  
V. 16. went up straightway out of the water, and lo, the heavens were opened] Or, as soon as he came up out of the water, lo, the heavens were opened. An usual introduction to solemn visions, Ezek. 1. 1. Joh. 1. 51. Acts 7. 56. This was done now, that John and Christ might see the dove descend, and hear the voice coming from thence.  
unto him] To John, John 1. 32.  
the Spirit of God descending] To assure John that this was the true messiah, Joh. 1. 33. and to make Christ known to be so to the people, because he was presently to enter upon his public office.  
like a dove] To show the innocency and meekness of our Saviour.  
upon him] Upon Christ, Isa. 11. 2.  
V. 17. A voice from heaven] The voice of God the Father, as appears by the words following, consecrating and authorizing Christ to be our mediator, and to go about the work of our redemption. Here is also a demonstration of the trinity: the Father speaks from heaven, the Son comes out of the water, the holy Ghost appears in the likeness of a dove.  
This is] He speaks of Christ, but to the people. He, on whom the dove sits, is.  
my beloved Son] My natural Son, by eternal generation, and therefore dearest to me.  
in whom I am well pleased] My judgement is satisfied, and my affection settled upon him, and, in him, upon all believers, who were the children of wrath before, Eph. 2. 3.   

CHAP. IIII.  
Vers. 1. THen] Presently after he was baptized, Mark 1. 12. and solemnly proclaimed to be the son of God, by whom mankind was to be reconciled unto God.  
Jesus lead] Mark. 1. 12. Luke 4. 1.  
lead up] Relating to the wilderness, as higher then the confines of Jordan, the place where he was baptized: or, simply lead, or lead aside, or withdrawn, as Luke 4. 1.  
of the spirit] Or, by the spirit. Either by inspiration of the Spirit of God, as Rom. 8. 14. which was so forcible, that it is called, Driving, Mark 1. 12. Or, guided by the dove that restend on him, chap. 3. 16. as the Israelites were lead by the cloud and pillar of fire, psal. 78. 14. and the wise men by the star, chap. 2. 9. Or, lifted up from the earth( as the word here may signify) and his body carried into the wilderness by the power of Gods Spirit, as 1 Kings 18. 12. 2 Kings 2. 16. Ezek. 3. 12, 14, 15. and 11. 1.  
into the wilderness] Not a place little inhabited, like that wherein John Baptist lived, chap. 3. 1. but a place not inhabited by men, where wild beasts were, Mark 1. 13. The devil had the more advantage to tempt our Saviour, in a place where no man could hinder him, nor assist Christ.  
to be tempted of the devil] Not to be tried by God with affliction, as Abraham was, Gen. 22. 1, 2, &c. but to be solicited by Satan to evil, as 1 Chron. 21. 1. that he might overcome him, who by temptation overcame our first parents.  
V. 2. fasted forty days] As Moses and Elias had done before, Exod. 34. 28. 1 Kings 19. 8. The first, before the law, the second, under the law, the third here, in the beginning of the gospel.  
and forty nights] He did not eat at night, as the Jews did; or at some other times, when they fasted many days, as Dan. 10. 3. but fasted day and night, during the time expressed.  
afterward] It seems he felt no hunger till the time expired, but was kept from it by Gods power, as the three Jews from feeling the heat of the fire, Dan. 3. 27.  
an hungered] The devil takes him at the weakest, and takes occasion of his first temptation from hence, v. 3. which had been to no purpose before Christ was hungry.  
V. 3. the tempter] The devil, whose constant work it is to endeavour to draw men to sin, 1 Thess. 3. 5.  
If thou be the Son of God] The natural Son of God, as was affirmed from heaven, chap. 3. 17. and taught by John Baptist, Joh. 1. 34. Or, a son of God: for the article is not in Greek; and the temptations, answers and scriptures alleged, are such as may become us in the like temptations.  
command] show thyself to be God, by commanding this to be done: so Luke 4. 3, command this ston that it be made bread, as Gen. 1. 3. Or, say: that is, speak to God to turn these stones into bread.  
these stones] Luke 4. 3, it is, this ston: as if Satan had appeared like a man, and pointed to some ston lying there before them.  
bread] Not flesh, or some other dainty thing, Num. 11. 4. Psal. 78. 18, 20. bread alone would serve to satisfy hunger.  
V. 4. it is written] Our Saviour doth not say, I am God, and so drive away Satan by his divine power; but answereth him by Scripture, that he might overcome Satan as man, and teach us how to do it, to wit, by the sword of the Spirit, Eph. 6. 17.  
Man shall not live] Deut. 8. 3.  
by bread alone, &c.] Bread doth not nourish by its own power, but by Gods appointment. Though here be no bread to nourish me, God can put the same virtue into other things, or nourish me without any food, and on him will I wait.  
V. 5. Then] Soon after the former temptation.  
the devil taketh him up] Carrieth him, as Gods Spirit did Philip, Acts 8. 13. else how could he set him on the pinnacle of the temple? Well might Christ suffer Satan to carry him, who suffered his instruments to crucify him.  
into the holy city] Jerusalem, chap. 27. 53. Dan. 9. 24. so called, notwithstanding the wickedness of it, because of Gods solemn worship there: or, because of those good men left there, who were the better, though not the greater part of Jerusalem.  
on a pinnacle] An out-wing on the top of the temple. The devil might have set him on some rock in the wilderness; but he thought Christ would be more willing to show himself at Jerusalem, and from the temple( as Christs kindred did, Joh. 7. 3, 4.) and that if he fell there, all the Jews would think him an impostor, if he died of that fall.  
V. 6. If thou be the Son of God] See on v. 3.  
cast thyself down] Satan doth not offer to throw him down, for that God would not suffer him, or because he sought to bring Christ to sin, rather then to death; whereas, if Satan had cast him down, Christ had not sinned.  
for it is written] Psal. 91. 11. The devil now seeks to foil Christ with his own weapons, and cites Scripture, as he had done before, v. 4.  
He shall give his angels charge] Thou dependest on God( v. 4.) what needest thou fear hurt by falling, seeing the Scripture testifies, That God hath appointed his angels to keep thee from the least hurt.  
they shall bear thee up] A metaphor taken from the manner of them that carry young children in their arms.  
V. 7. it is written again] Deut. 6. 16. Our Saviour doth not allege Scripture against Scripture, as if one Scripture did or could cross another; but shows, That Satan did misalleadge the former Scripture, by producing a text which forbids that that Satan would have him to do.  
Thou shalt not tempt the Lord thy God] As I must wait upon God for means of food( v. 4.) so likewise of coming down from the temple; else I tempt God, by casting myself into a needless danger, and he may justly fail me, and not break his promise.  
V. 8. Again] Satan, though foiled, yet gives not over tempting Christ. When one temptation is past, we must look for another.  
the devil taketh him up] See on v. 5.  
sheweth him all the kingdoms of the world] Presents them to his senses: which way, the Scripture hath not revealed.  
V. 9. All these things will I give thee] He cometh not now like to a friend, to advice, as v. 3. or like a divine, to direct, as v. 6. but like a Monarch, to seduce our Saviour by great gifts.  
if thou wilt fall down] I ask but a small requital of so great liberality, onely one act of submission, in acknowledgement that thou hast all these things from me. Here it appears why Satan begins not, as before, If thou be the Son of God: for he knew that Christ, if he thought himself the Son of God, would not worship him: and if he were not so, he might, peradventure, be willing to accept of Satans large offer.  
V. 10. Get thee hence] Tempt me no more at this time. Christ could endure him no longer, when he seeks to take to him that which belongs to God: as chased women will not so much as talk with such men as have tempted them to fail in loyalty towards their husbands.  
Thou shalt worship the Lord thy God] Deut. 6. 13. and 10. 20. 1 Sam. 12. 3. Thou art not my God, and therefore I may not worship thee, to get all the world.  
V. 11. Then the devil leaveth him] When Christ had exercised his divine power, in bidding him be gone, v. 10.  
angels came and ministered unto him] To tender their service and homage unto him, Heb. 1. 6. or, to bring him food, as to Elijah, 1 King. 19. 5. or, to convey him back into the wilderness from this mountain, whither Satan had brought him: unless the Spirit of God conveyed him into Galilee directly, as it seems, Luke 4. 14. although others conceive, that our Saviour spent some time before this, in Judea.  
V. 12. Now when Jesus had heard] Mark 1. 14. Luke 4. 14. Joh. 4. 43. It appears that divers things came between, which are set down, Joh. 1, 2 and 3 chapters.  
cast] Or, delivered up.  
V. 13. leaving Nazareth] Wherein he had been brought up, and had now been a while, Luke 4. He went to a safer place, not ruled by Herod, but by his brother Philip, a man of a milder temper.  
dwelled in Capernaum] Conversed there, for the most part; for he had not an house of his own, chap. 8. 20. And this was a town more famous then Nazareth, and more hope of doing good there.  
V. 14. that it might be fulfilled] It was first literally fulfilled, when that people had some freedom after they were afflicted by the Assyrians, and now spiritually by Christs preaching there.  
V. 15. The land of Zabulon] Isa. 9. 1. The first calamity began there, 2 Kings 15. 29.  
by the way of the sea] Of Tiberias: or, because it was not far from the sea of Tyru●.  
beyond Jordan] Or, beside, or at, or near Jordan: For it was part of the holy land. See Num. 32. 19. Joh. 1. 28.  
Galilee of the Gentiles] So called, because the cities which Solomon gave to the king of Tyrus, 1 King. 9. 11. were there. Or, Galilee of the Nations; because, by reason of traffic, people of divers nations had concourse thither. So Gen. 14. 1. Josh. 12. 23. Or, populous Galilee: that part of Galilee which was best peopled, as being a richer soil then some other part of it.  
V. 16. The people which sate in darkness] They whose predecessors were first afflicted by the Assyrians, and delivered, being now the captives of Satan, are first publicly caught deliverance by Christ himself.  
shadow of death] In troubles causing death, or as grievous as death itself. See Psal. 23. 4.  
light is sprung up] Christ bringeth the joyful tidings of salvation to them, Psal. 97. 11.  
V. 17. From that time] Mark 1. 14.  
Jesus began to preach] To take upon him the public office of a preacher or prophet; for he had sometimes taught before, and had some disciples: but, now John was in prison, he takes all the care of preaching to the people upon himself.  
Repent] He begins as John did, and so confirms his doctrine. See Notes on chap. 3. 2.  
V. 18. And Jesus] Mark 1. 16.  
by the sea of Galilee] Called also, The lake of Genezaret, and, Sea of Tiberias, Luke 5. 1. Joh. 16. 1, 23.  
two brethren] They were the more likely to assist one another in the apostleship, because of this near relation.  
Simon, called Peter, and Andrew] They were with Christ before, Joh. 1. 40, 41. but went home again, to follow their own business, as Nicodemus also did, Joh. 3. 1.  
casting a net] busy in their calling, as the shepherds were, when the angels came to them, Luke 2. 8.  
they were fishers] Christ might have sent some of the glorious angels, or of the learned Pharisees; but he takes poor fisher-men, and fits them for apostles, that he might get the more glory by them. See Acts 4. 13. 1 Cor. 1. 26, 29.  
V. 19. Follow me] Abide with me constantly, that I may teach you in private, as well as in public.  
fishers of men] He teacheth them the ministers duty, by their own trade. So David was taught his kingly office, Psal. 78. 71, 72. The world was the sea; unbeliev●rs, the fishes; the apostles were to be the fishermen, to catch them with the net of preaching the Gospel, and bring them to God, Matth. 13. 47. Luke 5. 10.  
V. 20. straightway left their nets] as soon as they had brought the ships to land, Luke 5. 11. See their ready obedience, and willingness to leave all for Christ: yet left they not the propriety of their goods, but left them to the care of others. See chap. 8. 14. Joh. 19. 27. and 21. 3.  
V. 21. two brethren] See on v. 18.  
mending their nets] Working in their calling. See on v. 18.  
V. 22. immediately] See on v. 20.  
and their father] Not neglecting him, but leaving him to the care of his servants, Mark 1. 20.  
V. 23. went about all Galilee] Or, lead about. His disciples new called. He went into Galilee, where they were more ignorant then in Judea, v. 15, 16. and sent not for some out of all places there, but went into the towns, to do the more good.  
in their synagogues] A word used for meeting-places civill and sacred; as also the word Church is, Acts 19. 39. 1 Cor. 11. 18. Here it is used for the place where people met to worship God: and in them Christ taught, to take away all suspicion of his doctrine, as not enduring the light, Joh. 3. 20, 21. and 18. 20. Acts 26. 26. 2 Tim. 3. 6. and to encourage the Jews to the public service of God, and to do the more good, because many were there constantly assembled.  
preaching] Publishing by authority, as heralds do the will of Kings, and privileges of subjects.  
the Gospel of the Kingdom] So called, because it brings us into the Kingdom of grace, when it is received, and shows us the way to the Kingdom of glory, chap. 3. 2. 1 Cor. 15. 1, 2. James 1. 21.  
healing] By this miraculous healing he confirmed the truth of his doctrine, and shewed his divine power.  
all manner] Or. all. So, Acts 10. 12.  
of sickness] Such as bring more pain, and are more hardly cured. He could have wrought signs in heaven; but he did such miracles as did good to mens bodies, to show that he was the Saviour of their souls.  
disease] Infirmity not so painful, and more easily cured.  
V. 24. throughout all Syria] Even to the Gentiles, to make a preparation for their future conversion, and make the condemnation of those Jews the greater, which followed him not.  
they brought unto him, &c.] They were more careful of the bodies of themselves and theirs, then of their souls: as those, Joh. 6. 26. Hence it is, that men seek more to physicians then to divines.  
torments] Most painful diseases. The word signifieth primarily, such torments as were inflicted on men, to make them confess the truth.  
possessed with devils] So that Satan tyrannized over their reason and senses, that they could make no use of them, but to their own hurt, and the hurt of others.  
lunatic] Such as were more or less afflicted, according to the changes of the moon, as those that are frantic, or have the falling-sickness. Others think they have these diseases, because they were born in the eclipse of the moon, and are therefore so called.  
those that had the palsy] Weak and feeble men, who have their limbs and joints loosed, and so weakened, that they cannot pull them up, nor put them forth when they would.  
V. 25. there followed him great multitudes] Besides those that brought the sick to be healed. Some came out of affection to novelty; others, to carp; others, to learn.  
from Decapolis] A part of Syria, so called, from ten famous cities that were in it.  
beyond Jordan] See on v. 15.   

CHAP. V.  
Vers. 1. SEeing the multitudes] The people, mentioned, chap 4. 25. This was the occasion of this large sermon following.  
he went up into a mountain] As the law was given on a mount, Exod. 19. 3, 23. with Exod. 20. 1. so Christ expounds it here on a mountain. It was also a fit place for so many to hear.  
when he was set] As their doctors used to do in teaching, to show their authority, chap. 23. 2. Luke 4. 20, 21.  
his disciples came unto him] Such as usually repaired to him, or attended constantly upon him.  
V. 2. he opened his mouth] An Hebraism, signifying his beginning to speak, as Psal. 78. 2. Job 3. 1.  
taught them] The multitudes and disciples, v. 1.  
V. 3. Blessed are] Luke 6. 20. So David begins divers of his Psalms, Psal. 1. and 32. and 41. and 112. and 119. and 128. blessedness being the main end that all ●im at. They are in an happy condition.  
the poor in spirit] That are afflicted in mind, in apprehension of their spiritual wants and sins, Isai. 57. 15. and 66. ●. or, in estate, as Luke 6. 20. 1 Cor. 1. 26. James 2. 5. especially, if their mindes be lowly, as their estates low: yet are they not blessed because they be poor, but though they be poor. So verse 4.  
for theirs is the kingdom of heaven] Poverty is not in itself a blessed condition; but they are therefore blessed, because they shall be rich in heaven.  
kingdom] A kingdom promised to the poor, as being matter of greatest wealth that this world can afford.  
of heaven] And therefore as far surpassing all earthly kingdoms, as the heaven is above the earth, Psal. 103. 11. Isai. 55. 8. Dan. 7. 27.  
V. 4. they that mourn] For their sins, with godly sorrow, 2 Cor. 7. 10. or, that are in a sad condition, by reason of persecution for the profession of the Gospel, v. 11, 12. or any other heavy affliction, being otherwise well-affected: such being pronounced happy, not simply because they mourn; but, albeit they mourn; no matter or occasion of mourning whatsoever, being of force to debar them from being deemed truly happy, as v. 3.  
they shall be comforted] In part here, by mitigating or taking away their sorrows, or inward consolation by Gods Spirit: completely in heaven, 2 Cor. 1. 4. Joh. 16. 20. James 1. 12. Rev. 7. 17. and 21. 4.  
V. 5. Blessed are] Psal. 37. 11.  
the meek] Such as quietly endure others, neither provoking them, nor easily provoked by them.  
they shall inherit the earth] They shall have a comfortable right to it, enjoy it with inward peace, and be free from many outward suits and vexations which froward men meet withall. The rather here promised, because men sometimes take occasion to abuse the quiet disposition of such, to do them the more wrong, Isa. 59. 15.  
V. 6. and thirst after righteousness] Who earnestly long for it, as hungry men do for meat, or thirsty ones for drink. It may be understood of such, as seeing their own emptiness, long to be filled with Christs righteousness: or, of such, as being persecuted, long to be cleared and righted.  
for they shall and filled] Isa. 65. 13. Psal. 17. 15. Luke 11. 53. Hunger pincheth, but satisfaction gives content.  
V. 7. the merciful] Who, being inwardly affencted with the miseries of others, do outwardly relieve them, according to their abilities, Luke 6. 36, 37, 38. See the contrary, Jam. 2. 13.  
for they shall obtain mercy] They may be subject to mis●ry in this world; but they shall find mercy, sometimes with men, but always with God.  
V. 8. Blessed are] Psal. 24. 4.  
the pure in heart] The single-hearted and sincere, who are not double minded, 1 Tim. 1. 5. James 1. 8. 1 Pet. 1. 22.  
they shall see God] They shall converse with him familiarly in heaven: or, they shall see some glorious sign of his presence there; for his Essence is invisible and incomprehensible, Heb. 12. 14.  
V. 9. the peace-makers] Who study to reconcile such as are at odds: either God to man, as the preachers of the Gospel do; or one man to another, as others do also.  
they shall be called the s●ns of God] They shall be so indeed, and so accounted to their honour, v. 19. Luke 1 32. Joh. 1. 12. 1 Joh. 3. 1. They are the likest to God, and most beloved of him, v. 45. They are the children of the God of peace, Rom. 16. 20. 1 Cor. 14. 33. 2 Cor. 13. 11. Phil. 4. 9. 1 Thess. 5. 23. 2 Thess. 3. 16. Heb. 13. 20.  
V. 10. Blessed are they which are persecuted] 1 Pet. 3. 14.  
for righteousness sake] Not for ●in, or for the world, 1 Pet. 4. 15.  
theirs is the kingdom of heaven] See on v. 3. There are two things most considerable in a kingdom; wealth, and prosperi●y: a kingdom, therefore, is opposed to poverty there, and to adversity here.  
V. 11. Blessed are y●] He turns his speech now to his present hearers, to comfort them against persecutions, which were coming on them.  
revile you] Reproach you, and miscall you, 1 Cor. 4. 12. 2 Cor. 6. 8. so as reproach is a kind of persecution. Compare Gen. 21. 9. with Gal. 4. 29.  
persec●te you] Scourge, imprison, or kill you, chap. 10. 17. Luke 21. 16. Joh. 16. 2. Acts 5. 40. and 16. 22, 23. 2 Cor. 11. 23, &c.  
say all manner of evil sayings against you] 1 Pet. 4. 14.  
falsely] Gr. lying. They have no reward who are justly punished here, in word or dead.  
for my sake] For religion, not for other causes.  
V. 12. rejoice, and be ex●eeding glad] Joy inwardly, and express it outwardly, Luke 15. 32. Psal. 32. 11. and that in tribulation, Rom. 5. 3.  
great is your reward] Gen. 15. 1. Psal. 19. 11.  
so persecuted they the prophets] Who were eminent men; and therefore you may be content to endure what they did, James 5. 10.  
which were before you] Both in time and in office; and therefore ye may expect the like usage with them.  
V. 13. Ye are the salt of the earth] Ye should be savoury in yourselves, and, by good exhortations, help to season others with the salt of grace, that they may be pleasing to God, as savoury me●t is to us, Col. 4. 6. with Eph. 4. 29.  
but if the salt] Ma●k 9. 50. Luke 14. 34. It may be understood of ministers, or of private Christians, who are spoken o● before and after.  
have lost his savour] Gr. become foolish. A metaphor from men. If ye have no grace in you.  
wherewith shall it be salted?] As nothing else ca● recover the taste of salt lost: so bad ministers cannot be easily mended by others; nor Christians neither: for how should bad Christians be amended by those who want that grace that they should have?  
good for nothing] Other things may be good for somewhat else when they decay, salt cannot: so is it with bad ministers and Christians.  
to be cast out] Out of the house: so ye out of the Church.  
to be trodden under feet] As not good so much as to be laid up in a dunghill, Luke 14. 35. So shall ye be most vile in the eyes of others, Luke 21. 24.  
V. 14. Ye are the light of the world] Not originally, like the sun, as Christ is, Joh. 1. 8, 9. but by participation, as the moon and the stars. So are ministers, Rev. 1. 20. Joh. 5. 35. and ordinary Christians, 1 Thess. 5. 5. Phil. 2. 15. or, as candles, v. 13. Ye must, by good instruction, inform other mens judgements.  
A city that is set en an hill] Ye must show forth good example to others far and near, as a city on an hill is conspicuous.  
cannot be hide] Your lives will be looked to by all men, therefore see they be good.  
V. 15. Neither do men light a candle] Mark 4. 21. Luke 8. 16. and 11. 33.  
and put it under] God intends that his graces given to his ministers or people, should be used for the good of others, and not kept for their own good onely: as the master of the family lights a candle to give light to the whole family, Luke 8. 16. and 19. 20, 23.  
a ●ushell] The word, in the original, signifieth a measure containing about a pint l●sse then a pe●k.  
V. 16. Let your light s● shine] Manifest the graces that are i● you by actions, as by beams of light.  
before men] Who see not your heart, but your deeds.  
that they may see] 1 Pet. 2. 12. Not hear of them by others▪ but see them themselves.  
your good works] Not words, but works▪ not bad, but good ones: not other mens, of your friends, kindred, or predecessors, but done by you.  
and glorify] Your end must be Gods honour, not your own, Matth. 6. 1, &c. Though ye can add no glory to God, yet must ye confess how glorious he is, and give men cause to praise him for the good ye his children do to them.  
your Father] All good children seek their fathers glory, and maintain his credit, as having also a share in it themselves.  
which is in heaven] Not your earthly fathers onely, but principally your h●avenly Father, chap. 6. 9. and 23. 9. Mal. 1. 6.  
V. 17. Think not that I am come, &c.] This is a preface to the following exposition of the law, wherein our Saviour prevents their misconstruction of it. They, hearing the law otherwise expounded then their teachers used to do, v. 21, 22. might think that Christ did abrogate the moral law, and bring in a new one. He warns them beforehand not to think so.  
to destroy the law] Gr. to dissolve. As men destroy an hous● by pulling the parts asunder. Christ came not to destroy the law, either by his doctrine, freeing men from obedience to it, Joh. 5. 18. and 10. 35. Gal. 1. 3. and 2. 18. or by his practise, in disobeying it, v. 19.  
or the prophets] The interpreters of it. I give no other moral precepts then Moses did, nor any other interpretations of that l●w then the prophets gave.  
●ut to fulfil] Both by instruction, observation, and full satisfaction, Rom. 3. 31. and 8. 3. Others take it, of fulfilling the ceremonies, types and predictions of the messiah in his own person. But the former interpretation agrees best with the words before and after.  
V. 18. Till heaven and earth pass] Luke 16. 17. Till this world come to an end the moral law will stand in full force. Heaven and earth pass away in qualities, rather th●n in substance, 2 Pet. 3. 12, 13.  
one jot or one title] Not the least letter, or particle of a letter▪ A proverbial speech, signifying, That exact obedience is du● to the moral law, to the worlds end: but not concluding that we have power to do it. This was a needful doctrine, because the Pharisees went about to make voided some p●rt of it then, by their traditions, chap. 3. 4, 5. and more needful now, when men seek to make it all voided, and not oblig●tory to believers.  
shall in no wise pass from the law] No man hath power ●o abrogate any part of it; no, not that duty which he thinks least needful.  
till all be fulfilled] Gr. till all be done. That is, nothing contained in the law shall ever fail, but attain his full effect.  
V. 19. Whos●e●er] Of wha● rank or degree soever he be.  
shall break] Jam. 2. 10. Disobey in his practise.  
one of these least commandments] One of those precepts of the moral law, which the Pharisees or others make least account of.  
and shall teach] Or, or shall teach, as Exod. 21. 15.  
he shall be called] Be so, and so accounted, v. 9.  
the least in the kingdom of heaven] Be of no account in Gods Church here, nor have any part in heaven, as v. 20.  
do and teach] Confirm the law, both by example and instruction, or admonition, public or private, Rom. 15. 14. Col. 1. 28. 1 Thess. 5. 14.  
great in the kingdom of heaven] Of great account in the kingdom of grace, and not fail of a large portion in the kingdom of glory.  
V. 20. For I say unto you] Whatsoever the scribes say unto you, if ye will believe me, it is otherwise.  
your righteousness] Your obedience to Gods law.  
shall exceed the righteousness of the scribes and Pharisees] The one sort were accounted men of the greatest learning, the other of the strictest life. See chap. 15. 1. ye must go beyond them both; for they make conscience of outward obedience onely, v. 21. and of some commandments onely, chap. 15. 3. but ye must make conscience of inward obedience, v. 22. and of keeping all the commandments, Luke 1. 6.  
in no case enter, &c.] As chap. 7. 21. and 18. 3. and 19. 23, 24. Mark 10. 23, 24. Luke 18. 24, 25. Joh. 3. 5. Acts 14. 22. alluding to Num. 14. 30. Psal. 95. 11.  
V. 21. by them] Or, to them.  
of old time] It is a received opinion, delivered by tradition from father to son.  
Thou shalt not kill] Exod. 20. 13. Deut. 5. 17. They repeat the words of the law, to build their corrupt gloss upon.  
whosoever shall kill] The Pharisees taught, that no man sinned against God, unless he committed actual murder.  
shall be in danger of the judgement] Shall be liable to give account to the lesser court of twenty three judges, who judged ordinary persons and causes, though capital.  
V. 22. But I say unto you] I take not upon me to give you a new law, but to expound Gods law rightly to you.  
without a cause] Rashly. Then a man may be angry for a just cause; else where is zeal? Eph. 4. 26.  
in danger of the judgement] He shall be as well liable to a capital sentence, as that person that is tried for murder in the court before mentioned, v. 21. That is, he shall suffer that death which by breach of that commandment every murderer is liable to: although he shall have a less punishment in hell, as he that was tried for murder before the twenty three judges, had a less painful or ignominious death then he that was brought before the greatest court.  
to his brother] To another man, v. 23, 24. An Hebrew phrase, Gen. 26. 31. One to another. Heb. a man to his brother.  
Raca] O vain man! as Judges 9. 4. 1 Sam. 6. 20. To wit, he that saith so in rash anger: otherwise, we find the phrase used, James 2. 20.  
in danger of the council] Shall be liable to a greater punishment in hell, as a greater offender was liable to the Sanhedrin, or great council, who judged of capital crimes in public persons, as in an high-priest, or of a false prophet, and had power to inflict a sharper or more disgraceful kind of death.  
shall say] Out of advised anger, as before: otherwise, our blessed Saviour, who never sinned, used that word, Matth. 23. 17, 19.  
Thou fool] A word of greater disgrace then the former.  
in danger of hell fire] Gr. in danger to be cast into Gehenna: that is, to have the greatest torments in hell inflicted upon him; as the greatest offeder among the Jews was to be adjudged either that he should be burned alive in the valley of Hinnom, which was the most painful death; or to have his dead carcase denied burial, and burnt there, among the carrion cast out of the city, which was the greatest disgrace.  
V. 23. Therefore] Seeing God forbids anger, and the fruits of it, as well as actual murder.  
if thou bring thy gift] The Jews thought God to be like worldly princes, who regard gifts, oftentimes, more then the concord and agreement of their subjects, and therefore offered many sacrifices, and lived still in malice. Our Saviour shows them here, that such sacrifices did not please God.  
to the altar] He speaks according to the time and state of the Church then; for God had an altar in jerusalem. They are deceived then, that gather hence, that we must have altars and sacrifices now: yet it may teach us, by proportion, to seek reconciliation before we come to the LORDS table.  
and there remembrest] It should have been done before: but if, having been neglected or forgotten before, it come then to thy mind.  
that thy brother] Any man. See on v. 22.  
hath ought against thee] Can accuse thee of, or charge thee with any wrong done to him, Rev. 2. 4.  
V. 24. Leave there thy gift] Do not carry it away: let not God lose his offering. Our wrong doing to man, doth not discharge us of Gods service: but God will not be pleased with our service, till we have sought peace.  
be reconciled] Do thy part to be reconciled: confess thy fault, seek peace, and make satisfaction, Levit. 6. 1, &c. to 6. A purpose then of reconciliation is not enough; but it must be sought actually, before we come to Gods service.  
then come] Then thou mayest persuade thyself God will accept thy service.  
V. 29. Agree with thine adversary] Luke 12. 58. A similitude taken from a debtor; for we owe to our brethren good offices, which if we perform not, or do them wrong, we are in danger.  
quickly, whiles thou art with him in the way] While ye are both alive; as it is wisdom for the debtor to agree with the creditor, before the svit come to trial.  
the adversary deliver thee to the judge] He whom thou hast wronged complain to God of thee.  
the judge deliver thee, &c.] God lay afflictions upon thee here or hereafter, for the wrong done to thy brother, as judges use to imprison such as pay not their debts.  
V. 26. till thou hast paid the uttermost farthing] The creditor might have shewed mercy, the judge will not, till the creditor be satisfied: so God will not forgive you wrongs done to men, if you endeavour not to give them satisfaction. Others understand these two verses literally, as counsel given by our Saviour for us to avoid suits, and rather agree with those whom we have wronged, then stand to a public trial, where, if the judge be just, no favour can be expected.  
V. 27. by them] Or, to them.  
Thou shalt not commit adultery] Exod. 20. 14. The Pharisees taught, that the act of adultery was onely sinful before God, as it was punishable before man.  
V. 28. Whosoever looketh on a woman to lust after her] With an intent to lust after her: or, till he lust after her, as Mark 13. 22. Job 31. 7. so that both wanton thoughts and looks are here condemned. See Rom. 7. 7, 8. 2 Pet. 2. 14.  
V. 29. And if] Chap. 18. 8. Mark 9. 47.  
thy right eye] He mentions the eye, because it is the instrument of sight, conveying unclean thoughts to the soul, v. 28. and the hand, because it is an instrument of some unclean gestures: he speaks of the right hand, and right eye, because they are dearest to us, and most ready to use. The sense is, That if we cannot look upon a woman, or touch her, without lust, we should not look on her or touch her at all; but be, in that particular, as if we had neither eyes nor hands. Or, because there is a body of sin within us, and the members of it are to be mortified, Col. 3. 5. we must reject all sinful motions and occasions of evil, especially such as show us the way to, or help us in executing sins, though as dear to us, as thoseparts of the body.  
offend thee] Or, do cause thee to offend.  
for it is profitable] As it is better for a man that hath a gangrene in one member to cut off that member, then to let it infect the rest, and endanger his life: so it is better for you to leave your dearest sins, or the occasions of them, then that the whole man, going to hell, perish for them.  
V. 30. And if thy right hand] See on v. 29.  
V. 31. Whosoever shall put away his wife] Deut. 24. 1. Or, whosoever will put away his wife. It seems the scribes, misinterpreting the law, taught, that any man that disliked his wife might put her away, so he gave her a bill of divorce, whereby it might appear to any other man that desired to have her, that she was set free by her former husband.  
V. 32. Whosoever shall put away his wife] Luke 16. 18. 1 Cor. 7. 10.  
saving for the cause of fornication] Chap. 19. 9. For that cause then he might put her away, though for no other.  
causeth her to commit adultery] By giving her occasion to mary another husband, while he is alive.  
mary her that is divorced] Except she were divorced for adultery, as before. He then that puts away his wife for any other cause, gives occasion of a double adultery, one in her, the other, in her husband she takes.  
V. 33. by them] Or, to them.  
Thou shalt not forswear thyself] Exod. 20. 7. Levit. 19. 12. Deut. 5. 11. It seems by Christs answer, that the Pharisees taught, That if men did not forswear themselves, they did fulfil the third commandment; and so did allow of swearing in ordinary communication, and of swearing by the creatures: both which our Saviour condemns.  
V. 34. Swear not at all] James 5. 12. In your ordinary communication, wherein God doth not allow you to swear: as the sixth commandment doth not forbid all killing, but killing where God allows it not.  
neither by heaven, for it is Gods throne] Is●i. 66. 1. Heaven, earth, jerusalem, thy head, are not God, but Gods creatures, therefore swear not by them: or, swear not by them, and not thine; therefore thou canst not pawn heaven, nor earth, nor jerusalem, no, nor thine own head, on the truth of what thou sayest, for thou hast no power over them: and they know not the truth of what thou sayest, nor can punish thee for forswearing. Others interpret this whole passage thus: Swear not at all, not onely not by God, but not by any creatures, unless thou mean to perform vows, or swear truth: for God will punish perjury, though thou swear not by him, but by his creatures; either by heaven his throne, or by earth his footstool, or by jerusalem the city where he is worshipped, or by thine head, which thou hadst all and every hair of it from him: for God thinks himself wronged, when his creatures are called to bear witness to a falsehood, or engaged for it; and will revenge his wrong in them. Yet this seems rather to belong to chap. 23. 16, &c.  
V. 35. nor by the earth] See on v. 34.  
it is his footstool] Isa. 66. 1.  
neither by jerusalem] See on v. 34.  
the city of the great King] Of God, Psal. 48. 2, 3. with 87. 3.  
V. 36. by thy head] See on v. 34.  
one hair white or black] Or, one hair of it, white or black; By giving it that native colour, though men can by art alter the colour of it. Or, one hair, a white one or a black: they cannot make one hair, of any colour, to grow on their heads when they want it.  
V. 37. But let your communication be] James 5. 12. Your ordinary communication: for, in some cases, men may swear.  
Yea, yea, Nay, nay] Affirmative, or negative.  
whatsoever is more then these] Customary swearing, by whomsoever or whatsoever they swear.  
cometh of evil] From Satan; or from other mens unbelief, or your false persuasion, that men will not believe you without swearing.  
V. 38. an eye for an eye] Exod. 21. 24. Levit. 24. 20. Deut. 19. 21. Our Saviours answer intimates, that the Jewish teachers taught, That a private man might revenge his own cause, so the revenge did not exceed the wrong: and that he that took nothing away from others, did not sin, though he did neither give nor lend. The first our Saviour condemns, verse 30, 40. The second, verse 42.  
V. 39. That ye resist not evil] Luke 6. 29. Rom. 12. 17. 1 Cor. 6. 7. That ye do not requited evil measure offered to you. He doth not forbid private men to defend themselves by lawful means against injuries, nor to seek for lawful satisfaction from the magistrate, when they are wronged: but forbids private revenge, or public, out of malice, and prosecuting the cause to the utmost, denying to accept of reasonable satisfaction.  
sinite thee on thy right cheek] In way of disgrace, as Job 16. 10. Mic. 5. 1.  
turn to him the other also] Endure another wrong, rather then revenge the first unlawfully.  
V. 40. sue thee at the law, &c.] Unjustly, and by force or fraud get away thy goods.  
let him have thy cloak also] See on v. 39.  
V. 41. compel thee to go a mile] Under pretence of public authority, use thee or thy cattle to help carry things; as the Persians, from whose practise in that kind the word is taken, and other people also did.  
go with him twain] See on v. 39.  
V. 42. Give to him that asketh thee] If he have need, and thou canst spare it, Luke 6. 30. Gal. 6. 10. 1 Joh. 3. 17.  
from him that would borrow] Deut. 15. 8.  
turn not thou away] As those are wont that refuse to hear or regard those that seek to them for ought, Isa. 58. 7. Lend him for his need, Luke 6. 35.  
V. 43. Thou shalt love thy neighbour] Levit. 19. 18.  
and hate thine enemy] This the scribes collected( though wrongfully) out of the text, either because the Hebrew word signifies a friend, as well as a neighbour; and they thought, God, commanding to love friends, gave leave to hate enemies: or else, because they were commanded to destroy the inhabitants of the land of Canaan, Deut. 7. 2. and 25. 17, 19. and they taught, by proportion, that every Jew might deal so with his particular enemies.  
V. 44. Love your enemies] Luke 6. 27. A man may do good to some whom he loves not: but here our Saviour requires love of heart, to them who hearty hate us.  
bless them that curse you] express your hearty love in good words and wishes to them who wish you ill.  
do good to them that hate you] show your love in good deeds to them, that by their unkind dealing make it manifest that they hate you, 1 Sam. 24. 17. Psal. 7. 4. Gal. 6. 10. Rom. 12. 20.  
pray for them, &c.] Luke 23. 34. Acts 7: 60. 1 Cor. 4. 12.  
and persecute you] Who seek to bring you to destruction, ver. 11, 12.  
V. 45. That ye may be the children] That ye may hereby declare yourselves to be Gods children, who doth good to his enemies, whereas men naturally study revenge. Se● verse 9.  
of your Father] Children use to imitate their own parents; so must ye imitate God, Eph. 5. 1.  
which is in heaven] Chap. 6. 9. Whom ye owe more to then to your earthly parents, and ought rather to imitate.  
maketh his sun to rise] Causeth the sun, the most glorious creature, to give light and warmth, and the rain to cool and refresh wicked men in their persons and their grounds, that they may be fruitful.  
V. 46. For if] Luke 6. 32.  
ye love them which love you] Them onely, v. 47. for we must love them that love us; else are we worse then the publicans, v. 47.  
what reward have ye?] Ye do but render love for love, and love yourselves in loving them; and therefore have no reason to expect a reward.  
do not even the publicans the sane?] You do no more then the light of nature teacheth the vilest sort of men to do. The publicans were such as took tributes and customs, whom the Jews hated deadly, because they served the romans, and wronged them in their estates, Luke 19. 8.  
V. 47. If ye salute] Or, lovingly embrace. Or, ask of their welfare, as 2 Kings 9. 17, 18. 19, 22.  
what do you more] See on v. 46.  
V. 48. Be ye therefore perfect] Sincere and complete in all parts of piety, especially in extending love, not to your friends alone, but to enemies also, 1 Cor. 14. 20. James 1. 4. and 3. 2. Col. 1. 28. and 4. 12.  
As your Father which is in heaven] Be like him in this, though ye cannot be equal to him. See on v. 45.   

CHAP. VI.  
Vers. 1. BEfore men, to be seen of them] We may and ought to do good before men sometimes, else how shall they glorify God for our good works? chap. 5. 16. But our end must not be to be praised by them, but to please God, verse 2.  
ye have no reward] The word is usually taken in Scripture for a free recompense, Rom. 4. 4.  
of] Or, with.  
your Father which is in heaven] See on chap. 5. 45.  
V. 2. when th●u dost thine alms] Rom. 12. 8.  
do not sound a trumpet before thee] Or, cause not a trumpet to he sounded before thee. Alluding to the manner of calling people together, Num. 10. 3, 4. It may be they did use to blow trumpets when common alms were to be given, that the people might not go up and down begging. But the Pharisees, out of ambition, gave their private alms so, that they might have witnesses to praise them, as well as receivers to thank them.  
as the hypocrites do] The Pharisees, who are counterfeits, as those that act other mens parts in a comedy.  
in the synagogues, and in the sheets] They used all means to be known when they gave alms; for they did not blow trumpets in their own doors, but in synagogues and streets, that all the city might take notice of their charity.  
they have their reward] Gr. their own reward. Or, have all out their reward. They may make their acquittance, as the word in Greek thence derived signifies, Phil. 4. 18. They have all they desire, and all they deserve; to wit, the praise and applause of men, the onely thing that they aimed at.  
V. 3. let not thy right hand know] A proverbial speech, signifying, that we should be willing to do alms when no man seeth it, not regarding mens taking notice thereof.  
V. 4. thy Father which seeth in secret] Men in good deeds lo●k for notice to be taken of them, and reward, and that publicly; God will do all these to such as do good in private, chap. 25. 34, 35, 36. Luke 14. 14.  
V. 5. as the hypocrites are] See on v. 2.  
they love to pray standing in the synagogues] They affect it, chap. 23. 6, 7. and use it.  
and in the corners of the streets] They cared not for private prayer, but affencted to pray alone, in open places, at the corners, where divers ways met; and in a different gesture from the rest( standing, when others were walking) that most men might observe them.  
they have their reward] See on v. 2.  
V. 6. when th●u prayest] Privately: for public prayers are not condemned.  
pray to thy Father which is in secret] Remember thy business is with God in private, not with men in public: and seek to please him alone then, and not men.  
and thy father which seeth, &c,] See on v. 4.  
V. 7. use not vain repetitions] Ecclus 7. 14. All long prayers are not here condemned, nor such repetitions as stir up affection; but needless and heedless ones.  
at the heathen do] It was a shane for the Jews to imitate the heathen in prayer, whom they abhorred, chap. 18. 17. verse 8.  
V. 8. your father knoweth] Ye know that God knows your wants before ye ask, and hath a fatherly heart towards you, and therefore need not many repetitions of the same thing, to acquaint him with your words, as one ignorant of them.  
V. 9. after this manner] A true sum and form of all Christian prayers, set down, not in precepts, but in a pattern, which also may be used as a prayer. Luke 11. 2.  
Our Father] Who art willing to hear us thy children.  
which art in heaven] Whence thou seest our wants, Psal. 33. 13, 14. and are able to relieve us, Psal. 115. 3.  
Hallowed be thy Name] By us, and all other persons. Let all men aclowledge thee to be holy and glorious.  
V. 10. Thy kingdom come] Of grace here, and of glory in heaven.  
Thy will be done, &c.] By us here, as by angels there, Psal. 103. 20, 21.  
V. 11. our daily bread] That is meet for, or may suffice to nourish out nature every day, Prov. 30. 8.  
V. 12. our debts] Our sins, which make us liable to thy judgements.  
our debtors] Such as do us wrong, and are not able to right us, as we have done to thee.  
V. 13. into temptation, &c.] Let not Satan tempt us, who are so weak; or if he do, let thy power keep us from falling, and being foiled by him, chap. 26. 41. Joh. 17. 15.  
deliver us from evil] Or, from that evil one: that is, Satan, 2 Cor. 13. 7.  
thine is the kingdom, &c.] We are thy subjects, and thou art able to deliver us, and to grant all our requests, and shalt get glory by it for ever: therefore do it.  
Amen] We desire it may be so, and believe it shall.  
V. 14. For if ye forgive] Mark 11. 25. This, out of all the petitions, is insisted on, because of our unwillingness to forgive wrongs. They that forgive, shall be forgiven; and none else, v. 15.  
men] We must forgive others, because they are men like us, and we may need forgiveness of them.  
V. 15. if ye forgive not] See on 14.  
V. 16. as the hypocrites] See on v. 2.  
of a sad countenance] sour and sorrowful, Luk. 24. 17. Isa. 58. 5.  
they disfigure their faces] They compose their countenance to such a rueful aspect, as clean alters the native fashion of it.  
that they may appear unto men to fast] Not that they might seem to fast when they did not; but that they might be known abroad to fast, when they did it in private.  
they have their reward] See on v. 2.  
V. 17. when thou fastest] In private: for in public fasts they might not use these things.  
anoint thine head, &c.] If at the time of thy private fast thou shalt be compelled to go abroad, leave the signs of thy humiliation at home, and use thy daily and ordinary manner, as at other times; for such, in part, was their daily usage, unless occasion of mourning hindered; though anointing and washing were most frequent in feasts, Ruth 3. 3. 2 Sam. 12. 20. and 14, 2. Am. 6. 6. Eccles. 9. 8. Luke 7. 46.  
V. 18. to thy father which is in secret, &c.] See on v. 6.  
V. 19. Lay not up for yourselves] Let it not be your chief care to be rich: or, labour not so much to gather wealth here( for treasuring here is not simply condemned, 2 Cor. 12. 14.) as to provide for hereafter, as Joh. 6. 27. See chap. 9. 13.  
treasures upon earth] An unstable place, where ye are not long to abide to enjoy them.  
where moth, &c.] James 5. 2. Such treasure either silly creatures can corrupt, or matter of corruption arises out of themselves, or they may be taken away.  
V. 20. But lay up] Luke 12. 33. 1 Tim. 6. 19.  
treasures in heaven] In a sure place, free from the former inconveniences. Get the spiritual riches of grace, which will attend you to heaven: or, do good to the poor with your wealth, that ye may be rewarded in heaven, as Luke 12. 33.  
V. 21. your treasure] That which ye make most account of.  
there will your heart be also] That is, your mind and affection, Col. 3. 2. It is a shane that an heavenly soul should be fastened to the earth, Phil. 3. 19. which cannot be avoided, if the treasure be but earthly.  
V. 22. The light of the body is the eye, &c.] Luke 11. 34. As in the body the eye guides every member, and all actions may be well performed, if the sight be clear; but otherwise will be confusedly done: so in the soul, if reason be rightly illuminated, all the affections will work orderly; but very disorderly otherwise.  
V. 23. But if thine eye be evil, &c.] See on v. 22. An evil eye is put sometime for a covetous affection, Prov. 23. 6. sometime for an envious disposition, chap. 20. 15. here, more generally, for a mind any way misinformed, or ill disposed.  
V. 24. No man] Luke 16. 13. God will be served with the whole man.  
can serve two masters] Which jar, or have contrary employments: for one man may serve two loving partners, whose work is the same.  
either he will hate the one, &c.] Either his inward affection will cleave more to the one then to the other; or if it be possible to love both alike, yet in outward actions he must sometimes neglect the ones command, while he obeys the others.  
mammon] That is, riches.  
V. 25. Therefore I say unto you] That ye may not seek to heap up riches.  
Take no thought] Use no distracting, inordinate, nor immoderate care, such as hath neither stint of means nor time; no, not for things necessary, much less for superfluous treasure.  
is not the life more then meat] More excellent: and God, that hath given you the greater, will not deny you the lesser.  
V. 26. Behold] Look wistly on them: consider how they are fed.  
the fowls of the air] Not those about the house, which we feed; but those which fly in the air, whom no man provides for, neither can they provide for themselves.  
they sow not] This is not added to keep us from labour, but from carking care, by showing us that God can provide for the most helpless.  
your heavenly Father] Not theirs. Their creator; but your Father. Much more then will he provide for you children, if he do it for those who are onely his creatures.  
Are ye not much better] He that provides for meaner creatures, will provide for you much more.  
V. 27. Which of you, &c.] It is a vain thing for you to take care for a greater thing, that cannot, by all your thought, do the lesser.  
to his stature?] Many a man would be tall, yet cannot: neither is it any great matter; for low men live, as well as they, Luke 12. 26. If ye cannot do this small thing with all your care, when ye have food; much less can ye provide food when ye want it. Or, to his age. So the word is used, Joh. 9. 21. Heb. 11. 11. For, Luke 11. 26. it is said to be one of the least things: but it were a very great addition in a mans stature, not so much in his yeers.  
V. 28. Consider] Gr. Learn. Observe their beauty.  
of the field] Not of the garden, which the gardener dresseth.  
how they grow] And shoot out beautiful leaves in stead of raiment.  
they toil not] As men do; nor spin, as women, to get apparel.  
V. 29. Solomon in all his glory] Sitting in his royal robes, on his stately throne, 2 Chron. 9. 7.  
like one of these] God puts more glory upon one flower, then art can put on the greatest monarchs.  
V. 30. if God so cloth] Not onely cloth, but in so glorious a manner, v. 29.  
the grass of the field] Not the flowers of the garden, nor the high trees; but the mean contemned grass, Gen. 1. 11. Rev. 8. 7. Jam. 1. 10, 11. 1 Pet. 1. 24. See on v. 28.  
to day is] Is of short continuance, Psal. 90. 5, 6.  
is cast into the oven] Is of so small account, as to serve onely for fuel to heat oven or furnace with.  
shall he not much more] He will cloth you much more, who are far better then grass.  
O ye of little faith?] Not so much unbelieving, as distrustful and diffident, chap. 8. 26.  
V. 31. What shall we eat] He expresseth the care he forbids, in their own words: namely, a distracting and distrustful care.  
V. 32. do the Gentiles seek] They look after little else. Ye should not be like them. See on v. 7.  
your heavenly father knoweth] And therefore, out of his love to you, will relieve you. See on v. 8.  
V. 33. seek ye first] Principally, or before ye look after things needful for this life. He takes them off from worldly cares, by setting a more excellent object before them.  
the kingdom of God] Prayed for, v. 10. See Rom. 14. 17. Chap. 25. 34.  
his righteousness] Gods, which he hath prescribed to you, Tit. 2. 11, 12. as the way to his kingdom.  
all these things] Not some, but all ye have need of.  
shall be added unto you] Not as the main gift, but by the by, as depending on it, 1 Tim. 4. 8. Mark 10. 30. as riches to Solomon, 1 Kings 3. 2.  
V. 34. no thought for to morrow] No distracting care, as before.  
the morrow shall take thought] The time to come, as Exod. 13. 14. Prov. 27. 1. It will bring care enough with it, ye need not vex you selves for it beforehand. Or, it will bring provision with it.  
sufficient unto the day] Ye will find trouble enough to day, ye need not add to it.  
the evil thereof] The grief or vexation it brings, Am. 3. 6.   

CHAP. VII.  
Vers. 1. JUdge not] Luk. 2. 37. Rom. 2. 1. Judge not rashly of mens persons and actions, as they who misconstrue doubtful things; nor rigidly, without mercy, as they who exaggerate small faults in others, and pass by great ones in themselves. Such judges were the Pharisees.  
V. 2. with what judgement ye judge, ye shall be judged] Oftentimes ye shall find men as ready to judge amiss of you, as you are of them: or, God will judge as hardly of you( though not unjustly) as ye do of others. Such retaliations, see, Luke 6. 38. Jam. 2. 13. Jer. 30. 16. Ezek. 35. 15. Obad. v. 15. Levit. 24. 19.  
and with what measure, &c.] Mark 4. 24. Luke 6. 38. A proverbial sentence. It is very equal that a man should buy by that bushel he sells. Ye would be loth to be hardly censured by others; then deal not so with them.  
V. 3. And why beholdest thou] Luke 6. 41. He speaks in the singular number, to show the need of particular application.  
the mote that is in thy brothers eye] With what face canst thou tax thy brother for small faults, when thou leavest greater in thyself uncorrected? Some think it should be red, a splinter, rather then a mote, because that answers best to a beam. A man were to be blamed, who, having a great piece of wood gotten into any member, would let it alone, till he had pulled a splinter out of another mans body. Others think it to be an allusion to two diseases of the eye, one spreading over a small part, the other over the whole eye: the later had not onely need to be pulled out first in ourselves, but also, if it be not, it will hinder us from seeing to pull a mote out of anothers eye, as v. 5. So our great sins, uncorrected, not onely hurt us, but also hinder us from correcting others.  
V. 4. to thy brother] Thou must not judge rashly or harshly of him, because he is thy brother. See more on verse 3.  
V. 5. Thou hypocrite] Rash censuring smells very strong of hypocrisy; when men would seem to be so good, that they would be correctors of others; and are so bad, that they allow worse faults in themselves.  
then shalt thou see clearly] See on v. 3.  
V. 6. Give not that which is holy unto the dogs] Apply not the promises of the Gospel to profane men: or, speak no more of them to such as persecute you for your message: or, reprove not such Prov. 9. 8. for they are mischievous, like dogs, and holy things are too good for them.  
neither cast ye your pearls before swine] Those precious promises that belong to you, and such as you are, apply not to swinish men, that regard not holy things any more then swine do pearls, the use whereof they know not.  
lest they trample them under their feet] As swine do pearls: so will they reject the promises of the Gospel, or precious reproofs, with scorn.  
and turn again and rent you] As dogs do sometimes to those that feed them: so will some men persecute their teachers, especially if reproofs go along with promises.  
V. 7. Ask, and ye shall have] Chap. 21. 22. Mark 11. 24. Luke 11. 9. John 16. 14. James 1. 6. This shows our great need, who, like beggars, want all things, and must ask of others.  
seek] Constantly, as they that have lost some good thing look every where for it, and cease not till they find it, Luke 15. 4, 7.  
knock] Pray earnestly, as he knocks hard that would come in.  
V. 8. every one that asketh] In faith, and according to Gods will: for God will deny others, Jam. 4. 3. 1 Joh. 5. 14.  
receiveth] Among men, they who look not after wealth, seldom obtain it; but they who inquire after it, and use the means diligently, grow rich: so, if ye pray not, ye shall go without the things ye need; but if ye pray aright, ye shall speed. Or, though men be unkind, and deny such as ask of them hearty to supply their wants, yet God will not deny his servants.  
V. 9. Or what man is there, &c.] Or, If there were a man among you, whom his son should ask bread, Would he give him a ston? as chap. 12. 11. and 24. 45. Luke 11. 5, 11. Is any of you so inhuman, that, if his son should ask him a necessary thing, would put him off with that which is needless?  
V. 10. a serpent?] Would he give him hurtful things, when he asks for profitable?  
V. 11. If ye then, being evil] Why doubt you of Gods good will toward you, who is perfectly good, when you, that are so evil by nature, that ye either know not what is good for your children at all times; or so harsh, that sometimes ye will not hear them, yet ordinarily have so much affection, that ye will give good things to your children, what ever you do to others?  
your Father which is in heaven] See on chap. 5. 45.  
good things] The good gifts of his Spirit, Luke 11. 13. Jam. 1. 5, 17.  
V. 12. Whatsoever ye would] Luke 6. 31. Do not unto others what ye list, nor what others do to you or others, or what others would have you do to them, or what custom, pleasure, profit or honour bids; or what the laws of man will allow you to do sometimes; but what your will, well informed, and not disordered by passion, would have them do to you.  
this is the law and the prophets] This is required in the doctrine of the law and the prophets, and is the sum of what they teach, concerning the duties of man to man.  
V. 13. Enter ye in] Luke 13. 24.  
at the straight gate] The passage to heaven is full of difficulties, and is therefore compared to a straight gate, and to a narrow way, v. 14. thorough both which travellers cannot easily pass.  
wide is the gate] It is easy to go to hell, that way agrees with our corrupt nature.  
many there be which go in thereat] Example of life must not be taken from a multitude, unless we mean to go to hell with them for company.  
V. 14. Because] Or, How.  
straight is the gate] We must pass thorough this narrow and rough passage, and suffer, and endure, and be thronged, and so enter into life eternal.  
V. 17. Beware of false prophets] Of false teachers, 2 Pet. 2. 1. not so much in regard of their mission, as of their doctrine and practise.  
which come to you] Which join themselves with you. It is more easy to take heed of Jews, Turks and papists, then of those who profess the truth of Gods word as we do, and have some abilities and occasions to expound it to us.  
in sheeps clothing] They profess themselves such as you are, and, it may be, live like you, in outward show.  
inwardly they are ravening wolves] Whatever outward show of good-will they make, they seek to destroy your souls for ever, Acts 20. 29, 30.  
V. 16. by their fruits] Of false doctrine, and self-seeking, and, oftentimes, by wickedness of life, v. 23. 2 Tim. 6. 3, 9. 2 Pet. 2. 1. which breaks out at length, although kept in at first.  
Do men gather grapes of thorns] Luke 6. 43. Are grapes gathered of thorns? No. Every three bringeth forth his own proper fruit, James 3. 12.  
V. 17. every good three bringeth forth good fruit] As several kindes of trees have several fruits; so, trees of the same kind show forth their goodness or badness by their fruit.  
V. 18. A good three cannot bring forth evil fruit] Not generally and constantly, though by accident sometimes it may bring some one, or few: so a good man, though sometimes he may fall into a sin, cannot live in it, 1 Joh. 3. 9. nor a bad man live well, though sometimes he may perform some action outwardly good.  
V. 19. Every three] Chap. 3. 10.  
that bringeth not forth good fruit] We cut down unfruitful trees, though they do not any open or apparent harm: so men shall perish that live not godlily, though they be not profane, Luke 13. 7.  
V. 20. by their fruits] See on v. 16.  
V. 21. Not every one] The bare profession of the true religion is not sufficient to save any man.  
Lord, Lord] Rom. 2: 13. James 1. 22.  
doth the will of my Father] That walks constionably, according to the rule of Gods word.  
V. 22. Many will say to me] We had the more need both to take heed of false prophets, and to look to our own condition, because many will be deceived in themselves.  
in that day] At the day of judgement, which ye know must come in the end of the world.  
have not we prophesied] Ver. 15. We never thought we should have been rejected, but expected to have been first admitted, because of the great service we have done thee. Here we see, that even the best gifts that are, are nothing worth, without godliness.  
in thy Name] By thine authority: or, to manifest thy power.  
wonderful works!] Properly, powers. Now these excellent works above nature are called, powers, because they make us to perceive Gods mighty power.  
V. 23. will I profess] Or, confess. Make it known to them, and to the world.  
I never knew you] Luke 13. 27. Though you thought well of yourselves, and others thought well of you also; yet I never approved of you, nor owned you for mine, Psal. 1. 6. Rom. 7. 15. 1 Cor. 8. 3. Gal. 4. 9. 2 Tim. 2. 19.  
depart from me] Psal. 6. 8  
ye that work iniquity] That live in sin, notwithstanding the excellent gifts I bestowed on you.  
V. 24. Therefore] The conclusion of our Saviours sermon upon the mount, wherein, by a similitude, he shows the firm estate of those that practise the things he taught them in this sermon, and the failing condition of such as onely heard them; lest any should think they must be saved, because they had heard such an excellent sermon, and that from Christs own mouth.  
whosoever heareth these sayings of mine] Luke 6. 47.  
unto a wise man] The first thing a wise builder goeth about, is to seek a good foundation to build his house on.  
V. 25. the rain descended] Troubles and persecutions, like tempests, try the estate of a Christian. Others understand it of the terrible day of judgement.  
for it was founded on a rock] He that doth Gods will, will stand fast, as being truly built upon Christ.  
V. 26. to a foolish man] To an unwise builder, that lays no good foundation, though he may build curiously in the sight of men.  
V. 27. and it fell] He that onely hears will fall short of salvation; for he is not founded on Christ the Rock, James 1. 22.  
V. 28. The people were astonished] Mark 1. 22. Luke 4. 32.  
V. 29. as one having authority] Not coldly, as the scribes; but boldly, as having authority from God, Tit. 2. 15. Or, not as the scribes, vouching for authors of their sayings, and what they taught, some Samea, and some Hillel, and the like; but delivering what he spake as divine oracles, 1 Cor. 2. 4. 1 Pet. 4. 11. Or, not as subject, but as a king in his own kingdom: and therefore he saith, Ye have heard, But I say, chap. 5. 21, 22, 27, 28, 31, 32, 33, 34, 38, 39, 43, 44.   

CHAP. VIII.  
Vers. 1. WHen he was come down] And entred into one of the cities, Luke 5. 12.  
great multitudes] Those that heard the former sermon, chap. 5. 1. and others added to them, before he came to the city where this miracle was wrought.  
V. 2. And behold] Mark 1. 40. Luke 5. 12.  
worshipped him] By falling on his knees first, Mark 1. 40. and then on his face, Luke 5. 12. A sign of humility.  
Lord, if thou wilt] He dares not ask to be healed, but leaves it to Christ, to do as he pleases, when he had laid open his case unto him. See his modesty! This is called, Asking, Luke 5. 12. and it obtained what he desired, v. 3. See the like in Hezekiah, Isai. 38. 3.  
thou canst make me clean] This shows his faith. Though his disease were incurable by men, yet he believes Christ can heal it.  
V. 3. touched him] The law forbade to touch a leper, lest men should be infected by them; but Christ was above the law, and healed him by touching him. The lepers touching others, defiles; Christs touching him, cleanseth. See the like, Rev. 7. 14.  
saying] Not out of ostentation, to show what he could do; but out of pity to the leper, Mark 1. 41. and to show his bounty.  
I will] It is true as thou saidst, v. 1. I confirm it by healing thee.  
be thou clean] A word of operative command, as Gen. 1. 3, Let there be light.  
immediately his leprosy was cleansed] An argument of Christs divine power, that could heal him suddenly by his command.  
V. 4. See thou tell no man] Make no stay to tell it or talk of it with any, but dispatch thee to the priest, as Luke 10. 4. Or, do not publish or blaze abroad what I have done for thee, chap. 9. 30.  
that Moses commanded] Levit. 14. 4.  
for a testimony unto them] To confirm my divine power unto them, that they may believe in me, chap. 10. 18. and 24. 14. Mark 6. 11. Or, for a testimony against them. To make them inexcusable, if they believe not, as Mark 13. 9. Gal. 5. 3. Jam. 5. 3.  
V. 5. And when Jesus] Luke 7. 1.  
there came unto him] Not in his own person, but by the elders of the Jews, Luke 7. 3.( as John spake to Christ by his followers, chap. 11. 3.) So he is said to beseech him, Luke 7. 3. to wit, by them he sent. Or, he came to him by humble request, as men are said to go to God, Heb. 4. 16. and 7. 25. and 10. 22. and 11. 6.  
a centurion] A commander of a band of souldiers consisting of an hundred men, or, it may be, of more.  
V. 6. lieth] Gr. is cast down, v. 14.  
at home] This heathen mans care of his servant, keeping him in his own house, and looking out for cure for him, is an example for us to tender our sick servants.  
V. 7. I will come] Our Saviour refuseth to go to the rulers house, being twice entreated by the ruler himself, Joh. 4. 47, 49. here he offers to go, being but sent unto by the centurion. The other( it may be) thought Christ could not heal, unless he came to him: this man knew he could.  
V. 8. I am not worthy] The best men have lowest thoughts of themselves.  
speak the word onely] See notes on v. 7.  
V. 9. For I am a man under authority] If I, being under command of others, yet having others under my command, can thus do; thou, who hast absolute command, much more. Thus men should take occasion, from their own power over others, and their ready subjection to them, to take notice of Gods sovereign authority over themselves, and be ready to obey him in all things.  
Go, and he goeth] Not questioning why or wherefore, but, without sticking or stay, ●oing what is enjoined: so will this sickness be gone, at thy command.  
V. 10. he marveled] As man, and shewed some outward sign of admiration to others.  
no not in Israel] Hence it appears, that the centurion was an heathen man, though a proselyte, in likelihood, Luke 7. 5.  
V. 11. Many shall come] Our Saviour Christ takes occasion, from the commendation of the centurions faith, to speak of the calling of the Gentiles, and rejecting of the Jews.  
from the east and west] From all parts, as Isa. 12. 12. and 43. 5. An allusion to the promise made to Jacob, Gen. 28. 14.  
shall sit down] A metaphor taken from banquets, where men of different conditions sit down and feast together, Isai. 25. 6. Matth. 22. 2. Luke 22. 30.  
with Abraham, and Isaac, and Jacob] The Jews scorn to converse and eat with strangers now; but the time shall come, when strangers shall enjoy eternal happiness with their ancestors, and they themselves shall be excluded.  
V. 12. the children of the kingdom] As chap. 9. 15. of the bride-chamber, who were born of those parents to whom the kingdom was promised; and, by virtue of the covenant, Rom. 9. 4. had they kept it, had had interest in it: or, to whom it belonged, if they had not made forfeiture of it.  
into outer darkness] The darkness of hell, 2 Pet. 2. 4. judas v. 6. compared to prisons, which were oftentimes out of the city, Acts 12. 10. they should be in a state most remote from heavenly joy and bliss.  
weeping] As Isa. 55. 14. for their own pain.  
gnashing of teeth] A sign of envying at the felicity of Gods people, psal. 112. 10.  
V. 13. Go thy way] Take no further care, thy request is granted. So 2 Sam. 14. 8. Mark 5. 34. and 7. 29. and 10. 52. Luke 7. 50. and 8. 48. Joh. 4. 50. and 8. 12.  
As thou hast believed, so be it done unto thee] Matth. 9. 29.  
in the self-same hour] Joh. 4. 53.  
V. 14. And when Jesus] Mark 1 29. Luke 4. 38.  
into Peters house] Peters house was in Bethsaida, Joh. 1. 44. unless he were born there, and lived at Capernaum; or, removed his dwelling after he was called to be an apostle, that he might the better attend on Christ: or else, that at Bethsaida was his own house, and this at Capernaum his mother-inlaws house, which he used to repair to, when he came thither.  
of a fever] Gr. of a burning fever.  
V. 15. He touched her hand] After he had been  told of it, Mark 1. 30. and besought to heal her, Luke 4. 38. and had stood over her, and rebuked the fever, as one that had authority over it, Luke 4. 39.  
and ministered unto them] To show her thankfulness, and that she was perfectly cured, Joh. 5. 8, 9.  
V. 16. When the even was come] Mark 1. 32. Luke 4. 40.  
with his word] The devils durst not stay, when he bid go, vers. 9.  
all that were sick] Of all sorts, or all that came to him to be healed.  
V. 17. That it might be fulfilled] It was in a sort fulfilled by his compassionatenesse of us, manifesting a kind of participation with us in all our bodily infirmities, Heb. 4. 15. or, by taking away bodily diseases from men, which was a type of healing their souls; but it was principally fulfilled by bearing and taking away from us the punishment of our sins, by his passion on the cross, Joh. 1. 29. 1 Pet. 2. 24.  
by Esaias the prophet] Isa. 53. 4.  
V. 18. great multitudes about him] So many, that he could not so conveniently converse with them, or attend what was needful for himself or his own followers, Mark 3. 9, 10, 20. This seems to be the cause of the commandment following.  
to the other side] For Capernaum was situate on the lake of Tiberias.  
V. 19. And a certain scribe] Luke 9. 57.  
whithersoever thou goest] I will leave all, to follow thee.  
V. 20. The foxes have holes] He doth not say, Kings have palaces, but I have none; or, rich men have house and lands to entertain their followers, but I have none. He lays down his condition to be lower then the beasts and birds. So could comfort should the Scribe find in following him.  
nests] Places of shelter and abode in trees, or elsewhere, Psal. 84. 3. and 104. 17.  
the son of man] I that am of no repute, and that live in a mean and contemptible estate, as judge 16. 7, 12. Psal. 49. 2. and 62. 9. and 82. 7.  
hath not where to lay his head] Either he lived in an hired house, or lodged with his disciples.  
V. 21. said unto him] After that Christ had called him, Luke 9. 59.  
first] Before I follow thee.  
to go, and bury my father] Stay till my father be dead, that I may perform the last office to him, and then I will attend upon thee.  
V. 22. Follow me] Christ called him to preach the Gospel, Luke 9. 60. and in such a case parents, and all were to be left, Chap. 4. 20, 22.  
let the dead bury their dead] Let them that are dead in sin, bury them that are dead for sin, 1 Tim. 5. 6. It is an allusion to priests and Nazarites, who were forbidden to be present at funeral exequies, Levit. 10. 6. Numb. 6. 6.  
V. 23. when he was entred] Though he gave commandment to go over, verse 18. yet the disciples took not shipping, till he was gone in himself.  
V. 24. And behold] Mark 4. 37. Luke 8. 23.  
the ship was covered with the waves] The waves rising, and with the violence of the wind driven, and dashing over it.  
he was asleep] To show the truth of his human nature, and the weakness of the faith of his disciples.  
V. 25. we perish] It seems, they spake it by way of expostulation, with a manifestation of much affrightment: Carest thou not that we perish? Mark 4. 38. and therefore he justly checks them, verse 26.  
V. 26. O ye of little faith, Chap. 6. 30.  
rebuked the winds] Not that the winds understood him, but to show his authority over them, John 11. 43. His rebuk being as well an actual and effectual, as a verbal and vocal rebuk. So Psal. 9. 5. and 68. 30. and 106. 9.  
V. 27. the men] That rowed in this ship, or were in the other vessels, Mark 4. 36.  
V. 28. And when he was come] Mark 5. 1. Luke 8. 26.  
of the Gergesens] Some think them to be a remnant of the Gergashites, mentioned, Gen. 10. 16. They are called Gadarens, by the other Evangelists, either because the city had two names, or else both those cities stood near together on the lake of Tiberias, and the country was called, sometime by the name of the one, sometime of the other.  
there met him] So great was Christs power over them, that they were enforced to run to him, which rather would have run away from him, Mark 5. 6.  
out of the tombs] Or, from among them. They were made out of the cities, and so large, sometimes, that men might hid themselves in them. These were solitary places, whither the devils carried the possessed out of the society of others.  
exceeding fierce] The devil fills them, whom he possesseth, with cruelty.  
V. 29. they cried out] Before Christ meddled with them, so much were they afraid of him.  
What have we to do with thee] Why comest thou here to us, who have no dealings with thee? 2 Sam. 16. 10. 2 Chro. 35. 20. John 2. 4.  
Jesus thou Son of God?] Either this confession is made by the devils out of fear, being over-ruled by Christ, or else out of malice, to make the world to suspect it to be false, because it comes from Satan.  
to torment us before the time] This is our time to torment others. Why dost thou come to torment us before the day of judgement? Either they feared that Christ would now sand them to hell to abide there, or rather it was a torment in their account to be cast out of those whom they possessed. As Luke 8. 28, 29.  
V. 30. a good way off] On an hill, as Mark and Luke testify.  
an herd of many swine] Some think these people were of those whom the kings of Assyria had placed in Israel long before. Others, that they were a kind of Greeks, having a mixed religion, and so kept swine. Others, that there was a colony of the Romans in those parts.  
V. 31. the devils besought him] They could not go into swine, without his leave, much less into men.  
into the herd of swine] When they cannot hurt the men themselves, they desire to hurt their goods. See the like, Job 1. 10, 11.  
V. 32. into the sea] Into the lake of Gennezareth.  
V. 33. fled] For fear.  
 told every thing] Thus the miracle came to be famous.  
V. 34. they besought him] They offer no violence to him. They knew there was no dealing that way with him that could work miracles.  
depart out of their cost] Lest they should suffer any further loss by his being there. Thus they prefer their swine before Christ, as Esau his pottage, before his birth-right, Gen. 25. 34.   

CHAP. IX.  
Verse 1. INto a ship] Or, into the ship. Which had newly brought him thither, Chap. 8. 23.  
into his own city] Capernaum. For as Theophilus saith, Bethlehem brought him forth, Nazareth brought him up, and Capernaum was his dwelling place, Matth. 4. 13. Mark 2. 1. Thither he went to abide for a time, after he had been endangered by them at Nazareth, Luke 4. 29.  
V. 2. And behold] Mark 2. 3. Luke 5. 18.  
Jesus seeing their faith] Theirs that brought him, and his that was willing to be so brought. He saw their faith, as man, by the fruits of it. In that they brought a man incurable, let him down thorough the roof of the house, and laid him before Christ, saying nothing, as not doubting but he would cure him, if he saw him in that misery, Mark 2. 4. Luke 5. 19. As God, he knew it, without these effects, of himself, as he knew the thoughts of the Scribes, Mark 2. 8. Luke 5. 22.  
be of good cheer, &c.] Doubt not of recovering thy health, now thy sins are forgiven thee, which were the cause of thy sickness.  
V. 3. within themselves] They thought so in their hearts, Verse 4. Mark 2. 6. Psal. 14. 1.  
This man blasphemeth] To blaspheme, signifieth, to hurt ones famed, or, to slander. They supposed, he did wrong to God in taking upon him to forgive sins, because they knew not that he was God.  
V. 4. knowing their thoughts] See on verse 2.  
Wherefore think ye evil] Of me, as of a blasphemer.  
V. 5. whether is easier to say] Ye think it harder to heal the palsy, then to forgive sins: Ye shall know then, that I have power to forgive sins, by my healing this man with my word. It is indeed more to remit sin, then to heal a sick man, but not so easy to convince another by a thing not seen, as by a thing by the eye discernible.  
V. 6. the son of man] See notes on Chap. 8. 20.  
power] Gr. authority.  
on earth] Though he abide here on earth, and live here among men.  
take up thy bed] That men may know thou art perfectly cured. See on Chap. 8. 15.  
V. 8. unto men] That is, unto a man, as judge. 1. 7. Psal. 1. 3. Chap 21. 7. and 27. 44. It appears hence, that they did not yet believe him to be God, for all this miracle wrought by him.  
V. 9. And as Jesus passed] Mark 2. 14. Luke 5. 27.  
name Matthew] He is called Levi in the other Evangelists. He had two names.  
sitting at the receipt of custom] At the table, where the custom used to be paid. It seems to be by the sea-side, Mark 2. 13. It may be he was to receive the customs due from passengers or merchants.  
and followed him] He adviseth not with flesh and blood, saying, How shall I live, whether shall I be lead away, how shall I bear the malice of the Pharisees, who bait Christ, and all his followers? but goes after him instantly, Gal. 1. 16.  
V. 10. in the house] In Matthews house, who made a feast for him, Luke 5. 29.  
many Publicans and sinners] Some conceive two sorts of men here to be meant. By the Publicans they understand Matthews fellow-officers, and by sinners, many known to be of bad and loose life. Others, think them to be all one, and the Publicans were called sinners, because they were employed by the Romans to gather tribute, and for the most part did it with much cruelty, to the hurt of the people of God.  
V. 11. when the Pharisees saw it] It is not likely that the Pharisees would go into the house of a Publican to see it: but either they heard Matthew invite him, and saw him go along with him, or else they knew it by report from others.  
they said unto his disciples] They durst not ask Christ, because they knew they were not able to deal with him, but ask his disciples, and labour to draw them away from their master.  
V. 12. when Jesus heard that] From his disciples, or overheard the Pharisees speaking to them.  
they that be whole need not a Physician] I must converse with these, because they are spiritually sick, and I am the Physician of the soul. They are sinners, I am their Saviour. Others, have not so much need of me.  
V. 13. I will have mercy] Hos 6. 6. Chap. 12. 7.  
and not sacrifice] More, or rather then sacrifice, as it is expounded, Hos. 6. 6. See the like phrase, Gen. 32. 28. Prov. 8. 10. Luke 14. 12. 1 Cor. 1. 17. Chap. 6. 19, 20.  
I am not come to call the righteous] Such as you Pharisees, who think yourselves righteous, but such as the Publicans, who aclowledge themselves to be sinners. Or, I come not to convert such as are in an holy course already, but such as have not yet repented: And how shall I do that, if I converse not with them? Though they that are converted be infirm, yet they have not so much need of my help and presence, as those that yet are desperately sick in soul.  
but sinners to repentance] 1 Tim. 1. 15.  
V. 14. the disciples of John] Matthew names these onely, because they were the speakers. Luke names the Pharisees onely, because they set them on work, that they might disgrace Christ, by that authority which John had with the people. Mark names both, for both had an hand in it.  
Why do we and the Pharisees fast oft] Mark 2. 18. Luke 5. 33.  
but thy disciples fast not?] Either thy way, or ours, taught us by John, is not right. They use not to fast, as Mark 14. 12. and 15. 6.  
V. 15. Can the children of the bride-chamber] Your master John taught you, that I am the bride-groom, and that I have now by my incarnation, taken the bride to me, and that this time of my living here on earth, is the time of my espousals, John 3. 29. My disciples are my principal guests, admitted into the bride-chamber. How can they mourn then till these feasting dayes be over? When I am gone from them, they shall fast and mourn. Now it is not a season for it, Eccles. 1. 3, 4. By the children of the bride-chamber, is not meant the children of the bride-groom, but those that converse most familiarly with him, as children do with their parents. See Chap. 9. 12.  
mourn, as long as the bride-groom is with them?] Can they be in heaviness all that while, and besides that, compelled to endure hunger and thirst? 1 Cor. 4. 11. 2 Cor. 6. 5. and 11. 27. Can they use solemn fastings public and private? Acts 13. 2, 3. and 14. 22. 1 Cor. 7. 5.  
V. 16. a piece of new cloth] Or, raw, or, unwrought cloth. Some interpret the two following similitudes, thus. As new cloth is not sit to patch upon an old svit, nor new wine to be put in old bottles, because of the inconveniences coming to both, mentioned in the text: so it was not fit for me to teach this doctrine of the Gospel newly revealed, to you and the Pharisees, who stand too much upon old traditions. Others thus( and better,) As old cloth cannot long endure a new patch, nor old vessels new wine, because of their weakness: so my disciples cannot yet submit themselves to this austere discipline, till I be ascended into heaven, and sand down the gifts of my spirit in a more plentiful measure upon them.  
V. 17. Neither do men, &c.] See on verse 16.  
V. 18. While he spake these things] Mark 5. 22. Luke 8. 41. While the Pharisees go about to disgrace Christ, God offers a double occasion to him, to manifest his divine power.  
a certain ruler] Jairus a ruler of the synagogue. See in Mark and Luke.  
worshipped him] By falling down at his feet. In Mark.  
lay thy hand upon her] His faith was short of the Centurions, though he were a ruler of the synagogue. The Centurion desired Christs word onely, Chap. 8. 8.  
V. 20. with an issue of blood twelve yeers] She had been a long time sick, and as appears in the other Evangelists, had tried many physicians, and no money left to spend on others. She was in a desperate case, yet Christ heals her.  
came behind him] As ashamed to confess her womanly disease unto him, Verse 21. Mark 5. 27, 28.  
touched the hem] See Mal. 4. 2.  
V. 21. I shall be whole] The physicians could not cure me with means, but a touch of his garment can do it. See the strength of her faith, verse 22.  
V. 22. turned him about] To see who touched him, and was healed by him. He knew it before, but he would have the people know it also, that God might be glorified, and that the weak faith of Jairus might be strengthened, and he the more confidently look for the raising up of his daughter.  
he of good comfort] See verse 2.  
thy faith hath made thee whole] See on Chap. 8. 13.  
from that hour] She was presently cured, and never troubled with that sickness more.  
V. 23. saw the minstrels] A thing usual among both Jews and Gentiles, to make use as well of minstrels as of mourners, Jere. 9. 17. and 48. 36.  
V. 24. not dead, but sleepeth] She is not dead for good and all, but as it were laid in a sleep, and shall immediately be raised up by me.  
V. 25. when the people were put forth] Either he did imitate the physicians, who take liberty to put forth company, when they come to heal the sick: or, he put them forth, because they ●erided him, verse 24. and therefore were unworthy to see the miracle done: or, because he would be more private in the doing of it.  
took her by the hand] And called her aloud, Luke 8. 54. As we use to wake them that are asleep by calling them, and touching them.  
and the maid arose] As one out of sleep. Thus death itself yields to Christ divine power.  
V. 26. the famed hereof] Or, this famed, Verse 31.  
V. 27. when Jesus departed thence] Christ never wants occasion of manifesting his divine power. Every place affords it him.  
followed him crying] He answereth not these two men till he came into the house, verse 28. that they might be the more earnest, and esteem more of the benefit, when they should receive it.  
Thou son of David] They do not mean, that he was born of the seed of David onely, for so were many more: but that he was the messiah. That seed of David, that was in special manner promised to be the Saviour of Gods people. See Chap. 1. 1. For now Christs frequent, and strange miracles, began to work in men an opinion that he should be the messiah, Chap. 12. 23. John 7. 31. Matth. 20. 30, 31.  
V. 28. to do this] To open your eyes; for so Christ understands their request, put up unto him for mercy, verse 27. though they name not this particular favour.  
V. 29. Then touched he their eyes] He could have done it without, but he doth it sometimes by words, sometimes by deeds, that men might know he was not tied to any means, or manner of performance.  
According to your faith] See on Chap. 8. 13.  
V. 30. their eyes were opened] That is, they could see. For the Jews called blind eyes shut ones, John 9. 26, 30. Thus that is fulfilled, which is spoken, Psal. 146. 8. Isai. 35. 5.  
He straitly charged them] He forbade them with an earnest commination.  
See that no man know it] Either Christ would not have this miracle published, or not to the inhabitants of those parts: for all things are not to be published at all times, nor to all persons. See Chap. 8. 4.  
V. 31. But they] They contrary to his charge published it all abroad.  
V. 32. As they went out] Luke 11. 14. See on verse 18, 27.  
a dumb man possessed with a devil] Either he was dumb by nature before, or made dumb by the devil, when he took possession of him, that so he might deprive him of the use of his tongue, which is mans glory, and wherewith he honours God: The latter is most likely, because Christ is not said to loose his tongue, but onely to cast out the devil, and then he speaks, verse 33.  
V. 33. It was never so seen in Israel] No prophet ever did the like before.  
V. 34. But the Pharisees said] These learned men judge worse of Christs miracles, then the people did, who were more ignorant.  
He casteth out the devils] Chap. 12. 24. Mark 3. 22. Luke 11. 15. It seems this was not spoken in Christs hearing, because he gives no answer to it, as Chap. 12.  
the prince of the devils] There seems to be an order among devils, the authors of all disorder. They rob God of his glory, and accuse Christ for a Magician, who had entred into covenant with the prince of devils, and so had got power to cast out inferior devils.  
V. 35. And Jesus went about, &c.] Mark 6. 6. Luke 13. 22. See on Chap. 4. 23.  
in their synagogues] They had synagogues in villages, as well as in cities. So Christians had churches, Rom. 16. 1.  
among the people] He was not like covetous physicians, who are very careful of rich patients, but neglect the poor. He healed the poorest also.  
V. 36. But when he saw the multitudes] Mark 6. 34.  
moved with compassion] On their souls, because they wanted instruction.  
fainted] Or, were ●ired and lay down.  
as sheep having no shepherd] Num. 27. 17. Scattered abroad, not knowing where to get food, and exposed to many dangers. So are people without a pastor, 1 King. 22. 17. They had teachers, but none that tendered their good.  
V. 37. The harvest truly is plenteous] Luke 10. 2. It pitied him to see so many Galileans like corn, ready to be brought into Gods barn, by conversion; and harvest-men, that is, ministers, wanting to bring them in, John 4. 35. The peoples mindes were stirred up to expectation of better teaching, by Johns preaching, and Christs doctrine and miracles. This seems to be the occasion of sending his apostles abroad, Chap. 10. 15.  
V. 38. that he will sand forth labourers] Word for word, cast them out, for men are very slow in so holy a work.   

CHAP. X.  
Vers. 1. ANd when he had] Mark 3. 14. Luke 9. 1.  
called unto him] Not to be his attendants now, for that had he done before, Luke 6. 13. But having kept them with him for sometime, to fit them for their public ministry, and seeing many of the people willing to be taught, he now sends them forth among the Jews to instruct them, Luke 9. 1, 2.  
he gave them power] And authority also, Luke 9. 1.  
against] Or, over. No king could give his ambassadors power over devils, nor no prophet to his scholars.  
all manner of sickness, &c.] See on Matth. 4. 23.  
V. 2. the names of the twelve apostles] They are called Apostles, because they were first sent by Christ to preach the Gospel. Their names God would have recorded for their honour, who having been instruments of so much good, must not be forgotten; and also, that we may imitate them. They are twelve, in allusion to the twelve patriarches, and twelve tribes, Chap. 19. 28. Luke 22. 30. Revel. 21. 12, 14.  
The first, Simon] Theophylact saith, That Peter and Andrew are name The first, because they were first called. See Matth. 4. 18.  
who is called Peter] This name Christ gave him, either at his first coming to him, John 1. 42. or, upon his confession of Christ, the rock, Chap. 16. 18.  
V. 3. Matthew the Publican] See his humility, although he were now an apostle, yet he tells us what he had been: So doth Paul, 1 Tim. 1. 12, 13.  
James the son of Alpheus] To distinguish him from the other James, verse 3.  
Lebbeus] Called also Judas the brother of James, Luke 6. 16. who writ the epistle of judas, as his brother did that of James.  
V. 4. Simon the Canaanite] Or, Cannite, that is, the zealous, Luke 6. 15. This is added to distinguish him from Simon Peter, verse 2.  
Judas Iscariot] A man of Kerioth in the tribe of Judah, Josh. 15. 25. or, of Issachar, judge. 10. 1. or, a man of reward: For he betrayed Christ for money, Chap. 26. 15. By this epithet, and the words following he is distinguished from the other Judas. See on verse 3.  
V. 5. into the way of the Gentiles] Not yet, till after my death, then ye must go thither, Acts 1. 8. when the time of the calling of the Gentiles shall be come.  
of the samaritans] A sorrel people mixed of Assyrians and Israelites, 2 King. 17. and hated of the Jews, John 4. 9. whom Christ would not have his apostles now to offend.  
V. 6. But go rather] You must first preach to the Israelites, of whom I come, and to whom I was foretold, Acts 3. 29. and 13. 46. and principally sent, Chap. 15. 24.  
to the lost sheep] They belong to Gods election, though yet they remain in their natural condition.  
V. 7. preach] Cry aloud or proclaim, like heralds.  
The kingdom of heaven is at hand] Luke 10. 9. Teach the same doctrine that John Baptist and I have done before you. See on Matth. 3. 2. and 4. 17.  
V. 8. Heal the sick] Confirm your doctrine by these profitable miracles.  
freely give] Make no merchandise of the gift of miracles freely bestowed on you. Take no money for the cures ye do.  
V. 9. Provide neither] Mark 6. 8. Luke 9. 3. Or, Get neither. Take none with you for this journey, that nothing may hinder you, and that ye may see Gods special providence over you: therefore he asks them what they wanted by the way, Luke 22 35.  
gold, nor silver, &c.] No kind of money of greater or lesser value to buy provision.  
in your purses] Gr. girdles. It seems they used to put their money in their girdles when they traveled. See on Chap. 3. 4.  
V. 10. Nor scrip] To put your provision in for the journey.  
two coats] Two upper-coats for change. And so of shoes: for he allowed them sandals, Mark 6. 9.  
nor yet staves] For defence, or offence: for they might carry such an one as they used ordinarily to walk with, for more ●ase, Mark 6. 8.  
for the workman is worthy] Luke 10. 7. 1 Tim. 5. 18. God who sets you on work, will find you food, if men of whom ye deserve it will not: or, it is reasonable you should have maintenance from them, for whose good ye are employed.  
of his meat] Of all manner of necessary provisions, for he had forbidden them to carry other things besides meat, verse 10.  
V. 11. And into whatsoever city] Luke 10. 8.  
inquire] Of the inhabitants, before ye thrust yourselves into any mans house: or, try by the note following.  
who in it is worthy] Who is ●it to have the Gospel preached unto him, and to have the honour to receive▪ Gods ambassadors, Verse 10. Ephes. 4. 1. Phil. 1. 27. Col. 1. 10. 1 Thes. 2. 12.  
till ye go thence] Remove not from one ho●se to another, that ye may not offend him who first received you: or, that ye may not seem to wander from house to house, as vagrants do from door to door: or, give men occasion of suspicion, that those were weary of you, by whom ye were first entertained. Tarry in his house till ye go out of that city to preach to another.  
V. 12. salute it] By wishing all happiness to the inhabitants, as Luke 10. 5.  
V. 13. if the house be worthy] That is, if they courteously entertain you, like sons of peace, Luke 10. 6. This is the token intimated, verse 11. like Eliezers way, to know which should be Isaac's wife, Gen. 24. 14, 18, 19.  
let your peace come upon it] Preach the Gospel of peace unto them: or, it shall come upon them, as Luke 10. 6. That is, God will bring upon them all the good ye wish them.  
if it be not worthy] If they show themselves unworthy to have the Gospel preached to them, by refusing you, the ministers of it, Acts 13. 46.  
let your peace return unto you] Carry away the Gospel of peace with you, to preach it to others, that shall receive you more kindly: or, God will bring that good on you, that ye wished to them. See Psal. 35. 13.  
V. 14. And whosoever shall not receive you] Mark 6. 11.  
shake off the dust of your feet] As a token, that God will shake them off, and destroy them, Nehe. 5. 13. Or, to signify, that ye will have no more to do with them, Acts 13. 51.  
V. 15. It shall be more tolerable] gross sinners, that never heard of the Gospel, are not in so bad a condition, as they that refuse it, Chap 11. 24.  
in the day of judgement] Of the general account, Acts 17. 31.  
V. 16. Behold] Luke 10. 3.  
I sand you] I shall sand you, after my resurrection: for in this journey they had no want, or opposition, Luke 22. 35. It is likely, that our Saviour being now to sand them forth among the Jews, intermixed divers things that concerned their sending forth after his resurrection: as Chap. 24. speaking of the destruction of Jerusalem, he adds divers things concerning the end of the world.  
as sheep] Altogether unarmed.  
in the midst of wolves] Into great dangers, where ye shall be compassed about with wicked men, Psal. 57. 4.  
wise as serpents, &c.] Gen. 3. 1. Seek to avoid danger as far as lawfully you may, and give no just cause to them to persecute you: Be like serpents in the one, who avoid dangers by flying and hiding themselves, and like doves in the other, who do nothing to provoke.  
harmless] Or, simplo.  
V. 17. beware of men] Here he shows, that by wolves he meant cruel men: Or, beware of those men: That are like wolves, verse 16.  
in their synagogues] Some think that the synagogues were public places of meeting, as well for civill, as sacred affairs. Others, that they did use to scourge men for offences in matters of religion in their synagogues. Others, that they had two sorts of synagogues, and did pray in the one, and scourge in the other.  
V. 18. for my sake] Ye need not be discouraged, for it is not for your sins, but for your religion ye are persecuted, Matth. 5. 11, 12.  
for a testimony] I could keep you from those dangers, but I would have you to suffer them, that ye may make your persecutors inexcusable.  
against them and the Gentiles] Ye shall be persecuted both by Jews and Gentiles.  
V. 19. But when they deliver you up] Mark 13. 11. Luke 12, 11.  
take no thought] Use no anxious and laborious preparation, as orators and lawyers do, when they are to pled.  
it shall be given you] You apostles. See the like, Exod. 3. 11.  
V. 20. it is not ye that speak] Not so much ye, as the spirit of God in you, 2 Sam. 23. 2. See Chap. 9. 13.  
V. 21. And the brother] Luke 21. 16. Ye shall be so hated for your religion, that all bands of nature shall be forgotten, verse 35.  
V. 22. hated of all men] Of very many, or of almost all, John 3. 22. Phil. 2. 21. Luke 21. 17.  
he that endureth to the end] Mark 13. 13.  
shall be saved] Ye cannot be saved else, as 1 Cor. 10. 31. Do all to Gods glory, that is, Do nothing to his dishonour.  
V. 23. flee ye into another] Christ gives liberty for slight in case of persecution, partly for their own safety and indemnity, and partly also for the further propagation of the ministry of the Gospel into other places, which, through Gods providence, is by that means oftentimes brought about, Acts 13. 50, 51. and 14. 5, 6, 7.  
ye shall not have gone over] Or, end, or finish: This shows, that they were not to slay for safety alone, but to hasten their work, to teach all the cities of Israel: unless the meaning be, Ye shall have some cities left to flee unto.  
till the son of man be come] To destroy Jerusalem and the Jewish state. See on Matth. 16. 28. For they did not slay from city to city, before his resurrection, but after, and then were their persecutions, Acts 8. 1. and 12. 1. See on verse 16.  
V. 24. The disciple is not above his master] Luke 6. 40. John 13. 16. and 15. 20. If they persecute me your Master, and Lord; you that are in a lower condition, must not look to escape.  
V. 25. Beelzebub] It was the idol of the Ekronites, 2 Kin. 1. 3. called so, either because there were store of flies in his temple about the sacrifices, or else, because the people oppressed with flies, sought to him for help. Afterwards, as idols are called devils, Deut. 32. 17. So the chief devil is called Beelzebub by the Jews, in detestation of this idol, Matth. 12. 24. Or, it may signify, a dung-hill god, in contempt.  
V. 26. for there is nothing covered] Mark 4. 22. Luke 8. 27. and 12. 2. Fear not what they can inflict upon you, for your innocency shall be made known here, or hereafter, Psal. 37. 6. Or, fear not, but preach the Gospel freely, for it will be known, and prevail in the end. This sense best agrees with the words following.  
V. 27. in darkness] What I teach you in private when others are absent, as they use to be in the night: Therefore he adds, in the ear, to show that he spake of private instruction.  
upon the house tops] Openly, and in the highest places. For they could walk on their house tops, Deut. 22. 8. Matth. 24. 17. Acts 10. 9. and from thence publish things to multitudes below.  
V. 28. And fear not] Fear not any man, rather then God, or so as to do ought that is evil, or for fear, doing what God requires of you, to avoid danger from them. See Acts 4. 19. and 5. 29.  
them which kill the body] Luke 12. 4. Though tyrants be never so cruel, they cannot hurt you so much for preaching the Gospel, as God can for not preaching it.  
in hell] He doth not say, to destroy soul and body simply, for that many men could be content withall, rather then run into danger in the world; but to plague them in hell, which is worse then destruction.  
V. 29. Are not two sparrows] He doth not instance in prophets, or famous men, lest the apostles should think God might take care of such eminent persons, and yet neglect them: but in sparrows, little birds, of small account, of little price.  
sold for a farthing] The fourth part of an ounce. It is in value halfpenny farthing, in the original, as being the tenth part of the Roman penny.  
not fall on the ground] Being shot with an arrow, or by any other means. No more can ye be killed by tyrants for preaching, unless God give leave. Some take it of a sparrow lighting on the ground.  
without your Father] He will be more careful then of you his children, than of sparrows. See on Chap. 5. 45. and 6. 32.  
V. 30. But] 2 Sam. 14. 11. Acts 27. 34.  
the very hairs] Not you onely, or your useful members, but your hairs.  
all] Every one. None so little, or neglected by you, but God knows it.  
numbered] Not known onely to God, but as things laid up by tale, kept, so that no enemy can take one of them from you, without leave from God: Much more are the dayes of your life numbered.  
V. 31. ye are of more value] More excellent creatures, and of greater account with God, ye need not therefore fear, that he will neglect you, Chap. 6. 26.  
V. 32. Whosoever therefore] Luke 12. 8.  
shall confess me before men] What more equal, then that servants which aclowledge and obey their masters in time of danger, should be owned by them in times of safety and honour: and that such as forsake their masters in perilous times, should be turned, out of doors afterwards? Thus will I deal with you. If you stand to me in times of persecution, I will own you publicly at the day of judgement. Otherwise, I will discard you.  
V. 33. But whosoever] Mark 8. 38. Luke 9. 26. 2 Tim. 2. 12. See also notes on verse 32.  
V. 34. Think not that I am come] Luke 12. 5.  
to sand peace on earth] He endeavours to correct the erroneous opinion of the Jews, and the apostles also, who thought the times under the messiah should be peaceable, prosperous and glorious times, misunderstanding the prophets, as if the things they spake of spiritual peace with God had been meant of worldly peace with men.  
but a sword] Not so much war, as division, as Luke 12. 51. A sword is used sometimes to divide, 1 King. 3. 24, 25. Heb. 4. 12. Yet these divisions about religion break out oftentimes into open war. These are not the fruits of the Gospel of peace, but occasioned by the preaching of it, while those that will not be reclaimed from their errors, dissent from them that will, Acts 28. 24, 25, 29. John 7. 40, 41, 42, 43.  
V. 35. against his father] The times shall be as unquiet, as those spoken of, Mic. 7. 6.  
the daughter in law against her mother in law] No bands, either sacred or civil, should restrain persons from manifesting, and exercising their malice and cruelty against the professors of the Gospel. See verse 21.  
V. 36. of his own house] See on verse 21.  
V. 37. He that loveth father or mother] Luke 14. 26.  
more then me] As fear of evil, so likewise love of worldly objects, and those fit to be loved also in their kind, as parents, may make men fail in their affection, and duty to Christ. This is here forbidden.  
is not worthy of me] I count him not fit to be saved by me: for none is worthy by way of merit: Or, I count him not fit to be my disciple, Luke 14. 26. See on Chap. 3. 8.  
he that loveth son or daughter] This is added as a greater trial, because love descends, rather then ascends, and many can more easily part with their parents, then with their children.  
V. 38. He that taketh] Chap. 16. 24. Luke 9. 23. Mark 8. 34. That brings not affliction on himself, nor resuseth it, when God sends it. An allusion to such as were condemned to be crucified, who used to carry their crosses. See on Chap. 27. 32.  
his cross] That is yet a greater trial then before. A man may be content to lose any worldly comfort, that would not endure pain,( Job 2. 4, 5.) especially death, and such a kind of cruel opprobrious and accursed death. But this must be done also for Christs sake. By cross is meant, the heaviest and sorest afflictions and calamities, by alluding to the course of the Romans or Persians, with whom that punishment was used, and accounted most ignominious.  
and followeth after me] And with such an affection comes to me: Or, is content if he be called to it, to be crucified, as I must be.  
is not worthy of me] See on verse 37.  
V. 39. He that findeth his life] Joh. 12. 25. That saves it, Chap. 16. 25. Mark 8. 35. Luke 9. 24. and 15. 24, 32. So Prov. 24. 10. He that thinks he hath secured his life by renouncing his religion. It is called finding, because worldly men think them all lost that are dead.  
shall lose it] Shall go to hell, and lose all the comfort of his life.  
he that loseth his life for my sake] That dies for the true religion, Chap. 5. 11, 12.  
shall find it] In heaven for ever.  
V. 40. He that receiveth you] Luke 10. 16. John 13. 20. That heareth your doctrine willingly, and giveth entertainment to your persons. This is added to encourage them, that yet amid such difficulties, and distresses, some should be found, that should show them respect, and afford them relief.  
receiveth me] He shall have more honourable guests, then he expected, Heb. 13. 2. Me, and my father.  
V. 41. He that receiveth a prophet] A minister.  
in the name of a prophet] Not for kindred, or civill respects, but because he is Gods messenger.  
shall receive a prophets reward] Such a reward as a prophet shall have: or, as is sit for him that hath relieved a prophet, and so furthered Gods service in an extraordinary manner.  
a righteous man] A man fearing God, and of a good progress in religion, Matth. 13. 17.  
V. 42. And whosoever shall give to drink] Mark 9. 41.  
unto one] How much more, if he give to many.  
of these little ones] Who newly made a profession of the true religion, and are as babes in it, Mark 9. 42. Luke 17. 2. Matth. 25. 40, 45. 1 Cor. 3. 1. 1 John 2. 12, 14.  
a cup of could water onely] The least and cheapest courtesy, that can be done. How much more, if he provide other things also liberally for him?  
he shall in no wise lose] He shall be sure of it.  
his reward] The phrase is altered. He said before, The reward of a prophet, and of a righteous man, verse 41. Here he doth not say, The reward of a little one, lest it should be thought to be a small reward, but, His reward. That is, a reward beseeming his work and affection to the cause of God.   

CHAP. XI.  
Vers. 1. OF commanding his twelve disciples] Of giving them precepts how to carry themselves in their journey and preaching, chap. 10. and had sent them away furnished with those instructions.  
in their cities] In the cities of Galtlee. See chap. 9. 35. and 12. 9.  
V. Now when] Luke 7. 18.  
John had heard] By his disciples: as in Luke.  
in the prison] Gr. in the place where men were kept in bonds.  
he sent two of his disciples] Not for his own information, who was assured by Gods Spirit, and a sign from heaven, that Jesus was the true messiah, Joh. 1. 33. and bare record of it, Joh. 1. 29, 34. but for the information of his disciples, who, out of zeal to their master, stood ill-affected to Christ, as appears, Joh. 3. 26. Chap. 9. 14. and, very likely, now did not acquaint John of Christs great works, out of love to him, but out of envy, and respect of their masters credit.  
V. 3. And said unto him] By his disciples whom he sent; for John was now in prison, v. 2. See chap. 8. 5, 6.  
Art thou he that should come] The messiah promised in the prophets, and expected by the Jews, Gen. 49. 10. Isai. 35. 4. Acts 26. 6, 7.  
V. 4. again] Or, from me.  
these things] He doth not answer Johns message by words, but by deeds and miracles, and such as the prophets had foretold of the messiah, and so really proves himself to be the Christ.  
V. 5. The blind receive their sight] Isa. 35. 6.  
the poor have the Gospel preached] Isa. 61. 1. Christ doth not, as worldly princes do, bestow his favours on great ones onely, but sends the good tidings of salvation to the poorest, 1 Cor. 1. 26, &c.  
V. 6. whosoever shall not be offended in me] At my mean estate and sufferings, chap. 26. 31. 1 Cor. 1. 34. Or, at my familiarity with sinners, differing from Johns austere course of life, v. 18, 19.  
V. 7. as they departed] Christ would not commend John, before his disciples, lest they should still prefer him before himself, or, the people should think he flattered John, and spake so well of him before his disciples, that they might tell it to their master: but after Johns disciples were gone, Luke 7. 24. he commends him to the people, who might now think more meanly of John, because of his imprisonment.  
into the wilderness] Of Judea, where John preached, chap. 3. 1.  
A reed shaken with the wind?] Why went ye into the wilderness in such multitudes? sure ye would not go to see reeds that are shaken to and fro by the winds, or such other base things as the wilderness affords: and great men in fine clothing ye could not go to see there, for they abide in kings courts. Nothing was there to be seen worth your labour, but John, whom ye thought then to be a great prophet; and ye have no reason to think more meanly of him now, because of his imprisonment. Or, by a reed, may be meant, an unconstant person: by one in fine apparel, a flatterer; which are to be found in courts, not in deserts.  
V. 8. A man clothed in soft raiment?] In silken apparel. See more on v. 7.  
V. 9. A prophet?] See on v. 7.  
more then a prophet] A man preferred by God to an higher office then ever any prophet was.  
V. 10. Behold, I sand] See on chap. 3. 1. Mal. 3. 1.  
my messenger, &c.] He sheweth a reason why John was greater then the prophets, Because they onely foretold of Christs coming; but he was the harbinger designed by God, in the prophets, to proclaim Christ now come into the world, and to prepare the people to receive him, as the king of the Church, whom he also pointed out unto them with the finger, Luke ●. 15, 16, 17, 74, 75. Joh. 1. 29.  
V. 11. Among them that were born of women] He prefers John not onely before the prophets, as v. 9. but also before all others that were born before him.  
there hath not risen] Or, been raised, as chap. 9. 25. Luk. 7. 16. Joh. 7. 52. None, greater then he, hath appeared among men. So Job 14. 1. and 15. 14. and 25. 4.  
a greater then John] In dignity of office, and clearness and fullness of doctrine, in publishing the entire performance of all things foretold of Christ; as his death, resurrection, ascension, calling of the Gentiles, which John saw not.  
he that is least in the kingdom of heaven] The least in the ministry of the Gospel hath a more excellent function, in regard of the clearness of doctrine to be taught by him.  
V. 12. And from the days of John] Luke 16. 16. The scribes ●aught the people coldly before, but John hath kindled in their hearts a fervent desire of the preaching of the Gospel.  
until now] This great desire lasts in them still, although John be cast in prison, and cannot now preach unto them.  
suffereth violence] Or, is gotten by force] Men run to hear the Gospel preached, as souldiers violently run upon a rich town belieged, to get the wealth of it, Isa. 60. 4, 8, 11.  
and the violent] Or, and they that thrust men. As in storming a town one thrusts another, to get before him into it; so the people were so encouraged by Johns ministry to come to Christ, that they sought every one to come before others.  
V. 13. prophesied until John] The things they foretold of Christ, and the types of him in the law, began to be fulfilled in Johns time. There needed now no more predictions, but a manifestation of the messiah, which was Johns work.  
V. 14. if ye will receive it] If ye can endure to have the truth  told you.  
this is Elias, &c.] Mal. 4. 5. This is he which should come in the spirit of Elias, Luke 1. 17. Not Elias himself, whom the Jews fond expected, Joh. 1. 21.  
V. 15. He that hath ears] See on chap. 13. 9.  
But whereunto] Luke 7. 31.  
this generation] The men of this age, chap. 24. 34.  
It is like unto children, &c.] An allusion to childrens sports; who find fault with the surlinesse of some of their companions, who would not keep company with them in their sports, though they did try all ways they could to give them contentment: one while they sung cheerful songs, or imitated nuptial-feasts, to make them merry; another while, seeing the former way prevailed not, they sung heavy notes, or imitated funeral-solemnities, to please them; yet that course offended them also. See the application, v. 18, 19.  
V. 17. We have piped, &c.] See on v. 16.  
V. 18. neither eating nor drinking] He lived in an austere and solitary manner, abstaining from feasts, and the society of men in eating and drinking.  
He hath a devil] Johns austere course was so far from winning many of them, that it incensed them the more. They thought he hated mankind, as Satan doth.  
V. 19. eating and drinking] Conversing with men in a more familiar and sociable course of life. His course differed from Johns, but they both aimed at the same end; yet could not either way effect it, such was the f●ampoldnesse of the people.  
a man gluttonous, &c.] A man given to excess in the use of the creatures, and keeping company with persons noted for bad and loose life.  
wisdom is justified of her children] Though there be many that scoff at all means of grace, yet the wise counsel of God, Luke 7. 30. in calling sinners home by Johns austerity, and Christs familiarity, is approved, as Psal. 51. 4. Rom. 3. 4. Luke 7. 29. by the followers of it, as Luke 10. 6. to show, that neither Johns nor Christs labours had been fruitless.  
V. 20. Then began he] Luke 10. 13.  
to upbraid the cities] He had found fault with the stubbornness of the nation before, v. 18, 19. now he upbraids those cities in particular, where he had been most conversant.  
because they repented not] Not because they did not commend him and his preaching, but because they did not amend by it. Gods preachers must look more for amendment in the people, then for commendation from them.  
V. 21. Wounto thee, Chorazin, &c.] These were cities upon the lake of Gennesaret, where Christ conversed much, and taught often.  
the mighty works] The great miracles.  
in Tyre and Sidon] Cities of great traffic by the sea.  
in sack●loth and ashes] Repenting, and manifesting their repentance by such outward signs of humiliation, Job 42. 6. These means had been sufficient to have kept them from opposing the Gospel, and to have humbled them externally, which yet they cannot work in you.  
V. 22. It shall be more tolerable] As there is diversity of punishments in hell, which men are appointed to at the day of Judgement: so ye, that have refused the Gospel, shall be worse handled then they that never heard it, though they lived more profanely then you do, Heb. 2. 2, 3. and 10. 28, 29.  
V. 23. which art exalted unto heaven] By my abode in thee, frequent preaching, and great miracles wrought in thee.  
for if the mighty works] See on v. 21.  
in Sodom] Which was so wicked, that it was destroyed by fire from heaven.  
it would have remained] The Sodomites would not have been so wicked, as to bring such an extraordinary judgement upon themselves.  
V. 24. It shall be more tolerable] See on v. 22.  
V. 25. At that time] This is said to be when the seventy were returned, and had  told our Saviour what good success they had, Luke 10. 17, 21.  
Jesus answered] To the report of the seventy disciples in Luke: or, answering is put for the beginning of a speech, as often in Scripture.  
I thank thee] Or. I confess unto thee. Confession is an acknowledgement of Gods mercy, with praising him for it, Heb. 13. 15.  
these things] The mysteries of thy kingdom.  
and prudent] Gr. intelligent, or, understanding. That is, from the Scribes and Pharisees.  
hast revealed them] By the ministry of me, and such as I have sent to teach.  
unto babes] To ignorant persons, who know no more in such things, then children do in worldly affairs.  
V. 26. Even so] Gr. Yea.  
for so it seemed good] Gods pleasure ought to give us satisfaction, though no reason be delivered: For he is Lord of heaven and earth, verse 25. and may do with his own what he will, Chap. 20. 15.  
V. 27. All things] John 3. 35. Not persons, but things: so great is the power of Christ, Matth. 28. 18. Others, understand it of the knowledge of the mysteries, mentioned, ver. 25.  
are delivered] Christ then, as man, had not this power and knowledge of himself.  
no man knoweth the Son] His divine nature, and eternal generation: Or, no man knows what he is to do or suffer, but the Father, who hath designed him to both.  
neither knoweth any man] John 6. 46.  
the Father] His essence, or person. Or, how he will have the calling of Jews and Gentiles to embrace the Gospel, to be dispensed and disposed. For prophets saw but little of it to speak of, 1 Pet. 10. 12.  
to whomsoever the Son will reveal him] His deity, or what he will have the Son to do, or suffer, as before. None else can know, nor they any further then Christ will reveal it to them, Chap. 13. 11. Mark 4. 11. Luke 8. 10. 1 Cor. 2. 7. Eph. 3. 5. Col. 1. 26.  
V. 28. Come unto me] Trust in me, ye that are troubled in conscience for sin, and I will bring you to true rest in Gods favour; which ye trouble yourselves in vain to seek by other means, John 6. 35.  
all ye that labour] Christ calls all to faith, excluding none that are prepared by sense of sin.  
and are heavy laden] Because ye feel the burden more and more, and can find no way to remove it, Psal. 38. 4.  
I will give you rest] I will ease you of the burden of sin past, Psal. 32. 1. and free you from servitude of it hereafter, Rom. 6. 14.  
V. 29. Take my yoke upon you] Obeying my commandments for time to come, Acts 15. 10. 1 Joh. 5. 3.  
learn of me, for I am meek] Imitate me in gentle and humble carriage. Or, because I am meek. That is, ye may be willing to learn of me, for I am not a surly and proud teacher, like the Pharisees, but I will teach you meekly and humbly.  
ye shall find rest] Jer. 6. 16.  
unto your souls] Your bodies may be exercised with many outward troubles, but ye shall have inward peace.  
V. 30. For my yoke] 1 Joh. 5. 3.  
is easy] The trouble of a yoke is not the weight, but the uncasinesse of it. The trouble of a burden is the weight of it. Christ will free us from all spiritual incoveniences.  
my burden] The word primarily signifies, the freight or ballast of a ship, which cuts thorough the waves as if it had no burden, and never goes safe nor steadily without some such burden or ballast.  
is light] Regenerate men consent to Gods law, Rom. 7. 22. and so it is light to them, because, by Christs strength, they have overcome the world. The yoke of the law is hard, Acts 15. 10. and the burden of the Pharisees, heavy, chap. 23. 4. and of princes, Isa. 9. 4. and 10. 27. Hos. 8. 10. But love makes Christs yoke easy, and his burden light, 1 Joh. 5. 3, 4.   

CHAP. XII.  
Vers. 1. JEsus went on the sabbath-day] Mark 2. 23. Luke 6. 1.  
began to pluck the ears of corn] Which was lawful for them to do, Deut. 23. 25. though in another mans ground.  
V. 2. when the Pharisees saw it] It seems they watched all occasions to accuse Christ, and thought now they had found a just one.  
thy disciples] It is thy fault, who teachest thy disciples no better.  
do that which is not lawful] Because dressing of meat on the sabbath was forbidden in the wilderness, Exod. 16. 23. they conceived the very plucking of the ears, and rubbing of them, as Luk. 6. 1, to fit them for food, on that day, to be unlawful also; and that it was a servile work, forbidden, Levit. 23. 7. and a capital crime, as that, Num. 15. 32.  
V. 3. Have ye not red] If ye have red this, ye might there have found that which might free you from this error; if not, ye have not been so versed in the holy story as ye should.  
what David did] 1 Sam. 21. 6. You must either blame your patriarch David, or free my disciples.  
and they that were with him] David then had some that accompanied him in his flight, though he be said to come alone to the priest, 1 Sam. 21. 1. It seems they stayed for him in some place nigh, and he brought of the showbread thither to them. See 1 Sam. 21. 5.  
V. 4. the house of God] The place where the tabernacle was.  
the showbread] The Hebrews call it, Bread of faces, because it stood before the LORD all the week, upon the golden table appointed to that service, Levit. 24. 8, 9.  
which was not lawful for him to eat] According to the letter of the law; yet, according to the intent of the law, not unlawful.  
neither for them which were with him] It appears hence, that they did eat of the showbread as well as David. And this is added, lest the Pharisees should think that David might do it by an extraordinary warrant, being a prophet. They that were with him were no prophets, yet they did it also, and are not blamed, because it was in a case of necessity, to which ceremonial laws must yield.  
but onely for the priests] Exod. 29. 32, 33. Levit. 8. 31. and 24. 9.  
V. 5. in the law] Num. 28. 9.  
the priests in the temple profane the sabbath] They do that which ye count profaneness, and which, in other cases, is so. They labour bodily, and kill cattle for sacrifices, on the sabbath, and that in the court of the temple, and yet they sin not.  
are blameless] Such as ye have no cause to complain of, or, are not tied to give account to God for it, as for a breach of his law. So the Greek word signifies.  
V. 6. one greater then the temple] I, who am the messiah. And if the temple could free the priests from sin, because they did it there for Gods service, I may much more allow my disciples to do that they have done, that they may be able to attend on me in a greater business then sacrifices.  
V. 7. I will have mercy] See on Hos. 6. 6. Chap. 9. 13. God prefereth the relieving of mans necessities, before the performance of his own external service.  
V. 8. For the Son of man, &c.] I, who am the Son of man, and have power over the sabbath, give them leave to do it: or, that which was made for man, must yield to mans safety and welfare, for whom it was made; especially when either of them are in jeopardy, Mark 2. 27, 28.  
V. 9. when he was departed thence] Out of those corn-fields, mentioned, v. 1. Mark 3. 1. Luke 6. 6.  
he went into their synagogue] See on chap. 11. 1. On another sabbath he went into the synagogue of the same town, Luk. 6. 6.  
V. 10. his hand withered] His right hand, Luke 6. 6. which was fittest for use, and the want of it made his condition the worse.  
they asked him] They stay not till Christ had done this miracle, but, by their speech, first put him upon it, that they might pick a quarrel with him.  
V. 11. What man shall there be among you] Will any of you, that are so strict in the point of the sabbath, let a sheep perish then for want of help?  
V. 12. a man better then a sheep] It is a shane that ye will labour to save a sheeps life, and yet think much that I should heal a man on the sabbath, whose welfare is of more worth then the safety of a sheep, chap. 6. 26.  
it is lawful to do well, &c.] legal ceremonies ought not to hinder works of charity.  
V. 13. it was restored whole] Christ shows his divine power, by healing this mans withered hand.  
V. 14. held a council] Or, took counsel.  
V. 15. when Jesus knew it] By his divine knowledge.  
he withdrew himself] Though he could by his divine power have preserved himself, yet he would carry himself as man, and keep out of their hands, till his time of suffering came. See Joh. 4. 1, 3.  
he healed them all] That had need of healing, and desired it.  
V. 16. that they should not make him known] Lest the Pharisees should find him, and seek to kill him before the time appointed came. Or, till after his resurrection, as chap. 17. 9. See also chap. 8. 4.  
V. 18. Behold, my servant] Isa. 42. 1.  
whom I have chosen] To be the Saviour of the world.  
my beloved, &c.] Chap. 3. 17.  
I will put my Spirit upon him] Isa. 11. 2. and 61. 1. Joh. 3. 34.  
judgement to the Gentiles] By judgement, is meant a settled estate, because Christ was to publish true religion among the Gentiles, and to cast out superstition: which thing, wheresoever it is done, the LORD is said to reign and judge there, that is to say, to govern and rule matters.  
V. 19. He shall not strive] He shall do his office meekly and humbly, and not carry things before him by violence, as great men often do; nor contest with the Pharisees, who sought to destroy him, v. 14.  
nor cry] As men enraged, Eph. 4. 31.  
V. 20. A bruised reed shall he not break] He shall not condemn such as labour under the burden of sin, but ●ather quiet their consciences, Chap. 11. 28, 29. Ezek. 34. 16.  
smoking flax] Or, wick. Alluding to the wick of a candle put out, that smokes onely, and gives no light.  
till he sand forth judgement unto victory] Till he shall bring under, or confounded all his enemies.  
V. 21. in his name] In him, when they know him aright, as they do men, whom they can call by their names, Rom. 10. 13.  
V. 22. Then was brought unto him] Luke 11. 14.  
one possessed with a devil, blind and dumb] Very like it is, that he was made so by the devil that possessed him. See on Chap. 9. 32.  
V. 23. Is not this the son of David?] The messiah. See on Chap. 9. 27.  
V. 24. When the Pharisees heard it] Chap. 9. 34.  
This fellow] So they call Christ in contempt, not vouchsasing so much as to name him.  
by Beelzebub] See on Chap. 9. 34.  
V. 25. Jesus know their thoughts] They are charged in the verse before by the Evangelist to have said so. What need Christ then know their thoughts? The answer may be, That they said it in their hearts onely: or, that he knew they spake it out of malice: or else he knew it the same way that he knows mens thoughts, without any mans relation, though he did not hear it himself.  
Every kingdom divided, &c.] As division overthrows kingdoms, cities, houses: so will it destroy satans kingdom, if one devil should give power to men to cast out another.  
V. 27. by whom do your children cast them cut] Some understand this of the apostles who were Jews: others, of Exorcists among them, Acts 19. 13. Others, of such as did by Christs name cast out devils, but did not follow Christ, as Mark 9. 38. Luke 9. 49. Yet none of these were blamed by the Jews, for working by the devil. Why then should Christ be so taxed by them?  
V. 28. by the spirit of God] By power from God.  
the kingdom of God] The kingdom of the promised messiah under the new Testament.  
V. 29. Or else, how can, &c.] If Gods powerful kingdom were not come among you, how could so many devils be cast out now? They are strong, and will not be driven out of possession, but by a stronger hand.  
V. 30. He that is not with me, is against me] As in war, he that fights not for his prince, is counted an enemy, and as in harvest, the steward that lets his masters co●n perish for want of gathering in time, is counted a scatterer: so they that will not defend mine innocency against such gross slanders as these, shall be accounted mine enemies, and bad stewards.  
V. 31. Wherefore I say unto you] He speaketh this, either to show that the Pharisces had committed this sin, or to warn men to take heed of it by them who had come near to it.  
All manner of sin] Mark 3. 28. Luke 12. 10. 1 John 5. 16.  
shall be forgiven unto men] To some men, or other. Or, any sin else may be forgiven.  
the blasphemy against the holy Ghost] This is conceived to be a malicious opposing the truth of the Gospel, made known to us by the holy Ghost, joined with persecution of those that profess it, and that merely because they do so.  
V. 32. against the son of man] Against Christ by way of disgrace, as he is man: Or, against any man. For it is a grievous sin to wrong any man yet pardonable. But to sin with so high an hand, as verse 31. against God himself, is unpardonable, Numb. 14. 29. and 15. 30. Acts 5. 4. Heb. 10. 28. 29.  
neither in this world, nor in the world to come] Neither here by faith, nor at the day of judgement by Christs sentence, Acts 3. 19. 1 Thes. 3. 3. Or, never, but shall be punished both here and hereafter, Mark 3. 29. 1 John 5. 16.  
V. 33. Either make the three good, &c.] Either confess I am good, because ye see me cast out devils, and do good, or else, convince me of evil actions, before ye condemn my person: Or, either bring forth good fruits, that ye may appear to be good, or else, confess yourselves to be bad, as ye show yourselves to be.  
for the three is known by his fruit] So must you and I, by our words and deeds.  
V. 34. O generation of vipers] See on Chap. 3. 7.  
how can ye, being evil, speak good things] Hypocrites at some time or others, will bewray themselves by their words.  
for out of the abundance, &c.] Luke 6. 45. Abundance of bad humours in the body, may be kept in for a time, but they will find a time to break out: so will abundance of bad thoughts find a vent by the tongue.  
V. 35. A good man] A good man out of his good affections speaks to Gods glory, and the edification of others, Psal. 37. 30, 31. A bad man contrary.  
treasure] Our inward disposition is compar●d to a treasure laid up to be produced for public use.  
V. 36. every idle word] Every vain word, as Ephes. 5. 6. Or, false, wanting truth. Much more then for every calumny and blasphemy.  
give account] A metaphor from accountants, as Rom. 14. 12. Phil. 4. 17.  
V. 37. For by thy words, &c.] A common saying in courts of judicature. So Luke 19. 22.  
and] Or, as Exod 21. 15, 17. Numb. 30. 4, 5, 6.  
V. 38. Then] Chap. 16. 1. Luke 11. 29. 1 Cor. 1. 22.  
certain of the scribes] Some of the fellows of the former blasphemous Pharisees, who would seem to be more moderate then they, and willing to receive Christ, if he would give them such a sign as they desired, Luke 11. 16.  
a sign from thee] A miracle or sign from heaven, that we may know, that God hath sent thee to teach us, Chap. 16. 1. Luke 11. 16. John 6. 30, 31. for they had seen many healed strangely before.  
V. 39. adulterous generation] A bastardly brood, Hos. 1. 2. No true children of Abraham, Joh. 8. 39 See on Chap. 16. 4.  
there shall no sign be given to it, &c.] No sign shall be given them now at their request, or assigned them at present, but one that hereafter shall be wrought and manifested to them, to their shane and confusion.  
the sign of the prophet Jonas] Whose lying so long in the whales belly, was a type of my burial: Or, such a miracle as was wrought upon Jonas.  
V. 40. For as Jonas] Jon. 1. 17.  
the son of man be three dayes] Some part of three dayes, for he was butted towards the end of the sixth day, lay in the grave the whole seventh day, and rose not again, till about the dawning of the next day, of which, the night then past was a part.  
in the heart] Within the body of the earth.  
V. 41. shall rise in judgement] Alluding to the manner of human courts of judicature; in which, witnesses are said to rise, or stand up, to give in witness, or evidence, Deut. 19. 15, 16. Mark 14. 57. Acts 6. 13. The example of the Ninevites shall aggravate the obstinacy of the Jews, at the day of judgement.  
this generation] See on Chap. 11. 16.  
shall condemn it] Shall cause it to be condemned, as vers. 27.  
because they repented] Jon. 3. 5. They repented at Jonas preaching, who was but a prophet, ye will not at mine, who am the Son of God.  
V. 42. The queen of the south] 1 King. 10. 1. He meaneth the queen of Sheba, whose country was south, in respect of the land of Israel.  
shall rise up, &c.] See on verse 41.  
from the uttermost parts of the earth] For Sheba was situate in the utmost parts of Arabia the happy, upon the mouth of the Arabian sea, Jere. 50. 26.  
to hear the wisdom of Solomon] In natural and human things, 1 King. 10. 3. where as here is another manner of wisdom, 2 Tim. 3. 15.  
V. 43. When the un●ean spirit] Luke 11. 24.  
walketh therow d●y places] The devil is compared to a man cast out of his dwelling, and finding no contentment in dry places, and deserts, unfit for habitation.  
seeking rest] A place to settle in.  
V. 44. I will return] Finding no place that gives him content, be thinks of returning.  
empty] None to keep him from re-entering.  
swept, and ●arnished] Made ready for to entertain him again.  
V. 45. Then ●●eth he] As such a man would re-enter, so the devil finding no content in vexing other creatures, and such as have for a time rejected him, ready to entertain him again, taketh possession there the second time.  
seven other spirits] Many. As Revel. 1. 4.  
more wicked then himself] To keep possession the better, and do the more mischlef there.  
and the last state, &c.] Heb. 6. 4. and 10. 26. 2 Pet. 2. 20.  
to this wicked generation] Which seeks a sign, verse 38. The Jews having been in some sort freed from satans dominion by Christs abode among them, his doctrine and miracles, and being willing to berid of Christ, and to entertain saran again, shall be in a worse condition, then ever they were before.  
V. 46. While he yet talked to the people] This shows a reason, why he would not go to his mother and brethren, because they came unseasonably, and interrupted him while he was doing his Fathers work, Luke 2. 49.  
behold, his mother] Mark 3. 31. Luke 8. 20.  
and his brethren] His kinsmen, Gen. 13. 8. See Chap. 13. 55.  
stood without] Either in modesty, because he was busy, or because they could not get in for the press.  
desiring to speak with him] To acquaint him, it may be, with some dangers toward him by the Pharisees, as Acts 23. 10.  
V. 47. one said unto him] One at first, afterwards many, Mark 3. 32.  
thy brethren] See on verse 46.  
V. 48. Who is my mother?] Not that he did despise his mother and brethren, but rather rebuk them for interrupting him, and troubling him unseasonably, Joh. 2. 4.  
V. 49. Behold my mother] He prefers spiritual kindred before carnal, teaching us, That we should account none nearer to us, then the household of faith, Gal. 6. 10.  
V. 50. whosoever shall do the will of my Father] Matth. 7. 21. Not every one of you that hear me.  
and sister] It may be there were some of his kinswomen also there, though they be not mentioned before. Or, else he adds it for the comfort of those good women that followed him, and ministered to him, Luke 8. 2, 3.  
and mother] Such are as dear to me, as any that are nearest to me in regard of natural kindred.   

CHAP. XIII.  
Vers. 1. THe same day] Gr. On that day. Which phrase although in some places of scripture it signify, not the same precise day, but about that time, as in the prophets, Isai. 4. 1. and 26. 1. Yet in an historical narration as this is, it signifies, the very same day, and shows our Saviours unweariablenesse in teaching the people.  
went Jesus out of the house] His going into the house, is mentioned, Mark 3. 19. as it seems, to refresh himself there, verse 20. of that Chapter. But the people affencted with his glorious miracles, and powerful preaching, follow him in such multitudes, that he leaves his meat and the house, to go to a more large place, that might receive the people. Thus he makes it his meat and drink to do his Fathers work, as John 4. 34.  
and sat by the sea side] Mark 4. 1. By the sea of Tiberias, John 6. 1. which lay near his own country, whether he went, when he had finished the ensuing parables, verse 53, 54.  
V. 2. And great multitudes were gathered together unto him] The malice of the Pharisees, and their subtle desiring of a sign from heaven to confirm his authority and doctrine, Chap. 12. 38. Though denied by Christ, could not keep the people from slocking after him.  
so that he went into a ship] The multitude pressing him( as Mark 5. 31. Luke 5. 1.) was the cause of his going into the ship, as also, that he might the better be heard and seen of his auditors, being at some distance from him, and all their faces toward him. Therefore was the ship launched a little way into the sea.  
and sat] This was the usual gesture of our Saviour in teaching, as the manner of their doctors was, Matth. 23. 2. See Chap. 5. 1. Luke 4. 20. although he stood when he red the scriptures in public, Luke 4. 16. yet is not standing in preaching unlawful. See Ezr. 8. 4.  
and the whole multitude stood on the shore] That they might more conveniently see and hear him.  
V. 3. And he spake many things unto them in parables, saying] That is, he spake many parables according to the several capacity of his auditors, and their various employments. Some of them might be husband-men, others merchants, others, fisher-men. He teacheth them all in their own element. Proverbs are sometimes called parables, although there be no similitudes in them, as Psal. 49. 4, &c. But here the word signifies, a setting forth of spiritual things under corporal similitudes. In this sermon on the mount, when he sets out heavenly blessedness, and the true meaning of the law, and in many other sermons he speaks much in plain terms, and sometimes in parables easy to be understood: but here he speaks onely in parables, not expounding them to the people. The reason is given, verse 11, &c. and verse 34, 35. yet parables expounded( as some of these are afterwards) serve much to help the understanding, as showing us the face of heavenly things in earthly glasses. They stir up the memory also upon sight of visible things, to call to mind invisible. They work much upon the affections, when they are taken from things we love, or hate.  
Behold, a sour went forth to sow] Luke 8. 5. This is the first of the seven parables in this Chapter: wherein is intimated, That the seed of eternal life which is sown in the preaching of the Gospel, thriveth not so well in one, as in another. And the reason is, For that men for the most part, either do not receive it, or suffer it not to ripen. So he admonisheth his hearers, that their flocking after him would do them no good, unless they profited by his word, which in likelihood, a fourth part of them onely would do.  
V. 4. some seeds fell by the ways side] Some highways go thorough ploughed fields not enclosed in champain countries, such as it seems that was where our Saviour conversed, Chap. 12. 1. There the seed could not enter, because the ground was hardened by the feet of the passengers, and the seed lying on the ground, was never received into the earth at all. So some hearers receive no benefit by the word, either because they hear regardlessely, or understand not what they hear, verse 19.  
the fowls came and devoured them up] Here is another cause why they grew not. What the earth would not receive, the fowls carried away.  
V. 5. Some fell upon stony places, where they had not much earth] Where seed might creep in a little between ston and ston, but wanted depth of ground to take good rooting. So some are affencted with the word a little at hearing of it, while it steals in between their affections, rather then seizeth on any of them.  
and forthwith they sprung up] They could not root downward, because of the hardness of the earth, and shot upward suddenly, because of the heat of the stones beaten upon by the sun.  
V. 6. And when the sun was up, they were scorched] They wanted moisture before, and much more then, and so perished.  
and because they had not root, they withered away] Another cause of their decaying, is want of root, which should receive moisture to cherish the seed, as the mouth doth food for the body.  
V. 7. And some fell among thorns, &c.] This had some root and growth, but is spoiled by thorns and weeds, growing up with it. So some have common graces by hearing the word, and make some profession for a time, but worldly cares and fleeting delights, getting head, choke the growth and fruit of Gods word in them.  
V. 8. But other fell into good ground] unless the ground be good, the seed is lost: So is the seed of Gods word in a wicked mans heart.  
and brought forth fruit] The first sprung: not up. The second sprung up, but had no growth. The third grew up, but brought forth no fruit. This sprung up, grew up, and fructified.  
some an hundred fold, some sixty fold, some thirty fold] Gods word doth not fructify alike in all: the most fruit is best pleasing to God, John 15. 2, 5. yet he despiseth not the least, Chap. 12. 20.  
V. 9. Who so hath ears to hear, let him hear] The parable is hard, and requires diligent attention. See Chap. 11. 15. and on Revel. 2. 7.  
V. 10. And the disciples came] To wit, after he had done teaching the people, and was gone out of the ship, See Mark 4. 10. For it is not likely, that our Saviour would leave teaching the people, to confer with the apostles, till he had uttered all he had to say to the people, See verse 36.  
and said unto him] Two questions were now asked of our Saviour. The first recorded here, Why he spake to the people in parables. The second, Mark 4. 10, 13. what was the sense of the parable. To the first, our Saviour answers, verse 11. To the second, verse 18.  
Why speakest thou unto them in parables?] In speeches harder then thou usest to speak, and such, as neither they nor we understand. This shows the pious charity of the apostles, who not onely desired to understand these mysteries themselves, but that the people might understand them also.  
V. 11. Because it given unto you to know the mysteries] To you that fear God I will interpret the parables, Psal. 25. 14. which being not unfolded, are hidden mysteries.  
but to them it is not given] The gift of understanding heavenly things to their good, is given to the faithful, the rest know not these things, or know them not to their good. The difference comes onely from Gods free grace.  
V. 12. For whosoever hath, to him shall be given] Chap. 25. 29. It is the custom of the world to give to rich men, and take away from the poor. This they do unjustly, but God will justly reward those that use his ordinances well, and punish them that abuse them.  
even that he hath] That which he seemeth to have, Luke 8. 18. Or, those common graces which he did not use well, where he had them.  
V. 13. Therefore speak I to them in parables, because, &c.] The reason why these mysteries are no more plainly delivered unto them, is in regard of their own foregoing obstinacy, and untowardness.  
they seeing, see not] Though they daily see the miracles wrought by me, yet they refuse to see and take notice of my divine power, that they may be saved by me, Joh. 6. 36. See the like, Deut. 29. 2, 3, 4.  
and hea●ing, they hear not] Though they hear outwardly with their ears, that which could not but convince them of the truth, yet they receive it not inwardly, but obstinately withstand it, Joh. 12. 47, 48. It seems there were many stubborn pharisees amongst them. See Chap. 12. 24, 38.  
neither do they understand] Nor conceive aright what is delivered unto them, John 2. 19, 20, 21. and 8. 27, 43.  
V. 14. And in them is fulfilled the prophecy of Isaias] This is no new thing, neither need it seem strange unto you that they are so hard hearted: so it is with their fathers, and so it is foretold that it should be with them. See Acts 7. 51, 52.  
By hearing ye shall hear, &c.] So Mark 4. 12. Luke 8. 10. Joh. 12. 40. Acts 28. 20. Rom. 11. 8. See Isa. 6. 9.  
V. 15. For this peoples heart is waxed gross, &c.] As in the body, when the heart is over-grown with fat or corpulency, the members cannot do their office: so spiritually, when the heart is grown sensual or obdurate, men cannot apprehended Gods truth to their salvation. See Isa. 6. 10.  
V. 16. But blessed are your eyes] Ye are happy that understand these mysteries of salvation, chap. 16. 17. though these that know them not be miserable.  
for they see] Ye not onely see with you bodily eyes, as these wicked men do; but also with the eyes of your mind, Joh. 6. 40.  
V. 17. that many prophets and righteous men, &c.] Your condition is better, not onely then these wicked mens, but also then the best of the fathers which lived in former ages; for ye know more of me and heavenly mysteries then they did.  
V. 18. Hear ye therefore the parable] I will tell you the meaning of it, though I conceal it from them: their hardness of heart shall not hinder you.  
V. 19. the word of the kingdom] The Gospel preached, which brings men into the kingdom of grace here, and shows them the way into the kingdom of glory hereafter. This is the seed spoken of before.  
understandeth it not] Or, regardeth it not.  
the wicked one] The devil, who is wicked himself, and seeks to make others so. Here are the ravening birds that devour the seed.  
in his heart] Which he had heard, but regarded not.  
V. 20. with joy receiveth it] He hears it with joy, as a novel thing, never heard of before, and containing many strange, joyous, and glorious promises, Mark 6. 20. Heb. 6. 4, 5.  
V. 21. yet hath he not root in himself] As corn not well rooted makes a fair show, till a great storm or drought comes, and then withers: so they that have not Gods word rooted in their hearts make a fair profession, till trouble come, and then they fail.  
persecution ariseth] When troubles unexpected arise, which may seem to cross and frustrate the matter of those forementioned promises.  
offended] Or, made to fall. Gr. scandalised.  
V. 22. And the care of this world, &c.] The cares wherewith men get worldly riches, and seeming pleasures, which men enjoy when they are rich, till they fail them in old age, 2 Sam. 19. 34, 35. Eccles. 12. 1. or at the time of death, Eccles. 11. 8. are compared to piercing thorns, choking the seed, 1 Tim. 6. 9, 10. Luke 21. 34, 35. 2 Tim. 4. 10.  
and he becometh unfruitful] Or, it. The man, or the word.  
V. 23. into the good ground] But one ground of four is fruitful. Most hearers are bad hearers.  
he that heareth the word, &c.] Here are three properties of a good scholar of Christ: He must hear with his car, understand with his heart, and practise in his life.  
some an hundred fold, &c.] As before there were three sorts of bad hearers, so now also of good ones: all bear not fruit alike. Some are richer grounds then other, and more full of of Gods graces within, and so more fruitful externally.  
V. 24. The kingdom of heaven] See notes on v. 19.  
is likened unto a man which sowed] Christ sheweth in this parable of the wheat and tares or weeds, that the Church shall have good and bad men in it to the end of the world: and therefore the faithful must not be offended at it.  
good seed in his field] Before, the seed was the word preached; now, it signifies good men, raised up by God in his Church.  
V. 25. while men slept] The devil works closely and covertly, that he may not be descried, or takes occasion, by the negligence and slothfulness of those that have the charge of others, to do mischief in Gods Church, Isa. 56. 9, 10.  
his enemy came] The devil, called Satan, in Hebrew; that is, an enemy; and Gods enemy here, because he seeks the ruin of his Kingdom and servants, 1 Pet. 5. 8.  
sowed tares] Tares are a good grain among us: but the Greek word signifies, weeds unuseful, and hurtful to corn, which we want a fit word to express; Tinetare is the nearest. Hereby are meant heretics, schismatics, hypocrites, profane livers, who creep into the Church to seek the ruin of it.  
among the wheat] Not in the world abroad, but in that part of it where the Church is, Acts 20. 29, 30. Heb. 12. 16.  
and went his way] He would not stand to it, nor have it thought to be his doing, and therefore withdrew himself.  
V. 26. when the blade was sprung up, &c.] When men first profess the true religion, it doth not presently appear who are good and who bad; but afterwards, when good men have got more grace, and bad men more envy and boldness.  
V. 27. The servants] Either this is added to fill up the similitude, and need not be applied, as not being expounded after by our Saviour; or else the servants are good men, or ministers, who wonder how these tares come, and desire to root them out, but cannot do what they desire.  
V. 28. An enemy] See notes on v. 25.  
V. 29. Nay] This is not a prohibition of excommunicating or executing malefactours, but a prediction, that such shall be in the Church till the end of the world, as our Saviour expounds it, v. 39, 40.  
V. 30. Gather ye together, &c.] Though there will be a continuance of both sorts mixed together to the end( that which is onely here implied) yet, at the day of Judgement, a separation shall be of the one from the other, Mal. 3. 18.  
V. 31. The kingdom of heaven, &c.] Mark 4. 30. Luke 13. 19. The Church is here the seed.  
V. 32. the least of all seeds] Gr. lesser then all seeds. Or, one of the lesser ordinary sort of seeds; for some may be less. God raiseth his Church out of very small beginnings, that, by the growing up of it beyond mens expectation, his mighty power may be set forth, Job 8. 7.  
greatest among herbs] Gr. greater then herbs.  
a three] It grows high, and puts forth branches, like a three.  
V. 33. Another parable] Luke 13. 20. The scope of this parable is the same with the former.  
three measures] The word in the Greek, is, A measure containing about a perk and an half, wanting little more then a pint.  
V. 34. All these things] Mark 4. 33.  
without a parable spake he not] See on v. 3.  
V. 35. I will open my mouth] Psal. 78. 2.  
in parables] The psalmists parables, or proverbial sayings, had some resemblance to Christs manner of teaching here by parabolical similitudes.  
V. 36. went into the house] Though the disciples were very desirous to know the meaning of the parable, yet they stayed till he came into the house, either because they were ashamed to ask him before the people, or unwilling to interrupt him in his teaching.  
V. 37. the Son of man] Christ himself, the most excellent Son of man, as v. 41.  
V. 38. children of the kingdom] Gods elect, appointed to be heirs of heaven, chap. 25. 34.  
children of the wicked one] Of the devil, v. 19. yet hereby are not meant all wicked men, but such as live in the Church, See v. 25, 41, 47, 48.  
V. 39. the harvest] Joel 3. 13. Rev. 14. 15.  
V. 40. in the end of this world] Then wicked men shall be in hellfire, both in soul and body.  
V. 41. The son of man] He mentions his human nature, because therein he will judge us, chap. 25. 31. Joh. 5. 27. Acts 17. 31.  
his angels] Gr. his own angels. As vers. 57. Chap. 14. 11.  
things that offend] Or, scandals. Scandalous persons, as chap. 16. 23. See words following, and v 42. Such as depart from truth of doctrine, Rom. 16. 17. Compare Matth. 18. 7. with 1 Cor. 11. 19. Or, such as are hypocrites, or evil livers, who offend others by their sins, or by being mixed with good men● See v. 27.  
them which do iniquity] Who make a trade of it, chap. 7. 23. Psal. 6. 8.  
V. 42. into a furnace of fire] The pains of hell are set out by that which is most terrible and painful to us in the world, Mark 9. 45, 46. Mal. 4. 1.  
wailing] For grief, chap. 2. 18.  
gnashing of teeth] Out of indignation and impatience, Acts 7. 54.  
V. 43. Then shall the righteous, &c.] Dan. 12. 3.  
as the sun] judge. 5. 31. chap. 17. 2.  
in the kingdom of their Father] 1 Cor. 15. 24.  
Who hath ears] See on v. 9.  
V. 44. The kingdom of heaven] The word of God, which shows the way to the heavenly kingdom.  
is likened unto a treasure] Of great price, as store of gold and silver laid up in a treasury.  
hide in a field] Few men understand how great these spiritual riches are, v. 45. as men know not the price of a treasure, while it lies hide in the earth.  
he hideth] Lest any man should beguile him of it: so men, hearing the doctrine of Gods mercy in Christ, take care that they may not be deprived of it, before they have made it sure to themselves. They hid it in their hearts, Luke 2. 15. Psal. 110. 11.  
selleth all that he hath] To show, that no man can be partaker of this treasure, unless he value it above all things in the world, and be willing to part with all he hath, rather then miss of it, Luke 14. 33. Phil 3, 8, 9.  
V. 45. seeking goodly pearls] This parable shows, that men should seek heavenly knowledge with as much labour, cost, peril, as merchants seek choice pearls. In the former, the treasure was found unlooked for; here, it is sought.  
V. 46. one pearl of great price] The knowledge of Christ, which far exceeds all other sciences, Phil. 3. 8. and is the onely necessary thing, Luke 10. 42. Phil. 3. 13, 14.  
V. 47. like unto a net] This parable is to the same purpose with that of the tares. The word signifies, a draw-net, that draws along with it all that comes in the way, as well trash as fish. It was a fit similitude for the apostles, whom, of fishermen, he had made fishers of men, chap. 4. 19.  
V. 48. cast the bad away] There are many in the Church, which notwithstanding are not of the Church, 1 Joh. 2. 19. and therefore at length shall be cast out: but the full and perfect cleansing the Church of them is deferred to the last day.  
V. 49. So shall it be] Our Saviour applies onely the end of the parable: so that we need not inquire what is meant by the sea and shore.  
V. 50. And shall cast them] See before, v. 42. He tells not what shall become of good men in the Church. No man doubts but they shall be happy.  
V. 51. Have ye understood] Or, Do ye understand. Their desire of exposition might occasion this question. See v. 10, 36. And hereby we are taught, that all we hear is lost, if we understand it not.  
all these things] The parables I did not expound, as well as those I did.  
V. 52. Therefore] Seeing ye have profited so well, I advice you to teach others the same way that I have taught you. Ye must know for yourselves and others, chap. 5. 14, 15.  
every scribe] Ministers are compared to scribes, who used to teach the Jews, chap. 7. 29. Ezra 7. 6, 11.  
instructed into the kingdom of heaven] Fit to be a minister of the Gospel.  
things new and old] Who lays up provisions of divers yeers, and brings them forth for the use of the family, according to several occasions and appetites of those of the household, Cant. 7. 13. so must a minister not onely teach the truth, but so, as may fit all mens capacities and conditions, 2 Tim. 2. 15.  
V. 53. he departed thence] Christ was a common Saviour, and would not spend all his time and strength in one place, Luke 4. 43.  
V. 54. And when, &c.] Mark 6. 1. Luke 4. 16.  
into his own country] Nazareth, where his mother dwelled, Luke 1. 26. and he was bread, though not born there, Matth. 2. 23.  
Whence hath this man this wisdom] He never was brought up to learning.  
and these mighty works?] It seems he wrought some miracles, though few, v. 8. Mark 6. 5.  
V. 55. Is not this the carpenters son?] Joh. 6. 41. He is of mean parentage, and unlearned.  
his brethren] His kinsmen, Gen. 13. 8. See chap. 12. 46, 47.  
V. 56. his sisters] His kinswomen, chap. 12. 50.  
whence then hath this man, &c.] Thus men are ready to lay stumbling-blocks in their own way, to keep them from salvation.  
V. 57. they were offended in him] Or, at him, or, with him. They should have blessed God, who gave such gifts to one of mean parentage, and they are offended at it.  
A prophet] Mark 6. 4. Luke 4. 24. Joh. 4. 44.  
save in his own country] They who know his mean breeding, will not be taught, much less reproved by him.  
V. 58. not many mighty works] See on v. 54.  
because of their unbelief] Our incredulity often keeps mercy from us, Heb. 4. 2.   

CHAP. XIIII.  
Vers. 1. AT that time] Here is, in John, an example of invincible courage, which all faithful ministers of Gods word ought to follow: in Herod, an example of tyranny, and of the miserable slavery of such as have given themselves over to sensuality: in Herodias and her daughter, an example of wantonness and cruelty.  
Herod] Mark 6. 14. Luke 9. 7. There were three Herods. The first of them was Antipaters son, who is also called Ascalonius, in whose reign Christ was born; and he it was that caused the children to be slain. The second was called Antipas, the son of Herod the great, whose mothers name was Malthaca, or Martaca: and he was called, Tetrarch of Galilee, Luke 3. 1. The third was Agrippa, nephew to Herod the great by Aristobulus: and he was the person that slay James: so they were all three murderers; for the second slay John Baptist.  
the tetrarch] He had a fourth part of the kingdom. Sea Luke 3. 1.  
V. 2. he is risen from the dead, and therefore, &c.] He hath more power now, then he had before; for John wrought no miracles, Joh. 10. 41.  
mighty works] Force and power, whereby such works are wrought, and not the works themselves. So chap. 12. 54.  
do show forth themselves in him] Or, are wrought by him.  
V. 3. For Herod] Luke 3. 19, 20.  
laid hold on] Or, caused him to be apprehended.  
his brother Philips wife] Many faults did Herod here commit. First, that he took another mans wife, while he was alive, Secondly, put away his own. Thirdly, took his brothers wife, and so was guilty of incest. Fourthly, when his brother had children by her, which was not lawful, if his brother had been dead.  
V. 4. It is not lawful for thee to have her] Levit. 18. 16. and 20. 21. See Johns boldness! he doth not say, It may be dangerous; but speaks home; It is unlawful. And in particular, For thee, O Herod.  
V. 5. when he would have put him to death] It seems he was willing to kill him, before Herodias provoked him: so willing are great men to be rid of their reprovers.  
he seared the multitude] He fears those he needed not, and that feared his tyranny; but fears not God, whom he ought to fear.  
because they counted him as a prophet] Chap. 21. 26.  
V. 6. when Herods birth-day was kept] The birth-days of kings used to be kept with great feasts and triumphs, Gen. 40. 20.  
the daughter of Herodias] By Philip her former husband, not by Herod.  
V. 7. whatsoever she would ask] He forgot to except things unlawful and unfitting. So many, in their jollity, rashly promise what they are sorry for afterwards, v. 9.  
V. 8. before instructed] Not before the feast: for if her mother bad any such intent, she would hardly trust her daughter with it: and it appears, Mark 6. 24. that she went out to ask her mother, after the king had promised.  
Give me here John Baptists head in a charger] The mother was not content John should be killed, but must have his head in a platter, as the best dish at the feast, that she might be sure of his death, and glut her self with the sight of it. So harsh are strumpets to their reprovers.  
V. 9. the king was sogry] Because he knew John to be unjustly condemned, and might fear an insurrection.  
for the oaths sake] He makes no conscience of taking his brothers wife, and Johns head, yet would be thought to make conscience of an oath: as if the same God that forbids perjury, had not forbidden incest and murder, Jam. 2. 10, 11.  
and them which sate with him at meat] Either he feared they would account him a perjured man; or, they, in favour to Herodias, pressed him to perform his oath.  
V. 10. and beheaded John in the prison] He doth it not in public, for fear of the people, v. 5. Johns trial was the more, because he had no means to clear his innocency before the people at his death, nor no ●riends to comfort him.  
V. 11. his head was brought in a charger] A sad sight at a feast; to see a mans head new cut off, hot and bleeding.  
V. 12. and  told Jesus] Either that he might prevent the like danger; or, that they might be raught by him what course to take now their master was gone.  
V. 13. When Jesus heard of it] Mark 6. 32. Luke 9. 10. Of Johns death, or of Herods hearing of the famed of him by the miracles which he did, v. 1. which were done after Johns death, v. 2.  
he departed thence] From his own country, chap. 13. 53. or, from the place where he was  told of Johns death.  
into a desert place, apart] From the parts of Galilee, more frequented, to a more solitary place, to shun Herods lying in wait for him: for the time of his death was not yet come. So chap. 4. 12. and 12. 14, 15.  
they followed him on foot] So they might; for both those places were on the same side of the lake. He onely went over a creek by ship, and the people went about on foot. See their zeal! They go as soon as they hear he was gone; they go a great way about on foot, and leave the cities where they dwelled, and where provision might be had, to follow Christ in desert places.  
V. 14. And Jesus went forth] Out of the ship, and saw the people there before him, Mark 6. 33. such hast made they.  
he healed their sick] They carried sick folk also with them, which could not be without trouble: but nothing could keep them from following Christ.  
V. 15. when it was evening] Mark 6. 35. Joh. 6. 5. That is, the first evening, when the sun was much declined, about three of the clock after noon, 1 Kings 18. 29. The second evening is mentioned, v. 23. which began at sun-set. Between these two evenings was the passeover slain, Exod. 12. 6. margin. This history is of great weight to prove Christs divine power; for it is recorded by all the four evangelists.  
This is a desert place] Neither time nor place are fit for provisions.  
the time is now past] The usual time of eating, or of dinner. Gr. the hour.  
sand the multitude away] Who hindered them? It seems they they were tied by the ears. Christ was so willing to teach, and they to hear, that they neglected their food: but now adays men long till the sermon be done.  
V. 16. give ye them to eat] Christ refresheth a great multitude with five loaves and two little fishes; showing thereby, that they shall want nothing, which lay all things aside, and seek the kingdom of heaven.  
V. 17. We have here but five loaves and two fishes] Comparing their short provision with the multitude of the people, they marveled how they should be commanded to feed them.  
V. 18. Bring them hither] They might have said, What shall we then eat ourselves? but they readily obey. So the woman of Sarepta, 1 Kings 17. 12, 13, 15.  
to me] You cannot make them serve to feed so great a multitude, but I can.  
V. 19. to sit down on the grass] That they may be fed and  told the more orderly and easily. A grasse-table, and barleybread, with the Gospel, is good cheer.  
looking up to heaven] To show whence he had the power to do this miracle, and whither the hungry people ought to look for supply, Psal. 145. 15.  
he blessed] He gave thanks to God for that provision, and prayed for a miraculous blessing upon it.  
and broke] As the master of the family, or chief person in the company used to do, that it might be distributed, Luke 24. 35.  
V. 20. they did all eat, and were filled] Lest any, to extenuate this miracle, should think that some did not eat, and others were not satisfied, this is added.  
they took up of the fragments] Gr. they took the remainder of the fragments. This remainder shewed the truth of the miracle, and also the greatness of it; for more was left, then was there at first. This was more then Moses did in the Manna, or Elias in the meal, 1 Kings 17. It shows also the peoples modesty, who, being satisfied with Christs liberality, did not spoil nor steal away the remainder, but left it to be gathered by the apostles.  
twelve baskets full] Each apostle one basket. The baskets were such as they used to carry bread, and other the like victual, about with him in, chap. 16. 7. Mark 8. 14.  
V. 21. they that had eaten] He doth not say, They that were present; but, They that had eaten, were about five thousand. They are numbered, that the miracle might be the more famous.  
beside women and children] Which, doubtless, were a great many, if not so many more.  
V. 22. straightway Jesus constrained his disciples to get into a ship] His disciples here, are the apostles, or attendants in ordinary; not the rest, though they came to be taught by him. So chap. 13. 41. and 15. 36. and 17. 25. They were willing to have slayed with Christ, because they loved his company, and saw no other ship there for him to come in, Joh. 6. 22. They were loth to leave him in a wilderness, a little before night, to come over the lake alone. But he, fearing lest they, out of their respect to him, should join with the people to make him a king, Joh. 6. 15. and intending, in the following storm, to try their faith, and show them what need they had of him, compelled them to go before.  
unto the other side] See notes on v. 13.  
V. 23. And when he had sent, &c.] Mark 6. 46.  
into a mountain apart to pray] Convenient places must be chosen for private prayers.  
and when the evening was come] Joh. 6. 16. The second evening, at sun-set. See on v. 15.  
V. 24. in the midst of the sea] Many things concurring make this trial the greater. It was a great storm: it was dark, Joh. 6. 17. they had endured it till the last watch of the night: they were far from shore: the wind kept them back: he was with them, though asleep, Matth. 8. 24. and might quickly be awaked to help them; but now Christ was absent, and they knew not when he would come to relieve them.  
tossed with waves] Gr. tormented. Reeling up and down, as a man in torment turns every way for ease. A metaphor. So Jon. 1. 4. margin. The ship thought to be broken; that is, was in danger of breaking.  
V. 25. in the fourth watch] They divided the night into four watches, which are set down, Mark 13. 35.  
Jesus went unto them] We may fail thorough mighty tempests, yet Christ will never forsake us, if we go when and whither he commands us.  
V. 26. saw him walking on the sea] Not standing onely on it, which yet was more then could by human strength be done, but walking up and down, as on dry ground.  
they were troubled] For they had never seen the like before. They feared this apparition more then the storm.  
It is a spirit] The Greek word signifieth, that which a man imagineth to himself vainly in his mind, persuading himself that he seeth something, when he seeth nothing. An apparition.  
V. 27. straightway Jesus spake unto them] Christ quickly hears the cries of his servants.  
Be of good cheer] Gr. Be confident. Fear oft ariseth, not out of the greatness of the danger( for others endure as much without fear) but out of want of confidence.  
it is I] He doth not say, I am Jesus, as to persecuting Saul, Acts 9. 5. but, It is I, as speaking to them that knew his voice.  
V. 28. bid me come unto thee on the water] True believers are soon pacified with Christs voice. Peter was not onely quiet, but also desires, on Christs word, to walk on the sea.  
V. 29. he walked on the water] A great strength of faith in Peter, that, upon one word of Christ, durst adventure to walk on the sea.  
V. 30. when he saw the wind] Perceived it, by hearing and feeling; for wind cannot be seen. It may be a secret reproof of Peter, for taking his eyes off from Christ, and looking on the great waves raised by the wind, which might occasion his forgetfulness of Christs power, and the weakness of his faith, which was the cause of his beginning to sink.  
boisterous] Or, strong.  
Lord, save me] By faith Peter trod under feet the seas, yet needed he Christs help in distress, for all that.  
V. 31. why didst thou doubt?] What need hadst thou to doubt, seeing I am with thee? this shows thy faith to be weak.  
V. 32. the wind ceased] Christ not onely comforts his in trouble, but also puts an end to their troubles.  
V. 33. they that were in the ship] The rest of the apostles, or others that rowed them, or went over with them.  
came and worshipped him] They blame not Peter for attempting, nor commend him for walking on the sea; but come directly to Christ, to worship him. They had seen as great a miracle newly, in feeding them so strangely, yet did they not then worship him. Affliction taken away, sooner brings men to Christ, then prosperity given.  
thou art the Son of God] It seems to be a term commonly given to the messiah; taken out of Psal. 2. 7. See chap. 16. 16. Joh. 1. 49. for it is not likely that they yet knew the Trinity of the persons, and that Christ was the natural son of God.  
V. 34. And when they were gone over] Mark 6. 53.  
the land of Gennesaret] This Gennesaret was a lake nigh to Capernaum, which is also called, The sea of Galilee, and Tiberias; so that the country itself grew to be called by that name.  
V. 35. had knowledge of him] By famed, or by such of them as had seen his miracles.  
they sent out into all that country] They would not engross Christ to themselves, but inform others of his coming, that they might get good by him also.  
V. 36. The hem of his garment] The lower end of it. This was a sign of modesty, Matth. 9. 20.  
hem] Or, selvage, or, fringe.  
were made perfectly whole] In that Christ healeth the sick, we are taught to seek remedy for spiritual diseases at his hands, and not onely to run to him ourselves, but also to bring others to him to be saved.   

CHAP. XV.  
Vers. 1. THen] After the former miracles in the last chapter. The more famous Gods ministers grow, the greater is the envy of their adversaries.  
came to Jesus] Mark 7. 1. They left Jerusalem, to come after him into Galilee; not to learn of him, but to ensnare him.  
scribes and Pharisees] None commonly are greater contemners of God, then those who take upon them to be teachers and preservers of Gods law.  
which were of jerusalem] Not of the lower towns, or lesser villages. The more learned and honourable wicked men are, the greater enemies are they to the Gospel.  
V. 2. Why do thy disciples transgress] They come not to dispute the case, or to tax the disciples onely, but to quarrel with Christ himself. Thou teachest them so to do, or toleratest it in them. So doth Adam with God, Gen. 3. 12. the woman which thou gavest me.  
the tradition of the elders?] Which we have received from our ancestors, who were holy men; or, which the governours of our Church, whom we ought to obey, require of us.  
V. 3. Why do ye also] Christ doth not give any answer to the Pharisees, but accuseth them: yet he satisfies the multitudes, v. 10, 11. though obscurely, and his disciples more plainly, v. 15. 17.  
transgress the commandment of God] Their wickedness, in giving leave to break the commandments of God, and that upon pretence of godliness, was inexcusable. Thus he lays a greater crime to their charge, to stop their mouths.  
by your tradition] Or, for your tradition.  
V. 4. Honour thy father and mother] Exod. 20. 12. Deut. 5. 16. By honour, is meant all kind of duty which children owe to their parents.  
he that nurseth father or mother] Exod. 21. 17. Levit. 20. 9. Prov. 20. 20.  
let him die the death] Our Saviour instances in a weighty precept, the breach whereof was death, to show their sin to be the greater.  
V. 5. It is a gift] Mark 7. 11, 12. Yet teach, that a man may vow to give all he hath to God, although he have poor parents to relieve; and, after that, he need not, nay, he ought not to relieve them: or, to say to their parents, That which I have offered to God, will do you as much good, as if I had given it you.  
by me] Gr. out of me: that is, out of my estate.  
V. 6. And honour not] Or, Though he honour not. For they are Christs charge, not the Pharisees words. So this particle is used, Luke 18. 7.  
of none effect] Neglected, as if it were of no force. They did not deny it to be a commandment, but freed children from obeying it.  
V. 7. Ye hypocrites] He condemns them for hypocrisy and superstition, because they made the kingdom of God to stand in outward things.  
prophesy of you] Not of them in particular, but of all hypocrites in general, such as they were.  
V. 8. This people] Isa. 29. 13.  
V. 9. teaching for doctrines the commandments of men] Teaching their disciples to keep their precepts, though they break Gods to do it.  
V. 10. And he called the multitude] Mark 7. 14. He lets go the carping Pharisees, and labours to inform the people, that might be offended at the fact of his disciples, or corrupted by the false doctrine of the Pharisees.  
Hear and understand] We must at all times open our ears and hearts to receive Gods word: but this preface is here used, because men are not easily taken off from old traditions.  
V. 11. Not that which goeth into the mouth] Your meat doth not hurt your soul, though your hands be foul; but your evil words and thoughts do.  
V. 12. Knowest thou] We see in their countenances, and hear it by their words. It is certain. See Exod. 10. 7. 2 Kings 2. 3, 5.  
that the Pharisees were offended] Alienated from thee, as from one who had preached some impious doctrine, Joh. 6. 60, 66.  
after they heard this saying] Or, when they heard, as Eph. 1. 13.  
V. 13. Every plant, &c.] Joh. 15. 2. All doctrines, or traditions, or persons.  
shall be rooted up] Shall come to nothing. Or, if it be understood of doctrine, the sense may be, It ought to be rooted out, by bringing men to the knowledge of the truth. This agrees best with the scope of the place.  
V. 14. Let them alone] If they will not be reformed, or better informed, let us take no further care for them, but seek to inform such as are misled by them, lest they perish with them. Or, do not ye harken to them, lest, like blind guides, they led you blindfold to hell with them.  
they be blind leaders of the blind] Luke 6. 39.  
V. 15. Then answered Peter] Mark 7. 17.  
this parable] That sage sentence, v. 11. See chap. 13. 3.  
V. 16. Are ye also yet without understanding?] No marvel if others understand me not, when ye, who converse with me, do it not.  
V. 17. whatsoever entereth in at the mouth] He doth not say, All, but, Whatsoever; that is, all kindes of meat: for of every kind some remains. Our meat comes not into our heart, where sin is hatched; nay, nature itself keeps nothing but what is pure for nourishment, it sends away the rest: and therefore our meat cannot defile us.  
V. 18. which proceed out of the mouth] Not natural things, as theume and spittle; but such ill thoughts, as coming from the heart, are by the mouth spoken, or commanded to be executed.  
V. 19. For out of the heart] Gen. 6. 5. and 8. 21.  
proceed evil thoughts] The Jews, misled by the Pharisees, thought these to be no sins, Matth. 5. 21, 22, 27, 28. these therefore are put first, to show, all sins, even in thought onely, defile, as well as in act.  
which defile a man] Make him guilty of sin before God.  
V. 21. Then Jesus went thence] Mark 7. 24.  
the coasts of Tyre and Sidon] Which bordered on Tyre and Sidon: that is, in that quarter where Palestina bendeth toward Phenice, and the sea of Syria.  
V. 22. of Canaan] Of the stock of the Canaanites, which dwelled in Phoenicia, near the sea, Num. 13. 29. Such were the Zidonians, judge. 1. 31.  
Have mercy on me] She counts her daughters misery her own; so strong was her motherly affection.  
thou son of David] Thou that art the expected messiah, of the seed of David.  
V. 23. he answered her not a word] Christ, when he stops his ears against the prayers of his saints, doth it for his glory, their profit, and the good of others.  
for she crieth after us] They pled for her, not out of charity, but to be freed from her importunity, Luke 18. 5.  
V. 24. I am not sent, &c.] Chap. 10. 6. and 9. 36. To whom the promise was especially made, Rom. 9. 4. and to whom he was first to be revealed, Acts 3. 26. and 13. 46. and with whom alone he did personally converse in his ministry, Rom. 15. 8.  
of the house of Israel] Of the people of Israel, which was divided into tribes; but all those tribes came out of Jacobs house, who was called, Israel.  
V. 25. worshipped him] She shewed her humility by her gestures; and the constancy of her faith, by renewing her petition.  
V. 26. It is not meet] Before, he would not vouchsafe her any answer, v. 23. he gave her a mild one, v. 24. now he gives her a harsh denial, with disgraceful terms, to try her yet further.  
the childrens bread] I must work wonders for the Jews, the children of God, not for cursed Canaanites, that are as dogs before him.  
V. 27. Truth, Lord: yet the dogs eat of the crumbs] Or, Truth Lord: for even the whelps eat of the crumbs. There is enough that falls from the table, to feed the whelps: the bread need not be cast to them. Thy power and mercy is so great, that the healing my daughter can be no wrong to the Jews.  
V. 28. great is thy saith] He commends her faith, because that was the ground of her constancy in her svit.  
even as thou wilt] She intimated her daughters misery, but had not made her petition in particular, v. 22. Now he bids her be her own chooser. God will not deny such as are constant and fervent in prayer, chap. 9. 29.  
V. 29. And Jesus departed] Mark 7. 31.  
the sea of Galilee] Christ ceaseth not to be beneficial, even there where he is contemned.  
V. 30. And great multitudes came] Isa. 35. 5, 6.  
having with them those that were lame] By disease, or inward and inbred weakness. This shows their great charity and pains, that would bring these up the mountain to be healed, verse 29.  
maimed] The word here used signifies properly and primarily, persons dismembered, such as have lost some limb. It seems here rather to signify, such as by some external casualty, wound, or hurt, have lost the use onely of some of their limbs; the nerves and ligaments being cut asunder, or shrunk: for we red not of any to whom our Saviour restored such members as formerly they had lost; which yet he was able to do, if he had pleased.  
cast them down at Jesus seat] Like sick lambs before the shepherd. See their humility and faith! They say nothing, but onely lay them before him, not doubting but he would heal them.  
V. 31. the multitude wondered] Because these things exceed the power of nature and art; neither had they seen the like before.  
they glorified the God of Israel] They were far better then the Pharisees, who attributed Christs miracles to Satan, Matth. 12. 24.  
V. 32. Then Jesus called his disciples] Mark 8. 1. See also, chap. 14. 22. where the like miracle was wrought. By the following miracle Christ sheweth, that he will never be wanting to them that follow him, no, not in the wilderness.  
they continue with me now three days] If they brought any food with them, it is done ere now; neither have they gone from me to buy more.  
I will not sand them away fasting] Or, I am not willing to sand them away fasting. He shewed his affection in these words, rather then his resolution, as chap. 8. 2, 3. See Mark 8. 3.  
V. 33. Whence should we have so much bread, &c.] Or, shall we have. It seems they had forgot the former miracle, chap. 14, where our Saviour fed a greater number with fewer loaves and fishes, and more was left. See v. 34, 37, 38.  
in the wilderness, &c.] The place is unfit: no food is here to be sold to feed a far less number. See the like distrustfulness in Moses, Num. 11. 21, 22.  
V. 34. How many leaves have you?] He knew before; but he asketh, that they might see the greatness of the miracle the more clearly, taking notice what they had before, and what was left.  
V. 35. to sit down on the ground] That they might expect resection from him, and be the more attentive to the miracle,  
V. 36. he took the seven loaves] In sight of the people, that they might see there were no more.  
and broke them] That they might the better be distributed.  
and gave to his disciples] That they might see that done in their hands, which they thought impossible, 2 Kings 7. 2.  
V. 37. of the broken meat] See chap. 14. 20.  
seven baskets full] It was a kind of vessel wrought with twigs, of common use among the Jews. less was left now then in chap. 14. unless the baskets were bigger; for they are two several Greek words. As also, chap. 16. 9, 10.  
V. 39. of Magdala] Whence some think Mary Magdalen had her name.   

CHAP. XVI.  
Vers. 1. THe Pharisees] Mark 8. 11. Luke 12. 54.  
with the Sadduces] Of these two sects, see chap. 3. 7. Though they were at great var●ance one with another, yet they agree together against Christ; as Herod and Pilace, Luke 23. 12. Acts 4. 27. But do what they can, Christ beareth away the victory, and triumpheth over them.  
tempting him] To try whether he could do that which they desired; but their purpose was mught: their intent was, To seek some occasion to traduce him, or inform against him, chap. 19. 3. and 22. 18. Thus when wicked men can find no evil in Gods ministers to accuse them of, they seek cunningly to ensuare them. Some think, curiosity onely moved them to seek a sign, which they doubted whether Christ could do or no, and so tempted him.  
a sign from heaven] Such an one as Moses shewed, who said our fathers with manna from heaven, Joh. 6. 31. Thus they seek to vilify our Saviours former miracles, as earthly, to bring him into disgrace with the people.  
V. 2. when it is evening] Ye are very careful to observe the usual signs of fair or foul weather to come.  
V. 3. ye can discern] Gr. ye know how to discern.  
the face] The outward show of things, whereby one thing may be known from another, is in Scripture called, the face thereof.  
can ye not discern] Or, ye cannot discern. Ye do not bend your mindes to it, Luke 12. 56. Jer. 6. 5. and 8. 12. 2 Pet. 2. 9.  
the signs of the times] So to discern, as to foresee what is like to fall out, and to dispose accordingly of your affairs. Or, the signs of the seasons: that is, of the choicest times, such as this is, Luke 12. 56. the time of the coming of the Messi●s, whom ye profess you have long looked for, Acts 26. 6, 7. and of which time the miracles wrought by me are evident signs, being foretold by the prophets, Isa. 35. 4, 5, 6. Matth. 11. 34. 5.  
V. 4. adulterous generation] See Notes on chap. 12. 39.  
seeketh after a sign] This shows their wickedness, that, seeing miracles daily wrought by our Saviour, and such as they could not deny, Joh. 11. 47. yet they call still for one, as if no sign had been exhibited.  
but the sign of the prophet Jonas] The article added in Greek shows it to be a notable sign, such an one as was shewed upon Jonas.  
and he left them] Not barely, that he might go preach to others, as Luke 4. 42, 43. but as being justly offended with the hardness of their hearts, Mark 3. 5. They came to tempt him, and not to learn of him, and therefore he leaves them.  
V. 5. when his disciples were come to the other side] They forgot it, before they came into the ship, where they should have provided, as they used to do: but their forgetfulness appeared not till now, when need of bread had rubbed up their memories.  
they had forgotten to take bread] Our Saviour departing suddenly, they were unwilling to be left behind. Such was their love to him, and desire of his company, that they forgot to provide food for him and themselves.  
V. 6. Take heed] Gr. See. Or, See to, chap. 18. 10. Examine it, and try whether it be sound or no, 1 Thess. 5. 21. 1 Joh. 4. 1.  
beware] Reject it, if ye find it disagreeable to Gods word, as for the most part ye shall: for when it agrees with Moses his doctrine, it is to be received, chap. 23. 2, 3.  
of the leaven] Of their doctrine, or rather, the corruption of it: ●rroneousnesse in doctrine being compared to leaven, because it tainteth it, and takes away the purity of it, as leaven soureth, and taketh away the sweetness of bread, Gal. 5. 9. 1 Cor. 5. 6, 7, 8. v. 12. False teachers then are to be heard with much wariness, Matth. 7. 15. This our Saviour teacheth them by a similtude taken from their forgetfulness of bread, v. 5.  
of the Pharisees, and of the Sad●u●es] The doctrine of these two sects did differ very much, but both were contrary to Christs doctrine, and would spread like leaven to infect the hearer, and both of them sought to entrap our Saviour; v. 1. and therefore he warns his disciples to beware of both. The Pharisees were much given to observation of human traditions, even to the making voided of Gods law, chap. 15. 3, 4, 5. and made a great show of devotion, and strictness of life, when they were but mere hypocrites, chap. 23. 5, &c. Luke 12. 1. The Sadduces maintained such points of doctrine, as overthrew all grounds of sound religion, Acts 23. 8.  
V. 7. among themselves] One said so to another privily. Or▪ within themselves. Every one thought so in his heart.  
It is because] The exhortation, v. 6. pro●eeds from hence We are reproved for our negligence.  
V. 8. When Jesus perceived] Not by relation from them,( see on v. 7.) but by his divine power.  
O ye of little faith] The root of doubtfulness about worldly provisions, is want or weakness of saith, chap. 6. 30, 31.  
Why reason ye among yourselves?] As if I could not feed you, unless you had brought bread with you, or should be beholding to the Pharisees for it.  
because ye have brought no bread] As if the occasion of my speech were the want of bodily food.  
V. 9. Do ye not yet understand] Chap. 14. 17. Having seen two such famous miracles, in feeding so many with so small provision, Do ye yet not conceive that I can do the like, if need be?  
neither remember] This is the third fault objected. First, unbelief, vers. 8. Secondly, ignorance. Thirdly, forgetfulness, in this verse. Mark. 6. 52.  
the five loaves of the five thousand] Wherewith the five thousand were said.  
V. 10. neither the seven loaves] Chap. 15. 34.  
V. 11. How is it that ye do not understand] A question implying some kind of admiration.  
V. 12. Then understood they] They might well understand that he spake not of bread; but how could they understand that he spake of the doctrine of the Pharisees and Sadduces, seeing Christ had not said so much unto them? It seems that, being beaten off from the conceit of bodily food by our Saviours words, v. 11. and considering that he used to teach spiritual things by corporal similitudes, they conceive he must needs speak of doctrine, the food of the soul.  
V. 13. When Jesus name into the ceasts] Hereby it appears, that the former discourse was by the way; yet not in the highway, but in some by-place, whither Christ had withdrawn himself ere he came to his journeys end, as Luke 9. 18.  
of Cesurea Philippi] Bu●lt by Herod the great, in honour of Tiberius, at the foot of Lebanon; whereas the other, called caesarea Stratonis, was built by the Mediterranean sea, in honour of Octavius, Jos●ph. lib. 15. and is mentioned in the Acts, as the former is here.  
he asked his disciples] Not out of ignorance, as if he knew not what men said of him; nor out of ambition, as desiring to hear himself commended; but out of love to his disciples, lest they should think amiss of him, as others did, and to confirm them in the truth.  
Whom do men say] Mark 8 27. Luke 9. 18.  
that I the Son of man am?] Or, that I am?  
the Son of man?] Do they think me to be but an ordinary man? Or, are they offended at my low estate?  
V. 14. Some say] They report not the base speeches of tho Pharisees concerning him to provoke him; but tell him what the better sort of men think of him: and yet these thought too meanly of him also, v. 16, 20.  
John the Baptist] The Jews thought that prophets and eminent men either did rise again, or else their souls came into other bodies, and then they grew more famous then before. Hence it is that they think John was raised up again, as Herod did, chap. 14. 2. see Notes there. Yet this must be understood of those that knew not Christ till after Johns death; for others might know them both together, and, by consequence, that the one could not be the other.  
some Elias] Because foretold, that he should come as a forerunner to the messiah, Mal. 4. 5, 6.  
and others Jeremias] Because he was as eager against tho priests, and as much hated of them, as Jeremias was, and so might seem to have his spirit in him. Some think that the Jews expected Jeremiah to come again, to find the ark which he had bidden, 2 Maccab. 2. 5. See Joseph. lib. 1. c. 17.  
one of the prophets] Or, one of the other prophet●. for Jeremiah was a prophet also.  
V. 15. Bat whom say] Christ looks for confession of the month, as well as faith in the heart; especially of such as are to teach others.  
ye] Ye apostles, who have seen and heard more then others, and ought therefore to know me better.  
that am I?] He examines them not of his doctrine, but of his person: for it is very material to have a good opinion of our teachers. Neither was Christ an ordinary teacher, but a Saviour also, in whom they ought to believe.  
V. 16. Simon Peter answered] Not that he had any power over the rest; but being of a more forward spirit, did, in the name of the rest, make this confession of Christ.  
Thou art Christ] Joh. 6. 69. Gods anointed, to be the King and Priest of his Church, chap. 1. 1.  
the Son] The natural Son of God, not a mere man, or an ordinary king and prophet: therefore the article is added to every word in the Greek. Our Saviour had called himself The Son of man, verse 13. and Peter now proclaims him the Son of God; one and the same person being both the Son of man, and the Son of God; very man, and very God. See chap. 1. 23.  
of the living God] Gods usual epithet, Gen. 16. 14. Chap. 26. 63. Rom. 9. 26. 2 Cor. 3. 3. and 6. 16. 1 Thess. 1. 9. 1 Tim. 3. 15. and 4. 10. Heb. 3. 12. and 9. 14. and 10. 31. and 12. 22. to distinguish him from strange gods, who were but mens devices, and neither had life of themselves, nor could give it to others.  
V. 17. Blessed art thou] More happy then many others, who have not attained to the knowledge of this mystery, chap. 13. 16, 17.  
Bar-Jona] The son of Jona; to distinguish him from other Simons: as Bartimeus, the son of Timeus, Mark 10. 46. and Bar-jesus, the son of Jesus, Acts 13. 6.  
Flesh and blood] Man, Joh. 1. 13. Gal. 1. 16. implying those other opinions of him, v. 14. to be but mans fancies, communicated from one to another; but this of his, to be Gods truth, revealed to him by God himself.  
V. 18. Thou art Peter] Joh. 1. 42. That is, a ston. Thou hast honoured me, by confession, and I will honour thee, by making thee a pillar in my Church, Gal. 2. 9. This was not his name at first; but our Saviour called him Peter when he made him an apostle, Mark 3. 16. to set out the firmness of his faith: it was like a ston.  
upon this rock] Upon the rock of thy confession that I am the messiah: or, upon myself, confessed by thee. So Joh. 2. 19, 21, Christ saith in the temple, Destroy this temple, meaning his body. Or, upon thy doctrine. In this respect, the apostles are called Foundations, Eph. 2. 20. Rev. 21. 14.  
will I build] Christ is both the builder and upholder of his Church.  
the gates of hell] That is, all the power and policy that hell can use. The gates of cities, in ancient time, being not onely parts of special strength, but places also of meeting for advice in matters of greatest concernment, Gen. 34. 20, 24. Deut. 3. 5. Psal. 127. 5.  
shall not prevail against it] Either to destroy it, or any of the members of it spiritually, Joh. 5. 24. and 11. 25, 26. Rev. 20. 6. 1 Cor. 15. 55. or utterly so to extirpate it, but that it shall have a constant and settled being here on earth to the worlds end, maugre all the slight and might that Satan and all his limbs or instruments shall employ to that purpose, Acts 5. 39.  
I will give] The authority of Gods ministers is from God, Joh. 20. 23.  
unto thee] With the rest of the apostles. See Joh. 20. 21, 22, 23.  
the keys] A metaphor from stewards or officers of great houses, who are betrusted with the keys. The keys of ecclesiastical power, Acts 1. 22. 2 Cor. 5. 18, 19.  
of the kingdom of heaven] To let men in, or shut men out of the Church here, and of heaven hereafter.  
thou shalt bind] To bind and loose, is to retain or remit mens sins, Joh. 20. 23. This properly belongs to God; as to save, Eph. 4. 32. Col. 3. 13. mat. 9. 6. Mark 2. 10. Luke 5. 24. to man ministerially, as they have the embassy of reconciliation committed to them, 2 Cor. 5. 18, 20. So they remit to those that believe, retain to those that are offended and gainsay, by the ministry of the word, and execution of Churchcensures. See Acts 2. 38. and 10. 43. 2 Cor. 2. 16.  
on earth] Here below among men.  
shall be bound] If ye proceed rightly, according to your commission; not otherwise.  
in heaven] Before God.  
V. 20. that they should tell no man, &c.] Not that it was not true that Peter had confessed, v. 16. or not needful to be known; but the time was not seasonable, till his passion were over, and he declared to be the Son of God, by his resurrection, verse 21. Chap. 17. 9. Rom. 1. 4. then were the apostles to publish it every where, Acts 1. 8. Yet himself taught before, that he was the Christ, as time and occasion required, Joh. 5. 18. and 8. 18. and 10. 30. and 11. 27. Mark 14. 61.  
V. 21. to show to his disciples] He acquaints them before with his passion, that they might not be offended at his sufferings when they came.  
go] Gr. go thence.  
unto Jerusalem] Christ was born in Bethlehem, a more obscure place; but he was to be crucified in Jerusalem the chief city, that his dying for us might be more publicly known and divulged.  
suffer many things] shane, reproach, pain, &c.  
of the elders, &c.] It was a name of dignity, rather then age. Of these consisted the Jewish Sanhedrim.  
V. 22. Then Peter] Peter is now suffered to fall into sin, that he might not be proud of his former blessing, verse 17. And we see, as in a glass, here, the weakness of Gods saints.  
took him] Gr. took him to himself. He took him by the hand, and lead him aside, as they use to do who intend to talk privately and familiarly with a friend. Or, embraced him.  
to rebuk him]. Out of carnal affection, to reprove him for having no more care of his own safety.  
Be it far from thee] Thou hast deserved no such shameful death; therefore spare thyself.  
this shall not be] We will not suffer thee to go to Jerusalem to be slain. Or, let not this be. Go not thou thither, that thou mayest prevent it.  
V. 23. he turned] Away from Peter in a discontent, and turned his face to the other apostles, Mark 8. 33.  
Get thee behind me] led not me, nor give me counsel; but follow me, and learn of me, as v. 24.  
Satan] He calls him so, either because he had spoken like an enemy, or had shewed himself an instrument of Satan, set on work by him, to dissuade Christ from suffering for our salvation. This Christ takes ill, though Peter did it ignorantly, and out of affection to him.  
an offence unto me] Thou seekest to ensnare me.  
the things that be of God] Although God hath revealed to thee that I am his son, vers. 16, 17. yet he hath not acquainted thee with my passions, and therefore thou goest about in a fleshly manner to dissuade me.  
V. 24. Then said Jesus] Mark 8. 34. Upon occasion of Peters failing, he tells them, that not onely he himself must suffer, but all his also.  
unto his disciples] He called the people also to hear it, Mark 8. 34. for it concerned them likewise.  
will come after me] Will follow me as a disciple, Luke 14. 26. and 22. 39. or, desires to come to heaven, whither I am going.  
let him deny himself] Gr. utterly deny himself. See chap. 6. 2. Let him do as those that desert a party that they have stuck close to before, 2 Tim. 3. 5. Tit. 1. 16. Heb. 11. 24. 2 Pet. 2. 1. judas verse 4. Christ speaks after the manner of men, who think so of those who are not regardful of their gain, ease, and other commodities and comforts of this life, and life itself. He means, that we should set aside all worldly respects, so far forth as they may impeach or hinder us in the ways of God and Christ.  
take up] Not bear with grumbling, when it is laid on him, but willingly, as he that takes up a burden readily, when he is commanded.  
his cross] That portion of affliction which God hath appointed for him, and calleth him to suffer, chap. 10. 38.  
and follow me] When he hath resolved to do these things, then he is fit to be one of my train. Or, it is not sufficient that he deny his own will, and suffer for me, unless he also imitate me in piety, and all holy conversation, chap. 11. 29. 1 Cor. 11. 1. Ephes. 5. 2. Or, let him not think much to deny himself and suffer, for I have done it before him, chap. 10. 24, 25. Or, so let him make account to come after me to glory, Luke 24. 26. Acts 14. 21, 22. Heb. 13. 12, 13.  
V. 25. For whosoever, &c.] It is reason men should observe the former directions; which if they break for fear of danger, they shall die eternally: but if they expose themselves to perils for my sake, they shall be saved.  
his life] Gr. his soul.  
V. 26. For what is a man profited, &c.] As therefore men seek to preserve their lives more then wealth, Job 2. 4. so do ye much more your souls, which are of greater value then all the world; and, being once in hell, can never be ransomed at any rate.  
his own soul] Or, his own life, as v. 25.  
for his soul] Or, for his life, as before.  
V. 27. For] I am to be Judge, and I will take care to reward those that stick to me, and to punish others.  
the son of man] I, who seem now so contemptible.  
in the glory of his Father] As God, equal to the Father. Or, in the glory given him in his human nature by the Father: like a king, as chap. 6. 29.  
and] Psal. 62. 12. Rom. 2. 9.  
then] Not now. We must with patience expect satisfaction for all our wrongs at Christs second coming.  
he shall reward] Save good men, and condemn bad, Joh. 5. 29.  
V. 28. There be some] Mark 9. 1. Luke 9. 27.  
shall not taste of death] Heb. 2. 9.  
coming in his kingdom] In his transfiguration, chap. 17. 1, 2. for there they saw a shadow of that glory wherein Christ will come to judge the world. Or, in his royal power, manifested in his resurrection, ascension, and sending of the holy Ghost, and propagation of the Gospel by signs en●ing, Matth. 28. 18, 19, 20. Acts 2. 30, 32, 33. 34, 36. Or, coming in power, by execution of remarkable judgement upon that people, by the utter overthrow of their esta●● Matth. 24. 3, 26, 27, 34. Luke 21. 6, 7, 24.   

CHAP. XVII.  
Vers. 1. AFter six days] Mark 9. 2. Luke 9. 28. Luke reckoneth eight days, containing therein the first and last; and Matthew speaketh of those onely that came between then.  
Jesus tak●h Peter, &c.] He took with him Peter, the prime apostle in or●er; James, who was to suffer first for him; and John, the be●ved apostle, who was to outlive the rest. See the like, Mar 5. 37.  
into an high ●ountain] A fit place to be transfigured in, for height and sec●cie.  
V. 2. was transfigured] The substance of his body was not altered; but 〈◇〉 countenance was made far more bright and glorious th●n it was before, Exod. 34. 29, 30. 2 Cor. 3. 7.  
did shine as the 〈◇〉] In most glorious manner. See the like phrase, chap. 13. 4. Dan. 12. 3. judge. 5. 31.  
his ra●ment was white as the light] It was glorious also, but not so glorious as his face.  
V. 3. Moses and ●as] Some conceive that Moses his body was now raised ●p again, that he might appear in his own body as well as El●s. Others, that he assumed a body for that time. Moses was the law-giver, Elias, a principal prophet: they were fittest to attend on Christ in his transfiguration.  
talking with him] about his passion.  
V. 4. it is good for 〈◇〉 to be here] How delectable will heavenly glory be, when th● glimpse of it doth so ravish Peter, that he desires to abide here●●  
V. 5. While he yet sp●ke] 2 Pet. 1. 17.  
a ●●ight cloud] A lightsome cloud, not a black dark one, as in Sinai. This cloud ●erved to convey Moses and Elias away from them.  
This is my beloved Son] Chap. 3. 17. Not a servant, as Moses, Heb. 3. 5, 6 and the prophets, Heb. 1. 1, 2. but a son. Also the double article in the Greek severeth Christ from other children; for he is Gods natural Son; we, by adoption. Therefore he is called the first-begotten among the brethren, because that although he be of right the onely Son; yet is he chief among many, in that he is the fountain and head of the adoption, Col. 1. 13. Eph. 1. 6.  
hear ye him] Hear him principally, as being the Prophet foretold by Moses and the prophets, Acts 3. 22, 24. and is preferred before Moses and the prophets, as being the compliment of him, and them all, Deuteron. 18. 15. Rom. 10. 4. Gal. 3. 24.  
V. 6. they fell on their face] For fear, as by the words following it seems they did, Joh. 1●. 6.  
V. 7. touched them] That was enough to raise them up, and put courage into them, as v. 8.  
V. 8. save Jesus ab●●e] That they might be sure the voice from heaven meant him alone; for Moses and Elias were gone.  
V. 9. Tell the vision] Which they saw with their eyes: yet sometimes the word is used for that which men see in a dream.  
to no man] See Notes on v. 20.  
V. 10. Why then say the scribes] Chap. 11. 14. Mark 9. 11. This shows that the apostles were not much conversant in Scripture, else they might have objected the place of Malachi: and also that the scribes abused that place, to make the people believe the messiah was not yet come.  
that Elias must first come] Before Christ come. How canst thou be the true messiah, seeing Elias, thy forerunner, is not yet come?  
V. 11. shall first come, and restore] Gr. first cometh, and shall restore. That is, it is a truth which the scribes teach you out of Malachi, that Elias must come before the messiah.  
restore all things] See Mal. 4, 6. Luke 1. 17.  
V. 12. Elias is 〈◇〉 already] John Baptist, in the spirit of Elias, v 13. Ch●. 11. 14. Luke 1. 17.  
they knew hi● not] Because they looked for Elias in his own person.  
of them] Of the Jews.  
V. 1●of John the Baptist] See on v. 12.  
V. 〈◇〉 And when they were come] Mark 9. 17. Luke 9. 38.  
●●ling down to him] In an humble manner, as men that ●●der petitions use to do.  
V. 15. he is lunatic] Troubled at certain times of the moon, with the falling-sickness, or some like disease; whereby the devil, in likelihood, took advantage about those times, to be more troublesone unto him, v. 18. See chap. 4. 14.  
he falleth into the fire] When the devil drives him, Mark 9. 18.  
V. 16. they could not cure him] They had cast out devils before, chap. 10. 8. yet now they could not.  
V. 17. O faithless, &c.] He blames the weakness of faith in the father of the child, who doubted of Christs power, Mark 9. 22. or rather, taxeth a spirit of incredulity and perverseness in the people, who contradicted Christs doctrine, because his disciples could not confirm it by this miracle, although they had seen him do many miracles before. Howbeit his disciples also are taxed by him for some want of faith, v. 20. but in these words he seems not to speak directly of them; of whom, for their weakness, he would not use so harsh terms as here he doth.  
how long shall I be with you] Teaching you, and working miracles among you.  
bring him hither to me] Though he were offended with them, yet he would heal the child: and calls for him, that they might see he could do that which his disciples could not.  
V. 18. rebuked the devil] Gr. rebuked him: that is, the evil spirit in him, as Mark 1. 23, 24. See Luke 9. 42.  
V. 19. Then came the disciples] To wit, when they were come into the house, Mark 9. 28.  
Why could not we cast him out?] They were ashamed that the scribes had seen their inability, and afraid l●st they had lost that power given them, chap. 10. 1. and therefore ask this question.  
V. 20. Because of your unbelief] That is, weakness, and much defect in their faith, not an utter want of it: they had very little, as the words following import.  
If ye have faith] Luke 17. 6. He speaks of faith of working miracles. We may have great store of other faith, and yet come short of this.  
as a grain of mustard-seed] In a small measure, Chap. 13. 32.  
ye shall say unto this mountain] This is used, to set out the greatest miracle, 1 Cor. 13. 2. No prince with his army could ever remove a mountain: that is more then to lay it plain, which yet is a great work, Zech. 4. 7.  
nothing shall be unpossible unto you] Nothing that may be needful for the confirmation of the doctrine taught by you; and to procure authority thereunto.  
V. 21. this kind] God may at some time, for causes best known to himself, give more power to some evil spirits then to others. They that have had long possession, will hardly part with it, Mark 9 21, 29.  
and fasting] Which is used on extraordinary occasions, as a means to make our prayers the more ●ervent, 2 Chron. 20. 3. Ezra 8. 21. Dan. 9 3. Jon. 3. 5, 7, 8.  
V. 22. And while they abode in Galilee] Chap. 20. 17. Mark 9. 31. Luke 9. 44.  
The Son of man shall be betrayed] He often puts them in mind of this, to keep them from being offended at the ignominy of the cross, and to draw them from the opinion of a temporal kingdom, which they were tainted with, Mark 10. 35, 37.  
V. 23. and they were exceeding sorry] Giving some credit, at length, to that which they had heard our Saviour so often speak of, they waxed very sad.  
V. 24. tribute-money] Called in the original, did●achm●, being in value fifteen p●●ce. Some take it for a tribute imposed upon the romans, as a token of the Jews subjection to them, as to the kings of the earth. See v. 25. Others, for a tribute wont to be paid for the use of the temple, Exod. 30. 13.  
V. 25. Jesus prevented him] He knew what he would ask, and so shewed forth his divine power.  
of whom do the kings] Earthly kings take it not at least of their sons; and sure God then, in whose Name it is demanded, and as his due, would have his onely Son freed of it. Or, the emperour is but Gods deputy: if he free his own son. Gods onely Son should be free, sure, in his Father. Kingdom.  
V. 26. Then are the children free] And much more I, who 〈◇〉 the natural Son of God.  
V. 27. lest we should offend them] Give ●hem occasion to think we contemn the temple or the empero● or give others that ought to pay, occasion, by our example, to ●fuse, and so be blamed by the officers.  
a piece of money] Or, a stater. Answering th● Hebrew shekel in weight. It is half an ounce of silver, in 〈◇〉 two shillings six pence, after five shillings the ounce.   

CHAP. XVIII.  
Vers. 1. AT the same time] Mark 9 33. Luke 9. 46.  
came the disciples] After they had disputed in the way which of them should be greatest, and were ashamed to tell Christ what they disputed of, though he asked them( as appears in the other evangelists) at length they took courage, and propound the question to him: yet they mince the matter; for whereas before they did dispute which of themselves should be greatest, here they ask onely who should, whether of themselves, or others: and they add, In the kingdom of heaven, as if they did not look after worldly greatness.  
Who is the greatest] Gr. Who then is the greatest? As if the occasion arose from the last action of Christ pronouncing himself free from worldly tribute, as being the son of the heavenly King. See the like inference, Rom. 8. 1.  
in the kingdom of heaven] Of glory in heaven: or, in Christs temporal kingdom here, which shall be established by the God of heaven, to overthrow other kingdoms, and abide for ever, Dan. 2. 44.  
V. 2. a little child] A young child, whom he might take in his arms, Mark 9. 36. So the prophets often taught the people by outward signs, as Jer. 27. 1. Ezek. 24.  
V. 3. Except ye be converted] A kind of speech taken from the Hebrews, to set out repentance, which is the altering of a mans course for the better, as he that is gone out of the way turns back, to return into the right away again. Or it may be more particularly meant here, of turning from ambitious thoughts, which then possessed them, to humility of mind.  
become as little children] Not in ignorance, but in lowliness of spirit, 1 Cor. 14. 20.  
ye shall not enter into the kingdom of heaven] Much less have a prime place there, such as ye expect.  
V. 4. Whosoever therefore shall humble himself as this little child] That is, so humbleth himself, as that for humble disposition he become like this child; for the child, to speak properly, could not humble himself. Whosoever doth not think highly of himself, no more then this little child doth. humbleness of mind is the right way to pre-eminence.  
V. 5. one such little child] One like such a child, in the quality before mentioned, Psal. 131. 2. and 119. 141.  
V. 6. But whoso shall offend] Mark 9. 42. Luke 17. 1, 2.  
one of these little ones] Shall, by wrong or contempt( which oft deters, and turns men aside from profession of piety, or pious courses) offend such an humbled soul, v. 5. men being most prove to deal so with persons so disposed.  
it were better for him] Because he shall suffer a worse punishment in hell.  
that a mill-stone, &c.] Gr. an asse-milstone. Not a light one, such as is turned about by mans hand in a quern; but a great and heavy one, such as asses and other beasts use to drive about in a mill. Or, as some take it, the nether millstone; so called, because it lay unmoved, while the other moved upon it, and is usually the thicker and heavier of of the two. It seems that great malefactours were sometimes so drowned.  
V. 7. Wo unto the world] Many mischiefs will fall on mankind, by reason of offences, for of them are both the offendants, v. 8, 9. and the offended, v. 10.  
because of offences] lets and hindrances, which stop the course of good works. The Greek word importeth thus much, things which we stumble at.  
it must needs be] Offences must needs come, not onely in regard of mens evil dispositions, that will be breaking out into such courses; but also of Gods wise permission, for useful ends, 1 Cor. 11. 19.  
but wo to that man] This is added, to show, that Gods prudent permission neither enforceth mans will, nor excuseth his act.  
V. 8. Wherefore if thy hand] For this, and the verse following, see on chap. 5. 30 Mark 9. 45.  
V. 10. Take heed] Gr. See: as chap. 16. 6. and 24. 4.  
that ye despise not] See on v. 6.  
one of these little ones] Not in yeers, but in humility, as before, v. 3. God takes care of every one of them.  
their angels] God sets his angels especially to take care of such as are least able to help themselves.  
behold the face of my Father] Wait for Gods commandment, to be employed for the good of poor and humble believers, Psal. 34. 7. and 91. 11. Heb. 1. 14. This shows Gods especial providence over them; as if a king, being a father, should appoint some of the nobles that wait on his person, to take care of the welfare and safety of his little ones.  
V. 11. For the son of man] Luke 19. 10. If ye will not take heed of despising these little ones for the angels sake, whom God hath sent to attend them; yet do it for my sake, who came into the world to save them, Rom. 14. 15. Cor. 8. 11.  
●save that which was lost] Not onely contemned ones, but ●ch as ye may think desperate, and clean lost, Isai. 27. 13.  
V. 12. How think ye] Luke 15. 4. Be ye yourselves judges, an● weigh the matter by the ordinary practise of shepherds.  
one of them be ●ne astray] As Jer. 50. 6.  
doth he not leave ti●etie and nine] So many are m●ch more worth then one; yet such is his affection to that on●, that he leaveth them all, to seek it.  
V. 13. he rejoiceth more of that sheep] Because the other were safe before, but this was in a manner lost, Luke 1▪ 5, 6, 7, 9, 10, 32.  
V. 14. it is not the will of your Father] If m coming into the world will not move you, let Gods care ● them move you: it is not pleasing to him that any of them sold perish; but very displeasing: for he seeks them by his rinisters, and rejoices greatly when they are found.  
V. 15. if thy brother shall trespass] Levit 19. 17. Luke 17. 3.  
against thee] By doing thee a particular ●njury: or, as others, by sinning against God in thy sigh●, and so offending thee.  
go and tell him his fault] Tarry not till he ome to thee, but, if he neglect his duty, go to him.  
between thee and him alone] That he may and evidently, that thou dost it not to disgrace him, nor t● insult over him; but out of desire of his spiritual good, and the reparation of the wrong done.  
if he shall hear thee] If, upon thy admonition or reproof, he shall confess his fault.  
thou hast gained thy brother] Thou hast or a friend of him; or, thou hast holpen to save his soul, Janes 5. 20.  
V. 16. take with thee one or two more] That he may the more respect thy words, and thou mayest hav● witness of thy brotherly proceeding with him, if thou shalt be forced to complain publicly.  
in the mouth of two or three witnesses] Deut. 19. 15. Joh. 8. 17. 2 Cor. 13. 1. Heb. 10. 28. That is, by the word or witness. Mouth is put for speech.  
every word may be established] Everything( as Luke 1. 37.) may be accounted certain, and out of all further question.  
V. 17. if he shall neglect to hear] Word for word, if he do not vouchsafe to hear.  
them] It seems then, that they should not be bare witnesses; but seek also to persuade the party to confess his fault.  
unto the Church] Unto the ministers or governours of the Church: or, unto a greater number.  
let him be unto thee, &c.] Thou mayest then carry thyself toward him, as toward a man profane, and voided of religion; such men Jews called Gentiles, whose company they shunned. And such they accounted the Publicans to be. See chap. 9. 10.  
as an heathen man] 1 Cor. 5. 9. 2 Thess. 3. 14.  
V. 18. Whatsoever ye shall bind on earth] Joh. 20. 23. 1 Cor. 5. 4. By convincing men of sin against God, or of wrong done to you. Some understand it of just excommunication of obstinate sinners.  
in heaven] Before God.  
whatsoever ye shall loose] By reducing to repentance. Others understand it of absolution, or freeing from the censure of excommunication upon good ground.  
V. 19. if two of you] Here he speaks to them, as to private men met together to make peace, or for any other work of piety or charity. Or, it may be understood of the brother wronging and wronged: or of the wronged, and parties taken in to assist, as before; yea, though they be two alone, or but two.  
shall agree on earth] This word is translated from things bodily to spiritual; for it belongeth properly to music: for it signifies properly an harmony or consent, but is here used to signify a consent and agreement of mind and will.  
as touching any thing] Any good thing well carried, or well desired, and to a good end. Or, about the reconciliation spoken of before.  
V. 20. gathered together] In prayer, or other pious works, and agree together therein, as v. 19.  
there am I in the midst of them] An argument of Christs divine power, and of his special presence with his, as chap. 28. 20.  
V. 21. how oft] A question moved, by occasion of our Saviours former speech, v. 15.  
V. 22. until seventy times seven] As oft as he shall repent, and ask forgiveness. A certain number for an uncertain. Peters seven is multiplied to seventy times seven, Luk. 17. 4. See somewhat the like phrase, Gen. 4. 24.  
V. 23. Therefore] To this end I do tell you the ensuing parable, that ye may be willing to forgive often, who have had so many sins forgiven you.  
the kingdom of heaven] Gods spiritual government in his Church, re-established by the messiah.  
V. 24. ten thousand talents] Of a talent, see on 1 Chron. 22. 14.  
V. 25. and his wife and children] This was the course of discharging debts in the old Testament, when men had not to pay, To sell them and theirs for slaves, Levit. 25. 39. 2 Kings 4. 1.  
to be made] Gr. to be given from thence.  
V. 26. worshipped him] Or, besought him. This was a civill reverence, which was very usual in the east, Gen. 27. 3. and 33. 3.  
have patience with me] yield not too much to thine anger against me. So is God said in Scripture to be slow to anger, Exod. 34. 6. that is to say, Patient, and not easily provoked; and, not to stir up all his wrath, Psal. 78. 38.  
V. 27. forgave him the debt] Did more for him then he asked. He desired but days of payment, and the king clean remits the debt.  
V. 28. an hundred pence] The roman penny is the eighth part of an ounce, which, after five shillings the ounce, is seven pence halfpenny. A small sum, in comparison of that which was forgiven him, that the difference might appear to be the greater; for there is no proportion between them. If God forgive us great sins, we must forgive others small wrongs, else are we inexcusable.  
V. 29. his fellow-servant fell down at his feet] This was a greater degree of humiliation, then to fall down to a superior.  
V. 30. he would not] He that had found greater favour from a superior, denies a less courtesy to an equal. He had been forgiven, and he denies time to pay.  
V. 31.  told unto their lord] Gr. manifested. Our of their pity they laid all open, with the circumstances of his cruelty.  
V. 32. I for gave thee all that debt] Not part of it, but the whole. This aggravates his fault.  
because thou desiredst me] Upon thy entreaty, without any satisfaction at all.  
V. 33. on thy fellow-servant] Thou hadst more reason to pity him, then I had to pity thee, because he was thy fellow-servant.  
V. 34. tormentors] Those that keep men committed to prison in much favourits and hardship.  
all that was due to him] He must now look for no more favour.  
V. 35. So likewise] This parable informs us, that they shall find God severe and implacable, that do not forgive their brethren, although they have been diversely and grievously injured by them.  
from your hearts] Sincerely, not in show onely, neither seeking to revenge, nor keeping in mind, Levit. 19. 18. for so would ye have God to forgive you, Eph. 4. 32. Col. 3. 13.  
every one] Of what rank or degree soever: superiors must as well forgive inseriours, as look for forgiveness from them.  
his brother] Not his fellow-servant, as before, but his brother, v. 15. A stronger argument for forgiveness.  
their trespasses] Of all sorts, great or small.   

CHAP. XIX.  
Vers. 1. WHen Jesus had finished these sayings] Mark 10. 1.  
he departed from Galilee] He passed over the water out of Galilee into Judea, intending not to return thither any more, as appears by the ensuing story.  
V. 2. he healed them there] See on chap. 12. 15.  
V. 3. tempting him] Seeking to entrap him, as chap. 22. 16, 36. If he should pronounce all divorces lawful, he should go contrary to his own doctrine, chap. 5. 32. and allow of the looseness of the Jews, who put away their wives on slight causes, oftentimes. If he should not allow of them, he should seem to be contrary to Moses, and cross a multitude of the Jews, who practised it.  
to put away his wife] To give her a bill of divorce, and so dismiss her.  
for every cause] Or, for any cause, as Psal. 103. 2. and 147. 20.  
V. 4. Have ye not red] He brings them to the first original of marriage set out in Scripture. See more on chap. 12. 3.  
that he which made] Gen. 1. 27.  
male and female] He made but one wise for Adam, though he could have made many for him, that if one had not pleased him, he might have put her away, and have taken another, Mal. 2. 15.  
V. 5. And said] God inspired Adam to say so: or rather, God said so by Moses.  
For this cause] Gen. 2. 24. Eph. 5. 31.  
shall eleave to his wife] The Greek word signifieth, to be glued unto; whereby is intended, that a strict bond between man and wife ties them so close together, as if they were glued one to the other. See Rom. 12. 9. 1 Cor. 6. 16, 17.  
they twain shall be one flesh] 1 Cor. 6. 16. They which were two, became as it were one: and this word, flesh, is, by a figure, taken for the whole man, or the body, after the manner of the Hebrews.  
V. 6. God hath joined together] He hath made them yokefellows: for marriage is a kind of yoke.  
let no man put asunder] On any other terms then God hath appointed. See on Matth. 5. 32. and v. 9. here.  
V. 7. Why did Moses] Deut. 24. 1.  
to put her away] Gr. to loose her from: to wit, the band of marriage. Thus the Jews did, when their wives displeased them, though they were not guilty of adultery; and they conceived they had authority from Moses to do so.  
V. 8. because of the hardness of your hearts] The usual note of this people, so often taxed for it, Exod. 33. 3. and 34. 9. Deut. 9. 6. and 31. 27. Isa. 48. 4. Ezek. 2. 4. and 3. 7. Acts 7. 41. Lest when once they did displease you, ye should use them cruelly, Moses permitted you to put them away.  
suffered you to put away your wives] They say, Moses commanded, v 7. he saith, Moses suffered it: to wit, by a political, not by a moral law. Or, Moses winked at it, but gave no law so to do: for Moses words, Deut. 24. 1, 2. may be red thus, And he hath written her a bill of divorcement, and given it, &c. and sent, &c. and she hath departed, and gone and been another mans wife. So that he bids them not to put her away, but forbids to take her again, after she hath been married to another. See the sum of that law, Jer. 3. 1.  
from the beginning] From the first original and institution of this ordinance.  
V. 9. And I say] Or, But I say, as chap. 11. 19. See chap. 5. 31. Mark 10, 11. Luke 16. 18. 1 Cor. 7. 11.  
except it be for fornication] The band of marriage cannot be broken by a divorce, except it be for adultery. Yet that needed not neither, if they had been put to death for adultery, according to Gods law. But it seems that was neglected, and therefore our Saviour adds this caution.  
V. 10. If the case, &c.] If a man be so strictly and inseparably tied by this ordinance.  
V. 11. All men cannot] Cannot live without wives.  
receive] Gr. admit] As a little vessel is not capable of much liquour.  
to whom it is given] By some peculiar means, as verse 12.  
V. 12. which were so born] Unfit for marriage by nature, or not desiring it.  
made eunuchs] Gelded: and such were set to keep the concubines of great men.  
made themselves eunuchs] By Gods grace, from whom they have received the gift of continency, have resolved to live unmarried.  
he that is able] Let no man force himself to single life who hath not that gift.  
V. 13. Then were there brought] Mark 10. 13. Luke 18. 15.  
and pray] This shows the great desire the parents had of the spiritual good of their children.  
the disciples rebuked them] Not the children, but those that brought them, Mark 10. 13. They thought it a thing troublesone to Christ, and unfit for him, to meddle with children, who could not be taught, for want of understanding, and needed no healing by his miracles.  
V. 14. of such is the kingdom of heaven] Ye have no reason to blame them for bringing children to me; for they may be such as have interest to the kingdom of heaven, as well as others of riper yeers: and, unless ye be like them, ye shall never come there, chap. 18. 3.  
V. 15. he laid his hands on them] It is not said, He prayed, as they that brought the children desired, v 23. but onely, that he laid his hands on them: whereby he shewed, that he had power of himself to bless them.  
V. 16. And behold] Mark 10. 17. Luke 18. 18.  
V. 17. Why callest thou me good?] Seeing thou dost not aclowledge me to be God, thou shouldst not call me good.  
none good but one] None good so as God; that is, originally, essentially, absolutely, immutably good, 1 Sam. 2. 2. James 1. 17.  
keep the commandments] He speaks not this as if the man might be perfectly justified by the law; but in answer to his question, v. 16. and to draw him from ceremonies to moral duties.  
V. 18. Thou shalt do no murder] Exod. 20. 13. He mentions not the ceremonial law, which the Jews were very forward to observe; nor the duties of the first table, which they made great show of performing: but those of the second table, in doing whereof they were very negligent, Matth. 23. and wherein those commonly fail, which, being hypocrites, yet make much show of devotion otherwise: as Isa. 1. 11, &c. and 66. 3. Jer. 7. 9, 10, 21, &c. Mic. 6. 6, 7, 8.  
V. 19. Thou shalt love thy neighbour as thyself] Though this sentence be elsewhere delivered as the sum of the second table, where the two tables onely are mentioned in general; yet here it seems rather to supply the place of the tenth commandment, which is omitted.  
V. 20. All these things have I kept] In the literal sense, not taking notice of the spiritual meaning, and large extent of those commandments, Rom. 7. 7, 14. See Chap. 5. 22, 28.  
V. 21. sell that thou hast] To show him his defectivenesse and covetousness, Christ, as God, gives him a special commandment to sell all, and give it away, and follow him; which he disobeying, broke the first commandment, and so kept not the whole law.  
thou shalt have treasure in heaven] Thou shalt not lose by parting with thy goods at my command, but gain much; for, in stead of transitory riches, thou shalt receive an everlasting treasure.  
follow me] Be my disciple, and abide with me, that I mayfit thee for the ministry of the Gospel, and employ thee in it. See chap. 4. 19.  
V. 22. he went away sorrowful] It troubled him much that he had moved the question, not finding Christs answer correspondent to his own expectation and desire.  
for he had great possessions] It may be he could have partend with some small matter for Christ, but was loth to leave so great an estate for him.  
V. 23. to his disciples] Not that they were rich, and so in danger of losing heaven thereby; but, that they should not be offended in after-times, if they could not bring rich men to God by their ministry, 1 Cor. 1. 26. nor should attain to riches themselves.  
a rich man shall hardly enter, &c.] Rich men have need of a singular gift of God, to escape out of the snares of Satan; for it is hard for them not to trust in riches, Mark 10. 24. and the desire of raising their estates, exposeth them to many grievous evils and inconveniences, as well spiritual as corporal, 1 Tim. 6. 9, 10.  
V. 24. It is easier] Word for word, It is less difficult.  
for a camel] Theophylact noteth, that by this word is meant, a cable-rope: but Cavinius allegeth out of the Talmudists, that it is a proverb, and the word camel signifieth the beast itself. An hyperbolical speech, as Jer. 13. 23.  
V. 25. they were exceedingly amazed] Because they perceived the way to heaven was harder then they thought it to be before.  
Who then can be saved?] What rich man can be saved? Or, What man at all? for all men have a desire to be rich, and an unwillingness naturally to leave all, though they have but little.  
V. 26. Jesus beholded them] As taking notice that he knew their thoughts: for the disciples did not speak out, but whispered among themselves, Mark 10. 26.  
with God all things are possible] Be not troubled at what I said; for God can and will save some rich men, notwithstanding their backwardness.  
V. 27. Then answered Peter] Mark 10. 28. Luke 18. 28.  
we have forsaken all] We were not commanded to sell all; and if we had sold our cottages, Where should our wives and children abide? our boats others may have part in, and other possessions we have not. Though we have not sold these, nor given all to the poor, yet we have left all, in regard of any fruit or benefit from it.  
V. 28. in the regeneration] Ye have followed me in preaching the Gospel, whereby the world is renewed. Or, in the time when your bodies shall be raised again, and all things shall be restored again, Acts 3. 21. ye shall sit, &c.  
when the Son of man, &c.] Though your reward be not in this world, ye shall be sure of it in the world to come, chap. 16. 27.  
ye also shall sit] Luke 22. 30. Ye shall have a more special honour then other of Gods people.  
judging the twelve tribes] By your doctrine: or, by attending on me in an especial manner, and approving my judgement. This is more then is said of the Ninevites, chap. 12. 41.  
V. 29. every one] Not ye apostles alone, but all others. No man shall lose by obeying me.  
for my Names sake] See on chap. 5. 11.  
an hundred fold] In worldly goods, Mark 10. 30. or, in spiritual grace, and content, which are far better.  
V. 30. But many that are first] Chap. 20. 16. Mark 10. 31. Luke 13. 30. The Gentiles, whom the Jews now set light by, shall be preferred before them; and, among those again, some that, in regard of former bad and base life, now truly repented of, are basely accounted of, shall be preferred before some others, that make great shows outwardly, as if they needed no repentance, but are inwardly unsound, Luke 13. 28-30. and 7. 29, 30. and 18. 9, 14. Chap. 8. 11, 12. and 21. 31, 32. Or, many of highest here, shall be shut out of heaven, as the Pharisees, chap. 5. 20. when despised ones, as you, shall be saved. Or, the last converted shall be rewarded as much as the first, chap. 20. 1, 16.   

CHAP. XX.  
Vers. 1. FOr] This illative particle, and the repeating of the end of this last chapter, in v. 16 of this chap. shows, that this parable is brought to expound the former conclusion.  
the kingdom of heaven] The equity of Gods dispensation in the kingdom of heaven, is as if an householder, &c.  
early in the morning] Gr. together with the morning: that is, as soon as it was day. God, from the beginning of the world, had a care of providing workmen for his vineyard.  
V. 2. when he had agreed] See on chap. 18. 19.  
for a penny] The Roman penny is the eighth part of an ounce, which, after five shillings the ounce, is seven pence half penny, chap. 18. 28.  
V. 3. about the third hour] This shows the continuance of Gods care for his Church to the end, because he is compared to an husbandman that still looks out for workmen.  
st●nding idle in the market-place] Whither idle persons used to resort, chap. 11. 16. Acts 17. 5. and where such are wont to wait as expect or desire employment.  
V. 4. I will give you] God promiseth a reward to his servants, to encourage them to the work.  
V. 5. about the sixth and ninth hour] See on v. 3.  
V. 6. about the eleventh hour] An hour before sun-set, or somewhat more: for the first hour began at the sun-rising in the equinoctial, that is, at six a clock, with us.  
V. 7. that shall ye receive] See on v. 4.  
V. 8. So when even was come] This need not be applied, as being rather to fill up the parable, then otherwise: yet it is true, that God will in like manner appoint Christ, in the end of the world, to reward all his ministers and people for all their service done here in Gods Church, chap. 16. 27.  
V. 9. they received every man a penny] As much as was promised to the first, and more then they could expect.  
V. 10. they supposed] We must not think that any that go to heaven will complain that others there have too much, or themselves too little: but this is added, to give occasion, in the words following, to show, That Gods liberality, in rewarding some that have laboured less then others, is no prejudice to his truth or justice in rewarding others.  
V. 12. have wrought but one hour] Or, have continued one hour onely.  
and thou hast made them] Or, yet thou hast made them. So is this particle used, Luke 3. 20.  
the burden and heat] Who have taken more pains, and passed thorough greater difficulties.  
V. 13. I do thee no wrong] See on v. 10.  
V. 14. Take that is thine] By agreement, v. 2, 13. Gods people shall receive all that God doth promise them.  
V. 15. to do what I will with mine own] I give none of thine away, nor any mans else. I have payed thee what I agreed with thee for, and thou hast no cause to complain of me, for giving what I please out of mine own estate to others.  
Is thine eye evil] dost thou envy at my liberality to them, when I do thee no wrong? The Hebrews, by an evil eye, mean envy, which appears chiefly in the eyes, Deut. 15. 9. Prov. 23. 6. See notes on chap. 6. 23.  
V. 16. So the last] See on chap. 19. 30.  
for many] Some come short of that which others, inferior to them in the account of the world, obtain, because they are onely outwardly called, by the word, but are not from eternity chosen by God to eternal life. Or, the last shall have equal reward with the first, because, though there are many who are externally called; yet there are but few that go to heaven; and God hath glory enough there for them all.  
V. 17. And Jesus] Mark 10. 32. Luke 18. 31.  
going up to Jerusalem] Either because it stood somewhat higher then the plain about it, Jer. 17. 3. and 21. 13. Or, as men are said to go up to some chief place of a country, or head city of a kingdom. Howbeit the word of ascending is oft-times simply, for going or traveling to a place, 1 Kings 22. 4, 6, 12. Jer. 34. 21. and 37. 5.  
apart in the way] To acquaint them privately with his death and resurrection, who were to be special witnesses of it, Acts 10. 41.  
V. 18. we go up to Jerusalem] Christ sheweth his readiness to suffer for us, by his words here, and by going before them, Mark 10. 32.  
the Son of man shall be betrayed] He had acquainted them with his passion twice before, chap. 16. 21. and 17. 22, 23. yet now he acquaints them with it again, because they were amazed that he would go among his enemies, and afraid what would become of themselves, Mark 10. 32. He tells them therefore the issue beforehand again, that it might not be strange to them when it comes, which was so often foretold them: and that, when they saw one part of this prediction foretold in his death, they need not doubt of his fulfilling the other part in his resurrection. The first time, he  told them of his death in general: the second time, of the way of effecting it; to wit, by treason: here, he acquaints them with the particular manner of it, By condemnation and crucifying: and, in his last supper, he reveals the traitor to them.  
unto the chief priests] Who, when they grew bad, were usually most forward and eager in persecuting Gods ministers and messengers, Jer. 20. 1. and 26. 8. Acts 4. 1. and 5. 17.  
shall condemn him] Shall cause him to be condemned; for they had no power to do it themselves, chap. 27. 1. Joh. 18. 31.  
V. 19. And shall deliver him] Joh. 18. 32. See notes on verse 18.  
to mock] First, they shall afflict him with bad words; then, with blows; last of all, with death.  
and the third day] Though he die an ignominious death, yet be not out of heart; for, within a very short time, he shall rise again.  
he shall rise again] Gr. stand up again, Job 19. 25. Ezek. 37. 10.  
V. 20. Then came to him] Mark 10. 35.  
V. 21. these my two sons may sit] She had heard, it may be, from the two apostles her sons, what our Saviour had said, chap. 19. 28. See 1 Kings 2. 19. Psal. 45. 9.  
the one on thy right hand] Let them have the highest degree of honour in thy temporal kingdom.  
V. 22. Ye know not what ye ask] Ye understand not what the nature of my Kingdom is, else ye would not put up such a svit. Hence it appears, that they joined in the svit, or set their mother on work to do it; for our Saviour answers them. See Mark 10, 35. Ye think, those that have prime place in my Kingdom, shall have much honour and ease, and all manner of commodities: but it is clean contrary; for they are more exposed to troubles and crosses.  
of the cup that I shall drink of] A metaphor taken from a man condemned to die by drinking poison, as Psal. 11. 6. Isai. 51. 17. Job. 18. 11. Ezek. 23. 32.  
with the baptism] A comparison taken from the manner of baptizing then, by dipping them over head and ears in the water. By these two similitudes our Saviour sets out his passion, Luke 12. 50. See Psal. 69. 2.  
We are able] They took it literally, and knew they were able to do it: for they had often drunk of his cup, and had been baptized as he was.  
V. 23. of my cup] Ye shall endure afflictions like mine. So they did both: for James was slain, Acts 12. 1, &c. and John was banished, and suffered many sad things.  
but it shall be given to them for whom] Or, save to whom: so the word is used, Mark 9. 8. Christs power of disposing of it is not denied; but he sheweth onely to whom it is to be given.  
V. 24. the ten] All the other apostles.  
against the two brethren] Because they sought to be above them, who had as ambitious a mind as themselves, Mark 9. 33, 34.  
V. 25. Jesus called them unto him] That he might alloy that contention that was risen between them.  
Ye know] Luke 22. 25.  
that the princes of the Gentiles, &c.] He speaketh this to his disciples, intimating thereby, That they were not to expect worldly honour and dignities, by following Christ; much less ambitiously to seek after them: but to carry themselves humbly one towards another, after his example.  
V. 26. it shall not be so among you] Another manner of life and state must you look for, such as I have undergone before you.  
V. 27. let him be your servant] Let him carry himself humbly toward the rest of his fellow-followers, as servants do to their masters.  
V. 28. as the Son of man] Phil. 2. 7.  
not to be ministered unto] Not to be attended on as a king in this world.  
to give his life] Joh. 10. 11.  
a ransom] To free us from Gods wrath due to us for our sins, 1 Tim. 2. 6.  
for many] Sufficiently, in regard of the merit and worth of it; though not efficiently, in regard of the issue and event of it. Or, they are many that are saved by Christ, chap. 26. 28. Rom. 5. 15, 19. though they be few, in comparison of them that perish, chap. 7. 13, 14.  
V. 29. as they departed from Jericho] Mark 10. 46. Luk. 18. 35.  
V. 30. two blind men] But one of more note then the other, called Bartimeus, in Mark: these two were healed, when Christ came out of Jericho. Luke mentions another healed, before he went into it.  
sitting by the way side] As beggars use to do. It soems they were poor, as well as blind.  
when they heard that Jesus passed by] By the multitude discoursing of him: or, it may be they had asked some of them, and they  told them.  
Have mercy on us, &c.] See on chap. 9. 27.  
V. 31. the multitude rebuked them] Either disdeigning their condition, as not fit to speak to Christ; or thinking Christ could not heal them; or offended at the glorious Name they gave Christ; or misdoubting they would but disturb him in his passage; or supposing that they intended to beg something of him.  
but they cried the more] They were persuaded that Christ could heal them, and would not be dashed out of countenance.  
V. 32. and called them] Speaking himself to them, and not sending others to call them.  
What will ye] He knew what they would desire: but he would have them to declare it, that the people might be the more attentive to the miracle ensuing.  
V. 33. that our eyes may be opened] The eyes of them that cannot see, are, as it were, shut up. See on chap. 9. 30. They ask not silver, but sight of him. So Acts 3. 5, 6.  
V. 34. Jesus had compassion on them] He granted both their suits. That, verse 30. by pitying them: that, in verse 33. by giving them their sight.  
they followed him] They became his disciples.   

CHAP. XXI.  
Vers. 1. WHen they drew nigh] Mark 11. 1. Luke 19. 29.  
mount of Olives] A little hill on the east side of Jerusalem, planted with olive-trees, Zech. 14. 4. Acts 1. 12.  
V. 2. over against you] Or, before you. It may be Bethphage itself, which they were entering into.  
straightway ye shall find] Ye shall not need to seek up and down for them, ye will soon see them.  
a colt] A young ass; yet such a one as might be rid on, as judge. 10. 4. and 12. 14.  
V. 3. The Lord hath need] I, who am Lord of all, and have more right to them, then they have use of them. He doth not beg nor borrow, but require, as his own.  
he will sand them] He will let you have them. Christ would not have them against the will of the owners, but made them willing to let them go. Or, he will sand them back: That is, the Lord will restore them, as soon as he hath done with them. The former agrees best with Mark 11. 6.  
V. 4. All this] Christ did not sand for the ass to ride on into Jerusalem for ease of his journey, or to come in some new way, that the people might take the more notice of him; but that he might show himself to be the messiah, whose coming in this manner was foretold by the prophets.  
V. 5. Tell ye] Isa. 62. 11. Zech. 9. 9. Joh. 12. 15.  
the daughter of Sion] The citizens of Jerusalem, which was built on mount Sion. An Hebrew phrase, often used in the Lamentations. See the like, Psal. 45. 12. and 137. 7.  
sitting upon an ass] To show his humility, and the peaceableness of his Kingdom, he rides on an ass, not on some stately war-horse.  
and a colt] Either he rid on them by turns, or else upon one of them, though both be mentioned. See the like, chap. 27. 44. for it is likely Christ rid onely upon the colt. See Luk. 19. 30. Mark 11. 7. Or, even upon a colt. So the particle is used, Mark 10. 45.  
of an ass] Gr. of one under the yoke. A tame ass, not a wild one; but used to draw in the team, rather then to be ridden.  
V. 6. And the disciples] Matth. 11. 2.  
V. 7. put on them] Either on them both, because they knew not which Christ would ride on; or else on one of them. See notes on v. 5.  
their clothes] Their upper garments, which were loose.  
they set him thereon] Upon their garments. So did the captains, when they proclaimed Jehu king, 2 Kings 9. 13.  
V. 8. spread their garments in the way] They strawed the way with them for him to ride on them as a king. We red not that ever David or Solomon rid in such state.  
cut down branches] It may be they had no loose garments to spread in the way, and laid these in stead of them. All this was done in sign of joy and triumph.  
V. 9. cried, saying] Thus they used to cry in the feast of tabernacles or booths, made of boughs, Neh. 8. 15. and, it may be, at other solemn times also.  
Hosanna] Save now: or, Save we beseech thee. Taken out of Psal. 118. 26.  
to the son of David] They desired God to preserve their new king, the son of David; and so aclowledge Christ to be their king by this solemnity. See on Chap 9. 27.  
Blessed is he, &c.] Psal. 118. 27. Well be it to him that cometh in the name of the LORD, that is to say, whom the LORD hath promised, and now given us for our king.  
in the highest] Blessed is he that is in the highest, Luke 2. 14. Or, Save him, that he may save us, not onely here, but in heaven also, Psal. 20. 9.  
V. 10. And when] Mark 11. 15. Luke 19. 45. John 2. 13.  
he was come into Jerusalem] The noise began at the descent of the mount of Olives, and the company in likelihood increased in the way: but at his entering the city, the citizens take notice of it.  
all the city was moved] All the men of Jerusalem were moved, as at a strange and uncouth sight, Chap. 2. 3. Ruth 1. 19.  
Who is this?] It is likely, many of them knew him, but he had been long absent, h●ving withdrawn himself because of the malice of the Pharisees, John 4. 3. and 7. 1. and now came in a stately and unusual manner. This might make them ask who he was.  
V. 11. This is Jesus the prophet of Nazareth] Either some of them took him for the messiah, and some for a prophet, or else, they having solemnly acknowledged him before to be the messiah, thought it sufficient now to describe the person particularly, being demanded onely who he was: and they call him the prophet of Nazareth, in regard of his education, and the abode of his parents there, Chap. 2. 23. Luke 14. 16, 24.  
V. 12. into the Temple of God] Not to the tower or castle, to show what manner of kingdom his was, whereof some show had been made in his harbingers, taking up the ass for him, and in the peoples carriage towards him. By the temple is here meant, that court of the temple in which the people prayed, Luke 1. 10.  
he cast out] He shewed himself to be the high-priest, and Lord of the temple, by purging it. He had done this once before, Joh. 2. 15. but doth it now again, for they had polluted ●t again. The first purgation seems to be about the beginning of his public ministry, and this about the latter end of it. This was done the second day. See Mark 11. 12, 15.  
all them] He spared none, great nor small.  
that sold and bought] cattle for sacrifices, in likelihood.  
overthrew the tables] showing thereby that they ought never to be set up again.  
of the money-changers] Which changed foreign coin into Jewish shekels, to pay the priests; or great moneys into small, for the ease of purchasers.  
that sold doves] Poor mens offerings, Levit. 5. 7, 11. and ●4. 22. Luke 2. 24.  
V. 13. My house] Isai. 56. 7.  
but ye have made it] Jerem. 7. 11. Mark 11. 17. Luke 19. 46.  
a den of thieves] A place to exercise your traffic and fraud in, whereby, under colour of promoting Gods service there, ye seek to enrich yourselves, and make my fathers house like such a den or cave, where thieves lye in wait to spoil men, as they pass, and make it a receptacle for them, and their stolen goods, Hos. 6. 9.  
V. 14. and he healed them] To show his divine power in his temple, and to stop the mouths of the Pharisees, if they should question him for purging the temple. This might be done the first day, for Mark mentions his going into the temple then, but nothing that he did, Mark 11. 11.  
V. 15. saw the wonderful things] They take no notice of them, though they saw them, but blame him for suffering the children to praise him.  
V. 16. Hearest thou what these say] As if they would say, Their blasphemy is so great, that thou wouldst rebuk them, if thou didst observe what they say.  
have ye never red] See on Chap. 12. 5.  
Out of the mouth] Psal. 8. 2.  
thou hast] These children do not blaspheme, but God hath stirred them up to aclowledge me to be the messiah to his glory.  
perfected] In the Psalm it is, grounded; which is all one in effect, for that which is perfected, is stable and sure.  
V. 17. went out of the city] He would not stay there by night, till the night in which he was betrayed: Or, he went away to avoid all suspicion of affecting a temporal kingdom.  
to Bethany] A little village near Jerusalem, John 11. 18. where he might enjoy the society of Mary and Martha, and Lazarus, whom he had newly raised from the dead.  
V. 18. he hungered] showing thereby, that he was subject to our corporal infirmities; And also, that he might have occasion to work the ensuing miracle. See Chap. 4. 2.  
V. 19. And when he saw] Mark 11. 13.  
Let no fruit grow on thee] Some conceive that our Saviour intended to show hereby the destruction of Jerusalem, because they brought forth nothing but leaves of ceremonies. Others think it had no signification, but was onely an occasion of the ensuing exhortation, Verse 21.  
presently the fig-tree withered] It began to whither presently, but it was not quiter withered till toward the next morning. See Mark 11. 20.  
V. 21. if ye have faith, &c.] See on Chap. 17. 20.  
and doubt not] The Greek word signifieth, a stickling, or wavering of mind, so that we cannot tell which way to take.  
V. 22. all things] Agreeable to Gods well, 1 John 5. 14. Mark 11. 24.  
believing] Prayers then without faith are fruitless.  
V. 23. And when he was come] Mark 11. 27. Luke 20▪ 1.  
By what authority] A captious question. If he should have said, By divine authority, they would have accused him of blasphemy. By human authority, he could not say, for they were the rulers that had the care of the temple. If he should say, Without authority, they would have accused him of sedition.  
V. 24. I also will ask you one thing] Christ asks them the like entangling question, as appears, verse 25, 26. So he takes the subtle in their subtlety, 1 Cor. 3. 19.  
V. 25. The baptism of John] John's preaching is by a figure called Baptism, because he preached the baptism of repentance, Mark 1. 4.  
they reasoned with themselves] They beat their heads about it, and mused, or laid their heads together.  
From heaven] From God, as appears by the opposition. So Dan. 4. 28. Luke 15. 18, 21.  
V. 26. we fear the people] Lest they should ston us, Luke 20. 6.  
for all hold John as a prophet] Chap. 14. 5.  
V. 27. We cannot tell] They could, but durst not. Se● verse 25, 26.  
V. 28. But what think you] He thinks it not enough to stop their mouth, but by a parable he makes them to condemn themselves, as Nathan did David, 2 Sam. 12.  
A certain man had two sons] These are expounded to be th● Publicans and Pharisees, Verse 31, 32.  
V. 29. afterward he repented] He thought seriously of the matter, and then went about the work he formerly had refused.  
V. 31. The first] Hereby they confess by just consequence, That the repenting. Publicans were better then themselves with all their good works in outward show.  
go into the kingdom of God before you] They make hast to the kingdom of God, and ye are slacken: so that at leastwise ye should have followed their example. Mark then, that this word go before, is improperly taken in this place, where no man followeth. They shall come to heaven, rather then you: Or, They go before you as guides, and show you the way to heaven, which you, though you see in them, refuse to follow.  
V. 32. John came unto you] Chap. 3. 8.  
in the way of righteousness] Living uprightly, being of a good and honest conversation, or, persuading you to do so; as the Hebrews use this word way, for life and manners, Psal. 119. 1.  
repented not] Of your ill deeds, or of your not believing John.  
V. 33. Hear another parable] In the former parable he had shewed them their neglect of Johns doctrine; in this he sets forth their cruelty, shortly to be exercised on himself, and ushers it in by their fathers cruelty to the prophets.  
which planted a vineyard] Isai. 5. 1. Jere. 2. 21. Mark 12. 1. Luke 20. 9. God planted the Jewish church as his vineyard, Psal. 80. 9, &c.  
hedged it] Herein is expressed Gods care of the safety and prosperity of it, Psal. 35. 27.  
digged a wine press] Furnished it with all things needful.  
built a tower] Made the place strong: for a tower is the ●●rength of a wall.  
let it out to husbandmen] To the priests.  
went into a far country] Left it wholly to their care, in outward appearance, as if he had been absent.  
V. 34. sent his servants] The prophets, whom the Jews slay.  
V. 36. more then the first] They had more prophets a little before the captivity, then formerly, 1 Sam. 3. 1. with Isai. 1. 1. Hos. 1. 1.  
V. 37. his son] Christ himself, who here foretells his own death.  
V. 38. come, let us kill him] Chap. 26. 3. John 11. 53. Gen. 37. 19, 20.  
let us seize on his inheritance] Rule the church according to our own will still, as we have done hitherto.  
V. 39. cast him out of the vineyard] Delivered him to the Romans to be condemned, and slay him without the city, Heb. 13. 12.  
V. 40. what will he do] He makes them judges, because he spake the parable against them, and meant to condemn them by their own testimony, as v. 31.  
V. 41. He will miserable destroy] He will consume those wicked tenants, and provide him better.  
V. 42. Did ye never red] Psal. 118. 22. Acts 4. 11. See on chap. 12. 3.  
which the builders rejected] Those whom he compared to husbandmen before, now he compares to builders.  
the head of the corner] The chief ston in the corner is called The head of the corner, which beareth up the couplings or joints of the whole building, Isa. 28. 16. for which purpose, some ston of principal strength and price is usually made choice of. So is Christ to the Church, though refused by the priests, Eph. 2. 22.  
this is the Lords doing] This thing is the Lords doing, to prefer Christ thus rejected.  
V. 43. the fruits thereof] Every kingdom hath its own several fruits. The fruits of Gods Kingdom are the fruits of the spirit, not of the flesh, Gal. 5. 22. Eph. 5. 9. these are fruits not meet for repentance onely, as Luke 3. 8. but beseeming Gods Kingdom also, Rom. 6. 22.  
V. 44. whosoever shall fall on this ston] Isa. 8. 14, 15. Rom. 9. 33. 1 Pet. 2. 7. Or, stumble at it.  
shall be broken] He shall not hurt it, but himself, as an earthen pot falling on a great ston.  
it will grind him to powder] As every one that offends Christ, shall hurt himself; so every one that Christ is angry withall, shall be utterly destroyed: he shall be, as it were, made small, like chaff, and broken in little pieces, and blown clean away, Dan. 2. 44.  
V. 45. his parables] Those two mentioned before, verse 28, 33.  
V. 46. they feared the multitude] Evil magistrates are kept, sometimes, from using cruelty, for fear of their inferiors: for, their breaking Gods law, gives example to the people to break theirs: they cast off Gods power, and the people cast off theirs. This is just with God, though the people sin in so doing.  
they took him for a prophet] The people deservedly esteemed him as a prophet, whom the priests unjustly and impiously received as no prophet, but an impostor, chap. 12. 24. Mark 3. 22.   

CHAP. XXII.  
Vers. 1. JEsus answered] To the grumbling thoughts of the Pharisees, who were offended with the former parables: or, he added more parables to the former.  
and spake unto them] Luke 14. 16. Rev. 19. 9.  
by parables] In the former parable he had threatened destruction to the Pharisees; here, to all the people. He shows the manner also, to wit, By sword and fire; and that, after his death, the Gospel should be preached to the Gentiles, and some of them should get no good by it.  
V. 2. The kingdom of heaven is like] See on chap. 20. 1.  
a certain king which made a marriage for his son] The tidings of Christs incarnation, or of the Gospel, is compared to a marriage-feast full of joy, made by a king, and therefore full of glory; not for a servant or friend, but for his son, wherein he would show all his state and riches.  
V. 3. his servants to ●all] His prophets, to foretell the coming of his Son Christ into the world, and invite men to receive him with joy.  
and they would not come] These were careless persons, that never looked after the coming of Christ, although foretold by the prophets.  
V. 4. other servants] The apostles.  
I have prepared my dinner] This is like the second call, when men invited before are sent for just when dinner is ready.  
fatlings are killed] This word is commonly used in sacrifices, and, by translation, for killing of cattle for a feast: for feasts and banquets were wont to be begun with sacrifices, Isa. 25. 6.  
V. 5. one to his farm] These were worldly men, who looked after the riches of this world, not of the world to come.  
V. 6. and slay them] These were cruel persecutors, who killed Stephen and James, and such others, sent to them by God, to call them to Christ.  
V. 7. he sent forth his armies] The Romans, called Gods armies, because employed by him to destroy Jerusalem, Dan. 9. 26.  
those murderers] The Jews, who slay the apostles, v. 6.  
V. 8. The wedding] The wedding-feast.  
were not worthy] Were altogether unworthy, Acts 13. 46. See also on chap. 10. 13.  
V. 9. into the high-ways] To the places where most strangers and travellers are to be found. Go preach the Gospel to the Gentiles, seeing the Jews refuse it. Or, Go into the highways to seek for beggars to come in. Bid the Gentiles, whom the Jews despise, Luke 14. 21.  
as many as ye shall find, bid] God doth first call us, when we think not of it, Isa. 65. 2. Rom. 10. 21. and bids all, without exception, Mark 16. 15.  
V. 10. both had and good] Mean persons, and great ones: or, profane and civill; for men of both sorts were to be found among the Gentiles. See Matth. 13. 38, 47, 48.  
the wedding was furnished] The place where the wedding was kept, or the table.  
V. 11. when the king came in] Some understand this of the day of Judgement; others, of the time of the Gospel here, when God, observing some hypocrites in the Church, takes them away by death, and sends them to hell.  
which had not ●n a wedding-garment] Conversation beseeming our Christian calling, Eph. 4. 1. Phil. 1. 27. 2 Pet. 1. 10. Rev. 19. 8. and 3. 18.  
V. 12. How camest thou in hither] As it is an unseemly thing for a man to come to the marriage-feast of a kings son, onely to enjoy the pleasures of that solemn meeting, without respect of decent apparel befiting such a solemnity; so is it unseemly that a man should lay hold on the promises of the Gospel, having on still his rags of wicked life.  
he was speechless] Gr. he was muzzled, as 1 Cor. 9. 9. He could say nothing for himself, no more then a muzzled ox can eat of the corn. His own conscience condemned him. So will ours do with us.  
V. 13. to the servants] That attended on the guests.  
bind him hand and foot] Make him sure( as they do shackle condemned men) that he may neither by resistance nor slight escape the d●s●rved punishment. See Dan. 3. 20, 21.  
cast] Gr. cast f●rth.  
into outer darkness] See on chap. 8. 12.  
V. 14. For many are called] Chap. 20. 16. Because many that are called do not come into Gods Church; and among those that do come, some are not saved, for want of an holy conversation, it appears that few are chosen to eternal life.  
V. 15. Then went the Pharisees] Mark. 12. 13. Luke 20. 20.  
entangle him] Snare him in words or talk. The Greek word is drived of snares which hunters lay. Their intent was, to bring Christ into danger, by making him answer what must needs displease the emp●r●ur; and so they might deliver him to Pilate, to be slain for sedition, Luke 20. 20. or what must offend the people; and then they might kill him without fear of the multitude, chap. 26, 5.  
V. 16. they sent unto him their disciples] They would not go themselves to him, having been newly foiled by him, chap. 21. but sand their disciples, who should feign themselves just men, that they might avoid suspicion, and that Christ, dealing more freely with them, might more easily be entrapped, Luke 20. 20.  
with the Herodians] They were men which joined with Herod to patch up a new religion, mixed of heathenism and judaisme. In likelihood they did maintain the lawfulness of paying this tribute, and the Pharisees the unlawfulness of it: so that if he said it was unlawful, the Herodians were ready to accuse him to the governor: if he said it was lawful, the Pharisees were at hand to accuse him to the people. Though they differed between themselves, yet both agree together against Christ. See the like, chap. 16. 1. Luke 23. 12.  
the way of God] The way to heaven, shewed by God.  
in truth] truly and sincerely.  
neither carest thou for any man] Thou art not afraid of any man, so as to conceal Gods truth.  
the person] Gr. face: that is, outward appearance, whether they be great men or mean.  
V. 17. tribute] The word signifies, a valuing or rating of mens substance, according to the proportion whereof they paid tribute in the subdued provinces: and it is here taken for the tribute itself.  
V. 18. Jesus perceived their wickedness] Their malice against him, or mischievous mind, 1 Cor. 5. 8.  
V. 19. show m the tribute-money] He calls for it, that he might take occasion, from the sight of it, to confute them th● more effectually, v. 21.  
a penny] In value seven pence half penny, chap. 20. 2.  
V. 20. supers●ription] Or, inscription.  
V. 21. Render] As a debt, Rom. 13. 7.  
unto caesar] Ye think your payments to maintain God● service, fr●e you from p●ying tribute to caesar; but ye are deceived: ye must maintain both religion and civill power.  
which are Cesars] His stamp upon them, shows ye are his subjects, and therefore ought to pay tribute to him: for coining was always a sign of sovereign power.  
V. 22. they ma●velled] That he should perceive their close intentions, and so subtly disappoint them▪  
V. 23. The same day] Mark 12. 18. Luke 20. 27. They give Christ no rest.  
the Sadduces] See on v. 16.  
which say that there is no resurrection] Acts 23. 8. As believing no spiritual substance severed from a body, save God onely, and therefore that soul and body must die together.  
V. 24. Moses said] Deut. 25. 5.  
If a man die having no children] That is, if he have never a son: for daughters raise no name to their fathers, but go into another family. And in Deut. 25. a son onely is mentioned, both of him that is dead, and of him that marries his wife to raise up seed to him.  
V. 25. left his wife unto his brother] According to the law.  
V. 26. Likewise the second] This is added, to make the thing seem the more absurd, the more husbands the woman had. They conceived he would say, She must have them all, or could not tell which she should have, after the resurrection, v. 28.  
V. 27. the woman died also] Before her death there was no question whose wife she was: therefore her death is mentioned.  
V. 28. for they all had her] See on v. 26.  
V. 29. not knowing the scriptures] Not acknowledging the books of the prophets, out of which the resurrection might more clearly be proved; nor yet understanding the law of Moses, which ye aclowledge to be Gods word.  
nor the power of God] Ye consider not how well God is able to raise up the dead, as he hath promised, Phil. 3. 21.  
V. 30. in the resurrection] In the estate of glory, which follows the resurrection.  
given in marriage] Neither do men take wives, nor parents give their daughters in marriage, 1 Cor. 7. 38.  
as the angels] Not without bodies, but without marriage.  
V. 31. have ye not red] See on chap. 12. 5.  
unto you] Ye aclowledge it to be Scripture, and to bind you.  
V. 32. I am] Exod. 3. 6.  
the God of Abraham] This was spoken when they were all three dead. He doth not say, The Lord of Abraham; for he is Lord of much less things also, chap. 11. 25. Psal. 24. 1. but, The God of Abraham, in covenant with him. Now seeing this Covenant of God was with the bodies of these three patriarches, as well as with their souls, as appears by their circumcision; it follows, that as their souls were then alive, so their bodies must needs be raised from the dead, and be made eternally happy.  
V. 33. the multitude] The people gave more respect to Christs doctrine then the Sadduces did.  
V. 24. But when] Mark 12. 28.  
that he had put the Sadduces to silence] They thought it would be a great honour to them, to silence him that had silenced the Sadduces.  
they were gathered together] They advised about the business: or, they came together about Christ, as v. 41.  
V. 35. a lawyer] He is called a scribe, Mark 12. 28. See chap. 2. 4.  
tempting him] Not out of malice, as v. 18. and elsewhere; but out of desire of knowledge, as the queen of Sheba proved Solomon, 1 Kings 10. 1.  
V. 36. the great commandment] The greatest; because some counted those of the sacrifices chiefest, as is intimated, Mark 12. 33. some, that of circumcision, as Eleazar Galileus: some, that of the sabbath.  
V. 37. Thou shalt love the Lord] Deut. 6. 5. Luke 10. 27.  
with all thy heart, &c.] With all the faculties of thy soul.  
with all thy mind] This is here added to Deut. 6. 5. and with all thy strength, or, might, left out here, is added, Mark 12. 30. Luke 10. 27.  
V. 38. the first] In order: for God must be loved before, and more then man.  
great commandment] It was none of the ten commandments in particular; but contains under it all the four commandments of the first table, and therefore is counted the greatest.  
V. 39. is like unto it] Not equal to it; for duty to God is above duty to man: but like it in greatness, because it contains all the duties of the second table, as the other did of the first.  
Thou shalt love] Levit. 19. 18.  
thy neighbour] Another man, Luke 10. 27, 29, 30. 1 Joh. 3. 23. Rom. 13. 8.  
as thyself] As truly as thyself. Sincerely, yet with degrees, and not without some inequality, as Joh. 17. 21. Acts 3. 22.  
V. 40. kang all the law and the prophets] Are contained under them.  
V. 41. While the Pharisees] Mark 12. 35. Luke 20. 41.  
V. 42. of Christ?] Christ proveth manifestly, that he is Davids son, according to the flesh; but, in another respect, Davids Lord, and very God: which the Pharisees not knowing, were not able to answer his question.  
whose Son is he?] Of whose stock or family? for the Hebrews call a mans posterity, his sons.  
of David] See on chap. 1. 1.  
V. 43. in spirit] By inspiration of Gods Spirit.  
V. 44. The Lord said unto my Lord] David professeth that God the Father said so unto Christ, Davids Lord, Psal. 110. 1.  
V. 45. call him Lord, &c.] See on v. 42.  
V. 46. neither durst any man, &c.] None of his foes durst ask him any thing, after this, in way of tempting him; for they saw plainly that he had now foiled them, but they could never soil him.   

CHAP. XXIII.  
Vers. 1. TO the multitude] Gr. multitudes.  
and to his disciples] When he saw there was no more hope to do good to the Pharisees, he directs his disciples and the people how to get good by them, and to take no hurt from them, Luke 20. 45.  
V. 2. sit in Moses chair] As masters and teachers, v. 7, 8, 10. and expounders of Moses law.  
V. 3. All therefore] Because God appointed teachers of the law, therefore Christ would have them to be heard, though they were wicked.  
that observe and do] If they teach according to Moses law, as they profess to do, and go not out of the chair by their traditions: for in such a case our Saviour forbids men to obey them, Matth. 16. 6, 12.  
but do not ye after their works] Because bad teachers, in regard of the corruption of our nature, use to do more harm by their bad example, then good by their true doctrine, we are here warned not to imitate them.  
for they say and do not] They speak well, but live ill.  
V. 4. For they bind heavy burdens] Luke 11. 46. They press others to the strict observance of Gods law.  
on mens shoulders] On other mens.  
with one of their fingers] They will not touch them, much less go about to lay them on their shoulders. Thus hypocrites, for the most part, are most severe exactours of those things which they themselves chiefly neglect.  
V. 5. to be seen of men] They do works indeed sometimes that are morally good; but they do them out of vain-glory, chap. 6. 5.  
they make broad] Broader then other mens. So ambitious are hypocrites in all things, Num. 15. 38. Deut. 22. 12.  
their phylacteries] threads or ribbons of blue silk, or some other material, on the fringe in the borders of their garments; the beholding whereof, made them to remember the laws and ordinances of God, and therefore were they called phylacteries, or, means to keep, to wit, in memory. This was done out of pride and hypocrisy, not out of obedience to Gods law, Num. 15. 38. Deut. 6. 8. Others conceive the phylacteries were pieces of parchment, with the commandments written on them, or the sum of the two tables, and worn on their foreheads and arms, and were distinct things from the fringes on the borders of their garments.  
V. 6. And love] Mark 12. 38, 39. Luke 11. 43.  
the uppermost rooms] Gr. lyings down: For they lay on palle●s to eat, and their tables were beds. They might have taken the uppermost rooms when due, and offered to them; but they loved them, and ambitiously contended for them.  
V. 7. and greetings in the markets] To be first saluted, as being greater personages then others; and that openly in the market-place, in the sight of others.  
Rabbi, Rabbi] It signifies, one preferred before other teachers, because of his abundant knowledge, which makes him to be in stead of many. Their fault was, that they ambitiously affencted that title above others, and took it to themselves, without giving glory to God their teacher. They loved to hear the title doubled.  
V. 8. But be not ye called] James 3. 1. They could not hinder men from calling them so; but they should not take pride and pleasure in it. He turns to his disciples, because they, being to be the chief teachers of the world, might be in danger of this temptation.  
one is your master] Your principal teacher. He alludes to Isa. 54. 13. Jer. 31. 34. Take not the glory of the chief teacher from God. Acquaint the people, when they call you masters, whence ye have all your learning, even from Christ.  
all ye are brethren] All ye apostles.  
V. 9. call no man your father] He striketh at the pride of the Pharisees, who were called, our fathers; a greater title then master, and therefore our Saviour attributes it to his Father, in this verse; and the other to himself, in the next. See more on verse 7, 8.  
for one is] Mal. 1. 6.  
your Father which is in heaven] See chap. 6. 9.  
V. 10. Neither be ye called masters] Governours: for teaching masters were mentioned, v. 8. guides of the way, v. 16. Chap. 15. 14. Rom. 2. 19, 20. The scribes, although they were blind guides, yet did they greedily hunt after such titles: but the apostles must not.  
V. 11. he that is greatest] Here it appears, that different places and titles are not forbidden; but ambitious seeking of them, and proud glorying in them.  
shall be your servant] That is, let him be, as chap. 20. 27.  
V. 12. And whosoever shall exalt h●mself] Luke 14. 11. and 18. 14. It is clean contrary in the world; for men esteem most of such as put out themselves, and despise others.  
V. 13. But wo unto you] Luke 11. 52.  
scribes and Pharisees] This was the last time he should teach them; and therefore, having warned the disciples and the people to take heed of them, he now lays open their principal sins, and threatens woes to them for the same.  
hypocrites] Christ using this title in sharpest reproofs, shows unto us, that nothing is more detestable then hypocrisy.  
ye shut up the kingdom of heaven] Ye are so far from opening the door, that, when it is opened by John Baptist and me, ye will not enter into it; nay, ye keep out others that show some willingness to come in, by your credit and reputation, Joh. 7. 48, 49. and by threatenings, Joh. 9. 22. Or, ye challenge the key of interpreting Scriptures to yourselves, and suffer not any to interpret aright those Scriptures that treat of the messiah, and of his Kingdom, and employ all your skill and endeavour in pressing and enlarging rites and traditions.  
against men] Gr. in the sight of them; as if ye did shut the door for the nonce, to keep them out.  
that are entering] Which are even at the door.  
V. 14. for ye devour] Mark 12. 40. Luke 20. 47.  
widows houses] Ye oppress widows, which have none to help them, and leave them not so much as an house to dwell in.  
for a pretence make long prayer] Ye make long prayers, that widows, thinking you to be very conscientious men, may trust you with their means, which you defraud them of: or, by tricks ye beguile them of their means, and yet labour to be thought godly men, because ye make long prayers: so ye wrong both God and them.  
V. 15. land] Gr. dry. That part which men dwell on, Gen. 1. 9. Ye take great pains and travel to turn Gentiles to your religion, as if ye were very zealous for Gods glory.  
twofold more the child of hell] Ye make him far worse then you, by your evil example of life: or, ye make him more zealous for your traditions, and more bitter against the preachers and preaching of the Gospel then ye yourselves are.  
V. 16. it is nothing] He is not bound to perform his vow, that swears by the temple.  
he is a debtor] He that swears by the gold of the temple, ought to perform his vow.  
V. 17. that sanctifieth the gold?] That causeth the gold to be counted holy, because joined to the temple, which is holy, if it had no gold; whereas other gold is not holy.  
V. 18. is gu●lty] Or, a debtor, as v. 16. or, bound: To perform.  
V. 19. the gift, or the altar] The gift was not holy before it was brought to the altar to be offered to God; but the altar was holy before, and makes the gift to be so now.  
V. 20. and by all things there●n] He is as much bound to perform his vow, as if he did swear by all those things, because they all appertain to it. Yet Christ doth not here allow of swearing by creatures, though he condemn perjury when men swear by them. See on chap. 5. 33, 34.  
V. 21. and by him] Is in Gods account tied to perform, as if he had sworn by God himself.  
that dwelleth therein] Ceremonially, in the signs of his gracious presence.  
V. 22. by the throne of God] If heaven be Gods throne, then no doubt he is above all the world.  
V. 23. for ye pay] Luke 11. 42.  
have omitted the weightier matters] Hypocrites are careful in trifles, and neglect the greatest things.  
judgement, mercy and faith] Just dealing, giving to the poor, and keeping promises.  
these ought ye to have done] He shows, that he doth not blame those that do small things commanded; but such as think, when they have done those, they have done all that is required, and so neglect greater duties.  
V. 24. which strain at a gnat] Which are like a man that strains at a small thing, as if he feared it would choke him; and yet can swallow a greater when he list. Ye are afraid that a small sin should hurt you, yet ye fear not a greater, Joh. 18. 28.  
V. 25. for ye make clean] Luke 11. 39.  
the outside of the cup] Hypocrites are too careful of outward things; but the inward they utterly contemn.  
full of extortion] Of goods violently gotten, verse 14. Ezek. 28. 16.  
and excess] In the intemperate use of the creatures.  
V. 26. cleanse first that which is within] Get your goods justly, and use them soberly; so shall ye have comfort in them, Tit. ●. 15.  
V. 27. whited sepulchers] Acts 23. 3. Painted and made fine on the outside, and filthy within: so do ye appear just outwardly, v. 5, 14, 15, 23. but are very corrupt within, as appears by some expressions of your pride and cruelty, v. 6, 7, 14, 15, 23.  
V. 29. of the righteous] Private men, as v. 35. Or, of thos● righteous ones; To wit, the prophets spoken of before: and such onely are spoken of, but not any private men, v. 34.  
V. 30. And say] Ye seem to esteem highly of the prophets whom your fathers slay; for ye garnish their tombs, and say, Ye would not have slain them, if ye had lived in their times.  
V. 31. Wherefore] This verse may be in a parenthesis, for the 32 verse depends on the 30.  
ye be witnesses] Ye speak truer then ye intend.  
unto yourselves] Or, against yourselves, as Mark 6. 11. Luk. 9. 5.  
that ye are the children of them which killed the prophets] For ye called them your fathers, v. 30. and ye may possibly tread in their steps, and are in the mean space no better then they were, as ye will shortly show and discover, though now ye conceal it; for even now ye are inwardly plotting what they practised. Ye honour the dead, because they cannot trouble you; but the surviving, who teach the same doctrine they did, ye hate as extremely as ever your fathers did them.  
V. 32. Fill ye up] Since ye will needs do so, supply ye, by your wickedness, what is wanting in your fathers; as 1 King. 22. 22. Joh. 13. 27. Put me to death, and some of my witnesses. See the like, Joh. 13. 27.  
the measure] Gen. 15. 16. Gods patience overlong provoked, inflicts so heavy a punishment, that the penalty may well seem to serve for all that went before also, 1 Sam. 3. 12. Isa. 63. 6, 7.  
of your fathers] Go on till your wickedness be as great as theirs, and then ye shall perish also, 1 Kings 2. 22. Isa. 65. 7.  
V. 33. Ye serpents] hurtful creatures.  
ye generation of vipers] See on chap. 3 7.  
how can ye escape] Though ye may escape mans judgement, ye cannot escape Gods: or, whoever escape ●ell, ye cannot.  
of hell] See on chap. 5. 22.  
V. 34. Wherefore] Seeing ye are so cruel, ye shall have matter to exercise your cruelty, that it may be known, though ye now hid it, and ye may exemplarily perish.  
I sand unto you] After my resurrection.  
prophets, and wise men and scribes] He calls the apostles and pastours of the new Testament, by names taken out of the old, as best known to the Jews, and mentioned, v. 30. that they that honoured the dead prophets, and s●t so great a price on their own wise men and scribes, might see what account they ought to have made of the apostles, that went far beyond them. See on chap. 11. 11.  
ye shall kill, &c.] Ye shall exercise all manner of cruelty on them, as death, blows, banishment.  
in your synagogues] Chap. 10. 17.  
from city to city] Chap. 10. 23.  
V. 35. all the righteous blood] So terrible should be the judgement inflicted on the Jews, that they might seem to answer for all the murders of the godly slain from the beginning to that day: yet it was not equal to their sins, which were better known to God then to the world. So Rev. 18. 24.  
from the blood of righteous Abel] Gen. 4. 8.  
of Zacharias] It may be Z●chariah the prophet; for both names agree, Zech. 1. 1. and he was one of the last prophets; but his death is not set down in the old testament: therefore others take him to be another of that name, mentioned, 2 Chron. 24. 22. Luke 11. 50. These are name, because the blood of the one cried for vengeance, Gen. 4. 10. and the mouth of the other, at his death, 2 Chron. 24. 22. Or, because the one was the first righteous man, and the other the last prophet, whose murder is recorded in the old testament.  
whom ye slay] Because the nation is still accounted the same. So Mark 10. 3. Joh. 6 32. and 7. 19, 22. Acts 7. 38.  
V. 36. all these things] All these punishments.  
upon this generation] For Jerusalem was soon after destroyed.  
V. 37. O Jerusalem, Jerusalem] Luke 13. 34. The name is doubled, to express great affection in the speaker, as 2 Sam. 18. 33.  
that killest the prophets] Neh. 9. 26. Acts 7. 32.  
and stonest them which are sent] 2 Chron. 24 21.  
how often would I have gathered] 2 Esdr. 1. 30. He speaketh of his human and ministerial will; for his divine will could not be resisted by them.  
thy children] The Jews, whose mother-city Jerusalem was, whom they repaired to for worship, judicature, and succour in war and favourits, Luke 19. 14.  
together] A long time striving with them, to bring them to faith and repentance, and so free them from future evils. So Psal. 17. 8. and 91. ●.  
ye would not] So Prov. 1. 24. Isa. 65. 12. and 30. 20. Jer. 7. 13. Ezek. 24. 13.  
V. 38. your house is left unto you desolate] Your city and temple shall be destroyed.  
V. 39. ye shall not see me] In this bodily manner.  
henceforth] For this was in his last journey to Jerusalem; and it may be it was spoken in the last day before he was betrayed: however, it was the last time of his public teaching.  
till ye shall say] Ye would be glad to see me when Jerusalem is destroyed, and say that to me, which ye thought much to hear the children say before, chap. 21. 16. Or, after that I am crucified, ye shall see me no more, till good men among you welcome me at my coming to Judgement, as some of you did before, chap. 21. 9.   

CHAP. XXIIII.  
Vers. 1. ANd Jesus went out] Mark 13. 1. Luke 21. 5.  
departed from the temple] Purposing to come there no more, having now divers days taught there.  
to show him the buildings of the temple] Because, chap. 22. 38. he had foretold the destruction of the temple, they show him the buildings as he went toward mount Olivet, from whence was the temples fairest prospect; partly out of pity that such a stately fabric should be destroyed, partly out of incredulity, as thinking it an hard matter to be done.  
V. 2. There shall not be left here] Luke 19. 44.  
one ston upon another] As one is said to be put upon another at the building of it, Hag. 2. 15. It shall be utterly destroyed.  
V. 3. upon the mount of Olives] Mark adds, over against the temple: which words show the occasion of this discourse, Mark 13. 3.  
the disciples came unto him] Some of them, namely, Peter, James, John and Andrew, Mark 13. 3.  
privately] Because it was a dangerous question to be asked in public, concerning the destruction of the temple, as appears, chap. 26. 61. Acts 6. 14.  
Tell us, &c.] Here are three distinct questions propounded: the first, concerning the destruction of Jerusalem and the temple: the second, about Christs coming, not to judgement, but in his Kingdom here, which they expected to be external: the third, concerning the end of the world. The answer to the first, as some conceive, reacheth to vers. 23. to the second, from thence to vers. 36. to the third, from that verse to the end of the chapter. Others conceive, they thought the temple would not be destroyed till the worlds end, and then Christ would set up his Kingdom. Yet he seems to answer distinctly to two, at least, of them.  
V. 4. that no man deceive you] As soon as Christ should be gone from the earth, the devil would seek to draw men from faith in Christ, and the doctrine by him delivered.  
V. 5. in my Name] Not as by authority from him, as Joh. 5. 43. but as endowed with the same authority that he had, and promising them temporal deliverance, which they expected from the messiah, Luke 24. 21. Such were Theudas, and Judas of Galilee, Acts 5. 36, 37. and an Egyptian false prophet, Acts 21. 38.  
V. 6. of wars] Slaughters committed upon the Jews under Cains, at home and abroad.  
and rumours of wars] Reports, and expectation of further evils from that emperour and others.  
see that ye be not troubled] Or, see and be not troubled. Consider these things, but be not affrighted with them.  
the end is not yet] The calamity of the Jews that is to befall them, is not yet come to his height, nor yours at an end. Or, jerusalem shall not be destroyed so soon as wars begin: other things must come to pass first, which are foretold before, verse 15.  
V. 7. nation shall rise against nation] Not unlike that, 2 Chron. 15. 6. The Jews and other nations living together, or near one another, should rise one against another, fall foul one upon another. This fell out under Claudius and Nero.  
kingdom against kingdom] The tetrarches and provinces shall break forth into open war one with another.  
there shall be famines] Acts 11. 28. Rom. 15. 26. 2 Cor. 8 and 9 chapters.  
pestilences] Which usually follow war and famine, Revel. 6. 5, 6, 8.  
V. 8. of sorrows] They shall go before the destruction of Jerusalem, as the pangs of a woman in travail before childebearing, Psal. 48. 6. Isa 13. 8. Jer. 30. 6, 7.  
V. 9. Then shall they deliver] Chap 10. 17. Luke 21. 12. Joh. 16. 2. About those times; some of you before, some after, as appears in the Acts: for Christ now passeth from common calamities, to the peculiar crosses of his. The Jews shall apprehended them, and bring them into their consistory, as Peter and John, Acts 4 and 5 chapters.  
all nations] Not the Jews onely.  
for my Names sake] For the bare profession of Christ. See chap. 5. 11.  
V. 10. many be offended] Taking offence in regard of the present calamities betiding Gods people, shall fall from the Christian profession, Matth. 13. 21. Dan. 11. 13. So did Phygellus, Hermogenes, Demas, 2 Tim. 1. 15.  
shall betray one another] They that fall away, will betray such as continue faithful.  
V. 11. false prophets] Acts 20 30. 2 Cor. 11. 13. 2 Tim. 2. 18.  
V. 12. iniquity shall abound] Because of cruelty toward Christians, love to God and man shall grow could, and be as fire quenched with water, not showing itself, as formerly, in offices of piety and charity, 2 Tim. 4. 16. Heb. 10. 25. Psal. 119. 133, 134.  
V. 13. But he that shall endure] Luke 21. 19.  
shall be saved] Either freed from death then, or coveyed to heaven, v. 22.  
Gospel of the kingdom] joyful tidings of the kingdom of heaven.  
in all the world] thorough all that part of the world that is known to the Jews to be inhabited. This was done before Jerusalems destruction. See Mark 13. 9, 10, 11. Rom. 1. 8. and 10. 18. Col. 1. 23.  
for a witness unto all nations] Of the obstinacy of the Jews.  
then shall the end come] Then the utter ruin of them, and the destruction of Jerusalem shall come, v. 8. Ezek. 7. 2.  
V. 15. When ye therefore shall see] Mark 13. 14.  
the abomination of desolation] From signs more remote he comes now to a nearer one. When Jerusalem shall be beset with a just army, on every side beleaguered, Luke 21. 20. look for destruction, without hope of delivery, as before, when by the chaldeans. He means the Romans besieging Jerusalem, and striving to lay it waste in an abominable manner. Some understand this of a siege a little before, by S●stius Florus, because, when Titus besieged it, it was too late to flee, verse 16.  
by Daniel] Dan. 9. 27.  
in the holy place] In the holy land, before the holy city, Isa. 63. 18.  
let him understand] Let him take notice that the temple and the city shall be destroyed, and the people scattered, according to Daniels prophecy, Dan. 9. 25. 2 Tim. 2. 7.  
V. 16. Then let them] Being warned by these signs, let them flee to save their lives.  
into the mountains] For there would be no safety in any of the cities. So Gen. 19. 17.  
V. 17. not come down] If he can escape by ladder or stairs any other or nearer way, let him make all the hast he can to be gone, and not stay to save ought of his goods.  
V. 18. his clothes] His coat or cloak, his better apparel, such as men use not to work in in the fields.  
V. 19. that are with child] Such could not well flee, because of their burden; nor nurses from the children, Luke 23. 29.  
V. 20. not in the winter] Because of storms, which may hinder them.  
neither on the sabbath-day] They might come into danger, because they knew not their own liberty, thinking they might not in any case flee far on the sabbath, Acts 1. 12. Neither could they well get things needful then, because of the strict observation of the sabbath. They might also make doubt of the lawfulness of carrying such things then, Joh. 5. 9, 12. or they might be the more suddenly surprised at the time of Gods worship, which would be both more prejudicial, and more uncomfortable to them, Luke 13. 1.  
V. 21. such as was not, &c.] To that nation, Luke 21. 23. Exod. 9. 24.  
V. 22. those days] The days of affliction before mentioned.  
no flesh be saved] The whole nation of the Jews should be utterly destroyed. Flesh is by a figure taken for man; and here, for those of that nation, as Jer. 12. 12. and 45. 5.  
for the elects sake] That some of them may escape, and some others for their sake, Gen. 18. 32.  
V. 23. Then] Mark 13. 21. Luke 17. 23. He proceedeth to the answer of the second question propounded, v. 3. concerning his coming, and so to things following the destruction of Jerusalem, showing, that his kingdom must not be looked for to come with such external and worldly preparations, Luke 17. 20. as false christs should come with.  
V. 24. false christs] Such as John seems to call Antichrists▪ 1 Joh. 2. 18. See on verse 5. Some think the pope is here intended.  
false prophets] abettors of those false christs, expounding of, and applying to them Scriptures, Rev. 16. 13. and 19. 20. and 20. 10. Some bring in Mahome●, who is called, The great prophet, by his followers.  
show] Gr. give. They shall openly lay forth great signs for men to behold.  
signs] So 2 Thess. 2. 9, 10. Rev. 13. 13.  
elect] Not among Jews onely, but among Gentiles also.  
V, 25. Behold, I have  told you before] And ye need not therefore be troubled, when ye see it so fall out, Joh. 16. 14.  
V. 26. he is in the desert] For those false christs, and their instruments, used to draw men out into the desert, where they might most safely, and without resistance, make head, and gather followers together.  
in secret chambers] In inner rooms, and private chambers, where, wanting strength, yet these deceivers closely got followers together at first.  
V. 27. as the lightning] They need not seek Christ, or his Kingdom, or his coming to Judgement, in that or that peculiar place; it should suddenly run over the whole world.  
V. 28. For wheresoever] Luke 17. 37. A proverb used of things every where alike. The meaning here, as Acts 10. 34. it will be found, wheresoever any be that look after it.  
V. 29. Immediately after] The like evils shall befall the roman empire, that had befallen the Jewish state before, Rev. 6. 11, 12. These things may be all spoken allegorically, as Isa. 13. 10 and 24. 23. and 60. 20. Ezek. 32. 7. Joel 2. 10, 31. and 3. 15. Job 30. 28. Jer. 15. 9. Amos 8. 9. Some understand it literally to be fulfilled a little before or at the last day; but that useth ●ot so to be described, but by fire, 2 Pet. 3. 12. Others take these things literally, for strange sights in the heaven, either before the destruction of Jerusalem, or before the day of Judgement: of which time they who understand it, conceive he saith, Immediately, that men may always provide for his coming, as Phil. 4. 5. Heb. 10. 37. 2 Pet. 3. 8. Or, immediately after the troubles of the Church under antichrist, which they conceive to be intended in the former verses, as 2 Thess. 2. 8. Or, after the great troubles of the Church, Rev. 20. 7, 8, 9. whereof these Jewish or gentle troubles might be a sign. Some think the certainty of the thing onely, and not nearness of time here intended. See on v. 33.  
shall the sun be darkened] Mark 13. 24. Luke 21. 25.  
the powers of the heavens] The heavens themselves, though they be less subject to change then earthly bodies: unless it be meant allegorically, as before.  
V. 30. the sign of the Son of man] Rev. 12. 13. and 15. 1. The pure and public preaching of the Gospel of Christ, with great power and efficacy in the Church, Rev. 19. 11. Or, the exceeding glory and majesty in heaven, which shall bear witness, that Christ, the Lord of heaven and earth, draweth near to judge the world.  
all the tribes of the earth] All families and kindreds. An allusion to the Jews, who were divided into tribes.  
mourn] They shall be in such sorrow, that they shall smite on their breasts, as Luk. 18. 13. or, on their thighs, as Jer. 31. 19. out of horror of heart, and confusion of face, by reason of those grievous judgements that shall come upon the world, for contempt and abuse of this Gospel. Or, for those great alterations at Christs coming to judgement.  
they shall see the Son of man] Rev. 1. 7. At his last coming, sitting on the clouds, as on a throne of glory, chap. 25. 31. Acts 1. 9, 11. 1 Thess. 1. 17.  
with power] With all the heavenly angels attending him▪ ● Thess. 4. 17. Chap. 16. 27. and 25. 31.  
glory] Visible brightness and fulgour.  
V. 31. And he shall sand his angels] 1 Cor. 15. 52. 1 Thes. 4. 16.  
with a great sound of a trumpet] Or, with a trumpet, and a great voice: as Exod. 20. 18. Psal. 47. 6. 1 Cor. 15. 1 Thess. 4.  
they shall gather together] As the manner was to call the people together with a trumpet, Num. 10. Ezek. 37. 21.  
from the four winds] Isa. 43. 5, 6. Chap. 8. 11. Rev. 7. 1. Zech. 2. 6. From the four quarters of the world.  
from one end of heaven] In regard of our sight; for heaven is round, and hath no end. See Psal. 19. 7. Deut. 4. 32. and 28. 64. From the east to the west, and from the north to the south.  
V. 32. yet tender] Gr. already tender. He doth not speak of a tenderness that lasted all the winter, but of one new come, in the spring, when the sap riseth, and cometh into the branches. See on Mark 13. 28.  
putteth forth leaves] Cant. ●. 13.  
V. 33. when ye shall see all these things] When ye shall see these things that befall the Jews, look shortly after for those things that are to befall the rest of the world also; for the one is a forerunner and forewarner of the other, as the putting out of leaves of the fig-tree is of the summer. Or, when ye shall see those strange things mentioned, v. 29. look for Christs coming to Judgement speedily.  
it is near] The coming of the Son of man: or, he, that is, Christ, v. 30. or, trouble is coming on the Gentiles, when Jerusalem is destroyed. Some think, these words intimate onely the certainty of the thing, not the propinquity of the time: as sure to come, as if it were at the door already, Gen. 4. 7. James 5. 9. Phil. 4. 5. Rev. 1. 3.  
V. 34. This generation shall not pass] Some alive shall see all fulfilled that I have spoken of the destruction of Jerusalem, and the troubles accompanying it; as chap. 23. 36.  
all these things] That are shortly to come, opposed to that day, v. 36.  
V. 35. Heaven and earth] Mark 13. 31.  
shall pass away] May sooner pass away, then any of my words prove false; as chap. 5. 18. Luke 16. 17. Isa. 54. 9.  
V. 36. of that day] Of the day of Judgement, and of the end of the world, 2 Pet. 3. 10. of which, v. 30, 31. It was a famous day, and expected of Gods people, 2 Tim. 1. 18.  
hour] Time, or season, 1 Thess. 5. 1. hour taken at large; a● 1 Joh. 2. 18. Rev. 3. 10. and 14. 7, 15.  
knoweth no man] God hath hidden that one hour of the day of Judgement from us, that we might be ready for it at all hours. Others understand it of the time of the destruction of Jerusalem, in which also the coming of Christ was begun.  
not the angels of heaven] Much less sinful men on earth, who are far below them in knowledge.  
V. 38. For as in the days] Gen. 7. Luke 17. 26.  
they were eating and drinking] The word is proper to brute-beasts, and it shows, that in those days men should be given to sensuality, like brute-beasts, and live securely, taking care for nothing else. It may also import luxury and riotousness, as v. 49.  
and giving in marriage] See on chap. 22. 30.  
V. 39. And knew not] Took no more notice of it, then if they had heard nothing at all of it, not believing what Noah had foretold.  
took them all away] Except Noah and his family.  
so shall also] So unprepared shall men be, at the day of judgement, or at the destruction of Jerusalem, as if they had never heard of any such thing to come.  
V. 40. Then shall two] Luke 17. 36.  
in the field] At their harvest-work, or like employments.  
the one] They shall not be saved by families, as in Noah 9 time; but one friend shall be taken by Christ into heaven, and another left for the devil to carry to hell. Or, at the destruction of Jerusalem, one may be surprised, and another escape.  
shall be taken] As lead by the hand, out of the common danger and destruction. An allusion to Gen. 19. 16. Luke 21. 36. Or, surprised by the enemy, as Jer. 39. 5.  
V. 41. Two women] Bond-women, or of the meanest condition, such as used to grind at the mill, Exod. 11. 5. Isa. 47. 2. Gal. 3. 28.  
V. 42. Watch therefore] Mark 13. 35. Watching is enjoined all Christians here, and ministers after, v. 45. Luke 12. 41. We must by saith expect our Saviour perpetually, and be ready to receive him, v. 44.  
V. 43. But know this] Luke 12. 39. 1 Thess. 5. 2. Rev. 16. 15.  
in what watch] Matth. 14. 25.  
broken up] Gr. digged thorough, as thieves use to do, Exod. 22. 2. Jer. 2. 34. Chap. 29. 20.  
V. 44. in such an hour as ye think not] unless ye watch; for the master of the house dreams not of the coming of a thief when he is asleep, nor ye of Christs coming( which will b● more terrible to you) when ye are secure.  
V. 45. Who then is] Luke 12. 42.  
ruler] pastor or minister. See on v. 42.  
household] Gr. service: that is, over his servants.  
to give them meat] As Gods steward, 1 Cor. 4. 1.  
V. 46. Blessed] In an happy condition.  
V. 47. ruler over all his goods] Of a steward he shall make him overseer of his whole estate, Gen. 39. 4, 6. He shall raise him to a place of greater honour and dignity, Rev. 2. 26.  
V. 48. that evil servant] If the steward shall turn to evil courses.  
say in his heart] Think within himself, Psal. 14. 1.  
My lord delayeth his coming] It will be long ere he comes: or it may be he is lost, and will not come at all, Exod. 32. 1. Prov. 7. 19.  
V. 49. to smite] To exercise cruelty by virtue of his authority.  
his fellow-servants] For whose good and welfare he was pu● into that office, which therefore he ought to have had regard unto, 1 Pet. 4. 10.  
with the drunken] To waste his masters goods by riotousness, in bad company, Luke 16. 1.  
V. 51. cut him in sunder] Gr. cut him in two pieces. Either by renting his soul from his body, or ●ewing him in sunder: Or, cut him off: that is, dividing his house, he will sever him from the rest, chap. 25. 32. Deut. 29. 21.  
his portion with the hypocrites] Job 20. 29. Psal. 11. 6. He shall have a greater punishment then ordinary sinners.  
weeping, &c.] Chap. 8. 12. and 13. 42, 50. and 22. 13.   

CHAP. XXV.  
Vers. 1. THen] In the day of Christs coming, mentioned, chap. 24. 51.  
the kingdom of heaven] The condition of men in the Church of God.  
virgins] The custom then was to make marriage-feasts in the night: the bride-groom used to come then with a train of young men: certain virgins, of the kindred or acquaintance of the bride, used to go meet the bridegroom, to attend on him, and attend him to the wedding-house.  
which took their lamps] And carried them burning, to light the bridegroom and his train.  
went forth] Afterwards, at v. 6, 7.  
V. 2. were wise] They shewed themselves to be wise, in providing things needful for their present employment.  
were foolish] Shewed their folly, in neglecting things necessary, v. 3.  
V. 3. no oil with them] Besides that which was burning, and spent ere the bridegroom came, v. 8.  
V. 4. in their vessels] To spend, when that in their lamps should be done.  
V. 5. while the bridegroom tarried] Christs coming must be expected, though he come not so soon as we would have him.  
they all slumbered] Good men may sometimes be somewhat more negligent then at other times; but they always keep a good conscience, and an heart prepared, in some good measure, to receive Christ, Cant. 5. 2. Their security is but of infirmity, and their estate was made sure before. Whereas, bad men have but the lamp of profession, and want the oil of piety, ● Tim. 3. 5. that is, the power of it.  
V. 16. at midnight] Christ will come when he is least looked for; as the bridegroom came at midnight, later then the usual manner was.  
the bridegroom cometh] Christ comes to call us hence, at our death, or at the day of Judgement.  
V. 7. trimmed their lamps] An allusion to Exod. 30. 8. 2 Kings 9. 30.  
V. 8. gone out] Or, going out: Which in the temple should not be, Exod. 27. 20.  
V. 9. not enough for us and you] The best have no goodness to spare for others.  
go ye rather] Not that the just shall sand the wicked at the day of Judgement to get grace; but it shows, that they who neglect to get it here, have no way left to get any then. So Elijah mocks the priests of Baal, 1 Kings 8. 27.  
buy] Isa. 55. 1.  
for yourselves] Every one must be saved by his own faith, Rom. 1. 17.  
V. 10. the door was shut] They who neglect Gods call, or are not ready for him, shall be shut out of the gate of mercy, ps. 95. 11.  
V. 11. Lord, Lord] Chap. 7. 22. and 25. 37.  
open to us] To wit, the door. Afford us access and entrance, Rev. 3. 20.  
V. 12. I know you not] Chap. 7. 23.  
V. 13. Watch therefore] Chap. 24. 42. Mark 13. 33.  
V. 14. For the kingdom of heaven] Luke 19. 12. Or, For he shall come as a man; to wit, Christ shall, v. 13. Act. 3. 25.  
a man traveling into a far country] Hereby is intended Christs ascending into heaven, and abiding there till the day of judgement, chap. 21. 33.  
delivered unto them his goods] Put them into several offices and places, for the good of his church, Eph. 4. 11, 12.  
V. 15. five talents] Of a talent, see 1 Chron. 22. 14.  
according to his several ability] According to the wisdom and skill in dealing which was given them, 1 Cor. 12. 7.  
V. 16. traded with the same] Was laborious in his calling, according to his gifts.  
made them other five talents] increased his own graces by using them to the benefit of others, and did twice so much good as before this employment.  
V. 18. digged in the earth] That he might lay it up safe.  
V. 19. After a long time] At the end of the world Christ will come to call all men to account.  
V. 20. other five talents] See on v. 16.  
V. 21. over a few things] In a small charge, Luke 16. 18.  
●ver many things] I will prefer thee, as men do servants whom they have found faithful. See on chap. 24. 47.  
into the joy of thy lord] Into the chamber of joy, or feasting with thy master.  
V. 24. which had received the one talent] He is also called to account, as well as they that had received more talents, that no man may think to be excused from giving account, by the means of his place or parts.  
that thou art an hard man] He takes the fault off himself, and lays it on his master: one of Adams sons, Gen. 3. 12.  
V. 25. lo there thou hast that is thine] Chap. 20. 14.  
V. 26. His lord answered] By this answer, he signifies, that they have no excuse for their sloth, who suppress Gods gifts, and spend their time unprofitably.  
Thou wicked and slothful servant] By these sharp, and yet welldeserved terms, he shows, that the neglect of the servant came not from the masters austerity, as he pretended; but from his own lazy disposition, and therefore he deserved to be severely punished.  
thou kn●west] Be it that it were as thou sayest, thou shouldst have been the more careful to please me, and art now the more inexcusable, by thy own confession, chap. 12. 37. Luke 19. 22.  
V. 27. to the exchangers] Such as kept banks to take mens moneys, and make profit of it for them.  
V. 29. For unto every one] Chap. 13. 12. Mark 4. 25. Luk. 8. 18.  
V. 30. the unprofitable servant] He must be condemned, though he did not waste his masters goods, because he did not increase them by his industry.  
into outer darkness] See on chap. 8. 12.  
weeping, &c.] See on chap. 24. 51.  
V. 31. When the Son of man] A lively setting forth of the general judgement, taken from the pattern of worldly judicatures▪  
in his glory] Not in form of a servant, as before, but of a judge.  
and all the holy angels] An allusion to Zech. 14. 5. Now he hath a few poor men to attend him; then all the angels.  
sit upon the throne] As man, on some visible throne: or, he shall judge all, as they do that sit on thrones.  
V. 32. shall be gathered] Chap. 24. 31. Before him, to be judged by him.  
he shall separate them] This separation of good men from bad, is set out by a similitude of fanning, chap. 3. 12. of the tares, chap. 13. 30. of the draw-net, chap. 13. 48.  
one from another] Not one nation from another, but one man from another, chap. 24. 31, 40, 41.  
sheep from the goats] An allusion to Ezek. 34. 17.  
V. 33. sheep on his right hand] Right hand and left, implie● good and bad, as Eccl. 10. 2. Joh. 4. 11. or, blessing and cursing, as Garizim stood on the south, which is on a mans right hand when he looks to the sun-rising; and Gebal north, which is on the left hand.  
V. 34. the king] Christ, Rev. 19. 16.  
Come] Draw near to me: be not afraid of my majesty.  
ye blessed of my Father] Whom my Father loves, and means to make happy for ever.  
inherit] Heaven, then, comes not by nature or merit, but by adoption, as an inheritance given by God to his children, 1 Pet. 3. 9.  
the Kingdom] No mean inheritance, but the greatest.  
prepared] By God the Father, ch. 20. 23. 1 Cor. 2. 9. Heb. 11. 16.  
for you] In particular, who are his elect, Luke 12. 32.  
from the foundation of the world] Chap. 13. 15. Luke 11. 50. Heb. 14. 3.& 9. 26. Rev. 13. 8.& 17. 8. Not after it, as sometimes it signifies, but before, as Eph. 1. 4. 1 Pet. 1. 20. 2 Tim. 1. 9.  
V. 35. For I was an hungered] Isa. 58. 7. Ezek. 18. 7. This is a reward of good done to the poor, not for their own sakes, but as members of Christ, chap. 10. 40, &c.  
ye gave me meat] Mercy is here mentioned, as an eminent virtue: and the act of it rather then the affection, to sit it to temporal judicatures.  
V. 37. the righteous] Those whom he called blessed, v. 34. now he calls righteous; for God will make all them righteous here, whom he intends to bless hereafter, Luk. 14. 13. Rev. 20. 6.  
when saw we thee] In thine own person?  
V. 40. unto one of the least of these my brethren] Gr. unto one of these my brethren, which are the least: That is, which are least set by in the eyes of the world. It is a greater token of love to Christ, to do good to his for his sake, when he is absent, then to do it to him, if he were present: and that which is done to a mean Christian, for his sake, shall be rewarded, as well as that which is done to an apostle, chap. 10. 41, 42. for Christ here counteth the meanest Christians his brethren.  
V. 41. Depart] Psal. 6. 8. Chap. 7. 23.  
from me] Ye shall have no part of happiness with me, but of eternal misery, with the devils, 2 Thess. 1. 9.  
for the devil and his angels] S●e on chap. 12. 24.  
V. 42. ye gave me no meat] If they must go to hell who give not to the poor, What will become of them who take away from them!  
V. 44. when saw we thee an hungered] See on v. 37.  
V. 45. to one of the least] See on v. 40.  
V. 46. these shall go away] Dan. 12. 2. Joh. 5. 29. Rev. 14. 11. and 20. 10.   

CHAP. XXVI.  
Vers. 2. YE know] Mark 14. 1. Luke 22. 1. Joh. 13. 1. For Christ had often foretold his death to them. See on chap. 17. 22.  
passeover] It was sit that Christ, whom the paschal lamb represented, should be crucified at that feast.  
V. 3. Then assembled] Joh. 11. 47.  
V. 4. by subtlety] They durst not take him by force, for fear of the people, v. 5.  
and kill him] By the roman president, which seemed safest, chap. 21. 38. Acts 3. 15.  
V. 5. Not on the feast-day] Let us stay till after the first day of the passeover; for that must be spent in holy duties: and the peoples affection to him may be cooled by our stay, and the Galileans his countrymen will be gone▪ But, as some think, they changed this resolution, after they had agreed with Judas to betray him, v. 15, 16.  
V. 6. Now when Jesus] Mark 14. 3. Joh. 11. 1. This story was before the assembly of the priests; for it was six days before the passeover, Joh. 12. 1. and that assembly was but two days before, v. 1, 3. But it is set after, because it was the occasion of Judas repairing to the priests. He could not get the money for the ointment following, and therefore he would sell Christ, Joh. 12. 4, 5, 6.  
the leper] Who had been a leper, chap. 1. 6. and 11. 5. and 21. 31. For if he had been so still, Christ would not have eaten with him, contrary to his Fathers law. It may be he had been healed by Christ, and now made him a feast, Joh. 12. 2. as Matthew did, after his calling to be an apostle, Mark 2. 14, 15. Luke 5. 29.  
V. 7. a woman] Mary the sister of Lazarus, Joh. 12. 3.  
an alabaster-box] These boxes were made hollow, to put ointments in: for, some writ, that alabaster keepeth ointment without corruption, Pliny, B. 13. chap. 1.  
poured it on his head] As they used to do, to welcome their friends and chief guests, Luke 7. 46. Psal. 23. 5.  
V. 8. his disciples] One of them, to wit, Judas, who bare the bag, Joh. 12. 4, 6. See the like phrase, chap. 27. 41. with Luke 23. 39. Or, it may be others might second Judas in it.  
this waste] Unprofitable spending of precious ointment.  
V. 9. and given to the poor] Under a pretence of charity, and tender affection to the poor, he cloaks his own covetous and thievish affection, which would have been singering and fil●hing some part of it for his own private, had such a sum come for their use into his hands. See Joh. 12. 6. though the other disciples, if they seconded him therein, might speak simply, not suspecting his sinister end, nor the true ground of his speech.  
V. 10. Why trouble ye the woman?] We ought not rashly to condemn that which we think not orderly done, chap. 7. 1.  
V. 11. For ye have the poor] Deut. 15. 11. Ye shall always have occasion to do good to the poor; but this is the last kindness she can show to me, who shall shortly be taken from you.  
V. 12. for my burial] For a preparation to my burial. If it were bestowed on my dead corpse, according to the custom, Mark 16. 1. Joh. 19. 40. you should not think much of it: and I am now near upon that.  
V. 13. for a memorial of her] The memory of ought done for Christ, or any of his, God will not suffer to perish, Psal. 112. 6.  
V. 14. Then one of the twelve] Mark 14. 10. Luke 22. 3.  
Judas I scariot] See on chap. 10. 4.  
went to the chief priests] Undertook the betraying of his Master, not solicited by them, but of his own accord, offering himself to them to be therein employed.  
V. 15. thirty pieces of silver] See chap. 27. 9. So much as a slave is valued at, Exod. 21. 32. See how mean account Judas makes of his Master!  
V. 16▪ he sought opportunity] That he might have his money promised, v. 15.  
V. 17. the first day of the feast of unl●aven●● bread] That is, of the pas●hal solemnity, during which no leavened bread might be had, Exod. 12. 15, 19, 20. to wit, on the fourteenth day of Nisan, on which preparation was made for the eating of the paschal lamb the night ensuing, Exod. 12. 6. 18.  
V. 18. to such a man] They are taught how to find him, Mark 14 13, 14. Luke 22. 10, 11.  
My time is at hand] The time of my death.  
V. 20. Now when the even was come] M●●k 14. 18. Luke 22. 14. Joh. 13. 21.  
V. 22. they were exceeding sorrowful] That he must die now, and by treason also, and by one of them; yet they knew not who it was.  
and began every one of them to say] Or, said each one of them, v. 74.  
Is it I?] As suspecting each one himself, rather then him who indeed it was. Or, being grieved to apprehended that their Master should have any such suspicion of them, and desirous to have themselves cleared, as free from so great a guilt.  
V. 23. He that dippeth] Or, hath dipped, Psal. 41. 9. It may be Judas sate near him, or over against him, and had newly dipped in the dish with him, to take part of the sour herbs.  
V. 24. The Son of man goeth] Out of this life, Luke 9. 31.  
as it is written of him] His death by treason was foretold.  
but wo unto that man] He cannot hurt me; but he will make himself eternally miserable.  
it had been god for that man] God may glorify his Justice in punishing him; but it had been better for himself that he had never had any being.  
V. 25. which betrayed him] A while after, and was plotting it now, v. 16.  
Thou hast said] Thou hast said the truth. Compare v. 64. with Mark 14. 62.  
V. 26. as they were eating] Before they removed from the table: for it is not likely that Christ would mix the Lords supper with the passeover: and it is said, Luke 22. 20. 1 Cor. 11. 55. of the cup, that it was after the paschal supper.  
Jesus took bread] 1 Cor. 11. 23, 24.  
blessed it] Many Greek copies have, gave thanks. Christ minding forthwith to fulfil the promises o● the old Testament, instituteth a new Covenant, with new signs; and consecrates them, not with murmuring of words, but with prayer to God, consisting partly of praise and thanksgiving to God his Father, v. 27. and par●ly of petition for a blessing upon the elements, as Luke 9. 16. And yet the bread and wine are changed, not in nature, but in use; for they become undoubted tokens of Christs Body and Blood, by his own Institution, that faith may find what to lay hold on, both in the word, and in the elements.  
this is my Body] Either by a trope called a Metonymy, one name is put for another; the bread is called Christs body, because it is a sign of his body: or, by a figurative enunciation, the bread is said to be Christs Body, because it representeth his Body truly and properly so termed; as the ro●k is said to have been Christ, because it represented Christ, 1 Cor. 10. 4. both, in effect, come to one, the phrase being sacramental, and of common use in speech of signs and resemblances, either sacred or other, as Gen. 17. 11, 13. and 40. 22, 18. and 41. 26, 27. Exod. 12. 11. Chap. 13. 37, 38, 39. Rev. 17. 9, 12, 15, 16, 18.  
V. 27. the cup] To wit, with wine in it, v. 29.  
gave thanks] As before of the bread, v. 26. The praye● which then he used, consisted, as before, of two parts; is called sometime by the name of the one part, a thanksgiving, as here; sometime by the name of the other part, a blessing, as 1 Cor. 10. 16.  
Drink ye all of it] They then which take away the cup from the people, go against Christs Institution, which they the● strictly observed, Mark 10. 23.  
V. 28. this] The wine in this cup is a seal of the covenant ratified in my Blood, which shall be  shed shortly, to procure new legacies for many, Exod. 24. 8. See v. 26.  
of the new Testament] Whereby the inheritance of eternal life is given as a legacy to all believers. O●, of the new Covenant.  
which is  shed] That shall shortly and poured out. See the like phrase, chap. 3. 10. and 5. 23.  
for many] Not for you alone, but for many others. Joh. 17. 20.  
for the remission of sins] To satisfy Gods Justice for their sins, that in mercy he may forgive them who could make no satisfaction themselves, Rom. 3. 25, 26. Eph. 1. 7.  
V. 29. I will not drink henceforth] This is the last solemn meal or feast that I shall make with you on earth; but I shall converse cheerfully with you, in a new and spiritual way, in heaven.  
till I drink it new] A new kind of it, or it in a new kind, v. 28. Mark 1. 27. and 16. 17. with Acts 2. 4. Another kind of wine. spiritual and heavenly joy is pointed at hereby.  
V. 30. an hymn] Or, psalm. When they had made an end of their solemn singing, which, some think, was six psalms: namely, Psal. 112, 113, 114, 115, 116, 117. Or, some other.  
to the mount] Towards it; for Gethseman● lay between the brook Kidron and mount Olive●.  
V. 31. Then] About that time; for the words immediately following seem by Luke and John to be spoken in the house.  
All ye] Mark 14 27. Joh. 16. 32.  
shall be offended] Fail in the duty of disciples and friends, and be moved not to think so of me as ye should, by occasion of those things that shall befall me, chap. 11. 6.  
for it is written] For that shall fall out that is written, and may proverbially be used, When the shepherd is smitten, the sheep are scattered.  
I will smite the shepherd] Zech. 13. 7.  
V. 32. I will go before you] I will go again before you, like a shepherd, Mark 14. 28. and 16. 7. Joh. 10. 3, 4.  
V. 33, yet will▪ never be offended] Peter trusted overmuch to his own strength.  
V. 34. Verily I say unto thee] J●h. 13. 38.  
before the ●ock crow] His morning-crowe to break of day, M●●k 13. 35. Or, 〈◇〉, as Mark 14. 30. for Peter den●ed him once before the first cock crowing, and twice before the second, Mark 14. 6● 72.  
thou shalt deny me] Thou, that art more forward then the rest, shalt not onely be offended with me, but utterly deny me, that ever thou kn●west me, as chap. 7. 23.  
V. 36. Then co●eth Jesus] Mark 12. 32. Luke 22. 39.  
Gethsemane] The valley of fatness, near mount Olive●, like that by Lebanon, Isa. 28. 1, 4. Or, an oil-presse, as some interpret the name. Or, the pasture of butter, as others. The first is most prob●ble. Howsoever, the name seems to import a rich and sat soil, Gen. 27. 28, 39. Christ is not taken in the city, lest the people should rescue him; nor in day-light, v. 5. but here, in the night.  
Sit ye here] See the like, Gen. 22. 5.  
V. 37. Peter, and the two sons of Zehedee] Who had been in priva● with him before, at the raising of Jairus daughter, chap. 9. and at his transfiguration, chap. 17.  
very heavy] Deadly sick. This shows the truth of his human nature, in that he feared death, and felt so much sorrow for our sins, v. 38, 39. Psal. 116. 3.  
V. 39. let this cup pass from me] It is at hand, prepared for me, and offered to me; but let it pass by me. A kind of expression which the Hebrews use, to express Gods wrath, and afflictions flowing from it, under the similitude of a cup, See chap. 20. 22.  
V. 40. he findeth them asleep] An example of mans infirmity in duties enjoined by God, especially when he is oppressed with grief, Luke 22. 45.  
he saith unto Peter] Who had promised, professed and protested so much before.  
one hour?] Much less could ye watch with me many hours.  
V. 41. that ye enter not into temptation] That ye be not tempered; for ye are very weak. See chap. 6. 13.  
the spirit indeed is willing] Ye have, through Gods grace, a good will to stick to me; but your natural corruption will much hinder you, Rom. 7. 18, 23.  
V. 42. if this cup] Since this cup may not be avoided. See on v. 39.  
thy will be done] The voice of one resting on Gods will, chap. 6. 10. Acts 21. 14.  
V. 44. prayed the third time] As 2 Cor. 12. 8.  
saying the same words] Which yet nothing detracted either from the instancy or efficacy of his prayer.  
V. 45. Sleep on now] Ye may sleep, for me, now, as long as ye will; I require no longer your watching with me. Or, ye will have little list to sleep, ere long, whether I awake you or no.  
of sinners] Gentiles, romans, souldiers, Acts 2. 23. Gal. 2. 15. 1 Cor. 9. 21.  
V. 46. Rise, let us be going] Let us go meet them. Christ offereth himself willingly to be taken, that, in suffering willingly, he might make satisfaction for the wilful fall of man, Joh. 14. 31.  
V. 47. while he yet spake] Mark 14. 43. Luke 22. 47. Joh. 18. 3.  
Judas one of the twelve came] He was awake to betray Christ, when the rest were asleep.  
with him a great multitude] For he was their leader and captain, Luke 22. 47.  
with swords and staves] To take him by force, as they used to apprehended malefactours, v. 55. and to keep him safe, that no man might res●ue him.  
V. 48. gave them a sign] Because many of them knew him not, and others might be mistaken, in the night.  
Whomsoever I shall kiss] Gr. He whom I shall kiss. He doth not name him, but gives a sign of friendship, that he might not be thought a traitor, and the disciples might not spy out his deceitful intention.  
V. 49. Hail master, and kissed him] It was the usual manner of those parts, in those times, for friends and acquaintance, meeting again, after some time of absence, as well men as women, to salute one another with a kiss, Gen. 45. 15. which yet on Judas his part here was not needful, for he had not been so long absent. But this kiss was more like that which Joab gave Amasa, 2 Sam. 20. 9.  
V. 50. Friend, wherefore art thou come?] Thou comest under colour of friendship, but I know thy intent is to betray me, and thou darest not deny it, Psal. 55. 13. and 41. 9.  
laid hands on Jesus] Christ is taken, that we might be delivered.  
took him] Gr. held him fast, as v. 48.  
V. 51. one of them] Namely, Peter. And the servants name was Malchus. The ear cut off was the right ear, Joh. 18. 10.  
drew his sword] Misunderstanding Christs words, Luke 22. 36, 38.  
V. 52. Put up again thy sword] Thou art no magistrate to right me, and I must die now; fight not therefore for me.  
for all they] Gen. 9. 6. Rev. 13. 10.  
that take the sword] They that use the sword, being not called by God, shall perish by the sword of the magistrate.  
V. 53. Thinkest thou] Gr. Or thinkest thou. As it is not safe for thee to strike, v. 52. so it is not needful for me, who am willing to die; else could I have angels to rescue me.  
twelve legions of angels] The roman army consisted ordinarily of twelve legions. Such an army of angels could Christ have had.  
V. 54. But how then] The reason why I pray not to God for angels to defend me, is, Because the Scripture hath foretold my death, and not out of any doubt of speading. See chap. 4. 6, 11.  
that thus it must be?] Isa. 53. 10.  
V. 55. as against a thief] See on v. 47.  
V. 56. that the scriptures] Lam. 4. 20. Christ himself must not be spared, rather then the Scriptures should not be fulfilled.  
Then all the disciples forsook him] As he had foretold, v. 31.  
V. 57. And they that] Mark 14. 53. Luke 22. 54. Joh. 18. 13.  
to Caiaphas] After he had been brought to Annas, Joh. 18. 13.  
V. 58. But Peter followed him] This is set down, to make way to the story of Peters denial, v. 69, &c.  
afar off] As one not belonging to him.  
V. 60. yet found they none] That could accuse him of any capital matter: or, whose witness agreed, Mark 14. 56. and therefore they could not legally condemn him, Deut. 17. 6. Thus God did every way show forth his Sons innocency, that it might appear, that he died not for himself, but for us.  
two false witnesses] For one would not serve, Deut. 19. 15. They are called false witnesses, for depraving Christs words and meaning.  
V. 61. This fellow said] See on chap. 12. 24.  
I am able to destroy] Joh. 2. 16.  
V. 62. Answerest thou nothing?] Seeing their depositions insufficient, he seeks to draw somewhat from himself. So desirous was he of Christs death.  
V. 63. Jesus held his peace] He saw it was to no end to speak, and that out of his defence they would but seek matter against him.  
I adjure thee] So 1 Kings 22. 16.  
V. 64. Thou hast said] See on chap. 27. 11.  
nevertheless] Or, furthermore.  
I say unto you] I tell you, though ye will not believe what I say now; but hereafter shall, when ye see it fulfilled.  
Hereafter] Chap. 16. 27. Rom. 14. 10. 1 Thess. 4. 16.  
shall ye see] At my second coming.  
sitting at the right hand of power] In the highest honour with God. Luke 22. 69, of the power of God: that is, of the divine majesty, as Heb. 1. 3. and 8. 1. Or, of God himself, Mark 16. 19. Acts 7. 55. Rom. 8. 34. Eph. 1. 20. Col. 3. 1.  
in the clouds of heaven] See Notes on chap. 24. 30.  
V. 65. the high priest rent his clothes] As if his heart were ready to break, to hear such a blasphemous speech. So the Jews used to do in such cases, 2 Kings 18. 37. and 19. 1.  
what further need have we of witnesses?] To prove that this man ought to die?  
V. 66. What think ye?] What punishment do ye think him worthy of?  
V. 67. Then did they spit in his face] A token of contempt and disgrace, Num. 12. 14. Isa. 50. 5.  
and bufferted him] Isa. 50. 6.  
the palms of their hands] Or, rods. See Matth. 5. 39. So Mar. 14. 65. Joh. 18. 22. and 19. 3.  
V. 68. prophesy unto us] They require this, after they had covered his face, Mark 14. 65. else might he easily see who smote him, and needed not tell it by prophecy, which, being blindfolded, he might; for it was the part of a prophet to tell hidden things present, as well as to foretell future, 1 Kings 14. 4, 5, 6.  
V. 69. Now Peter] Mark 14. 66. Luke 22. 55. Joh. 18. 25.  
sate without in the palace] Without the crowd, remote from the place where the high priests sate; but in the same room, for he went out after, v. 71.  
Jesus of Galilee] For distinction sake, because there were others of that name, Acts 13. 6. Col. 4. 10. or, in way of contempt, Joh. 7. 52.  
V. 70. I know not what thou sayest] I neither know him, not understand well what you mean.  
V. 71. This fellow] See on chap. 12. 24.  
of Nazareth] Because bread there, chap. 2. 23. or, to disgrace him, as Joh. 1. 46.  
V. 72. I do not know the man] Now he speaks more plainly, then he did, v. 69.  
V. 73. thy speech bewrayeth thee] Coming nearer to the Syriack and Samaritan dialect then that of Jerusalem, judge. 12. 6.  
V. 74. Then began he to curse] That is, he cursed, as vers. 22. Sin grows quickly in good men, if once admitted. First, he denies his master, v. 70. Secondly, forswears himself, v. 72. Thirdly, curses, in this verse.  
V. 75. And Peter remembered] Being put in mind of them by the crowing of the cock, v. 74. which waked him out of his dead sleep; and by Christs looking back upon him, Luk. 22. 61.  
Before the cock crow] See on v. 34.  
he went out] Lest he should be tempted again, and to weep privately, Gen. 43. 29.  
and wept bitterly] The falls of Gods servants, make them humble, and pierce their hearts, Ezek. 6. 9.   

CHAP. XXVII.  
Vers. 1. WHen the morning was come] as soon as it was day, Luke 22. 66. They were so greedy of Christs death, that they could not sleep, Prov. 4. 16. So chap. 26. 47.  
all the chief priests] Mark 15. 1. Luke 22. 66. Joh. 18. 28. See chap. 2. 4.  
took counsel] Assembled themselves to advice.  
to put him to death] For they had condemned him for blasphemy before, chap. 26. 65, 66. but they thought Pilate would not put him to death for that; and they themselves could not, as they confess, Joh. 18. 31. in this council therefore they resolve to accuse him of treason and sedition, as appears in the charge, Joh. 19. 12.  
V. 2. when they had bound him] Gr. having bound him. To wit, before, at his apprehension, Joh. 18. 12. They lead him bound to Pilate, as a malefactor, to be tried for his life.  
delivered him to Pilate] That they might put him to death by a judiciary course; for, to do it privily, would have been infamous; and, in tumultuary way, it would have been jeopardous, Luke 24. 20. And God in his providence so disposing it, that he might suffer that death, being most usual among the romans, that himself had foretold, Joh. 12. 32, 33. and 18. 31, 32.  
V. 3. when he saw that he was condenned] By the consistory of the priests, whose sentence he now thought would take effect; which, it may be, fell out besides his expectation, supposing that his Master would have, by miracle, delivered himself out of their hands, and so escaped, as at other times he had done, Luke 4. 29, 30. Joh. 10. 39. and 8. 59.  
repented himself] Was sorry that he had done it, and wished it undone.  
the thirty pieces of silver] Thirty shekels: of which, see on Neh. 5. 15.  
V. 4. innocent blood] Thus he that betrayed him acknowledgeth his innocency, which serves much to clear him, especially seeing he conversed daily with him.  
What is that to us?] See their hardness of heart! they do not say, He is guilty; and yet they would be guiltless, who gave money to betray him, and lay all on Judas, who did the act.  
V. 5. he cast down the pieces] To show his utter dislike of his fact, and to persuade them, if it might be, to relent, and not bring him to P●late to be condemned.  
in the temple] In the place where the elders used to sit.  
and departed] Acts 1. 18.  
and hanged himself] He, that betrayed his Master, now conveys himself to hell, not enduring to live to set his master crucified, Acts 1. 24.  
V. 6. It is not lawful to put them into the treasury] Of the temple. The hire of a whore might not be brought in, Deut. 22. 19. now idolatry, whoredom and murder were all of like esteem with them.  
the price of blood] They were not afraid to give it to  shed blood, but afraid to put it in the treasury afterwards. Thus they strain at a gnat, and swallow a camel, chap. 23. 24.  
V. 7. the potters field] The heart whereof was taken off for potters use: else it was a small plot that could be bought for so small a price.  
to bury strangers in] Men of another religion, whom the Jews could not abide to be joined to, no not after they were dead. Or, of their own nation or religion, which dwelled in other places, and coming to Jerusalem to the feasts, Acts 2. 10. or upon other occasions, died there.  
V. 8. The field of blood] Acts 1. 19.  
unto this day] As it had that name from this occasion, so it kept it, till this Gospel was written. Hereby God would have the death of his Son to be remembered.  
V. 9. Then was fulfilled] What was done then, was a type of what is done now.  
by Jeremy the prophet] Seeing this prophecy is red rather in Zechary, it may be that it was delivered at first by Jeremy, and after written by Zechary, who in many things imitates him. Hence the Hebrews say, The spirit of Jeremy was in Z●chary. Or, it might be taken partly out of Jeremy, and partly out of Zechary, for Jeremy bought a field also, Jer. 32. Or, Zechary might have two names: or, Zecharies name might be added by transcribers; for it is not in the Syriack, neither doth Matthew use to name the prophets he cites. Or, it might creep out of the margin into the text; for their names being abbreviated, are much alike in the Hebrew letters.  
And they took] Zech. 11. 13. The evangelist doth not follow the prophets words altogether, but keeps his meaning, and shows how this prophecy was fulfilled.  
whom they of the children of Israel did value] Or, whom they bought of the children of Israel.  
V. 10. as the Lord appointed me] These words run, as if they were spoken by the prophet, to show that in Zechary was a type of this in Matthew.  
V. 11. Art thou the king of the Jews] Because the Jewish rulers had, with that accusation, given him up unto Palate, as one that sought or challenged the crown of Israel.  
Thou sa●est] As the thing is, chap. 26. 64. 1 Tim. 6. 12. Or, De●st thou say it? Joh. 18. 34.  
V. 12. he answered nothing] In this their second accusation; for he answered to the former, v. 11. Now he did not answer, either out of a deliberate purpose to endure death, or because the crime charged was such, as would of itself vanish, or, if Pilate were resolved to gratify the Jews, it was to no purpose to speak, Isa. 53. 7. Chap. 26. 63.  
V. 13. how many things] Many things indeed were objected but either of no probability, as of affecting the kingdom; or no proof for them, as forbidding payment of tribute; or far from matter of treason, as filling Jewry with his teaching: all which needed no resutation at all.  
T. 14. to never a word] Or, not so much as to one thing, as chap. 18. 16. Or, not so much as one word, Isa. 53. 7.  
V. 15. Now] Luke 23. 17.  
at that feast] Of the passeover, Joh. 18, 39. which, by way of eminency, is styled, The feast, chap. 26. 23. Joh. 4. 45.  
to release a prisoner] Gr. one prisoner. It may be they desired it, as a memorial of their deliverance out of Egypt.  
V. 16. a not able prisoner] A robber, Joh. 18. 40. a raiser of sedition, and a murderer, Mark 15. 7. Acts 3. 14.  
V. 17. when they were gathered together] To wit, when the multitude had first desired a prisoner to be delivered to them, Mark 15. 8.  
barrabas, or Jesus] It appears that Pilate was very willing to save Jesus, in that he set so vile a man against him. Very likely it is, he could have name some other prisoner, who had done some lighter offence: but he names barrabas, in hope the people would not have chosen him, but Christ.  
called Christ] By many so accounted.  
V. 28. he knew that for envi●] As well by what he had heard of him, as by their frivolous and groundless charges, and his modest carriage. See the like in Josephs brethren, Gen. 37.  
they had delivered him] Jesus, not barrabas.  
V. 19. with that just man] Innocent, guiltless, as v. 4, 24. Luke 23. 47. Acts 3. 14. and 22. 14. and 7. 52.  
for I have saffered many things this day in a dream] I have been much troubled about him in my sleep this night; the night being esteemed one part of the natural day: which might come to pass by a special providence, the better to clear Christs innotency, and to make Palate the more inexcusable.  
V. 20. But the chief priests] Joh. 18. 40. Acts 3. 14.  
and destroy Jesus] By not asking his life. Or, that they should not onely ask pardon for barrabas, but also clamour to have Christ put to death, as they do, v. 22. which shows the extreme malice of the priests against Christ.  
V. 22. Let him be crucified] As they shewed too much pity in sparing barrabas: so abundance of cruelty in desiring Christs death.  
V. 24. a tumult was made] He doubted lest they would take him by force, and raise some sedition.  
washed his hands] Thereby intending to signify himself free from the guilt of Christs death, Deut. 21. 6. Psal. 26. 6. He thought by this vain ceremony to free himself, without whom Christ could not have been condemned.  
of the blood] Of the murder.  
of this just man] Christ being pronounced innocent now thrice, vers. 4, 19 and here, died for our sins doubtless, 1 Pet. 3. 18.  
see ye to it] Take heed lest ye be plagued for forcing me to condemn him.  
V. 25. His blood be on us, and on our children] If there be any offence committed in slaying him, let us and our posterity sm●rt for it, and bear the burden of it: so they do to this day, 2 Sam. 3. 28, 29.  
V. 26. when he had scourged Jesus] He satisfied their desire in releasing barrabas, and sought to pacify them by scourging Christ, Luke 23. 16. Joh. 19. 1, 4.  
he delivered him to be crucified] When he saw nothing but Christs death would pacify them, he condemned him, to please the Jews.  
V. 27. Than the souldiers] Joh. 19. 1.  
common hall] Or, governours house, Acts 23. 35. Phil. 1. 13.  
V. 28. a scarlet ro●e] John and Mark make mention of a purple rob, which in effect is the same, the usual habit of kings. They cast a cloak on him without sleeves, and wrapped it about him. Because he had confessed himself to be a king, v. 11. the souldiers, out of their zeal to caesar, put him on stately apparel, to mock him.  
V. 23. a crown of thorns] Not a golden one, to ado●n him; but one of thorns, to disgrace and to vex him.  
a need in his right hand] Some ca●e, such as they usually curried either for stay and support, or to smite with, if occasion required, in way of offence or defence. See chap. 10. 10. vers. 30. This was instead of a sceptre.  
they ●owed they knee] As the manner was, before great ones, Gen. 41. 43. Chap. 17. 14. Mark 1. 40. and 10. 17.  
V. 30. they spit upon but] In sign of reproach. See on chap. 36. 67.  
V. 31. they took the rob off] They did, as it were, degrade and unking him again.  
V. 32. And as they came-out]. Mark 15. 21. Luke 23. 26. As they were going out of the city, Num 15. 35. 1 Kings 21. 13. Christ had carried his cross so far, all along the city, Joh. 19. 17. as the custom was for condemned persons to do, Mat. 16. 24. Joh. 19. 17. But because Christ had been so rudely handled by them, that he could carry it no further, they compelled Simon to carry it out of the city. Some conceive, he did onely help Christ to carry it, by bearing up the hinder part of it; and city to that end, Luke 23. 26. Joh. 19. 17. Others think rather, that the upper part, or transom of it onely was carried, the nether part, or the main stake standing constantly fixed in the place of execution, for that the whole may seem more then a single mans load.  
V. 33. And when they were come] Joh. 19. 17.  
that is to say] This shows that Matthew writ not in Hebrew, because he interprets Golgotha. See on chap. 1. 23.  
a place of a skull] Because many skulls of dead men executed lay there scattered.  
V. 34. They gave him vinegar to drink] See v. 48.  
he would not drink] Which yet afterwards he refused not to do, when he had suffered all but death, and was athirst. See v. 48. Joh. 19. 30.  
V. 35. they crucified him] They nailed him to the cross, Psal. 22. 17. Joh. 20. 25.  
and partend his garments] The garments were the executioners fees. They divided the rest, but cast lots for his upper coat, Joh. 19. 23, 24.  
They my garments] Psal. 22. 18.  
V. 36. they watched him there] Lest any should take him down before he was dead.  
V. 37. the king of the Jews] So he was indeed, though this were done in mockery.  
V. 38. two thieves crucified with him] This was done to disgrace him the more, and to make the world believe he was as bad as they, nay worse; for he was crucified in the midst, as a principal ring leader of such.  
one on the right hand, the other on the left] As if two such base fellows were the fittest men to be in prime place about such a king as they would have him esteemed to be, chap. 20. 21.  
V. 39. they that passed by] Who use to pity such as suffer,( though justly) Lam. 1. 12. yet now they deride Christ, who was innocent, and not the two thieves, who were nocent.  
wagging their heads] A sign of insulation, Psal. 22. 7. 2 Kings 19. 21. Isa. 37. 22. Lam. 2. 15.  
V. 40. Thou that destroyest the temple] See on chap. 26. 61.  
if thou he the Son of God] See on chap. 4. 3.  
V. 41. the chief priests] See their malice to Christ! for notwithstanding their great place, they would be present at the execution, and insult over a poor condemned man, and stay till they were sure he was dead.  
V. 42. He saved others, himself he cannot save] A scoff like that by-word, Luke 4. 23. physician, cure they self.  
we will believe him] Spoken in way of derision: for though he did a greater matter then that, in raising himself from the dead, yet they refused to believe in him, chap. 28. 12, 13.  
V. 43. He trusted in God] Psal. 22. 8. Wisd. 2. 16, 17, 18.  
if he will have him] Or, if he delight in him: as Psal. 22. 8. whence this seems to be taken.  
V. 44. The thieves also] Or, Even the thieves. To show how basely Christ was used: not onely others, but even condemned persons, and dying at the same time, mocked him, Luke 23. 39, 40. Yet here is a figure of the whole for the part; for it appears that one of the thieves onely mocked him; See in Luke; and the like, Heb. 11. 33. 33, 37. unless both mocked him at first, and one of them repented afterwards.  
V. 45. from the sixth hour] About noon; for they began the day at six in the morning. So was that really performed which was spoken of, Am. 8. 9, 10.  
there was darkness] To show Gods dislike of their cruelty, and that he would not let the sun look upon the Sun of righteousness in his eclipse. A natural eclipse it could not be, because the moon was then at the full, it being the midst of the Lunar month when the passeover was killed.  
over all the land] Of Judea, and the countreys adjoining. Or, ever all the earth, as some suppose.  
V. 46. My God] psal. 22. 1.  
why hast thou forsaken me?] In my present apprehension, suffering my human nature to feel so much misery.  
V. 47. This man calleth for Elias] He called on God, and they mock him, as if he had called for Elias, because the words are alike in the Syrian.  
V. 48. straightway] After he had said, I thirst, Joh. 19. 28.  
ashuree] To such; for he could not drink out of it.  
and filled it] Psal. 69. 21.  
with vinegar] Or, broken wine, such as the Roman souldiers had their allowance of, and did usually drink, mixed with wa●●; to which purpose, they might have a vessel then at hand by them, Joh. 19. 29. Howbeit it may seem, that they mixed it with some other ingredients, and that bitter stuff, called therefore gull, v. 34. See more hereof, Mark 15. 23.  
put it on a reed] Or, cane. See on v. 29. See Joh. 19. 29.  
V. 49. The rest said] Others, besides those that so mocked him, as before.  
V. 50. when he had cried] And uttered those words recorded, Joh. 19. 30. Luke 23. 46.  
again] For he had cried aloud once before, v. 46.  
yielded up] Gr. let go.  
V. 51. the of the temple was rent] Which divided the holiest of all from the holy place, Exod. 26. 21, 23. 2 Chron. 3. 14. whereby was signified, that the ceremonial law was abolished, and the way to heaven more plainly laid open, and the meaning of the legal ceremonies, Heb. 9. 8. and 10. 19, 20, 22. and the wall of separation broken down, Eph. 2. 14. And the priests themselves, who onely might come into the temple to see it, might hereby be converted or convinced.  
the earth did quake, and the rocks rent] These were signs of Gods anger against the Jews, and of Christs divine majesty, Psal. 114. 4, 6, 7.  
V. 52. the graves were opened] The grave-stones were either removed or broken, and the graves gaped, although the bodies came not out till after Christs resurrection, as appears in the next verse. Hereby was then shewed, that our Saviour had overcome death for himself and others.  
many bodies of saints] It is likely to be good men lately dead, ●lse why did they appear, v. 53. unto many in the city▪ or how did they know them?  
which slept] Which had lain dead for a time, but now to be raised up again, Joh. 11. 11.  
arose] Either to appear as witnesses of Christs resurrection, and then die again: or, which is more likely, to attend Christ into heaven, who was the first-fruits of the resurrection, 1 Cor. 15. 20.  
V. 53. went into the holy city] For the places of burial were out of the city, in the suburbs. Why it is called, The holy city, see on Matth. 4. 5.  
appeared unto many] Of the faithful, not unto all the people, as Christ himself did, Acts 10. 41.  
V. 54. watching Jesus] See on v. 36. They watched, that no man might take him down without leave. See v. 58.  
they feared greatly] They were much afraid of Gods wrath, because they had been instruments of the cruelty shewed on Christ.  
this was the Son of God] A man beloved of God, deep in savour with him; or not a guiltless one onely, but more than a man: for they were heathen men, and did esteem some of their great men sons of the gods, Luke 23. 47. It is not likely they knew the Godhead of Christ. The like may be said of Dan. 3. 25.  
V. 55. afar off] Either womanly modesty kept them from thrusting in among men; or else they could not come near, because of the souldiers and press; or they were afraid to be questioned as his followers, as Peter was, chap. 26. 58.  
which followed Jesus] They had followed him out of Galilee, and would not leave him till he was dead, so great was their love unto him: yet were they not all Galileans, Luke 8. 3. and 23. 27, 28.  
V. 56. Mary Magdalene] So called of the place of her abode. See chap. 15. 39.  
the mother of James and Joses] See Mark 6. 3.  
the mother of Zebedees children● See chap. 20. 20. whose name may seem to have been Salome, Mark 15. 40.  
V. 57. When the even was come] Mark 15. 42. Luke 23. 50. Joh. 19. 38. After the ninth hour; at three of the clock in the afternoon.  
a rich man] The more likely to obtain the body of Pilate, and the more in danger to be made a prey to the priests, for his care of Christ.  
of Arimathea] Or, Rama, or Ramathaim. See 1 Sam. 1. 1.  
name Joseph] Christ is butted not privily, or by stealch; but by the Governours consent, by a famous man, in a place not far distant, in a new sepulchre; so that there can be no doubt of his death. See Isai. 53. 9.  
V. 58. begged the bedy of Jesus] For the bodies of condemned persons were in the power of the magistrates, left such as thought themselves injured by them, should use them barbarously when they were dead.  
Pilate the body to be delivered] See on v. 54.  
V. 59. in a clean linen cloth] To bury it decently, as became them that believed a resurrection.  
V. 60. in his own new tomb] Prepared for himself, but none yet laid in it, Luke 23. 53. that no suspicion might be of the rising of any other in his room.  
rolled a great ston] As the Jews used to do on the sepulchers of their friends, Joh. 11. 38, 39. Also it was a means to ke● his body from being abused by his foes, and to take away suspidon of his disciples removing him, which is objected, chap. 28. 13.  
V. 61. the other Mary] Mentioned, v. 56. See Mark 15. 47.  
suiting over against the sepulchre] To see where Christ was laid, that they might anoint his body, Luke 23. 55, 56.  
V. 62. the day of the preparation] So was any day called that went next before any solemn feast, Mark 15. 47. Luke 23. 54. Joh. 19. 14, 31, 42.  
V. 63. that deceiver] So Joh. 7. 12. Thus they seek still to subvert the truth of Christs doctrine and miracles, and to maintain the justness of their condemning him as a seducer of the people.  
said] Chap. 12. 40. Mark 8. 31. Joh. 2. 19.  
After three days] Or, within three days, Mark 8. 31. For he was laid in the grave on friday, lay there all saturday, which was their sabbath, rose on the Lords-day morning, which is ours, chap. 28. 1.  
V. 64. until the third day] According to the time set by Christ for his resurrection( chap. 2. 16.) that so they might keep his body safe till that time were past, and then show it to the people, and so convince him of untruth in this particular, which would weaken the credit of all the rest of his doctrine.  
the last error shall be worse then the first] A proverbial form of speech, as chap. 12. 45. Luke 11. 26. 2 Pet. 2. 20. The people will believe in him more then before, Joh. 11. 48. and 12. 32.  
V. 65. Ye have a watch] He means, the souldiers of the garrison, which were appointed to keep the Temple, Acts 4. 1. and 5. 26. especially at the passeover, for fear of tumults. These, in likelihood, were used to apprehended Christ, Joh. 18. 3.  
as ye can] Gr. as ye know, as Jer. 8. 12. Or, ye know well enough how to do it, as 2 Pet 2. 9.  
V. 66. they went] The keeping of the sepulchre was committed to them that murdered Christ, that there might be no doubt of the truth of his resurrection.  
sealing the ston] With the emperours, or some public seal, which might prohibit any to remove it, Dan 6. 17. Rev. 20. 3.  
and setting a watch] Lest any should be so bold as to slight the seal. They thought him never fast enough. This confirmed his resurrection the more.   

CHAP. XXVIII.  
Vers. 1. IN the end of the sabbath] Mark 16. 1. Joh. 10. 1. After it was ended. Or, at the weeks end.  
as it began to down towards the first day of the week] When the morning of the Lords-day, so called, Rev. 1. 10. began to down.  
the other Mary] See on chap. 27. 61.  
to see the sepulchre] To see if Christ were butted with spices and ointments; else they would do it to him, Mark 16. 1.  
V. 2. there was] Or, there had been.  
a great earthquake] A forerunner of some future apparition, Psal. 68. 8, 9. and 99. 1. and 114. 7. which seems to have fallen out as the women were in their way.  
the angel] Or, an angel. Two are mentioned, Luke 24. 4. Joh. 20. 12. Either one was nearest at hand, and spake for both, or one appeared at first, two when they came back.  
rolled back the ston from the door] Performing the office of a porter or door-keeper; not out of any necessity, as if Christ could not have risen without it; but out of respectful regard and honour to Christ. Or, he removed it, that the women might go into the sepulchre, and see that Christ was gone, and that the souldiers might see what he came for.  
V. 3. his countenance was like lightning] As Dan. 10. 6. Chap. 17. 2.  
white as snow] As Acts 1. 10. Psal. 51. 7. Lam. 4. 7. Dan. 7. 9. 3. 4, 5, 18. and 4. 4. and 6. 11. and 7. 9, 13.  
V. 4. the keepers did shake] At the sight of his glory, and in conscience of their own guilt.  
V. 5. the angel answered] To the womens fear, v. 8. or, he spake, as chap. 22. 1.  
Fear not ye] Though the souldiers be afraid of me, yet be not ye dismayed; for they watch Christ for evil; ye seek him for good.  
V. 6. as he said] Chap. 6. 21. and 17. 23.  
see the place] Believe your own eyes, Mark 16. 14. 1 Joh. 1. 1.  
where the Lord lay] The angels aclowledge Christ to be the Lord, as well as we, Heb. 1. 6.  
V. 7. go quickly and tell his disciples] To put them out of their heaviness.  
he goeth before you into Galilee] See Mic. 2. 13. So had Christ foretold them, Mark 16. 7. Chap. 26. 32.  
so, I have  told you] Assure yourselves of it ● not to do your errand, for I have done mine.  
V. 8. with fear] Being affrighted at the sight of the angel.  
and great joy] At the good tidings of Christs resurrection.  
V. 9. Jesus met them] Christ contented not himself to sand an angel to publish his resurrection, but appears himself to the women, and sends them to tell his disciples: so great was his love to his members.  
held him by the feet] In way of worship, and with familiar approach to him. They endeavoured to do it, but were forbidden by Christ, Joh. 20. 17. unless Christ first appeared to Mary Magdalene alone, and forbade her to touch him, and gave them leave to do it now.  
V. 10. my brethren] His disciples, Psal. 22. 21. Joh. 20. 17. Heb. 2. 11. Rom. 8. 29. This title as Christ did afford them before, chap. 12. 50. so now also, after his resurrection, to show the continuance of his affection to them.  
V. 12. large money] Gr. sufficient money.  
V. 13. His disciples stolen him away] Pilate might the rather believe this, because they had given an hint of it before to him, chap. 26. 64.  
while we slept] Very credible witnesses, that could tell what was done while they were asleep.  
V. 14. come to the governours ears] Gr. be heard by the governor. As they might well fear it would, though they would do what they could to keep it wholly from his hearing.  
secure you] Gr. make you without care. By preventing the danger that may come to you thereby: for it was punishable to fail in the due performance of such like trusts, Act. 12. 19.  
this saying is commonly reported] Thus any groundless report will go for currant against the truth, with those that are obstinately bent not to believe it. See v. 13.  
V. 16. went into Galilee] As they were bidden, v. 10.  
into a mountain] It is not known what mountain it was: but it was not the mount of Olives, from whence he ascended, Acts 1. 12. for that was near Jerusalem.  
V. 17. when they saw him] This is thought by some to be that great vision spoken of, 1 Cor. 15. 6. wherein our Saviour appeared to more then five hundred brethren at once: for this onely was foretold by the angel, and promised by Christ, v. 7. 10. and it is no where intimated in the Gospels, unless it be intended here. It might also be a great confirmation of the apostles power, to have it committed to them before so many witnesses.  
they worshipped him] Acknowledging his resurrection and divine power, by bowing to him.  
but doubted] Till he came nearer to them, and spake to them, v. 18.  
V. 18. All power] His authority is full, then, and complete.  
is given] It is a just and lawful power given by God.  
unto me] As man, Joh. 5. 27. Acts 17. 31. or, as mediator.  
in heaven] Which comprehends power of sending the holy Ghost, Acts 2. 33. power over the angels, Phil. 2. 10. Heb. 1. 4. Eph. 1. 10. Col. 1. 16. power to give heaven to all his, chap. 25. 34.  
in earth] Power to gather a Church out of all nations, Psal. 2. 8. Joel 2. 32. Mark 16. 15, 16.  
V. 19. Go ye therefore] Mark 16. 15. Be ye my legates to this purpose, showing them, and administering, or being instruments of executing this my power among them.  
teach] Gr. make disciple● of, as Joh. 4. 1.  
all nations] Not Jews alone, but Gentiles also, Acts 10. 34, 35, 47.  
baptizing them] Washing them in or with water.  
in the Name, &c.] Gr. into the Name. By that rite initiating them, and receiving them into the profession of the service of one God in three persons, and of depending for salvation on Christ alone, 1 Cor. 1. 13, 15. and 10. 2. with Exod. 14. 31.  
V. 20. to observe] Obedience then is required of believers.  
all things] Not some onely.  
I have commanded] Not what ye please to command.  
I am with you] Your work will be hard, but I will uphold you and your successors in the ministry at all times, without intermission, to the worlds end.  
Amen] See on chap. 6. 13.    

ANNOTATIONS On the GOSPEL according to S. MARK.  

CHAP. 1.  
Vers. 1. THe beginning of the Gospel] That is, the beginning of the evangelical story of the first promulgation of the Gospel, which was by the ministry of John, at whose preaching Mark begins his relations. See the Argument on Matthew, and on chap. 1. 1. there.  
the Son of God] Matthew calls him, The son of David, to show his human nature, and that he was the promised messiah; Mark stiles him, The Son of God, to set out his divine power, and ability to save us.  
V. 2. As it is written] John goeth before Christ, as it was forespoken by the prophets.  
in the prophets] In the books of the prophets Malachi and Isaiah.  
Behold] Mal. 3. 1.  
I sand my messenger] The prophet useth the present tense, when he speaketh of a thing to come, being as sure of it, as if he saw it. So Hos. 10. 7.  
before my face] A metaphor taken from the usage of kings, which sand harbingers before them.  
which shall prepare thy way before thee] By removing all filth and lets out of the way. So did John, by preaching repentance, prepare the way to Christ.  
V. 3. The voice] Isa. 40. 3. Luke 3. 4. John 1. 23.  
of one crying] As John was before compared to an harbinger that prepared the way for Christs coming: so here to a crier or herald, that proclaims or gives warning of it.  
in the wilderness] See on Matth. 3. 1.  
Prepare ye the way of the Lord] See on V. 2. and Matth. 3. 3.  
V. 4. John did baptize] Matth. 3. 1.  
and preach the baptisin of repentance] John did teach those whom he baptized, that the outward washing with water did assure them of remission of sins, if they did truly repent.  
for] Or, unto.  
V. 5. And there went out] Matth. 3. 5.  
confessing their sins] With craving pardon, and promising amendment.  
V. 6. clothed with camels hair] Matth. 3. 4.  
V. 7. one mightier then I] John doth, as all faithful ministers should do, cast his eyes upon Christ the Lord.  
I am not worthy to stoop down and unloose] The meaning of John was, to express the condition of the basest servant, who stoups to pull off his masters shoes.  
V. 8. but he shall baptize you] He sheweth, that the whole force of baptism proceedeth from Christ, who baptizeth inwardly.  
V. 9. And it came to pass] Matth. 3. 13.  
V. 10. coming up out of the water] John coming up saw it, Joh. 1. 33, 34. It is likely he went into the water with Christ, as Philip did with the eunuch, Acts 8. 38.  
opened] Or, cloven, or rent, as Matth. 27. 51.  
V. 12. And] Matth. 4. 1.  
immediately] Or, shortly after.  
the spirit] Leads him thither, as Matth. 4. 1.  
driveth] Or, sends away, as v. 43. Or, putteth forth, as Joh. 10. 4.  
V. 13. with the wild beasts] In a place where no men dwelled, Luke 1. 80. Acts 8. 26. alluding to Job 5. 21, 22.  
the angels ministered unto him] After the forty days fast expired, and the tentation ended, Matth. 4. 11.  
V. 14. after that John was put in prison] After that John is taken, Christ sheweth himself more fully.  
Jesus came into Galilee] Matth. 4. 12.  
V. 15. The time is fulfilled] The time set by the prophets for the manifestation of Christ, is fully come, Gal. 4. 4.  
the kingdom of God is at hand] Christ will now, by the preaching of the Gospel, take possession of his Kingdom.  
repent ye] Repentance and faith is the sum of the Gospel.  
V. 16. Now as he walked] Matth. 4. 18.  
he saw Simon] The calling of Simon and Andrew.  
V. 19. he saw James] The calling of James and John.  
V. 20. with the hired servants] Their service was gainful to their father, else would he not have hired servants.  
V. 21. And they went into Capernaum] Matth. 4. 13.  
V. 22. And they were astonisbed] Matth. 7. 28.  
V. 23. And] Luke 4. 33.  
there was in their synagogue] Our Saviour preaching that doctrine by which alone Satan is driven out of the world, confirms it by a miracle suitable.  
a man with an unclean spirit] By nature he was a spirit, unclean in disposition.  
V. 24. Let us alone] Me and my fellows that go up and down in Judea.  
thou Jesus of Nazareth?] Because he was bread there, though he were born at Bethlehem. See Matth. 2. 23.  
art thou come to destroy] To sand us into hell-torments, Mat. 8. 29. Or, restrain us from doing mischief, which is a torment to us.  
us?] The devil● are already by God adjudged to eternal condemnation; but yet they shall not be fully tormented before the end of this world, 2 Pet. 2. 4. judas v. 6.  
the holy One of God] The holy Saviour of the world, figured by the high priests title, Exod. 28. 3. 6. and foretold, Dan. 9. 24.  
V. 26. when the unclean spirit had lorn him] Cast him into a convulsion-sit, which may be without renting, Luke 4. 35.  
cried with a loud voice] But said nothing; for he was forbidden to speak, v. 25. So Gen. 27. 38.  
V. 27. among themselves] Or, within themselves, as Matth. 16. 7.  
what new doctrine is this?] They do not call it new by way of exprobration, as Acts 17. 19. but strange, and aclowledge somewhat extraordinary in the matter of his teaching, and the confirmation of it by miracles, not used of long time before.  
with authority] Not by prayer to God, as a servant; but by command, as Lord over them.  
V. 28. the region round about Galilee] Not onely into Galilee, but also into all the countreys bordering on it.  
V. 29. And forthwith] Matth. 8. 14.  
with James and John] It seems these four did dwell in one house; for these came with him.  
V. 30. Sunons wives mother lay sick] We see, by this example, that good people may be scourged by God, for the promoting of his glory, and their own salvation.  
V. 34. that were sick of divers diseases] By healing of divers diseases, he sheweth, that he hath brought true life into the world.  
suffered not the devils] For it belongeth not to the devils to preach the Gospel, Acts 16. 18. nor would Christ receive a testimony from them.  
to speak, because they knew him] Or, to say that they knew him.  
V. 38. came I forth] Of that town, v. 35. Or, from God, Joh. 16. 28.  
V. 40. And there came] Matth. 8. 2.  
a leper] By healing of the leper, he sheweth, that he came for this cause, To purge away the infections of the soul.  
V. 41. I will, be thou clean] Christ will heal us also, if we pray to him in faith.  
V. 44. See thou say nothing] Till thou have first been with the priest to offer a sacrifice for thy cleansing. Christ was more careful of his fathers glory, then of his own. Or, if he simply forbade him to speak of it, it was to prevent the inconvenience which followed, v. 45.  
show thyself to the paiest] Any of Aarons posterity might judge of a leper, whether he were cured or no, Levit. 13. 2.  
V. 45. But he went out] Luke 5. 15.   

CHAP. II.  
Vers. 1. HE entred into Capernaum] Matth 9. 1.  
that he was in the house] In the house where he used to remain: for he choose Capernaum to dwell in, and left Nazareth.  
V. 2. no not so much as about the door] Neither the house nor the entry was able to hold them.  
he preached the word] The word of God.  
V. 3. bringing one sick of the palsy] Christ sheweth, by healing this man that was sick of the palsy, that men recover in him through faith onely all their strength which they have lost.  
V. 4. they let down] They broke up the upper part of the house, which was flat, and let down the man that was sick of the palsy into the lower part, where Christ preached; for they could not otherwise come into his sight. See Notes on Matth. 10. 27.  
the bed] The word signifieth, a couch that men use to lye on in the day-time, to rest themselves.  
V. 6. and reasoning in their hearts] In their mindes disputing of the matter, to condemn Christs speech.  
V. 7. who can forgive sins] Job 14. 4. Isa. 43 25.  
but God onely] Gr. but one, even God.  
V. 8. when Jesus perceived in his spirit] Or, by his spirit, that is, by his divine power. Or, by his own spirit, 1 Pet. 3. 8. not by inspiration, as the prophets, 2 Pet. 1. 21.  
V. 9. easier] In your sense and apprehension. See on Mat. 9. 5.  
V. 12. infomuch that they were all amazed] Word for word, past themselves, or, out of their wits.  
V. 13. all the multitude resorted unto him] The Gospel offends proud persons, and saves the meaner sort of men frequently, 1 Cor. 1. 26, &c.  
V. 14. And as he passed by] Matth. 9. 9.  
he saw Levi] Called Matthew, Matth. 9. 9. Jews used to have divers names, Matth. 10. 3.  
at the receipt of custom] Or, at the place where the custom was received.  
V. 15. they followed him] Jesus: or, Levi, whom the under-customers followed.  
V. 18. And the disciples of John] Matth. 9. 14. Luke 5. 13.  
V. 19. Can the children of the bride-chamber fast] Christs disciples had no reason to fast, while Christ the Bridegroom was with them: it was not meet for them to do so, 1 Cor. 3. 1. and 10. 21.  
V. 21. new] Or, raw, or unwrought.  
on an old garment] Neither were they able yet to bear such austcrity.  
V. 23. And it came to pass] Matth. 12. 1.  
V. 24. why do they on the sabbath-day that which is not lawful?] They err, because they do not distinguish between things absolutely forbidden, and indifferent things, restrained out of the case of necessity.  
V. 26. How he went into the house of God] The place where the tabernacle and the ark was: for the temple was not yet built.  
in the days of Abiathar] Called Ahimelech, 1 Sam. 21. 1. and sometimes Abiathar. Compare 1 Chron. 24. 6. 2 Sam. 8. 17. and 15. 29. 1 Kings 2. 26. 2 Kings 25. 18.  
the high priest] He was of the house of Ithamar; but Eli, being elder then any of the house of Eleazar, kept the title in himself and his, till Solomon put out this Abiathar, 1 Sam. 2. 31, 35. 1 Kings 2. 27. Or, it may be that Abiathar was present with his father Ahimelech, and is name, as better known, by his long priesthood.  
and gave also to them which were with him?] To prevent an exense that might be brought from the dignity of Davids person.  
V. 27. The sabbath was made for man] The law of the sabbath was a positive law, made for mans good.  
V. 28. the Son of man is Lord also of the sabbath] Either he means, Christ hath power over the sabbath: or, that any man may, in case of necessity, get food on the sabbath.  
also of the sabbath] Or, even of the sabbath, as chap. 4. 25, 41. and 6. 2.   

CHAP. III.  
Vers. 1. HE entred again] Matth. 12. 9.  
there was a man there] This history is suitable to the former, to instruct us what may be done on the sabbath.  
which had a withered hand] That is, dead and unprofitable.  
V. 2. And they watched him] The Pharisees, who were present to entrap him, v. 6. Such auditors Gods ministers often meet withall.  
V. 3. Stand forth] He bids him stand forth, that the miracle might be the more manifest, and that the sight of him might move them to compassion.  
V. 4. or to do evil?] I meet this man on the sabbath, and can heal him with a word; if I do it not, I may further his death: Which is best? Thus he sheweth how hypocrites prefer the ceremonial law before the moral.  
V. 5. with anger] Men, when they have wrong done unto them, are angry, but not without sin: but Christ is angry without sin, as we should be, Eph. 4. 26. neither is he sorry so much for the in jury that is done to his own person, as for their wickedness; and therefore he had pity upon them, and for that cause is said to have mourned.  
for the hardness of their hearts] As though their heart had been so closed up and grown together, that wholesome doctrine could prevail no more with them.  
hardness] Or, blindness.  
V. 6. took counsel] The more the truth is kept under, the more it cometh out.  
with the Herodians] Lock on Matth. 22. 16.  
V. 9. that a small ship should wa●● on him] Should always be ready for him.  
V. 10. pressed] Or, rushed. Gr. fell.  
as many as had plagues] Diseases, wherewith God scourgeth men, as it were with whips.  
V. 11. And unclean spirits] In them whom they had entred into: or, by a Metonymia, they which were vexed with unclean spirits.  
V. 13. And he goeth up] Matth. 10. 1.  
V. 14. And he ordained] choose and appointed ●welve to be familiar and conversant with him.  
ordained] Gr. made.  
twelve] Twelve disciples are set apart, to be trained up in the office of the apostleship.  
V. 17. The sons of thurder] So Christ called the sons of Zebedeus, either because their voice should be heard in all the world; or, because they should preach more vehemently then the rest of the apostles.  
V. 18. Thaddeus] He had three names; Lebbeus, Thaddeus and Judas. See Matth. 10. 3. Luke 6. 16. By the two former, he is distinguished from Judas the traitor.  
V. 19. Judas I scariot] To distinguish him from Judas the brother of James, mentioned, Luke 16. 16. judas 1.  
into an house] Or, home.  
V. 21. his friends] Word for word, they that were of him: that is, his kinsfolks: for they that were thought to be mad, were brought to their kinsmen.  
He is beside himself] Gods ministers are oftentimes, by worldly men, thought to be beside themselves, 2 Kings 9. 12. Acts 26. 24. 2. Cor. 5. 13.  
V. 22. He hath Beekebub] Matth. 9. 34.  
V. 24. if a kingdom be divided against itself] Be divided into factions and partakings.  
V. 26. if Satan rise up against himself] Satans imps and bands.  
V. 28. Verily I say unto you] Matth. 12. 31.  
All sins shall be forgiven] They onely are without hope of salvation, which do maliciously oppugn Christ, whom they know, Heb. 6. 6. and 10. 26.  
V. 29. he that shall blaspheme against the holy Ghost] He that, contrary to the internal motion of his conscience, enlightened by the holy Ghost, and convinced of the truth of the Gospel, shall, out of mere malice, oppose it.  
V. 31. There came] Matth. 12. 46.  
then] Or, therefore. Because he spake thus, they thought him mad, as v. 21. and would pull him out of danger.  
his brethren] By this name, Brother, the Hebrews understand all that of the same stock and kindred, Gen. 13. 8.  
V. 34. Behold my mother] The spiritual kindred is far otherwise to be accounted of, then the carnal or fleshly.   

CHAP. IIII.  
Vers. 1. AND he began again to teach] Matth. 13. 1.  
by the sea side] Sea side of Tiberias.  
and sate in the sea] In a ship, which was launched into the sea.  
V. 3. there went out a sour to sow] The self same doctrine of the Gospel is sown every where; but it hath not the like success indeed, through the fault of man, but yet by the just judgement of God.  
V. 10. And when he was alone] Word for word, solitary.  
they that were about him] They that followed him at the heels.  
V. 11. Unto you it is given] To you that fear God I will interpret the parables, Psal. 25. 14. which, being not unfolded, are hidden raysteries.  
unto them that are without] That is to say, To strangers, and such as are none of ours, 1 Cor. 5. 12.  
V. 12. That seeing they may see] Matth. 13. 14.  
V. 19. the cares of this world] Which pertain to this life.  
and the deceitfulness of riches] 1 Tim. 6. 17.  
of other things] Gr. about other things.  
V. 21. And he said unto them] Matth. 5. 15.  
to be put under] Gods word is preached, that it may be practised, Ma. th. 5. 15, 16. Or, gifts are given to be used for the good of others, 1 Cor. 12. 7.  
a bushel] The word in the original signifieth a less measure.  
V. 22. For there is nothing] Matth. 10. 26.  
V. 24. Take heed] Gr. See.  
with what measure ye more] Matth. 7. 2. The more use we make of Gods ordinances, the more grace will God give us.  
V. 25. For he that hath] Matth. 13. 12.  
V. 26. So is the kingdom of God] God sows and reaps in the Church, though men observe it not.  
V. 27. And should sleep] That is, when he hath done sowing, should pass away the time both day and night, not looking after the seed sown, which notwithstanding groweth without his care.  
he knoweth not how] It is the part of the ministers to sow with all diligence, and leave the success to God: for that mighty working whereby the seed cometh to blade and ear is secret, and is onely known by the fruit.  
V. 28. of her self] By a certain power which moveth of itself, put into the creature of God: that is, by a natural course, without mans help.  
V. 29. brought forth] Gr. ripe.  
V. 30. Whereunto shall we liken] Matth. 13. 31.  
V. 31. is less then all the seeds] Gods brings great matters out of small beginnings in the Church, to show the greatness of his power above mans.  
V. 33. And with many such parables] Matth. 13. 34.  
as they were able to hear it] According to the capacity of the hearers.  
V. 34. he expounded all things] Word for word, loosed, or resolved. As ye would say, red them the hard riddles, or, unknit the knots of them.  
V. 35. And the sane day.] Matth. 8. 23.  
V. 36. they took him] Without more ado they carried him away: for he had preached in the ship all this while, v. 1.  
as he was in the ship wherein he taught] Verse. 1. He had had no food nor rest, but taught all the day, and departed at even.  
V. 38. carest thou not that we perish?] They complain that they are neglected of him, and blame him for it.  
V. 39. and rebuked the wind] They that sail with Christ, although he seem to sleep never so soundly, when they are in danger; yet they are preserved by him in time convenient, when they have awaked him by prayer.  
there was a great calm] The sea is calmed with a word, which useth to rage long after a tempest. See the like, Jon. 1. 11, 15.  
V. 40. how is it that you have no faith?] How cometh it to pass?  
V. 41. exceedingly] Gr. a great fear.   

CHAP. V.  
Vers. 1. THey came over] Matth. 8. 28.  
of the Gadarenes] Gergasa and Gadara were near, and the cost name from either, Matth. 8. 28.  
V. 2. with an unclean spirit] Word for word, in an unclean spirit. Now he is said to be in it, because the spirit held him fast locked up, and as it were bound: or else it is a mere Hebrew phrase, as Exod. 6. 6, in a stretched-out arm, in the original, is translated, with a stretched-out arm. In Matth. 8. 28. two are mentioned; but this was more noted then the other.  
V. 6. and worshipped him] A great token of Christs divine power, that the devils should come to worship him.  
V. 7. I adjure thee by God] He useth the name of God, his judge and enemy, as a means to persuade Christ not to hurt him; whereas, men use to mediate by their friends. This shows Satans impudence.  
V. 8. For he said] Or, For he had said. Christs bidding him go out, was the cause of the former adjuration, v. 7.  
V. 9. What is thy name?] Christ asketh is name, to show the greatness of his misery, and his wonderful deliverance.  
My name is Legion] A great multitude, like a roman troop or regiment.  
V. 10. he besought him much] The chief devil, who spake for his fellows.  
V. 11. nigh unto the mountains] This whole country is, for the greater part of it, very hilly; for the mountains of Galaad run thorough it.  
V. 12. all the devils besought him] Which were in the man possessed: not all the devils in hell.  
V. 13. down a steep place into the sea] Strabo, in the sixteenth book, saith, that in Gadaris there is a standing pool of very naughty water, which if beasts taste of, they  shed their hair, nails, or hoofs and horns.  
V. 17. to depart out of their coasts] Though Christ work miracles, yet many had rather enjoy their swine then him.  
V. 18. that he might be with him] Fearing lest the devil, in Christs absence, should again surprise him.  
V. 22. And behold] Matth. 9. 18.  
one of the rulers of the synagogue] The whole company assembled not disorderly; but in every synagogue there were certain men which governed the people.  
V. 23. lieth at the point of death] Or, lieth in extremity, or, is at the last gasp. Mat. 9. 18, he saith she was dead; but it sems that was after his servants, v. 35. of this chapter, had  told him so.  
V. 25. which had an issue] Gr. being in an issue.  
V. 26. grew worse] Gr. going to the worse.  
V. 29. felt] Gr. knew, v. 33.  
V. 30. knowing in himself] As she knew that she was healed v. 29. so Christ knew that he had healed her.  
that virtue had gone out of him] As heat goes out of the sun, to preserve the creatures, though the power of warming abide in the sun: so power of healing abode in Christ, though the effect of it were felt in the woman healed.  
Who touched my clothes?] If Christ had not asked this question, the miracle might have been concealed, and God might have lost his glory.  
V. 34. be whole] Or, continue whole, as Dan. 1. 21. and 9. 25. Let it not return on thee. For she was healed before, v. 29.  
V. 35. Why troublest thou the Master] To go to thine house? for there is no hope of her.  
V. 36. Be not afraid] As if I could not raise thy daughter again; believe I can and will do it, and thou shalt see it done.  
V. 40. they laughed him to scorn] Because they were sure she was dead, Luke 8. 53.  
but when he had put them all out] Such as mock and scorn Christ, are unworthy to be witnesses of his great goodness.  
and them that were with him] The three disciples, mentioned, v. 37. which were enough to witness the truth: the rest he left without, to avoid ostentation.  
V. 43. that something should be given her to eat] To show, that she was not revived onely, but also fully recovered.   

CHAP. VI.  
Vers. 1. HE went out from thence] Matth. 13. 54.  
into his own country] Nazareth, where he was bread, as appears, v. 3. not Bethlehem, where he was born.  
V. 2. what wisdom is this?] The faithless world doth no whit at all diminish the virtue of Christ, but witting and willingly depriveth itself of the efficacy of it, being offered unto them.  
that even such mighty works] The word signifieth, powers and virtues, whereby are meant those wonderful works that ChrisT did, which shewed and set forth the virtue and power of his Godhead to all the world, Mat. 7. 22.  
V. 3. Is not this the carpenter] It appears, that Christ did exercise that trade in his younger yeers.  
are not his sisters] After the manner of the Hebrews, who by brethren and sisters understand all their kinsfolks.  
V. 4. A prophet is not without honour] Joh. 4. 44.  
without honour] Not onely hath that honour which of right is due to him taken from hi, but is also evil spoken of, and misreported.  
but in his own country] He may be dishonoured elsewhere; but for the most part he is dishonoured there, though he be honoured in other places.  
V. 5. he could there do no mighty work] Because of their unbelief, v. 6. Matth. 13. 58. Our unbelief doth as it were bind Gods hands from doing us good, as v. 2.  
V. 6. And he went round about] Matth. 9. 35. Luke 13. 22.  
V. 7. And he calleth] Matth. 10. 1.  
began to sand them forth] The twelve are prepared to that general apostleship by a peculiar sending forth.  
over unclean spirits] Gr. of the spirits that are unclean: that is, over all devils.  
V. 8. that they should take nothing] faithful pastours ought not to have their mindes set, no not on things that are necessary for this life, if they may be an hindrance unto them, be it never so little.  
no money] The word signifieth a piece of brass money, in value somewhat less then a farthing, Mat. 10. 9. But here it is taken in general for money, which, in most common use, was of brass, as in Spain and some other countreys it is still at this day: unless the meaning be, They should not take so much as a farthing.  
in their purse] Gr. in, or into, or upon their girdle.  
V. 9. But be shod with sandals] Having nothing but soles, and buckled over the foot.  
not put on two coats] That is, they should take no change of garments with them, that they might be lighter for this journey, and make more speed.  
V. 10. there abide] Change not your lodgings in this short journey.  
V. 11. And whosoever shall not receive you] Matth. 10. 14.  
shake off the dust] Acts 13. 51.  
it shall be more tolerable for Sodom] The Lord is a most severe revenger of the neglect of the Gospel.  
V. 13. anointed with oil] James 5. 14. That oil was a token and sign of his marvelous virtue: And seeing that the gift of healing is ceased a good while since; the ceremony, which is yet retained of some, is to no purpose.  
V. 14. And king Herod] Matth. 14. 1.  
king Herod heard of him] The Gospel confirmeth the godly, and vexeth the wicked.  
therefore mighty works] The word signifieth, powers, whereby is meant, the power of working miracles.  
V. 15. as one of the prophets] Next door to a prophet.  
V. 16. But when Herod heard] Luke 3. 19.  
whom I beheaded] Caused to be beheaded.  
V. 18. It is not lawful for thee] Levit. 18. 16.  
V. 19. a quarrel against him] Or, an inward grudge; and therefore sought all means to do him hurt.  
V. 20. observed him] Gr. kept him, or saved him.  
and heard him gladly] The tyrant was well content to hear Grods word; but the seed fell upon stony ground.  
V. 22. the daughter of the said Herodias] Which Herodias had not by this Herodes Antipas, but by Philip: and Josephus calls her Salome.  
V. 24. And she went forth] For women used not to sit at table with men.  
V. 27. an execu●ioner] Or, one of his guard. That word signisi●th, one that beareth a dart: and the kings guard was so called, because they did bear darts. Others say, that they were called so, because they cut off mens heads with a sword.  
V. 30. And the apostles] Luke 9. 10. It may be they were afraid at the tidings of Johns death, and durst not preach abroad any longer; but came back to Christ, as to tell him what they had done, so to know what they should do.  
V. 31. Come ye yourselves] Come ye alone; having dismissed the people.  
apart into a desert place] To retire and refresh yourselves.  
no pleasure] Or, fit opportunity, as v. 21.  
V. 32. And they departed] M●tth. 14. 13.  
V. 33. ●an a foot] Gr. ran af●ot together.  
V. 34. And Jesus] Matth. 9. 36.  
V. 35. And when the day] Matth. 14. 15.  
V. 37. Shall we go and buy] This is a kind of demand, a distrustfully speaking of a thing that could not be compassed. So Num. 11. 21, 22.  
two ●un●bed pennyworth of bread] Which is about twenty crowns, which is five pound.  
p●ny-worth] The roman penny is seven pence halfpenny; as Matth. 18. 28.  
V. 39. by companies] Word for word, by banquets lanquets, after the manner of the Hebrews, who have no distributives, as chap. 6. 7. Now he calleth the rows of the sitters banquets.  
V. 40. they sate down] Gr. the fell down.  
in ranks] The word signifierth, the beds in a garden; and it is word for word, by beds and leds; meaning thereby, that they sate down in rows one by another, as beds in garden.  
V. 43. of the fragments] Of broken bread, and remainders of the fish.  
V. 45. to the other side] Over against Bethsaida, but it was on the same side; for the lake was crooked. See Matth. 14.22.  
●nto Bethsaida] Or, over against Bethsaida.  
V. 46. when he had sent them away] The people, v. 45. for his disciples were gone before, and he stayed some time after, to dismiss the people.  
V. 47. And when even was come] Matth. 14. 23.  
V. 48. toiling in rowing] The faithful servants of God, beside their labours, are subject to great tempests, which Christ doth so moderate, being present in power when he is absent in body, that he bringeth them to an happy haven, at such time and by such means as they looked not for. A lively image of the Church tossed to an fro in this world.  
and would have passed by them] Made them believe so, to make them the more afraid, that the deliverance might be the more welcome.  
V. 49. a spirit] Gr. an apparition; as Matth. 14. 26.  
V. 51. beyen● measure] More then they were when they saw him walk on the water, because they saw the wind and sea now obey him, and be still.  
V. 52. they considered not the miracle] These miracles seemed new and strange unto them, because they had not well considered the former.  
V. 53. And when they had passed over] Math. 14. 34.  
V. 54. straightway they knew him] Christ being rejected in his own country, and arrived upon a sudden amongst them of whom he was not looked for, is received to their great profit.  
V. 45. him] Or, it.   

CHAP. VII.  
Vers. 1. THen came] Matth. 15. 1.  
the Pharisees] None do more resist the wisdom of God, then they that should be wisest; and that upon a z●al of their own traditions: for men do not please themselves more in any thing, then in superstition, that is to say, In a worship of God fond devised by themselves.  
V. 2. eat bread] Bread is put for any kind of meat, by an Hebrew phrase.  
with d●scil●d] Or, common: For the Pharisees would not ea● their meat with unwashen hands, because they thought that th●ir hands were desiled with handling of common things, Matth. 15. 11, 12.  
V. 3. all the Jews] That followed unwritten traditions; which were the greater part.  
●i●] Or, diligently: in the original, with the first: Theophyl●ct, up to the elbow.  
●●ld●ng the traditi●n of the elders] Observing diligently.  
V. 4. from the ma●ke●] That is to say, From civil affairs and worldly, they go not to meat unless they wash themselves first, lest they should be defiled by dealing with strangers, Joh. 18. 28.  
the washing of cups] By these words are understood all kindes of vessels which are appointed for ordinary use.  
pots] Sextarius is about a pint and an l●●lf.  
tables] Or, beds.  
V. 5. Why walk not thy disciples] Why live they not? A kind of speech ●aken from the Hebrews: for, among them a way is taken for a trade of life.  
V. 6. Well hath Esaias prophesied] That speech of Isaiah, spoken against the hypocrites of his time, fits you as well, as if he had prophesied of your by name.  
of you, hypo●rites] hypocrisy is always joined with superstition.  
This people] Isa. 29. 13. Matth. 15. 8.  
V. 7. in vain do they worship me] They look for a great reward; but they shall have none at all.  
V. 8. laying aside the commandment of God] The devices of superstitious men do not onely not fulfil the law of God,( as they blasphemously persuaded themselves) but also do utterly take it away.  
V. 9. Full well] An ironical speech, meaning, Ye do very ill in doing so.  
reject] Or, frustrate.  
V. 10. let him die the death] He shall be put to death, without any hope of pardon.  
V. 11. Corban] Matth. 15. 5.  
V. 12. ye suffer him no more] They did not forbid him to do any more for his parents; but they pronounced him innocent, if he did not. Or, they tell him he hath given all to God already, and therefore may give nothing to his parents. Or, so much that he cannot; but his parents must be content with Gods blessing on them for theirsons offerings.  
V. 14. And when he had called] Matth. 15. 10.  
V. 19. purging all meats] Which carrieth away the excrements of all meats, and so cleanseth the body.  
V. 20. And he said] Or, But( said he) as Matth. 11. 19. and 15.18.  
V. 21. For from within] Gen. 6. 5. and 8. 21. Matth. 15. 19.  
V. 22. covetousness] All kind of crafti●●sse, whereby men profit themselves by other mens losses.  
wi●kednesse] Or, malice, as Rom. 1. 29.  
an evil eye] An envious eye, Matth. 20. 15.  
Hasphemy] Or, d●traction.  
V. 23. come from within] Discover themselves by evil actions, proceeding from the heart.  
V. 24. And from thence] Matth. 15. 21.  
into the borders] Into the uppermost coasts of Plaestine, which were enext to Tyre and Sidon.  
of Tyre and Sidon] That which the proud do reject when it is offered unto them, the same do the modest and humble sinners as it were violently wring out.  
V. 25. For a certain woman] They that know they want Christ, will lay out for him.  
V. 16. a Greek] Or, Gen●ile. By profession profane.  
a Syrophenician by nation] Neighbour or near to Damascus.  
V. 27. to cast it to the dogs] Till the children have enough; as before, Then the fragments and remainders may be cast to the dogs. So might Christ do good to the Gentiles, so it were no prejudice to the Jews. So she replies, v. 28. It may be she took her hint from the beginning of this verse; for the Jews had had many miracles wrought among them boefre.  
V. 28. Yes, Lord] As if she had said, It is as thou sayest, Lord; for it is enough for the whelps, if they can but gather up the crumbs that are under the table: and I crave no more but the crumbs, and not the childrens bread.  
yet the dogs] See on v. 27.  
V. 30. her daughter laid upon the bed] Quietly, not tossing to and fro, nor running about, as before.  
V. 31. And again departing] Rather, going back from: For it appears not in the story, that he had been there before. Or elsE again beotkens the working of another miracle.  
of Decapolis] It was little country, and so called, of ten cities, which the four governments did run between and compass, Plinie, book 3. chap. 8.  
V. 33. and he spit] Chap. 8. 23. Job. 9. 6.  
V. 34. looking up to heaven] To show, that he referred all to Gods glory, chap. 6. 41. Matth. 14. 19. Joh. 11. 41. and 17. 4.  
he signed] Out of commiseration of mans grevances, chap. 1. 41.  
V. 36. then] That brought him, v. 32.   

CHAP. VIII.  
Vers. 1. THe mulitude] Muth 15. 32.  
V. 3. they will faint ●y the way] Word for word, They will fall in sunder, or be diss●lved; for when men fal● in a swoon, their sinews fall one from another, Matth. 15. 32.  
V. 11. And the Pharisees] Matth. 16. 1. The stubborn enemies of the doctrine of the Gospel, giving no credit to the miracles already done, require new: but Christ, being angry with them, doth forsake them.  
came forth] A common kind of speech which the Hebrews use, whereby is meant, that the Pharisees went from their houses of purpose to encounter with him.  
seeking of him a sign from heaven] That they might know thereby that he was sent from God, and his doctrine true.  
V. 12. he sighed deeply in his spirit] These sighs came even from his heart; for the Lord was very much moved with these mens so great infidelity.  
There shall no sign be given] Word for word, If a sign be given. It is a cutted kind of speech, very common among the Hebrews; wherein some such words as these must be understood, Let me be taken for a liar, or some such like. And when they speak out of the whole, they say, The Lord do thus and thus by me.  
V. 14. Now] Matth. 16. 5.  
V. 15. beware of the leaven of the Pharisees] We must especially take heed of them which corrupt the word of God, what degree soever they be of, either in the Church, or in civil policy.  
the leaven of Herod] The contagious doctrine of the Herodians, spoken of, Matth. 22. 16.  
V. 16. they reasoned among themselves] Disputed what our Saviour meant by the word leaven.  
because we have] Matth. 16. 7. The Lord blames our negligence, who forgot to take bread with us, and so may be constrained to eat of their polluted bread.  
no bread] They that have their mindes fixed on earthly things, are blinded in heavenly things, although they be never so plainly set forth unto them.  
V. 17. because] Or, saying it is, because, as Matth. 16. 8.  
V. 21. How is it that ye do not understand?] How cometh it to pass that you understand not these things, which are so plain and evident?  
V. 23. spit] See on chap. 7. 33.  
V. 24. I see men as trees, walking] He perceived some motion, but could not discern they were bodies of men at first. A type of illumination, which increaseth in us by degrees.  
V. 25. and made him look up] He commanded him to try once more whether he could see well or no.  
look up] Or, see again.  
V. 26. nor tell it to any in the town] Any of the townsmen that you meet with. It seems he dwelled in some out-place in the fields.  
V. 27. And Jesus went out] Matth. 16. 13.  
V. 28. One of the prophets] Or, one of the other prophets, as Matth. 16. 14.  
V. 30. that they should tell no man of him] To wit, that he was the messiah: for, that he was a teacher sent of God, he openly professed; but, that he was the messiah, he did not yet so commonly affirm.  
V. 31. the Sen of man must suffer] Christ suffered all that he suffered for us, not unwillingly, neither unawares; but foreknowing it, and witting.  
and be rejected of the elders] Psal. 118. 22.  
and after three days rise again] Seeing he rose within three days, his word is much more amply made good: for in promises a set time is presixed, to the end that the thing promised may not beyond the time be delayed; but not to restrain the performance of it before.  
V. 32. openly] Not before the people, which were not present, v. 34. but in plain words, without figures, as Joh. 16. 29. for at other times, and to the people, he spake darkly of that mystery. See Joh. 2. 19. and 3. 14. and 6. 51. Or, freely.  
and began to rebuk him] None are more indiscreet then they that are wise without Gods word.  
V. 33. and looked on his disciples] That they might take notice of his rebuking Peter.  
Get thee behind me, Satan] Thou art too forward to teach me, as a master: go behind me, as becomes a scholar.  
V. 34. Whosoever will come after me] Matth. 10. 38.  
let him deny himself] The disciples of Christ must bear stoutly what burden soever the Lord layeth upon them, and subdue the affections of the flesh.  
V. 36. For what shall it profit a man] They are the most foolish of all men, which purchase the enjoying of this life with the loss of everlasting bliss.  
V. 38. Whosoever theresore] Matth. 10. 33.  
shall be ashamed of me] Shall refuse to own or aclowledge me, as Rom. 1. 16.  
adulteres] See on Mat. 12. 39.  
of him also shall the Son of man be ashamed] He shall not own him as his, Matth. 7. 23.   

CHAP. IX.  
Vers. 1. VErily I say unto you] Matth. 16. 28.  
V. 2. And after six days] Matth. 17. 1.  
V. 3. his raiment became shining] It did as it were sparkle. The heavenly glory of Christ, which should within a shirt space be abafed upon the cross, is avouched by visible signs, by the presence and talk of Elias and Moses, and by the voice of the Father himself, before three of his disciples, which are withesses, against whom lieth no exception.  
V. 5. and let us make] Or, theresore let us make, as 1 Cor. 5. 13.  
V. 6. for they were sore afraid] They were as beside themselves for fear.  
V. 9. he charged them that they should tell no man] See Notes on chap. 8. 30.  
V. 10. they kept that saying with themselves] Even very hardly, as it were.  
what the rising from the dead should mean] Not the general resurrection, which they believed, Joh. 11. 24. but the raising of Christ in particular, the killing of whom could not yet sink into their mindes, v. 32. Luke 18. 34.  
V. 11. Why say the scribes] Or, What is the matter that the scribes say. How can the messiah suffer, seeing Elias is not come?  
V. 12. restoreth] Or, fulfilleth, Mal. 4. 5, 6.  
how it is written] Isa. 53. 24.  
and be set at nought] add, So will they do to Elias also See v. 13.  
V. 13. But I say unto you] The foolish opinion of the rabbins is here refeled, touching Elias coming, which was, That either Elias should return again, or that his soul should enter into some other body.  
that Elias is indeed come] John Baptist, who came in the spirit of Elias, is himself slain by Herod; and therefore now the messiah may be slain also.  
as it is written of him] His name Elias, attributed to John, shewed, that he should not want Ahabs and Jezebels to persecute him.  
V. 14. And when he came] Matth 17. 14.  
to his disciples] To the nine that went not up with him into the mount.  
and the scribes questioning with them] Christ sheweth by a miracle, even to the unworthy, that he is come to bridle the rage of Satan.  
V. 16. with them] Or, among yourselves.  
V. 17. which hath a dumb spirit] A spirit which makes my son dumb.  
V. 18. he teareth him] Or, dasheth him] Vexeth him inwardly, as the colic useth to do.  
and he foameth] Or, so that he foameth.  
V. 20. when he saw him] So soon as Jesus had looked upon the boy that was brought unto him, the devil began to rage after this manner.  
V. 22. into the fire] Gr. both into the fire: or, even into the fire.  
V. 23. If thou canst believe] Gr, This if thou: That is, I can do this thing for thee, if thou believe.  
all things are possible to him that believeth] There is nothing but Christ can and will do for them that trust in him.  
V. 24. help thou mine unbelief] Supply with thy goodness what is defective in my faith.  
V. 25. that the people came running togetber] Toward him, to see what would be done.  
V. 26. and rent him sore] The nearer the virtue of Christ is, the more outrageously doth Satan rage. See notes on chap. 1. 26.  
V. 28. Why] See on v. 11.  
V. 29. but by prayer and fasting] We have need not onely of faith and prayer, but also of fasting and extraordinary humiliation, to cast Satan out of his old possession.  
V. 30. And] Matth. 17. 22.  
and passed thorough Galilee] Gr. passed aside thorough, chap. 11. 20. and 15. 21, 29. They passed by by-ways thorough Galilee, shunning the common roads, because he would be private with his disciples. See chap. 2. 23.  
V. 31. For] Christ did withdraw himself now from the frequent company of men, and from public preaching, to prepare himself for his approaching death, and to dispose his disciples to it.  
he taught his disciples] See our slothfulness, that must so often be taught the same thing!  
V. 32. they understood not that saying] Not of his death, for that they were grieved to hear of, Matth. 17. 23. but of the manner of it, by a violent death, Luke 9. 44, 45. which they thought could not befall the messiah, chap. 8. 32.  
V. 32. And he came] Matth. 18. 1.  
and being in the house] Where he was wont to make his abode.  
V. 34. who should be the greatest] In the temporal kingdom of the messiah, which they yet expected, Acts 1. 6.  
V. 35. If any man desire to he first] In my Kingdom they that have highest places, must not look for most honour; but take most pains for the good of others.  
V. 36. when he had taken him in his arms] Or, embreced him, as in the Greek, Prov. 6. 10.  
V. 37. one of such children] One like these little ones, v. 41.  
recerveth not me, but him that sent me] He doth not onely receive me, but also him that sent me.  
V. 38. And John answered him] Luke 9. 49.  
we for bad him] Out of unadvised regard of their Masters honour, Num. 11. 28. Phil. 1. 18.  
V. 39. for there is no man] 1 Cor. 12. 3.  
in my Name] God, who is the author of an ordinary vocation, worketh also extraordinarily, so oft as it pleaseth him: but an extraordinary vocation is tried by the doctrine and the effects.  
lightly] Gr. quickly. He shall find much labour first to quiet his conscience, and use much violence to enforce it.  
V. 40. he that is not against, is on our part] Is to be esteemed among such as favour me in this furious age.  
V. 41. For whosoever] Matth. 10. 42.  
he shall not lose his reward] He sheweth how needful it is to further the work of the Gospel by all means, because they that any way further it shal be sure to receive some reward or other.  
V. 42. And Whosoever] Matth. 18. 6.  
whosoever shall offend] God is so severe a revenger of offences, that it is better to suffer any loss, then to be an occasion of offence unto any.  
V. 43. And if thy hand] Matth. 5. 29. and 18. 8.  
offend thee] Or, cause thee to offend.  
to go] Gr. to go away.  
V. 44. Where] Isa. 66. 24.  
their worm death not] Their worm who shall be cast into that flamme.  
V. 47. offend thee] Or, cause thee to offend, as v. 43.  
V. 49. For every one shall be salted with fire] As every meatoffering in the law was to be seasoned with salt: so must we be feasoned with the graces of Gods Spirit, which work like fire, Matth. 3. 11. that we may please God.  
and every sacrifice] Levit. 2. 13.  
V. 50. Salt is geod] Matth. 5. 13.  
but if the salt have lost his salinesse] If ministers, who should season others, be nought, Who shall mend them?  
Have salt in yourselves] Keep grace; yet lose not peace, Heb. 12. 14.   

CHAP. X.  
Vers. 1. ANd he] Matth. 19. 1.  
he arose from thence] Departed and went from thence; for in Hebrew one word signifieth sitting and dwelling, and another is used for rising and going away.  
by the farther side of Jordan] In respect of some creek: for Jewry and Galilee were on the one side of Jordan.  
V. 2. to put away his wife?] Gr. to loose his wife from him: Upon every occasion, as Matth. 19. 3. for, that on some he might, they made no doubt.  
V. 5. he wrote you this precept] The word signifies, a permission, as well as a command: for Moses commanded not, but onely permitted illegal divorces, v. 4.  
V. 6. from the beginning of the creation] Of the world created, chap. 13. 19.  
V. 8. one flesh] Gr. into one flesh.  
V. 11. Whosoever shall put away his wise] Matth. 5. 32. and 19. 9.  
committeth adultery] Except he have put her away for adultery, Matth. 19. 9.  
against her] Whom he hath put away: for he keeps wedlockcompany with another.  
V. 13. And they brought] Matth. 19. 13.  
V. 15. as a little child] We must be like children in humility, simplicity and innocency, if we desire to enter into the kingdom of heaven.  
V. 16. he took them up in his arms] See Notes on chap. 9. 36.  
and blessed them] God of his goodness comprehendeth them in the covenant, as well as their fathers, and therefore Christ blesseth them.  
V. 17. And when] Matth. 19. 16.  
that I may inherit eternal life?] Two things are to be eschewed by them which seek eternal life; The opinion of their own merits, and, The love of riches: these two undo many soul.  
V. 21. Then Jesus beholding him, loved him] Or, Kissed him. Pitied him, that, having outwardly kept the commandments, which many did not, he should lose heaven nevertheless.  
sell whatsoever thou hast] This is no enangelicall counsel, but a precept: for every one ought to be willing to leave all at Gods command.  
V. 22. and went away grieved] Looking heavily.  
V. 24. that trust in riches] Psal. 62. 11. 1 Tim. 6. 27.  
V. 28. Then Peter] Matth. 19. 27.  
Lo, we have left all] To neglect all things, in comparison of Christ, is a sure way unto eternal life, so that we fall not away by the way.  
V. 29. or wise] This is not repeated in the next verse, lest men should think they might have many wives: but the want of this shall be supplied in other comforts.  
V. 30. he shall receive an hundred fold] Either indeed, when the troubles are over, as Job received more then he lost; or in true content in the midst of troubles.  
V. 31. But many] Matth. 19. 30.  
V. 32. And they were in the way] Matth. 10. 27.  
Jesus went before them] Like a valiant leader.  
they were amazed] At his courage in going on so stoutly to offer himself to death, Joh. 11. 8.  
they were afraid] Full of thought for themselves, misdoubting their own safety.  
began to tell them] That is, did say, as Luke 7. 38. Acts 1. 1. for he had  told them the same before.  
what things should happen unto him] The disciples, that they may not be overcome, are again prepared to patience, by Christs foretelling them of his death, which was at hand, and therewithal of life, which should most certainly follow.  
V. 33. Behold, we go up to Jerusalem] As if he should say, This is our last journey to Jerusalem.  
V. 35. And James] Matth. 20. 20.  
saying] By their mother, Matth. 20. 20. See the like, Matth. 8. 5. compared with Luke 7. 3.  
we would that thou shouldst do for us] We pray thee, chap. 6. 25.  
V. 40. but it shall be given to them] Or, save to them.  
V. 42. Ye know] Luke 22. 25.  
are accounted] Or, think good.  
to rule over the Gentiles] The magistrates, according to Gods appointment, rule over their subjects in this world: but I have no such temporal kingdom here, neither must ye expect it; but be humble like me, whom ye ought to imitate, Mat. 20. 25.  
V. 43. shall be your minister] Or, let him be your minister.  
V. 44. of you will be the chiefest] Or, will be the chiefest of you.  
V. 46. And they came to Jerieho] Matth. 20. 29.  
blind Bartimess] Christ alone, being called upon in faith, healeth our blindness.  
V. 51. Lord, that I might receive my sight] In the original, Rabboni; for so were their excellent doctors called. See Joh. 20. 16.  
that I might receive my sight] Or, that I might see again, or, look up.  
V. 52. make thee whole] Or, saved thee.  
he received his sight] See on v. 51.  
and followed Jesus in the way] Not lead by any, as before.   

CHAP. XI.  
Vers. 1. WHen they came nigh] Matth. 21. 1.  
of his disciples] Gr. his own disciples: To wit, of his apostles: for many others followed him to learn.  
V. 2. whereen never man sate] For holy uses they made choice of beasts that had not before been employed otherwise.  
V. 9. blessed is he that cometh in the Name of the Lord] Well be it to him that cometh to us from God, or, that is sent of God.  
V. 10. Blessed be the kingdom of our father David] happy and prosperous.  
V. 13. And seeing a fig-tree] Matth. 21. 19.  
if haply] Or, to see if haply, as Gen. 3. 22.  
he found nothing but leaves] An example of that vengeance which hangeth over the heads of hypocrites.  
for the time of figs was not yet] And yet it made show of bearing fruit sooner then ordinary, Isa. 28. 4. which made our Saviour to come to it with expectation of fruit.  
V. 15. And they come] Matth. 21, 12.  
and began] That is, did cast out: for he had done it once before, Joh. 2. 15. See the like phrase, chap. 10. 32.  
to cast out them that sold] Christ sheweth indeed, that he is the true king and high priest, and therefore the revenger of the abuse of the temple.  
V. 16. that any man should carry any vessed] That is, any common ones, of which those fellows had a great number, that made the court of the temple a market-place.  
V. 17. My house shall be called] Shall openly be so accounted and taken.  
of all nations the house of prayer] Or, the house of prayer for all nations, Isa. 56. 7.  
V. 19. he went out of the city] That he might not so much as seem to give any occasion of tumult to the city, prove thereunto.  
V. 20. And in the morning] Matth. 21. 19.  
they saw the fig-tree d●ied up from the roots] See the exceeding force of Christs word.  
V. 22. Have faith in God] Or, Have the faith of God.  
V. 24. What things soever ye desire] Matth. 7. 7.  
believe that ye receive them] That is, shall receive: but he speak in the present tense, to show the certainty of it, 1 Joh. 5. 15.  
V. 25. And when ye stand] So they used to do, when they prayed in the temple, Luke 18. 11, 13.  
forgive] Matth. 6. 14.  
if ye have ought against any] Any just cause of offence.  
your trespasses] Stumblings at a block laid in the way. So do we sin by occasions offered.  
and as he was walking] Matth. 21. 23.  
there come to him the chief priests] The Gospel hath been affaulted long since, by those that pretend ordinary succession.  
V. 28. By what authority dost thou these things?] Which thou didst yesterday in the temple, v. 15.  
V. 29. question] Or, thing.  
V. 31. with themselves] Or, among themselves] For it is likely they advised one with another, Matth. 16. 7.  
V. 32. Of men] Or, Of men, we are undone. A defective speech, like that, Luke 13. 9.  
they feared the people] The reward of an evil conscience, to be afraid of those, of whom they should and might have been feared.   

CHAP. XII.  
Vers. 1. HE began to speak] Matth. 21. 33.  
by parables] He spake one parable onely at this time. So proverbs in the original, is translated, a proverb, Ezek. 14. 8.  
V. 2. at the season] When the fruits of the ground used to be gathered.  
V. 5. and many others, beating some, and killing some] Or, and many others he sent, whereof some they did beat, and some they did kill.  
V. 9. he will come] This answer is attributed to the chief priests and elders, Mat. 21. 41. See the Note there.  
unto others] The calling of God is not tied either to place, person or time, without exception.  
V. 10. The ston] Psal. 118. 22.  
V. 12. they sought to lay hold on him] They were greedy and very desirous to do it.  
but feared the people] See on chap. 11. 32.  
V. 13. And they sand] Matth. 22. 15.  
V. 14. thou regardest not the person of men] Gr. thou lookest not upon the face. Therefore the Areopagites did judge in the dark, that they might not be moved with any mans outward show. They mean here, that Christ did not so judge by outward appearance, that the truth should be thereby darkened any whit at all.  
but teachest the way of God in truth] The way that God hath appointed us to walk in.  
V. 15. a penny] Valuing, of our money, seven pence halfpenny, as Mat. 18. 28.  
V. 17. the things] Or, of the things, chap. 14. 71. and 15. 3.  
and to God the things that are Gods] The Gospel joineth the authority of the magistrate with the service of God.  
V. 18. Then come] Matth. 22. 23.  
which say there is no resurrection] The resurrection of the body is avouched, against the foolish ignorance and malice of the Sadduces.  
V. 19. raise up] Gr. raise up out of her.  
V. 28. And one of the scribes] Mat. 22. 35.  
V. 32. thou hast said the truth] Gr. thou hast spoken in truth. He came to try Christs wisdom; and hearing it, he approveth it, and gives testimony thereunto.  
V. 33. is more then all whole-burnt-offerings] More excellent, and more acceptable to God, 1 Sam. 15. 22. So that sacrifices and outward worship never pleased God, unless such necessary duries as we owe to God and our neighbour went afore, Hos. 6. 6. Mic. 6. 6, 7.  
V. 35. And Jesus] Mat. 22. 41.  
that Christ is the son of David?] Christ did not intend to deny this, but to prove his Godhead out of David himself, of whom he came, according to the flesh.  
V. 36. by the holy Ghost] Word for word, in the holy Ghost: And there is a great force in this kind of speech, whereby is meant, that it was not so much David as the holy Ghost that spake, who did in a manner possess David.  
The Lord said] Psal. 110. 1.  
V. 37. the common people heard him gladly] Many of the common people, or the greater part of them, while he taught them.  
the common people] Or, much folk, chap. 14. 43.  
V. 38. Beware] Mat. 23. 5. Gr. Look to, as chap. 8. 15.  
of the scribes] The manners of ministers are not rashly to be followed as an example.  
to go in long clothing] The word is, a stolen, which is a kind of womans garment, long, even down to the heels, and is taken generally for any garment made for comeliness: but in this place it seemeth to signify that fringed garment mentioned, Deut. 22. 12.  
V. 40. Which devour] Mat. 23. 14.  
widows houses] Such as 2 Tim. 3. 6. They spoil those whom Gods law gave a special charge of preserving.  
V. 41. money] A piece of brasse-money. See Mat. 10. 29. Money of any kind of metal, which the romans used, who in the beginning did stamp or coin brass, and after used it for currant money.  
into the treasury] Or, chest, whereinto they put their beneficence, 2 Kings 12. 10, 11. 2 Chron. 24. 8.  
V. 42. two mites] It is the seventh part of one piece of that brasse-money.  
V. 43. he called unto him his disciples] He called them apart, that neither the widow nor others might hear what he said for their instruction.  
this poor widow hath cast more in] The doing of our duties which God alloweth, is not esteemed according to the outward value, but to the inward affections of the heart, 1 Cor. 8. 12.  
V. 44. but she of her want] Out of her exceeding small store, 2 Cor. 8. 2.  
even all her living] All her money she had to live on, so that she must presently work for more; whereas, others gave out of that which lay by them, and had more left to spend.   

CHAP. XIII.  
Vers. 1. AS he went out of the temple] Matth. 24. 1.  
see what manner of stones] How beautiful, Luk. 21. 5. and large, v. 2. of this chapter. Josephus writes, that they were white and hard stones, some five, some eight cubits long, about eight deep, and about twelve broad.  
V. 2. Seest thou these great buildings?] Thou thinkest they will last ever, because of their greatness; but thou art deceived, they shall be thrown down.  
there shall not be left one ston upon another] The destruction of the temple, city and whole nation is foretold, and the troubles of the church: but yet there are annexed many comforts: and last of all, the end of the world is described.  
thrown down] Gr. loosed down: That is, loosed from the other, and thrown down, chap. 15. 29, 32.  
V. 4. Tell us] Mat. 24. 3.  
V. 6. saying, I am Christ] Or, I am he, whom ye look for, Mat. 11. 3.  
V. 8. these are the beginnings] Ye shall have greater sorrows afterwards, as a woman with child begins her travail with lesser pains, but feels greater after.  
sorrows] The word in the original importeth, the pains of a woman in travail, 1 Thess. 5. 3.  
V. 9. take heed to yourselves] Gr. look to yourselves, 2 Joh. v. 8.  
for a testimony against them] The hearing of you preaching, shall be a most evident witness against them, so that they shall not be able to pretend ignorance.  
V. 10. the gospel must first be published] Before ye be thus persecuted.  
among all nations] To the Gentiles, as well as to the Jews: for it was not preached, to many nations, long after these troubles.  
V. 11. But when they shall led you] Matth. 10. 19. To the magistrates.  
and deliver you up] To be afflicted.  
for it is not ye that speak, but the holy Ghost] Ye are not the principal speakers; for Gods Spirit will guide your tongues. A special promise to the apostles.  
V. 12. the brother shall betray the brother to death] Perfidio●sly discover and bring them before rulers, that they may be slain.  
V. 13. ye shall be hated of all men] Of most men with whom ye shall converse, Phil. 2. 21. Or, all sorts of men.  
for my Names sake] For professing me to be the Saviour of the world.  
he that shall endure unto the end] Persecutions and afflictions for professing the Gospel.  
V. 14. But when] Mat. 24. 15.  
standing where it ought not] See Notes on Mat. 24. 15.  
V. 19. For in those days shall be affliction] Gr. For those days shall see affliction. This is a kind of speech which the Hebrews use, and it hath a great force in it; for it gives to understand, that, in all that time, one misery shall so follow upon another, as if the time itself were very misery itself. So the prophet Am. 5. 23. saith, that the day of the Lord shall be darkness.  
from the beginning of the creation] Of the world created, as chap. 10. 6.  
V. 21. And then] Mat. 24. 23.  
V. 22. show signs] Gr. give signs.  
V. 24. But in those days] Mat. 24. 29.  
V. 27. his angels] Gr. his own angels.  
and shall gather together] By the ministry of his angels, Mat. 24. 31.  
his elect] Gr. his own elect.  
to the uttermost part of heaven] His elect both in heaven and earth: for all of them shall attend Christ at the day of Judgement, judas v. 14.  
V. 28. When her branch is yet tender] See notes on Mat. 24. 32. Or, now tender: or, already tender: For it is not so all the winter. See chap. 6. 35. and 8. 2. and 15. 42, 44.  
V. 29. know that it is nigh] The kingdom of God, Luk. 21. 31.  
V. 30. till all these things be done] Begin to be accomplished: for the destruction of Jerusalem came while some of this age were alive.  
V. 32. But of that day] Mentioned, v. 26.  
hour] Or, season.  
no not the angels] Much less men.  
neither the Son] As man, he knew not all things at once, but by degrees, Luke 2. 52. And it is likely he had not this secret revealed to him, till after his ascension, when he had laid down the form of a servant.  
but the Father] The later day is not curiously to be preached for, which the Father alone knoweth: but let us rather take heed, that it come not upon us unaware.  
V. 33. Take ye heed] Mat. 24. 42.  
the time] Gr. the season.  
V. 34. and gave authority to his servants] The charge of his domestical affairs.  
V. 37. what I say unto you] Tell the rest of my disciples, and all others, for their learning and comfort, what I have  told you four, v. 3.   

CHAP. XIIII.  
Vers. 2. AFter] After the prophecy of the destruction of the city and temple was spoken of in the former chapter.  
two days] Matth. 26. 2.  
and of unleavened bread] Which passeover was the beginning of the solemn use of unleavened bread.  
V. 2. Not on] It must be before the passeover.  
the feast-day] By the will of God, against the counsel of men, it came to pass, that Christ should be put to death upon the solemn day of the passeover, that in all fit respects the truth might agree with the figure.  
V. 3. And being in Bethany] Mat. 26. 6.  
spikenard] Or, purenard, or liquidnard.  
she broke the box] Not to pieces, but so as it might run out largely and freely.  
V. 4. Why was this waste] Wicked men think all waste that is bestowed on Christ.  
V. 5. three hundred pence] Which is about six pounds English, See Matth. 18. 28.  
V. 6. Why trouble ye her] Gr. make labours. It seems they were very troublesone to her, and sought by all means to hinder her.  
V. 7. ye have the poor with you always] Ye will not want occasion to do good to the poor, when I am gone.  
V. 8. to anoint my body to the burying] See notes on Mat. 16. 12.  
V. 10. And Judas] Matth. 26. 14.  
went unto] Gr. went away unto, chap. 22. 43.  
V. 11. and promised to give him money] Christ is betrayed by covetousness.  
V. 12. And] Mat. 26. 17. Our Saviour being made subject to the law for us, doth celebrate the passeover according to the law; and therewithal, by foretelling the place, sheweth, that although he in the flesh shall quickly suffer, yet he is God, that knows contingent things.  
the first day of unleavened bread] Or, the day before: For they must prepare for it before hand.  
when they killed] They used to kill. Or, sacrificed.  
the passeover] That is spoken by the figure Metonymia, which is usual in sacraments; and, by the passeover, is meant the paschal lamb.  
V. 13. Go ye into the city] Jerusalem.  
bearing a pitcher of water] To wash and fit the house for guests against the feast; being one in likelihood of those who used to let out lodgings against the feast to strangers, as many in Jerusalem did. See v. 15.  
V. 14. And wheresoever he shall go in] Into whatsoever house.  
Where is the guest-chamber] Or, lodging. The word is used for an inn, Luke 2. 7.  
V. 15. a large upper room] The Greek word signifieth that part of the house that is highest from the ground, to what use soever it be put: but because they used to sup in that part of the house, they called it a supping-chamber.  
V. 18. And as they sat] Mat. 26. 20.  
V. 20. that dippeth with me in the dish] That useth to eat meat with me: which was anciently esteemed a strict bond of friendship, Psal. 41. 9.  
V. 22. And] Mat. 26. 26.  
as they did eat] The figure of the law, which is by and by to be fulfilled, is abrogated; and, in place thereof, are put seals of the new covenant, answerable unto them, which shall continue to the worlds end.  
V. 25. I will drink no more] See on Mat. 26. 29.  
V. 26. hymn] Or, psalm.  
V. 27. And Jesus] Mat. 26. 31.  
All ye shall be offended] Christ foretelleth how he shall be forsaken of his; but yet, that he will never forsake them.  
V. 29. But Peter] Matth. 26. 33.  
yet will not I] Here is set forth, in an excellent person, a most sorrowful example of mans rashness and weakness.  
V. 30. even in this night] Before it be day-light. A quick change.  
V. 31. But he spake the more vehemently] The earnestness of his words setteth out more plainly Peters vehement affirmation.  
Likewise also said they all] The rest of the apostles that were with Christ.  
V. 32. And they came] Mat. 26. 36.  
to his disciples] Gr. to his own disciples. For none but apostles were with him, who were called his disciples, by way of pre-eminence.  
V. 33. with him] Gr. with himself. None were there, but they and he.  
V. 34. My soul is exceeding sorrowful unto death] Christ suffering for us in that flesh which he took upon him for our sakes, the most horrible terrors of the curse of God, receiveth the cup at his Fathers hands, which he, being just, doth drink for the unjust.  
V. 35. the bour might pass from him] The time of my passion determined by thee, and foretold in Scriptures, which I now feel, to my sorrow, to be at hand.  
V. 36. Abba, Father] So Rom. 8. 15. Gal. 4. 6. The children speaking Syrian, used to say Abba to their fathers; therefore the Greek retains it: and expounds it, because the congregations were mixed; and so doubles it, to show the strength of his affection.  
V. 37. and findeth them sleeping] An example of human frailty, even in the apostles, whom Christ had chosen.  
V. 41. into the hands of sinners] Of the romans, which were heathen, Gal. 2. 15.  
V. 43. And immediately] Mat. 26. 47.  
V. 44. he that betrayed him] As men did willingly spoil God their creator of his praise, in forsaking him, and betraying his honour: so Christ, willingly going about to make satisfaction for this breach, is forsaken of his own, that the punishment might be agreeable to the sin.  
had given them a t●ken] A common sign that they and he might understand. In war, they call it, A watch-word, or, The word▪  
and led him away safety] So diligently, that he escape not out of your hands.  
V. 47. one of them that stood by] Peter cut off Malchus ear, John 18. 10.  
V. 49. but the scriptures must be fulfilled] Gr. but that: That is, But this was done, that the Scriptures might be fulfilled.  
V. 50. And they all forseek him] The eleven disciples that were with him.  
V. 51. a certain young man] Not one of our Saviours disciples, or of the house whence he came; but one that came out of some dwelling near the garden, who, hearing the tumult, had risen, and run out to see what the matter was.  
having a linen cloth] Such as they used to lye in.  
the young men laid hold on him] The souldiers that came with Judas, supposing him to be one of Christs disciples, took him.  
V. 53. And they lead] Mat. 26. 57.  
with him were assembled all the chief priests] The highest council was assembled, because Christ was accused as a blasphemer, and a false prophet: for as for the other crime of treason, it was forged against him by the priests, to enforce Pilate by that means to condemn him.  
V. 54. at the fire] Gr. at the light.  
V. 55. And the chief priests] Mat. 26. 59.  
V. 56. but their witness agreed not together] Or, were no● equal to an accusation of death. They did not accuse him of a capital crime, which thing the priests desired, v. 55, 59. So that Christ, who was so innocent, that he could not be oppressed, no not by false witnesses; is at length, for confessing God to be his Father, condemned of impiety before the high priest, that we, who denied God, and were indeed wicked, might be quit before God.  
V. 59. But neither so did their witness agree together] It was not sufficient to put him to death, though they both did agree in one tale, v. 58. and therefore the high priest puts him to accuse himself, v. 61, 63.  
V. 61. the Son of the Blessed?] Of God, who is worthy of all praise, and is daily lauded of men and angels. The Jews commonly called God, The blessed One.  
V. 62. and ye shall see] Mat. 24. 30.  
sitting on the right hand] That ye may not doubt of the truth of what I say, I will confirm it by this notable sign.  
of power] Of the power of God, till he have destroyed all his foes, Psal. 110. 1.  
V. 65. some began] That is, they did spit.  
to spit on him] Christ, suffering all kind of reproach for our sakes, getteth everlasting glory for them that trust on him, Isa. 50. 6.  
to cover his face] As if he had been condemned to die. See Esth. 7. 8. Or, to mock him.  
prophesy] Thou takest upon thee to be a prophet; tell who smote thee.  
V. 66. And as Peter was beneath] Matth. 26. 29. For the assembly of priests sate higher, in the same room.  
V. 67. thou also wast with Jesus of Nazareth] Wast conversant with him as a disciple.  
V. 68. But he denied] An heavy example of the frailness of man, together with a most comfortable example of the mercy of God, who giveth the spirit of repentance and ●aith to his elect.  
V. 71. he began to curse] To curse himself, or wi●h evil on himself, if he knew Christ.  
V. 72. And the second time] Mat. 26. 75.  
when he thought thereon, he wept] Or, he wept abundantly, or, he began to weep, or, he went out, as Mat. 26. 75.   

CHAP. XV.  
Vers. 1. STraightway in the morning] Mat. 27. 1.  
and the whole council] For there were Pharisees there, and ordinary priests, which are not here name.  
and bound Jesus] Christ being bound before the judgementseat of an earthly judge, in open assembly, is condemned, as guilty, unto the death of the cross; not for his own sins, as appeareth by the judges own words; but for ours altogether, that we, most guilty creatures, being delivered from the guiltiness of our sins, might be quitted before the judgement-seat of God, even in open assembly of the angels.  
and delivered him to Pilate] It was not lawful for them to put any man to death; for all causes of life and death were taken away from them, first by Herod the great, and afterward by the Romans; and therefore they deliver Jesus to Pilate.  
V. 4. And Pilate asked him again] Matth. 27. 13. For he had asked him once before, in the judgement-hall, where his enemies would not come to hear, Joh. 18. 33. Now, lest they should say Pilate had not dealt fairly, he asketh him again in their presence, Luke 23. 2.  
V. 6. he released unto them one prisoner] Used to release.  
V. 11. that he should] Or, to ask that he should. See the like, v. 8.  
V. 15. to content the people] Gr. to do sufficient to satisfy the people.  
V. 16. called] Gr. which is.  
V. 17. and plaited a crown of thorns] Christ, going about to take away the sins of men, who went about to usurp the throne of God himself, is condemned as one that hunted after the kingdom, and is mocked with a false show of a kingdom; that we, on the other side, who shall indeed be eternal kings, might receive the crown of glory at Gods hand.  
about his head] Gr. about him.  
V. 19. ●owing] Gr. putting.  
V. 21. And they compelled one Simon] Matth. 27. 32. The rage of the wicked hath no measure: but, in the mean season, even the weakness of Christ, being in pain, under the heavy burden of the cross, doth manifestly show, that a lamb is lead to be sacrificed.  
V. 22. the place of a skull] Christ is lead out of the walls of the earthly Jerusalem, into a soul place of dead mens carcases, as a man most unclean, not for his own, but for our sins, which were laid upon him; to the end that we, being made clean by his blood, might be brought into the heavenly Sanctuary.  
V. 24. they partend his garments] Christ hangeth naked upon the cross, and, as if he had been the wickedest caitiff that ever was, he is most vilely reproached; that we, being clothed with his righteousness, and blessed by his bearing curses, and sanctified by his onely oblation, may be taken up into heaven.  
V. 25. it was the third hour] They fastened him to the cross ●bout nine of the clock in the morning.  
and they crucified him] Or, when they crucified him, Acts 5. 7.  
V. 28. And he was numbered] Isa. 53. 12.  
V. 29. Ah, thou that destroyest the temple] A note not so much of insultation, as of detesTation.  
destroyest] See on chap. 13. 2.  
V. 33. there was darkness] How angry God was against our sins, which he punished in our surety his Son, it appeareth by this horrible darkness. Or, with their sins that crucified him.  
over the whole land] By this word, land, he meaneth Judea: so that the strangeness of the wonder is so much the more set forth in this, That at the feast of the passeover, and in the full moon, when the sun shined over all the rest of the world, and at midday, that corner of the world, wherein so wicked an act was committed, was covered over with most gross darkness. Or, some understand it of the whole hemisphere.  
V. 34. at the ninth hour] Christ striving mightily with Satan, with sin, and with death, all three armed with the horrible curse of God, and grievously tormented in body hanging upon the cross, yet he riddeth himself, crying with a mighty voice: and, by smiting both things above and things beneath, by renting of the veil of the temple, and by the testimony wrung out of them which murdered him, he sheweth evidently, That he shall be known out of hand to be conqueror, and Lord of all.  
V. 34. Eloi] Mat. ●7. 46.  
V. 37. cried with a loud voice, and] Gr sending forth a great voice.  
V. 40. There were also women] Christ, to the great shane of men, which forsook the Lord, choose women for his witnesses, which beholded all this business.  
of James the less] It may be he was less in stature, or of less note, or younger then James the son of Zebedee: However, this is added, to distinguish him from that other James.  
V. 41. followed him] Luke 8. 3.  
V. 42. And now] Ma●. 27. 57.  
V. 43. an honourable counsellor] A man of great authority, of the council of the Sanhedrin, or else taken into Pilates council.  
and went in boldly unto Pilate] If we consider what danger Joseph cast himself into, we shall perceive how bold he was.   

CHAP. XVI.  
Vers. 1. WAs past] Or, had come between, as Acts 25. 13. and 27. 9.  
had bought sweet spices] Had by them, being formerly bought; for on the sabbath-day they could not buy it.  
V. 2. And very early in the morning] Luke 24. 1. Joh. 20. 1. as soon as was fit to do it. On the sabbath they might not, and in the night they could not see to do it.  
V. 3. they said among themselves] Little dreaming of the guard set about the sepulchre.  
V. 4. when they looked] When they cast their eyes towards the sepulchre. Gr. when they looked up: for the ston was higher then the ground, on which it may be they looked before.  
for it was very great] This is a reason of their care, v. 3. not of the removing of the ston. See the like, Mark 12. 12.  
V. 5. And entering into the sepulchre] Joh. 20. 11.  
they saw a young man] The angel appeared in the shape of a young man, to show his strength to remove the ston, and the vigour of heavenly creatures.  
V. 7. and Peter] Principally to Peter, because he was a prime apostle, Mat. 10. 2. and now full of heaviness, for denying his Master, as Psal. 18. title.  
as he said unto you] Mat. 26. 32.  
V. 8. neither said they any thing to any man] Either for fear of the Jews they durst tell no man by the way, or else for hast to tell the disciples, as they were bidden, Mat. 28. 8. Luk. 24. 9, 22, 23.  
V. 9. he appeared first to Mary Magdalene] Joh. 20. 14.  
out of whom he had cast seven devils] Gr. from whom he had cast out, Luke 8. 2. See the great mercy of Christ! he appears first to her, who had been most miserable. Hereby also he shows the unbelief of his disciples, v. 11.  
V. 11. And they] Or, Yet they, as Acts 7. 5.  
when they heard that he was alive] Mary  told them, that the angel assured her Christ was alive, v. 6. and that she had seen him, v. 9.  
believed not] The greatness and strangeness of the matter exceeded their faith, Luke 24. 11. Exod. 6. 9.  
V. 12. in another form] In another habit then he had conversed with them in; and therefore they took him for a stranger, Luk. 24. 18. as Mary did for the gardener, Joh. 20. 15.  
unto two of them] Luke 24. 13.  
and went into the country] To Emaus, a countrey-town or village.  
V. 13. neither believed they them] All this is recorded, that we may the better believe those, who so slowly believed themselves.  
V. 14. Afterward] Luke 24. 36. Joh. 20. 19.  
at meat] Or, together.  
V. 15. And he said] Mat. 28. 19.  
Go ye into all the world] Not into Judea alone, as Mat. 10. 5, 6. so that now the apostles are sent to preach the word, administer the sacraments, and work miracles among the Gentiles also.  
to every creature] The Hebrews call man, by way of excellency, The creature, as being Gods principal master-piece among the creatures. So Col. 1. 23.  
V. 16. and is baptized] He that believeth, and by baptism maketh profession of his faith.  
but he that believeth not] Joh. 12. 48.  
V. 17. And these signs] Miracles to confirm their doctrine.  
shall follow them that believe] For a time, till Christianity be openly professed: neither had every one all these following gifts; but some had one, some another, as occasion and use should be, 1 Cor. 12. 4, 8.  
In my Name] Act. 19. 18. By my power, Acts 3. 6. and 4. 7.  
shall they cast out devils] As Paul did, Acts 16. 18.  
they shall speak with new tongues] Other then they were acquainted▪ with before, Acts 2. 4. and 10. 46. See notes on chap. 1. 27.  
V. 18. They shall take up] Acts 28. 5.  
serpents] And not be hurt, as Acts 28. 3, 5.  
if they drink any deadly thing] Poison. As they writ of John and others, in the ecclesiastical histories.  
they shall lay hands on the sick] So Acts 28. 8.  
V. 19. he was received up] Luke 24. 51.  
into heaven] Christ having accomplished his office upon earth, ascended into heaven; from whence he confirms the doctrine of his apostles by signs, and governs his Church unto the worlds end.  
V. 20. And they went forth] From Jerusalem, whence the sceptre of Christs Kingdom was to go forth, Psal. 110. 2. Isa. 2. 3.  
the Lord working with them] Working together, as 1 Cor. 3. 9. and 15. 10.  
and confirming the word] Heb. 2. 4.  
with signs following] Following them, wheresoever they went to preach, v. 17.    

ANNOTATIONS ON THE GOSPEL ACCORDING TO S. LUKE.  

CHAP. I.  
Vers. 1. MAny have taken in hand] Many attempted it: he nameth them not: but affirming a full assurance of that he, with the other Evangelists, writeth, he seemeth modestly to deny, that others had the same.  
to set forth in order] To set forth by writing.  
V. 2. they delivered them unto us] Meaning the Apostles with whom he was conversant.  
were eye-witnesses] Of those things which Christ did. Heb. 2. 3. 1 Joh. 1. 1.  
ministers of the word] Either of the Gospel, or of Christ the eternal Word, Joh. 1. 1. 1 Joh. 1. 1.  
V. 3. It seemed good to me] By a divine inspiration: as Act. 15, 25. 28. 1 Cor. 7. 40.  
most excellent Theophilus] This was some honourable and renowned person in the Church in those times, Act. 1. 1.  
V. 5. THere was in the dayes of Herod the king] Herod the Great son of Antipater. Matth. 2. 1.  
the course of Abia] See 1 Chron. 24. 5. 10. David appointed them to minister by turns.  
daughters of Aaron] That is, descended from Aaron.  
V. 6. And they were both righteous before God] That is, of sincere lives; approved of God: not without all sin, but without blame before men, Phil. 3. 6. 12.  
walking in all] That is, living in, and endeavouring to keep all, Psal. 119. 1. 6.  
V. 9. According to the custom of the priests office] This office appertained to Aaron and his sons; Exod. 30. 7. 1 Chron. 6. 49.  
when he went into the temple of the Lord] Into the Court which was called Holy.  
V. 10. And the whole multitude] Exod. 13. 7. Lev. 16. 17.  
without] In that part of the Temple which was called the peoples Court. See Levit. 16. 17. 1 King. 7. 12.  
V. 11. the altar of incense] See Exod. 30. 1.  
V. 13. and thou shalt call his name John] Which name signifieth the grace of God: intimating that which should be in his person and office. So that his prayer was heard in that the Messiah should now come; and in that Elizabeth, for whom he had often prayed, also should conceive and bear a son.  
V. 15. great in the sight of the Lord] God shall highly esteem him.  
and shall neither drink wine nor strong drink] Meaning that he should be consecrated to God, as a Nazarite, Numb. 6. 3.  
and he shall be filled with the holy Ghost] That is, he shall have an abundant measure of grace, for the execution of his charge.  
from his mothers womb] As Jer. 1. 5. Gal. 1. 15.  
V. 16. And many, &c.] Mal. 4. 6.  
he turn to the Lord their God] He shall be the means of their conversion, by his preaching accompanied with the power of the holy Ghost to make it effectual. See Act. 26. 18. 1 Cor. 3. 5, 6. Jam. 5. 19, 20.  
V. 17. he shall go] Mal. 4. 5. Matth. 11. 14.  
before] Before Christ the Messiah, the King of Israel, to declare his coming.  
spirit and power of Elias] That is, with as great a measure of grace to make his ministry powerful. See Matth. 11. 11. 14.  
turn the hearts of the fathers to the children] That is, of the unnatural, degenerate and wicked; by his ministry they shall become obedient children of their fathers, and the Church of Christ. So as their fathers shall aclowledge them to be their children indeed. For the division which followeth the preaching of the Gospel, that is an accidental effect, which the corruption of man produceth.  
to the wisdom] Or, by. By the example of their holy fathers they shall be wise and believe: and so, of one heart and consent with their fathers.  
prepared for the Lord] Prepared for Christ, as John proclaimed, Luk. 3. 4.  
V. 19. Gabriel] This name signifieth the power of God: or God my strength. He putteth him in mind that he was the same Angel, who some hundred yeers before was sent to Daniel to declare the time of Christs coming, Dan. 8. 16. and 9. 21. that he might assure him of the fulfilling the same now in the fullness of time.  
that stand in the presence of God] This hebraism borrowed from those who wait on Kings, importeth a readiness to minister, or serve, 1 King. 10. 8. Pro. 22. 29.  
V. 20. thou shalt be dumb] Because thou desirest a sign, this shall be▪ both a punishment of thy incredulity, and a sign to confirm thy faith.  
V. 21. waited for Zacharias] For he was to dismiss them with a blessing. See Num. 6. 23.  
V. 23. were accomplished] At Jerusalem he was to officiate one whole week. See 2 King. 11. 5. 1 Chron. 9. 25.  
V. 24. and hide her self five moneths] She kept her chamber, or otherwise concealed her miraculous conception.  
V. 25. to take away my reproach among men] For barrenness was counted a dishonour to the women, Gen. 30. 23.  
V. 26. the sixth month] Reckoning from Elizabeths conception.  
V. 27. espoused] See Matth. 1. 18.  
of the house of David] Of the stock and lineage of David.  
V. 28. highly] Or, graciously accepted, or much graced: See vers. 30.  
favoured] Honoured with this singular grace, to be the mother of the Messiah.  
V. 30. thou hast found favour with God] God hath freely chosen thee to this honour, which thou thoughtest not of.  
V. 31. And behold] See Isa. 7. 14.  
hi name Jesus] A Saviour of his people, Matth. 1. 21.  
V. 32. son of the highest] The onely son of God, by nature: God manifested in the flesh, 1 Tim. 3. 16.  
the throne of his father David] The spiritual and eternal kingdom over his Church, prefigured in Davids temporal kingdom over Israel.  
V. 33. And he shall reign, &c.] See Dan. 7. 14. Mic. 4. 7.  
V. 34. How shall this be] She desireth to be fully resolved of this great mystery: and it seemeth they were not seen together after betrothing.  
V. 35. overshadow thee] The extraordinary power of God shall effect this: it seemeth an allusion to that, 1 King. 8. 12.  
holy thing] Christ without all sin: as God, the eternal son of the Father: as man, conceived of a sanctified mass, or substance without all sin.  
V. 36. who was called barren] Elizabeth who was known or noted to be barren, now is six moneths gone with child.  
V. 39. hill-countrey] Which was Kirioth-Arba, or Hebron: assigned to the Priest. See Josh. 21. 11. and 14. 15.  
V. 41. the babe leaped in her womb] This extraordinary motion was by the inspiration of the holy Ghost, enabling Elizabeth to know and prophecy the incarnation of Christ, and showing a secret correspondence between Christ and John rejoicing at his coming.  
V. 45. that believed] Or, which believed that there.  
V. 48. shall call me blessed] In respect of this favour bestowed on me.  
V. 51. He hath shewed strength] See Isa. 51. 9.  
he hath scattered the proud] See Psal. 33. 10.  
V. 52. He hath put down the mighty] See 1 Sam. 2. 6. Job 5. 11.  
V. 53. He hath filled the hungry] See Psal. 34. 10. 1 Sam. 2. 5.  
V. 54. in remembrance of his mercy] See Jer. 31. 3, 20.  
V. 55. As he spake to our fathers] See Gen. 17. 9. Psalm. 132. 11.  
to his seed for ever] To his posterity and the faithful, Galat. 3. 15, 16.  
V. 59. the eighth day] See Gen. 17. 12.  
V. 60. he shall be called John] It is likely that zachary had by writing informed Elizabeth concerning the whole vision, and imposition of this name by th● Angel.  
V. 63. asked for a writing-table] That is, he made some signs to have pen and ink to writ his mind.  
V. 64. his mouth was opened immediately] That is, his voice and use of speech was restored him.  
V. 65. sayings] Or, things.  
V. 66. And the hand of the Lord was with him] He profited so, that there appeared a singular power and manifest grace of God in him.  
V. 67. filled with the holy Ghost] Inspired with the Spirit of prophecy, concerning the mystery of our salvation by Christ.  
V. 68. visited and redeemed his people] He hath shewed by the effect, that he hath care of his Church.  
V. 69. an horn of salvation] The Hebrews hereby signified strength and defence against enemies. See Psal. 132. 17, 18. and 89. 17.& 75. 5. 12. 1 Sam. 2. 1.  
V. 70. As he spake] See Jer. 23. 6. and 30. 10.  
V. 73. The ●ath which] See Gen. 22. 16. Heb. 6. 13.  
V. 75. In holinesse] See 1 Pet. 1. 15, 16.  
before him] Before God to whom no hypocrisy can be acceptable.  
V. 76. go before the face] See Mal. 3. 1.  
V. 77. by the remission] Or, for.  
V. 78. tender mercy] Or, bowels of the mercy.  
day-spring] Or, wanting, or branch. The sun of righteousness Christ Jesus. See Numb. 24. 17. Isa. 11. 1. Zech. 3. 8. Mal. 4. 2.  
V. 79. To give light] See Isa. 9. 2.  
way of peace] That is, to perfect happiness.  
V. 80. strong in spirit] In the gifts and graces of the Spirit; whereby it appeared that God prepared him to a singular office. See Luk. 2. 40. 52.  
V. 80. and was in the] See Matth. 3. 1.  
deserts] The places of Judea which were least inhabited: as are great forests.   

CHAP. II.  
Vers. 1. THat all the world should be taxed] Or, enrolled. All that part of the world which was subject to the roman Empire.  
V. 2. And this taxing was first made &c.] Whereby according to every mans estate he was taxed to pay money to the Romans.  
V. 4. the city of David] Joh. 7. 42. For he was of the Family of David, whose original seat was Bethlehem, where Christ was to be born; so that here is declared the occasion of the fulfilling that prophesy, Mic. 5. 2. See 1 Sam. 16. 1. Matth. 2. 5.  
V. 7. And shee brought forth her first-born son] he is said to be the first-born, before whom was none elder by the same parents, although he be also the onely son. See Matth. 1. 25.  
no room for them in the inn] So great a confluence of people coming to be taxed, all the rooms of the inn were taken up by the richer sort, save onely the stable.  
V. 8. watch over their flock by night] Or, the nightwatches.  
V. 11. For unto you this day is born, in the city of David] that is, Bethlehem, well known by that name.  
V. 12. And this shall be a sign unto you] That they might not be offended, or think themselves deluded when they should find Christ the Saviour in so poor a worldly condition, the Angel preventeth that by showing them before-hand how they should find him.  
V. 14. peace] See Luk. 19. 38.  
good will towards men] The free mercy of God towards men and love and good will of one man towards another: and at this time all the world was at peace.  
V. 21. And when, &c.] See Gen. 17. 12. Levit. 12. 3.  
Jesus] See Mat. 1. 21. Luk. 1. 31.  
V. 22. her purification] Levit. 12. 5, 6.  
V. 23. Every male that openeth, &c.] Exod. 13. 2. Numb. 18. 15. Exod. 22. 29.  
V. 24. according to that which is said] Levit. 12. 2. 6.  
A pair of turtle-doves] Which offering was appointed unto them who were so poor that they were not able to offer a Lamb or sheep, Levit▪ 5. 7.  
V. 25. was just and devout] One that feared God and looked for the coming of the messiah. See vers. 38. mark 15. 43.  
holy Ghost was upon him] The spirit of prophecy.  
V. 26. not see death] That he should not die before he had seen Christ the anointed King, Priest, and Prophet, come in the flesh. See Psal. 2. 6. Isa. 61. 1. Dan. 9. 24.  
V. 27. came by the spirit] By the secret motion of the holy Ghost.  
when the parents brought in the child Jesus] That is, Joseph the reputed father of Jesus. See Heb. 7. 3.  
V. 29. Lord now lettest thou thy servant depart in peace] Now that thou hast shewed me the fulfilling of thy promise concerning the messiah, whom thou hast appointed to work mans salvation, Isai. 49. 6. Heb. 2. 10.& 5. 9. I willingly and cheerfully leave this present life.  
V. 30. For mine eyes have seen thy salvation] Psal. 98. 2. Isai. 52. 10 he did before see Christ with the eye of faith, as Abraham did, and rejoiced; but now he saw with his bodily eyes, that fulfilled which before was expected.  
V. 31. before the face of all people] As that which thou wilt make manifest to all nations.  
V. 32. A light to lighten the Gentiles] Isai. 42. 6. Isai. 49. 6.  
V. 34. fall and rising again] Isa. 8. 14. Rom 9. 32. Matth. 21. 44. 1 Pet. 2. 7. For the fall of reprobates and unbelievers, and for the raising up and salvation of the elect who believe.  
be spoken against] By unbelievers.  
V. 35. a sword shall pierce] Bitter sorrows shall afflict thy heart.  
thoughts of many hearts, &c.] Which is done by preaching the Gospel. See 2 Cor. 2. 15, 16.  
V. 37. departed not from the temple] She daily frequented the Temple: night and day, or continually, in such acts of Religion, import a constancy without ceasing, not without intermission. See 1 Thess. 5. 17. 1 Tim. 5. 5. Luk. 24. 53. 1 Thess. 3. 10.  
V. 38. that looked for redemption] Mark 15. 43. Luk. 2. 25.  
Jerusalem] Or, Israel.  
V. 39. they returned into Galilee] That is, Joseph and Mary with Christ.  
V. 40. filled with wisdom] With an admirable wisdom, showing itself in him as he grew up.  
V. 41. the Passeover] As was commanded, Deut. 16. 1. It seemeth Mary came up of her own free devotion, as did also Hanna, 1 Sam. 1. 2. 3. 7.  
V. 43. fulfilled the dayes] The dayes of the Feast prescribed by the Law. Exod. 23. 15.  
V. 46. the midst of the Doctors] With the Doctors. It is an hebraism, as Luk. 22. 27. It may be he sate at their feet, not in the chief seats, of which Luk. 11. 43.  
V. 48. thy father] Thy supposed father.  
V. 49. my Fathers business] Meaning, that though duty to parents must be observed, yet duty to God must be preferred. Matth. 10. 37.  
V. 50. they understood not the saying] For his calling to the office of the Mediator and Saviour, was not yet well known to them, though the Angel had foretold it, Matth 1. 21. and Zachary had prophesied it, Luk. 1. 68, &c.  
V. 51. was subject unto them] From that time till he was 30. yeers old. Luk. 3. 23. Mark 6. 3.  
V. 52. increased in wisdom] Because he assumed a reasonable soul as well as an human body, the deity united thereto was so veiled, that the graces thereof shewed themselves by little and little, according to the maturity of the faculties of his humanity.  
stature] Or, age.   

CHAP. III.  
Vers. 1. OF Tiberius Caesar] This was successor of Augustus Caesar, in whose reign Christ was born. Luk. 2. 1.  
Pontius Pilate being governor] Deputy of the Roman Emperour for the government of that Province.  
tetrarch] That is, governor of a fourth part.  
V. 2. Annas and Caiaphas] By the Law there ought to have been but one High Priest at once, yet through their many distractions, troubles, and corruptions, the office was now divided. See Joh. 11. 49. Act 4. 6.  
the word of God] That is, a special revelation and command to execute his office. See Luk. 1. 80.  
V. 3. And he came] Mat. 3. 1. Mark 1. 4.  
V. 4. The voice of one, &c.] Isa. 40. 3. Matth. 3. 3. John 1. 23.  
V. 5. Every valley shall be filled] All impediments shall be taken away, so that the way to God and eternal life by Christ, shall be plain and evident.  
V. 6. all flesh shall see the salvation of God] See Chap. 2. 30. That is, all sorts of men, to whom Christ the Saviour of the world shall be preached. See Psal. 98. 2. Isa. 52. 10. Act. 10. 35.  
V. 7. O generation of vipers] Mat. 3. 7.  
V. 8. worthy] Or, meet for.  
V. 9. the axe is laid unto the root of the trees] This metaphor shewed them, that the instruments of their destruction( such as were Vespasian and Titus) were near, and should quickly execute, except they repented.  
V. 10. What shall we do then] What fruits must we bring forth, that we may flee from the anger to come? See Act. 2. 37.  
V. 11. He that hath two coats, &c.] See Jam. 2. 15. 1 John 3. 17. Meaning, that charity is the most acceptable fruit of our repentance, without which all Religion is vain, and the anger of God hangeth over men. See 1 Cor. 13. 1. &c. Jam. 1. 26, 27.& 2. 14. 1 Joh▪ 3. 17.& 4. 20. Joh. 13. 35.  
V. 12. publicans to be baptized] Officers who received tribute and customs for the Romans.  
V. 14. Do violence to no man] Or, put no man in fear.  
wages] Or, allowance.  
V. 15. in expectation] Or, in suspense.  
mused] Or, reasoned, or debated.  
V. 16. I indeed baptize you with water] Meaning, that he onely administered the external sign and Sacrament, but Christ would give the inward effect thereof, for the washing away their sins. See Matth. 3. 11. Mark 1. 8. Joh. 1. 26. Act. 1. 5. Act. 11. 16.& 19. 4.  
and with fire] Meaning that he should cleanse them from their sins, as fire doth the gold from dross. See Act. 2. 3.  
V. 19. But Herod▪ Mat. 14. 3. Mark. 6. 17.  
V. 20. Added yet this above all] This did help to fill up the measure of his sin, in that being incensed against the word of God, he revenged himself on the Minister thereof, as on an enemy.  
V. 21. it came to pass] Mat. 3. 13. Mark. 1. 10. John 1. 32.  
V. 23. about thirty yeeres of age] At which age the Priests were to enter into their function. Numb. 4. 3. 35, &c.  
being( as was supposed) the son of Joseph] For Christ as man had no Father, as God, no Mother: as it is said of Melchisedec his type, Heb. 7. 3.  
son of Hel●] Luke ascendeth from the last father to the first, and Matthew contrariwise descendeth, extending his rehearsal no further then to Abraham, to assure the Jews of the promise fulfilled to them: Luke rehearseth to Adam, to assure the Gentiles also of their interest in Christ. Note also, that the Jews reckoned these Genealogies, not onely by the natural, but also by the legal descents, and that whereas divers men had two names, one of the Evangelists reciting one, and the other another, they yet agree in the same person.  
V. 31. son of Nathan] Zach. 12. 12. 2 Sam. 5. 14. 1 Chron. 3. 5.  
V. 32. son of Booz] Ruth 2. 1.& 4. 18.  
son of Naasson] 1 Chron. 2. 10.  
V. 34. son of Thara] Gen. 11. 24. 26.  
V. 36. son of Sem] Gen. 11. 10. &c.  
V. 37. son of Methusala] Gen. 5. 21. &c.  
V. 38. son of God] As God is universal parent, Deut. 32. 6. 18. and as Adam by creation bears his image. Gen. 1. 26, 27.   

CHAP. IIII.  
Vers. 1. ANd Jesus being full of the holy ghost] Matth. 4. 1. Mark 1. 12.  
V. 4. It is written] Deut. 8. 3.  
Word of God] He meaneth the Ordinance and Providence of God, whereby he enableth the creature to nourish.  
V. 5. up] Which declareth, that this showing was by a Vision, for otherwise all the world could not be seen in a moment, or under one view.  
an high mountain] Matth. 4. 8.  
V. 6. that is delivered] This he spake of his own, as a lying spirit, Joh. 8. 44. for he can do no more then God permitteth him. Rev. 13. 7.  
V. 7. worship me] Or, fall down before me.  
V. 8. Get thee behind me, Satan] That is, avoid and get thee gone.  
it is written] Deut. 6. 13. and 10. 20.  
him onely shalt thou serve] Christ interpreteth Moses words, by adding him onely, &c. because this is the true worship of God, to serve him onely, and no creature with him. See Rev. 19. 10. and 22. 8, 9. Matth. 4. 10.  
V. 9. And he brought him to Jerusalem] Mat. 4. 5.  
V. 10. it is written] Psal. 91. 11.  
V. 12. It is said] Deut. 6.  
V. 13. for a season] For he set upon him furiously in his passion. See Luke 22. 53. John 14. 30.  
V. 14. in the power of the Spirit] That is, supported in that journey by divine power, so that he came speedily by the same Spirit by which he was sustained forty dayes in the wilderness without meat, and with which he was abundantly furnished for the execution of his ministery.  
V. 16. he came to Nazareth] See Mat. 13. 54.  
and stood up for to red] As the manner was, to red some portion of the Law and the Prophets every Sabbath day. See Act. 13. 15. and 15. 21.  
V. 18. The Spirit of the Lord is upon me] See Isa. 61. 1.  
hath anointed me] That is, endued me with graces, and designed me thereto.  
V. 19. the acceptable year] He alludeth to the year of Jub●le, Levit. 25. 10, &c. signifying the time of grace and reconciliation, wherein God setteth us at liberty in Christ, and sheweth his special goodness on mankind.  
V. 20. he gave it again to the minister] Of that Synagogue, of whom he had received the same.  
and sat down] It seemeth it was then in use for teachers to sit, or to stand, as occasion required, Acts 13. 16.  
were fastened on him] With desire to hear how he would interpret the place of Scripture which he had red; as also for the famed they had heard of him, who without study, and ordinary means, became so incomparable a Teacher. See Joh. 7. 15.  
V. 21. is] Or, hath been.  
fulfilled in your ears] Meaning that Scripture which by his reading had sounded in their ears, and in that he now interpnted it by application thereof in their hearing, as the prophesy now red, foretold of him.  
And all bare him witness] Approved and commended his meaning.  
gracious words] Gr. words of grace. Which by a divine sweetness drew their affections, with secret persuasion of the Holy Ghost, wherewith he was filled. John 1. 14. See Psal. 45. 2. Joh. 7. 46. Cant. 4. 3. Esa. 50. 4.  
V. 23. physician, heal thyself] If thou canst do any thing, show thy power here in thine own country: for he had done no miracle there. See Mark 6. 5. V. 25. Jam. 5. 17.  
V. 24. No prophet is accepted in his own country] See Mat. 13. 57. John 4. 44.  
V. 25. many widows] See 1 Kings 17. 9.  
V. 26. unto Sarepta] God oftentimes prefereth strangers before them of the household, for he is debtor to no man; therefore the men of Nazareth could not reasonably claim any privilege in Christ, because they believed not.  
V. 27. And many lepers were in Israel] See 2 Kings 5. 14.  
V. 28. were filled with wrath] As commonly it cometh to pass among formal hypocrites, when their sins and punishments are touched.  
V. 29. brow] Or, edge.  
V. 30. But he passing through the midst of them, went his way] He escaped miraculously out of their hands, for his hour was not yet come. Joh. 8. 59.  
V. 32. for his word was with power] That is, full of majesty, and convincing authority, so that it smote the consciences of the hearers with an awful reverence: as Matth. 7. 29. Mark 1. 22.  
V. 33. And in the Synagogue, &c.] See Mark 1. 23.  
V. 34. Let us alone] Or, away.  
V. 35. had thrown him in the mids] Meaning the possessed man.  
V. 38. And he arose out of the Synagogue, &c.] See Mat. 8. 14. Mark 1. 29.  
V. 39. stood over her] Stood by her as she lay.  
V. 40. when the sun, &c.] See Mat. 8. 16. Mar. 1. 32.  
V. 41. And devils also came out of many] See Mar. 1. 34.  
Thou art Christ the son of God] The devils confessed him, in hope thereby to bring him into suspect with the multitude; therefore Christ forbade him to testify of him.  
to speak] Or, to say that they knew him to be Christ.  
V. 42. when it was day] See Mark 1. 35.   

CHAP. V.  
Vers. 1. ANd it came to pass, &c.] See Matth. 4. 18. Mark 1. 16.  
V. 5. Master] The Greek word signifieth him that is chief governor or Ruler.  
at thy word] At thy command; or, trusting in thy word.  
V. 8. Depart from me, &c.] This spake he out of conscience of his own vileness, and the divine presence of Christ. See 1 Kings 17. 18.  
V. 10. thou shalt catch men] Thou shalt by preaching the Gospel, draw men to life everlasting. See Mat 13. 47.  
V. 12. And it came to pass] See Matth. 8. 2. Mark 1. 40.  
V. 14. go and show thyself unto the priest] He would not dissolve the Law, yet in force, but leave them the more inexcusable, in that seeing the miracle, they would not believe in Christ. See Lev. 14. 4, 10.  
V. 18. And behold, men brought in a bed, &c.] See Mat. 9. 2. Mark 2. 3.  
V. 20. saw their faith] That is, discerned it.  
Man, thy sins are forgiven thee] Meaning both the guilt, and this punishment; intimating that all misery, both of body and soul, is an effect of sin.  
V. 21. Who is this which speaketh blasphemies] Thus they blasphemed in accusing him of blasphemy.  
V. 23. Thy sins be forgiven thee] His divinity appeared in the miracle, and he would have them know, that by virtue thereof he had authority to forgive sins.  
V. 27. And after these things he went forth, &c.] See M●tth. 9. 9. Mark 2. 14.  
sitting at the receipt of custom] That is, the customhouse, or place where they received customs or imposts due to Caesar.  
V. 30. murmured] Calumniating him, as if he were a friend of, and companion to the wicked.  
V. 32. I came not to call the righteous] Those who seem so to themselves. Or, it may be understood simply, because none were righteous before Christ called them, and made them such; had any been such, Christ needed not have dyed for their redemption. See Mat. 9. 13. 1 Tim. 1. 15.  
V. 33. Why do the disciples of John fast often] See Mat. 9. 14. Mark 2. 18.  
V. 34. Can ye make the children of the bride-chamber fast, &c.] Meaning, that now was their time of rejoicing, not of mourning, while Christ their Saviour was with them; and that he would not burden his disciples with too much rigour, for which they were not yet seasoned, nor more able to bear, then old vessels to hold new wine.  
V. 39. No man, &c.] The meaning is, that no man can so suddenly bear a change from joy to sorrow, but must have time to accustom himself to toleration.   

CHAP. VI.  
Vers. 1. ANd it came to pass, &c.] See Matth. 12. 1. Mark 2. 23.  
on the second sabbath] Those feasts which continued many dayes, as the Passeover and the feast of Tabernacles, Lev. 23. 14, 15. continued two Sabbaths; the one falling on the first, and the other on the last day of the feast: this was the last of the two, or the first Sabbath from the morrow after the Passeover, Levit. 23. 15.  
V. 3. what David did] See 1 Sam. 21. 6.  
V. 4. which is not lawful to eat] See Levit. 24. 9.  
V. 5. That the son of man, &c.] He that gave this law, interpreteth the works of mercy and necessity to be no breaches of the Sabbath day.  
V. 6. And it came to pass also on another Sabbath] See Mat. 12. 9. Mark. 3. 1.  
V. 9. or to destroy it] He asketh this question, because he that saveth not when he can,( though under pretence of sanctifying a Sabbath) destroyeth; the safety and good of man being the chief intent of the Law.  
V. 11. they were filled with madness] That is, extreme anger and impatience; such is the condition of carnal and proud hearts, when any thing spoken crosseth their opinion, be it never so erroneous.  
V. 13. and of them he choose twelce] According to the number of the patriarches and Tribes of Israel. See Mat. 10. 1. Mark 3. 14. and 6. 7.  
Apostles] The word signifieth ambassadors, or Messengers.  
V. 14. Peter] See JOhn 1. 42.  
V. 16. the brother of James] See judas 1.  
V. 19. for there went virtue out of him] See Mat. 5. 3.  
V. 20. Blessed be ye poor] See Mat. 5. 3.  
V. 21. that hunger] See Isa. 65. 13.  
that weep] See Isa. 61. 3.  
V. 22. men shall hate you] See Mat. 5. 11.  
when they shall separate you] When they shall excommunicate you, as if you were profane and wicked; which is especially meant by their persecution among the Jews. See John 16. 2.  
V. 24. But wo unto you that are rich] Meaning those that trust in riches, and serve them. See Amos 6. 1. Jam. 5. 1.  
V. 25. Wo unto you that are full] See Isa. 65. 13.  
you that laugh] That live at ease, and in pleasures, distracting you from the service of God.  
V. 26. when all men, &c.] Either when wicked men speak well of you, which shall then onely be when you are like them: or, when you affect the praise of men, and give not God the glory in all things: or, because it is very hard to hold humility in general applauses.  
V. 27. But I say unto you which hear, &c.] See Matth. 5. 44. Rom. 12. 20.  
V. 29. And unto him that smiteth thee] See Matth. 5. 39. Meaning, be more ready to bear new injuries, then to revenge the old.  
and him that taketh, &c.] See 1 Cor. 6. 7.  
V. 30. ask them not again] That is, not by any violent or unlawful means of recovery: otherwise the use of law and Magistrate is not forbidden Christians.  
V. 32. For if ye love them] See Mat. 5. 46.  
what thank have ye] What reward can ye expect from God? It is no good work which self-love, carnal respects, or desire of like favour from other men, causeth.  
V. 34. And i● ye lend] See Mat. 5. 42.  
so sinners] Such as have no fear of God to led them to these civill offices.  
V. 35. hoping for nothing] This is to be understood in respect of mens abilities to give to the poor; so that if our neighbours necessities require, and we be able, we must lend without hope of being repaid by them; and in other cases, we must not violate charity, nor give scandal in requiring our debts. See Isa. 58. 3.  
V. 37. Judge not] See Mat. 7. 1.  
V. 39. Can the blind] See Mat. 15. 14.  
V. 40. The disciple, &c.] See Mat. 10. 24.  
that is perfect shall be as his master] Or, shall he perfected as his master.  
V. 41. And why beholdest] See Matth. 7. 3.  
the mote that is in thy brothers eye] A small fault in thy brother, and canst not see thine own great sins.  
V. 42. cast out first, &c.] First amend thy own faults, and then thou shalt be a more competent and fit reprover of other mens.  
V. 43. For a good three, &c.] As if he had said, deceive not thyself, accounting thyself good, when thou dost things that are evil. See Mat. 7. 16.  
V. 44. For every three] See Mat. 12. 33.  
of thorns] See Mat. 7. 16.  
V. 45. out of the good treasure] See Mat. 12. 35.  
evil treasure] See Mat. 12. 34.  
V. 46. And why call ye me Lord] That is, you do in vain profess yourselves hearers of my Word, except you do indeed that which I command therein. See Mat. 7. 21. Mal. 1. 6.  
V. 47. I will show you] See Mat. 7. 24.  
V. 48. when the flood arose] He meaneth by this Metaphor to declare, that temptations will show how every man hath profited in hearing the Word; and that they shall put a manifest difference between the Hypocrite and true Disciple of Christ.   

CHAP. VII.  
Vers. 1. HE entred into Capernaum] See Matth. 8. 5.  
V. 2. centurious servant] A Captain of an hundred. It is likely that his company were in Garrison in Capernaum. See Matth. 8. 5.  
V. 3. he sent unto him] Matthew saith he came unto him: whereby it appeareth, that Matthew attributeth to him that which was done in his name and by his request.  
V. 5. us a Synagogue] A Church: so that it seemeth he was a kind of Proselyte.  
V. 7. but say in a word] Command that it be so, and I am confident it shall be done. See Psal. 44. 4.  
V. 9. he marveled at him] This is not to be understood of admiration properly taken, which is from ignorance of the cause, but of affecting and declaring a thing, which was notable, and admirable to common reason: as that this Centurion being but an alien, should excel all the Israelites,( which had hitherto believed in Christ) in his profession of faith.  
V. 11. Nain] Which was a town of galilee in the Tribe of Issachar, not far from Tiberias.  
V. 13. Weep not] Not forbidding natural affection, but allaying her sorrow, by comfort offered: as, 1 Thess. 4. 13.  
V. 14. bier] Or, conffin.  
Arise] That is, live again: rise from death. These examples of Christs power, are assurances of his raising up the dead in the general resurrection.  
V. 18. And the disciples] See Matth. 11. 2.  
V. 19. he that should come] The expected messiah; which John was assured of, but this he did, to confirm his Disciples, by their own experience of the power of Christ working miracles.  
V. 21. gave] Gr. freely gave.  
V. 22. how that the blind see] See Isa. 35. 5.  
to the poor] Both to the people of mean condition, and such as feel their own misery and disability to stand in Gods judgement.  
V. 23. offended in me] Who shall not stumble at my state of humiliation, as a rock of offence. See 1 Cor. 1. 23. 1 Pet. 2. 7, 8. Act. 4. 11. Psal. 118. 22. Matth. 21. 42. Rom. 9. 33.  
V. 27. Behold, I sand] See Mal. 3. 1.  
V. 28. there is not a greater] There is not a greater in office: for he did not, as the Prophets, tell of Christ after some ages to come, but pointed him out present, Joh. 1. 29.  
kingdom of God] In the new state of the Church under the perfecter light of the Gospel, the meanest Minister of Christ, who preacheth the fulfilling of those things which John saw not, is in that regard greater then John. So that here is not a comparison of the persons, but of their kinds of doctrine. Or if we understand it of the kingdom of glory, the least therein is greater then the greatest mortal man.  
V. 29. and the publicans justified God] They gave witness to the truth of God, acknowledging him just, gracious and merciful, according to the preaching of John, whose doctrine they embraced.  
V. 30. rejected] Or frustrated.  
against themselves] Or, within themselves. To their own loss and destruction, which they did by their unbelief, and contempt of the Gospel which declareth the counsel of God for mans salvation. See Act. 20. 27.  
V. 31. Whereunto then] See Matth. 11. 16.  
V. 32. children sitting in the market-place] The sense is, that what ever means God proposeth to save the wicked, and how ever mercifully he complyeth with their infirmity, yet their obstinacy will find some let to their receiving the Gospel.  
V. 34. cating and drinking] That is, converseth friendly with men. The meaning is, John was an austere and a retired man; Christ used more familiarity: and they who then most professed religion, calunniated both, and would not believe their preaching.  
V. 35. But wisdom] But yet they who are truly wise, embrace that as the wisdom of God to salvation, which carnal men account the foolishness of preaching, 1 Cor. 1. 21.  
V. 37. a woman] The circumstances show that this was not she who is historified, Matth. 26. 6. and Joh. 11. 2. but some other.  
a sinner] An harlot, or some notorious bad liver.  
V. 38. behind him weeping] For they eat lying down, and leaning so on the elbow, that she that stood behind him, had convenience to weep upon his feet.  
and anointed them] See vers. 46.  
V. 39. and what manner of woman] The Pharisee had respect to the law concerning their pollution who touched the unclean, Numb. 19. 22. he yet knew not the gracious mercy of God in Christ.  
V. 41. pence] See mat. 18. 28.  
V. 44. no water for my feet] It was their manner of entertaining strangers, to give them water, to wash and cool their feet, Gen. 18. 4. and 19. 2. judge. 19. 21.  
V. 45. no kiss] Which was the usual manner of salutations with them, Rom. 16. 16. 1 Cor. 16. 20. 2 Cor. 13. 12. 1 Pet. 5. 14.  
V. 46. Mine head with oil] That is, with ointment made of oil and other sweet ingredients. It seemeth their custom was at solemn feasts to power sweet ointment on the heads of their guests.  
V. 47. for she loved much] This great love was a certain argument from the effect, of her sins remission: for where God remitteth great and many sins, he also sheddeth abroad great love in the converts heart.  
V. 50. go in peace] peace of conscience, which ever goeth with remission of sins and justification: as also peace towards God, Rom. 5. 1.   

CHAP. VIII.  
Vers. 2. OUt of whom went seven devils] See Mar. 16. 9.  
V. 4. And when much] See Matth. 13. 2.  
V. 5. A sour went out to sow his seed] See Mar. 4. 3.  
V. 8. ears to hear, let him hear] To understand and believe these things.  
V. 10 in parables] That is, dark speeches; for the curse was on them, Isa. 6. 9. Matth. 13. 13, &c. because they would not understand.  
V. 11. Now the parable] See Matth. 13. 18.  
V. 13. with joy] They took pleasure in hearing the promises in Gods word.  
of temptation] In their afflictions, or other temptations.  
V. 14. go forth] Return home to their affairs: and the cares and pleasures of this world permit the word of God no place to grow in their hearts, neither any leisure to think of it.  
V. 16. No man when] See Matth. 5. 15. Mar. 4. 21. Luk. 11. 33. He warneth them to do good with the light which they receive, that it may guide n 〈…〉 according to the intent of the giver thereof.  
V. 17. For nothing is secret] See Matth. 10. 26. Mar. 4. 22. Luk. 12. 2.  
V. 18. for whosoever hath] See Matth. 13. 12. Matth. 25. 29. Mar. 4. 25. Luk. 19. 26.  
seemeth to have] Or, thinketh that he hath.  
V. 19. Then came to him] See Matth. 12. 46. Mar. 3. 31.  
his brethren] His kinsmen.  
V. 21. mother and my brethren] Meaning that he would not neglect the work of God for any secular respect, but will chiefly attend them, who hear the word of God and live thereafter.  
V. 22. Now it came to pass] mat. 8. 23. Mar. 4. 36.  
V. 23. he fell asleep] Into a sound sleep.  
were filled with water] The ship began to be filled with water.  
V. 26. And they arrived] See Matth. 8. 28.  
V. 27. a certain man which] See Mar. 5. 2.  
V. 28. What have I to do] The devils usurping the parts and faculties of his body and soul whom they possessed, made the poor man cry this in his own name, whereas the presence of Jesus was his happiness, but their torment.  
torment me not] Meaning, before the time, as Matth. 8. 29. For they knew they must not onely be executioners of reprobates, but be tormented themselves eternally, and with the greatest torments, for as much as their sin is greatest, 2 Pet. 2. 4. judas 6.  
V. 29. caught him] Gr. snatched him up with violence. The unclean Spirits had violently taken him up.  
kept bound] That is, the possessed man was kept bound.  
broke the bands] By the power of unclean spirits, he broke all chains and fetters: which sheweth that none but God was able to rescue this poor man out of their power.  
driven of the devil] Or the word signifieth a violent and speedy driving.  
V. 30. Legion] A Legion consisted of 6100. foot-men, and 726. horsemen as Vegetius writeth, de re milit. l. 2. c. 6. but here it seemeth put for great indefinite number.  
V. 31. deep] That is, into hell, where the devils are in darkness. See Rev. 20. 3. 2 Pet. 2. 4.  
V. 33. choked] D●owned in the waters.  
V. 35. clothed] Clothed with somethine which it seemeth they who were present could spare him to cover his nakedness: for, verse 27. he ware no clothes.  
V. 37. back again] Into galilee.  
V. 39. Return to thine own house] Christ would not have him depend on his bodily presence for protection against those spirits which had tormented him: but to know that he was able( as being God) every where to countermand the devils, and to save his: and also that he might testify to others what God had done for him.  
whole city] Of the Gadarens, which was one of the Cities of Decapolis, Mar. 5. 20. for Gadara was reckoned so, Plin. not. hist. l. 5. c. 8.  
V. 41. And behold, therer came a man name Jairus] See Mat. 9. 18. Mark 5. 22.  
a ruler of the Synagogue] Or a Synagogue or Church of the Jews.  
V. 43. all her living] All that she had for present to live on, all she had in bank.  
V. 46. Some body hath touched me] He speaketh of the end which some one had proposed to their self, in assurance of being healed if they could but touch his garment; neither did he inquire because he knew not, but to manifest her faith to the multitude, to invite them also to believe.  
virtue is gone out of me] That is, I have given virtue or power to heal, according to the faith of that party who desired to touch me.  
V. 48. thy faith hath made thee whole] Not the merit or virtue of thyfaith, but his virtue upon whom that faith relied.  
V. 50. and she shall be made whole] Restored now to life again.  
V. 52. she is not dead] She is not so dead, but that she may, and shall be raised.  
V. 54. And be put them all out] All but those forenamed vers. 51.  
V. 55. give her meat] That they might know, that she was perfectly restored to life and health.   

CHAP. IX.  
Vers. 1. HE called his twelve disciples] See Mat. 10. 1. Mark 3. 13. and 6. 7.  
authority over all Devils] That is, to cast any of them out of the possessed.  
V. 3. Take nothing for your journey] Meaning, that they should not be distracted with any cares, for God would cause those who received spiritual good of them to administer temporal things to them.  
V. 4. and thence depart] As ye have occasion to go or stay.  
V. 5. shake off the very dust] Which was a sign of detestation, and their unworthiness to have the Gospel preached unto them. See Matth. 10. 14. Mark. 6. 11. Luk. 10. 11. Act. 13. 51.  
V. 7. Now Herod] See Mat. 14. 1. Mark. 16. 14.  
V. 10. And he took them] Mat. 14. 13. Mark 6. 30. 32.  
V. 12. And when the day] Matth. 14. 15. Mark. 6. 35. Joh. 6. 5.  
began to wear away] Gr. decline. When it grew towards night.  
V. 16. be blessed them] And gave thanks. Joh. 6. 11.  
V. 18. And it came to pass] Mat. 16. 13. Mark. 8. 27.  
V. 20. The Christ of God] That is, Christ the son of the living GOd, the Anointed of the Lord, the Messiah and Saviour of the world.  
V. 21. to tell no man that thing] Till the appointed time, when it was to be divulged to the world. See Matth. 10. 27.  
V. 22. The son of man] Mat. 17. 22.  
V. 23. And he said to them all] Mat. 10. 38. Mark. 16. 24. Mark 8. 34. Luk. 14. 27. Luk. 17 33.  
his cross daily] Meaning, if God should please to call us to daily afflictions, as it sometimes cometh to pass, Rom. 8. 36. 1 Cor. 15. 31. we must yet endure and persevere to the end. Matth. 10 22.& 24. 13.  
V. 25. For what is a man advantaged] Matth. 16. 26. Mark. 8. 36.  
V. 26. For whosoever] Matth. 10. 33. Mark 8. 38. Luk. 12. 9. 2 Tim. 2. 12.  
V. 27. But I tell you] Mat. 16. 28. Mark 9. 1.  
V. 28. And it came to pass] Matth. 17. 1. Mark 9. 2.  
about an eight dayes after] Matthew and Mark say six dayes after; so that Luke taketh those six with either limit included, that is, reckoning to the six, the day preceding the first, and the day following the last thereof, which the other Evangelists take exclusively.  
sayings] Or, things.  
V. 31. of his decease] Of his death and passion.  
V. 32. were heavy with sleep] Either with joy or fear and admiration, or a divine rapture. See Dan. 8. 18.& 10. 9. Or overcome with watching, for they stayed there all night, vers. 37.  
V. 33. not knowing what he said] So the Spirit of God opened his understanding, to know Moses and Elias whom he had never before seen.  
V. 34. overshadowed them] That is, it overshadowed the Disciples, by means whereof Moses and Elias were taken out of their sight.  
V. 36. and  told no man] until Christ was risen from the dead, for so he charged them. Mark. 9. 9.  
V. 37. And it came to pass] Mat. 17. 14. Mark. 9. 17.  
V. 39. teare●h him] Mark 1. 26.& 9. 20.  
V. 44. Let these sayings sink down into your ears] Matth. 17. 22. Mark. 9. 31. Mark and remember them well.  
V. 45. they understood not this saying] That discourse, for they were so confident of Christs temporal kingdom, that they could not understand him, when he spake of his death.  
V. 46. Then there arose] Mat. 18. Mark 9. 34.  
V. 48. for he that is least among you] True greatness before God is in sincere innocency and humility, such as is in little children.  
V. 49. And John answered] See Mark 9. 38.  
he followeth not with us] He followed thee not in our society.  
V. 51. be received up] By his ascension into heaven after his death and resurrection.  
he steadfastly set his fac●] This Hebrew phrase signifieth a resolving and settling a mans self to do a thing. See Jer. 42. 15. Ezek. 4. 3.  
V. 53. his face was as though, &c.] The Samaritans took special notice of any that went up to Jerusalem to worship, because they had a Temple of their own for their false worship, on mount Gerezim, built in opposition to the Temple of God in Jerusalem. See Joh. 4. 20.  
V. 54. even as Elias did] See 2 Kings 1. 10.  
V. 55. Ye know not what manner of spirit ye are of] You do not know what spirit moveth you herein; your counsel agreeth not with your calling; you show a spirit of revenge, and therefore misapply the example of Elias: forI am come to save, not to destroy.  
V. 57. And it came to pass, &c.] See Mat. 8. 19.  
V. 58. the son of man hath not] Knowing his thoughts, he intimated to him, that he should but deceive himself in following him for temporal gains, who now possessed nothing temporal.  
V. 59. And he said] See Matth. 8. 21.  
V. 60. Let the dead bury their dead] The unregenerate, who are dead in trespasses and sins. 1 Tim. 5. 6. Ephes. 2. 1.  
V. 62. and looking back] This is an Hebrew phrase, signifying repentance of that one had begun; see Gen. 19. 17, 26. The meaning is, that no man dedicated to the ministry of the Gospel, having in his heart a resolution to forsake his Calling, and embrace this present world, is fit for that holy work. The simile is dervied from Ploughmen, who looking backward cannot make streight furrows.   

CHAP. X.  
Vers. 1. AFter these things] See Mat. 10. 1.  
V. 2. The harvest truly is great] Matth. 9. 37. Meaning a great number of people which were ready to be converted and gathered unto God.  
V. 3. behold, &c.] See Matth. 10. 16.  
Wolves] bloody persecutors.  
V. 4. Carry neither purse] Be not careful what ye shall eat, or wear, neither be ye distracted or hindered by any respects of friendship. See Mat. 6. 31. 2 King. 4. 29.  
V. 5. And into whatsoever house ye enter] See Matth. 10. 11.  
Peace be to this house] 1 Sam. 25. 6. It was their manner of salutation, whereby they wished all health and happiness.  
V. 6. the son of peace] That is, any man capable of that blessing, and disposed to receive the doctrine of peace, which you preach.  
V. 7. the labourer is worthy of his hire] See 1 Cor. 9. 7. 1 Tim. 5. 18.  
Go not from house to house] In respect of the charge you put them to; for while you administer the Gospel to them, you bring them greater gain.  
V. 9. nigh unto you] See Mat. 3. 2. and 4. 17.  
V. 11. dust of your City] See Mat. 10. 14. Luke 9. 5. Acts 18. 51.  
kingdom of God] Christ the messiah, King of glory, presented himself unto you by his Messengers, to reign over you, and save you.  
V. 12. for Sodom] In the day of judgement.  
V. 13. Wo unto thee Chorazin] See Mat. 11. 21. Chorazin a chief city of galilee, reckoned among the ten cities of Decapolis, that stood upon the Sea of galilee, over against Capernaum.  
Bethsaida] Bethsaida another city of galilee, which was also one of the Cities of Decapolis; it stood also upon a creek of the Sea of galilee.  
Tyre] Tyrus the chief city of Phenicia, which in the division of the land came to the Tribe of Asher, Josh. 19. 29. but because they could not drive out the inhabitants, they never possessed it, but the Typrians kept it, and continued still in idolatry.  
Sidon] Sidon another City of Phenicia of the like condition, Josh. 19. 28.  
●itting in sackcloth and ashes] Which were signs of mourning and repentance.  
V. 14. more tolerable] Because it is less sin to be ignorant of Gods will, then to contemn the known; he that knoweth his Masters will and doth it not, shall have most stripes. Chap. 12. 47. Jam. 4. 17. John 9. 41.  
V. 15. And thou Capernaum] Capernaum another city of Decapolis, which was the Metropolis of galilee, standing on the river ●ordan, upon the borders of Zabulon and Nephtalim, that then flourished with trade, riches, and pride.  
which art exalted to heaven] In regard of Christs preaching and working there.  
V. 16. He that heareth you] See Matth. 10. 40. John 13. 20. 1 Thes 4. 8.  
V. 17. through thy name] We using thy authority, and calling on thy name.  
V. 18. I beholded Satan] Satan is styled Prince of the air, Eph. 2. 2. ruling in high places, Ephes. 6. 12. whence he is said to be cast down, when his power is overthrown by preaching of the Gospel.  
V. 19. I give unto you power] See Matth. 16. 18. Acts 28. 5. Mark 16. 18.  
V. 20. ● because your names are written in heaven] Because by the effects it appeareth that ye are elected to life everlasting. See Phil. 4. 3. Rev. 20. 12. and 21. 27.  
V. 21. In that hour Jesus rejoiced in spirit] See Mat. 11. 25. Comforted in consideration of the performance of his Fathers will.  
babes] The Greek word signifieth also simplo or weak men.  
V. 22. All things are delivered] See Matth. 28. 18. Joh. 3. 35. and 17. 2. Many ancient Copies add these words, And turning to his disciples, he said.  
no man knoweth, &c.] See John 1. 18. and 6. 46.  
V. 23. Blessed are ●he eyes] See Mat. 13. 16.  
V. 25. a certain lawyer] One that professed the knowledge of the Law of Moses.  
Master, &c.] See Mat. 22. 35.  
V. 27. Thou shalt, &c.] See Deut. 6. 5.  
thy neighbour as thyself] See Lev. 19. 18.  
V. 28. this do] Because he sought eternal life by the works of the Law, which he could not fulfil, he referreth his referreth his conscience to it, which onely shewed him his sin; Rom. 77. and 3. 20. Gal. 3. 21, 22. knowing that must bring him to Christ, or leave him inexcusable. Mat. 19. 17.  
V. 29. And who is my neighbour] For they counted no man their neighbour, but their friends and countrymen.  
V. 31. on the other side] As if he had been unworthy of his care and pity. Psal. 38. 11. Isa. 58. 7.  
V. 33. But a certain samaritan] Whose nation was adious to the Jews.  
pence] See Mat. 20. 2.  
V. 36. Which now, &c.] Which of these did according to the Law, which saith, Thou shalt love thy neighbour?  
V. 37. Go, and do thou likewise] Help him that hath need of thee, although he be thine enemy, or thou know him not.  
V. 38. a certain village] Bethama, John 11. 1.  
V. 41. thou art careful] Thou art too much perplexed with these cares which hinder the Gospel, which is more necessary.  
V. 42. part] Her part, who choose rather to hear the Gospel, is better, because that concerneth eternal life.   

CHAP. XI.  
Vers. 1. AS John also taught his disciples] By giving them some form of prayer.  
V. 2. When, &c.] Compare Mat. 6. 9. with this place, and the circumstances show, that Christ did twice at the least, teach them this very form of prayer.  
say] Christ prescribed his disciples this form of prayer to be used by them.  
V. 3. day by day] Or, for the day. Every day as much as is sufficient.  
V. 4. every one that is indebted to us] Or, trespasseth against us.  
V. 6. in his journey] Or, out of his way.  
V. 9. And I say unto you] See Mat. 7. 7. and 21. 22. Mark 11. 24] Joh. 15. 7. Jam. 1. 5. 1 John 3. 22.  
V. 11. If a son] Mat. 7. 9.  
V. 13. the holy Spirit] That is, the graces of the holy Spirit, the most excellent gift.  
V. 14. And he was casting out a devil] See Mat. 9. 32. and 12. 22.  
and it was dumb] That is, made the possessed dumb.  
V. 15. He casteth] Mat. 9. 34. and 12. 24.  
V. 16. a sign from heaven] Mat. 12. 38. and 16. 1. It is likely, that seeing such miracles, and through infidelity doubting, whether all that might not be some compact or collusion, they desired some such miracle as they fancied would put them out of doubt; which was indeed to tempt God, by desire to prescribe him.  
V. 17. But he knowing] Mat. 12. 25. Mar. 3. 24.  
V. 19. by whom do your sons] We may understand this, either of their Exorcists, or of some of those to whom God had formerly given this gift of healing.  
V. 20. the finger of God] The power of God. See Exod. 8. 19.  
V. 21. When a strong man] Mat. 12. 29.  
V. 23. He that is not with me] He that declareth not himself to be on my side: for there is no man but he is either Christs, or Satans. Mat. 12. 30.  
V. 24. When the unclean spirit] Mat. 12. 43.  
seeking rest] Meaning some other heart, where he might rule with out any resistance.  
V. 25. swept and garnished] By a little formal repentance, or fruitless resolutions to do some good. See further on Mat. 12. 44.  
V. 26. seven other, &c.] That is, many worse and so the mans state becometh more desperate. See 2 Pet. 2. 20.  
V. 28. that hear the Word] Without which no carnal privilege can make happy.  
V. 29. And when the people] See Matth. 12. 38.  
V. 30. For as Jonas was a sign] See Jon. 2. 1. As Jonas deliverance out of the belly of the whale was a sufficient proof of his ministery, so Christs resurrection the third day, was of his mission: and therefore as the Ninevites believed Jonas, after he had been three dayes in the whales belly, so should these believe and repent after my resurrection the third day, Act. 2. 37. 41. 47. or else be left excuseless.  
V. 31. The queen of the south] See 1 King. 10. 1.  
V. 32. The men of Nineve shall rise up] See Jon. 3. 5. Their example shall be an argument of condemnation against these.  
V. 33. No man when he] See Matth. 5. 15. Mar. 4. 21. Luk. 8. 16.  
under a bushel] See mat. 5. 15.  
V. 34. The light of the body is the eye] See mat. 6. 22. As a window is called a light, because it letteth in the light of the room.  
single] clear, without blemish, quick-sighed.  
whole body] Meaning that the whole body is directed by sufficient light.  
V. 35. that the light] That which seemeth to be light, take heed it be not darkness of error.  
V. 36. no part dark] He meaneth this of true illumination by Gods Word and holy Spirit: not as if any man were free from al ignorance.  
38. Pharisee saw it] See Mar. 7. 3.  
first washed] They washed often according to their superstitious tradition, and he wondered why Christ did not so also. See Mar. 7. 2, 3.  
V. 39. And the Lord said] See mat. 23. 25.  
V. 40. make that which is within also] Both body and soul, that God may be served in both, according to his revealed will, not your own tradition: you wash the hands, and neglect the heart.  
V. 41. But rather give alms of such things as you have] Or, as you are able. It is not washing the body can make you clean or holy before God, but faith and a good conscience within: specially charity in giving according to your ability, wherein God will accept you as clean.  
V. 42. But wo unto you Pharisees] mat 23. 23.  
V. 43. Wo unto you Pharisees] See mat. 23. 6. Mark. 12. 38. Luk. 20 46.  
V. 44. for ye are as graves which appear not] See Matth. 23. 27. Your filthy corruptions within you, appear not to men.  
V. 45. Then answered one of the lawyers] One of the expounders of the law.  
V. 46. And he said] See mat. 23. 4.  
for ye lad men with] See Act. 15. 10.  
V. 47. Wo unto you] See mat. 23. 29.  
V. 48. ye allow the deeds] Intimating their hypocrisy: you adorn their tombs, but will no more obey their doctrine, then your fathers did: and you also will kill the messengers of God, as they did.  
V. 49. said the wisdom of God] As if he said, I say, who am the eternal subsisting wisdom of the Father, Prov. 8. 12. See mat. 23. 34.  
V. 51. From the blood of Abel] See Gen. 4. 8.  
blood of Zacharias] See 2 Chron. 24. 21.  
V. 52. Wo unto you lawyers] See mat. 23. 13.  
taken away the key] By your artifices, traditions, and usurpations over mens consciences, subjecting them to your opinions, and keeping them from thejk means of knowing the sense of holy Scriptures.  
hindered] Or, forbade.   

CHAP. XII.  
Vers. 1. IN the mean time] See mat. 16. 6. Mat. 8. 15.  
V. 2. For there is nothing covered] See mat. 10. 26. Mar. 4. 12. Luk. 8. 17.  
V. 3. the house tops] publicly and openly. He respecteth the manner of their buildings, which were flat rooft.  
V. 4. And I say unto you my friends] He speaketh so, to comfort them, and encourage them to preach the Gospel boldly. See Matth. 10. 28. Joh. 15. 14, 15.  
V. 5. into hell] To hell fire and eternal condemnation: of this no creature hath power, therefore God onely is to be feared.  
V. 6. farthings] See Matth. 10. 29.  
V. 8. Also I say unto you] See Matth. 10. 32. 2 Tim. 2. 12.  
V. 10. speak a word] See Matth. 12. 31, 32. Mar. 3. 28. 1 Joh. 5. 16.  
it shall be forgiven him] He that speaketh against Christ through ignorance and unbelief, it shall be forgiven him when he repenteth: but he that shall blaspheme the holy Spirit of God, or the Godhead, out of destinate malice, against him knowledge and conscience, witting and willingly, it shall not be forgiven him: for otherwise we know Pauls blasphemy was forgiven him, for he did it ignorantly, 1 Tim. 1. 13.  
V. 11. And when they bring] See mat. 10. 19. Mar. 13. 11. Luk. 21. 14.  
V. 14. who made me a judge] Christ would not intermeddle with secular government, when he was to redeem man, by subjecting himself to the judgement of man: yet hereby the taketh occasion to warn his hearers, to beware of covetousness the fountain of contention.  
V. 20. thy soul shall be required of thee] Or, ●o they require thy soul. See Job 27. 8.  
V. 21. layeth yp treasure] He that heapeth up riches to satisfy his worldly desires, without the good provision of faith and good works, shall be like this foolish rich man. See mat. 6. 20. 1 Tim. 6. 18, 19. Jam. 2. 5.  
V 22. Take no thought] See mat. 6. 25. 1 Pet. 5. 7. Psal. 55. 22.  
V. 24. and God feedeth them] Or, yet. His providence preserveth them. See Job 39. 3. Psal. 147. 9.  
V. 26. the rest] For that which is of greater importance; the preservation of yourselves.  
V. 27. Consider the lilies] Gods liberality shewed on the creatures made for mans delight, should assure you that he is more liberal to man himself.  
V. 29. neither be ye of doubtful mind] Or, live not in careful suspense.  
V. 30. nations of the] That is, Gentiles and worldly minded men, who have not faith to depend on God.  
V. 31. these things] These temporal necessaries, common to good and bad.  
V. 32. you the kingdom] The kingdom of heaven, therefore fear not: he that giveth the greatest, will not let you want the least.  
V. 33. provide yourselves bags] See mat. 6. 20. mat. 19. 21. Luk. 16. 9 Act. 2. 45. and 4. 34. 1 Tim. 6. 19. This command condemneth not propriety of goods: neither reacheth it to all times, places, and persons, as a general command: but respecteth cases of necessity; and teacheth that charity much more safely layeth up riches in Gods hands( who will bountifully repay for the poor) then any care of worldly men can otherwise do, Prov. 19. 17. Eccles. 11. 1.  
V. 35. Let your loins] See 1 Pet. 1. 13. Meaning that they should be always ready to execute their charge; alluding to their habit and manner of girding their long loose garments unto them when they were to do any work he; willeth them to contrive all worldly necessaries so, that they may not hinder them in the service of God.  
V. 37. and serve them] A bundantly requited their service with eternal blessings.  
V. 38. second watch] That is, whether he come sooner or later to take thee out of this life.  
V. 39. And this know] See mat. 24. 43. 1 Thes. 5. 2. 2 Pet. 3. 10. Rev. 3. 3. and 16. 15.  
V. 42. Who then is that] See mat 24. 15.  
V. 46. cut him in sunder] Or, cut him off.  
V. 48. worthy of stripes] That is, some fault: he alludeth to the custom of correcting servants.  
V. 49. fire on the earth] See mat. 10. 34. He speaketh here of that effect which the Gospel should produce, not of itself, but by reason of mans corruption and abuse of it.  
and what will I] That is, though I desire not dissensions, yet I would not for wicked mens sakes that the elect should want the comfort which shall come to them by the publishing of the Gospel. Hereby he stirreth them up to diligence in preaching the Gospel, notwithstanding the tumults which they should see following the same.  
V. 50. baptism to be baptized with] See Mat. 20. 22. Meaning that himself must first suffer.  
straitned] Or, pained. As if he said, I desire that it were done.  
V. 51. Suppose ye] See Mat. 10. 34.  
V. 53. The Father] See Mat. 10. 35.  
against the daughter] See Mat. 10. 35.  
V. 54. When ye see a cloud] See Mat. 16. 2.  
V. 58. When thou goest with thine adversary] See Mat. 5. 25. The meaning is, break off contentions with thine adversaries before thou come to dangerous issues, and make thy peace with God in this life, through Christ: and abuse not the patience and long suffering of God, lest he judge thee according to the rigour of his justice, which thou canst never satisfy, which is meant by the last mite.  
V. 59. mite] See Mar. 22. 42.   

CHAP. XIII.  
Vers. 1. WHose blood Pilate] We find not in any other Scriptures, mention of this fact: it seemeth he caused them to be slain, as they were sacrificing, so that their blood was mingled with the blood of the beasts which they offered: not that they were slain in galilee, whereof Pilate was not governor; but it may be these were of the Sect of Judas the Galilean, mentioned Act. 5. 37.  
V. 3. I tell you, Nay] Because men are apt to condemn those whom God afflicteth with temporal punishments, without regarding their own faults, he admonisheth every one to look home to his own deserts.  
V. 4. in Si●oam fell] Neither do we red this history any where else in Scripture: it seemeth to have been one of the Towers, on the wall of Jerusalem, which stood by the water of Siloe.  
sinners] Or, debters.  
V. 6. this parable] See Mat. 21. 19.  
V. 7. these three yeers] That is, these many yeers: it signifieth the patience and long-suffering of God toward sinners.  
why cumbereth it the ground] The Greek word signifieth also, to consume, or work out the heart of the ground. The meaning is, that they who are not fruitful in good works, do evil to others by their example.  
V. 10. on the sabbath] Signifying that this miracle was done publicly, when the multitude were assembled.  
V. 11. a spirit of infirmity] It was not any natural infirmity, but by the malicious working of the devil.  
V. 12. thou art loosed] It hath reference to that which is said, vers. 16.  
V. 18. Then said he] See Mar. 4. 30.  
V. 19. a grain of mustard-seed] Mat. 13. 13. Mar. 4. 31.  
V. 20. Whereunto shall I] See Mat. 31. 33.  
V. 21. measures of meal] See Mat. 13. 33.  
V. 22. And he went] See Mat. 9. 35. Mar. 6. 6.  
V. 24. Strive to enter in] See Mat. 7. 13. Christ, according to his usual manner, answered not directly to their question, to satisfy their curiosity, but to that which more concerned them to know, and do.  
I say unto you] By a blind desire of salvation, but not well using the right means, shall not attain it. See Joh. 7. 34.& 8. 21. and 13. 33. Rom. 9. 31, 32.  
V. 25. and hath shut to] He meaneth that God affordeth us time and opportunity of salvation, which if we omit, we shall be shut out, Psal. 32. 6. Isa. 55. 6. Mat. 25. 10.  
I know not whence you are] That is, I own you not for mine.  
V. 26. We have eaten] He meaneth the Jews who had opportunity of salvation offered them, by Christs presence, and familiar conversing with them, and yet they neglected it.  
V. 27. But he shall say] See Mat. 7. 23.  
depart from me] See Mat. 25. 41.  
V. 28. weeping and gnashing of teeth] See Mat 8. 12. and 13. 42. and 24. 51.  
Abraham and Isaac] See Mat. 8. 11  
V. 29. come from the east] Meaning of the Gentiles from all parts of the world, some shall be saved.  
shall sit down] See Luk. 14. 15.  
V. 30. And behold] See Matth. 19. 30. and 20. 16. Mar. 10. 31.  
V. 31. for Hero● will kill thee] This seemeth not advice proceeding of good will to Christ, but to rid him away that he might not teach there. See Amos 7 12.  
V. 32. and tell that fox] He calleth him so for his subtlety and fraudulent disposition. See 2 Tim 4. 17.  
I cast out devils] Intimating that he had no cause to fear Herods power, who could command the powers of Hell.  
to day and to morrow] That is, for a short time which God hath appointed, which was not in the power of man to prevent or abridge.  
be perfected] Meaning that he should perfect or finish his course and mans redemption. See Joh. 19. 28. 30.  
V. 33. perish out of Jerusalem] He sheweth that he must suffer at Jerusalem, where so many of the Prophets had been murdered, that few, or none in respect of them, perished elsewhere.  
V. 34. O Jerusalem] See Mat. 23. 37.  
V. 35. house is left unto you desolate] The Temple, in which you so much glory, shall be destroyed.  
Blessed is he that cometh] See Psal. 118. 26. Luk. 19. 38.   

CHAP. XIIII.  
Vers. 1. THat they watched him] They observed his words and behaviour, that they might find something to accuse him of.  
V. 3. And Jesus answering] This Hebrew manner of speaking signifieth many times, he began to speak.  
Is it lawful to heal on the sabbath-day] Matth. 12. 10.  
V. 4. And they held their peace] Not able to contradict, as vers. 6. nor daring to incur the hatred of the people, for whom Christ wrought so much good.  
V. 7. he put forth a parable] That is, a dark speech, covertly to tax their ambition, and teach them humility.  
V. 10. But when thou art bidden, &c.] Prov. 25. 6, 7.  
sit down in the lowest room] Gr. lie down, which was according to their manner, who used to eat on pallets.  
V. 11. For whosoever exalteth himself] Matth. 23. 12. Job 22. 29. Prov. 29. 23. Luk. 18. 14. Jam. 4. 6. 1 Pet. 5. 5.  
V. 12. When thou makest a dinner or supper, &c.] This forbiddeth not entertainment of parents, brethren, or friends, but condemneth the error of Pharisees, who thought thereby they satisfied the law of charity, which is in relieving the poor and needy.  
V. 13. call the poor] tub. 4. 7.  
V. 14. for they cannot recompense thee] Meaning, that in justice, a recompense shall be made, which because the poor cannot, God certainly will.  
V. 15. Blessed is he] Rev. 19. 9.  
that shall eat bread in the kingdom of God] That shall bee partaker of the joys of heaven, as Luk. 13. 29.  
V. 16. Then said he unto him] Mat. 22. 2. Rev. 19. 9.  
A certain man made a great supper] That is, God rich in mercy.  
V. 17. Come] Prov. 9. 2. 5.  
V. 18. And they all with one consent] Though they allege sundry causes, yet they all agree in refusing to come.  
V. 21. into the street and lanes of the city] Hereby he signified the calling of the Gentiles, wretched unregarded sinners, signified by the poor, lame, and blind,( see Rev. 3. 17.) and a people gathered from the highways and hedges.  
V. 23. and compel them to come in] Not by violence, but the power of preaching.  
V. 24. that none of those men which were bidden] He meaneth not an absolute, but a general rejection of the Jews, as if he said, few of them( in respect of the multitude of the Gentiles to be called) shall be saved. See Rom 11. 1, &c.  
V. 26. If any man come to me] Mat. 10. 37. Mat. 16. 24.  
and hate not his father] That is, renounceth not all carnal affection, contrary to the calling of God; or he who is not disposed( where these loves are incompatible) to hate father, and all for the love of Christ.  
V. 27. not bear his cross] Mat. 10. 38.& 16. 24. Mark. 8. 34. Luk. 9. 23.  
V. 28. sitteth not down first] This sheweth the means how to bear the cross patiently and constantly, that is, by resolving before-hand, so to do: that which maketh men startle away in afflictions, is principally their unpreparednesse thereto, and vain hope of secular prosperity.  
V. 33. forsaketh not all that he hath] That is, when need so requireth.  
V. 34. but if the salt have lost his savour] Mark. 9. 50. So if Ministers be not wise to season themselves and others, they are good for nothing. See more on Mat. 5. 13.  
V. 35. he that hath ears to hear] He that heareth, let him mark diligently.   

CHAP. XV.  
Vers. 1. THe publicans] Who were odious to the Jews, because they gathered up the customs and taxes for Caesar.  
and finners for to hear him] Meaning notorious sinners; for all are sinners.  
V. 4. What man of you] Mat. 18. 12. The scope of all these similitudes, is to teach them the bounty of God, and his care of poor sinners recovery; and how they that are truly sanctified, are so far from envying the conversion of other sinners, that they hearty rejoice thereat.  
V. 7. just persons] Which seem just to themselves, having no sense of their sins, and need of repentance. See Prov. 30. 12. Eccles. 7. 22. Or those who continue in the right way. Psal. 119. 1.  
V. 8. tenpices of silver] Drachma here translated a piece of silver, is the eighth part of an ounce, which cometh to seven pence halfpenny, and is equal to the Roman penny, Matth. 18. 28.  
V. 12. give me the portion] That which thou intendest to give me for my portion.  
V. 16. and no man gave unto him] For no man had pity on him, to give meat to relieve him.  
V. 17. he came to himself] Hitherto he was like a mad or drunken man, not knowing what he did; but necessity brought him to his right mind.  
V. 18. against heaven] Against God.  
V. 20. yet a great way off] This intimateth Gods preventing grace toward us.  
V. 22. forth the best rob] Signifying the rob of Christs righteousness.  
V. 24. And they began to be merry] This is the same which is expressed, v. 7. 10.  
V. 25. his elder son] By which is meant, he that taketh himself to be just, as v. 29. or is so accounted of others, who never ran out into any apparent exorbitancy, as the Gentiles did; and so the elder brother might signify the Jews: or that hath continued in an upright course of life.  
safe] Gr. in health.   

CHAP. XVI.  
Vers. 1. THere was a certain rich man] The drift of this parable is to show us, that they who bestow their riches, or other gifts of God, on their pleasures or worldly interests onely, must give an account to God for the same: And that charity shall stand us in such stead in the day of judgement, that God will accept thereof, and abundantly requited it.  
V. 6. measures of oil] The word Batus in the original, containeth nine gallons three quarts.  
V. 7. measures of wheat] The word here interpnted a measure, in the original containeth about fourteen bushels and a pottle.  
V. 8. And the Lord commended] We must not strain similitudes beyond the intent of the speaker, to make every particular agree: The meaning is, that God commended them, who so used their temporal goods, that thereby they might prepare them treasure for the life to come, Matth. 6. 19, 20. 1 Tim. 6. 18, 19.  
are in their generation] Meaning that worldly men commonly show more care and providence for secular things, then others for things eternal.  
the children of light] Joh. 12. 36. 1 Thes. 5. 5.  
V. 9. Make to yourselves] This figurative manner of speaking is accommodated, and fitted to the allegory; the meaning is, by your beneficence to the poor, give them occasion to pray for you, and make your advantage of being rewarded by God. See Prov. 19. 17.  
the mammon of unrighteousness] Or, riches. Not by giving goods unjustly gotten for alms;( for all such must be restored again to their right owners) but riches are so called, because commonly, either in their getting, using, or keeping, they administer matter of sin.  
when ye fail] That is, when ye die.  
V. 10. in that which is least] Luk. 19. 17.  
V. 11. mammon] Or, riches. If you abuse temporal riches, you would also abuse spiritual.  
V. 12. that which is another mans] He calleth external goods another mans, because we are but stewards thereof, and must leave them; and spiritual goods our own, because they shall never be taken away: not but that God gave them all; nor that wee may use them any otherwise then to Gods honour.  
who shall give you that which is your own] That is, God will not give you.  
V. 13. no servant can serve t●o masters] Mat 16. 24.  
Ye cannot serve God and mammon] You may possess and be served of riches, and serve God; but you cannot serve riches, but you must thereby neglect Gods service: to serve riches, is to be an idolater, and so no servant of God.  
V. 14. and they derided him] As the manner of carnal men is, in any thing which crosseth their corrupt minds: these men thought none happy but the rich.  
V. 16. The law and the prophets] Mat. 11. 11.  
man preasseth into it] They do zealously follow the gospel.  
V. 17. And it is easier] Mat. 5. 18.  
V. 18. Whosoever putteth away his wife] Mat. 5. 32.& 19. 9. Mark. 10. 5. 1 Cor. 7. 11.  
V. 19. in purple and fine linen] By these things which were in use among them ho describeth the magnificence of rich and worldly men. See Prov. 31. 22. Rev. 18. 16.  
V. 22. into Abrahams bosom] He meaneth the communion of Saints and faithful, who walked in the steps of Abrahams faith and sanctity, therefore called his sons, Rom. 4. 12, 16. Gal. 3. 7, 9. Luk. 19. 9.  
V. 23. And in hell he lift up his eyes] In that lifting up the eyes, is attributed to a tormented soul; it seemeth this is rather a parable then an history: that which is here set down concerning their pains, is to express the torments of the damned, in their hopeless condition, aggravated by their remembrance of worldly prosperity, and the consideration of the elects happiness, whom they formerly despised.  
V. 25. son, remember that thou in thy life-time] This is a common manner of speaking: otherwise the wicked are not to be accounted sons of Abraham, Joh. 8. 39. Gal. 3. 9.  
V. 28. may testify unto them] That he may testify to them what woeful torments are in this place, that they may not 〈◇〉 hither by their sinne● and unbelief.  
V. 29. Moses and the prophets] Meaning the law given by the ministry of Moses, and the writings of the Prop●●●, and also preachers of the same word.  
V. 31. neither will they be persuaded] He that will not believe the Spirit of God speaking in the Prophets, will not believe a man pretending that he came from the dead, and telling what the wicked suffer there: for who could believe a creature who cannot rest assured in the infallible testimony of God himself?   

CHAP. XVII.  
Vers. 1. IT is impossible] See Mat. 18. 7. Because of mens wickedness.  
V. 2. one of these little ones] That is, to make them halt, or fall away from God.  
V. 3. If thy brother trespass] Mat. 18. 21.  
V. 4. seven times] Many times, or, as often as he offendeth and repenteth.  
V. 6. And the Lord said] Mat. 17. 20. Mark 11. 23.  
If he had faith as a grain of mustard-seed] The least measure. Mat. 13. 32.  
Be thou plucked up by the root] Meaning, that they should do wonderful things.  
V. 7. having a servant] By this similitude, taken from the duty of servants to their masters, he prepossesseth a conclusion. which happily the Apostle would have gathered from their merit, who had followed Christ, and therefore might expect so much favour of him, as to give them such faith, showing that God was debtor to none( Rom. 4. 4, 5.) and that they must do all their duty and expect Gods leisure and pleasure for the reward.  
V. 10. We are unprofitable servants] This title is also given to evil servants, Mat. 25. 30. Rom. 3. 12. Philem. 11. to show us what our merit is, if God should be severe. Job 22. 2. and 35. 7. Psal. 16. 2.  
V. 12. which stood a far off] As unclean persons were to do, lest they should infect others. See Lev. 13. 45, 46.  
V. 14. Go show your solves, &c.] Levit. 14. 2. To whom it belonged to judge of the leprosy; and hereby the unbelieving Priests should be convinced.  
V. 17. where are the nine] Nine were unthankful.  
V. 20. not with obser●ation] Or, with outward show. Meaning, that it should not be, as they dreamed, a kingdom temporal and glorious with external pomp; but spiritual, and so not to be discovered or observed by the world.  
V. 21. within you] Or, among you. Among you in the Gospel preached, which is the sceptre of that kingdom; and it is founded in the heart▪ of the faithful, and so to be discerned by them onely which are subjected thereto. Rev. 2. 17.  
V. 22. when ye shall desire] For the great afflictions which ye shall suffer▪ you shall after my departure out of this world, desire this my bodily presence with you again, to comfort you; see Mat. 9 15. John 17. 12. but I shall be no more conversant on earth, after my ascension, until I come again to judgement: therefore beware of seducers, coming in my name.  
V. 23. And they &c.] Mat. 24. 23. Mark 13. 21.  
V. 24. the lightning &c.] Meaning it should be very sudden.  
V. 25. But first must he suffer] See Mark 8. 31. Luk. 9. 2. That is, Christ must first suffer.  
V. 26. in the dayes of Noe] Gen. 7. Mat▪ 24. 37. 1 Pet. 3. 20.  
V. 28. Likewise also, &c.] Gen. 19.  
V. 30. is revealed From heaven, coming in flaming fire to render vengeance to the ungodly. 2 Thess. 1. 8. 2 Pet. 3. 10. Mat. 24. 30.  
V. 31. he which shall be] Mat. 24. 17.  
V. 32. Remember Lots wife] Gen. 19. 26.  
V. 33. Whosoever shall seek] Mat. 16. 25. and 10. 39. Mark 8. 35. Luk. 9. 24.  
V. 34. I tell you] Mat. 24. 40, 41.  
in that night] He here calleth it night, which Mat. 24. 36. he calleth day, either because the natural day containeth the whole 24 hours, or because it shall begin from the darkening of the Sun; or in respect of the dreadful affliction and horror of m●ns souls; or in respect of the Antipodes to them who have the day.  
V. 36. Two men shall be in the field] This 36. verse is wanting in most of the Greek Copies.  
V. 37. And they answered] That is, the disciples.  
Where, Lord] M●t. 24. 28.  
thither will the Eagl●s] Christ answereth them by a simile, and sentence taken out of Job 39. 30. used also Mat. 24. 28. signifying by the flight of the Eagles, the sudden assembling of the Saints unto Christ, coming unto judgement, whereof see 1 Thes. 4. 17. 1 Cor. 15. 52.   

CHAP. XVIII.  
Vers. 1. always to pray] 1 Thess. 5. 17. Luk. 21. 36. Rom. 12. 12. Ephes. 6. 18. Col. 4. 2.  
not to faint] Not to be dismayed by any afflictions, so as to let go their hope, and exercise of prayer, but to watch therein.  
V. 7 tho●gh he bear long with them] Though he long suffer the wicked to insult▪ and though he long delay his judgements.  
V. 8. he will revenge] In an opportune time, when he knoweth it is most seasonable. Psal. 9. 9. Hebr. 10. 37. 2 Pet. 3. 9.  
when the son of man] When Christ shall come to judge the world, he shall find few truly faithful on earth; and therefore you may not wonder at the evil of the times.  
V. 9. that they were righteous] Or, as being righteous.  
V. 11. The Pharisee stood and prayed] This Scripture sheweth his proud heart, as far from the true fear of God, as his opinion had set him from the vulgar, whom he counted wicked and unclean. See Isa. 65. 5.  
V. 12. I fast twice in the week] That is, on the second day of the week, to which our monday answereth; and the fift, which is on our Thursday, according to the tradition of the Pharisees, as their Writers say.  
I give tithers of all] Of all that the Law made titheable; See Mat. 23. 23 and of that also which their tradition made so.  
V. 13. the publican standing a far off] In the first Court of the Temple, where all sorts of people, Publicans and sinners might come, 1 Kings 8. 41. here he stood in his humility and sense of his own unworthiness.  
not lift up] This was also an argument of an humble and lowly heart.  
smot● upon his breast] Chap. 23. 48.  
V. 14. justified] acquitted of his sins, and received to mercy; so was not the other, because he justified himself, and confessed not his sins. See Prov. 28. 13.  
for every one that exalteth himself] Matth. 23. 12. Luk. 14. 11.  
V. 15. And they] Mat. 19. 13. Mark 10. 13.  
V. 16. called them] Or them that bare them.  
for of such] Meaning infants, and those who( in simplicity, humility, contempt of the world, innocency, harmlesnesse, freedom from malice, soon forgetting injuries, and the like) become like little Children.  
V. 17. Whosoever, &c.] Mark 10. 15.  
V. 18. a certain ruler asked him] Mat. 19. 16. Mark 10. 17.  
V. 19. Why callest thou me good] Because they commonly abused his Word, Jesus sheweth him, that he could not confess him to be good, except he also acknowledged him to be God.  
V. 20. Do not commit adultery] Exod. 20. 13, &c.  
V. 22. Yet lackest thou one thing] This he speaketh, first, by way of concession, Admit it be as thou sayest; next, he trieth him by this one precept, that he might make the corruption of his heart appear, who pretended to so absolute an obedience to all the Commandment●.  
V. 25. For it is easier] This seemeth to have been a Proverb, whereby they signified some impossibility.  
V. 27. are possible with God] Who above so govern●th the hearts of his, that their riches do not blind them, nor take away their hearts from God. Jerem. 32. 17.  
V. 28. Then Peter said] Mat. 19. 27. Mark 10. 28.  
V. 30. more in this present time] For the sweet fruits of the Spirit, and assurance of eternal life, which the faithful here receive, is more to them then all the world. Phil. 3. 8.  
V. 31. he took unto him the twelve] Mat. 20. 17. Mark 10. 32.  
V. 32. the Gentiles] Which were Pilate the Roman deputy, and the Souldiers who crucified him.  
and spitted on] In that he foretold the particulars of his Passion, it appeareth, that all was done by the determinate counsel of God. Acts 4 28.  
V. 35. And it came to pass] Mat. 20. 29.  
a certain blind man] Bartime●s Mark 10. 46.  
V. 39. Thou son of David] They used so to style the Messiah, because they knew he should come of the stock of David. Psal. 132. 11. Act. 2. 30.  
V. 42. thy faith hath saved thee] Here, as in many other places, Luk. 17. 19, &c. he attributeth that to faith, which is proper to Christ, whom, and whose power to save, it apprehendeth, and applieth to us.   

CHAP. XIX.  
Vers. 2. CHief among the publicans] A chief Officer, or Collector general for that place.  
V. 3. who he was] What manner of person he was, of whom he had heard so much.  
V. 7. man that is a sinner] So they counted all publicans, and arraigned them with notorious sinners.  
V. 8. And] But.  
Zacheus stood] This was a true sign of his conversion, effected by the Providence of God, to stop the mouths of unbelieving Jews.  
I restore him fourfold] According to the Law, Exod. 22. 1. Num. 5. 7. And this is true repentance in case of injurious taking away or detaining another● goods, which without restitution were but counterfeit and vain.  
V. 9. is the son of Abraham] To be a son of Abraham is to be chosen freely, Rom. 9. 8. to walk in the steps and faith of Abraham, Rom. 4. 11, 12. and generally to do the good works of Abraham, Joh. 8. 39. whereby we are assured of our election to eternal life, Rom. 8. 29▪ 30. 2 Pet. 1. 10.  
V. 10. For the son of man] Mat. 18. 11.  
V. 11. Kingdom of God] Meaning a temporal, earthly kingdom, such as they expected by the Messiah.  
V. 12. He said] Mat. 25. 14.  
went into a far country] By this Parable he describeth his going up again into the Kingdom of glory, and his return to judgement: by the servants are meant the faithful, chiefly the Ministers of the Church: by Citizens, vers. 14. are meant the Jews who rejected them: by the the money, the gifts of the Holy Ghost: by their Trade, the usage of the same to Gods honour and the salvation of his people.  
V. 13. pounds] Mina here translated a pound, is twelve ounces and a half: which pound, according to five shillings the ounce, is three pounds two shillings six pence, sterling money.  
V. 15. when he was returned] That is, Christ coming in glory to judge the quick and the dead.  
V. 22. Out of thine own mouth] By the confession of thine own conscience, which telleth thee, that thou oughtest not to suppress the gifts of God, and live in idleness.  
V. 23. my money into the bank] The common stock of Bankers, which they l●nd out for interest.  
V. 26. That unto every one which hath] Mat. 13. 12. and 25. 29▪ Mark 4. 25. Luk. 8. 18.  
shall be given] He that faithfully useth the graces of God, shall have them increased; but even the common graces shall be taken away from him that useth them not to Gods glory.  
V. 28. he went before] Mark. 10. 32.  
V. 29. And it came to pass] Mat. 21. 1. Mar. 11. 1.  
V. 31. And if any man ask you] Christ preventeth such difficulties as might have troubled his Disciples.  
V. 38. blessed be the King] Psal. 118. 26.  
peace in heaven] That God may be reconciled unto us by the Messiah; that all glory may be given to him for his mercy shewed us in these works of Christ; and that the Angels, formerly our enemies for sin, may become friends and ministers of our safety. See Colos. 1. 20.  
V. 40. the stones would immediately cry out] Meaning, that they laboured in vain to suppress his testimony, for God would rather cause the senseless creatures to witness for him( as in the renting the veil of the Temple in his passion, and the Rocks, Mat. 27. 51.) then that his will should not be done by him: and indeed, Christs person, doctrine and miracles, were so evident, that they could not be concealed.  
V. 42. if thou hadst known] I now present thee the fulfilling of the promise for thy salvation; but thy destruction is near, because thou wilt not receive it.  
the things which belong unto thy peace] Which thou now seest and hearest done and spoken by me; all which thou wilt not understand, being blinded with thine own malice and obstinacy.  
V. 44. one ston upon another] Mat. 24. 2. Mar. 13. 2. Luke 21. 6.  
thy visitation] In which God manifesteth himself in my person, offering thee mercy. Gen. 50. 24, 25. Exod. 3 16. Chap. 1. 68.  
V. 45. And he went into the Temple] Mat. 21. 12. Mark 11. 15. This was not his first purging the Temple, mentioned Joh. 2. 14. but another after that.  
V. 46. It is written] Isa. 56. 7.  
den of thieves] Jer. 7. 11.  
V. 48. were very attentive to hear him] Or, hanged on him.   

CHAP. XX.  
Vers. 1. ANd it came to pass] Mat. 21. 23. Mar. 11. 27.  
V. 4. The baptism of John] By baptism he signifieth the whole doctrine and ministry of John bearing witness to Christ.  
V. 8. Neither tell I you] You dissemble this because you would not confess your wilful unbelief, and therefore I will not answer you.  
V. 9. A certain man planted a vineyard] Mat. 21. 33. Mar. 12. 1. Isa. 5. 1. J●r. 2. 21. Which is interpnted Isa. 5. 7. to be the Jews; the noble Vine which God brought out of Egypt, Psal. 80. 8.  
and let it forth to husbandmen] That is, committed it to the care of Governours, and Priests.  
V. 10. he sent a servant] Meaning the Prophets, to require in the Name of God, fruits worthy of amendment of life.  
V. 12. he sent the third] By this definite number is meant, many Prophets, in several times.  
V. 16. God forbid] They understood that he spake of the Church committed to their charge, as vers. 19.  
V. 17. The ston which] Psal. 118. 22. Isa. 28. 16. Act. 4. 11. Rom. 9. 33. 1 Pet. 2. 7.  
the head of the corner] And so uniteth two walls together meeting in one angle: by which he signifieth that he is the h●ad of the Church of Jews and ●entiles to be united into one. See Joh. 10. 16. Eph●s. 2. 15. 20, 21.  
V. 18. shall fall upon that ston] They to whom he shall be a rock of offence, through their unbelief, 1 Cor. 1. 23. and thereby also provoke Christ to fall upon them as a Judge to their utter destruction.  
V. 20. which should feign] Unjustly thinking thereby to have deceived Christ, who knoweth the secrets of all hearts.  
V. 21. Master, we know] Mat. 22. 16. Mar. 12. 14.  
truly] Or, of a truth.  
V. 22. Is it lawful for us] For us who are the peculiar people of God, who gave us this land according to his promise. Thus they would have found something in his answer, that they might accuse him to the romans, to whom they were now become tributary.  
V. 24. penny] See Mat. 18. 28.  
V. 25. Render therefore] God commandeth to give every man his due; tribute to whom tribute, custom to whom custom is due, Rom. 13. 7. They are deceived who think that stealing of customs due to Princes, is no sin, because a penal Statute lieth thereon, if they be taken, to forfeit all: for in the levitical Law, it was penal to restore fourfold for him that was found or convicted of stealing ox or sheep, &c. Exod. 22. 1, &c. yet such stealing was no less theft then before God then now; the moral law saying, Thou shalt not steal.  
V. 27. Then came to him] Mat. 22. 23. Mar. 12. 18.  
V. 28. Moses wrote] Deut. 25. 5.  
that his brother] Or next kinsman, if he were a single man.  
V. 34. The children of this world] So they used to call men of Israel, Children of Israel, &c.  
V. 35. be accounted worthy] He speaketh of the elect principally, in whom he instanceth.  
V. 36. die any more] Therefore there shall be no more matrimony for the preservation of mankind.  
the children of God] By adoption in Christ, with whom they are co-heirs of glory and happiness so complete, that they want nothing. See Rom. 8. 23. 1 Joh. 3. 2.  
V. 37. even Moses shewed] Exod. 3 6.  
V. 38. the dead] Of them that live not at all.  
V. 39. thou hast well said] Because he confuted their adversaries the Sadduces.  
41. How s●y they] Mat. 22. 42. Mar. 12. 35.  
V. 42. The LORD said] Psal. 110. 1.  
V. 44. how is he then his son] Christ, as eternal God, was Davids Lord: and as man, his son, that is, of his lineage, Rom 1 3.  
V. 46. Beware of the scribes] Mat. 23. 5. Mar. 12. 38. Luk. 11. 43.  
V. 47. Which devour widows houses] Mat. 23. 14. Who under pretence of holinesse, long praying, and other religious exercis●s consume their estates who entertain them. Or by deceiving the trust which friendless widows reposed in them whom they took to be so religious. See 2 Tim. 3. 5, 6.   

CHAP. XXI.  
Vers. 1. ANd saw the rich men] Mar. 12. 41.  
the treasury] There were other treasuries about the Temple, but this was a chest set at the outward Eastdoore, through which all the people passed in and out, that every man might with his own hand cast in that which either was taxed upon him, or he voluntarily offered, or gave unto the poor. See 2 King. 12. 9. 2 Chron. 24. 8. Nehem. 10. 38.  
V. 2. two mites] See Mar. 12. 42. The least money they had in use.  
V. 3. more then they all] More in proportion, considering her estate and theirs: and because God esteemeth not the gift by mans value thereof, but the givers heart.  
V. 5. And as some spake] Mat. 24. 1. Mar. 13. 1.  
and gifts] As plate, jewels, or the like things dedicated to the use o● ornament of the Temple, by the devotion of them, who came thither to worship.  
V. 6. which ye behold] Which ye so much regard.  
one ston upon another] Luk. 19. 44.  
V. 8. Take heed] Christ in these words answered not directly to their question, but that which was more necessary.  
and the time draweth near] That seducers shall go out into the world.  
V. 10. Then said he] Mat. 24. 7.  
V. 12. they shall lay] Mat. 24. 9. Mar. 13. 9.  
for my names sake] For the profession of your faith in me.  
V. 13. for a testimony] When you shall certainly know the truth of that I tell you beforehand, that you may thence be assured of the victory and eternal reward, as also of the destruction of your enemies, Phil. 1. 28. 2 Thess. 1. 5.  
V. 14. Settle it] Mat. 10. 19. Mar. 13. 11.  
V. 15. For I will give you a mouth] See Act. 6. 10.  
V. 18. But there shall not] Mat. 10. 30. 1 Sam. 14. 45. 2 Sam. 14. 11. Act. 27. 34.  
V. 19. In your patience] Live joyfully even under the cross, assured of your peace with God, who will not suffer you to be tried, above that he will make you able, Rom. 5. 3. 1 Thess. 1. 6. 2 Cor. 1. 5. 1 Cor. 10. 13.  
V. 20. And when ye shall see] Mat. 24. 15. Mar. 13. 14.  
V. 21. in the midst of it] In the midst of Jerusalem.  
V. 23. in those dayes] When Jerusalem shall be besieged by the roman army.  
V. 24. until the times] In which God will permit the Gentiles to oppress the Jews: and until the fullness of the Gentiles to be called to Christ, be come in, before the recalling the Jews. See Rom. 11. 25, 26. Dan. 9. 27.  
V. 25. And there shall be signs] Mat. 24. 29. Mar. 13. 24. 2 Pet. 3. 10. 12.  
V. 26. powers of heaven] The very fabric of the heavens shall be shaken, and the whole world melt with heat, 2 Pet. 3. 10. This he speaketh of the last day.  
V. 27. coming in a cloud] Rev. 1. 7.  
V. 28. then look up] This is spoken for the faithful that shall remain to the coming of Christ, that they should not then be discouraged, but look up for the promise of Christ, eternal redemption from all oppression and evil, See Rom. 8. 22, 23.  
V. 29. Behold the fig-tree] Mat. 24. 32. Mar. 13. 28.  
V. 32. shall not pass away] For those things which he spake concerning the of Jerusalem, came to pass about forty yeers after.  
V. 33. Heaven and earth] Mat. 5. 18.  
V. 34. take heed to yourselves] Rom. 13. 13.  
V. 35. as a snare shall it come] Eccles. 9. 12. The last day shall come suddenly when men look not for it.  
V. 36. pray always] Pray without giving over: he meaneth not without intermission.  
and to stand] Meaning so to stand in judgement as they that are justified by Christ, which the secure wicked shall not do. See Psal. 1. 5. Ephes. 6. 13.   

CHAP. XXII.  
Vers. 1. Now the feast of] Mat. 26. 2. Mar. 14. 10. Joh. 13. 2. 27. At the feast of Passeover, yearly to be observed, in which they were to have no leaven within their habitations, Exod. 12. 7. and 15. The moral whereof, see 1 Cor. 5. 78.  
V. 3. Then entred Satan] Mat. 26. 14. God taking from him his common graces, the devil took possession of him. See 1 Sam. 16. 14. Mat. 12. 45.  
V. 4. captaines] Or rulers of the Temple. See Act. 4. 1.  
V. 6. in the absence of the multitude] Or, without tumult.  
V. 7. Then came] Mat. 26. 17. Mar. 14. 12. According to the law which provided that then they should kill and eat the Passeover, Exod. 12. 46.  
passeover must be killed] See vers. 13.  
V. 12. a large upper room] Which they were wont there to have, as for entertaining of strangers, so specially for the feast of Passeover.  
V. 13. madercady the passeover] That is, the lamb, and all things requirable to the feast.  
V. 14. And when the hour] Mat. 26. 20. Mar. 14. 17. Which was the evening. Exod. 12. 6.  
V. 15. With desire have I desired] Or, I have hearty d sired.  
I have desired. &c.] Before my death, to express my love, give you example of humility, and specially to ordain and commend to my Church by you, in place of the Passeover,( whose figure being accomplished in my death, must be abolished) the new Sacrament of your spiritual communion with me.  
V. 16. until it be fulfilled] until that which now is presented in the figure, be really exhibited in my offering up myself once for all to take away the sin of the world, Joh. 1. 29. and until my rising again to immortality, the first degree of my exaltation and spiritual kingdom of glory, of which, vers. 18. and Mat. 26. 29.  
V. 17. he took the cup] This first mentioned taking the cup, appertained to the celebration of the Passeover.  
V. 18. I will not drink] Mat. 26. 29. Mar. 14. 25.  
V. 19. And he took bread] Mat. 26. 26. Mar. 14. 22. 1 Cor. 11. 23.  
This is my body] That is, the sign of my body: for instituting a new Sacrament, he spake after a sacramental manner; wherein the things signified are spoken for the sign, as vers. 7. The Passeover must be killed; that is, the paschal lamb, the remembrance or sign of the destroying Angels passing over, and sparing the Israelites, Exod. 12. 12, 13, 14. So he calleth the cup the New Testament, or covenant in his blood; that is, the sign, or remembrance of his blood-shedding.  
V. 21. But behold, the hand] Mat. 26. 21. Psal. 41. 9. Mar. 14. 18. Joh 13. 21.  
with me on the table] Judas, who shall presently betray me, is now at table with me.  
V. 22. was determined] By God, in his eternal counsel, Act. 4. 28.  
V. 25. And he said] Mat. 20. 25. Mar. 10. 42.  
called benefactors] Job 12. 21. A title which it seemeth the Hebrews gave their Princes and Nobles. The meaning is, that his servants should flee high titles and worldly pomp.  
V. 26. is greatest among you] In gifts, authority, or other qualities: meaning, that such must carry themselves without pride, ambition, violence, oppression, and contempt of others; and with that humility and moderation, which would become the meanest in the Church; not that he did appoint equality of Ministers, for he oppointed orders in the Church, which cannot be without the relations of inferior and superior. Onely he forbiddeth tyranny and domineering. See Rom. 12. 8. 1 Cor. 12. 28. 1 Tim. 5. 17. Heb. 13. 17. 24.  
V. 28. in my temptations] In my persecutions, and troubles, Heb. 2. 18. and 4. 15. Jam. 1. 12.  
V. 30. That ye may eat and drink] From his last supper he deriveth this manner of speaking, to signific the effect thereof, life eternal, by their participation of him.  
fit on thrones] Mat. 19. 28.  
V. 31. Satan hath desired to have you] 1 Pet. 5. 8. Satan hath desired to overthrow thee, but he shall onely cleanse and refine thee, by humbling thee in knowledge of thy infirmity.  
may sift you as wheat] Amos 9. 9.  
V. 32. fail not] That it wholly fail not.  
and when thou art converted] When thou hast repented and recovered again.  
V. 34. And he said] Matth. 26. 34. Mark 14. 30. John 13. 38.  
V. 35. And he said unto them] Mat. 10. 9. Luk. 10. 4.  
V. 36. But now he that hath a purse] He warneth and armeth them against imminent afflictions, specially with spiritual arms, wherewith outward means are not to be neglected.  
V. 37. And he was reckoned among the transgressors] Isa. 53. 12. Mark 15. 28. For they apprehended him as a Malefactor with swords and staves, and they crucified him among thieves.  
V. 38. here are two swords] This said they, not understanding of what armor he spake.  
It is enough] Thereby teaching them that he spake not of a bodily armor, for which, against a world of enemies, many thousand swords had been too few.  
V. 39. And he came out] Mat. 26. 36. Mark 14. 32. John 1●. 1.  
V. 40. And when he was] Mat. 26. 41. Luk. 21. 37. Mark 14. 38.  
V. 42. remove this cup from me] By Cup, after the Hebrew manner, is here signified the anger of God, or punishments for sin: sometimes it signified prosperity, as Psal. 23. 5. or a mans lot and condition, Psal. 16. 5.  
V. 43. sirengthening him] Not by communication of any virtue, but( while the deity as it were hide his light and comfortable presence) by presenting his humanity the certain assurance of his speedy victory and glory.  
V. 44. in an agony] That is, a vehement conflict in his soul through the deepest sense of his fathers wrath against sinners, for whom he stood a surety and redeemer, 2 Cor. 5. 21.  
V. 47. behold a maltitu le] Mat 26. 47. Mark 14. 43. John 18. 3.  
to kiss him] Which was their manner of friendly salutation, Luk 7. 45. and he had given them that sign by which they should apprehended Jesus, Mat. 26. 48.  
V. 49. shall we smite with the sword] It seemeth they were confident of an extraordinary assistance, who durst draw two swords against a multitude, but understood not that Christs kingdom was spiritual, not secular.  
V. 50. the servant of the High Priest] Mat 26. 51. Mar. 14. 47. Joh. 18. 10. name Malchus, Joh. 18. 10.  
V. 51. Suffer ye thus far] Meaning, that they might take him, and do what God had appointed.  
V. 52. captains of the temple] See ver. 4.  
V. 53. but this is your hour] The time wherein God hath permitted you to rage against me; and wherein the devil the Prince of darkness endeavoureth by you to deslroy me, who am the light of the world.  
V. 54. Then took] Mat. 26. 57.  
V. 55. And when they had kindled] Mat. 26. 69. Mar. 14. 66. Joh. 18. 25.  
V. 61. Before the cock crow] Mat. 26. 34. Joh. 13. 38.  
V. 63. mocked him] Matth. 26. 67. Mark 14. 65. John 18. 22.  
V. 64. prophesy, who is it that smote thee] With these scoffing blasphemics they insult, because the people honoured him as a Prophet.  
V. 66. And as soon as it was day] Mat. 27. 1. Mark. 15. 1. Joh. 18. 28.  
into their council] Their Consistory or Sanhedrin, which sate about matters of Religion. See Mat. 26. 3.  
V. 69. Hereafter shall the son of man] Mat. 16. 64. Mark 14. 62. At his second coming.  
the right hand] In the glory of his heavenly kingdom, Heb. 1. 3..& 8. 1.  
V. 70. Ye say that I am] That is, I am, Mark 14. 62. or you say the truth, for I am so.   

CHAP. XXIII.  
Vers. 1. ANd the whole multitule] Mat. 27. 2. Mark 15. 1. Joh. 18. 28.  
unto Pilate] The Roman Deputy and chief governor, who had power of judicature in matters capital, which the Romans permitted not the Jews.  
V. 2. perverting the nation] See Act. 7. 7.  
and forbidding to give tribute to caesar] This was a false calumny, as appeareth, Mat. 17. 27. Mar. 22. 21. chap. 20. 25.  
V. 3. And Pilate asked him] Mat. 27. 11. Mark 15. 2. Joh. 18. 33.  
V. 7. he sent him to Herod] As to acquit himself of him, so to ingratiate with Herod.  
V. 8. he had heard] Mar. 14. 1.  
V. 9. he answered him nothing] He knew he asked not with intent to be converted, but for his curiosity, which Christ would not satisfy.  
V. 11. a gorgcous rob] Rich and honourable clothes, which they put on him in scorn.  
V. 13. And Pilate] Mat. 27. 23.  
V. 16. therefore chastise him] Mat. 27. 26. Mark 15. 15. John 19. 1.  
V. 17. For of necessity] Of custom granted them by the Romans. See Mat. 27. 15. Mark 15. 6. Joh. 18. 39.  
V. 22. the third time] Peter for fear denied Christ three times, and yet repented; Pilate three times justified Christ, and yet for popular favour condemned him: it may teach us neither to despair if we repent, nor presume because we have begun well.  
V. 24. gave] Or, assented.  
V. 26. And as they lead him away] Matth. 27. 32. Mark. 15. 21.  
V. 28. Daughters of Jerusalem] Women of Jerusalem. It is an hebraism.  
V. 29. the dayes are coming] In the destruction of Jerusalem by the Romans.  
V. 30. Then shall they begin] Isa. 2. 19. Hos. 10. 8. Rev. 6. 16.  
V. 31. For if they] 1 Pet 4. 17.  
V. 32. And there were also] Mat. 27. 38. Isa. 53. 12.  
V. 33. is called Calvarie] Or, the place of a, cull. Mat. 27. 33. Mark 15. 22. Joh. 19. 17.  
V. 34. Father, forgive them] Act. 7. 60.& 3. 17.  
V. 36. him vinegar] Mixed with myrrh and gull: and herein was fulfilled that which was spoken, Psal. 69. 21.  
V. 38. letters of Greek] That the thing which concerned all nations might be divulged to all.  
V. 39. were hanged] Being nailed to the cross, as the Roman manner of execution then was.  
V. 40. Dost not thou fear God] Doth not the punishment thou sufferest cause thee to fear God, whose hand hath thus overtaken thee?  
V. 42. Lord, remember me] When thou comest into thy glory, receive me to mercy as one of thine.  
V. 43. To day shalt thou, &c.] Thou shalt be this day with me in heaven. See 2 Cor. 12. 2, 4. Rev. 2. 7.  
V. 44. about the sixth hour] Mat. 27. 45. Mark 15. 33. About noon.  
earth] Or, land.  
V. 45. the veil of the Temple was rent] Mat. 27. 51. Mark 15. 38.  
V. 46. Father, &c.] 1 sal. 31. 5.  
V. 47. when the Centurion] Mat. 27. 54. The Roman Captain.  
he glorified God] Convinced in conscience by that he saw, he confessed the truth.  
V. 48. smote their breasts] Chap. 18. 13. As being touched at heart for that they and the rest had done, in giving their voices to crucify Christ.  
V. 50. And behold, there was a man name Joseph] Mat. 27. 57. Mark 15. 43. John 19. 38.  
V. 51. waited for the kingdom of God] He looked for the Redeemer, the promised Messiah, and his kingdom.  
V. 54. that day was the preparation] Wherein men prepared all things for the feast.  
the sabbath drew on] That is, began the same evening.  
V. 56. according to the Commandment] Which forbade them to do any servile work on the Sabbath day.   

CHAP. XXIIII.  
Vers. 1. NOw upon the first day of the week] Mat. 28. 1. Mar. 16. 1. John 20. 1. Which was the first day after the first sabbath of the Feast, which is the Lords day.  
they came unto the sepulchre] The women mentioned chap. 23. 55. and here vers. 10.  
V. 2. the ston] See Mat. 27. 60. 66.  
V. 4. two men stood] Two Angels in the form and habit of men.  
V. 5. the living] Or, him that liveth.  
V. 6. remember how he spike unto you] Mat. 17. 23. Mark 9. 31. Luke 9. 22.  
V. 10. Joanna] Luk. 8. 3.  
V. 12. Then arose Peter] John 20. 6.  
V. 13. And behold] Mark 16. 12.  
two of them went] Two of the disciples.  
about threescore surlongs] About seven miles and a half.  
V. 16. But their eyes were holden] hindered by the power of God, so that yet they could not know him. See John 20. 14. and 21. 4.  
V. 18. Art thou onely a stranger] The thing was so public, that it seemed to them strange, that any man near Jerusalem could be ignorant thereof.  
V. 19. mighty in dead and word] In miracles and divine doctrine. See Act. 7. 22.  
before God] Approved for such of God, and the conscienccs of all good men. See Luke 2. 52.  
V. 21. But we trusted] Gr. hoped. They yet understood not what was the deliverance which Christ purchased for the elect, but looked for some worldly kingdom.  
V. 26. Ought not Christ] 1 Pet. 1. 11.  
V. 27. And beginning at Moses] He began to interpret that which was written of Christ by Moses; or the figures of the Law, representing him; and so along the Writings of the succeeding Prophet. See vers. 44.  
V. 28. and he made as though, &c.] He seemed to them prepared and resolved to go further.  
V. 29. they constratned him] They over entreated him by their importunity.  
●. 30. and blessed it] According to the custom of the Jews, among whom the master of the family, or chief man of the company, gave thanks, or prayed, and then distributed the tread, or carved to all the company. See Mat. 14. 19. It is probable, that Christ used some accustomend form of thanksgiving, or else some other action or gesture by which these men knew him again. Vers. 35.  
V. 31. vani●e out of their sight] Or, ceased to be seen of them. By a miraculous and unusual manner, they lost sight of him.  
V. 32. Did not our heart burn] Were we not inwardly moved by a divine tervour of Gods Spirit? It intimateth a sovereign power and authority in his words. See Mat. 7. 29.  
V. 34. appeared to Simon] 1 Cor. 15. 5.  
V. 36. And as they thus spake] Mark 16. 14. John 20. 19.  
Peace be unto you] It was an usual manner of salutation with them; as we use to say, God save you; as Chap. 10. 5.  
V. 38. and why do thoughts arise] That is, perplexities and doubts of some delusion.  
V. 39. handle me] John 20. 20.  
V. 43. and did eat before them] Not that he was now subject to any human necessities, but onely for the greater confirmation of his disciples faith.  
V. 44. These are the words] That is, concerning my death, burial, resurrection, &c. and what ever else was foretold concerning me therefore this should not seem any strange or new thing unto you.  
while I was with you] In this human, civill and worldly conversation.  
V. 45. Then opened he their understanding] As Act. 16. 14. by his holy Spirit giving them understanding.  
V. 47. in his Name] By his Commission and authority, as concerning the preaching of the Word; and by his grace, and the works of his holy Spirit, as concerning the effecting thereof in remission of sins.  
V. 49. And behold, &c.] John 15. 26. Acts 1. 14.  
the promise of my Father] The gifts and graces of the holy Ghost, which I promised you. Joh. 14. 6. and 15. 26.  
be cudued with power] until ye be furnished with the gifts of tongues, and healing, and enlarged hearts, enabling you to perform the great work to which I have assigned you; and also the Spirit of divine and undoubted fortitude.  
V. 51. And it came to pass] Mark 16. 19. Acts 1. 9.  
V. 52. And they worshipped him] They fixed their eyes upon him, as far as they could see him, until the cloud took him out of their sight, and the Angels admonished them to look no longer after him with bodily eyes, Act. 1. 9, 10, 11. Which when they understood, they adored him in spirit, and confession of him their I second and Saviour, to whom all power in heaven and earth was given.  
V. 53. were continually] That is, daily; for otherwise we cannot understand that Act. 1. 13. concerning their abode in an upper room.  
Amen] This word Amen importeth the confirmation and certainty of all that which the Evangelist hath written.    

ANNOTATIONS ON THE GOSPEL ACCORDING TO S. JOHN.  

CHAP. I.  
Vers. 1. IN the beginning] 1 John 1. 1. From eternity: in the beginning, not temporal, determinate, or to be measured by time, but indeterminate, eternal, and before all time. Colos. 1. 17.  
was] Not made when the creatures were, but before any of them were, He was.  
the Word] The promised Messiah, of whom God before spake to all the Fathers. It is usual with the Hebrews, to put word for the thing spoken of; Deut. 19. 3. 1 King 6. 19. and 12. 24. Psal. 28. 2, &c. and he is the same by whom God revealed his will. Vers. 18.  
was with God] coeternal with the Father.  
the Word was God] Christ is eternal God.  
V. 2. The same was, &c.] Gen. 1. 1.  
with God] God of the same substance with the Father.  
V. 3. All things were made] See Colos. 1. 16. Heb. 1. 2, 3. This declareth the deity of Christ, for none can create but God.  
●. 4. In him] Whereby all things were quickened and preserved. Acts 17. 25, 28.  
was life] Before he created the world.  
was the light of men] The fountain of reason and understanding to men, made to Gods own image.  
V. 5. And the light] Christ.  
shineth in darkness] In mans mind, after the fall, full of darkness, Rom. 1. 21. Ephes. 4. 18. such is carnal wisdom, Rom. 8. 7.  
comprehended it not] Understood not, 1 Cor. 2. 14. neither acknowledged Christ; as vers. 11.  
V. 6. There was a man] Mat. 3. 1. Luke 1. 57, 80. and 3. 2.  
from] Therefore Mal. 3. 1. he is called the Angel, which signifieth a Messenger or ambassador of Christ, Mark 1. 2, 3. to prepare his way, by manifesting him to Israel.  
God] Luke 3. 2. Mal. 3. 1.  
was John] Luk. 1. 13, 60, 63.  
V. 7. witness of the light] Of Christ.  
through him] That is, Johns testimony and ministry.  
V. 8. that light] John was not Christ, that increated light, which the Jews once supposed, Luke 3▪ 15, 16.  
V. 9. That was] Christ was the eternal light, before John testified of him.  
true light] Which properly deserved the name of light; a light by nature, not onely participation, as the creature hath light.  
cometh into the world] Which is born. He speaketh of the common benefit of reason and understanding.  
V. 10. the world was made by him] As vers. 3. and Hebr. 11. 3.  
knew him not] Gods wisdom, power, and glory shined in all the creatures, yet they knew him not, nor glorified him as God; Psal. 19. 1. Rom. 1. 21. Of his manifestation in the flesh he speaketh vers. 11.  
V. 11. He came unto his own] To Israel his peculiar people.  
his own received him not] Acknowledged him not for their Messiah.  
V. 12. But as many as received him] By true faith and obedience.  
power] This dignity, right and privilege, 1 John 3. 1. adoption of sons▪ Gal. 4. 5. to be counted worthy of the kingdom of God, 2 Thes. 1. 5.  
on his Name] In Christ.  
V. 13. of the will of the flesh] That corrupt nature of man which is contrary to the Spirit: nor by any natural course.  
but of God] Of God the Fountain of regeneration and free grace.  
V. 14. And the Word was made flesh] Mat. 1. 16. He became man, not by confusion of natures, but by uniting the divine and human natures in one person of Christ, God and Man.  
dwelled among us] The word signifieth a dwelling in Tents or Tabernacles: a short time he was bodily present with men, until his Ascension.  
beholded his glory] The manifestation of his majesty, not onely in his tranfiguration, Mat. 17. 2. 2 Pet. 1. 16. but also in many works which shewed his divine power and glory; John 2. 11. and 11. 4.  
as of the onely begotten] As signifieth not here similitude, but identity, the very truth, such glory as became the son of God.  
full of grace] See Colos. 1. 19. and 2. 9.  
V. 15. cried] Freely and publicly declared.  
cometh after me] As one baptized of me.  
for he was before me] More excellent then I.  
V. 16. of his fullness] Col. 1. 19. Christ is the fountain of grace, then fully opened, and flowing out, when he came and shewed himself to the world, Zach. 13. 1. John 4. 14. and 7. 38, 39. of whose fullness, we all who believe, have received the gifts of grace and sanctification.  
grace for grace] Or, grace upon grace. Abundance of grace.  
V. 17. by Moses] By the ministry of Moses.  
but grace, &c.] The exhibition of the promises: he opposeth the law to grace and truth, because the moral law did but show the disease, Rom. 7. 7. which Christ healed; and the ceremonial law onely shadowed out that which Christ performed.  
V. 18. No man hath seen God] See 1 John 4. 12. 1 Tim. 6. 16.  
the bosom] Most dear; united in nature, and acquainted with all his secrets. See John 13. 22, 23.  
declared him] Gave us the knowledge of God, otherwise unsearchable.  
V. 19. Who art thou] For they doubted whether he were not the Christ. Luk. 3. 15.  
V. 20. he confessed] Plainly and openly; as Acts 13. 25.  
V. 21. Art thou Elias] They understood that literally, which is spoken ●al. 4. 5. which Christ interpreteth of John Baptist, Mat. 11. 14. John denieth that he is Elias in their sense.  
Art thou that Prophet] Or, a Prophet. Spoken of Deut. 18. 15. They expected some notable Prophet, vers. 25. John 7. 40, 41. and 6. 14. whereas Moses spake of a succession of Prophets, such as God would raise them, until the coming of Christ the Head of all Prophets.  
V. 23. I am the voice] Isa. 40. 3. Mat. 3. 3. Luke 3. 4. one whose Office was to lift up his voice, and cry in the ears of deaf sinners.  
the wilderness]▪ See Luke 3. 2.  
make streight] Make plain. Isay in the Letter spake of their marvelous deliverance under Cyrus, which was a type of our spiritual deliverance by Christ.  
V. 24. the Pharisees] A most strict sect of the Jews, Act. 26. 5. so called of {αβγδ}, Interpreters or Expounders of the Law; or of separation.  
V. 25. Why baptizest thou then] By what Authority?  
V. 26. I baptize with water] Unto amendment of life, Mat. 3. 11. that you may repent▪ Act. 19. 4. but Christ giveth the inward effect, who is the author of baptism, whereof John was but a minister.  
V. 27. He it is who coming after me] Mat. 3. 11. See Act. 19. 4.  
V. 28. Bethabara] judge. 7. 24. It was a passage into Canaan, and type of baptism, the entrance into the Church of Ch●ist.  
V. 29. the lamb of God] Alluding to the paschal Lamb: in Christ is the substance of all legal sacrifices to take away sins, which he did as suffering for them as man, and remitingthem as God: and he taketh them away continually; for though he suffered but once, yet the virtue thereof sloweth as a continual fountain to cleanse us.  
taketh away] Or, beareth.  
V. 31. And I knew him not] He knew him not by sight, but by revelation, till he came to be baptized.  
V. 32. And John bare record, saying, I saw the Spirit] See Mat. 3. 16. Ma●. 1. 10.  
V. 33. Upon whom thou shalt see the Spirit descending] By this sign God revealed Christ to John.  
with the holy Ghost] Who giveth the effect of baptism, sanctification and cleansing from our sins.  
V. 37. the two disciples heard him speak] For John gathered not disciples for himself, but for Christ.  
V. 38. What seek ye] Not d●ubting, but affording them occasion of conference.  
where dwellest thou] Or, abidest. Where lodgest thou? dwelling at Nazareth it seemeth he was a stranger there.  
V. 39. Come and see] Thus Christ readily entertaineth them who seek him in truth.  
about the tenth hour] That was two houres before night.  
V. 41. the Christ] Or, the an 〈…〉 ed.  
V. 42. And and brought him to Jesus] You must understand this of Andrew and Peters first coming to Christ, after which they returned to their fishing again: their calling to the Apostleship, when they left their nets and followed Christ, was after this, and is recorded Mat. 4. 18, &c. Luk. 5. 10, 11.  
a ston] Or, Peter.  
V. 45. Moses in the law] Gen. 49. 10. Deut. 18. 18.  
prophets did writ] Isa 4. 2. and 7. 14. Jer. 23. 5. and 33. 14. Ezek. 34. 23. and 37. 24. 25. Dan. 9. 24. Mic. 5. 2. Zach. 6. 12. and 13. 1. Mal. 3. 1.  
the son of Joseph] As men supposed, Luk. 3. 23.  
V. 46. Come an● see] Be not withheld from Christ, by other mens prejudicate opinion, but try.  
V. 47. no guile] A man of simplo integrity, which maketh the difference between the true and feigned Israelites.  
V. 48. wast under the fig-tree] Christ▪ seeth us where ere we are, and when we think not of him.  
V. 49. thou art the son of God] Christs word begot this faith, which broke out into confession of more then he heard of Philip: he call●d him the son of Joseph, but Nathaneel acknowledged him to be the son of God.  
King of Israel] He knew not yet the extent of Christs kingdom, Psal. 2. 8. Rev. 17. 14. therefore according to his measure he confesseth.  
V. 50. believest thou] This question is in effect a vehement ass●veration.  
thou shalt see greater things] Which shall more evidently manifest me to thee.  
V. 51. heaven open] The kingdom of heaven opened to men in Christ, which their sin and ignorance shut up.  
and the angels of God] He alludeth to Jacobs ladder, Gen. 28. 12. See Colos. 1. 20. Ephes. 2. 19. Psal. 34. 7. Heb. 1. 14. and he signifieth his divine power, which should be seen in the ministery of the Angels to him the head of the Church, and the elect his body.   

CHAP. II.  
Vers. 1. CAna] Cana the lesser, as Jerome saith.  
Galilee] Galilee the lower near the lake of Tiberias, called Galilee of the Gentiles, Isa. 9. 1. Mat. 4. 13. 15.  
the mother of Jesus] It seemeth Joseph was dead before Christ began to preach.  
V. 2. both Jesus was called] Invited as friends.  
V. 4. Woman, what have I] Though he were greater, as God, yet being the son of Mary as man, he spake not any otherwise then became the reverence due to a parent: but because he was not her son in that nature, by which he would do the miracle, he inhibit●th her prescribing God; and recalleth her from all respects of motherhood, so far forth as they hindered the consideration of Gods power and glory in the following miracle. See Luk. 2. 49. Mat. 12. 48.  
mine hour is not y●t come] The sit time appointed by God, which is, when it shall best s●rve for his honour.  
V. 5. Whatsoever he saith unto you] 'tis probable that she had an expectation of some extraordinary supply, because she prepared the servants to obey him.  
V. 6. six water-pots of ston] Wherewith they used often to wash and purify themselves. See Mar. 7. 3. The heretic Hebion would have brought this superstitious custom into the Christian Church.  
containing two or three firkins apiece] Measures which the Syriack giveth Quadrantalls; from that Hebrew word which signifieth, the fourth part. Some conjecture these six contained about half a tun, each vessel being about half a Tierse: so that Christ gave a bountiful supply, which set off the excellency of the miracle.  
V. 8. governor of the feast] Steward, or Ruler of the house: as Gen. 43. 16. among them, it seemeth his office was to order the feast.  
V. 9. water that was made wine] Water converted into wine, by which he shewed himself the God and Lord of Nature; here doing that in an instant, which he doth every year in the Vine: he could without their ministry as easily have turned the air in the pots into water, as the water into wine; but he would so do this miracle that they might be certain witnesses of the truth thereof.  
V. 10. well drunk] That is, liberally, as Gen. 43. 34.  
V. 11. This beginning of miracles] Christ adorned this wedding with his presence and first miracle.  
and manifested] He wrought this miracle so evidently that his divine power appeared therein.  
disciples believed on him] For the end of miracles is to bring us by true faith unto Christ: whereas lying miracles carrying men into superstition, are Satans delusions, 2 Thess. 2. 9, 10, 11.  
V. 12. Capernaum] A rich city on the Sea cost in the borders of Zabulon and Nephtali, where Christ dwelled when he left Nazareth, Mat. 4. 13.  
and his brethren] Or his kinsmen, whom the Hebrews called brethren, Gen. 13. 8. and 14. 14. Mat. 13. 55.  
V. 13. jews passeover was at hand] See Exod. 12. 2. and 13. 3. and 23. 14, 15. and the moral thereof, 1 Cor. 5. 7, 8.  
V. 14. And found] Christ, appointed to purge the Temple, Mal. 3. 1, 2, 3. presently repaireth thereunto▪ this was the first Passeover after Christs baptism, and therefore this is not the same history which is recorded, Mat. 21. 12. Mark 11. 15. Luk. 19. 45.  
in the temple] In the outwart court.  
sold ●xen] They that dwelled far from Jerusalem were to make their offerings into money, and to buy there,( Deut. 14. 25, 26.) but not in the Temple which was the house of prayer.  
changers of money, sitting] To fit all strangers with exchange of moneys currant there.  
V. 15. of small cords] Probably those which bound the oxen and sheep.  
V. 17. The zeal of thine house] Psal. 69. 9. Zeal is here taken for the heat of indignation conceived at any thing unworthily done against those we love.  
eaten me up] As it were a secret fire feeding on my thoughts, so that it will not suffer me to be mindful of myself: as Psal. 102. 4. and 119. 139.  
V. 18. that thou dost these things] Whereby it may appear that thou hast divine authority, to do and say such things.  
V. 19. destroy] Mat. 26. 61. If you destroy, or when you shall destroy: thus he sheweth his divine prescience, foretelling of his passion.  
V. 20. forty and six yeers was this temple in building] This was not the Temple built by Solomon, 1 King. 6. 37. 2 Chron. 3. 1. that was destroyed by the Chaldeans, 2 Chron. 36. 19. but the second Temple built after their return from Babylon, Ezr. 4. so much hindered that it was forty six yeers in hand.  
V. 21. of the temple of his body] That is, his body the Temple of the Godhead. Colos. 2. 9.  
V. 23. many believed in his name] With a temporal faith, such as theirs usually is, who depend on miracles: it was no sound or justifying faith which Christ would not trust.  
V. 25. An● needed not that any] Christ being the searcher of all hearts hath no need that any should inform him concerning man.   

CHAP. III.  
Vers. 1. PHarisees] See the note on Joh. 1. 24.  
a ruler of the Jews] Either one of their Sanhedrin or great council; or one of the rulers of the Synagogue.  
V. 2. by night] For fear of the Jews, Joh. 19. 38.  
Rabbi] Master, or Teacher.  
come from God] Divinely and extraordinarily sent to teach us.  
V. 3. born again] Or, from above. Regenerated by the holy Ghost.  
see the kingdom of God] Enter into: as vers. 5.  
V. 4. How can a man] To examine spiritual mysteries by carnal reason, is a main let to the understanding thereof.  
V. 5. of water] Of baptism the Sacrament of regeneration; which is the ordinary way into the Church and kingdom of God, though his grace be not tied to external means: and it is the contempt, not the privation of the Sacrament which condemneth.  
Spirit] Which giveth the inward effect of baptism.  
kingdom of God] Of grace here, and glory in the life to come.  
V. 6. born of the flesh] The corrupted nature of man; opposite to regeneration.  
is flesh] Is carnal, subject to sin and death: understand herewith, the wisdom, will and affection of the natural man. See Rom. 7. 14, &c.& 8. 7.  
is spirit] Is spiritual: subject to the Spirit, sanctifying man, and styling him spiritual, notwithstanding the remainds of sin striving against the spirit. Gal. 5. 17.  
V. 7. again] Or, from above.  
V. 8. wind bloweth where it listeth] Or spirit. As the power of God is perceived in the wind moving the air, though we cannot see it; so is it in the changing and renewing of us, though the manner be hide from us.  
V. 10. knowest not these things] Though he were learned, he knew not the first rudiments of Christs school: they are spiritually discerned, 1 Cor. 2. 14.  
V. 12. earthly things] natural things, as concerning the wind: or in a plain and common manner, as he delivered his heavenly doctrine.  
V. 13. came down from heaven] By assumption of the human nature, Joh. 1. 14.  
the son of man] Christ God and man: son of man, is often put for man, Psal. 8. 4. Isa. 51. 12.  
which is in heaven] Then, he was in heaven according to his deity, whose properties are attributed to the Person of Christ, consisting of two united natures.  
V. 14. And as Moses lifted up the serpent] Numb. 21. 9. As the Serpent lifted up was a sign of grace, and remedy against evil, that all who were stung with fiery Serpents, might see him and be healed: so was Christ lifted up on the cross, Joh. 12. 32. and is now lifted up in the Word and Sacraments,( Isa. 49. 22. Gal. 3. 1.) that the faithful may look into heaven after him, and be healed.  
V. 16. For God so loved the world] 1 Joh. 4. 9. Mankind.  
V. 17. For God sent not] Chap. 12. 47.  
to condemn the world] Christs coming condemneth not, but unbelief and contempt of Christ, Joh. 9. 39.& 12. 47.  
the world through him might be saved] Not onely Jews, but whosoever should believe in him.  
V. 18. is condemned already] By the ancient sentence, Gen. 3. 19.& 2. 17. Gal. 3. 10. which must needs stand, except it be reversed by Christ apprehended by faith.  
in the name of the onely begotten son of God] In Christ.  
V. 19. the condemnation] The cause of condemnation.  
that light is come] Chap. 1. 4.  
their deeds were evil] Mans wickedness is the cause of his rejecting the Gospel of Christ, which as light convinceth them.  
V. 20. hateth the light] Job 23. 13-17.  
reproved] Or, discovered.  
V. 21. doth truth] That doth sincerely and holily.  
wrought in God] As they do who set God onely before their eyes, and follow the rule of his Word.  
V. 22. the land of Judea] Into the territories of Judea: from Jerusalem into the villages and places near.  
and baptized] By his Disciples ministery, Joh. 4. 2.  
V. 23. Enon] A town in the Tribe of Manasseh; near Jordan: there was another of this name near Damascus, Ezek. 47. 17.  
V. 25. about purifying] How they might be purified before God, which the washings under the Law did, and baptism doth represent.  
V. 26. was with thee beyond Jordan] They were affencted with perverse zeal and emulation, fearing that their masters credit should be impaired by Christ.  
to whom thou barest witness] Chap. 1. 7, 34.  
V. 27. A man can receive nothing] Or, take unto himself. Heb. 5. 4. No man ought to ●surpe a ministry which God hath not not given him, Heb. 5. 4. nor can be fit for it except God give it.  
V. 28. I am not the Christ] Chap. 1. 20.  
V. 29. fulfilled] In that he heard the voice of Christ the bridegroom speaking to his Spouse the Church.  
V. 30. He must increase] He must be exalted, and all the elect shall follow him, and I must be now obscured, as a star at the rising of the sun.  
V. 31. is earthly] Nothing but man, mere dregs in comparison with Christ.  
and speaketh of the earth] Savoureth not the things of God, but of men: as Mat. 16. 23.  
V. 32. and no man] That is, few.  
V. 33. hath set to his seal] Rom. 3. 4.  
that God is true] He that believeth in Christ, acknowledgeth the truth of Gods promises.  
V. 34. not the spirit by measure unto him] But a fullness unmeasurable, Colos. 1-19.& 2 9.  
V. 35. The Father loveth the son] Mat. 11. 27.  
V. 36. He that believeth on the son, hath everlasting life] Heb. 2. 4. 1 Joh. 5. 10.  
shall not see life] Not enjoy life: as vers. 3.  
but the wrath of God abideth on him] For onely being justified by faith we have peace toward God, Rom. 5. 1. Out of Christ, there can be no reconciliation.   

CHAP. IIII.  
Vers. 1. WHen therefore the Lord knew] When Jesus knew.  
V. 3. He left Judea] To avoid their rage.  
V. 4. must needs go through Samaria] It was his way from Judea to Galilee.  
V. 5. Sychar] Sichem, or Shekem. See Gen. 33. 18.& 48. 22. Joh. 24. 32. Some think it since called Neapolis, Nables, or Naploza.  
that Jacob gave to his son Joseph] Gen. 33. 19.& 48. 22. Josh. 24. 32.  
V. 6. sat thus on the well] Weary as he was.  
the sixth hour] About noon.  
V. 9. for the Jews have no dealings with the samaritans] The samaritans claimed kindred of the Jews in their prosperity; but in their afflictions would never aclowledge them, Joseph. Antiq. Jud. l. 11. c. 8. The Jews esteemed them wicked and profane: likewise the samaritans thought themselves polluted, if they touched a Jew. See 2 King. 17. 26, &c.  
V. 10. gift of God] Meaning himself sent to convert her; or the opportunity of salvation hereby offered her.  
li●ing water] The graces of the holy Spirit, which never shall fail. See Joh. 7. 39. Jer. 2. 13. Joel 3. 18. Zach. 13. 1.  
V. 11. thou hast nothing to draw with] And the Jews and samaritans held it a pollution, to use the vessels of each other.  
V. 14. the water that I shall give him] Of the grace: as vers. 10. and Joh. 7. 38, 39.  
shall never thirst] It shall so refresh the weary soul, that all desire of good shall be satisfied, in the presence of God. See Psal. 39. 8, 9. Isa. 49. 10.  
V. 19. I perceive that thou art a prophet] The mentioning of her sin, smiteth her with a reverence of Christ, as of a Prophet.  
V. 20. this mountain] Mount Garizim near Shekem, Jud. 9. 7. in which Sanaballath by Alexander of Macedons leave, built them a Temple, Josep. Antiq. Jud. l. 11. c. 8.  
Jerusalem is the place where men ought to worship] See Deut. 12. 5, 6. 1 King. 8. 29. 2 King. 21 4. 1 King. 14. 21.  
V. 21. nor at Jerusalem] The public worship of God shall be no more restrained to that place, which was appointed for a time, to exercise their faith in expectation of Christ, in whom alone we can appear acceptable to God.  
V. 22. Ye worship ye know not what] See 2 King. 17. 29, &c.  
for salvation is of the Jews] He seemeth to allude to Isa. 2. 3. The meaning is, that the doctrine of saving health, is that which the Prophets have taught.  
V. 23. in spirit and in truth] Spirit is here set in opposition to ceremonies, which are called carnal, Heb. 7. 16. which prefigured that which Christ performed.  
V. 24. God is a Spirit] 2 Cor. 3. 17.  
must worship him in spirit] This sheweth wherein Gods service principally consisteth, excluding the Jewish antiquated ceremonies, but not that bodily worship which is requisite either for our acknowledging God before men, order in Gods public worship, or the stirring up our own affections to the private.  
V. 29. all things that ever I did] My great and many sins.  
V. 32. I have meat to eat that ye know not of] That which I most desire, or more hunger for then meat, is, that I may do the will of God in saving sinners. Job 23. 12.  
V. 35. for they are white already to harvest] Mat. 9 37. The spiritual harvest is now ripe: as Mat 9. 37. Luk. 10. 2.  
V. 36. he that reapeth receiveth wages] The doctrine of the Prophets, is compared to sowing and of the Gospel, to gathering ripe fruits; in either the faithful Minister shall reap his reward.  
V. 38. other men laboured] Meaning the Prophets, and John Baptist.  
V. 43. Now after two dayes] Mat. 13. 57.  
V. 46. where he made the water wine] Chap. 2. 1.  
a certain noble man] Or, courtier, or ruler. A Courtier: or ruler of Herods.  
V. 49. come down ere my child die] This was the weakness of his faith relying so much on the bodily presence of Christ.  
V. 50. And the man believed] So that Christ at once cured two: the child of the fever, and the father of unbelief.  
went his way] Relying now on Christs power and mercy.  
V. 52. Then inquired he of them the hour] Desiring further confirmation.  
seventh hour the fever left him] At one of the clock in the afternoon.   

CHAP. V.  
Vers. 1. AFter this] Levit. 23. 2. Deut. 16.  
was a feast of the Jews] Of Pentecost.  
market a pool] Or, gate. Nehem. 3. 1. Where the cattle drank, and the sheep for sacrifice were washed.  
Bethesda] Which signifieth the house of mercy or powring out, because the waters ran out by conduits: or because there God powred out his mercy in healing all diseases.  
V. 8. take up thy bed] Take up thy bed, for the evidence and manifestation of the cure.  
V. 9. And immediately the man was made whole] Though he had been so many yeeres lame, Christ presently healed him.  
and on the same day was the Sabbath] Christ healing on the Sabbath, sheweth that works of mercy are works of the Sabbath made for man.  
V. 10. The Jews] They pretend religion to overthrow the ground thereof, faith in Christ.  
it is not lawful for thee to carry thy bed] Jer. 17. 22. It was not lawful to carry, except that carrying had been within the compass of sanctifying the Sabbath, as was the advancement of Gods glory, a work of mercy and necessity, in which Christ shewed it lawful.  
V. 13. a multitude being] Or, from the multitude that was.  
V. 14. sin no more] He thus warneth, to show him the cause of his infirmity.  
V. 16. And therefore did the Jexes persecute Jesus] For it is the property of hypocrites, under pretence of zeal for Religion, to execute their private malice.  
V. 17. My Father worketh hitherto] My Father is beneficent in preserving you all on this very Sabbath; and my works are his, and so no violation of the Sabbath: I work by the same power, which not only at the beginning created, and still preserveth all the creatures, but also healed this man.  
V. 18. that God was his Father] Proper and peculiar to him, as a Father by nature, not adoption.  
making himself equal with God] They understood not, that he was God of God, coequal and coeternal with the Father.  
V. 19. The son can do nothing of himself] Or as distinct from the Fathers work: seeing as they are one God, so have they one will, and one working.  
V. 20. and sheweth him all things] By a divine and unspeakable communication.  
V. 22. the Father judgeth no man] The Father judgeth not alone, because he judgeth by the son, Act. 17. 31. Rom. 2. 16.  
V. 23. honour the son] In the unity of the God-head neither of them can be worshipped without the other.  
V. 24. but is passed from death unto life] Shall as certainly as if it were already done.  
V. 25. the dead shall hear the voice] In the first or spiritual resurrection, Revel. 20. 6.  
and they that hear shall live] They that believe shall live eternally.  
V. 27. to execute judgement] supreme power to govern and administer all things.  
because be is the son of man] Not onely as he is God, but also as he is man, that all men may see their Judge, Revel. 1. 7.  
V. 29. they that have done good] Mat. 25. 46.  
V. 30. as I hear, I judge] As I know my Fathers judgement.  
V. 31. If I bear witness of myself] Chap. 8. 14. If I only testified ye might distrust, but now God the only sufficient witness of himself witnesseth of me.  
V. 32. There is another, &c.] Mat. 3. 17.  
V. 33. and he bare witness] Chap. 1. 7.  
V. 34. receive not testimony from man] I ground not on mans witness.  
V. 35. for a season] until you distasted his testimony concerning me.  
V. 36. I have greater witness] See Mat. 3. 17.& 17. 5. 1 Joh. 5. 7. 2 Pet. 1. 17.  
V. 37. hath born witness of me] Mat. 3. 17.& 17. 5.  
nor seen his shape] Deut. 4. 12. Joh. 1. 18.  
V. 39. Search the Scriptures] Or, ye do search. as Act. 17. 11.  
V. 43. if another shall come] If a false Prophet.  
V. 44. How can ye believe] Chap. 12. 43.  
V. 45. there is one that accuseth you] Moses, or the Law, in the works whereof you trust to be justified, shall condemn you, who continue not in every thing written therein, neither believe in Christ of whom he testified.  
V. 46. for he wrote of me] Gen. 3. 15. Deut. 18. 15.   

CHAP. VI.  
Vers. 1. THe sea of Tiberias] The Lake of Genesareth. Tiberias, Bethsaida and Capernaum were on this side the Lake, in respect of Galilee: but it is here said, that he passed over, because he crossed some creeks or bays to go the nearer way.  
V. 4. And the Passeover] Levit. 23. 5. Deut. 16. 1. See Joh. 2. 13. This seemeth to be the third Passeover after Christs baptism.  
V. 5. When Jesus] Mat. 14. 15. Mark. 6. 37. Luk. 9. 13.  
V. 13. filled twelve baskets] So wonderfully had he increased the small store. See also 1 King. 17. 15, 16.  
V. 15. into a mountain himself alone] Where he used to pray.  
V. 16. And when even was now come] Mat. 14. 23.  
V. 18. And the sea arose] Was rough.  
V. 21. they willingly received him] Though they were afraid of him at first, thinking he had been a spirit, yet when they heard his voice, they were glad of his saving presence.  
V. 27. Labour not for the meat which perisheth] Or, work not. Not forbidding labour for things necessary for this life; See 2 Thess. 3. 10. Eph. 4. 28. but preferring the care for things eternal, as Mat. 6. 33. so Mat. 9. 13. he excludeth not sacrifice, but prefereth mercy.  
that meat which endureth unto life everlasting] That is, the refreshing and sustaining their souls to eternity.  
for him] Mat. 3. 17.  
hath God the Father sealed] Or, allowed and confirmed to the office of our redemption. A simile derived from them who give Commissions under hand and seal.  
V. 28. the works of God] Pleasing to God, or which he requireth.  
V. 29. This is] 1 Joh. 3. 23.  
the work of God] Or, the Commandement, 1 Joh. 3. 23.  
V. 31. Our fathers did eat manna in the desert] Exod. 16. 15. Numb. 11. 7.  
He gave them bread from heaven to eat] Psal. 78. 25. Wisd. 16. 20.  
V. 32. not that bread from heaven] Not so much as that manna.  
the true bread from heaven] True is here opposed to typical, as the thing prefigured to the figure: that manna was a figure of Christ, truly, but spiritually and mystically, to feed our souls to eternal life.  
V. 34. shall never hunger] See Chap. 4. 14.  
V. 37. All that the Father giveth me] All whom he elected shall believe in Christ, and obey the Gospel.  
V. 38. not to do mine own will] As man, he took on him the form of a servant, Phil. 2. 7. to do his fathers will: as God, he hath the same will with the Father; so Joh. 5. 30.  
V. 41. murmured at him] Because they understood the words of Christ carnally.  
V. 42. Is not this Jesus the son of Joseph] Mat. 13. 55. Luk. 4. 22.  
V. 44. No man can come to me] That is, understand and believe these things, except God teach, enlighten, and give him faith.  
V. 45. It is written] Isai. 54. 13. Jer. 31. 34.  
V. 46. save he which is of God] Mat. 11. 27.  
V. 48. I am that bread of life] In the participation whereof only is eternal life.  
V. 49. and are dead] Because it is not the shadow, or figure, but Christ the substance which can nourish to eternal life.  
V. 50. This is the bread] Meaning himself.  
V. 51. the living bread] Who lives, and gives life to the world.  
if any man eat of this bread] If any man believe in Christ.  
V. 52. How can this man give us his flesh to eat] They understood that earnally which he spake in a spiritual sense.  
V. 53. Except ye eat the flesh] Except ye spiritually apprehended Christ by faith.  
V. 54. Whoso cateth my flesh] By faith: for properly and carnally we cannot eat living bread, and such is Christ:( v. 51.) nor could that bread which came down from heaven, be that flesh of Christ carnally to be eaten; but whole Christ God and man: the bread of life spiritually to be apprehended.  
V. 55. is meat indeed] Or, truly, but spiritually: for that which is spiritually so, is truly so.  
V. 56. dwelleth in me] This sheweth it to be meant of a mystical and spiritual eating because to eat his flesh is to dwell in him, and that as bodies are sustained with meat and drink, so are our souls nourished with the body and blood of Christ.  
V. 60. who can hear it] That is, understand or assent to it.  
V. 62. What and if, &c.] Chap. 3. 13.  
V. 63. the spirit that quickeneth] You must understand these things spiritually, not carnally, the spirit who being united to the human nature giveth life.  
V. 67. Will ye also go away] Which he said, not that he was ignorant of the future,( for he knew from the beginning, v. 64.) but to occasion a clearer confession.  
V. 68. the words of eternal life] The Gospel teaching us all the mysteries of eternal life.  
V. 69. And we believe] Mat. 16. 16.  
V. 70. is a devil] A malicious wicked man; an informer and traitor, possessed and put on by the evil spirit. This he foretelleth, that they might not be scandalled when they should see his end.  
V. 71. Judas Iscariot] He distinguisheth him from the other Judas, James his brother, Luk. 6. 16. Whence he was called Iscariot it is uncertain; some say from the word {αβγδ} signifying a man, and Carioth a town in the tribe of Judah, Josh. 15. 25. Some of a word signifying defection for a reward; others of the Syriack word signifying strangling, as if he were so name by anticipation.   

CHAP. VII.  
Vers. 1. WAlked in Galilee] Went about from place to place to preach the Gospel.  
V. 2. feast of tabernacles] Lev. 3. 34, 42, 43. In this feast they were to dwell seven dayes in Booths and Tents, in remembrance of their dwelling in Tents in the wilderness.  
V. 5. his brethren] His kindred.  
V. 6. My time is not yet come] Or my opportunity: so. V. 8.  
V. 8. for my time &c.] Chap. 8. 20.  
V. 13. for fear of the Jews] The Rulers, who envied, and strived to suppress all good opinion of him.  
V. 15. letters] Or, learning.  
V. 16. My doctrine is not mine] He speaketh as he is man; I learned it not of man, but of God.  
V. 18. He speaketh of himself] He who teacheth his own inventions, affecteth praise of men.  
V. 19. Did not Moses, &c.] Exod. 24. 3. He answereth their objection concerning his healing on the Sabbath, by their own practise in that they circumcised on the Sabbath. Vers. 22, 23.  
Why go ye about to kill me] Chap. 5. 18.  
V. 20. Thou hast a devil] This seemeth a common manner of speaking with the Jews, when they would express a man furiously distracted, or dangerously erring; which they blasphemously apply to Christ.  
V. 21. and ye all marvel] Because I did it on the Sabbath day.  
V. 22. Moses therefore, &c.] Levit. 12. 3.  
but of the fathers] Gen. 17. 10.  
V. 23. that the law of Moses should not be broken] Or, without breaking the law of Moses. The law given by the ministry of Moses.  
V. 24. Judge not, &c.] Deut. 1. 16. Judge me not according to any outward appearance, to be mere man; but consider the divine power in my works, which ye calumniate.  
V. 25. Then said some, &c.] They wondered that the authority of the Rulers could not yet prevail against him, but yet acknowledged the power of God therein.  
V. 27. no man knoweth] This tradition seemeth to have had beginning from some prophecies misunderstood; as that Isa. 53. 8.  
V. 28. whom ye know not] He upbraideth their confidence of knowing him, seeing they know not his Father, nor his admirable generation.  
V. 30. but no man laid hands on him] Because the issues of life and death, with the manner and time, are onely in Gods hand.  
V. 33. Yet a little while] Till the appointed time, I shall preach and do my Fathers will, whether ye will or no.  
V. 34. Ye shall seek me] Chap. 13. 33. In your extreme calamities shortly to come upon you, you shall wish me with you again; but I shall return to him that sent me, and be secure from your malicious inquisition.  
V. 35. among the gentiles] Or, Greeks. Will he go teach the Jews who are scattered here and there among the Gentiles?  
V. 37. In the last day, that great day] Wherein they were to have a solemn assembly, and to abstain from all servile works. See Levit. 23. 36. the choice of this time imported the end of those Ceremonies was to bring man to Christ.  
Jesus stood and cried] The occasion of this speech of water, might be that which some writ, the Jews wont on this day with great solemnity to draw water out of the Fountain of Siloam, at the foot of mount Sion, and to bring it to the Altar, singing out that Isa. 12. 3. By this and other traditions, they having perverted the law, which commanded a spiritual rejoicing, into superstitious clamours; Christ cried out, to recall them from earthly to heavenly waters.  
V. 38. He that believeth] Deut. 18. 15.  
as the scripture hath said] This may be gathered out of Scriptures; Joel 2. 28. Isa. 44. 3.& 55. 1, 11. so Acts 2. 2●.  
V. 39. But this spake he of the Spirit] Isa. 44. 3. Joel 2. 28.  
the Holy Ghost] That is, those visible graces spoken of, Joel 2. 28. which flourished after the Ascension of Christ.  
V. 40. this is the Prophet] They looked for some notable Prophet besides the messiah. Chap. 1. 21.  
V. 42. Hath not the Scripture said] Mat. 2. 5. Mic. 5. 2.  
V. 46. Never man spake, &c.] They admired the grace in his lips, Psal. 45. 2. so Mat. 7. 28. 29.  
V. 48. Have any, &c.] They allege mans authority against Gods.  
V. 50. He that came not Jesus by night] Chap. 3. 2.  
one of them] A Pharisee, or one of the Sanhedrin.  
V. 51. Doth our law judge, &c.] Or condemn. See Deut. 17. 8, 10.& 19. 15.  
V. 52. Art thou also of Galilee] By way of scorn and contempt they name Galilee.  
ariseth no Prophet] They would have no man think Jesus so much as a Prophet, therefore they would prescribe Gods power by custom.  
V. 53. every man went, &c.] Divided in opinion, and confounded in counsel, they could effect nothing till the appointed time. See Act. 28. 29.   

CHAP. VIII.  
Vers. 1. THe mount of Olives] An hill near Jerusalem, on the East, so called for the abundance of Olives there growing: 'twas where Christ used to be in the night. Luke 21. 37.  
V. 5. Now Moses, &c.] Lev. 20. 10.  
V. 6. that they might have to accuse him] For breaking Moses Law, if he acquitted her, as they conceived he would, because he shewed mercy to sinners.  
wrote on the ground] Some think he wrote that which he answered, or some more secret thing concerning the consciences of the accusers; but seeing the Scripture speaketh not, we must not curiously inquire.  
V. 7. He that is without sin] Deut. 17. 7.  
V. 11. Neither do I condemn thee] This he said, not to dissolve the Law, but to show mercy, and to call to repentance▪ and for that he would not take upon him to be a temporal judge; as Luk. 12. 14.  
V. 12. I am the light of the world] See John 1. 4, 5.& 9. 5.  
V. 14. Though I bear record] Chap. 5. 31.  
yet my record is true] Because God is the onely sufficient witness concerning himself.  
V. 15. Ye judge after the flesh] According to outward appearance.  
I judge no man] Rashly, as you do.  
V. 17. It is also written in your law] Deut. 17. 6. See matth. 18. 16.  
V. 19. ye should have known my Father also] For they are one God.  
V. 20. in the Treasury] Where their offerings were kept. Mark 12. 41.  
V. 21. ye shall seek me] See Chap. 7. 34.  
V. 25. Even the same that I said] The son of God, and Saviour of the world, as I taught you from the beginning.  
V. 28. When ye have lift up] That is, when ye have crucified me, your own consciences shall be convicted, that I am the son of God. See Mat. 27. 54. Acts 2. 37.  
V. 32. the truth shall make you free] For they were otherwise slaves to sin and error.  
V. 34. Whosoever committeth sin, &c.] Rom. 6. 20. 2 Pet. 2. 19.  
V. 37. ye are Abrahams seed] That is, according to the flesh.  
V. 39. works of Abraham] Ye would heir him in faith and obedience.  
V. 42. If God were your Father] If you were indeed the son● of God by adoption, you would imitate him in love.  
V. 43. cannot hear my word] That is, you will not hear, being filled with malice and prejudicate opinion. See Matth. 13. 14, 15.  
V. 44. Ye are of your father the devil] Not by nature, but by imitation of his malice. See 1 Joh. 3. 8.  
from the beginning] From the beginning of the world he lead men into sin and death.  
abode not in the truth] He kept not his first estate, judas 6.  
he speaketh of his own] According to his custom and disposition; if he ever speak truth, he borroweth that, that he may the more deceive.  
V. 47. He that is of God] 1 John 4. 6.  
V. 50. and judgeth] And will avenge this blasphemy.  
V. 51. he shall never see death] Shall not die eternally: it is an Hebrew manner of expression, as also to taste of death: vers. 52. Hebr. 11. 5.  
V. 52. we know that thou hast a devil] They were obstinate in their error and blasphemy.  
V. 56. Abraham rejoiced to see my day] That is, my coming in the flesh, which he saw afar off by faith: Heb. 11. ●3.  
V. 57. Thou art not yet fifty years old] He was about thirty three years old. See Luke 3. 33.  
V. 58. Before Abraham was I am] I who am according to my human, not fifty years old, am according to my divine nature, eternal; and so before Abraham and all the creatures.   

CHAP. IX.  
Vers. 3. NEither hath this man sinned] Neither this mans sins, nor his parents were a cause why he was born blind, rather then all other sinners, but that Gods glory might appear in his cure.  
V. 4. while it is day] While I live here, or, while I have opportunity.  
V. 5. I am the light of the world] Chap. 1. 9.  
V. 6. he spat on the ground] Christ used means to mans reason improbable, that his power might be the better seen in the cure.  
anointed the eyes of the blind] Or, spread the day upon the eyes of the blind man.  
V. 7. Go wash in the pool of Siloam] Siloam it was a fountain at the foot of mount Sion.  
V. 12. I know not] For though he had learned his name of others, as Mark 9. 2.& 20. 30. yet he saw him not, or found him not after he returned from Siloam, seeing.  
V. 16. because he keepeth not the sabbath] See Notes on Cha. 5. 9, 10.  
V. 17. a Prophet] A man of God, of whom he must have such power.  
V. 21. he is of age] They were afraid of excommunication, which the Pharisees had ordained for any man that confessed him to be Christ:( vers. 22.) otherwise it is likely that the man had  told his parents how his sight was given him.  
V. 24. Give God the praise] Tell truth that God may be glorified thereby. So Josh. 7. 19.  
this man is a sinner] By this they meant a notorious impious man.  
V. 27. ye did not hear] Ye believed it not.  
V. 28. we are Moses disciples] They boasted, but were indeed wicked Hypocrites.  
V. 29. whence he is] They knew his Parents, but doubted of his authority.  
V. 30. herein is a marvelous thing] He well might admire their ignorance, seeing opening the eyes was a foretold sign of the Messiah; Isa. 35. 4, 5. So Mat. 11. 5. Luk. 7. 20, 21, 22.  
V. 31. God heareth not sinners] Psal. 66. 18.  
but if any man, &c.] 1 John 3. 22.  
V. 34. altogether born in sins] They meant a wicked rude idiot, as if he had been marked for a notorious sinner, in that he was born blind; or a cursed sinner; as Chap. 7. 39.  
Cast him out] Or, excommunicated him.  
V. 38. And he worshipped him] He fell down and worshipped him.  
V. 39. For judgement I am come] Meaning, the Pharise●s arrogate all jurisdiction to themselves, as if they onely saw all things; but I shall judge or execute authority far otherwise, for I will enlighten those whom they count blind, and deliver them to darkness of mind, who think themselves the onely knowing men.  
V. 40. Are we blind also] Are we ignorant.  
V. 41. ye should have no sin] You should not be so much in fault. Jam. 4. 17.   

CHAP. X.  
Vers. 3. THe sheep hear his voice] The Elect know and follow the voice of Christ in his Word.  
he calleth his own s●eep by name] He knoweth who are his, 2 Tim. 2. 19. and their names are written in the Book of life; Phil. 4. 3.  
V. 5. for they know not the voice of strangers] They approve not, or harken not to the voice of those who bring any other doctrine. See Gal. 1. 8. 2 John v. 10.  
V. 8. All that ever came before me] Meaning the false Prophets, who came not in by him, but Satan and their owe ambition.  
are thieves and robbers] Seeking their own ease and profit, not caring for the flock of God.  
V. 9. I am the door] As men come by the door into the house, so come we to heaven through Christ onely.  
and shall go in and out] Not meaning going out of the Church, but alluding to the use of a door. It is an hebraism, importing security of life, conversation and actions; as Psal. 121. 8.  
V. 11. I am the good shepherd] Isa. 40. 11. Ezek. 34. 23.  
V. 12. seeth the Wolf coming] By Wolf he meaneth false Prophets and Seducers, as Matth. 7. 15. So Acts 20. 29. or Persecutors.  
V. 13. The hireling fleeth] He that administereth for his own profit sake, leaveth the people to seducers and destruction.  
V. 16. other sheep I have] He meaneth, among the Gentiles, which then were strangers to the Church of God. See Ezek. 37. 22.  
and there shall be one fold] One Church of Jews and Gentiles, the p●rtition wall being broken down. Ephes. 2. 14.& 3. 6.& 4. 4.  
V. 22. the feast of the dedication] Or, instauration. Which feast was not that we red of 2 Chron. 7, &c. This was instituted by Judas Maccabeus, to be held eight dayes, in remembrance of their deliverance, and restitution of their temple and religion, which Antiochus had corrupted; 1 Maccab. 4. 59.  
V. 23. in Solomons porch] Which was builded again after the pattern of that which Solomon builded.  
V. 24. make us to doubt] Or, hold us in suspense.  
V. 28. neither shall any, &c.] Neither men nor devils, nor any creature,( See romans 8. 38, 39.) neither by fraud nor violence.  
V. 30. I and my Father] Two persons, but one God; he speaketh this as he is God.  
V. 34. Is it not written] Psalm. 82. 6. That is, in the holy Scriptures. So Chap. 15. 25.  
V. 35. unto whom the Word of God came] To whom God spake; that is, to kings his Vicegerents, whom he calleth gods, because they rule on earth for him.   

CHAP. XI.  
OF Bethanie] A village about two miles from Jerusalem, beyond the mount of Olives, mentioned Luke 10. 38.  
the town of Mary] Where they dwelled.  
V. 2. It was that Mary] Mat. 26. 7. This is spoken by way of anticipation, as if he said, the same of whom ye shall red John 12. 3.& Mat. 26. 6. Mar. 14. 3. There were divers of that name.  
V. 4. not unto death] Because he purposed to restore and raise him again presently.  
V. 9. Are there not twelve, &c.] The day, both summer and Winter, the Jews divided into twelve hours, for they made them long or short, according to the length of the day.  
If any man walk in the day] Meaning, that he that walketh in his calling, and hath the light of God for his guide, needeth not fear.  
V. 11. sleepeth] The Hebrews wont to call death a sleep, in assurance of the resurrection.  
V. 16. called Di●ymus] A twin.  
Let us also go] Which he speaketh either encouraging his fellows to follow Christ, or intimating the danger they should run into, if they went into Judea with him.  
V. 18. about fifteen furlongs off] That is, about two miles.  
V. 24. I know that he shall rise again in the resurrection] Luk. 14. 14. Chap. 5. 29.  
V. 25. I am the resurrection] As Chap. 14. 6. The Author of the resurrection.  
the life] Chap. 6. 35.  
V. 27. I believe] Gr. I have believed. Meaning, it was no new or light opinion, but that she had been constant in. So Chap. 6. 69. 1 Joh. 4. 16.  
which should come] As Matth. 11. 3. Meaning the messiah whom God promised by the Prophets.  
V. 33. was troubled] Gr. he troubled himself.  
V. 34. Where have ye laid him] He asketh not because he was ignorant,( for he that knew of his death being absent, knew also where he was butted) but for their sakes who were present, and attended to show him the place, expecting what he would do.  
V. 35. Jesus wept] As man he wept, as God he raised the dead; there was human affection, here divine power.  
V. 37. which opened the eyes of the blind] Chap. 9. 6.  
V. 40. see the glory of God] That is, a miracle which I shall do by the sovereign power of God, whereby he shall be glorified.  
V. 41. Father, I thank thee] Jesus being in one person both God and man, calleth him Father, as God; and giveth thanks, as man.  
V. 44. came forth] The bands giving so much way that he might come out, which Christ( it seemeth) would not so loose, but that hsi present friends might see that they were as they had tied them when they butted him.  
V. 48. take away both our place and Nation] That is, they will dispossess us of our country, as the Chaldees have formerly done.  
V. 49. that same year] For that present time.  
V. 50. Nor consider, &c.] Chap. 18. 14.  
V. 51. but being high Priest that year] God would have this propllesie come from the high Priests mouth, to leave the Jews more inexcusable in their unbelief.  
V. 55. to purify themselves] To prepare themselves by prayers, sacrifices, and paying vows, or other legal Ceremonies; which though( as being carnal and temporal rights) they could not sanctify,( Hebr. 9. 9, 10.) yet the faithful both acknowledged their sins, and that purification which was to be made in them by the Blood of Christ.   

CHAP. XII.  
Vers. 3. OF Spikenard] It was a custom in those parts to use precious odours and ointments at solemn feasts.  
V. 6. he was a thief, and had the bag] Chap. 13. 29. he had charge of the purse and stock of money wherewith they that administered to Christ furnished him to buy necessaries, part hereof Judas appropriated to his own use. See Jo. 13. 29. Luk. 8. 3.  
V. 12. On the next day] Mat, 21. 8.  
V. 13. Took branches of palm-trees] The Jews were commanded to take such branches at the feast of Tabernacles; Lev. 23. 40. with these in thier hands, they went about the Altar, and said Hosanna:( save now I beseech thee Lord, Psal. 118. 25.) this now, though at another time of the year, the people did by Gods providence; to show that all the legal feasts were to have their accomplishment in Christ, and that the honour of those solemnities did of right appertain to him.  
V. 15. fear not] Zech. 9. 9.  
V. 16. but when Jesus was glorified] They understood not the matter, till after the ascension of Christ, and their receiving the Holy Ghost.  
V. 20. certain Greeks among them] Profelytes, or heathens converted to the true Religion. See 1 King. 8. 41.  
V. 24. Except a corn of wheat] The death of Christ was as sowing of corn, which seeming lost, thereby proveth our advantage.  
V. 25. He that loveth his life] If the love thereof let him from coming to Christ. See Mat. 10. 39.& 16. 25. Mark 8. 35. Luk. 9. 24.& 17. 33.  
he that hateth his life] That setteth not dear by his life for Christs sake; as Acts 21. 13.  
V. 27. Now is my soul troubled] Out of a deep sense of Gods wrath against sins, for which he was to suffer, he flieth to prayer, yet prefereth his Fathers will and glory, and our salvation, before his own life.  
save me from this hour] Of death now instant. See Luk. 22. 42. Mat. 26. 39.  
V. 31. Now is the judgement of this world] The reformation and restoring those things which were out of order.  
the prince of this world] Satan Prince of this world: so Chap. 14. 30.  
V. 32. If I be lifted up from the earth] He meaneth crucified, which is our onely means of salvation, Joh. 8. 28.  
draw all men unto me] Of all sorts, not onely Jews, but also Gentiles.  
V. 34. We have heard] Psal. 110. 4.  
out of the law] The Scriptures, Psal. 89. 36, 37. Psal. 110. 4. Ezek. 37. 25.  
V. 38. Lord, who hath believed our report] Isai. 53. 1. Rom. 10. 16.  
the arm of the Lord been revealed] That is, the Gospel, which is the power of God to salvation to every one that believeth, Rom. 1. 16.  
V. 39. Therefore they could not believe] This is spoken to show us that contempt of Gods word, and wilful shutting of the eyes to the light of the Gospel, taketh away all ability of believing. See Mat. 13. 14, 15.  
V. 40. He hath blinded their cyes] Mat. 13. 14.  
V. 43. For they loved, &c.] Chap. 5. 44. To be honoured of men, and to justify themselves before men, as Luk. 16. 15.  
V. 45. he that seeth me] For he is the lively image and pattern of his person, Heb. 1. 3. and one God with the Father, John 14. 9.  
V. 46. I am come a light] Chap. 3. 19.  
V. 47. And if any man] Chap. 3. 17.  
I judge him not] I condemn him not now, but he shall bee judged at the last day.  
V. 48. the word that I have spoken] The doctrine of Christ which the wicked securely contemn, shall rise in judgement against them. See Mark. 16. 16. Joh. 3. 18.   

cHAP. XIII.  
Vers. 1. Now before the feast of the passcover] Matth. 26. 2.  
Mark 14. 1. Luk. 22. 1.  
he loved them unto the end] Not onely his disciples, but all his elect. See Joh. 17. 20. He loved them even to the death, which he suffered for them, and so incessantly: and when he foresaw the danger coming towards him, he took the more care for them.  
V. 2. And supper being ended] Or, when they were at supper. Which was the cating of the Passeover, a little before the institution of the Lords Supper.  
V. 5. and began to wash the disciples feet] Partly to show his admirable love to his Disciples: and partly to intimate that he onely cleanseth men from their sins: as 1 Joh. 1. 7.  
V. 8. If I wash thee not] And make thee clean from thy sins.  
V. 9. not my feet onely] Either terrified with the threatening, or understanding the mystery, he wholly subjecteth to Christs will. As if he had said, Lord, if theou mean washing from my sins, wash me thoroughly: as Psal. 51. 2.  
V. 10. uccdeth not] That is, to be purged, save onely by daily renewing of repentance for the remainder of those corruptions which desile us.  
V. ye are clean] Your sins are remitted and done away: not that there shall no sin remain in you henceforth; but because none shall be imputed;( so Chap. 15. 3.) and in part sanctified.  
V. 14 ye also ought to wash one anothers feet] To be ready to serve one another in love, Gal. 5. 13.  
V. 16. Verily verily I say unto you] mat. 10. 24. Chap. 15. 20. Luk. 6. 40.  
V. 17. do them] If ye be indeed ready to serve one another in love,( which is the sum of the Law, Rom. 13.) and humility, which is the ground of religion.  
V. 18. I know whom I have chosen] 2 Tim. 2. 19.  
He that eateth bread with me] By lifting up the heel, is meant to hurt by treachery. It is a metaphor derived from beasts which suddenly turn heels against their Masters, Deut. 32. 15.  
V. 19. Now] Or, From hencesorth.  
V. 20. Verily verily I say unto you] Mat. 10. 40. Luk. 10. 16.  
V. 21. When Jesus had thus said] Matth. 26. 21. Joh. 11. 33.& 12. 27.  
troubled in spirit] By the concourse of several passons, fear, sorrow, and indignation, at Judas abominable treason.  
and tesltfied]  told them openly that one of them would betray him.  
V. 23. leaning on Josus bosom] Which by reason of their posture at meals he had convenience to do. See Luk. 7. 38.  
V. 26. sop] Or, morsel.  
V. 27. Satan entred into him] And took possession of him: not that the morfell hurt him; but because by that signal finding his treason discovered, he was so embittered and vexed, that he resolved to persecute it with effect.  
do quickly] He permitteth onely: he encourageth not the traitor: he knew his hour was come, and desired to dispatch the work of mans redemption, for which he shewed himself ready: and hereby he cast him out of his family whom Satan possessed.  
V. 29. had the bag] Joh. 12. 6.  
V. 31. Now is the son of man glorified] He shall shortly be glorified in the admirable work of mans redemption.  
V. 33. And as I said unto the Jews] Chap. 7. 34.  
ye cannot come] Ye cannot now presently come after me to heaven, as you wont on earth to follow me when ye missed me.  
V. 34. A new commandement I give unto you] Levit. 19. 18. Chap. 15. 17. Ephes. 5. 2. 1 Joh. 4. 21. Continually to be renewed; otherwise it was also from the beginning, Matth. 22. 39. 46. Joh. 2. 7, 8. 1 Joh. 3. 11.  
V. 37. lay down my life for thy sake] Mat. 26. 33. Luk. 22. 33.   

cHAP. XIIII.  
Vers. 1. BE troubled] Vers. 27. Chap. 16. 1.  
believe also in me] I me whom God hath appointed to be your peace and reconciliation.  
V. 2 many mansions] This whole speech is metaphoricall: the meaning is, there is place in the kingdom of heaven for all the elect( which are many) according to their several degrees of glory assigned them.  
V. 3. I will come again] At the latter day, Act. 1. 11.  
V. 5. we know not whither thou goest] We do yet but imperfectly know.  
V. 6. I am the way] The onely means of salvation, the fountain of eternal life.  
V. 7. have seen him] To see God is to know him in Christ: no man hath or can see his Essence: but he that believeth hath seen his mercy.  
V. 10. the Father in me] For the fullness of the deity remaineth in Christ, Colos. 1. 19.& 2. 9.  
not of myself] Note of myself as man.  
he doth the works] The miracles which ye have seen me do, are all wrought by Divine power, not human.  
V. 12. shall he do also] He exhorteth them not to be offended at his passion, for as much as this power of doing miracles shall be derived to themselves also.  
V. 13. And whatsoever ye shall ask in my name] Matth. 7. 7. 1 Joh. 5. 14. Chap. 16. 23. If it be according to the will of God.  
V. 17. Spirit of truth] Who is truth, because very God.  
V. 18. comfortless Or, orphans. As forsaken Orphans, who have none to take care of them: but will come again to you; after my resurrection, showing myself to confirm your faith: but specially by inspiring you with the admirable gifts of the holy Spirit.  
V. 21. will manifest myself to him] Chap. 7. 17. Understand this of a spiritual exhibition of himself, not a bodily presence.  
V. 22. not Iscariot] Not the traitor Judas, but the same who was called Lebbeus or Thaddeus, Mat. 10. 3. Thaddeus is a Syriack name, Judas an Hebrew.  
V. 23. he will keep my words] That is, obey me.  
V. 27. Peace I leave with you] Peace with God, peace of conscience, true comfort and happiness in Christ.  
V. 28. greater then I] Understand this, not of the deity; for so is he equal with the Father: but as to the office of a mediator he took on him the form of a servant, Phil. 2. 7.  
V. 30. prince of this world cometh] The devil: as Chap. 12. 31. He will stir up all the malignity of wicked men against me. See Luk. 22. 52.  
and hath nothing in me] He shall not have his will in me, because he cannot tempt me to sin, though according to the will of my Father, I subject myself to death for mans redemption.   

CHAP. XV.  
Vers. 1. I Am the true vine] By these manner of speeches he teacheth, that being by the Father spirtually implanted into Christ, we have life by fiath in him, and bring forth fruits of good works by the virtue of his Spirit working in us.  
V. 2. Every branch in me that beareth not fruit] Mat. 15. 13. and 3. 10. Rom. 11. 17. 20.  
V. 3. Nowye] Chap. 13. 10.  
are clean] Sanctified by my Spirit.  
word which I have spoken unto you] Being accompanied with the power of my Spirit. See Chap. 17. 17. Ephes. 5. 26. 1 Pet. 1. 22.  
V. 5. without me] Or, severed from me.  
V. 7. my words abide in you] If ye continue grounded and established in my doctrine, Colos. 1 23.  
V. 8. Herein is my Father glorified] Mat. 5. 16. Phil. 1. 11.  
V. 10. If ye keep my commandements] 1 Joh. 2. 5.  
V. 12. This is my commandement] Chap. 13. 24. 1 Thes. 4. 9. 1 Joh. 3. 11.  
V. 15. all things that I have heard of my Father] Necessary to salvation. See 2 Tim. 3. 15.  
V. 16. ordained you] Mat. 28. 19.  
V. 20. The servant is not greater then the lord] Matth. 10. 24. Chap. 13. 16.  
kept my saying] believed and obeied them.  
V. 21. because they knew not him that sent me] Because they knew not, or for malice will not aclowledge that which you preach to be the word of God. See Jerem. 43. 2.& 44. 16.  
V. 22. If I had not come, and spoken unto them, they had not had sin] Either not so much sin, if they had not despised so clear light; and a truth so confirmed, as vers. 24. Or they should still have seemed innocent, if I had not discovered their malice and hypocrisy.  
cloak] Or, excuse.  
V. 25. They hated me without a cause] Psal. 35. 19.  
V. 26. But when the Comforter is come] Luk. 24. 49. Chap. 14. 26.  
V. 27. ye also shall bear witness] You who were eye-witnesses, who have heard and seen, which the Spirit also testifieth, Act. 1. 8. 21, 22.& 5. 32. 1 Joh. 1. 1, 2, 3.   

CHAP. XVI.  
Vers. 1. OF fended] The word signifieth to slumble at something which may make one fall. Christ  told them before what troubles they must look for in preaching the Gospel, lest slumbling at that which they expected not, they should fall from their patience and profession.  
V. 2. put you out of the Synagogues] Excommunicate you.  
whosoever killeth you will think] They shall in thier blind zeal think you such penicious and evil men, that you are worthy to die, as was commanded concerning the wicked, Exod. 32. 29. Act. 22. 22.  
V. 5. and none of you asketh me] Peter asked that, Chap. 13. 36. But he greatly reproveth their negligence that they no more cared to inquire what should be the effect of his departure.  
V. 8. he will roprove the world of sin] Or, convince. Or convince the world with such evidence of Power and Truth, that it shall clearly appear that I am the Christ, Act. 2. 37.  
V. 9. Of sin] Of unbelief.  
10. Of righteousness] Because they contemned the true righteousness of God in Christ. Of which 1 Cor. 1. 30. Or of the righteousness of Christ, which appeared by his Father receving him to glory.  
V. 11. Of judgement] Because they judged and condemned him as unjust; which was not his injustice, but theirs: Or of my power of judicature, excreised against Satan in part already, Chap. 12. 31.  
prince of this world] Not that he is so, for God alone is King, and his providence ruleth over every creature; but because he arrogateth that title, Luk. 4. 6. lying to deceive; and because the wicked are premitted to his government, 2 Cor 4. 4.  
is judged] Shall presently be judged; that is, overcome, and his kingdom overthrown by Christ passion, and the preaching thereof, Heb. 2. 14. Luk. 11. 22.& 10. 18.  
V. 12. ye cannot bear them now] That is, understand them, or hear them without offence, by reason of your weakness. Therefore he giveth milk to the weak, and attemperateth the height to the strength of the eye; they could not bear that he said, Joh. 6. 56. 60. 1 Cor. 3. 1.  
V. 13. he will show you things to come] Concerning the kingdom of Christ, which they knew not till after the resurrection.  
V. 14. he shall receive of mine] He shall show you the same truth which I have spoken to you.  
V. 16. because I go to the Father] I pass by death and resurrection into glory: yet I shall be more spiritually with you then ever, because ye shall have more experience of my Spirit then. See Mat. 28. 20.  
V. 22. but I will see you again] After my rosurrection.  
V. 23. ye shall ask me nothing] Ye shall not then inquire of me those things ye now doubt of, as Chap. 13. 36.& 14. 5. Ye shall understand being taught of the holy Ghost, 1 Joh. 2. 27. Or ye shall not ask of me as now ye do.  
Vertly verily I say unto you] Mat. 7. 7. Joh. 14. 23.  
V. 24. ye asked nothing in my name] Hitherto ye have not grounded your requests to God through my mediation and intecession, which you shall now learn to do in my bodily absence.  
V. 25. proverbs] Or, parables.  
no more speak unto you] But I will henceforth clearrely enlighten you.  
proverbs] Or, parables.  
V. 26. not unto you] Not that he will not mediate; but to show the readiness of Gods love to hear the believers.  
V. 29. proverb] Or parable.  
V. 32. Behold, the hour cometh] Mat. 26. 31. Mar. 14. 27.  
his own] Or, his own home.   

CHAP. XVII.  
Vers. 2. AS thou hast given him power, &c.] Mat. 28. 18.  
Power over all men.  
V. 3., the onely true God] Not excluding himself and the holy Ghost; but intimating the whole deity in the name of the Father.  
V. 4. I have glorified thee] By doctrine and miracles, by my whole life on earth; now therefore glorify me in my death.  
V. 6. unto the men] To my disciples, chosen out of the world, whom I have instructed.  
thine they were] By eternal election.  
V. 8. and have known] Chap. 16. 27.  
V. 9. I pray for them] Specially for the Apostles, designed to so great and dangerous a work.  
I pray not for the world] Not for reprobates.  
V. 11. keep through thine own Name] By thy power, because they are thine, and bear thy Name.  
that they may be one] joined in unity of faith and love, as brethren in me.  
V. 12. son of perdition] Judas, a child of destruction, or who deserved estruction; as they used to say, A son of death, 1 Sam. 20. 31.& 26. 6. 2 Sam. 12. 5. The Hebrews by this manner manner of speaking, expressed one that desperately perished, or was notoriously evil. Deut. 13. 13. 1 Sam. 2. 12.  
that the scripture might be fulfilled] Psal. 109. 8.  
V. 13. I speak in the world] That is, being yet bodily present with him; I pray for, and with them.  
V. 14. they are not of the world] Because being separated by the spirit of regeneration, they dissent from them in their assections and conversations, as 1 Pet. 4. 4.  
V. 15. take them out of the world] By present death, because it was appointed that they should preach the Gospel to the world.  
V. 18. As thou hast sent me] Thou hast sent me to preach thy will for mans salvation, so now I having finished my course, assign them to the same office; therefore assist and keep thou them, that they may perform it.  
V. 19. sanctified] Or, truly sanctified.  
V. 20. for these alone] The Apostles now with me, but for all the elect which shall hereafter believe.  
V. 21. that the world may believe] By their holy unity convicted, may confess the power of my Spirit in them, and be united to the society of their faith and holy unity.  
V. 22. And the glory] Christian unity the honour of God, gift of Christ, and glory of Christians.  
V. 24. Father, &c.] Chap. 12. 26.  
be with me] In eternal glory and happiness.  
which thou hast given me] My glorified human nature, as thou hast made me Head of the Church, God and man, from whom all glory and blessedness shall eternally flow to them.  
V. 25. the world hath not known me] Meaning, as they ought, in the unity of the Trinity. I onely have known thee, and they to whom I have revealed thee, and thy counsel. Mat. 11. 27. John 8. 55.& 7. 29.& 10. 15.  
V. 26. that the love, &c.] That thou mayst love them for my sake, and as thou hast loved me their head.   

CHAP. XVIII.  
Vers. 1. He went forth with his disciples] Mat. 26. 36.  
over the brook Cedron] Mentioned, 1 King. 15. 13. 2 Sam. 15. 22.  
V. 3. Judas then having received a band of men] Matth. 26. 47. Mark 14. 43. Luke 22. 47. Which he had obtained of the governor of the Temple.  
cometh thither] Into the Garden into which Christ entred, being now to expiate and satisfy for that sin which Adam( sinning in a garden) brought upon the world.  
with lanterns, and torches] Jesus is apprehended as a malefactor, that we may be acquitted as innocent.  
V. 4. went forth] That is, from that part of the Garden where he was, towards them who came to apprehended him.  
V. 8. let these go their way] For he alone was to suffer for our redemption.  
V. 9. Of them which thou gavest me] Chap. 17. 12.  
V. 13. the high Priest] Although this Office was for term of life by Gods ordinance, yet the ambition and dissension of the Jews caused the romans( who were now Lords over them) from time to time to change it, either for bribery or favour.  
that same year] And Annas sent Christ bound unto Caiaphas the high priest, vers. 24.  
V. 14. Now Caiaphas, &c.] Chap. 11. 50.  
V. 15. And Simon Peter followed Jesus] Mat. 26. 58. Mark 14. 54. Luke 22. 54.  
That disciple was known] It seemeth it was John who wrote this Gospel.  
V. 18. for it was could] Being in the night, near morning, and spring time.  
V. 20. in secret have I said nothing] Nothing but that which I have, for substance, publicly preached in the Temple and Synagogues.  
V. 22. with the palm of his hand] Or, with a rod.  
V. 24. Now Annas, &c.] Mat. 26. 57.  
V. 25. They said therefore unto him] Mat. 26. 69.  
V. 28. Then lead, &c.] Mat. 27. 2.  
the hall of judgement] Or, Pilates house, or, pretorie.  
and they themselves went not into the judgement Hall] Acts 10. 28.  
lest they should be defiled] For they might not by their tradition accompany with the Gentiles, Act. 10. 28. and 11. 5. specially being to eat the Passover; this they made conscience of, but they made none to kill the Lord of life.  
V. 31. according to your law] This he spake, either because he conceived it to be a matter of their religion: or ironically he derideth their fury against right and equity; for the romans permitted them not power of judicature in capital matters, as they confess.  
V. 32. That the saying of Jesus] How he should die condemned b ya gentle,( Matth. 20. 19.) and be crucified. John 12. 33.  
V. 33. Then Pilate] Mat. 27. 11.  
judgement-hall] Or, pretorie.  
V. 34. Sayest thou this thing of thyself] Is this thine own prejudicate opinion of me? or is this the objection of my accusers?  
V. 37. Thou sayest that I am a King] It is an Hebrew concession, meaning thou gatherest by my words that I am a King.  
V. 38. What is truth] What truth do you speak of?  
V. 39. But ye have a custom] Mat. 27. 15.  
V. 40. Then cried they all again] Acts 3. 14.   

CHAP. XIX.  
Vers. 1. THen Pilate therefore took Jesus] Mat. 27. 26.  
and scourged him] Caused him to be scourged by his Officers, hoping thereby to satisfy and appease the Jews.  
V. 2. a crown of thorns] The Crown is a sovereign ornament, and so was the purple rob, in so much that it was once accounted Treason for any private man to wear it; the romans admitted it to Kings great men, in triumphs, sacrificers, and at their funerals; so that although they did this in derision of Christs Kingdom, yet it did as it were proclaim him a King, and a sacrificer, by his death triumphant.  
V. 3. Hail king of the Jews] Or, God save thee King.  
they smote him with their hands] Or, gave him stripes with rods.  
V. 5. crown of thorns] For so bare he, and took away that curse of the earth, Gen. 3. 18. This may have an allusion to that sacrifice taken in the thorns by the head, which Abraham found upon the same mountain whereon Christ began his Passion. See Gen. 22. 2. 2 Chron. 3. 1.  
Behold the man] Behold what a King you are afraid of; or this he said to move them to compassion.  
V. 7. We have a law] By their law a Blasphemer ought to be stoned to death, Levit. 24. 16. which might justly take hold on themselves, it could not on Christ, for he is indeed the Son of God.  
V. 12. whosoever maketh himself a king] Pretendeth to be a King.  
V. 13. Pavement] A place high and raised above the rest, as the Hebrew word signifieth.  
V. 14. it was the preparation] The day before the Passeover, wherein they prepared themselves thereto.  
about the sixth hour] That is, about noon.  
Behold your king] This he speaketh in scorn.  
V. 15. We have no king but caesar] They aclowledge that the sceptre was now departed from Judah, and therefore had not malice blinded them, they would have seen that mark of the messiah coming at that very time. Gen. 49. 10.  
V. 16. Then delivered, &c.] Mat. 27. 31. Mark 15. 1.  
V. 17. And he bearing his cross] Which they had prepared to crucify him on. Crucifying, and bearing the cross was a putting to death after the roman manner; they made him bear it, till they found Simon of Cyren, whom they compelled to carry it for him. Luke 23. 26.  
Golgotha] The place of execution: some of the Ancients think, that Adam was here butted.  
V. 18. and two other with him] According to the prophecy, Isa. 53. 12.  
V. 19. And Pilate wrote a title] Christ upon his cross is entitled King over all, by his hand whose mouth condemned him for aspiring to a kingdom.  
V. 22. What I have written, &c.] That is, I will not change it.  
V. 23. Then the souldiers] Mat. 27. 35. Mark 15. 24. Luke 23. 34. Of the Roman Garrison, who were his executioners.  
woven] Or, wrought.  
V. 24. they partend my raiment] Psal. 22. 18.  
V. 25. Cleophas] Or, Clopas.  
V. 26. whom he loved] John who wrote this Gospel, Ch. 21. 24.  
Woman, behold thy son] Meaning, I commend thee to his charge, that he may keep thee in thine age.  
V. 28. that all things were now accomplished] All things were thus far forth accomplished in the great work of our redemption.  
that the scripture might be fulfilled] Psal. 69. 21.  
V. 29. there was set a vessel] They wont to give those who were to be executed, vinegar, or sharp wine mingled with myrrh( Mark 15. 23.) which was to stupefie them.  
hyssop] See on Matth. 27. 48.  
V. 30. It is finished] Mans redemption, and all the Ceremonies of the Law are ended.  
V. 31. the preparation] See on Matth. 27. 62.  
V. 34. and forthwith there came out, blood and water] Which sheweth that he was truly dead, the pericardium which keepeth that water about the heart being pierced.  
V. 36. that the Scripture should be fulfilled] Exod. 12. 46. Numb. 9. 12. Psal. 34. 20.  
V. 37. They shall look on him whom they pierced] Zech. 12. 10.  
V. 38. And after this] Matth. 27. 57. Mark 15. 43. Luke 23. 50, 51.  
but secretly] That is, before Christs death, but now he declared himself to be one of Christs disciples.  
V. 40. in linen clothes] Because they had not time then to embalm him, the Sabbath being so near.  
V. 41. was a garden] In as garden the first Adam fell, in a garden the second Adam was butted, and rose again; as we fell in Adam, we shall rise in Christ.  
wherein was never man yet laid] Gods providence so ordering it, lest any caviller should say, that it was some other body, not Christ which rose again.   

CHAP. XX.  
Vers. 1. THe first day of the week] Mat. 28. 1. Mark 167. 1. Which is with us the Lords day; for our Saturday was their Sabbath.  
when it was yet dark] She departed from home before day, and by that time she came to the Sepulchre, the Sun was about to rise, Mark 16. 2.  
unto the s●pulchre] These women came now to embalm him, which for the want of time they could not before do. See Cha. 19. 40.& Mark 16. 1.  
V. 2. other disciple whom Jesus loved] Chap. 13. 23. and 21. 20.  
V. 8. and believed] That Christs body was taken away according to Maries report.  
V. 17. Touch me not] Because she was too much addicted to sense, Christ would teach her to lift up her mind to the consideration of his state of glory in heaven, where we must find him with the eye of faith, not bodily senses. See 2 Cor. 5. 16.  
my brethren] The disciples.  
my Father, and your Father] My Father by nature, and your Father by adoption.  
V. 19. Then the same day] Mark 16. 14. Luke 24. 36.  
when the doors were shut] Shut( either because it was night, or for fear of the Jews) but he could make them open to himself▪ a● he after did for Peter. Acts 12. 10.  
Peace be unto you] This was an Hebrew manner of salutation, who by peace meant all prosperity.  
V. 22. he breached on them] By this sign prefiguring what they should receive, to wit, the gifts and graces of the Holy Ghost, proceeding from the Father and the son.  
V. 23. Whose soever sins ye remit] Matth. 18. 18. This power is equally given to all the disciples, and their successors; first in respect of the doctrine of faith and repentance, as the Key of heaven committed to their ministery, which( according as it is received and obeied) bindeth or looseth: if we repent and believe on earth, God forgiveth in heaven; and it is the Ministers office to preach the same in general, and to apply it particularly, for the comfort of the truly penitent. Secondly, in respect of the power of excommunication and absolution, which is in discipline, that the spirit may be saved in the day of the Lord. 1 Cor. 5. 5.  
V. 27. Reach hither thy finger] Christ made such use of Thomas present unbelief, that he thereby left the truth of his resurrection more certain and undoubted to us.  
V. 29. they that have not seen] Which shall hereafter believe through the preaching the Gospel, though they see me not in the flesh or bodily presence.  
V. 30. And many other signs] Chap. 21. 25. In the presence of his disciples, to confirm them; for after his resurrection we red not that he ever appeared to the wicked.  
which are not written in this book] As being sufficiently recorded by the other Evangelists, or for that God knew that which is written to be sufficient; as 2 Tim. 3. 15.  
V. 31. that ye might believe] For faith in Christ, and our salvation thereby, as it was the onely scope of Christs doing miracles, so was it of the Evangelists recording the same.   

CHAP. XXI.  
Vers. 1. ON this wise shewed he himself] He setteth down the time, place, persons, occasion and manner of Christs appearing to them, to show the evidence and certainty of his resurrection.  
V. 3. I go a fishing] For though they were made fishers of men, they had not yet received those visible gifts of the holy Ghost, which were to furnish them out to that great work of preaching the gospel to all Nations. Moreover they wrought in their calling to supply their necessities, as Paul also sometimes did, 2 Thess. 3. 8. Luk. 24 49.  
V. 5. Children] Or, Sirs.  
V. 7. gird his fishers coat unto him] Some close linen coat, which hindered not their swimming.  
V. 14. This is now the third time] That he shewed himself to his Apostles. For if you reckon his apparition to Mary, it should be the fourth.  
V. 15. lambs] The souls committed to thy charge.  
V. 17. the third time] This often repetition of the charge, doth not onely occasion Peters three times confession, opposed to his three denials: but chiefly declareth it to be the main duty of the Ministers, and argument of his true love to Christ, to feed the flock depending on them.  
V. 18. girdest thyself] This he spake alluding to the manner of the Eastern Countries, where wearing long loose garments they could on occasion, at their pleasure, gird them to their bodies to prepare themselves for travel or labour; and withall in the next words, to the binding of Peter as a prisoner for execution.  
V. 20. whom Jesus loved] Chap. 13. 23. and 20. 2.  
V. 21. what shall this man do?] That is, shall he not also feed thy sheep? shall he be divided from me? or how shall he die?  
V. 23. what is that to thee] He forbiddeth curiosity in inquiring after other mens conditions.  
V. 25. And there are also] Chap. 20. 30.  
the world itself could not contain] In this speech he followeth the vulgar manner of speaking: as Joh. 12. 19. The meaning of this Hyperbole is, there would be very many books: moreover he here glanceth at the depth of some mysteries in the words and actions of Christ, which the world could not have apprehended, had they been written. See Chap. 16. 12.    

ANNOTATIONS ON THE ACTS OF THE APOSTLES.  

CHAP. I.  
Vers. 1. THe former treatise have I made] The Gospel by Saint Luke.  
all that Jesus began both to do and teach] Whereby is meant Christs Doctrine and his Miracles for the confirmation of the same.  
V. 2. taken up] until his asc●nsion.  
had given commandements] To preach the Gospel to which he had chosen them.  
V. 3. thy many infallible proofs] The Greek word signifieth such undoubted signs or arguments as set an end to all controversies concerning the matter in question. Such as were their seeing Christ, talking, eating with him, and touching him after his resurrection.  
forty dayes] Christ would not presently ascend into heaven after his resurrection, that he might assure his Apostles of the truth thereof, by his conversing with them so long at certain times.  
pertaining to the kingdom of God] What the Apostles were afterwards to deliver to the world, either in preaching, or writing, whereby God may reign in us here by grace, and such as concern our being with him in future glory.  
V. 4. being assembled together with them] Or, eating together with them. Having gathered them together( who were dispersed with fear) that they might all be witnesses of his ascension.  
depart] Or, separate themselves.  
which, saith he, ye have heard of me] Luk. 24. 49.  
V. 5. For John truly] Mat. 3. 11. Mark 1. 8. Luk. 3. 16. Joh. 1. 26. Act. 11. 16.& 19. 4.  
with the holy Ghost] With the graces of Gods holy Spirit.  
V. 6. the kingdom to Israel] The earthly kingdom and worldly prosperity, which they imagined the messiah should set them up. See Luk. 24. 21.  
V. 7. It is not for you to know the times or seasons] The opportunities for the works of God, which he reserveth to himself.  
V. 8. But ye shall receive] Chap. 2. 1.  
power after that the holy Ghost is come upon you] Or, the power of the holy Ghost coming upon you. Gifts of Tongues, Healing, Interpretation, boldness to preach, &c.  
uttermost part of the earth] Both to the Jews and Gentiles according to their commission, Mark 16. 15.  
V. 9. And when he had spoken] Luk. 24. 51.  
V. 10. two men stood by them in white apparel] Two Angels in mens shapes.  
V. 11. into heaven] To which he is gone to take possession for us, by carrying thither the same flesh and blood of which we consist.  
shall so come] At the last day he shall locally come, in the same body manifestly appearing in the clouds, 1 Thess. 4. 16, 17. Mat. 24. 30.  
V. 12. a sabbath-days journey] How far it was lawful to walk on the Sabbath-day, the Law of God determined not: but their tradition limited it to two thousand cubits, which make a mile.  
V. 14. with the women] Meaning those who wont to follow the Lord( Luk. 8. 2, 3.) and the Apostles wives.  
with his brethren] His kinsmen.  
V. 16. which the holy Ghost] Psal. 41. 9.  
guide to them that took Jesus] Mat. 26. 47, 48. Joh. 18. 2, 3.  
V. 18. Now this man purchased a field] Mat. 27. 7. This Luke speaketh in respect of the event; because with the thirty pieces( the price of blood) a field was bought by the Priests for the burial of strangers, Mat. 27. 6, 7, 8.  
and falling headlong] Casting himself down from the place where he hanged himself, Mat. 27. 5.  
V. 20. Let his habitation be desolate] Psal. 69. 25.  
His bishoprik let another take] Or, office; or, charge. Psal. 109. 8.  
V. 21. went in end out amongst us] Or, was conversant.  
V. 22. of his resurrection] In that he mentioneth the principal Article of our faith, he comprehendeth all the rest.  
V. 23. they appointed two] The before-mentioned Apostles.  
V. 24. And they prayed] Because the Apostles were immediately chosen of God, therefore they pray God to direct the lot.  
V. 25. his own place] To hell and eternal damnation.  
V. 26. he was numbered with the eleven apostles] Or acknowledged to be one of the twelve Apostles.   

CHAP. II.  
Vers. PEntecost was fully come] When the fiftieth day from the Passeover was come. See Deut. 16. 9. Levit. 23. 15. Which time God choose to sand the holy Ghost; much people being there gathered to Jerusalem, that it might be divulged to the world.  
they were all with one accord in one place] The Apostles.  
V. 3. tongues] The appearance of tongues, to signify their gift of tongues, or speaking divers Languages; miraculously infused into them; as a remedy for the confusion of tongues, Gen. 11. 7. by which a great part of the world was separated from communion with God and his Church.  
of fire] To signify the admirable force which should be therein, by the Spirit of God.  
V. 4. filled with the holy Ghost] With his gifts and graces.  
to speak with other tongues] Besides their mother tongues they spake tongues which they never studied, nor understood before that moment. So it was promised, Mar. 16. 17.  
V. 6. when this was noised abroad] Gr. when this voice was made. How the Apostles spake all Languages on the sudden.  
confounded] Or, troubled in mind.  
V. 8. how hear we every man] Not that in the sound of one voice, every man heard his own Language: as if one and the same word spoken by Peter, should sound Greek to the graecian, latin to the roman, Egyptian to the Egyptian;( for so had this been a miraculous gift in the hearers, not in the speakers) but because every Apostle now spake all Languages, as occasion and the auditory served him.  
V. 10. proselytes] Gentiles converted to the Israelites Religion.  
V. 13. full of new wine] Gr. sweet wine.  
V. 15. but the third hour of the day] Meaning but early dayes: the third hour, according to their account,( who reckoned the houres from sun rising, and so made them longer in Summer and shorter in winter) might be, as with us, about eight or nine of the clock in the morning.  
V. 17. And it shall come to pass] Isa. 44. 3. Joel 2. 28. He acquiteth himself and the rest of the Apostles, by interpreting and applying the prophecy: and sheweth their impudency who durst deride the very mercies of God powred out on his Church.  
upon all flesh] All sorts of men, Jews and Gentiles.  
V. 20. The sun shall be turned into darkness] Joel 2. 31. Meaning that God will show such signs of his truth through all the world, that men shall be no less amazed, then if the whole order of Nature were changed.  
V. 21. whosoever shall call on the name of the Lord] Rom. 10. 13. Joel 2. 32.  
V. 23. by the determinate counsel] Act. 4. 28. Not that the counsel of God herein excused the Jews, nor Judas wickedness: seeing he wrought not in them, but by them; making a good use of that they did wickedly.  
V. 24. the pains of death] Meaning the bands of the grave, or power of death.  
V. 25. I foresaw the Lord] Psal. 16. 8.  
on my right hand] Or, at. Ready to help me.  
V. 26. in hope] Of victory through God by a glorious resurrection.  
V. 27. leave my soul in hell] Or, me. Thou wilt not let me lye long in the grave: but wilt raise me the third day, before my body shall corrupt there.  
V. 28. the ways of life] In restoring me from death to life.  
V. 29. let me] Or, I may.  
of the Patriarch David] 1 King. 2. 10.  
V. 30. Therefore being a prophet] And knew by special revelation that which was to come concerning Christ.  
and knowing that God] Psal. 132. 11.  
V. 31. that his soul] Psal. 16. 10.  
soul was not left] As vers 27.  
in hell] Or, grave. Gr. {αβγδ}. The word signifieth a lightlesse place; and so is put for the grave here: for the Apostle saith, that David being a Prophet spake concerning the resurrection of Christ: who was not left in the grave, when he rose from the dead.  
V. 33. by the right hand of God] By the power of God.  
V. 34. The LORD said unto my Lord] Psal. 110. 1.  
Sit thou on my right hand] Have thou glory and power over all: see Ephes. 4. 9, 10. David speaketh this concerning Christ, not himself: for he concerning whom that was spoken, saw not corruption, which David did: therefore that was spoken concerning another, who saw not corruption. See Act. 13. 36, 37, Neither is David so ascended into heaven body and soul, as to sit at Gods right hand, and to have power over all creatures: neither can this agree to any but Christ onely.  
V. 36. both Lord and Christ] The anointed King: so that the Jews must know that he was called Christ, because he was the Lords anointed. See Ephes. 1. 21.& 4. 10. Phil. 2. 9, 10.  
V. 39. the promise is unto you] Christ is promised both to Jews and Gentiles: but the Jews had the first place.  
V. 40. untoward generation] This corrupt world: perverse and wicked men.  
V. 41. souls] Or, persons.  
V. 42. in breaking of bread] This is a term taken from that which Christ did at his last Supper, Mat 26. 26. Used to signify the holy Supper of the Lord, which they used to celebrate when they made their Love-feasts, or feasts of charity, Act. 20. 7. Jud. 12.  
V. 43. And fear came upon every soul] They were all amazed at the new and marvelous state, increase, gifts, miracles and power of the Church: so that no man durst oppose them.  
V. 44. and had all things common] That community was not of all the goods, of all the faithful: but of that part, which every one would consecrate to the public necessity, or to the relief of any particular person.  
from house to house] Or, at home.   

CHAP. III.  
Vers. 1. NInth hour] Which was their three of clock in the afternoon: the time of their evening sacrifice, at which the Apostles were present.  
V. 2. called beautiful] Built in stead of that of Solomon, and so called. See Joh. 10. 23.  
V. 6. In the name of Jesus Christ] By the power and command of that Jesus Christ, whom in contempt and scorn you called Jesus of Nazareth.  
V. 12. as though by our own power] He correcteth the abuse of men, who attribute that to mans power or godliness, which appertaineth onely to God.  
V. 13. the God of our fathers] Act. 5. 30. The same onely true God, whom Abraham and all our fathers worshipped.  
V. 14. But ye denied the holy one] Mat. 27. 20. Joh. 19. 15.  
desired a murderer] That is, barrabas, Mar. 15. 11. Joh. 18. 40.  
V. 16. through faith in his name] Because he apprehended him who was risen from the dead, whose name he heard of us.  
V. 17. through ignorance ye did it] He excuseth not their malice, but because ignorance and blind zeal lead many, he putteth them in hope of pardon. See 1 Tim. 1. 13.  
your rulers] He meaneth some, not all, Joh. 7. 50. 51. and 19. 38.  
V. 18. by the mouth of all his prophets] See vers. 21. The Prophets were many, yet being all inspired with one Spirit of God, they spake all one truth: in respect whereof, the holy Ghost here attributeth but one mouth to them all.  
V. 19. times of refreshing shall come] It is a figurative manner of speaking, taken from workmen reposing themselves in the cool shades, to represent the eternal rest, after the labours and travels of the life. See Luk. 16. 25. Rev. 7. 15, 16.& 14. 13.  
V. 21. Whom the heaven must receive] Meaning, that his humanity should henceforth be resident in heaven, and no more here on earth, till he come to judgement.  
times of restitution of all things] Unto the perfection of the kingdom of Christ, wherein all shall be repaired, which sin hath disordered and ruined, wherein the creature shall be delivered from the bondage of corruption into the liberty of the sons of God. See Rom 8. 21.  
since the world began] Or, from all ages.  
V. 22. A prophet shall the Lord] Deut. 18. 15. Chap. 7. 37.  
of your brethren] Of the stock of Abraham.  
V. 25. Ye are the children of the prophets] To whom the Prophets were addressed, and with whom the covenant was made.  
And in thy seed] Gen. 12. 3. Gal. 3. 8. Gen. 18. 18.& 22. 18.& 26. 4. That is, in Christ Jesus, of the lineage of Abraham.  
V. 26. Unto you] To you before the Gentiles, is the Gospel and Doctrine of Christs resurrection to be preached, Matth. 10. 6. Act. 1. 8.& 13. 46.  
to bless you] In giving you faith and repentance by the Spirit of regeneration: see Gal. 3. 9. 14.   

CHAP. IIII.  
Ver. 1. CAptain of the temple] Or, ruler. some think that he was a Ruler or Commander over the Levites, who ministered by turns, and guarded the Temple. See 2 Chron. 35. 4, 5.  
the Sadduces came upon them] Who deny the Resurrection.  
V. 5. rulers, and elders, and scribes] Meaning their Sankedrin or great council.  
V. 7. or by what name] By what authority? by whose command▪  
V. 8. Peter filled with the holy Ghost] Assisted by the grace of Gods holy Spirit, which enabled and emboldened him to speak.  
V. 9. If we this day] Or, seeing that.  
examined of the good dead done] Meaning, whereas you question us for doing good, who ought to question and punish evil doers onely, Mark 3. 4.  
V. 11. This is the ston] Psal. 118. 22. Mat. 21. 42. Mark 12. 10. Luk. 20. 17. 1 Pet. 2. 7.  
of you builders] You Priests, Elders, and Governours, who should edify the Church of God.  
is become the head of the corner] The corner ston, which as it uniteth two walls into one; so doth Christ unite both Jews and Gentiles into one Church. See Ephes. 2. 14. 20, 21.  
V. 17. to no man in this name] They commanded them to preach Christ no more.  
V. 20. we cannot but speak the things] We cannot choose but obey Christ, who hath commanded us so to do.  
V. 21. all men glorified God] All that believed, or many men.  
V. 23. they went to their own] To glorify God and to encourage them, by letting them know, how God had assisted them.  
V. 25. Why did the heathen rage] Psal. 2. 1.  
V. 28. For to do whatsoever] Though they meant not to obey God in crucifying Christ, but had several other ends, yet God ordered this to our redemption. See Act. 13. 27. Isai. 10. 7.  
thy hand and thy counsel] Thy power and providence.  
V. 29. behold their threatenings] Divert their rage and malice, who enterprise against thee.  
and grant] Because God only can give patience, perseverance and boldness to preach the Gospel, they pray him to give it.  
V. 31. the place was shaken] By this sensible sign, God shewed that he would confirm and hear them.  
and they were all filled with the holy Ghost] They were strengthened with greater confidence to speak.  
V. 32. were of one heart] So unanimous, as if they had all but one heart, and one soul; because they were all united and guided by one Spirit of God.  
was his own] They gave, as if the needy had as good interest in their goods, as themselves who were owners.  
V. 35. according as he had need] They who wanted most, had the greater relief given them.   

CHAP. V.  
Vers. 3. BUt Peter said] The thing being divinely revealed to Peter.  
to lie to the holy Ghost] Or, to deceive. When they had dedicated the possession to God, for the relief of his servants, the fraud and falsehood concerned his interest, and this their seeming charity was hypocrisy and lying to God.  
V. 4. was it not in thine own power] Meaning, no man compelled thee to sell and give; but to make God a proffer of all, and to perform but a part, this was to tempt God( as v. 9.) to try whether he saw and would revenge.  
V. 6. And the young men arose] Which were of the company.  
V. 9. behold, the feet of them] Meaning, they that butted thy husband are returned.  
V. 13. And of the rest durst no man join himself to them] They were so terrified with this example against hypocrites, that they that were not sincere, durst not now make false shows of it, nor contemn the Apostles.  
V. 15. into the streets] Or, in every street.  
the shadow of Peter passing by] See also chap. 19. 12. Not that the body of the Apostle, much less the shadow, or garments, had any such inherent virtue, as to heal the sick, but God exercised the power of healing by the weakest means, that men might know that it was his power onely, testifying the exhibition of the messiah.  
V. 17. indignation] Or, envy.  
V. 20. all the words of this life] See Joh. 6. 68.  
V. 28. Did not we straitly command you] Chap. 4. 18.  
this mans blood upon us] That is, to make us seem guilty of Christs death: thus hypocrites will be wicked, but not seem so.  
V. 29. We ought to obey God rather then man] That is, when they command or forbid us any thing contrary to the word of God, Dan. 3. 18.  
V. 30. The God of our fathers] Chap. 3. 13.  
V. 31. his right hand] Power.  
V. 32. them that obey him] That is, that obey Christ.  
V. 33. they were cut to the heart] This word importeth a bitter perturbation of anger, taken from them that cut with a Saw.  
V. 34. name Gamaliel] This was Pauls tutor, chap. 22. 3.  
V. 36. rose up Theudas] A notorious impostor; who under pretence of being a Prophet, moved sedition among the Jews.  
obeied] Or, believed.  
V. 40. and beaten them] This kind of punishment it seemeth the Romans permitted the Jews to execute within their Synagogues, but not publicly, Mat. 10. 17. 2 Cor. 11. 24.   

CHAP. VI.  
Vers. 1. THe Grecians against the Hebrewes] Whose ancestors were Jews, and having dwelled in Greece, used the Greek tongue.  
were neglected in the daily ministration] They were not relieved in the distribution of the alms.  
V. 2. and serve tables] To make provision for, or serve at tables, in their ordinary diet provided for the poor; and at their feasts of charity; because they had greater work in hand, that is, to preach the Word of God, as v. 4.  
V. 5. Philip] Chap. 21. 8.  
a proselyte of Antioch] See chap. 2. 10.  
V. 6. they laid their hands on them] By this imposition of hands, the Primitive Church signified a consecration of a man to God: This rite the Hebrewes used, in their solemn sacrifices, and in their prayers and private blessings, as may appear, Gen. 48. 14. Matth. 19. 13. 1 Tim. 4. 14. 2 Tim. 1. 6. Heb. 6. 2.  
V. 7. obedient to the faith] That is, the doctrine of the Gospel, Rom. 1. 5.& 16. 26.  
V. 9. certain of the synagogue] It is likely that the Romans permitted other nations, having trade at Jerusalem, to have their synagogue or Church by themselves.  
the Libertines] Thus the Romans called the issue of their slaves when they were manumissed or set at liberty: which maketh it more probable that it was no college for youth, but a synagogue or Church for strangers, of which they were.  
Cyrenians] A sort of Philosophers, of whom speaketh Cic. l. 1. de fin.  
of Cilicia] A country in Asia the lesser, in which was Tarsus, the city where Paul was born, ch. 22. 3.  
V. 11. Then they suborned men which said] Instructed false witness, what they should say against Stephen.  
V. 14. customs] Or, rites.  
V. 15. as it had been the face of an Angel] With an admirable splendour and majesty, such as we red of Moses, Exod. 34. 30.   

CHAP. VII.  
Vers. 2. IN Mesopotamia] He speaketh here of Mesopotamia as comprehending Babylon and Chaldea in it.  
V. 3. Get thee out of thy country] Gen. 12. 1.  
V. 4. he removed him into this land] Or, removing caused him to dwell; or, gave him possession in this land. See on Gen. 11. 26.  
V. 6. four hundred yeeres] Gen. 15. 13. Beginning to reckon the yeeres from the time that Isaac was born.  
V. 7. will I judge] Or, take vengeance of them, and deliver my people by a mighty hand.  
V. 8. And he gave] Gen. 17. 9.  
and so Abraham begot Isaac] Gen. 21. 3.  
and Isaac begot Jacob] Gen. 25. 26.  
and Jacob begot the twelve patriarches] Gen. 29. 31, &c.  
V. 9. And the patriarches moved with envy] Gen. 37. 28.  
God was with him] He favoured him, blessed& delivered him.  
V. 10. and gave him favour] Gen. 41. 37.  
V. 12. But when Jacob heard] Gen. 42. 1.  
V. 13. And at the second time] Gen. 45. 4.  
V. 14. threescore and fifteen souls] Whereas these persons are variably reckoned 66. 70. 75. we may conceive, that this variety proceedeth from the several accounts; in one account they onely are reckoned who lineally descended from Jacob to be 66. persons, Gen. 46. 26. In a second account, the whole number of the promised seed going into, or being in Egypt, are reckoned 70. persons; for so, if we account Jacob, Joseph, Ephraim& Manasses with the 66. the number is 70. Ge. 46. 27. In a third account are ●eckoned Jacobs sons wives( excepted in the former reckoning, Gen. 46. 26.) to make up the 75. persons here mentioned, in this word {αβγδ}, signifying as well affinity( or kindred by marriage) as consanguinity or kindred by blood. One thing in this and the like places, is necessary to remember, that the Apostle did not in vain warn us of too much curiosity about Genealogies and fruitless questions. See 1 Tim. 1. 4. Tit. 3. 10.  
V. 15. So Jacob went down into Egypt] Gen. 46. 5.  
and dyed] Gen. 49. 33.  
V. 16. And were carried over] Meaning Jacob and Joseph at least, if not all the rest of the patriarches.  
into Sychem] Understand this distributively, as if he said, some were butted in Sychem, which Jacob bought, Gen. 33. 19. as Joseph, which fell to his lot in his son Ephraim, Josh. 24. 32. and some( as Abraham, Isaac and Jacob, Gen. 50. 13.) were butted in Hebron, the field that Abraham bought for money of Ephron( Gen. 23. 17.) See Mat. 26. 8. Joh. 12. 4.  
of the sons of Emmor] Or, besides that of the sons of Emmor of Sychem. Besides that place, or sepulchre which Jacob bought of the sons of Emmor of Sychem, where Josephs bones were butted. Here is set {αβγδ}, for {αβγδ}, that is, praeter illud sepulchrum filiorum Emmor.  
V. 20. In which time Moses was born] Exod. 2. 2.  
was exceeding faire] Heb. 11. 23. Or, fair to God. That is, divinely beautiful, or such as by the providence of God was very beautiful.  
V. 21. for her own son] As if he had been her own.  
V. 22. in all the wisdom of the Egyptians] In Philosophy and all the liberal Sciences of the Egyptians.  
V. 24. And seeing one] Exod. 2. 11.  
V. 26. And the next day] Exod. 2. 13.  
V. 30. And when forty yeares were expired] Exod. 3. 2.  
an angel] The angel of the covenant, Christ; as appears, v. 32.  
V. 33. Put off thy shoes from thy feet] In sign of reverence, Joh. 5. 15. and resignation of thyself to my providence. See Ruth 4. 7.  
is holy ground] In respect of Gods present manifestation of his majesty there.  
V. 36. shewed wonders] Exod. 7. 9.  
and in the wilderness] Exod. 16. 1.  
V. 37. A prophet shall the Lord your God raise up] Deut. 18. 15.  
like unto me] Or, as myself.  
V. 38. This is he that was] Exod. 19. 3.  
church in the wilderness] Or, Congregation.  
lively oracles] The powerful words which God spake to Moses.  
V. 40. Saying unto Aaron] Exod. 32. 1.  
V. 42. the host of heaven] The Sun, Moon and Stars, Deu. 17. 3.  
O ye house of Israel] Amos 5. 25.  
V. 43. ye took up the tabernacle of Moloch] Moloch, or Melchom, which some call Saturn, others Mars, the abomination of the children of Ammon, 1 King. 11. 5, 7. to whom they sacrificed their sons and daughters.  
god Remphan] That which the Prophet Amos 5. 26. calleth the star of their god.  
and] Or, therefore.  
V. 44. the tabernacle of witness] Where God principally witnessed or shewed his glory, and where the ark of the Covenant was, and the law and testimonies.  
that he should make] Exod. 25. 40.  
V. 45. in with Jesus] With Joshua, who bare both name and type of Jesus Christ, in that he brought Israel into the promised rest.  
V. 47. But Solomon built him an house] 1 Chron. 17. 12.  
V. 48. Howbeit the most High dwelleth not in Temples made with hands] Chap. 17. 24. Is not comprehended in any place, though he will be worshipped in place. He taxeth the impiety of them, who trusted in an imaginary sanctity, which they pretended they had from the Temple, when yet they neglected the true worship of God therein. See Jer. 4. 5.  
V. 49. Heaven is my throne] Isa. 66. 1, 2.  
V. 51. and uncircumcised in heart and ears] Who carry the external sign of the circumcision in the flesh, but have not the effect thereof and inward regeneration of the heart. See Rom. 2. 28, 29. Jer. 9. 26.  
V. 52. of the just one] That is, Christ, 1 Joh. 2. 1. Act. 22. 14.  
V. 53. by the disposition of Angels] Or, ministry of Angels: or, by the proclaiming of Angels, Galat. 3. 19. Heb. 2. 2. Deut. 33. 2. The meaning is, if ye despise the Law given by so glorious and dreadful a ministry; no marvel if you despite the Gospel proposed to you in so simplo and mean a maner.  
V. 54. were cut to the heart] See Chap. 5. 33.  
V. 55. and saw the glory of God] In this extraordinary vision he saw the admirable glory of Christ in heaven, as far as mortal man could apprehended, to strengthen him in his trial.  
V. 58. was Saul] Chap. 22. 20.  
V. 60. he fell asleep] That is, quietly dyed, as if he had fallen into a sweet sleep; which term the Scripture often useth, to give us secure& certain hope of the resurrection from the dead.   

CHAP. VIII.  
Vers. 1. ANd Saul was consenting] Chap. 7. 58.  
V. 5. Then Philip went down] Probably, this was Philip the Deacon, ch. 6. 5. for the Apostles stayed at Jerusalem, v. 1.  
V. 10. To whom they all gave heed] They marked and believed his words as oracles.  
V. 13. Then Simon himself believed also] Convicted by evidence of Gods power, working by Philip, he believed, or made external profession of his faith, and of conversion.  
V. 15. receive the holy Ghost] Not only the inward grace of regeneration; but also that miraculous power which then shewed itself on them that were baptized or assigned to the ministry.  
V. 16. onely they were baptized in the Name of Jesus] They had onely received the common grace of adoption and regeneration, sealed up to all the faithful in baptism; they had not yet the extraordinary gifts of tongues and miracles.  
V. 17. Then laid they their hands on them] See cha. 6. 6.  
V. 21. Thou hast neither part nor lot in this matter] No interest in this faith and doctrine, neither in this sacred office of preaching the Gospel committed to others by imposition of hands.  
V. 22. if perhaps the thought] He would not judge of Simons final estate, but admonish him to repentance. See 2 Tim. 2. 25.  
V. 23. in the gull of bitterness] Meaning, in the most bitter and desperate condition.  
V. 26. unto Gaza] It was destroyed by Alexander the Great, and so remained waste: Some say, another of the same name was long after built in another place.  
V. 27. an eunuch of great authority] Or, great Officer, or noble man of the queens Court. See Ge. 37. ult.& 40. 2. Est. 4. 5.  
and had come to Jerusalem] Proselytes and others came up to the solemnity. See 1 King. 8. 41. Joh. 12. 20.  
V. 29. Then the Spirit said unto Philip] By revelation, or divine inspiration.  
V. 32. He was lead as a sheep to the slaughter] Isa. 55. 7.  
V. 33. In his humiliation] Because he took on him the form of a servant, subjected himself to death and state of condemnation, due to us; God highly exalted him, Phil. 2. 8, 9. Ch. 2. 23, 24.  
who shall declare his generation] That is, how long his age shall endure; for being risen from death, he dieth no more, Rom. 6. 9. Neither shall his kingdom have any end, Luk. 1.  
for his life is taken from the earth] His death was the passage to his eternal glory.  
V. 35. Then Philip opened his mouth] This was an usual manner among the Hebrewes, to express a beginning to speak of some weighty matter.  
V. 37. If thou believest with all thine heart] With a sincere and perfect heart.  
V. 39. that the eunuch saw him no more] He was suddenly taken away, and transported by the Spirit of God, as 1 King. 18. 12. Ezek. 3. 12, 14. This was, that the eunuch might know, that Philip was sent to him by God.  
V. 40. But Philip was found at Azotus] That is, he was presently in Azotus, a town in Palestine; some think this City was also called Ashdod, one of the five Cities of the philistines, Josh. 15. 47. wherein was that idol Dagon, 1 Sam. 5. 3.   

CHAP. IX.  
Vers. 1. ANd Saul] Chap. 22. 4, 5.  
breathing out threatenings] It importeth a vehement heat of an enraged heart, which his very breath discovered in his words.  
V. 2. And desired of him letters] Because the Romans having conquered all Judea, permitted the Jews to live according to their own Religion( whence the high Priests, as the presidents of their great council, had power to examine and imprison any of theirs who dissented therein, though they had not power to determine in matters capital) therefore Saul desired commission from the Priests, to convent the Christians.  
to Damascus] Damascus the chief city of Syria, Northward from Canaan, from Jerusalem 6. dayes journey.  
any of this way] Act. 24. 14. Professed Christians.  
V. 5. Jesus whom thou pers●cutest] In that thou persecutest them that profess my name, who are one with me their head.  
to kick against the pricks] This was a proverb, noting their contumacy and folly, who would obstinately hurt themselves in pursuit of others: It signifieth here a resisting God to a mans own hurt, Jer. 7. 19. 1 Cor. 10. 22.  
V. 7. hearing a voice] Meaning Sauls voice▪( as c. 22. 9. See Dan. 10. 7.) not the voice of Christ, except some confused ●ound, the meaning they knew not.  
but seeing no man] He appeared or spake to Saul only.  
V. 8. he saw no man] He was smitten blind by the brightness of the light which shined unto him: to teach him that he was spiritually blind in his opinion of wisdom& rage against Christ.  
V. 9. And neither did eat nor drink] So wonderfully was he amazed at that which happened to him; and it may be then was his rapture which he speaketh of, 2 Cor. 12. 2.  
V. 11. called Saul of Tarsus] This was a famous City of Cilicia near Antioch, c. 21. 39.  
for behold, he prayeth] It appeareth that God revealed to Ananias, that Saul prayed, and how he would enlighten him body and soul, and therefore commanded him to repair to him for the accomplishment thereof.  
V. 12. And hath seen] Or, he saw. These words seem not to he Gods to Ananias, but Lukes concerning Sauls vision, for otherwise he would probably rather have said, he hath seen thee in a vision coming unto him; then he hath seen a man name Ananias coming, &c.  
V. 15. a chosen vessel unto me] A vessel of honour. See 2 Tim. 2. 20. To bear the divine treasure of the Gospel, the savour of life unto life to the Gentiles, 2 Cor. 4. 7.  
V. 16. For I will show him how great things he must suffer] He must suffer many things for my names sake; therefore I will before inform him therof, to frame him to invincible patience.  
V. 22. proving that this is very Christ] By comparing or matching places of Scripture. See ch. 17. 11.& 18. 28.  
V. 23. And after that many dayes were fulfilled] That is, three yeares, Gal. 1. 8.  
V. 24. But their laying await was known of Saul] 2 Cor. 11. 32.  
V. 25. the Disciples took him by night] The faithful Christians.  
V. 28. was with them coming in, and going out] Conversant with them. With Peter and James, Gal. 1. 18, 19.  
V. 29. he spake boldly] Making open profession of the Gospel.  
the Grecians] Act. 6. 1.  
V. 30. forth to Tarsus] That he might preach the Gospel to his own countrymen.  
V. 35. dwelled at Lydda, and Saron] Lydda was a city of Palestine in the tribe of Ephraim, and Saron the Champion country between Caesarea of Palestine and Mount Tabor, and the Lake of Genesareth, running along beyond Joppe: the meaning is, that as many saw him as in these parts turned to the Lord.  
V. 36. was at Joppa] A city by the sea side.  
V. 37. whom when they had washed] They were wont to wash their dead, and to anoint them before they put them into the linen in which they butted them.  
V. 39. and showing the coats] Which she made to give the poor.   

CHAP. X.  
Vers. 1. COrnelius] An Italian Captain of the Garrison Souldiers of the Romans at Caesarea.  
V. 2. A devout man] It seemeth he was a Proselyte in heart, though not of the Circumcision, and open profession.  
V. 3. He saw in a vision] Not in a trance or rapt of spirit, but a vision, and that not obscurely, but sensibly and evidently.  
the ninth] Which was one of their set hours of prayer. Ch. 3. 1.  
Thy prayers and thine alms, &c.] It is a manner of expression borrowed from their burnt-offerings& incense, intimating how charity commended his prayers. See Heb. 13. 16. Revel. 8. 3, 4.  
V. 9. about the sixth hour] About noon, which was another hour for prayer, Psal. 55. 17. he went up to the top of the house which was flat rooft.  
V. 10. he fell into a tra●ce] A supernatural elevation of the mind, by the Spirit of God, filling all the sense and faculty of the soul with a divine revelation.  
V. 11. And saw heaven opened] This was the Vision of the Law.  
V. 12. were all manner of four-footed beasts] Wherein seemed to him to be all manner of beasts and creatures, as well those which by their Law were to be accounted unclean, as others.  
V. 13. and eat] That is, indifferently without any respect to the distinction of clean and unclean, and therefore God affencted him with so sharp and sudden an hunger, vers. 10. because he meant to present him a vision suitable thereto.  
V. 14. common or unclean] Which the prescript of the Law made such. See Mark 7. 2.  
V. 15. What God hath cleansed] By taking away the difference. By this he was taught, not to abhor the Gentiles, as impure, seeing God had taken away the difference. Eph. 2. 14.  
call thou not] Make thou not, or esteem thou not.  
V. 16. received] That is seemed in this vision to be taken up.  
V. 19. the Spirit said unto him] By an inward revelation.  
V. 24. his kinsmen] To the end that they also might be partakers of the grace and mercy of God with him.  
V. 25. worshipped] Not as God, with divine worship; yet with too much humility, which Peter correcteth. See Rev. 9. 10.& 22. 8.  
V. 28. a ●ew] John 4. 9.& 18. 28. The Law of God forbade them to mary with heathens, to have familiar conversation with them, &c. but their tradition barred them from eating with them, or coming into their houses, &c. Chap. 11. 3.  
one of another nation] Being a gentle, and not a Jew.  
common or unclean] Meaning, in respect of the diversity of nations; for now he hereby understood, that God would call the Gentiles to faith and salvation by Christ.  
V. 30. a man stood before me] The Angel in mans shape.  
V. 34. Of a truth] Deut 10. 17. Rom. 2. 11. 1 Pet. 1. 17.  
no respecter of persons] Or, hath no regard to the external condition of the person, as of what nation, name or quality he be of. He speaketh here of those following degrees of grace, faith and obedience which where ever they are found, 'tis evident they are acceptable to him.  
V. 36. preaching peace] That is, reconciliation between God and man, through Christ. Isa. 57. 19. Eph. 2. 14, 16, 17. Col. 1. 20.  
Lord of all] Not only the God of the Jews, but the Gentiles also& he will gather his elect out of all the world. Ro. 3. 30.& 10. 12.  
V. 37. after the baptism] That is, after John the forerunner of Christ, had preached and baptized in his Name.  
V. 38. God anointed Jesus] That is, endued his human nature with the graces of the holy Ghost, and consecrated his whole person to the office of a mediator; both which were prefigured by the ancient rite of anointing.  
for God was with him] In the fullness of the Deity, as he was the eternal son, Col. 2. 9. and in power, grace, and favour, as he was man and mediator. John 8. 29.& 16. 32.  
V. 42. of quick and dead] Of those who being found alive at his coming, shall be changed; and of those which shall be raised from the dead, to come to judgement. 1 Thes. 4. 15. Rom. 14. 9. 2 Tim. 4. 1. 1 Pet. 4. 5.  
V. 43. To him &c.] Jer. 31. 34. Mic. 7. 18.  
through his name] By his merit.  
V. 44. the holy Ghost] The graces of the holy Spirit in illumination, regeneration, and the gifts of tongues.  
V. 45. because that on the Gentiles] They did not before understand that the grace of God appertained to the Gentiles, which had been so long( like the due in Gideons fleece) distilled onely on the Jews. See Psal. 147. 19, 20.  
V. 47. Can any man forbid water] Seeing God hath given them the inward grace and spiritual part, should we, who are but Ministers, not communicate to them the external sign and seal of incorporation into Christs body the Church?   

CHAP. XI.  
Vers. 3. THou wentest in] See Chap. 10. 28.  
V. 15. as on us] Chap. 2. 4. In the like power, though not in the same signs of fiery tongues, nor with the same degrees of fullness.  
V. 16. John indeed baptized with water] John 1. 26.  
V. 18. they held] They restend satisfied: which is indeed the property of good men, who contend not so much for victory, as for truth; whereas the perverse will be satisfied with no reason.  
V. 19. Now they which were scattered] Chap. 8. 1.  
Phenice] A region of Syria.  
Cyprus] An Ile in the Carpathean Sea, between Cilicia& Syria.  
Antioch] A famous City in Syria, near Cilicia.  
V. 20. Cyrene] There were two Cities of this name; one in Lybia, chap. 2. 10. the other in Assyria.  
the Grecians] He meaneth not here the scattered Jews( who used the Greek tongue in their Synagogues, as Chap. 6. 1. for of them he spake vers. 19.) but the Grecians which were Gentiles.  
V. 21. the hand of the Lord] The power and grace of God, in miracles and inward working in the hearers, accompanying their ministry. See Luk. 1. 66.& 5. 17.  
V. 23. grace of God] Meaning, the admirable effects thereof.  
cleave unto the Lord] Deut. 10. 20. Deut. 30. 20. Resolving to serve him, and to rest assured in expectation of his promises.  
V. 24. he was a good man] Meaning Barnabas, vers. 22.  
V. 26. with the Church] Or, in the Church.  
were called Christians] Whereas before they were called Disciples, and nazarenes, now at Antioch they were honoured with the name of Christians.  
V. 28. name Agabus] Chap. 21. 10.  
signified by the spirit] By divine revelation, whereby God gave them occasion to relieve their brethren at Jerusalem.  
V. 29. every man according to his ability] Luk. 11. 41. Meaning of the Christians at Antiochia, because they of Jerusalem might probably be in more necessity by reason of the malice of the Jews, and their persecution. See Rom. 15. 26. 1 Cor. 16. 1. 2 Cor. 8. 4.& 9. 1, 2. Gal. 2. 10.  
V. 30. sent it to the elders] Chief pillars and Ministers of the Church. 1 Pet. 5. 1, 2. 2 John 1. 3 John. 1. Gal. 2. 9.  
of Barnabas] Chap. 12. 25.   

CHAP. XII.  
Vers. 1. HErod] He was nephew of Herod the great, and son of Aristobulus, a Viceroy or deputy king to the Emperour of Rome, for the government of the Jews.  
stretched forth his hands] Or, began.  
V. 2. killed James] This was one of the sons of Zebedens, Mat. 4. 21.& 10. 2. There was another so name, which was the son of Alpheus, of whom vers. 17.  
V. 3. the dayes of unleavened bread] These words intimate the cause why he deferred Peters execution, for reverence of the Passeover, which lasted eight dayes. See Ch. 20. 6.  
V. 4. four quaternions of souldiers] The number being sixteen, was divided by fours, to keep divers Wards.  
V. 5. prayer was made without ceasing] Or, instant and earnest prayer was made.  
V. 7. the angel of the Lord] Chap. 5. 19.  
the prison] Or, the house.  
V. 8. thy sandals] Which were a kind of light shoes, tied on with strings, after the manner and convenience of those hot countreys.  
V. 10. which opened] By the command and power of God.  
V. 11. all the expectation] For they looked that Herod would have put him to death, as he purposed, and had done to James before, vers. 2.  
V. 13. to harken] Or, to ask who was there.  
V. 15. It is his angel] Meaning, according to the common opinion, an Angel guardian, which they might suppose came to signify his death, whom they in reason might give for dead. See Mat. 18. 10. Psal 34. 7.& 91. 11.  
angel] Or, messenger, as Mal. 3. 1.  
V. 17. James] The son of Alpheus, James the less, Mark 15. 40. called the brother of( that is, kinsman of) the Lord, Gal. 1. 19. yet surviving, vers. 2. Mat. 10. 3. Luk. 6. 15. Chap 15. 13. antiquity took him to be superintendant, or Bishop of the Church of Jerusalem. See Chap. 21. 17, 18. Gal. 2. 9. Chrysost. hom. 33. in Act.  
another place] Some more secret and secure place, for fear of pursuit, when they should miss him in the prison.  
V. 19. put to death] Gr. lead away; that is, to execution.  
be went] Meaning Peter.  
V. 20. was highly displeased] Or, bare an hostile mind, intending war.  
the kings chamberlain] Gr. that was over the kings bedchamber.  
their country] See 1 King. 5. 9, 11. Ezek. 27. 17.  
V. 21. set day] Probably it was appointed for audience of the Tyrian and Sidonian Commissioners about the peace.  
V. 23. he gave not] Because he suppressed not their impious flattery, but rather encouraged them by countenancing the same.  
eaten of worms] Or, vermin. Some writ that his Grandfather also was eaten of Lice.  
V. 24. the word of God] Was happily preached, and was received of many, with good fruit of faith and obedience; as Col. 1. 6. Act. 19. 20.  
V. 25. ministery] Or, charge, Chap. 11. 29. 30. Which was to carry the bene●olence of the Christians of Antiochia to the Saints at Jerusalem.   

CHAP. XIII.  
Vers. 1. WHich had been brought up with Herod the Tetrarch] Or, Herods soster-brother. That was Herod Antipas, who slay John Baptist, Mat. 14. 1.  
V. 2. ministered] In the public service of God, as prayer, preaching, administration of the Sacraments, and other ministerial offices.  
the Holy Ghost said] By a prophetical revelation, either to some one, or many of them.  
Separate me Barnabas] That they may have like authority with the other Apostles, infallibility of the Spirit, and commission to preach unto the Gentiles. Gal. 2. 9.  
V. 3. laid their hands on them] That imposition of hands signified their setting apart to this particular employment, the consent of the Church, and their blessing. See Chap. 6. 6.& 14. 26.  
V. 4. Seleucia] A Sea-town of Cilicia.  
to Cyprus] Chap. 11. 19.  
V. 5. Salamis] A city of Cyprus.  
to their minister] To the work of the ministery.  
V. 6. Paphos] A city of Cyprus.  
V. 7. deputy] The Proconsul, or Propretor: a Roman officer.  
V. 8. Elymas] It is an arabic word, and it signifieth a Magician, Wiseman, or Master of secret Art.  
V. 9. Then Saul] Becoming a Christian he changed his Hebrew name Saul, for a Roman name Paul, being specially assigned an Apostle and Doctor of the Gentiles.  
V. 10. thou child, &c.] Mat. 13. 38. John 8. 44. 1 John 3. 8.  
pervert the right ways] To lay false imputations on the Gospel, and the way of salvation, to hinder the work of Gods grace.  
V. 11. the hand of the Lord] The power of God, which sheweth itself in punishing his enemies.  
V. 12. being astonished] Mat. 7. 28. Which he saw accompanied with such power of God in persuading, reproving, and doing miracles; and of such majesty and sanctity.  
V. 13. Pamphylia] A country in Asia the less.  
V. 14. Antioch] This was another Antiochia in Asia, bounding upon Lycaonia, Isauria,& Pamphylia; not that in Syria, c. 11. 19.  
V. 15. after the reading of the Law] Which they so distributed into parts to be red every Sabbath day, that they red all the Law and Prophets once a year. Vers. 27. Luk. 4. 16.  
rulers of the Synagogue] for no man might presume to preach without lawful Authority and calling thereto, by the Governours whom God hath appointed.  
V. 17. when they dwelled as strangers] Exod. 1. 1.  
V. 18. and with an high arm] Exod. 13. 14, 16.  
suffered] Gr. 〈◇〉, perhaps for 〈◇〉, as a nurse beareth, or, feedeth her child, Deut. 1. 31. 2 Mac. 7. 27. according to the Sept. and so Chrysost. He was provoked with their wicked manners, notwithstanding he fed and conducted them, and kept them tenderly.  
V. 19. He divided their land] Josh. 14. 2.  
V. 20. he gave unto them judges] Judges 3. 9.  
the space] Reckoning from Moses to Samuels Government. there were 16. Judges, Moses, Joshua, Othniel, Ehud, Deborah, Gedeon, Abimelech, Thola, Jares, Jephte, Abessam, Elam, Abdon, Samson, Eli, Samuel, who governed so long in all. Deut. 1. 34. Judges 3.& 5.& 8.& 9.& 10.& 11.& 15. 1 Sam. 4.  
V. 21. And afterward they desired a King] 1 Sam. 8. 5.  
V. 22. he raised up unto them David] 1 Sam. 16. 13.  
I have found David] Psal. 89. 20.  
V. 23. Of this mans seed] Isa. 11. 1.  
V. 24. When John had first preached] Mat. 3. 1.  
V. 25. Whom think ye that I am] John 1. 20.  
I am not he] See John 1. 21. 25.  
V. 26. this salvation] Meaning the Gospel, which is the gladsome tidings of salvation in Christ, was first addressed to the Jews.  
V. 27. they have fulfilled them] See chap. 4. 48.  
28. And though they found] Mat. 27. 22.  
V. 30. But God raised him] Mat. 28. 6.  
V. 33. as it is also written] In that he was incarnate, he began to fulfil his promise concerning Christ, as appeareth in this verse, which was fulfilled in his resurrection and ascension, as appeareth in the next verse.  
Thou art my son] Psal. 2. 7. Heb. 1. 5.  
V. 34. I will give you] Isa. 55. 3.  
mercies of David] Gr. 〈◇〉, holy, or just things: which word the Septuag. both in the place of Isa. 55. 3. and in many others, use for that which is in the Hebrew, mercies. Meaning the promises which he made of his free mercy to David( concerning Christ) that his Kingdom should be eternal, &c. Is. 55. 3.  
V. 35. Thou shalt not suffer] Psal. 16. 10.  
V. 36. after he had served, &c.] Or, after he had in his own age served the will of God. The meaning is, after David had lived uprightly toward God, in his appointed time he died; and therefore that which he foretold in these prophesies, appertained unto Christ, who saw not corruption; not unto David himself.  
V. 39. are justified from all things] Whereas by the legal ceremonies no man could be justified or acquitted of the guilt of his sins; they that believe in Christ, are justified, because the law had but the shadow of that which was to be performed in Christ, Gal. 3. 21, 22. Rom. 3. 20. Heb. 10. 1, 4.  
V. 40. in the prophets] Hab. 1. 5.  
V. 42. the next sabbath] Gr. in the week between, or in the sabbath between.  
V. 46. It was necessary] Because so commanded. Mat. 10. 6.  
and judge yourselves] By your rebellion, incredulity, and obstinacy, you become worthy of eternal life, which is by the knowledge of God, and whom he hath sent, Jesus Christ.  
turn to the Gentiles] Chap. 18. 6.& 28. 28.  
V. 47. I have set thee to be a light] Isa. 49. 6.  
V. 50. women] Who had embraced the Jewish religion, and were lead with a blind zeal against the Gospel; so that the Evangelist speaketh according to the worlds estimate of them.  
V. 51. But they shook] Mat. 10. 14. Mark 6. 11. Luk. 9. 5.   

CHAP. XIIII.  
Vers. 1. I Conium] A city in Lycaonia: there were others of the same name.  
went both together into the] As they did at Antioch. Ch. 13. 14  
of the Greeks] Proselytes frequenting the Jews Synagogues, though they received not circumcision.  
V. 5. an assault made both of the Gentiles] 2 Tim. 3. 11.  
V. 6. fled unto Lystra] Mat. 10. 23.  
V. 9. he had faith to be healed] Which unbelief hindereth, Mat. 13. 58. Mar. 6. 5.  
V. 13. brought oxen and garlands] Trimmed with garlands of flowers according to the custom of the heathens.  
unto the ga●es] Meaning the ga●es of the house where the Apostles lodged: for their tampla was without the Town: and therefore the Priest brought the sacrifice( as he thought) to the Gods themselves.  
V. 14. they rent] In token of their detesting& abhorring of it.  
V. 15. We are also men] Not without our infirmities and sins: mortal and subject to death as all others. See Jam. 5. 17.  
which made heaven] Gen. 1. 1. Psal. 146. 6. Revel. 14. 7.  
V. 16. Who in times past] Psal. 81. 12. Act. 17. 30.  
to walk in their own ways] To live after their own fantasies. Not that God ever approved of their wickedness, but because he justly gave them over( Rom. 1. 24.) to their sin& superstition.  
V. 19. Antioch and Iconium] Chap. 13. 14.  
and having stoned Paul] 2 Cor. 11. 25.  
V. 23. ordained them elders] Howsoever the word here used in the Greek originally signifieth such a choice, as was made by lifting up of hands to signify suffragies and consents: yet is it also used, to appoint or ordain in general, as Act. 10. 41. The Syriac readeth, And they appointed unto them elders in every congregation.  
V. 24. Pisidia] Chap. 13. 14.  
Pamphlyia] Chap. 13. 13.  
V. 25. in Perga] Chap. 13. 13.  
A●alia] A town of Pamphylia.  
V. 26. had been recommended] Chap. 13. 1. 4.  
V. 27. done with them] That is, by their ministry.  
opened the door of faith] By the preaching of the Gospel and power of the holy Spirit, he gave them entrance into the communion of faith in Christ. See Rev. 3. 7, 8.   

CHAP. XV.  
Vers. 1. ANd certain men which came down] Epiphanius haeres. 28. 2. saith Cerinthus and others: this policy of Satan whereby he assailed the Church by civill dissension, was concerning the office of Christ, whether we are justified by faith onely, apprehending Christs righteousness, or must therewith join the works of the law.  
Except ye be circumcised] Gal. 5. 2.  
V. 3. Phenice] Chap. 11. 19.  
V. 5. sect of the Pharisces] Gr. hereste.  
to keep the law of Moses] The ceremonial law.  
V. 6. this matter] Gr. this speech.  
V. 7. Men and brethren] Chap. 10. 20.& 11. 13.  
a good while ago] At our beginning to preach the Gospel.  
V. 9. put no difference] Touching adoption and eternal life.  
purifying their hearts by faith] Chap. 10. 43. 1 Cor. 1. 2. He opposeth to legal purifications the substance, thereby figured purification of the heart and whole man, by the blood of Christ and the Spirit of regeneration, Heb. 9. 14.  
V. 10. to put a yoke upon the neck] Mat. 23. 4. Gal. 5. 1.  
were able to bear] For every one that is circumcised is bound to keep the whole law, Gal. 5. 3. under a severe curse, Gal. 3. 10. if he fail in any thing he is guilty of all, Jam. 2. 10. This none of the Fathers could bear: and it were mere tempting of God to profess it, seeing Christ bare it for us, 1 Pet. 2. 2●.  
V. 13. James] son of Alphaeus. See Chap. 12. 17.  
V. 14. Simeon. That is, Peter, 2 Pet. 1. 1.  
for his name] To bear his name, to acknowledge and worship him for their onely God.  
V. 16. After this I will return] Amos 9. 11.  
tabernacle of David] Meaning the Church of God to be restored by the messiah.  
V. 20. pollutions] 1 Cor. 8. 1. 1 Cor. 10. 2.  
of idols] Because some thought it no offence to be present at the idols temples, and there to feast with idolaters, which Paul saith is to drink the cup of the Devils, 1 Cor. 10. 21.  
from blood] He sheweth that those ceremonies to which they were accustomend many yeers, could not without great distraction, be suddenly abolished, until they could better learn their liberty in Christ. Therefore though they were dead in Christs passion, no more to be revived, as Gal. 5. yet they did not presently drag them out of doors, but gave them time, as it were, for a decent burial of them.  
V. 28. necessary things] Necessary is not to be referred to the ceremonies themselves here prescribed; but to the present occasion and persons, whose unity and salvation was necessary to be advanced by all means.  
V. 31. consolation] Or, exhortation.  
V. 32. prophets] See 1 Cor 14. 29. 32.& 12. 28. Ephes. 4. 11.  
V. 33. peace] With good love and blessing of the brethren.   

CHAP. XVI.  
Vers. 1. DErbe and Lystra] Chap. 14. 6.  
name Timotheus] Ro. 16. 21. Phil. 2. 19. 1 Th. 3. 2.  
certain woman] 2 Tim. 1. 5.  
a Greek] A gentle Proselyte without having received circumcision, Chap. 14. 1.  
V. 2. Iconium] Chap. 14. 1.  
V. 3. circumcised him] That he might make the better use of his ministry among the Jews, who abhorred the uncircumcised: so far complied he with the weak, to win them to Christ, 1 Cor. 9. 20, 21.  
V. 4. that were ordained] Chap. 15. 28.  
V. 6. Phrygia] A country of the lesser Asia.  
Galatia] A country in the lesser Asia also, joining to Phrygia; to this Church Paul wrote his Epistle.  
forbidden of the holy Ghost] By a secret revelation: God chooseth not onely men, but also appointeth time and place, when, and where, he will have his word preached.  
in Asia] In Asia the less.  
V. 7. Mysia] A country by the Hellespont bordering on Troas.  
Bithynia] A country in Asia near Troas.  
V. 8. Troas] A city of Asia, called also Alexandria, and Antigonia.  
V. 9. a man of Macedonia] That is, an Angel in mans shape. Macedonia was a Province and kingdom of Greece.  
V. 11. Samothracia] An Isle near Thrace.  
Neapolis] A city and part of Macedonia.  
V. 12. the chief] Or, the first.  
and a colony] A roman colony: whose inhabitants came from Rome to dwell there.  
V. 13. prayer was wont to be made] It appeareth not who they were who here prayed; but it is probable that the Jews and Proselytes there prayed for fear of Infidels.  
V. 16. a spirit] This was the spirit of Satan, who would testify the truth, that he might discredit the Gospel, and bring it into suspect. See Mar. 1. 25. 34.  
of divination] Or, of Python. Levit. 29. 27. Deut. 18. 10, 11. 1 Sam. 28. 7.  
V. 19. hope of their gains was gone] It seemeth she received a price of her divination and telling things to come.  
market-place] Or, court.  
V. 20. to the magistrates] Or principal Governours of the roman Colony.  
V. 22. and commanded to beat] 2 Cor. 11. 25. 1 Thess. 2. 2.  
V. 27. seeing the prison-doores open] Finding that they were open: for he was in the dark, till he called for a light, vers. 29.  
V. 33. their stripes] Their wounds received by their stripes.  
V. 34. meat before them] Gr. a table before them.  
V. 37. being romans] Nor because he was born at Rome, or of roman parents;( he was an Hebrew born at Troas) but because these citizens were by their privilege freemen of Rome: and so by their Valerian law might not be bound; and by their Sempronian law, they might not be beaten or executed without the romans consent.  
V. 38. they feared when] Because the punishment was great for any man that injured a citizen or free-man of Rome.  
V. 40. and entred into the house] Vers. 14.   

CHAP. XVII.  
Vers. 1. AMphipolis] A city of Macedonia, now called Chrysopolis.  
Apollonia] Another city in Macedonia; there was another of that name in Africa.  
Thessalonica] The chief city of Macedonia; so called of Philip, victory over the Thessalians: to the Church hereof the Apostle wrote two Epistles.  
V. 4. Greeks a great multitude] Chap. 11. 20.  
V. 5. the house of Jason] Who was Paul and Silas host.  
V. 10. Berea] Another city of Macedonia.  
V. 15. Athens] A city and famous university of Greece.  
V. 16. his spirit was stirred in him] He was moved with zeal to God, and indignation against their superstition, the rather because that city which was a fountain of knowledge, became a filthy sink of idolatry.  
wholly given to idolatry] Or, full of idols.  
V. 18. Epicureans] A sect of Philosophers, as were also the stoics.  
babbler] Or, base fellow.  
V. 19. Areopagus] Or, Mars-hill. It was the highest court in Athens. A court where the Judges called Areopagites sate concerning the highest titles and causes, specially Religion.  
V. 22. Mars-hill] Or, the court of the Areopagites.  
V. 23. your devotions] Or, gods that you worship. 2 Thess. 2. 4. Your adoration, or the Gods that you worship: the Syriac give 〈◇〉, the house of your Religions.  
TO THE UNKNOWN GOD] The Syriac give i● the hidden God: hereby Paul taketh occasion to bring them to the true God whom they knew not.  
V. 24. God that made the world] Chap. 7. 48.  
V. 25. as though he needed any thing] Psal. 50. 8.  
V. 26. of one blood] Of one Adam.  
determined the times] Job 7. 1.& 14. 5. For the birth and life of every man, as also the places of their habitation.  
V. 28. in him we live] That is, by his power by which he continually preserveth the creature in his being, Colos. 1. 17. Heb. 1. 3.  
poets have said] As Aratus a Greek. See also, 1 Cor. 15. 33. Tit. 1. 12.  
V. 29. we ought not to think] Isa. 40. 18.  
V. 30. times of this ignorance] Chap. 14. 16.  
God winked at] God did not manifest himself unto them as unto the Jews, Psal. 147. 19. 20. This sheweth Gods patience that he did not presently destroy them, not their impunity, for the life to come.  
but now commandeth all men] Now he preacheth the Gospel to all Nations to draw them from their horrible sins: and now if they do not the known will of their Master, they must expect more severe judgements.  
V. 31. righteousness] Psal. 96. 13.& 98. 9.  
by that man whom he hath ordained] Rom. 2. 16. Christ Jesus. It may be Paul nameth his humanity in respect of the Gentiles ignorance of the mystery of the trinity, and Christs incarnation: and lest they should so mistake that sacred mystery, as to confirm their opinion concerning plurality of Gods.  
given assurance] Or, offered faith.  
V. 34. Dionysius the Areopagite] A Senator or judge in that court of Mars-hill in Athens.   

CHAP. XVIII.  
Vers. 1. COrinth] A chief city of Achaia situate between the Aegean, and jonian seas.  
V. 2. Aquila] Rom. 16. 3. A Jew converted to the faith of Christ.  
Pontus] A Province in Asia.  
Claudius] The Emperour of Rome.  
V. 3. and wrought] This he did in respect of the present necessity, that he might not disadvantage the Gospel by being burdensome to any, Act. 20. 34. 2 Thess. 3. 8.  
tent-makers] Their trade was to make tents of skins, then much in use in those hot countreys.  
V. 4. Greeks] Chap. 11. 20.  
V. 5. was pressed in spirit] He had an extraordinary and vehement motion o● the Spirit by a divine inspiration.  
V. 6. he shook his raiment] Mat. 10. 14.  
V. 8. And Crispus] 1 Cor. 1. 14.  
V. 11. continued there] Gr. sat there.  
V. 12. Achaia] That is a Province of Greece.  
V. 13. contrary to the law] That is, the law of Moses, according to which the romans have permitted us to live: this they said, not being able to look to the end of the Law Christ Jesus, 2 Cor. 3. 13.  
V. 15. and names] The profane man thought the Jews worshipped one name and the Christians another, as the heathens who adored bare names and mere fancies of men.  
V. 17. the Greeks] The Grecians which were not converted: the Syriac rendereth it, The profane.  
none of those things] Neither for that which concerned Roligion, to defend Gods servants: nor for the States interest, to maintain peace and defend the oppressed.  
V. 18. having shorn] As Nazarites did at the end of their vow, Num. 6. 18. That is, Paul shore his head. See Ch. 21. 24.  
Cenchrea] A part of the Corinthians.  
V. 19. Ephesus] A city of Ionia in Asia the less.  
V. 21. if God will] 1 Cor. 4. 19. James 4. 15.  
V. 22. Cesared] Called caesarea Stratonis.  
V. 23. Galatia and Phrygia] Chap. 16. 6.  
V. 24. And a certain Jew] 1 Cor. 1. 12.  
Alexandria] A city in Egypt.  
V. 25. instructed in the way] The Greek word signifieth one that is entred into Religion, or catechized, as Luk. 1. 4. as those who are taught the rudiments and principles thereof.  
the baptism of John] That is, the doctrine of John.  
V. 26. way of God] The Doctrine of the Gospel.   

CHAP. XIX.  
Vers. 1. THrough the upper coasts] In the upper parts of Asia are Phrygia, Galatia, Lydia, Livonia, Ionia, in which was Ephesus.  
V. 2. Have ye] The visible gifts, as speaking tongues, healing, &c. which then flourished in the Church.  
whether there be any holy Ghost] Or, whether the holy Ghost be: as Joh. 7. 39. Whether there be any such gifts of the holy Ghost given to any. For they answered according to Pauls question: which being concerning the gifts and graces( not the infinite Essence of the deity) they answer according to the same. See Joh. 7. 39. Chap. 8. 16.  
V. 3. Unto what then were ye baptized] That is, what doctrine professed you in your baptism?  
Unto Johus baptism] That is, we professed the same doctrine which John Baptist had taught us: and we received baptism of him as a seal of our profession of the same, and our dedication unto Christ.  
V. 4. John verily baptized] Mat. 3. 11.  
V. 5. When they heard this] That is, when they heard the preaching of John, they were baptized by John; not that Paul did rebaptize them, for otherwise, it would follow, that Christ whom John baptized, and we, are not baptized with the same baptism: whereas he bare the same circumcision with the Jews, and the same baptism with us Gentiles, that he might declare himself the Saviour of both.  
V. 6. and they spake with tongues] Chap. 2. 4.& 10. 46. Meaning divers Languages which before they knew not.  
and prophesied] By a Divine and evident inspiration they preached and expounded the word of God as able Ministers of Christ. See 1 Cor. 11. 4.& 14. 1.  
V. 9. of that way before the multitude] As Chap. 18. 26.  
one Tyra●nus] This seemeth to have been some Philosopher or public professor of rhetoric converted by Paul.  
V. 18. and confessed] Terrified with remorse of conscience, and desiring some remedy, and comfort, they confessed their sins. See Mat. 3. 6.  
V. 19. curious arts] That is, magic, Divinations by judicial astrology, &c.  
fifty thousand pieces of silver] Or, fifty thousand pence; which the Greek word signifieth. What this cometh to of our sterling money is not agreed on by the writers, but the least estimato bringeth it to about eight hundred pound.  
V. 21. the spirit] By the motion of the holy Ghost.  
Macedonia] Chap. 16. 9. Achaia] Chap. 18. 12.  
V. 22. Erastus] Rom. 16. 23. 2 Tim. 4. 20.  
V. 24. silver shrines for Diana] Temples or medals of silver with the form of their Idol Diana's Temple, impressed or wrought thereon, which he sold to them who came thither either of superstition to worship, or curiosity to see the magnificence thereof.  
V. 27. this our craft] This our manufacture of making medals.  
V. 29. Gains and Aristarchus] Rom. 16. 23. Colos. 4. 10.  
theatre] A public place, to which the custom was, in any trouble about the common wealth, to resort.  
V. 33. the Jews putting him] It seemeth the heathens of Ephesus were equally enraged against the Jews and Christians, and that the Jews put him on, to justify their Nation and Religion, that they might cast all the occasion of this discontent and tumult on the Christians.  
V. 35. a worshipper] Gr. the temple-keeper. Meaning that Ephesus was so established in their Religion and worship of Diana their supposed tutesary goddesse, that there was no such cause of fear, as Demetrius suggested, that they should forsake their Religion for any other.  
which fell down from Jupiter] So were they vainly persuaded by their covetous Priests.  
V. 38. the law is open] Or, the court-dayes are kept.  
V. 39. lawful assembly] Or, ordinary.  
V. 40. are in danger] He meant, they were accountable to the State of Rome: whose law was that all factious and seditious persons under their government should lose their liberties and roman freedoms.   

CHAP. XX.  
Vers. 4. BErea] Chap. 17. 10. Derbe] Chap. 14. 6.  
Tychicus] Ephes. 6. 21. Tit. 3. 12.  
V. 5. Troas] Chap. 16. 8.  
V. 6. And we sailed away from Philippi] Chap. 16. 12. For though Philippi were not a Sea-town, yet it might stand upon a navigable river where it seemeth they embarked.  
dayes of unleavened bread] That is,( seven dayes of) the Passeover, wherein no leaven might be found in their houses, Exod. 12. 19. In these dayes he would not set forth to travel, probably that he might not give offence to the weak Jews.  
V. 7. first day of the week] That is, the Lords Day, 1 Cor. 16. 2. Rev. 1. 10. which we call Sunday: on this day the Christians used to have their solemn assemblies for public prayer, preaching, and administration of the Lords Supper.  
to break bread] Chap. 2. 46.  
V. 9. and was taken up dead] A remarkable example for Church-sleepers.  
V. 13. Assos] Achiefe city of Mysia, called also Apollonia, on the asiatic shore.  
V. 14. Mitylene] An iceland of the Cyclades in the Aegean Sea: so name of the chief city thereof now called Metelino.  
V. 15. Chios] Another iceland of the same, betwixt Samos and Lesbos.  
Samos] Samos or Samus, another Isle over against Ephesus.  
Trogyllium] Another little Isle in the Bay near Ionia.  
Mileius] A town on the Ionic shore, not far from Ephesus.  
V. 18. from the first day] Chap. 18. 1.  
V. 20. I kept back nothing] Vers. 35. Neither for fear nor favour of men.  
V. 21. repentance toward God] Earnestly preaching that they should turn unto Gody by repentance and newness of life, and believe in Christ, who freely justifieth the sinner.  
V. 22. bound in the spirit] My conscience leading me. Ch. 21. 14.  
V. 23. abide me] Or, wait for me.  
V. 27. all the counsel of God] Which concerneth your salvation. See Luk. 7. 30. Joh 15. 15.  
V. 28. overseers] Gr. bishops.  
with his own blood] Which he, that is, Christ hath purchased with his own blood. That which appertaineth to the humanity of Christ, is here attributed to his divinity: because of the union of the two natures in one person, and communion of properties.  
V. 29. grievous wolves] Mat. 7. 15. Joh. 10. 12. False teachers and bloody persecutors: so Christ called them, Mat. 10. 16.  
V. 30. perverse things] Broaching false and heretical doctrines, through their ambition to be singular and popular.  
V. 31. by the space of three yeers] Three yeers current, not complete, for he taught in their Synagogue six moneths, and in the school of Tyrannus two yeers, Chap. 19. 8. 10. to which reckon the time of his going from them to his present return through Macedonia and Achaia( where he stayed three moneths, Chap. 20. 3.) and you have about three yeers time.  
V. 32. to the word of his grace] That is, the Gospel.  
to build you up] To increase you with further grace, to edify you, and finish his work in you.  
to give you an inheritance] The kingdom of heaven: to which you have right, as sons by adoption in Christ. 1 Pet. 1. 4, 5. Rom. 8. 17.  
V. 34. that these hands] 1 Cor. 4. 12. 1 Thes. 2. 9. 2 Thes. 2. 8.  
V. 35. It is more blessed to give] It is likely this was spoken by Christ, and may also be gathered out of the Scriptures, though it be not expressly written.  
V. 36. he kneeled down] See Ephes. 3. 4. Act. 21. 5. Luk. 22. 41.   

CHAP. XXI.  
Vers. 1. COos] Or Coea; an iceland in the A gean Sea: one of the Cyclades.  
Rhodes] Another iceland in the Lycian Sea, near the continent of Asia.  
Patara] A city of Lycia.  
V. 2. Phenicia] Chap. 11. 19.  
V. 3. at Tyre] Which was the Metropolis of Phenicia.  
V. 4. that he should not] That is, they prophesied of his danger, if he went up: that they did by the spirit of prophecy; but through human affection they dissuaded him from going.  
V. 7. Ptolemais] Which is a Sea town of Phenicia.  
V. 8. caesarea] Chap. 18. 22.  
of Philip the Evangelist] Who preached the Gospel to the Samaritans: this office was between an Apostle and a Pastor, Ephes. 4. 11.  
which was one of the seven] Chap. 6. 5.  
V. 13. to break mine heart] Meaning that it was bitterness of heart to him to see them afflicted with grief for him, who was resolved, come life, come death, to be obedient to the guidance of Gods holy Spirit.  
V. 16. with whom we should lodge] Meaning at Jerusalem.  
V. 18. with us unto James] Chap. 15. 13.  
V. 20. thousands] Gr. ten thousands.  
all zealous of the law] He meaneth the mayor part of them were zealous( though without knowledge, Rom. 10. 2. Gal. 1. 14.) that is, tenacious of the ceremonies of the law, in which they had been bread.  
V. 21. to forsake Moses] Which was an odious and false aspersion: for the doctrine of the Gospel, which Paul preached, was according to Moses testimony of Christ: onely he taught how we must pass from shadows to the substance, Gal. 5. 1. and use all those things indifferent, as knowing our freedom in wisdom and charity, Chap. 16. 3. and 18. 18. Gal. 2. 3. Rom. 14. 13. 15. 19. 21. 1 Cor. 8. 13.  
V. 23. we have four men] faithful brethren, who had a vow, as Chap. 18. 18. They would make present use of these mens legal obligations, in the knowledge of Christian liberty, for the advancement of the Gospel.  
V. 24. Them take] The meaning is: for as much as thou didst shear thy head at Cenchrea, Chap. 18. 18. according to thy vow of a Nazarite, show( now thou art at Jerusalem) the accomplishment thereof, by joining in the charge with these sour men, offering according to the law on that behalf; by which it may appear that thou art not a despiser of the law of Moses.  
shave their heads] Num. 6. 18. Chap. 18. 18.  
V. 25. we have written] Chap. 15. 20.  
V. 26. to signify the accomplishment] Num. 6. 13.  
V. 28. Greeks also in the] Meaning that he had brought the uncircumcised beyond the court of the Gentiles, which was death to do.  
V. 31. the chief captain] roman Tribune, who was in the nature of a Colonel; and had Centurions or Captains of hundreds in his regiment.  
V. 32. they left beating of Paul] For the Jews had not power of life and death permitted them by the romans.  
V. 36. Away with him] Luk. 23. 18. Joh. 19. 15.  
V. 38. Art not thou that Egyptian] Specified Chap. 5. 36. of whom Josephus Ant. l. 20. c. 11. et de bel. Judd. 2. c. 12.  
V. 39. of Tarsus] Chap. 22. 3.  
V. 40. in the Hebrew tongue] Whether in the pure Hebrew tongue,( in use before their captivity, but in& before Christs time becoming a dead tongue) or in the Syricak, it is not certain: for it was called the Hebrew, both in respect of the derivation thereof from the Hebrew; and for as much as it then the mother tongue of them who were Hebrews.   

CHAP. XXII.  
Vers. 3. AT the feet of Gamaliel] Meaning that he was a continual and diligent hearer of that grave Doctor Gamaliel: he alludeth to the posture of teachers standing in high places, and auditors sitting below them. See Deut. 33. 3. Luk. 10. 39.  
V. 5. unto the brethren] Of the Synagogue of the Jews at Damascus.  
for to be punished] To be beaten or imprisoned. See notes on Ch. 9. 2.  
V. 12. according to the law] This he speaketh to distinguish between a believing Jew and a Proselyte or pious gentle.  
V. 14. and see that Just one] So 1 Cor. 9. 1.& 15. 8. He saw Christ, either in some supernatural gifts, a rapt into heaven, or some apprehensible representation, as Chap. 7. 55.  
V. 15. what thou baste seen] That is, not onely this precedent apparition, but principally in that vision described, 2 Cor. 12. 2.  
V. 16. wash away thy sins] Act. 2. 38. By the Spirit of God giving the inward effect of baptism by the estectuall application of the blood and merits of Christ: by purification of soul by faith, regeneration, and newness of life.  
V. 18. And saw him] Saw in that trance the appearance of the Lord so speaking to me.  
V. 20. And when the blood of thy martyr Stephen] Martyr is a Greek word signifying a witness: and is in a peculiar manner used to signify him who in his constant profession in grievous punishment, or violent death, giveth testimony to the truth of the Gospel.  
V. 23. cast off their clothes] To prepare themselves to do violence.  
threw dust into the air] This is a description of a seditious and enraged multitude.  
V. 24. by scourging] To compel him to confess something.  
V. 25. a roman] That is, which is a freeman of Rome, as he was being a citizen of Tarsus: see Chap. 16. 37.  
V. 29. examined him] Or, tortured him.  
was afraid] In respect of the severe punishment appointed to any, that should abuse a freeman of Rome.  
V. 30. brought Paul down] From the Castle. vers. 24.   

CHAP. XXIII.  
Vers. 1. I Have lived in all good conscience] 2 Tim. 1. 3.  
V. 2. the high priest] This seemeth to have been then but a Surrogate, brought in by corruption and disorder of those times.  
V. 3. thou whited wall] False hypocrite. See Eze. 13. 10. Mat. 23. 27.  
contrary to the Law] Levit. 19. 35. Deut. 25. 1, 2.  
V. 5. I wist not] I know him not to be a lawful high priest, who thus violateth the Law.  
Thou shalt not speak evil of the ruler] Exod. 22. 28.  
V. 6. I am a Pharisee] Phil. 3. 5. Which he spake not to get favour of the Pharisees, or to approve all their traditions, but out of policy to set division among them, for his easier escape.  
of the hope, &c.] Chap. 24. 21. Not but that there were more points in question but because for this chiefly the Sadduces hated him.  
V. 8. For the Sadduces say, &c.] Mat. 22. 23. Mark 12. 18. Seeing the Scriptures which they received, so expressly speak of Angels, it is probable that they did not absolutely deny them, but perhaps might think them to be but a transitory appatition, created of God, onely to signify his pleasure to men; or to do some commands, and so to cease again; whereas the Pharisees acknowledged both, that is, the resurrection, and Angels, and spirits.  
V. 9. but &c.] If he have had any divine or extraordinary revelation.  
V. 11. the Lord stood by him] In a Vision.  
V. 12. under a curse] Or, with an oath of execration.  
V. 31. Antipatris] A City in the tribe of Manasseh, between Jerusalem and caesarea, formerly called Capharsarama, or Capharsalama; but king Herod repairing it, called it by his father Antipater his name.  
V. 34. of what province be was] By this name the Romans called the countries by them subdued. of Cilicia] Chap. 6. 9.   

CHAP. XXIIII.  
Vers. 1. DEscended] To Caesarea.  
a certain orator] An Advocate or Lawyer.  
V. 3. most noble Felix] Felix was of obscure parentage, but Claudius Caesar promoted him to honours; he had by his diligence suppressed the sedition under Eleazarus: otherwise he was a covetous and cruel man. See Josephus l. 20. c 11. Ant. Jud. lib. 2. de hell. Jud. c. 12.  
V. 5. sect of the nazarenes] Gr. of the heresy this name they gave the Christians in those times from Jesus of Nazareth, according to which they called him in contempt Jesus of Nazareth, from the city where he was brought up; afterwards it was peculiarly attrlbuted to the sect of heretics. of which Epiphan. Hares. 29.  
profane the Temple] Chap. 21. 28.  
according to our law] That is, to examine the quality of the offence, which the romans permitted them to do, but not to execute sentence of death.  
V. 7. chief captain Lysias] The colonel Lysias.  
V. 8. accuse him] That is, Paul.  
V. 10. a judge] A governor: therefore thou art experienced in their customs, and canst more equally and readily judge.  
V. 11. yet but twelve] Meaning, he wanted not time, had he been so minded, to stir up sedition.  
V. 14. they call heresy] Or, sect, as vers. 5. The Scribes and Pharisees called the doctrine of Christ so do enemies thereof still.  
V. 15. the just and unjust] Dan. 12. 2. John 5. 28, 29.  
V. 17. after many years] It was long time since he had been at Jerusalem, which was when he brought them alms. Ch. 11. 30. Gal. 2. 10.  
V. 18. Whereupon ecrtain Jews] Chap. 21. 27.  
V. 19. who ought, &c.] For his accusers spake but by hearsay.  
V. 21. Touching the resurrection] Chap. 23. 6.  
V. 23. let him have liberty] And not to be kept close prisoner, but under a keeper, or with some chain on him. See Ch. 26. 29.& 28. 20.  
V. 24. Drusilla] Agrippa's sister, a vicious woman.  
V. 25. Felix trembled] Out of horror of conscience, being a wicked man.  
V. 27. to show the Jews a pleasure] To do the Jews some pleasure, after the many injuries he had done them, to paeisie them, that they might not follow him with complaints.   

CHAP. XXV.  
Vers. 5. ARe able] That conveniently can come.  
V. 6. more them ten dayes] Or, as some Copies read, no more then eight or ten dayes.  
V. 9. the Jews] To gain the peoples good word and opinion of him.  
V. 10. where I ought to be judged] Doubting the sincerity of the Judge, he claims his privilege appealing to the Roman Emperour.  
V. 12. the council] Without whose consent he could do nothing.  
V. 13. King Agrippa] Ch. 9. 25. Son of Herod Agrippa.  
Bernice] Sister to the same Agrippa, with whom she lived in public infamy.  
V. 19. of their own superstition] Thus profanely did the Heathens think of true Religion.  
V. 20. I doubted, &c.] Or, I was doubtful how to inquire hereof.  
V. 21. hearing] Or, judgement.  
Augustus] Nero was at this time Emperour of Rome, but for the honour of their Emperour Augustus, they styled his successors after his name.  
V. 23. with great pomp] That is, in a Princely manner.  
place of hearing] Meaning the Court or place of Judicature.  
V. 26. unto my lord] Unto Caesar, whose Deputy I am in this place.   

CHAP. XXVI.  
Vers. 1. PAul stretched forth the hand] This was with them an usual gesture of those who began to speak in public. See Prov. 1. 24. Isa. 65. 2.  
V. 2. I think myself happy] I take it for my advantage, that I may now speak before thee, who knowest the Law and Scripture, and art therefore a more competent Judge, then he that is a stranger to all.  
V. 5. sect] Here the word is taken in good part, or at least according to the vulgar opinion.  
V. 6. of the promise] Concerning the messiah and his Kingdom.  
V. 7. twelve tribes] Meaning the remnant thereof, as they returned from the captivity, 2 Kings 17. 6.  
serving God] According to the discipline of the Law.  
V. 10. Which thing &c.] Chap. 8. 3.  
V. 11. compelled them] Either this he effected b ythe cruelty he used, or gave them occasion so to do by his own example. 1 Tim. 1. 13.  
V. 12. Whereupon as I went to Damascus] Chap. 9. 2.  
V. 17. from the people] Of the Jews.  
V. 18. To open their eyes] This is attributed to Ministers, as instruments and ordinary means, the effect whereof is onely in the Spirit of God, working thereon. See 1 Cor. 3. 5, 6.  
V. 19. the heavenly vision] Gal. 1. 16, 17.  
V. 23. Christ should suffer] That is, that Christ should not be a temporal king as the Jews dreamed, but a spiritual and eternal; redeeming and saving us by suffering that which was due to us.  
the first] As head of his Church, to give them a spiritual life. 1 Cor. 15. 20. Colos. 1. 18. Rev. 1. 5.  
show light] The knowledge of the Gospel. Luk. 2. 32. Mat. 4. 16.  
unto the people] Meaning of the Jews.  
V. 26. for the king knoweth] Being a Jew, and always conversant in Judea, he might know the prophesies, and of those things which were there done and suffered by Christ in his life, death and resurrection.  
V. 27. that thou believest] Meaning, that he was persuaded of the truth of these things which were written by the Prophets.  
V. 28. Almost] Gr. in a little, or, within a little. This he speaketh being forced to aclowledge the power of the Gospel, which secular respects would not suffer to be fruitful in him.  
V. 29. almost] As vers. 28.  
altogether] Gr. in much.  
except these bonds] The romans used thus to produce their prisoners, with a soldier guardian, and some chain. c. 28. 20. 2 Tim. 1. 16.   

CHAP. XXVII.  
Vers. 1. A Centurion] A Captain of an hundred footmen.  
Augustus band] The Band or Cohort was the tenth part of a Roman Legion; and these Bands or Cohorts were of several numbers, names, and uses: that first wherem the Standard was, consisted of 1105. footmen and 132 horse, &c. Ther● was a praetorian Band or Cohort, to guard the Magistrate in his Province; these hre mentioned seem to be such as Augustus appointed to some the like offices. See Vegetius de re Militar. l. 2. c 7.  
V. 2. Adramyttium] A city and Port of Mysia.  
V. 3. Sidou] A city in Phoenicia.  
V. 7. Cnidus] A little island over against Caria.  
Crete] Or, candy. An island in the Mediterranean Sea, formerly it had 100. Cities.  
Salmone] This was an Eastern promontory, or high cliff of Crete. See Strab. l. 2.  
V. 8. The fair havens] It seemeth so called of the safety and commodiousness of the Road; as we call a Road of ours, the Downs.  
Lasea] A sea Town and city of Crete.  
V. 9. the fast] Of this fast yearly to be kept of the Jews, see Lev. 16. 29.& 23. 27. Num. 29. 7. This was about October; so that Paul advised them to winter there, rather then to put to sea in the deep of winter, then at hand.  
V. 10. hurt] Or, injury.  
V. 12. Phenice] A port of Crete, not Phenicia a region in Syria.  
V. 14. arose] Or, beat.  
V. 14. Euroclydon] A northeast wind, furious and stormy, usual about those places in the beginning of winter: some call it the seamans plague.  
V. 15. we let her drive] A Ship is said to drive when the Anchor cannot hold her, but that she falleth away with the Wind or tide; so also when a Ship is at hull, or a try, that is, hath taken in all her Sails. and tied down the Helm to the Lee-side of the Ship, going as wind and tide carries her, we say she drives, &c.  
C●auda] A little island.  
to come by the boat] To recover, take up, and save the boat.  
V. 17. undergirding the ship] This undergirding is by trusses, which are rop●s made fast to the yards, used either to bind fast the yard to the mast, when the ship rowles a hull, or at an anchor, or to hale down the yards in a storm or gust.  
into the quick-sands] Certain sands which swallow up ships that stict fast and sit upon them.  
V. 18. they lightened the ship] By casting the goods over-boord.  
V. 19. the tackling of the ship] The Greek word {αβγδ}, signifieth store, munition and necessary furniture for ships; so Jonah 1. 5. they cast overboord {αβγδ} their instruments or furniture: the 70. give it by the very word here used, and so the Syriack interpreter, vasa ipsius navis, &c.  
V. 20. all hope that we should be saved] Meaning in respect of second causes, and mans reasons.  
V. 21. have gained this harm] That is, prevented it.  
V. 23. the angel of God] Whom he sent to comfort and assure me.  
V. 24. God hath given thee all them that sail with thee] Or, surely given as a favour. Thou hast prayed for them, God hath heard thee, and will for thy sake save their lives.  
V. 25. for I believe God] I am consider out of good experience, that God will perform his promise.  
V. 26. we must be cast] Thus it will fall out, that we must be cast.  
in Adria about midnight] That is, in the adriatic sea which divideth Italy from Dalmatia, and reacheth up to Venice.  
V. 28. And sounded] To find the depth of the waters by casting out a plummet of led fastened to a long line.  
V. 29. out of the stern] Or, hinder part of the ship.  
V. 30. out of the foreship] The prow or foremost part of the ship.  
V. 31. Except these abide in the ship] Not because the will of God, or his power to save, or the effect of his promise, depended on second causes; but because he that had ordained the end, ordained the means also, and that he would not have them tempt him, by dividing that which he hath united.  
V. 33. continued fasting] He meaneth, they eat no set meales, or so little for fear, that it was in a manner a fasting.  
V. 34. hair fall from the head] By this Hebrew phrase is meant, that they should be safe and sound 1 Sa. 14 45. 1 Kin. 1. 52. Mat. 10. 30.  
V. 40 taken up the anchors] Or cut the anchors they left them in the sea.  
and loosed the rudder-bands] The Rudder is that piece of timber, which hanging at the sterm post of the ship, is as the bridle to direct the course; this they had bound when they would drive, v. 15. and now because they would have it to direct the ship, that they might with their best advantag● run her ashore, they loos● it again.  
and hoist up the main sail] Which before they had strucken by reason of the violence of the storm; now they hoist it, that the ship might feel the wind, and work for their running ashore.   

CHAP. XXVIII.  
Vers. 1. CAlled Melita] Now called Malta, an island between Africa and Sicile; there is another of the same name in the adriatic bay between Italy and Epidaurus.  
V. 2. barbarous people] They were so called who spake neither Greek nor Latin, and were more rudely bread.  
V. 4. yet vengeance suffereth not to live] Whom they took to bee a goddesse called Dice, or Nemesis.  
V. 11. whose sign was] Such as ships usually have whereby they may be the better known, and according to which sometimes they are name.  
Castor and Pollux] The balsams feigned these to be gods of the sea.  
V. 12. at Syracuse] A famous city in Sicilia.  
V. 13. to Rhegium] A city in Italy over against Messana of Sicilia.  
to Puteolt] A Sea-town of the kingdom of Naples.  
V. 15. Appii-forum] A Market-town upon a long high-way to the sea-ward, which Appius caused his Souldiers to make good; by the which there stood three taverus about a dayes journey from Rome.  
V. 16. the centurion] Or, governor of the Pretory or judgement hall.  
suffered to dwell] He was not put into the common prison; which favour God gave him for his comfort, and the advancement of the Gospel.  
V. 20. for the hope] That is, for Jesus Christ his cause, whom they had long looked for, and who had now shewed himself their redeemer  
V. 22. this sect] Meaning this profession of Christianity.  
V. 23. the kingdom of God] That the kingdom spoken of by the Prophets, now was offered unto them by Christ.  
V. 26. Go unto this people] Isa. 6. 9. Mat. 13. 14. Mar. 4. 12. Luk. 8. 10. John 12. 14. Rom. 11. 8.  
V. 27. have they closed] They are in wilful ignorance, and willingly know not, as 2 Pet. 3. 5. therefore God giveth them to strong delusions, to believe lies, to their destruction, 2 Thess. 2. 11, 12.  
V. 28. the salvation of God] Meaning the Gospel, showing the counsel of God therein, and the powerful effect thereof by his Spirit.    

ANNOTATIONS ON THE EPISTLE OF paul THE APOSTLE TO THE romans.  

CHAP. I.  
Vers. 1. PAul] Paul, the holy Apostle, who wrote this Epistle and the rest, either had two names given him formerly,( at his circumcision) Saul and Paul, as the first Evangelist in order, had two names, Matthew and Levi, which the words of Saint Luke( Act. 13. 9.) seem to import;( Saul which also is called Paul) or, after his separation to the work of the ministry, and his converting Paul the proconsul, his former name Saul was changed into Paul, either by the proconsul Sergius Paulus, who graced him with the name of his illustrious family among the romans, as Titus, did Josephus the Jew with the name of Flavius; or, by himself in memory of that great work God wrought by him, as well in the conversion of the proconsul as the confusion of Elymas the Sorcerer: so Saint AugusTine and Saint Jerome, victoriae erexit vexillum ut Paulus diceretur e Saulo.  
servant] The word is not here taken as opposed to a free man, but signifieth a minister, or a man wholly addicted to Christs service, whose service is perfect freedom: in which sense Moses( Deut. 34. 5.) and Joshuah( Chap. 24. 29.) and David( Psal. 18. 1.) and other holy men are called the servants of the Lord.  
called] He expresseth here his calling, partly because it was extraordinary; not of man, nor by man but immediately by Jesus Christ( Gal. 1. 1.): partly to show the romans presently in the beginning that what he wrote to them in this Epistle was done according to the duty of his calling, and that he had good warrant and commission for it.  
apostle] The word Apostle is derived from {αβγδ}, and signifieth a legate or ambassador of Christ sent to declare the Gospel to all nations, and such a one was Saint Paul, who had a general Commission to preach both to Jew and gentle, though specially by the appointment of God with the consent of both parties the Gospel of the uncircumcision was committed to Paul, as the Gospel of circumcision to Peter. Galat. 2. 7.  
separated] See Acts 13. 2. Or, set apart for. From his mothers womb in Gods appointment( Gal. 1. 15.); but actually set apart by the command of the holy Ghost to preach the Gospel among the Gentiles( Act. 13. 2.) In the word Separate he seemeth to allude to the name of Pharisee, which signifieth a man separate; of which Sect he was before his conversion: and hereby he implieth that he is still a separated man, but to a better purpose, namely, to the preaching of the Gospel of Christ.  
V. 2. promised] Or, foreshowed. Shewed before in the types of the Law, and promised before in the words of the Prophets which were since the world began.  
V. 3. made] See Gal. 4. 4. In regard of his human nature, which is a true creature assumed by the son of God in the unity of his person. He useth the word made here and Gal. 4. 4. rather then born, to intimate his miraculous incarnation whereby he took flesh of a pure virgin.  
seed] That is, of the substance of the Virgin Mary, who was of Davids posterity.  
flesh] That is, his human nature( Joh. 1. 14. 1 Tim. 3. 16.) flesh being a part is by a Synecdoche taken for the whole man.  
V. 4. declared] Gr. determined. Not made the son of God as he was truly made the son of man; but decalred to be the son of God. The word in the original signifieth more then a definitive judgement, Psal. 2. 7. I will declare the decree: the Lord hath said unto me, Thou art my son.  
with power] Gr. in power.  
spirit] That is, according to his Divine nature called Spirit. 1 Tim. 1. 16. Heb. 9. 14.  
holinesse] Or sanctification; that is, holy in himself, and maketh us holy by his merit and virtue. Heb. 2. 11.  
resurrection from the dead] Gr. resurrection of the dead. The godhead was formerly veiled under the infirmity of the flesh, but in the resurrection, and after it was manifested in Christ in the glory of divine power, and by effects most admirable, 2 Cor. 13. 4.  
V. 5. grace and apostleship] Either he useth here a figure, {αβγδ}, and meaneth the grace and eminent gift of being an Apostle: or by grace he meaneth the favour of God, and pardon for his former offence in persecuting the Church, or supernatural gifts to qualify him for an Apostle, or grace for his own conversion and Apostleship for the conversion of others.  
for obedience to the faith] Or, to the obedience of faith. To bring the Gentiles to the obedience of Christ and faith, Act. 26. 16. or to make the Gentiles to submit by faith to receive the Gospel, whereby Christ reigneth over men, Act. 6. 7.  
name] That his name might be known and glorified by them; or for him in his name, by his authority and commission.  
V. 6. called] Outwardly by the Word, and inwardly by the Spirit: for in the next vers▪ he calleth them the beloved of God; and afterwards Saints.  
V. 7. Grace to you, and peace] Either by Grace he understands all spiritual and supernatural; and by Peace, all temporal blessings, agreeable to the signification of the Hebrew Shalom; which implies happiness, or prosperous success in all things: or by Grace, Gods free will and favour; and by Peace, the fruit and enjoying of the same; which brings peace of conscience, termed Christs peace, Joh. 16. 33. and peace with God, Rom. 5. 1.  
V. 8. for you all] Gr. Tec. Or, concerning you all.  
whole world] That is, spread and made known to the Churches of the world. A figurative expressioln, yet thus far it hath ground in the letter; that there was a resort to Rome from all parts of the world, and every one might relate of it in his own country.  
V. 9. with my spirit] Or, in my spirit. That is, from my heart and inward affection; or in my spirit, that is, in my soul, which is as the spiritual temple, wherein God is worshipped, and served by the faithful.  
that] Or, how.  
V. 10. will of God] This he addeth, for that in the publishing of the Gospel he still followed the order, which God prescribed him by his Spirit.  
V. 12. comforted] Or, admonished. as Heb. 12. 5. For the Greek beareth both alike; and though Paul were never so excellent, yet he might be instructed, or at least admonished by the Church: for the Angels themselves received more particular knoweldge by the Churchof the manifold wisdom of God, Ephes. 3. 10. 1 Pet. 1. 12.  
with you] Or, in you.  
V. 13. but was] Or, and was.  
let hitherto] Sometimes by accidental difficulties, sometimes by the express commandement of God, Act. 16. 7.  
fruit among you] Or, in you. Of my ministery and calling to be an Apostle of Christ among the Gentiles to convert them unto him; or at least to confirm them more and more in their faith; or that I might make my ministry to fructify among you romans to the advancement of the glory of Christ, and salvation of his Church.  
among] Or, in.  
V. 14. I am debtor] That is, obliged by my apostolical charge to seek the salvation of All, and to communicate the talent unto them, which I received from God to that purpose, to the utmost of my power, without distinction of either nation, or condition of men. 1 Cor. 9. 16, 17.  
V. 16. ashamed] I am not faint-hearted; I do not seek to withdraw myself or shrink back from the publishing of the Gospel, as men are wont to do in things whereof they are ashamed.  
power of God] That is, the onely and most effectual means to save men by faith in Christ set forth in the same; whereas man of his own nature was void of strength thereunto, Rom. 5. 6. and the law was weak through the flesh, Rom. 8. 3. 1 Cor. 1. 14. 24.  
Jew first] As unto that nation to which it was requisite the gospel should be first preached, Act. 13. 46.  
to the Greek] this word Greek is sometimes set in Saint Paul against the word Jew, so it signifies the Gentiles in general, the greater part whereof and the nearest and best known to the Jews were in those dayes Grecians both by nation and language: sometimes as it is set against the word Barbarian, Coloss. 3. 11. and so it signifi●th the controller and learneder sort of Greeks; and in this sense Athens was termed {αβγδ} that is, the Greece of Greece.  
V. 17. righteousness of God] Of Christ given to us by God, and received by faith; or it is called the righteousness of God, because God ordained his son true God, to fulfil and procure the same, imparting it of mere grace to his elect; and receiving it for their absolution: for this is that everlasting righteousness which is able to subsist before Gods judgement, Dan. 9. 24. Or lastly, because it is the accomplishment of all his promises; for so is the righteousness of God sometimes taken for his faithfulness and mercy, Rom. 3. 26.  
from faith to faith] Or, out of faith to faith.  
faith to faith] That is, from one degree to another, so that according as faith doth more and more increase and get strength the more likewise it is assured of that righteousness: or the revelation of the righteousness is received by a continual act of faith which must never cease till it arrive to its accomplishment, to wit, in the life eternal, Psal. 84. 7.  
The just shall live by faith] Or, the just by faith shall live. See Hab. 2. 4. Gal. 3. 11. Heb. 10. 38. Either the just shall live by his faith; or he that is just by faith shall live; which well agrees with the Hebrew, Hab. 2. 4. and likewise with the principal drift of the Apostle. Here he proveth that man obtaineth life and salvation by the Gospel; for as much as the Gospel offereth unto us the onely cause of life; namely, the true righteousness, which is that of Christ imputed to man by grace, and embraced of him by a lively faith, whereunto the allegation out of Habakkuk is pertinent: for the Prophet attributing unto faith the obtaining and possessing spiritual life, doth consequently attribute unto the same the means of getting that righteousness which is the onely cause of life, Gal. 3. 26.  
V. 18. ungodliness and unrighteousness] Under ungodliness are comprehended all sins repugnant to the first Table; under unrighteousness all sins against the second Table.  
who hold] The Greek word signifieth a forcible holding; and we may render it an enslaving the truth by their perverseness and malice; whereby she is so let and hindered that she cannot exercise her command over their actions.  
the truth] By truth, he meaneth all the light which is left in man since the fall; especially those common notions of God, his nature, power and will, imprinted in man by nature; as also the knowledge of moral good and evil.  
in unrighteousness] That is, unjustly smothering the truth; or that do contrary to all justice and equity, which requireth that we give unto God that belongeth unto him. And they may be said truly to withhold the truth in unrighteousness, who suppress it, forcing their own minds as knowing better then they do; like Medea in the Poet, video meliora proboque deteriora sequor.  
V. 19. manifest in them] Or, to them. That is, in the inwards of their mind or conscience; or else in them, that is, among them; namely, their wise and learned ones, who did leave a number of clear and judicious essays and Sentences hereof in their writings, although they did contrary to the same.  
hath shewed] Partly by the light of nature in their consciences, partly by the consideration of the creature of God, whereby his attributes are evidently notified, and after a sort tasted and felt, Psal. 34. 8. Psal. 19. 2. Psal. 148. 4, 5, 6. Act. 14. 17. Act. 17. 27.  
V. 20. so that they are] Or, that they may be.  
without excuse] The Apostles meaning is not, that God gave them that knowledge to that end and purpose to make them unexcusable: for they might catch even at that for an excuse: neither doth he intimate that they being lead b ythat divine light of nature might thereby come into favour with God, but that their own reason did condemn them of wickedness both against God and men: Or, he so far revealed the truth unto them that they cannot be excused, viz. before the righteous judgement of God, as if they had not known that which either they did, or might have known.  
V. 21. as God] As it belonged to the divine majesty, according to that very knowledge they had of him.  
vain] By the curiosity of their conceits, being fallen off to vain apprehensions of God, and of his worship, which they framed not according to the knowledge they had of God; but suitable to the dispositions of their perverted minds, in devising so many strange and different worships; and in setting up so many fabulous and idle deities, whereby the knowledge of God became still more and more obscured.  
imaginations] Or, disputes, or, reasonings.  
darkened] Ephes. 4. 18.  
V. 22. Professing] He speaketh of the Philosophers and Wisards among the heathen, who carried a semblance of wisdom in their discourses, and seemed to be much better minded then others; but yet did still follow the perverseness and vanity of others.  
V. 23. And changed the glory of the uncorruptible God, &c.] Psal. 106. 20. Ezek. 8. 10.  
V. 24. Wherefore] The contempt of Religion is the fountain of all mischief.  
God] For their superstitions, and the dishonour they offered to him, he abandoned them, and did not bridle their swerving desires; but let them have their full swinge: and moreover by his just judgement more and more deprived them of those gifts of nature which they abused and slighted.  
gave them up] As a just Judge, leaving them over to Satan who tempted and lead them to all iniquity: as they dishonoured God by their idolatry; so God made them ignominious; delivering them up to the unclean spirit and their own natural corruption.  
uncleanness] idolatry being spiritual uncleanness, is commonly followed with corporal; as you shall see these two sins joined together, Num. 25. 1, 2. revel. 17. 1, 21 10. As on the contrary, religious Kings, as namely, Asa, reformed both these abominations together, 1 King. 15. taking away both the Idols, and male stews.  
through the lusts] Or, in the lusts.  
between themselves] Or, in themselves.  
V. 25. more then the creator] Or, besides. For though they sometimes worshipped the true creator, yet their idolatrous worship of the creature far exceeded it. Or, more then, in this place is not taken comparatively, but exclusively; as when Christ saith in the parable, The publican went home rather justified, then the pharisee: the meaning is, he went home justified, and not the other: so the Apostles meaning in this place seems to be, They worshipped the creature, and not the Creator: at the least the mayor part did so, if not all.  
V. 26. vile affections] That is, dishonourable: for as we are exhorted, 1 Thess. 4. 4, 5. to possess our vessels in honour; that is, to keep our bodies from all uncleanness: so on the contrary, those that give themselves unto uncleanness dishonour both themselves and their bodies; especially those who are active and passive in such filthiness as the Apostle afterwards instanceth in.  
against] Or, beside.  
V. 27. And likewise also the men, &c.] Gen. 19. 5. Lev. 18. 22.  
V. 28. to retain] Or, to aclowledge.  
a reprobate mind] Or, a mind voided of judgement. Into a perverse and froward mind, whereby it cometh to pass that the light of conscience being once put out, and having almost no more remorse of sin, men run headlong into all kind of mischief. The word in the original, {αβγδ}, may be taken either actively or passively; actively for a mind which disapproveth all good courses, or doth not prove or try good or bad; nor put difference between that which is vile, and that which is honourable; or passively for a mind disallowed of God: and so in this sense it is a metaphor taken from Goldsmiths trying metals, and making choice of that which is good and precious, and rejecting and reprobating that which is vile.  
V. 29. unrighteousness, &c.] The Apostle here reckoneth divers kinds of vices; not that every man is subject to all these, but some men to all of them, and all to some of them: and therefore that none may stand upon his innocency before God, but that all need, and must fly to the righteousness of Christ.  
envy, murder] In the original there is an elegant Paronomasia, as in the vers. following; which as it sheweth the lawful use of rhetorical figures in Sermons& holy discourses; so the very affinity of the words may give us occasion to consider how easy it is to fall from one of these vices to the other; for he that is {αβγδ}, that is, understandeth not the nature and conditions of covenants, will soon be {αβγδ}, that is, a covenant-breaker: and he that is transported with envy, hath for the most part his feet swift to  shed blood: as Cain first was guilty of {αβγδ}, that is, envy, and after of {αβγδ}, murder: first he envied his brother Abel, and after slay him. Gal. 5. 21.  
malignity] Or, ill conditions. That is, an evil disposition; such a perversitie of mind and nature as is apt to construe all things to the worst.  
V. 30. haters of God] Or, hated of God. The word in the original, {αβγδ}, may indifferently be rendered haters of God, or hateful to God, and hated of him; yet seeing the Apostle here rehearseth the most heinous and reigning sins among the Gentiles, the former signification seemeth best to fit the text. Psal. 81. 15.  
despiteful] Gr. injurious.  
V. 31. without natural affection] Or, unsociable. The Greek word implieth properly the affection and love which is between parents and children; and the sin here taxed by the Apostle, did likewise reign among the Gentiles, who sacrificed in some places their aged parents, and sometimes their children unto their Idols; exposed them to ruin, and destroyed them though not guilty of any capital crime. 2 Tim. 3. 3.  
implacable] Or, truce-breakers.  
V. 32. have pleasure in them] Or, consent with them. Approve and commend them, Psal. 10. 3. Psal. 49. 18. This is eventhe highest pitch of wickedness, not onely to do evil, but also to take delight in seeing it committed by others: such come near the malignity of the devil, who takes pleasure in evil, because evil, and instigateth others to the like without any bait of a false seeming good, or sensual pleasure, which in other sins blindeth men, and allureth them to the commission thereof.   

CHAP. II.  
Vers. 1. THerefore thou] Or, Wherefore thou. He convinceth them which would seem to be exempt out of the number of other mens faults, and saith, that they are least of all to be excused; for if they were well and narrowly scatched, as God surely will search them, they themselves will be found guilty in those things which they reprehend and punish in others: so that in condemning others, they pronounce sentence against themselves.  
that judgest] That dost check, correct and punish others. Here the Apostle taxeth such among the Gentiles as either were lawgivers and Judges amongst them; or lead a more strict and austere life then the rest, as some of the Philosophers did; whereby they seemed to judge and condemn the practise of others, when as yet they were inwardly full of hatred, envy, arrogancy, &c. and committed the same sins in secret when they thought they could hid them from the eye of man: all these mens seeming wisdom and justice serves but to condemn them; and therefore though they thought themselves exempted from the ordinary sort of men, yet they are in the same, or a worse condition with them: and if they will be saved, must have recourse to the onely righteousness of the Gospel, seeing that their own is nothing but a vizard or false show.  
for wherein thoujudgest another, &c.] Matth. 7. 2.  
V. 2. we are sure] Gr. we know.  
truth] That is, uprightly and justly; not according to the outward appearance, but as things are indeed. God regardeth not the outward show and profession of leading a virtuous and commendable life, but strictly examineth the heart and the thoughts, words and works, proceeding from thence, Joh. 7. 24. Luk. 16. 15.  
V. 4. despisest thou] Hast no care at all to employ the same to the right and proper use, which is to give thee space of repentance, and afford thee many inducements thereunto; but contrarily thou dost profane them, and drawest occasions from them to strengthen thyself in evil as if thou shouldst never be punished, because God hath so long tolerated thee.  
riches] That is, the multiplicity and variety of Gods outward blessings. A phrase used by the heathen, also, as we may see in Simplicius his Disputation de bono& malo. {αβγδ} Here the Apostle especially argueth against those who were of opinion that their case stood not ill with God▪ forasmuch as God blessed them many ways in this world, and gave them abundance of wealth and honour, as he did to the romans above other people, who had the command over all nations.  
repentance] Sith the Apostle speaketh as yet of men under the law of nature, without the light of the word of God, and the efficacy of the spirit of regeneration, amongst whom there could be no true or saving conversion unto God: it se●meth that repentance here signifieth onely an outward forbearing of gross●r sins, and changing their vicious courses into such as were morally honest and commendable. Or it may be meant also of true repentance: For the favours of God 'allure men to their duty to God; Hos. 11. 4.  
V. 5. treasurest up] See Jam. 5. 3. Heapest up Gods judgements upon thee in manner of a treasure, which increaseth still by daily addition.  
wrath] That is, punishment, which shall be at the last day inflicted to the full.  
day] and the day of. The last day, when God shall reveal and judge the sins of all men, even those which are most secret, 2 Thes. 1. 7, 8. Revel. 20. 12. 13.  
revelation] Gr. Tee the retribution.  
V. 6. Who will render, &c.] Psal. 62. 12. Matth. 16. 27. Rev. 22. 12.  
V. 7. by patient continuance] Gr. according to patient continuance, That is▪ perseverance with an equal and constant tenor of holinesse and righteousness according to the commandement, Deut. 27. 26.  
glory] Which followeth good works: which he layeth not out before us as though there were any that could attain to salvation by his own strength; but by laying this condition of salvation before us, which no man can perform; to bring men to Christ, who alone justifieth believers, as he himself concludeth, Chap. 2. 21, 22. following.  
V. 8. contentious] Gr. them of contentiousnesse. Kicking and striving against the righteousness of God, Hos. 4. 4. chiefly by alleging and objecting their own righteousness, and outward observing of discipline, which is usual with hypocrites.  
truth] The light and knowledge of moral good imprinted in their souls by nature, Rom. 1. 18, 19.  
indignation, and wrath] Gr. Tec. wrath and indignaiton.  
V. 9. Tribulation] Or, affliction.  
doth evil] Gr. worketh out evil.  
Jew first] Though God inflicteth punishment indifferently upon all transgressors, without distinction of either nation or person: yet for all that the judgement of God begins at his own house; and those that have had more knowledge and do not accordingly, shall receive the heavier punishment: Amos 3. 2. Luk. 12. 47. Matth. 11. 22 1 Pet. 4. 17.  
gentle] Gr. Greek.  
V. 10. peace] By peace he meaneth according to the Hebrew signification of the word, happiness, health, and salvation.  
worketh good] Or, doth good.  
gentle Gr. Greek.  
V. 11. there is no respect, &c.] Deut 10. 17. 2 Chron. 19. 7. Job 34. 19. Act. 10. 34. Gal. 2. 6 Ephes. 6. 9. Coloss 3. 25. 1 Pet. 1. 17.  
respect of persons] That is, he regardeth not the quality or outward condition; he measureth not men by their country, nation, power, riches, or honour; either to receive them, or to cast them away. The Greek word signifieth as well countenance, as person, and the sense comes all to one; for by countenance we are to understand the outward appearance of men in the world, or those things by which men are outwardly valued and esteemed: Act. 10. 34. 1 Sam. 16. 7.  
V. 12. perish without law] Be judged and condemned by the testimony of their own conscience.  
V. 13. not the hearers, &c.] Matth. 7. 21. Jam. 1. 22.  
hearers] Not those who onely know the law, and boast of it, and fulfil it not▪ For as much then as the law cannot bring salvation to man by the knowledge and profession of it, as the Jews do believe; and none among them can be found who liveth answerable to his knowledge: it followeth that the Jews are comprehended in the same malediction with the Gentiles, and have as much need to seek to Christ for righteousness as they.  
justified] Shall be pronounced just before Gods judgement seat, which is true indeed if any such could be found that had fulfilled the law; but seeing Abraham himself was not justified by the law, but by faith; it followeth that no man can be justified by works.  
V. 14. not the law] That is, the written law; for they have the law of nature imprinted in their souls.  
things contained in the law] Gr. the things of the law. To wit, to restrain the outward man, and stir up in him a desire of virtue and moral honesty, and prescribe and follow some things which God commands in his law.  
law unto themselves] In commanding or forbidding that which the law of God commands and forbids.  
V. 15. their conscience also bearing witness] Or, the conscience witnessing with them. Because the conscience is nothing else but the correspondency of the spirit of man unto the law, to bind or loose him; to accuse or excuse him; to condemn or absolve him; therefore since the Gentiles have a conscience, they must have a law also.  
their thoughts] Or, their reasonings. Chap. 1. 21.  
the mean while &c] Or, between themselves.  
excusing one another] Gr. defending.  
V. 16. when God] Gr. Tec. in which God.  
my gospel] As my doctrine witnesseth which I am appointed to preach. From this text of Saint Paul it seemed that the ancients namely, Clemens in his Epistle to the Corinthians: Take blessed Pauls Epistle into your hands; mark what he writeth in the beginning of his gospel: {αβγδ}.  
V. 17. Behold, thou] Gr. Tec. But if thou. From hence forward the Apostle deals espcially against the Jews that boasted still of their off-spring, their knowledge of the law of God, their circumcision, and other outward advantages whereon they relied; and proveth that they are not more to be justified by these before God, then the Gentiles are by the law of nature.  
makest thy boast of God] Or, gloriest in God.  
V. 18. approvest the things that are more excellent] Or, triest the things that differ. Or different: that is, thou art able to judge what things are commanded, what things are forbidden, or what is truly good, which thou art to follow, in stead of that false good which carnal reason or sense doth present unto thee, Phil. 1. 10.  
instructed out of the law] Gr. catechized out of Luk. 1. 4. Gal. 6. 6 Word for word according to the Greek; catechized from a child; carefully taught and tutored.  
V. 19. guide of the blind] Wise men onely in Scripture are termed Seers {αβγδ}( Exod. 23. 8. The gift blindeth the wise,( Hebrew) the Seers) and all fools blind.  
V. 20. babes] Those that have little or no knoweldge, like children, Matth. 11. 25. 1 Cor. 13. 11. In this sense the word is also taken by the heathen, as in that proverbial speech delivered by Hesiod. {αβγδ}.  
form of knowledge] The way to teach and inform others in the knowledge of the truth; for the word in the original is not {αβγδ}, but {αβγδ}, which signifieth a pattern to work by; or a perfect frame; not onely of what belongeth unto the true service of God in itself; but likewise of all that which we comprehend and judge of it in ourselves; it may be rendered a set manner or model of knowledge.  
V. 21. dost thou steal] That is, by subtle and smister ways and practices draw the goods of others unto thyself; which the Jews were ever much taxed withall, and still are at this day.  
V. 22. commit sacrilege] Some here make a question, why the Apostle changeth the word, and saith not as before; Thou which saist a man shall not steal, dost thou steal? Thou which saist a man shall not commit adultery, dost thou commit adultery? So here, thou which abhorrest idols, dost thou commit idolatry? he saith not so, but, Dost thou commit sacrilege? varying the crime: Hereunto a double answer may be given, first, that the Apostle useth an aggravation, as if he should say, Thou which abhorrest idols dost thou commit a worse sin, to wit, sacrilege? Secondly, it may be answered, That idolatry is spiritual sacrilege, because it robbeth God of his honour; for if by the imperial law in the Code, titulo de crimine sacrilegii, it is defined sacrilege, IMperatori eripere quodejus est, to take away from the Emperour anything that is his; it ought to be much more accounted sacrilege to take away from God that which is his.  
V. 23. breaking] Gr. transgressing.  
among the Gentiles] Or, in the Gentiles.  
through you] For your sake, by your sins and the sins of your forefathers.  
as it is written] Isa. 52. 5. Ezek. 36. 20. 23.  
V. 25. keep the law] Gr. do the law.  
breaker] Gr. transgresser.  
V. 26. righteousness of the law] Gr. righteous ordinances of the law.  
counted for circumcision] Shall not the uncircumcised be in as good state as if he were circumcised? Not that the Apostle doth absolutely reject circumcision before it was abolished, but he here dealeth with the Jews that followed the doctrine of the Pharisees, and placed their righteousness in keeping the outward and ceremonial worship of God; otherwise circumcision was a sign and seal of the justification by faith, Rom. 4. 11. and was fulfilled, and consequently abolished by Christ, together with other ceremonies and shadows.  
V. 27. fulfil the law] He speaketh not as if there were any that had fulfilled in all respects, for that is expressly denied, Rom. 3. 9. but this he saith to convince the Jews, that they must as well as the Gentiles seek for righteousness out of themselves, in Christ, who alone hath fulfilled the law.  
V. 28. outwardly] Gr. openly.  
outward in the flesh] Gr. openly in the flesh.  
V. 29. inwardly] Gr. in secret.  
not the letter] In any outward sign or ceremony, which are like unto some writing or picture, without any power, life, or motion, Rom. 7. 6. 2 Cor. 3. 6. 7.  
not of men, but of God] That is, hath not its original from the abilities or works of men, but from God, who wrought the same in them by his Spirit, Rom. 9. 16. 1 Cor. 3. 7. 2 Cor. 4. 6. or which hath the approbation, not of man, but of God, 2 Corinth 10. 18.   

CHAP. III.  
Vers. 1. ADvantage] Since both Jew and gentle lye both under the same malediction, and the Jew in regard of his greater knowledge and outward profession of observing the law, if he fail in the practise thereof,( as he proved in the former Chapter the best of them do) is like to receive more and smarter stripes, what benefit or preferment hath the Jew, above the gentle?  
Profit] If so be that there is no virtue in it, for want of the perfect observation of the law, whereof Circumcision was but a holy sign.  
V. 2. chiefly] Or, first.  
Chiefly] Forasmuch as the Jews have received of old the promises of God in Christ, whereof the Circumcision was a Seal, according to the true order of God, Rom. 1. 11. They had the first offer: and this is the chiefest and foundation of all other advantages, which the Apostle doth set forth more at large, Chap. 9. 4. Ephes. 1. 11, 12.  
Oracles of God] The instruments, deeds, and evidences of the covenant, contained in the writings of Moses and the Prophets, Psal. 147. 19, 20. Acts 7. 38. The oracles of God were committed to the Jews, that is, entrusted as a pawn or precious pledge which they have kept and preserved for the whole Church; and in this regard S. Austine and other of the Fathers term the Jews Scriniarios Christianorum, the registers or record keepers of the Christians; for they, dispersed among all nations, bear as it were before them the Scriptures, those glasses, wherebywe Christians clearly see the right way to heaven, and their manifold errors and wanderings.  
V. 3. Faith of God, &c.] That is, if any do say that this advantage was lost by the unbelief of a great part of the people, the answer is, That the faithfulness of God and his promises and covenants were still verified and performed in his elect, in whose behalf they were made, notwithstanding their manifold defects, which God always supplieth by his grace and mercy, and thereby his glory was the more illustrated.  
V. 4. God forbid] Gr. be it not, or, far be it from us so to think or say.  
yea, let] Or, but, let.  
let God be true] That is, be confessed and acknowledged true in maintianing of his covenant, and fulfilling his promise, notwithstanding the unbelief of some, and the unworthiness of all.  
every man a liar] Psal. 116. 11.  
That thou mightest be justified in thy sayings] Psal. 51. 4.  
justified] Acknowledged to be righteous and faithful.  
overcome] That is, found so clear, and without blemish in thy judgements, that all mouths shall be stopped. Psal. 107. 42. David breaks out into this confession upon the consideration of his sin against God, and the promise of forgiveness which Nathan had declared unto him.  
judged] Or, judgest: the Greek bears it either way, but the Hebrew Text reqires the active rather, which also doth better agree with the scope of Paul; which is to show, that God remaineth pure and righteous still in judging, that is, in punishing the sins of men in the children of disobedience, according to their deserts, as also, in pardoning according to his promise; which is likewise an act of Gods justice, though it be done in mercy, Mat. 17. 20. and the truth of God in keeping his promises, is also expressly called justice and righteousness, in Scriptures. Psal. 143. 10. 1 John 1. 9.  
V. 5. taketh vengeance] Gr. who infereth or inflicteth anger.  
speak as a man] I speak not these words in mine own person, as though I thought so; but this is the talk of mans wisdom, which is not subject to the will of God.  
V. 6. God forbid] See Vers. 4.  
How shall God] How is it possible that there should be iniquity in God, the sovereign Judge of all the world; whose will is the absolute rule of justice?  
V. 7. through my lye] Or, in my lye.  
V. 8. not rather] The apostle answereth to the former objection byway of disdain: as if he should say, Why, if this objection were of any force, might not as well the profane wretch break out into this extremity of impudence, why then let him lay up as much matter of glory as may be by the boundless multitude of all manner of wickedness. But there is not that desperate soul in the world that dares go thus far, for the conscience of the most wicked, dictateth unto them, that they shall be judged according to the manifest and public law of God, as the rule and square of all their actions, and not according to his secret providence, which ordaineth the permission of sin itself for certain ends, but much different from those of men.  
damnation is just] By these words the apostle sheweth, that he is so far from approving of such consequences as were made by profane flanderers of the truth of God, mentioned ver. 7, 8. that he threateneth them with the judgement of God that make them.  
V. 9. No in no wise] Gr. not altogether.  
proved] Gr. charged.  
under sin] guilty of sin, under the power and penalty of sin.  
V. 10. written] By all these places the apostle proveth, that not onely the Gentiles, but the Jews also are unrighteous in themselves before God; most of them speak of the unregenerate among the people of the Jews, among whom there was always a very great number; and therefore these reproofs of the prophets were still in force, and the apostle makes use of them; to show, that without the grace of God, and the special working of the Spirit, all are liable to them.  
There is none righteous, no not one] Psal. 14. 1, 2, 3.  
V. 11. ther5e is none that seeketh after God] Psal. 53. 2.  
seeketh after God] Or, seeketh out God.  
V. 12. become unprofitable] unfit to do any good, like rotten and unsavoury things that are cast out of doors. The prophet takes his similitude from corrupted wines, or meats putrefied and unsavoury, good for nothing.  
good] Gr. goodness.  
V. 13. Their throat is an open sepulchre, &c.] Psal. 5. 9.  
the poison of asps is under their lips] Psal. 140. 3.  
V. 14. Whose mouth is full of cursing and bitterness] psalm 10. 7.  
V. 15. Their feet are swift to  shed blood] Prov. 1. 16. Isai. 59. 7, 8.  
V. 16. Destruction] Or contrition, according to the Greek; that is, breaking all to pieces; the word destruction is not here taken passively, but actively, for that destruction they bring upon others.  
V. 17. way of peace] To live quietly themselves, and to let other live quietly by them; they know not how to led an innocent and peaceable life.  
V. 18. There is no fear of God before their eyes] Psal. 36. 1.  
fear of God] The fear of God is the ground and fountain of all other virtues, with the want whereof the apostle concludeth, not as if the vices above mentioned did always break out with like force in all natural men, but because the corrupt fountain of all these is within them, and that some of them are ever to be discerned in their life and conversation. See Gen. 20. 11. Mal. 3. 5.  
V. 19. under the law] Under the special jurisdiction of it, or under that outward covenant, whereof the law was as it were the contract or condition to be performed on their parts. These words are used by the apostle, to show, that he chargeth these points home upon the Jews; and them especially, because God speaketh to them directly and immediately in his word by the prophets.  
mouth may be stopped] That is, silenced. These things I propound after this manner, that not onely the Gentiles, but the Jews also, a nation so much privileged by God above others, might humble themselves in the confession of their sins, and in the acknowledgement, that all the good that is in them dependeth on the sole mercy of God.  
guilty before God] Or, subject to the judgement of God.  
V. 20. Therefore by the deeds] Because man is utterly disabled by sin to fulfil the law, either natural or written, it can neither be a ground of hope, nor argument unto him, either of righteousness or of life: all the efficacy which it hath, is to discover unto him his iniquity, and without Gods mercy in Christ, to seal up his condemnation. Gal. 2. 16.  
no flesh] Flesh is here taken for man, as in many other places; and furthermore hath here greater emphasis, for it is put to show the contrariety betwixt God and man; as if you would say, Man who is nothing but a piece of flesh, defiled with sin, and God who is a pure Spirit, and most perfect in himself.  
justified] That is, absolved before the judgement seat of God, and acquitted from sin and damnation, and so to be accounted righteous; so the word is taken, Job 9 20. Rom. 8. 33, 34. Gal. 2. 16, 17. It cannot be here taken for making just, by infusing righteousness or holinesse; for there would be then no sense nor truth in the words, if we thus interpret them, no flesh can have righteousness infused into it before God.  
in his sight] Here is a secret setting of the righgeousnesse which is before men, be they never so just, against the righteousness which can stand before God: now there is no righteousness can stand before God, but the righteousness of Christ onely.  
V. 21. But now] After the coming of Christ, God hath clearly revealed the true righteousness, which he hath appointed and given unto man for his justification, according to the doctrine of all the prophets; viz. that of Christ, imputed to all that receive it by a lively faith, without any consideration of the works of the law( in the point of justification) either natural or written, and without any difference of natins, be they Jews or Gentiles.  
V. 22. faith of Jesus Christ] Gr. Tec. in Jesus Christ. Which we yield to Jesus Christ▪ or which faith resteth upon him.  
difference] Gr. distinction.  
V. 23. all have sinned] The remedy is common to all indifferently, because on the other side the malady of sin is common unto all.  
come short] The Greek word signifieth properly to remain behind, or to come too short of getting something, as the prise in running of razes; so likewise do all men come short, that seek to obtain everlasting life by their works.  
glory of God] By the glory of God is meant that mark which we all shoot at, that is, everlasting life; which standeth in this, that we are made partakers of the glory of God. Or, by glory of God, is meant his image after which we were created, for so the word glory seemeth to be taken, 1 Cor. 11. 7.  
V. 24. justified] From henceforward the apostle describeth all the causes, and the proprieties of justification revealed unto us in the gospel; the first and supreme cause is the undeserved grace and favour of God; the moving and meritorious cause is redemption and reconciliation purchased by Christ; the instrumental cause whereby the same is imputed, is faith in the blood of Christ; the final is the glory of God in the declaration of his righteousness and faithfulness; the property is, that all human boasting is excluded by it.  
freely] Of his free gift and mere liberality.  
through] Or, by.  
redemption] The word is sometime taken in a larger sense for all manner of deliverance, but here it doth properly imply such a deliverance, as is brought to pass by purchasing or paying of a ransom, according as Christ himself speaketh, Matth. 20. 28. 1 Cor. 7. 23. 1 Pet. 1. 18.  
V. 25. set forth] Or, fore-ordained. First, in the eternal counsel, and after in the execution of the same in the fullness of time; and lastly, by preaching of the gospel, 2 Tim. 1. 9, 10, 11. 1 Pet. 1. 20, 21, 22.  
propitiation] Or, propitiatory, placatory or mercy seat: for the apostle seemeth to allude to the mercyseat or propitiatory made of pure gold, which covered the ark of the covenant, in which the tables of the law lay, which is called {αβγδ},( the word here used) Heb. 9. 5. and it was a type of Christ, who by his purity and obedience covereth our transgressions of the law, from the sight of God, and reconcileth us to him.  
in his blood] The name of blood calleth us back to the figure of the old sacrifices, the truth and substance whereof is in Christ.  
for] Or, by.  
remission] Or, passing over.  
that are past] Of those sins that were committed when we were his enemies.  
through the forbearance] Gr. in the forbearance. Through his patient and suffering nature; or, word for word according to the Greek, in the forbearance or the time of his patience; that is, when God did show forth his goodness in suspending his judgements upon the world, not suffering then to perish for their sins, although he had not as yet fully opened the treasure of his grace for an absolute pardon, the clear manifestation whereof he reserved for the time of the gospel. Rom. 16. 24, 26.  
V. 26. at this time] Or, in this present season.  
that he might be just] That all might learn to aclowledge and approve this new way of proceeding of the justice of God in justifying him that is a sinner in himself by faith in the righteousness of Christ. Or, the word just is here taken for true and faithful, or, him who observeth strict justice, who would not justify man by any means, but by full payment and satisfaction.  
which believeth in Jesus] Gr. which is of the faith of Jesus. In the Greek, word for word, justifying him who is of the faith of Jesus; that is, who is of that number who renounce all confidence in their own works, and seek life and salvation by faith in Jesus.  
V. 27. boasting] Who is he that can or dare boast of justification before God by his own righteousness? 1 Corinth. 1. 31. Ephes. 2. 9.  
law of faith] That is, the precept or doctrine of faith, which, according to the Hebrew manner of speaking, is called a law, Esay 2. 5. Or by that new order or covenant of God which doth strip man of all worth and righteousness of his own, and cloth him by grace with that of Christ.  
V. 28. conclude] Gr. collect; or, gather by argument.  
deeds of the law] Or, works of the law. Not onely such as were done before his conversion, but after the same also, as is proved by the apostle in the next Chapter, by the example of Abraham and David.  
V. 29. Gods of the Jews onely] God is said to be their God in the Scripture phrase, who are in covenant with him; whom he dearly loveth and tendereth.  
V. 30. which] Or, who.  
circumcision] That is, the circumcised Jews: as likewise by uncircumcision he meaneth the uncircumsed Gentiles.  
by faith] Or, of faith.  
by faith] According to the original, Of faith, or, out of faith. The apostle seems to distinguish of these two kindes of expressions, Of faith, and, Through faith; attributing the former to the Jews, the latter to the Gentiles; the former to the Jews, in whom, though they were adorned with many good qualities and graces above the Gentiles, yt God had onely regard to teir faith, and out of that consideration received them to mercy; the latter, to the Gentiles, who through faith passed as it were into a new spiritual estate.  
V. 31. voided] Do we utterly cassate the law, and make it of no force or validity.  
we establish the law] Gr. Tec. we make it valid and sufficient. In the edition of Tecla it is {αβγδ}, that is, we make the law sufficient and effectual to that end for which it was given: but if we red {αβγδ}, that is, we confirm and establish the law; then the meaning is, we demonstrate by the gospel how firm and irrevocable it is, seeing God made Christ under the law, to make satisfaction to the law to redeem man; and by his fulfilling the law, to purchase to him a right to the life it promiseth; Matth. 5. 17, 18. Gal. 4. 4. Moreover, God doth so renew those that are justified by him, through the Spirit, that they endeavour to regulate their life according to all Gods commandments, Rom. 8. 1, 2, 3. Not that thereby they may be justified before God, but partly to perform their duty, and to testify their thankfulness unto him for this his inestimable benefit, and partly to be themselves more and more assured of their justification in such sort, as the apostle after declareth, Chap. 6.7. 8.   

CHAP. IIII.  
Vers. 1. WHat shall we say then] that is, Seeing then that all men are under condemnation and cannot be justified, but by faith without works, Rom. 3. 28. it followeth that Abraham himself, the father and chief of all those that enter into the covenant of grace, was not justified in any other manner. For although he did so much excel his progeny, yet he did not obtain life and glory by his own works, and that therefore his children cannot claim more advantage then he.  
as pertaining to the flesh] These words may be either referred to father, or to found: if to father, the meaning is, what did Abraham the father of us Jews according to the flesh find? if they be referred to the later word found, the meaning is, what found he according to the flesh, that is, according to his works that are seen outwardly, as the verse following doth declare, and the word flesh is also so taken, Phil. 3. 4.  
found] Got, or obtained, as the word is taken, Hosea 12. 8. and Matth. 11. 29.  
V. 2. if Abraham] The reason stands thus, if Abraham had obtained any thing by way of justification by his own works, he should have had somewhat whereof to glory before God: but he hath nothing for the justification by faith which he obtained, vers. 7. doth strip men off all self-glory, Rom. 3. 27.  
V. 3. Abraham believed God] See Gen. 15 6. Gal. 3. 6. Jam. 2. 23. that is, the promise of God to be his shield, and great reward, and to give him an heir of his own body, Gen. 15. 4, 5. and to multiply his seed, whereby not only his numerous posterity is to be understood according to the flesh, but chiefly Christ his son in whom all generations of the earth were to be blessed: see hereafter, Vers. 11, 12, 13. Gal. 3. 16.  
V. 4. Now] Or, but.  
to him that worketh] In opinion or hope to obtain or merit justification by his work: or to him that worketh, that is, goeth about this way of works, and grounds himself thereon, and expects thereby the reward of life promised in the Law.  
not reckoned of grace] Or, according to favour. In case he should have fulfilled the condition propounded of perfect obedience.  
but of debt] Not indeed of an absolute merit, and as a natural equivalence, which can never be between God and man, nor betwixt the work and the reward: because there is no proportion at all neither in the persons, nor in the actions: but only by virtue of that voluntary covenant of God, Do this and thou shalt live.  
V. 5. worketh not] That is, who not able to fulfil the condition of works, nor grounding himself thereon taketh the other way to be saved, viz. that of faith in the mercy of God towards sinners, whereby righteousness is bestowed upon him, and he clothed therewith, and by virtue of the same absolved from sin and condemnation.  
justifieth the ungodly] That maketh him who is wicked in himself just in Christ.  
his faith] Not considered in itself as a work, but in its relation to Christ, and as an act of receiving him, and lively applying him to himself according as eating nourisheth, that is, the meat eaten, Esa. 55. 1. Rom. 5. 18, 19. 1 Cor. 1. 3.  
for] Or, to.  
V. 7. Saying, Blessed] See Psal. 31.1. In the beginning of the 32. Psalm: the argument which the Apostle draws from thence is undeniable. For he that is justified by his works, the same hath no need at all of any pardon of sin to make him thereby blessed; and he who prayeth that God would not impute his sin unto him, the same prayeth withall that God would impute unto him the righteousness of Christ, in regard these two cannot be separated in the judgement of God. See Rom. 3. 24.& 5. 19. Eph. 1. 7.  
V. 9. Cometh this blessedness] This pronouncing or making blessed. whereby it appears that the word to pronounce blessed, and to make blessed, is taken by David for one and the same thing: and the reason is, that the ground and foundation of our blessedness lieth in the forgiveness of our sins, and the imputation of Christs righteousness.  
sign of circumcision] Gr. Tec. he received circumcision the seal. That is, circumcision which is a sign as we say, the Sacrament of baptism, for, baptism which is a Sacrament.  
a seal] Circumcision was called before a sign in respect of the outward ceremony, now S. Paul sheweth the force and substance of that sign, that is, to what end it is used; that is, not only to signify, but also to seal the righteousness of faith: whereby we come to possess Christ himself: for the holy Ghost worketh that inwardly and indeed, which the Sacrament being joined with the word doth outwardly represent.  
might be the father] God was pleased so to dispose both of the sign and the time with Abraham, to show that the Gentiles as well as the Jews are to be reputed true children of Abraham, and comprised in the covenant made with him and his posterity, so they followed his faith; whether they were circumcised, as during the time of the ceremonial law they were to be according to Gods order, or not circumcised, to wit, after that God in stead of that had instituted another Sacrament, to wit, baptism.  
V. 13. heir of the world] That all the nations of the world should be his children. Or, by the world, may be understood the land of Canaan; a most renowned and fruitful part of the world. Or, the words may carry this sense, that he should be restored as a son of God into the same condition and degree which Adam had before his fall, to be Lord over all the creatures, which was figured out to Abraham by the possession of the land of Canaan, promised to him and his posterity, and is performed in part by the just and comfortable enjoying of the creature, which God doth give unto his children as members of Christ, but it shall be perfectly accomplished in the kingdom of heaven. See the 1 Cor. 3. 2, 23. 1 Tim. 4. 3. Heb. 1. 2.  
thorough the law] For works that he had done. Or, upon the condition that he should fulfil the law.  
V. 14. of the law] If they be heires, which fulfil the law.  
V. 15. Because the law] It is clear that these two means of getting righteousness cannot consist together; the law being altogether rigorous and requiring perfect obedience, or denouncing death and damnation to the transgressors: the promise on the other side is of grace and reconciliation, and acceptation of the will for the dead.  
worketh wrath] Or, worketh out. That is, manifesteth the wrath of God against the transgression thereof, and bindeth over the sinner thereunto, and aggravateth sins through the perverseness of mans nature, Rom. 7. 8.  
for where no law is, there is no transgression] Gr. Tec. but if there be no law. as Chap. 5. 13. 1 Joh. 3. 4.  
V. 16. Therefore it is of faith] Since the first way of obtaining life by the law which God had proposed unto man, was by sin not only made unprofitable, but hurtful and pernicious, there must of necessity recourse be had unto the other which is by faith; faith being the only virtue that can in this case stand with the free grace of God, in a much as faith doth not work by procuring and meriting, but merely by receiving what is given and bestowed upon, Joh. 1. 12.  
be sure] Or, firm. That is, grounded upon God and his immutable good pleasure, and on the perfect and everlasting righteousness of Christ, and not upon the variable and inconstant obedience of man, Ezek. 16. 61. Rom. 9. 11.& 11. 19.  
all the seed] Or, the whole seed.  
V. 17. I have made thee a father] See Gen. 17. 5. Not of those only that should issue from him according to the flesh, but also of those among all nations that by faith should be adopted and received into his spiritual family.  
before him] Or, like unto him. That is, God, that is by a spiriturall kindred, which hath place before God, and maketh us acceptable to him, or according to a spiritual and divine fatherhood gained by faith, according to which God is able to make a child of Abraham when he pleaseth, Matth. 3. 9. even as of nothing he hath created all things and raiseth the dead: and after this fatherhood, he judgeth which are the true children of Abraham, that he approveth, whereas according to mans judgement none but the Jews could be counted such. If we read like unto him, then the meaning may be this, that as God is a Father, not only in regard of those which are already, but even of all such whom he shall create anew b yhis omnipotent word; so Abraham in some conformity thereunto hath been the adopting father of the Gentiles, though as yet destitute of all spiritual life and faculties, requisite for the being of such his children, Ephes. 2. 12. Lastly, if we read the words( with some) before that he believed, which the greek will hardly brook, then the meaning is, before the time that he believed, God made him, that is, designed him to be the father of many nations: and this the Apostle addeth, that Gods promise dependeth not upon Abrahams belief; as likewise, Rom. 9. he proveth that the election of God depended not upon foreseen works, because before the children were born or had done good or evil, it was said, The elder shall serve the younger.  
calleth those things] maketh them to be by his word, and as it were calleth them to come forth and appear for that end to which he hat ordained them, and as he did in the creation of all things, saying, Let there be light, &c. and in the miraculous raising from the dead; damsel I say unto thee, arise; and, Lazarus come forth, &c.  
V. 18. against hope] Or, besides. Besides or above all causes, arguments and appearances of natural hope, such as carnal reason and understanding could afford.  
in hope] Grounded upon the truth and power of God.  
So shall thy seed be] See Gen. 15. 5.  
V. 19. he considered not] Not as thereby to be weakened in his confidence, for otherways he had indeed objected his and Sarahs age, Gen. 17. 17. but howsoever he restend not upon the order of nature, according to which all hope of issue was taken from him, for true faith doth overcome all apprehensions of mans own disability by a lively persuasion of the truth of Gods promises.  
now dead] void of strength and unmeet to get children; howsoever God afterward renewed strength and vigour in that kind, Psal. 103. 5. See Gen. 25. 2, 3.  
V. 20. staggered not] Or, doubted not of.  
giving glory] Acknowledged and praised God as most gracious and true, and of infinite power, to overcome all natural difficulties, and perform what he had promised, though never so contrary to the course of nature.  
V. 21. what he had promised] Or, what was promised.  
V. 22. for] Or, to.  
V. 24. if we believe] Or, believing.  
V. 25. our offences] Gr. fallings, or faults. To pay the ransom for our sins.  
our justification] God having declared by raising him from the dead, that he hath accepted of the death of his son, as of a sufficient ransom for our sins: for if Christ had remained still under the power of death, his satisfaction could not have been perfect, neither could he have applied the virtue thereof to us. We may also conceive Christs resurrection to be our justification after this manner. Christ was our true pledge, he therefore after he had satisfied for us by his death, returning unto life gives us a clear evidence, and affords us a sure argument that God was fully reconciled and life purchased for us. Which assurance we could not have had, if Christ our pledge had still remained under the power of deeath, for as much as his continuance in his payment would ever have argued the imperfection of it. See 1 Cor. 15. 17.   

CHAP. V.  
Vers. 1. THerefore being] Another argument taken from the effect. We are justified bythat which truly appeaseth our conscience before God, but saith in Christ doth appease our conscience and not the Law, as was before proved, therefore by faith we are justified and not by the law.  
peace with God] That is, reconciliation to him, whereby our consciences are quieted, out of a true sense and apprehension of his favour.  
V. 2. By whom also we have access] See Ephes. 2. 18.  
by faith] Gr. Tec. in faith. Whereas quietness of conscience is attributed to faith, it is to be referred to Christ originally, who is the giver of faith itself, and in whom faith itself is effectual, grounding itself upon him.  
grace] Gr. Tec. this joy.  
wherein we stand] By which grace, that is, by which gracious love and good will: or that state whereunto we are graciously taken.  
rejoice] Gr. glory.  
hope of the glory] Here he preventeth an objection which might be made against him, by those who beholding the daily miseries and calamities of the Church, might think that the Christians dream when they glory of their felicity: to whom the Apostle answereth, that their felicity is laid up under hope in another place, which hope is so certain and sure, that they do no less rejoice for that happiness, then if they did presently enjoy it.  
V. 3. tribulations] Or, afflictions.  
knowing] See Jam. 1. 3.  
tribulation] Or, affliction.  
worketh patience] Gr. worketh out. Tribulation accustometh us to patience,& patience assureth us by experience of the goodness of God, and this experience confirmeth and fasteneth our hope which never deceiveth us. When the Apostle saith, tribulation worketh patience, we are not so to understand him, that of itself and its own nature it doth so, for it produceth a contrary effect in the wicked, but it doth so as it is sanctified to us by the Spirit, out of the consideration of Gods will, and our conformity thereby to Christ, Rom. 8. 29.  
V. 4. experience] Gr. proof or trial. In Greek {αβγδ} proof or trial, either of Gods favour to us, and the comforts of his spirit, or of our faith, which being much more precious then gold tha tis tried by the fire, is thereby found unto praise and honour, 1 Pet. 1. 7.  
experience] Gr. proof or trial.  
V. 5. The love of God] Not whereby we love him, but wherewith he loveth us. And this affords great comfort in adversity, that out peace and quietness of conscience be not troubled; for he that so loved them that were of no worth, and while they were yet in their sins, that he died for them, how can he neglect them being now sanctified and living in him?  
 shed abroad] Or, hath been  shed. The sense and feeling thereof is  shed abroad in our hearts, for we have a sensible feeling that we are beloved of God, and we taste and see how good and gracious the Lord is, Psal. 34. 8.  
V. 6. in due time] Or, according to the time, or season. To wit, when the fullness of time came, Gal. 4. 4. which was the fittest and most convenient time, and therefore is termed here {αβγδ}, and 2 Cor. 6. 2. the accepted time.  
V. 7. yet peradventure for a good man] Some will have these words to be red with an interrogative point, and render them thus, Scarce will one die for a righteous man, for even for a good man will any man easily undertake to die? but if the words be to be red without an interrogative point, then the Apostles meaning is, that though it may be some may be found so courageous and kind as to undertake such a task, as to die for another, be he never so good a man, yet it is a thing very rare and that seldom happeneth.  
V. 8. yet sinners] In the state of sin, or, while sin reigned in us, and we were wholly under the power of sin. For otherways we are still sinners. For if we say, that we have no sin, we deceive ourselves, and there is no truth in us, 1 Joh. 1. 8. Yet we are not in the Apostles sense in this place sinners, or so reputed, because our sins are forgiven us, and sin hath not now dominion over us; because we are not under the law, but under grace, Rom. 6. 14. 1 Joh▪ 3. 8. 9.  
V. 9. from wrath through him] Some translate the words, from that wrath; and the original will bear it, for it is, {αβγδ}, If we like of that translation, the meaning is, a futura ira, from wrath to come, Matth. 3. 7. But if there be not an emphasis in the article {αβγδ}, then wrath is to be taken more generally; for the punishments of sin as well in this life, as in the life to come; which are the effects of Gods wrath.  
V. 11. joy in God] Gr. glorying in God.  
through] Or, by.  
V. 12. Wherefore, as] Here is the general conclusion of the precedent discourse, concerning justification by faith; wherein the Apostle, briefly resuming what he had said, doth withall lay down the ground of it: which is, that God of his good pleasure hath appointed Christ to be the head of grace, and the fountain of justice and life to all his elect; by the imputation of whose righteousness they are restored to the favour of God, and consequently sanctified and glorified; in like manner as Adam was made the head and root by nature of all mankind; whence by his sin imputed to all his posterity, they became all under the curse of God, were deprived of original righteousness, corrupted through their whole nature, and subject to death eternal.  
by one man] Viz. Adam and Eve, comprehended together in one; as they two were one flesh, and the common stock of all mankind, Ephes. 5. 31. 1 Tim. 2. 14.  
sin] By sin, is meant that disease which is ours by inheritance, and men commonly call original sin, for so he useth to call that sin in the singular number; whereas when he speaketh of the fruits thereof, he useth the plural number, calling them sins.  
passed upon all men] Or, passed over to all.  
for that] Or, in whom.  
for that all have sinned] Gr. had sinned. Or, in whom; for the preposition {αβγδ}, is taken for in, in divers other places, as Mark. 2. 4. Joh. 9. 17, &c. And so the word in, is used also by Saint Paul, treating of the same matter, 1 Cor. 15. 22. as in Adam all die; or else the words are to be translated, forasmuch, or for that, all have sinned; and all comes to the same sense: for all that die, have not committed actual sins in themselves; as it is plain in some Infants, that die before they come to the use of reason, and therefore can be said no other ways to have sinned, then in this one man in whose loins they were, as Levi is said to have paid tithes, being in the loins of Abraham, Heb. 7. 9.  
is not imputed] Gr. Tec. was not counted. Where there is no law made, no man is punished, as faulty and guilty. If we admit of the translation according to Tecl. edition, sin was not imputed, till the law was given, then the Apostles meaning according to the interpretation of the greek fathers, is, {αβγδ}, that is, was not imputed in such sort; because there was no punishment set upon particular sins; neither could the number and hamousnesse of sins be so exactly known.  
there is no law] Gr. there being no law.  
V. 14. nevertheless] Gr. but.  
is the figure] The first Adam, answereth the latter, who is Christ, as it is afterwards declared; Adam, and Christ were like two roots or stocks, the one whereof, to wit, Adam, conveyed to his branches, sin and death; but Christ, to all that are engrafted in him, righteousness and life.  
V. 15. But not as the offence] Adam and Christ are compared together, in this respect, that both of them do give and yield to theirs, that which is their own: but herein they differ; that Adam by nature, hath spread his fault to the destruction of many, but Christs obedience hath by grace overflowed to many.  
many be dead] The word many, is oftentimes in Scripture taken for all; as Dan. 12. 2. Many that sleep in the dust shall awake, that is, all; and Rom. 8. 29. First begotten among many brethren; and here vers. 16. Of many offences to justification: for Christs blood cleanseth us from all our sins, 1 Joh. 1. 9.& vers. 19. By one mans disobedience many were made sinners, that is, all: so in this verse, through the offence of one man, many be dead, all are become liable unto death.  
much more] Gr. Tec. much more therefore.  
V. 16. And not as it was by one] Here the Apostle sets down a second difference between Adam and Christ, that by Adams one offence, men were made guilty; but the righteousness of Christ imputed unto us freely, doth not only absolve us from that one fault, but from all other.  
by one] Or, of one.  
V. 17. if by one mans offence] Or, by one offence. The third difference is, that the righteousness of Christ, being imputed to us by grace, is of greater power to bring life, and that a glorious and eternal life, wherein we shall reign with Christ; then the offence of Adam was to make his posterity liable unto death.  
V. 18. by the offence of one] Or, by one offence.  
judgement] that is, guilt.  
by the righteousness of one] Or, by one righteousness. Gr. {αβγδ}. So Saint Paul styleth the obedience of Christ, as having virtue in it to justify others also, as the greek word doth imply and here it is set in opposition to the transgression of Adam, wherein likewise there was a power to involve others, and make them culpable and liable to condemnation.  
upon all men] Either all sorts of men indifferently, though not all universally; or to all that appertain to Christ and are engrafted unto him by faith.  
justification of life] Not onely, because our sins are forgiven us, but also, because the righteousness of Christ is imputed to us.  
V. 19. by the obedience of one] The Apostle leaves out the word man in this member, either for brevities sake; or, because Christ was not a mere man, as Adam was, but {αβγδ}, God and man in one person.  
V. 20. Moreover,] Or, but.  
that the offence might abound] Chrysostome and Oecumenius, and the greek fathers generally observe, that the conjunction {αβγδ}, us, is not taken, {αβγδ}, causally, nor doth any way imply, that God gave his law to this end( See Rom. 1. 20.) that sin might abound, but rather to diminish it, and keep men from it; they therefore thus paraphase the words; By the coming in of the law, so in fell out, that sin abounded through the corruption of mans nature, and per accidence not according to Gods intention. Others who take the conjunction causally make this sense: that the law came in through Gods appointment to improve the benefit of Christ, and make it much more glorious by the manifestation and declaration, how far sin had abounded, that is, the law entred, that the offence might appear much more to abound, for the greater illustration of Christs glory in taking it away.  
grace did much more abound] Grace was powred so plentifully from heaven, that it did not only countervail sin, but above measure passed it.  
V. 21. reigned] See on Chap. 6. 21.   

CHAP. VI.  
Vers. WHat shall we say then] Here the apostle passeth from justification to sanctification, making his way by solving an objection framed after this manner, because where sin aboundeth there grace more abounded, shall we fro thence lewdly conclude, that we ought therefore still to abide in the state of sin and corruption, and let the reins loose to all manner of wickedness, that grace may still more and more abound? shall we, like the Spider, suck poison from the sweetest flower of paradise, the doctrine of free justification? God forbid.  
Shall we continue] Gr. Tec. Let us continue.  
in sin] That is, in that corruption; for though the guiltiness of sin be not imputed unto us, yet the corruption remaineth still in us, the which sanctification, that follows justification, killeth by little and little.  
V. 2. God forbid] Gr. Be it not, or, by no means. See Chap. 3, 4.  
How shall we] The benefits of justification and sanctification are always joined together inseparably, and both of them proceed from Christ by the grace of God: Now sanctification is the abolishing of sin, that is, of our natural corruption, into whose place succeedeth the clearness and pureness of nature reformed.  
that are dead] They are said by Paul to be dead to sin, which are in such sort made partakers of the virtue of Christ, that natural corruption is dead in them; that is, the force of it is taken away so, that it bringeth not forth its bitter fruits: and on the other side, they are said to live to sin, which are in the flesh; that is, whom the Spirit of God hath not delivered from the slavery of this corruption of nature.  
V. 3. Know ye not] There are three parts of sanctification; to wit, the death of the old man, or sin, his burial, and the resurrection of the new man; derived from the virtue of the death, burial, and resurrection of Christ; of which benefits our baptism is a sign and Pledge.  
that so many of us, &c.] Gal. 3. 27.  
into Jesus Christ) That is, by baptism are engraffed into him, that growing up in one with him, we should receive his strength to conquer the power of sin in us.  
baptized into his death] That is, that we should be partakers not onely of the merit of his death in our justification, but also of the efficacy of his death in the mortifying our fleshly members.  
V. 4. are] Gr. were.  
butted with him by baptism] See Coloss. 2. 12. In this phrase the Apostle seemeth to allude to the ancient manner of baptism, which was, to dip the parties baptized, and as it were to bury them under the water for a while, and then to draw them out of it, and lift them up, to represent the burial of our old man, and our resurrection to newness of life.  
by the glory of the father] That is, by the glorious power of the father, as Lazarus was raised, John 11. 40. Or else the preposition {αβγδ}, is put for {αβγδ}; as likewise the 2 Pet. 1. 3. he that called us, {αβγδ}, by glory, that is, {αβγδ}, to glory and virtue; and so some translate it here, raised from the dead to the glory of the father; that Christ himself being discharged of his infirmity and weakness might live in glory with God for ever.  
V. 5. planted together] Bythis elegant similitude the Apostle representeth unto us, That as Plants engrafted, receive moisture, and juice from the Stock, whereby they sprout out and bear fruit; so we receive vigour from Christ, whereby we live spiritually, and bear the frit of good works: and as a Plant that is set in the earth lieth as dead and unmovable for a time, but after springs up and flourisheth; so Christs body lay dead for a while in the grave, but sprung up& reflourished in his resurrection: and we also when we are baptized, are butted as it were in the water for a time, but after are raised up to newness of life.  
likeness of his death] In so much as by the means of the strength which cometh from him to us, we so die to sin as he is dead.  
likeness of his resurrection] That is, as he arose from the dead to a new and heavenly life, so we rise from dead works to walk in newness of life.  
V. 6. old man] All our whole nature, as we are conceived and born into this world with sin, which is called old, partly by comparing that old Adam with Christ, and partly in respect of the deformity of our corrupt nature, and the disability to do any good. It is called our old man, because it sets on work all the faculties of our mind, and members of our body, as if it were our very selves; and because, as the Greek fatehrs note, {αβγδ}, because we make much of it, and love it as ourselves, or more then ourselves.  
crucified with him] Our corrupt nature is attributed to Christ, not in dead, but by imputation. The Apostle saith, our old man is crucified, because through the merits of Christ crucified, we obtain the holy Spirit, which crucifyeth our old man; for Christ by his death hath merited to us, and for us, not onely remission of sins, but also the Spirit of regeneration, whereby our corrupt affections are mortified, and we renewed in the spirit of our mindes.  
body of sin] That naughtiness which sticketh fast to us, and is a near unto us as our flesh; or he termeth it the body of sin, because it hath a real subsistence in us of itself, as if it were a body; or thirdly, because this corruption is not in one part or member, but diffused through the whole; neither is it seen and descried in the breach of one commandment, but of all, making a kind of body of wickedness consisting of many parts.  
might be destroyed] Gr. Tec. should be destroyed.  
not serve sin] That is the end of our sanctification, which we shoot at, and shall at length come unto, when God shall be all in all.  
V. 7. freed] Gr. justified.  
V. 8. now if] Or, but if.  
V. 9. death no more] For he therefore died, that he might destroy death, both in himself, and in his members.  
V. 10. he dyed unto sin] He dyed unto sin, not in regard of himself, for he knew no sin, but as charged with the sins of the elect, and in the name of his Church, that he might expiate and take away the sins of all that believe in him.  
liveth unto God] That is, With God, or, To the glory of God, or in the sense our Saviour saith, Luke 20. 38. that Abraham, and Isaac, and all the faithful live To God; that is, though they appear not to live to men, yet they live to God; that is, in his account, and before him.  
V. 11. reckon] Or, account.  
V. 12. Let not sin] He taketh sin, either indefinitely for any sin, or for sin which is the genus to original and actual; or, he taketh it, according to S. Austines interpretation, lib. de nup.& concupis. for concupiscence or the original corruption that is in us, which( saith he) is called sin, quia a peccato facta est, sicut vocatur lingua locutio quam facit lingua, manus vocatur scriptura quam facit manus; because it is the issue or offspring of sin, to wit, the sin of Adam; as our speech is called our tongue, because the tongue uttereth it; and our writing is called out hand, because our hand maketh or draweth it: Howbeit, we must not so understand S. Austins words, as if it were onely in that respect called sin; for it is all three, both the daughter of sin, and mother of sin, and sin itself; the daughter or effect of Adamssinne in us, the mother of all actual sins, and formally sin itself, because repugnant to the law, which saith, Thou shalt not lust.  
reign] By reigning S. Paul meaneth that sovereign or high rule which no man striveth against, or if any do, it is in vain: or, Let not sin reign, that is, not have the upper hand of the motions of Gods Spirit within you, Rom. 8. 13, 14. Galat. 5. 16, 17, 18.  
in your mortal body] This is not said, as if evil lusts were in the body alone, or as if they had the original onely from it, and not from the soul; for Christ teacheth the contrary, Math. 15. 19, 20. but because these evil lusts do most of all show and manifest themselves in and through the body, Gal. 5. 19.; Or, the words may bear this interpretation, Let not sin reign in your mortal body, that is, while you live this bodily life here, which being subject unto death, it appeareth thereby, that there are some remnants of sin yet behind to be striven against, that we may mortify and destroy them more and more.  
V. 13. yield] Or, offer up.  
as instruments] Gr. as arms, or, weapons. He fitly compareth our members, that is, parts of our body, and faculties of our mind, either to such tools as artificers work withall, or weapons wherewith souldiers fight; for as those, so these may be used well or ill. For example, with the same hand one man giveth an alams, and another stealeth; with the same tongue one blesseth, and another nurseth.  
yield] Or, offer up.  
instruments] Gr. arms, or weapons.  
V. 14. For sin shall not have dominion, &c.] He granteth that sin is not yet so dead in us that it is utterly extinct, but he promiseth victory unto them that contend manfully against it, because we have grace given us, which worketh in us so effectually, that the law is not now to us the power and instrument of sin, but the rule of righteousness.  
V. 15. under the law] To be under the law and under sin, signifieth all one in respect of them which are not sanctified; as on the contrary, to be under grace, and righteousness, agroeth to them that are regenerate. Now these are contrary, so that one cannot agree with the other, therefore let righteousness expel sin.  
V. 16. to whom you yield yourselves, &c.] See John 8. 34. 2 Pet. 2. 19.  
V. 17. form of doctrine] Gr. mould. The word in the original signifieth most properly a pattern or mould, and the Apostle would have us thereby to understand that the doctrine of the Gospel is such a pattern or mould which we are cast into, that we may be formed and fashioned like unto it.  
which was delivered you] Gr. whereto ye were delivered.  
V. 18. of righteousness] Gr. to righteousness.  
V. 20. from righteousness] Gr. to righteousness.  
V. 21. What fruit had ye then] The Apostle in this verse deterreth from sin by a threefold argument, drawn from the three parts of time past, present, and to come. sin for the time past hath proved unfruitful;( What fruit had ye then) for the time to come pernicious and deadly:( for the end of these things is death)  
end] Or, reward.  
V. 22. unto holinesse] Or, unto sanctification.  
end] Or, reward.  
V. 23. For the wages of sin is death] That is, the reward due unto sin. The comparison is taken from souldiers in war, who at the end of their service receive their pay or stipend. By death we are to understand, not onely temporal, but eternal death; as appeareth by the opposition that it hath here to eternal life.  
but the gift of God] Or, free gift. By the gift here many understand the gift of sanctification or righteousness, which is set against sin in the other member, and they say, the Apostle affirmeth this gift to be eternal life, because it bringeth or hath for its end eternal life: but it may be referred to eternal life itself, which is here termed not the wages of righteousness, but the free gift of grace; as Saint Augustine acutely observeth; lib. de grat.& lib. arbit. cap. 9. The Apostle, saith he, might have said, The wages of righteousness is eternal life: but he altered the phrase of set purpose, and choose rather to say, The gift of God is eternal life: ut hinc intelligeremus non pro meritis nostris Deum nos, said pro sua misericordia vocare: unde dicitur in Psalmo, Coronat te in miseratione: that we might from this change of the phrase learn that God calleth us not to eternal life for our merits, but for his mercies sake; whence it is said in the psalms, He crowneth thee in mercy and compassion.   

CHAP. VII.  
Vers. 1. KNow ye not] By propounding the similitude of marriage, he compareth the state of man both in sin and after regeneration together: the law of matrimony, saith he, is this, that so long as the husband liveth, the marriage abideth in force; but if he be dead, the woman may marry again.  
over a man] He saith not over the husband, or over the wife, but {αβγδ}, hoins, a word which signifieth either sex, and may be applied to either; to teach us that both are subject to the law of wedlock while they live.  
V. 2. the woman, &c.] 1 Cor. 7. 39.  
V. 3. she shall be] Gr. Tec. the wife or woman.  
V. 4. Wherefore my brethren] Here he applieth the former similitude; as it fareth with the wife whose husband is dead, and she free to mary again, so it is with us; for now we are joined to the Spirit, as it were to the second husband, by whom we must bring forth new children: we are dead in respect of the first husband; but in respect of the latter, we are as it were raised from the dead.  
dead to the law] We are not onely dead to the law, but the law also is dead unto us, because it cannot thrust out its sting at us, either to curse us, or to provoke us unto sin; the law hath no more power over us then dead men in either of these respects.  
body of Christ] In as much as his body was mortified and crucified for us; by which his mortification, he obtained to us remission of sins, and the holy Spirit; whereby our flesh, or rather sin dwelling in our flesh is mortified in us.  
forth fruit] He calleth the children which the wife beareth to her husband, fruit, Psal. 127. 3. As in the salutation of the Angel, Christ is called the fruit of the Virgins womb: Blessed art thou, and blessed is the fruit of thy womb.  
unto God] Which are acceptable unto God: or if by fruit he understandeth not children, as before, but good works; then to God is here understood, to the glory of God; as Matth. 5. 16. Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven. See Phil. 1. 11.  
V. 5. were in the flesh] When we were in the state of the first marriage; which in the next vers. he calleth, The oldness of the letter: or by flesh he meaneth the carnal observations of the law, concerning meats and drinks, and leprosy, and the like: or when we were in the flesh, that is, when the flesh was not mortified in us by the Spirit, but was yet lively and strong in us, Chrp. 8. 8.  
motions] Gr. passions.  
by the law] He saith not, of the law, but by the law, because the spring of sin which dwelleth within us, takes occasion to work thus in us by reason of the restraint that the law maketh; not that the fault is in the law, but in ourselves.  
V. 6. delivered] Or, loosed.  
that being dead wherein we were held] Or, he being dead in whom we were held. The Greek Scholiast readeth {αβγδ}, we being dead to that which held us, to wit, the law, or sin; from which we were free by Christ. Others red {αβγδ}, it being dead; that is, the reigning power of the law and of sin being abolished in us; by the death and spirit of Christ the reign of sin being destroyed in true believers, there ceaseth withall that accidental effect of the law, which is to provoke and stir up the malignity of sin in us. Or he being dead, that is, the old man, of whom he speaketh in the former Chapter, vers. 6. Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin: and this sense is very agreeable to the main scope of the Apostle.  
in newness of spirit] As becometh them which after the death of their old husband are joined to the Spirit, as whom the Spirit hath made new men. Or in newness of the spirit, that is, in true holinesse, whereunto we were renewed in the spirit of our minds by the preaching of the Gospel which is called the ministration of righteousness, and of the spirit, 2 Cor. 3. 8, 9. Ephes. 4. 23. Whereas the law wrought nothing else but that it shewed man his duty, as a writing or picture, without imparting unto him any lively or efficacious ability to perform: wherefore also that old means of attaining righteousness and holinesse is now abolished as of itself unprofitable and impotent.  
oldness of the letter] Either by the letter he meaneth the law in respect of that old condition. For before that our will be framed by the holy Ghost, the law speaketh unto us but as to deaf men▪ and therefore it is dumb and dead to us as touching the fulfilling thereof. And in the word oldness he insinuateth also the abolishing thereof in regard of the unsufficiencie thereof, Heb. 8. 13. Or by the oldness of the letter he understandeth the old corruption which by the outward letter of the law is more and more stirred and provoked in us, in as much as the law though it condemned the sinner, yet it affordeth no power at all to abolish or destroy sin; in which regard it is called a killing letter, and the ministration of death, 2 Cor. 3. 7.  
V. 7. Is the law sin] Because he had said before, vers. 5. that the motions of sin which were by the law had force in our members; lest any should mistake his meaning and from thence infer that he condemned the law, as being a kind of factor for sin, he opportunely here moveth a doubt after this manner; What then, is the law the cause of sin? or are the law and sin all one? or do they agree together? No, saith he, sin is reproved and condemned by the law, but because sin cannot babide to be reproved, and was not in a manner felt until it was provoked, and stirred by the law, it taketh occasion thereby to be more outrageous, yet by no fault of the law.  
not known lust] Or, concupiscence. By lust in this place he meaneth not evil lusts in particular which flow from concupiscence; but rather the corrupt fountain from which they spring: for the very heathen Philosophers themselves condemned wicked lusts and unclean desires; but as for the fountain of them they could not so much as suspect it, and yet it is the very seat of that natural and unclean spot and filth.  
Thou shalt not covet] Exod. 20. 17. Deut. 5. 21.  
V. 8. sin wrought in me concupiscence] These words seem to be contrary to the words of S. James;( Jam. 1. 15.) for Saint James saith, lust bringeth forth sin, but Saint Paul here, that sin brought forth, or wrought in him concupiscence. But they may be easily reconciled: for they take not the words in the same sense. For Saint Paul by sin, as before hath been shewed, understandeth the corruption of our nature and proneness to sin, which produceth in us actual lusts, called by him all kind of concupiscence: but Saint James by lust understandeth the pravity of our appetite, and by sin outward actual sins; in which sense if we construe their words, the Apostles are so far from contradicting one the other, that they both affirm the self same thing though diversely expressed.  
concupiscence] Or, lust.  
was dead] Though sin be in us, yet it is not known for sin, neither doth it so terrify the conscience, nor stir up our natural concupiscence, nor rage after such sort in our members, as after the law is known, and in these regards it is said to be dead.  
V. 9. For] Gr. But.  
alive without the law] When I knew not the law, then me thought I lived indeed; for my conscience never troubled me, because it knew not my malady: or while the law stood aloof off( {αβγδ} often is so taken) and was not brought home to my conscience, I thought myself in a good condition.  
I died] That is, I felt my conscience deadly wounded, whereas before I was secure and thought myself in a safe way, though I pursued my former lusts.  
V. 12. holy, just, and good] Holy because it teacheth holinesse, and forbiddeth all wickedness and uncleanness: just, because it punisheth all sinful lusts: good, because it was given to dir●ct us into the paths of life. Or the Epither holy, may have a reference to the ceremonial law; just, to the judicial; and good, to the moral.  
made death to me] That is, the cause of death; to this the Apostle answereth, That the law is not the cause of death, but our corrupt nature being therewith not onely discovered, but also stirred up, and taking occasion thereby to rebel. For the more things are forbidden our corrupt nature, the more it desireth them; nitimur in vetitum: and from hence cometh guiltiness and occasion of death, Prov. 9. 17.  
God forbid] So Chap. 3. vers. 4.  
might become exceeding sinful] That sin might show it self to be sin, and spit forth, as it were, all its venom; {αβγδ}.  
V. 14. For we know] Hitherto the Apostle spake of the power of the law and sin in corrupt and unregenerate man, as he also himself found it by his own experience in his former state, vers. 9. But now he proceedeth and speaketh of himself as he was since his conversion, and declareth what power the remainder of sin had over him still after that now he was delivered from the dominon thereof.  
the law is spiritual] Given by the Spirit, and requiring a spiritual and heavenly life and disposition; but men such as they be born, are bondslaves of corruption.  
But I am carnal] In part, in regard of the remainders of the flesh that are in me: for that the regenerate also in respect of some weakness that is yet remaining in them may be called carnal, is evident, 1 Cor. 3. 1.  
sold under sin] Not as a willing slave to obey and follow the desire of sin in all things; as it is said of Ahab, 1 King. 21. 20. but as a Captive yet detained, though his ransom be paid; as one that against his will and purpose is yet subject to the assaults and lusts of sin, not being able wholly and entirely to rid himself of them, although he do vehemently resist them, and often subdue them by the Spirit of God that is within him, Gal. 5. 17, 18.  
V. 15. I allow not] Gr. know not. My actions answer not every way, nay they are contrary to my will; therefore by the consent of my will to the law and repugnancy of my actions thereunto it appeareth evidently, that the law and a right ruled will do persuade one thing, but corruption, which hath her seat also in the regenerate, another thing.  
what I would] It is to be noted that the self same man is said to will and not to will in divers respects; to wit, he is said to will in that, that he is regenerated by grace, and not to will, so far as he is not regenerated; but such as he was born of his parents: howbeit, because the part which is regenerated at length becometh conqueror, therefore Saint Paul sustaining the part of the regenerated, speaketh in such sort as if the corruption which sinneth willingly were something without a man, although afterwards he granteth that this evil is in his flesh, or in his members. See 1 Joh. 3. 6. 9.  
V. 17. no more I, but sin] That natural corruption which cleaveth fast even to them that are regenerated, and is not quiter conquered. He speaketh this for the comfort of himself and others who groan under the servitude of their natural corruption, and that he would infer is this, that he standeth not in fear to be rejected of God for these remains of sin in him; because God judgeth of his children that are thus divided between flesh and spirit, according to the better and sounder part, which is that of the spirit as most prevailing within them, and unto which they do most hearty and willingly adhere, which hath likewise a subsistence and root of a permanent life; and not according to the flesh, which they renounce and resist, and which by little and little decay in them, and in the end is reduced to nothing.  
that dwelleth in me] That is, as yet remaineth in me, but disarmed of that mortal sting of condemnation, by Christ: as also of its power and dominion, by his spirit; being now no more but a trouble to the faithful, Heb. 12. 1. Therefore these three things ought to be well distinguished, the dominion of sin, the habitation, and the combat: the first is abolished in true believers, the other two remain yet for their exercise and humiliation.  
V. 18. dwelleth no good thing] He denieth good to dwell in us, but affirmeth sin to dwell in our flesh, because we sin continually, and thereby contract an habit which hath a permanent abode in the soul.  
V. 20. do it] Or, perform it.  
V. 21. I find then a law] Here followeth the conclusion of the Apostles discourse, which is this; that as the law of God exhorteth to goodness, so doth the law of sin, that is, the corruption wherein we were born forcibly incline us to wickedness: but the spirit, that is, our mind, in that, that it is regenerate, consenteth to the law of God; but the flesh, that is, the whole natural man, is a bondslave to the law of sin: therefore wickedness and death are not of the law, but of that corruption which so reigneth in them that are not regenerated, that they neithre will nor do good, but will and do evil continually: but in the regenerate though it reigneth not, yet it abideth and striveth against the spirit or law of the mind, so that they can neither do so well as they would, nor be so void of sin as they desire, Gal. 5. 17.  
V. 22. I delight in] Gr. I am delighted with.  
after the inward man] The inward man and the new man are all one, and are answerable and set up contrary to the old man: neither doth this inward man signify mans mind and reason, and the old man the powers that are under them: but by the inward man is meant whatsoever is either without or within man, from top to to, so long as that man is not born anew by the grace of God.  
V. 23. the law of my mind] mind is not here taken for the understanding part of the soul, as it is naturally in us from our birth▪ but for the whole soul of man, as it is renewed by the Spirit of God. Ratio recta est ratio lumine Spiritus sancti directa.  
V. 24. O wretched man] It is a miserable thing to be yet in part subject to sin, and to be wearied with continual conflicts; but we must cry to the Lord, who will by death itself at length make us absolute conquerors, as we are already conquerors in Christ, Rom. 8. 37.  
who shall deliver me] That is, O that I were out of this animale and earthly life, wherein I must suffer sin yet to remain within me, by which I am subject still to the necessity of death! O that I were translated once into the glorious liberty of the Saints of God, in the happy life to come! Rom. 8. 21. Phil. 1. 23.  
from the body of this death] Or, from this body of death. That is, from these carnal lusts which are a death unto me, or threaten my spiritual death. Or, by this body we may understand the remainders of sin and of the old man, which are here called the body of death, as Rom. 6. 6. the body of sin( see there the note.) Or else by the body of death is here meant our mortal body subject to death by reason of sin, Rom. 8. 10. in as much as we shall never be perfectly delivered from these remainders of sin, and our captivity under it, till we shall have laid down this mortal body of ours.  
V. 25. I thank God] That he hath delivered me from the curse of the law, and the dominion of sin; and hath promised also perfectly to free me from all the power of sin by translating me into the glorious liberty of the sons of God.  
I myself] The Apostle ranketh himself among them that groan under the yoke of sinful corruption▪ for as Saint Jerome, and Saint Augustine both testify against the Pelagian heretics; this is the true perfection of them that are born anew, that they are sensible of their infirmities and corruptions, and confess as well in truth as humility that they are imperfect.  
serve the law of God; but with the flesh, the law of sin] How may this be that the Apostle should serve the law of God and the law of sin? sith no man can serve two contrary masters. I answer, that we must distinguish either of faculties, so far forth as renewed, or not; or of times. The Apostle doth not say that in the same part, or with the same faculty as renewed he serveth the law of God, and the law of sin; as namely, that in or with the mind as renewed he serveth the law of God and sin; but that in or with one as renewed, he serveth the law of God, but in or with the other as not yet renewed the law of sin. Neither doth he say that at the same time he serveth both the law of God and the Law of sin: but that though ordinarily, and for the most part he serveth the law of God; yet that sometimes through the strength of corruption he is as it were enforced against his will, to serve the law of sin.   

CHAP. VIII.  
Vers. 1. THere is therefore] A conclusion of all the former disputation from vers. 16. Chap. 1. to this place; seeing that we being justified by faith in Christ, do obtain remission of sins, and imputation of righteousness, and are also sanctified by the Spirit: it followeth from hence that they that are engrafted into Christ by faith are out of all danger of condemnation.  
who walk not] The fruits of the Spirit or effects of sanctification, which is begun in us, do not enfeoff us into Christ, but declare that we are engrafted into him.  
after the flesh] By the flesh he understandeth the carnal state of sin and corruption, in which all men are born, and naturally follow before they are regenerated by grace; and those are said here not to walk after the flesh who follow not the flesh for their guide: for he is not said to live after the flesh that hath the holy Ghost for his guide, though sometimes he step awry.  
V. 2. For the law] That is, the power and authority of the spirit, which is set in opposition to the tyranny of sin. Here the Apostle preventeth an objection, seeing that the virtue of that there is no condemnation to them who have received that virtue? because, saith he, that virtue of the quickening spirit which is so weak in us, is most perfect and mighty in Christ; and being imputed to us which believe, causeth us to be so accounted of as though there were no relics of corruption and death in us.  
Spirit of life] That is, the Spirit which mortifieth the old man, and quickeneth the new man, whereby those who are regenerated led a new and spiritual life.  
in Christ Jesus] That is, which is perfectly and absolutely in Christ, and resides in him as the head, and from him hath influx to all the members. This spirit is as a law commanding us, and appointing what we ought to do, and how to carry ourselves through our whole life.  
from the law of sin and death] There is in the words a figure like that, pateris libavit& auro, id est pateris aureis: so here the law of sin and death, that is, of sin bringing death and killing the soul: and as before he termed the power of the spirit the law of the spirit: so here he calleth the power of sin the law of sin; because like a law it commands evil actions, and ruleth in the children of disobedience.  
V. 3. For what the law could not do] He useth no argument here but expoundeth the mystery of sanctification, which is wrought in us: for because, saith he, that the virtue of the law was not such by reason of the corruption of our nature that it could make man pure, perfect, and free; and for that it rather kindled the fiery malady of sin, then put it out, and extinguished it: therefore God clothed his Son with flesh like to our sinful flesh, wherein he utterly abolished our corruption, that being accounted thoroughly and without fault in him, apprehended and laid hold on by faith, we might be found to have fully that singular perfection, which the law requireth; and therefore that there might be no condemnation in or to us.  
in that it was weak] Not of itself, but through our fault.  
through the flesh] Or, by. In men not born anew by the Spirit, whose disease the law pointed at; but neither did, nor could heal.  
in the likeness of sinful flesh] Gr. flesh of sin. Christ took our nature upon him with all our natural affections; y●t without sin: and therefore the Apostle here saith, God sent his son in the likeness of sinful flesh, not in the likeness of flesh, as if he had not taken true flesh upon him; but in the similitude of sinful flesh: thus acutely Saint Augustine also distinguisheth: non in similitudine carnis, quasi caro non esset caro, said in similitudine carnis pec●ati, quia caro erat, said pecca●i caro non erat.  
for sin] Or, by a sacrifice for sin. Either there is an Ellipsis, and the word {αβγδ} is to be understood, as it is in the Translation of the seventy, Levit. 4. 5. and also in Saint Paul, Heb. 10. 6. {αβγδ} in for sin thou hadst no pleasure: that is, in sacrifices for sin, thou hadst no pleasure: and then the meaning is evidently this; God abolished, and utterly destroyed sin in the flesh by the expiatory sacrifice for sin, which Christ offered upon the cross. Or we are thus to render the words, of sin he condemned sin in the flesh; that is, he condemned our sin in the flesh of his son of sin; viz. of that capital crime: that it was the meritorious cause of the death of Christ who was most innocent. Or because it had wrought death in man by that which was good, and by occasion of the law became above measure sinful Rom. 7. 13.  
in the flesh] Or, of flesh.  
V. 4. righteousness of the law] The very substance of the law of God might be fulfilled, or that same righteousness which the law requireth, that we may be found just before God. For if with our justification from sin there be joined that active obedience of Christ which is imputed to us, we are just before God according to that perfect form which the law requireth.  
V. 5. they that are after the flesh] They that are in their carnal state of sin and corruption, which we drew from the loins of our first parents: or they that are lead by the flesh, and follow it in the lusts thereof.  
V. 6. to be carnally minded is death] Gr. the minding of the flesh. or the wisdom of the flesh. The word in the original is {αβγδ}, which sometimes is rendered the desire, or affection; sometimes mind or meaning; sometimes wisdom: and in all these senses that which the Apostle here calleth {αβγδ}, is death; that is, tendeth to death, or bringeth death: as on the contrary, the desire, affections, and wisdom of the spirit are life, and peace; that is, tend to life, and procure our peace.  
to be spiritually minded] Gr. the minding of the spirit. or, wisdom of the spirit.  
V. 7. the carnal mind is enmity against God] Gr. the minding of the flesh. or, wisdom of the flesh.  
V. 8. they that are in the flesh] The Apostle here by this phrase meaneth not those that are married, as Siricius the Pope absurdly interpnted this Scripture, and wrested it to the disparagement of holy wedlock in the clergy: nor doth he thereby understand all that are clothed with flesh: for then no men upon earth should please God; but to be in the flesh, and to be after the flesh, and to war, and walk after the flesh, signify one and the same thing; to remain still in our carnal estate, and to be lead by the motions and lusts of the flesh. Those that are so lead, till God give them a better guide, and deliver them out of their corrupt estate by nature, cannot please God.  
Now if] Gr. But if.  
V. 10. if Christ be in you] He confirmeth the faithful against the relics of flesh and sin, granting that they are yet( as appeareth by the corruption which is in them) touching one of their parts which he calleth the body, an impure lump, which is not yet purged from earthly filthiness and death: but therewithal willing them to doubt nothing of the happy success of this combat, because that even this little spark of the Spirit, that is, of the grace of regeneration, which appeareth to be in them by the fruits of righteousness, is the seed of life, 1 Joh. 3. 9.  
because of sin] Gr. for sin.  
because of righteousness] Gr. for righteousness.  
V. 11. shall quicken your mortal bodies] He speaketh either of the resurrection from death, or regeneration. For although the work of the Spirit quickening us be principally wrought and felt in our soul: yet the virtue of it is derived also into our body, as the instrument of our soul. Therefore the Apostle exhorteth, Chap. 12. vers. 1. That we give up our bodies as a living sacrifice, holy and acceptable unto God Chap. 6. vers. 12.  
by his Spirit] Or, because of his Spirit.  
V. 12. We are debters] Here followeth an exhortation to subdue the flesh daily more and more, by the virtue of the Spirit of regeneration; because, saith he, you are debters unto God for so much as you have received so many benefits from him.  
V. 15. ye have not received the spirit of bondage] He declareth and expoundeth by the way in these two verses, by what right this style to be called children of God is given to believers: because, saith he, they have received the grace of the Gospel; wherein God sheweth himself not as before in publishing of the law terrible and fearful, but a most benign and loving father in Christ: so that with great boldness we call him Father, the holy Ghost sealing this adoption in our hearts by faith. By the spirit of bondage he meaneth the operation of the Spirit of God by the law, which doth cast down and affright the hearts of men by the dreadful threatenings against transgressors; as we see in the Israelites when God did proclaim the Law of the ten Commandements in their hearing upon the Mount, Exod. 20. 19. which the Apostle hath an eye unto here, as likewise Heb. 12. 18, 19.  
The spirit of adoption] Gal. 4. 6. By the spirit of adoption, he understandeth the gracious operation of the holy Ghost by the preaching of the gospel, which quickens the heart of true believers, and assureth them of their adoption.  
whereby we cry] Gr. in whom, or, in that we cry. With an holy boldness, sweetly and tenderly calling on our heavenly Father, and importuning him as his children.  
Abba, Father] Abba signifieth Father in the Syriack tongue, and the Apostle kept it of purpose, it being a word implying much tenderness and affection; it being also used by children almost in all languages, when they begin to speak: and he joineth here the word, {αβγδ}, father, unto it, not onely to explain the former word, but also the better to express the eager and earnest and vehement desire and affection of the faithful in their calling upon God, as Christ himself redoubled the word Father to the same purpose, Mark 14. 36. he said Abba, Father, &c. and on the cross likewise, he doubled the words, my God, my God. The Syriack interpreter translateth Abba, our Father, and a learned interpreter truly noteth, that sometimes the Article: which is here prefixed to Father, hath the power and signification of an affix, and if it be so, then it should seem the Apostle here alludeth to our compellation of God in the Lords Prayer. Our Father, &c.  
V. 16. beareth witness with our spirit] The holy Ghost doth not only stir us up to call upon God as our father, but doth also seal unto our hearts, that we are truly his children: thus the Spirit testifieth to our spirit;( as some render the words) but if we translate them, beareth witness with our spirit, the meaning is, that the Spirit witnesseth together with our own spirit, which doth likewise help to bear witness by observing the proper marks of Gods adoption, which our spirit findeth in ourselves by the Spirit of God. This witness though it be not always alike evident and powerful in true believers, yet it doth oftentimes manifest itself, even when they are in their lowest estate and greatest extremity.  
V. 17. then heires] Partakers of our fathers goods, and having a right to his kingdom, and that freely, because we are his children by adoption and grace.  
if so be that we suffer with him] Now Saint Paul teacheth, by what way the sons of God come to that felicity, to wit, by the cross, as Christ himself did, and therewithal openeth unto them three fountains of comfort: the first, that we have Christ a companion and fellow of our afflictions: the second that we shall be his fellows also, and co-heirs with him in everlasting glory: the third, that this glory we look for, doth a thousand parts surmount the misery of our present affliction.  
V. 18. For I reckon] Gr. Tec. but I reckon or count.  
that the sufferings of this present time] Word for word, according to the greek, of this now season. Whereby the Apostle intimates two things: first, that our tribulations and afflictions last but for a {αβγδ}, that is, a moment in comparison: secondly, that now, that is, this present life is the proper season and opportune time, to lay out for a crown of celestial glory.  
are not worthy to be compared] Holdeth no proportion or correspondency with the reward, neither in respect of the dignity and worth, nor in respect of the time: and if the sufferings of Martyrs fall thus short, how much more the best actions of Saints?  
with the glory] Gr. are not worthy to the glory.  
shall be revealed in us] It is now partly in us, but hide, and therefore he saith, shall be revealed. For now our life is hide with Christ in God, but when Christ who is our life shall appear, then shall we also appear with him in glory.  
V. 19. earnest expectation of the creature] Gr. the looking out, or, putting forth of the head. By the creature, he understandeth the world; and the singular number which he useth, implieth the unity thereof: and the doctrine which he delivereth from this verse to the 23. concerning the world is, that as the world was not at the beginning in that state which now it is, but by the sin of man came to be subject to a vanishing and flitting estate; so it shall at length be restored with the elect, to a more stable and glorious estate.  
manifestation of the sons of God] The word, manifestation, is not here taken actively, but passively, that is, the creature waiteth for the time when the sons of God shall be manifested, and their glorious and happy estate, to which those words of Saint John have a reference, 1 Joh. 3. 2. Behold, now we are the sons of God, and it doth not yet appear, what we shall be, but we know when he shall appear we shall be like him.  
V. 20. not willingly, but by reason of him] Not by their natural inclination, but in obedience to the Creators command, whom it pleased to show by their fickle estate, how greatly he was displeased with man for his disobedience.  
subjected the same in hope] Or, upon hope. That which before he called the expectation, he here termeth the hope, for hope is an earnest expectation of a thing: and it is called so in this place, for that God had promised an universal deliverance of the creature from the corruption and abuse of man, which the angels and blessed souls do long for, Revel. 6. 10. and the rest of the creatures seem to have a natural instinct or inclination thereunto, which in the next verse save one is by a metaphor called a groaning and traveling in pain. The ground of this hope or expectation of the creature is, that having by reason of the fall of man suffered for part of his malediction, when it shall come to pass at the last day, that man shall be completely restored to grace again, then all the steps and traces of that malediction shall be utterly razed out of the world, as is declared, Esa. 51. 16.& 65. 17.& 66. 22.  
V. 21. delivered from the bondage of corruption] Shall be subject no more to any such alteration or corruption as now it is; much less to serve for the object and instrument of sin: but according to every ones degree and nature, shall partake of the glorious estate of the children of God; and be fully delivered from all vanity and evils.  
into the glorious liberty] Gr. into the liberty of the glory.  
V. 22. For we know] Gr. Tec. but, or now we know.  
the whole creation] Or, every creature.  
traveleth in pain] This elegant metaphor expresseth, not only the exceeding sorrow of the creature, but the fruit also that followeth after it. For albeit the world doth seem for the present to be even at the height of its splendour and becautie, yet there lies that evil upon it which doth press it down, and sink it into perdition, and that is sin, whereof it doth strive and struggle to the utmost to ease and disburden itself, as it were, much like unto a woman in travel.  
V. 23. And] Gr. but.  
not onely they, but ourselves also] If the rest of the world look for a restoring, and groan as it were for it, and that not in vain, let us not think much also to sigh and groan, but groan out of hope, because we are more certainly persuaded of redemption to come, for as much as we have the first fruits of the Spirit.  
first fruits of the Spirit] That is, the first degree of regeneration and of the gifts of the Spirit, which is conferred upon us in this life, for a pledge of the whole crop as it were, which we shall receive in the life to come, 2 Cor. 1. 22. Ephes. 1. 14.  
groan within ourselves] Even from the bottom of our heart. The which the world doth by a secret instinct without sense& discourse; we the faithful do by a certain knowledge, and well grounded judgement, sighing and groaning for anguish under the heavy burden of sin that lies upon us, and for the vehement and ardent desire of our full and final deliverance.  
V. 23. waiting for the adoption] That is, the full manifestation and effect of our adoption, the possession and fruition of the inheritance which is promised to us in our adoption.  
redemption of our body] See Luk. 21. 28. That is, the freedom thereof, not only from the miseries which they are subject unto in this life, but also from the power of death and corruption: and in this sense our Saviour taketh the word redemption in those his gracious and comfortable speeches to the faithful, when he treateth of the dissolution of the world. When these things come to pass, lift up your heads, for your redemption draweth nigh, Luk. 24. 28.  
V. 24. For we are saved by hope] Hope is necessary joined with faith. Seeing then that we believe those things which we are not yet in possession of, and hope expecteth not the thing that is present but future, we must therefore patiently wait for that which we believe shall come to pass.  
But hope that is seen, is not hope] As the object of faith is often termed faith; so here by a metonomy, the object of hope is termed hope: hope, that is, the thing hoped for, the possession of our heavenly inheritance, Colos. 1. 5.  
V. 26. Likewise the Spirit] There is no cause why we should faint under the burden of affliction, seeing that prayer ministereth unto us a present and most sure help which cannot be frustrate, seeing it proceeds from the Spirit of God which dwelleth in us.  
helpeth] The greek word, {αβγδ}, doth properly imply such a help, as when another man of strength and ability steppeth in to sustain the burden that lieth upon our shoulders, setting his shoulders under it, to lift it up and bear part of it with us.  
our infirmities] Gr. Tec. infirmity. Which we are yet subject unto; especially under the cross, and in afflictions, both in regard of our spirit which is apt to murmur, as we see in Job and David, and of our flesh also which is most tender and frail. If we read according to Teel. edition, infirmity in the singular number, then the meaning seemeth to be this, the Spirit helpeth our weakness and unabilitie to pray as we ought, assisting us by his holy inspiration, both with powerful and effectual words, and sighs and groans also that cannot be expressed.  
maketh intercession] Provoketh us to prayers, and telleth us as it were within, what we shall say, and how we shall groan. The son doth properly make intercession for us, who is our Advocate with the Father, 1 Joh. 2. 11. yet by a figure, the holy Ghost is said to make intercession for us also; because he rowseth and stirreth us up to prayer, and prompteth, as it were, our lesson unto us, how we ought to pray in all our necessities, Joh. 16. 13. Gal. 4. 6.  
with groanings which cannot be uttered] That is, whose fervency, force and ●fficacie proceeding from the supernatural motion of the Spirit none is able to conceive or express. Others red[ without speaking] that is, whose virtue and excellency doth not consist in the number and flourish of words, as the prayers of hypocrites, Matth. 6. 7. but in most lively feelings, pangs and prickings of the spirit.  
V. 27. And he] Gr. But he.  
mind of the spirit] Or, meaning. That is, what sobs and sighs proceed from the instinct of the spirit, and what the spirit meaneth by those sighs and groans.  
because] Or, that.  
for the saints] Though the remaines of sin cleave so fast to the best of Gods children, that they cannot utterly shake them off; yet they are here termed saints, partly in regard of their sincere and unfeigned defy of sanctity, and earnestly striving for it; partly in regard of Gods gracious acceptance, who taketh the will for the dead, and out of his infinite mercy in Christ, accounteth them for saints, by not imputing their sins unto them. Rev. 8. 3. Psal. 32. 1. See Rom. 1. 7.  
according to the will of God] That is, praying for such things, and in such a manner as God requireth and alloweth. 1 John 5. 14.  
V. 28. And we] Gr. But we.  
know] That we are not afflicted either by chance, or to our harm, but by Gods providence for our great profit, who as he choose us from the beginning, so hath he predestinated us to be made like to the image of his son, and therefore will bring us in his time, being called and justified, to glory by the cross. Hebr. 12. 10.  
that all things work together for good] Gr. Tec. that God worketh or maketh all things work together for good.  
according to his purpose] Or, decree. He calleth that purpose which God hath from everlasting appointed with himself, according to his good will and pleasure. Matth. 11. 26. Ephes. 1. 11. 2 Tim. 1. 9.  
V. 29. For whom] Here he proveth by a Sorites or golden chain, the glorification of Gods children, no link whereof can be unclinched, because the fastening thereof is the work of Gods omnipotence.  
he did foreknow] For his own, as the word is taken, John 10. 14, 27. those whom he marked out as it were out of all other men in the world, and set his affection upon. Psal. 1. 6. Jer. 1. 5. Matth. 7. 23.  
he also did predestinate] Ordained to conformity, both in grace and glory, with his son their head, not onely in their sufferings, but also in their sanctification and glorification.  
that he might be the first-born] Intending that his own son should have many adopted brethren, of whom he might be the head, as the first-born was wont to be in all families. Coloss. 1. 15, 18.  
V. 30. Moreover] Gr. But, or, And.  
them he also called] To the obedience of faith, by the outward preaching of the Word, and the inward and effectual operation of the Spirit.  
them he also glorified] That is, will certainly and infallibly glorify them; the cause, ground and pledge whereof is, the glorification of Christ our head already obtained.  
V. 31. What shall we then say] We have no cause to fear that God will not give us whatsoever is profitable for us, seeing that he hath not spared his own Son to save us.  
V. 33. Who shall lay any thing to the charge] A most comfortable conclusion of the whole second part of this Epistle, that is of the Treatise of justification. There are no accusers that we have need to be afraid of before God, seeing that God himself absolveth us as just, and therefore much less need we fear damnation, seeing that we rest upon the death, and resurrection, and the Almighty power of Jesus Christ. Therefore what can there be of so great moment in this life, or of so great force and power, that might affright us, as though we might fall from the love of God wherewith he loveth us in Christ? Surely nothing, seeing that it is in itself most constant and sure, and also to us, being confirmed by steadfast faith.  
V. 34. Christ that died] Gr. Tec. Christ Jesus that died.  
even at the right] Gr. in the right.  
V. 35. tribulation] Or, affliction.  
V. 36. For thy sake, &c.] Psal. 44. 22.  
for the slaughter] Gr. of the slaughter.  
V. 37. Nay in all] Gr. But, or, nevertheless in all.  
V. 38. nor Angels, &c.] Under the name of Angels he also comprehendeth Archangels; and by principalities and powers, those that are in the highest places of authority, and have greatest power upon earth, as Kings in peace, and Commanders in war.  
from the love of God] The words may bear either of these constructions, Nothing can separate us from the love which God beareth to us, or we bear to him in Christ Jesus: but this latter seemeth better to agree with the Antecedents, For thy sake are we killed, &c.   

CHAP. IX.  
Vers. 1. I Say the truth] Because the Apostle puposeth to speak much of the casting off of the Jews, he useth an insinuation, declaring by a double, or rather triple oath, his great desire of their salvation, and his singular love towards them; and withall he freely granteth them all their true prerogatives.  
in Christ, &c.] Entering into a profound discourse, hard to be believed by flesh and blood, that he might gain the more credit to the ensuing doctrine, and the protestation of his sincere affection to his countrymen, he produceth three witnesses beyond exception, Christ, the holy Ghost, and his own Conscience.  
V. 2. continual sorrow in my heart] For the incred●lity of the Jews his kinsmen, and their rejection.  
V. 3. myself were accursed] Or, separated. These words admit of a double interpretation; either that such was his love to his brethren, that he desired, if it had been possible, and it might have stood with the good will of God, to have redeemed the casting away of the Israelites, with the loss of his own soul for ever. A desire utterly impossible indeed, and never to be accomplished and used by the Apostle; onely to witness his excessive love towards his brethren, and most fervent zeal for the glory of God, which he supposed would have been far more illustrated by the saving of a whole Nation, then of one man. Or that here, by {αβγδ}, he means onely to be excommunicated, and held as accursed& execrable, and as such exterminated and deprived of all communion with the Church; not as if the Apostle did with to be hardened in heart against Christ, and severed from his love, for that can never be wished by any pious man, but out of the overflowing of his love he wished, that he himself might bear the punishment which they might expect from the righteous judgement of God for their hardness, so they might be freed from this hardness and accursednesse. The like we know Moses did in the behalf of the Israelites. Exod. 32. 32.  
my kinsmen according to the flesh] Those of mine own country and nation: withall insinuating a double kindred, carnal and spiritual: by the carnal he was allied onely to the Jews, but by spiritual cognation, to all the household of faith, consisting as well of Gentiles, as Jews.  
V. 4. whom pertaineth the adoption] Gr. who are the adoption. For God preferred the Israelites before all nations of the earth, and accounted them his peculiar people, and name them not onely his Children, but, his first-born, Exod. 4. 22. Israel is my son, yea, my first-born, Jer. 31. 9.  
and the glory] That is, the Ark of the Covenant, which was a visible token of Gods presence; so we red, 1 Sam. 4. 21. The glory is departed from Israel, when the Ark was taken; and Psalm 63. 3. To see thy glory, as I have seen thee in the sanctuary.  
and the covenants] Or, testaments. The Tables of the covenant. Ephes. 2. 12.  
and the giving of the law] The judicial and moral.  
and the service of God] That is, the manner of his worship, prescribed by the ceemoniall law.  
and in the promises] Made to Abraham and his posterity.  
V. 5. God blessed for ever] A most evident testimony, and pregnant proof of Christs divinity. blushy for shane, saith Oecumenius, and be confounded, O thou wretched miscreant Arius, when thou hearest Christ glorified by the Apostle with the title of God, in the singular number, with the article▪, the God, or, onely God, and God over all, and blessed for ever.  
V. 6. Not as though the word of God hath taken none effect] Gr. But it cannot be that the word of God hath failed.  
are not all Israel, which are of Israel] That is, all are not that people of God, to whom the promises were made, who descend from the loins of Jacob; for there are three sort● of Israels: according to the flesh onely; such are the unbelieving Jews: according to the spirit onely; such are the faithful among the Gentiles: according to the flesh and spirit; such was Jacob himself, and his believing posterity.  
V. 7. in Isaac shall thy seed be called] See Gen. 21. 12. Isaac shall be thy true and natural son, and therefore heir of the blessing, although ishmael also was born of Abraham, and circumcised before Isaac.  
V. 8. the children of the flesh, &c.] Not all they who are carnally born of Abraham by the course of nature, are the children of God, to whom the promise of grace was made; but the children of promise, that is, those who were born by virtue of the promise, those who by Gods special grace were adopted( as Isaac by a special and singular promise was begot by Abraham) they onely are accounted for that seed mentioned in the covenant, I will by thy God, and the God of thy seed.  
the children of the promise] See Gal. 4. 28.  
V. 9. At this time, &c.] Or, season. See Gen 8. 10.  
V. 11. For the children being not yet born, neither having done any good or evil] Namely, whereby they might be differenced one from the other; for otherwise they were already conceived in sin, and living in the mothers womb, when the sentence of God passed upon them; so that God had not regard unto faith in the one, or infidelity in the other, but that it was upon his own absolute pleasure, not upon any desert, that God preferred the younger before the elder.  
any good] Gr. Tec. good, or, that good.  
purpose of God according to election] Or, the purpose according to the election of God.  
might stand] Gr. might remain.  
not of works] That is, not at all by observing any condition depending upon the will of man, which would have made the decree wavering and uncertain, seeing that man is so variable in all that he doth, or undertaketh.  
but of him that calleth] Out of underserved grace and favour, and calleth not onely outwardly, but inwardly and effectually, to bring men to faith and godliness. Rom. 8. 28, 30, 31. 2 Tim. 1. 9.  
The ●lder shall serve the younger] See Gen. 25. 23. This prophecy is not to be understood of any outward service or dominion; for Esau did not serve Jacob after that manner; at least in his own person; but either it is to be understood of the posterity of Jacob and Esau, that the posterity of the elder should serve the posterity of the younger, as they did also for a time; and for this the words of the Lord by Moses, Gen. 25. 23. are express; Two nations are in thy womb, and two sorts of people shall be separated from thy bowels; and the one people shall be stronger then the other, and the elder shall serve the younger. Or else the prophecy is to be understood of the eternal and spiritual dominion which the children of God are to enjoy hereafter, whereof the inheritance and dominion in Canaan was a type, Hebr. 11. 15, 16. We may also thus expound the words, The elder shall serve the younger, that is, he shall be deprived of his birth-right, in token that from him and his posterity should be taken away also the part and claim of the blessed seed; and that he should be no otherwise in the world, then as a servant in his fathers house, in comparison, namely, of Jacob, who shall be his heir.  
elder] Or, greater.  
younger] Or, lesser.  
V. 13. As it is written] Forasmuch as the word serving seemeth not to be clear enough to express the election of Jacob and rejection of Esau in the purpose of God, the Apostle brings in this other passage out of Malachi 1. 2. for a declaration of the former; and proveth, that this same servitude or subjection of Esau unto Jacob, was accompanied with Gods eternal and undeserved love of Jacob, and with his just and righteous hatred of Esau.  
Jacob have I loved, &c.] Mal. 1. 2, 3.  
V. 14. God forbid] See Chap. 3. 4.  
V. 15. I will have mercy] See Exod. 33. 19. I will be favourable and gracious to whom I list to be favourable. God is most free, and cannot be taxed with unjustice, though he cast brighter beams of his favour upon one then another; for although he choose and predestinate to salvation them that are not yet born, without any respect of worthiness; yet he bringeth not the chosen to their appointed end, but by the means of his mercy, which is a cause next under predestination: now mercy presupposeth misery, and misery, sin, and a voluntary corruption of mankind, and this corruption presupposeth a pure and perfect creation. Moreover, mercy is shewed by degrees, to wit, by calling by faith to justification and sanctification, so that at the length we come to glorification: Now all these things ordinarily following the purpose of God, do clearly prove, that he can by no means seem unjust in loving and saving his.  
I will have mercy] Or, I have mercy.  
I will have compassion] Or, I have compassion.  
V. 16. not of him that willeth] These words contain the conclusion of the Apostles answer, therefore God is not unjust in choosing and saving of his free goodness such as it pleaseth him; as he also answered Moses when he prayed for all the people. By will, he meaneth here, the thoughts and desires of the heart; by running, our earnest endeavours, and good works, and commendable course of life; to neither of which yet he ascribeth the praise, but onely to the mercy of God. Upon this verse S. Austine acutely observes in his Enchiridion, against the Pelagians, that when the Apostle saith, It is not of him that willeth, nor of him that runneth; the meaning cannot be, that it is not wholly of him that willeth, or of him that runneth, but partly of him that willeth, and partly of him that runneth, and partly of God that hath mercy: for according to that exposition, the Apostle might have said, It is not of him that hath mercy, but of him that willeth or runneth; because, according to their Pelagian tenet, it is not wholly of God that hath mercy, but partly of him that willeth, and of him that runneth. But if no man dare say that it is not of God that hath mercy, for that were in direct terms to contradict the Apostle; it remaineth therefore that this must be the sense, That it is not at all of him that willeth, nor of him that runneth, but wholly of God, who hath mercy, qui voluntatem praeparat adjuvandam,& adjuvat praeparatam.  
V. 17. Even for this same purpose, &c.] See Exod. 9. 16.  
have I raised thee up] Or, stirred, or set thee up. The words may bear either of these interpretations; I have made thee to stand, that is, I have reserved thee and not struck thee, or destroyed thee with the pestilence as I did the rest of the people, Exod. 9. 15. Or, for this cause I have set thee upon the throne of Egypt, or have placed thee as it were in a high theatre, to make thee an example to all that shall dare to set themselves against me, by the fearful judgements that I shall inflict upon thee and thy people.  
throughout all the earth] Gr. in all the earth.  
V. 18. he hardeneth] By Gods with-holding his grace, and not mollifying their rebellious hearts it cometh to pass, that all the means which he employeth outwardly, though never so good and holy, are perverted by them, to the increase of their hardness. Moreover, it is to be noted, that as the Text saith, that God hardened Pharaohs heart; so it is said, Exod. 8. 15. 32. that Pharaoh hardened his own heart, so that he could have none excuse; sith Gods induration was inflicted upon him most justly and deservedly for his wilful opposing God, and maliciously rebelling against him.  
V. 19. Why doth he yet find fault] This is another objection, which may arise in mens minds, either from carnal reason, or by the suggestion of the devil: If God doth appoint to everlasting destruction such as he listeth, and that cannot be hindered, or withstood that he hath once decreed, how doth he justly condemn them which perish by his will?  
V. 20. but O man, who art thou] Although the will of God is always grounded upon good reason for whatsoever he doth;( For his will is the rule of all righteousness, and is never severed from his wisdom, howsoever the reason be not manifest unto us, or transcend our understanding, Rom. 11. 33.) yet he is not to give an account to man or any other creature of his actions, and therefore the Apostle here stoppeth the mouth of all that dare to move such curious questions; why God disposeth thus or thus of men: God hath always a reason of his will, but his will made known to us, ought to stand for an all-sufficient reason, and it as little becomes man who is dust and ashes to expostulate with God, as it doth the day to expostulate with the potter.  
repliest against God] Or, answerest again, or disputest with God.  
shall the thing formed say to him that formed it] Isa. 45. 9.  
V. 21. potter power over the day &c] See Jer. 18. 6. Wis. 15. 7.  
of the same lump] By this metaphor, is intimated the original of all mankind out of one blood, Act. 17. 26. out of this corrupt mass, it is in Gods power of his free will to appoint some to everlasting glory, and others to everlasting shane and ignominy: as it is in the potters power at his pleasure, of the same stuff to make up one vessel to serve for honourable uses, and occasions, as vessels for eating and drinking, and utensils for state and ornament, and another vessel for base and abject employments.  
one vessel unto honour, and another unto dishonour] Gr. this unto honour, and that unto dishonour.  
V. 22. What if God, willing] Gr. but if. As if he should say, Hast thou any just cause to reply against God? seeing that in exercising that absolute freedom of his sovereignty, to save one and punish others, he useth such long-suffering toward the wicked to 'allure and draw them to repentance, which yet notwithstanding, doth but harden them so much the more in their evil, Rom. 2. 4, 5. In this speech the Apostle seemeth to have a special eye on the Jews, towards whom God had used the utmost of long-suffering before he would altogether reject them.  
vessels of wrath] That is, those men on whom he will exercise his severe judgement, being formerly compared unto vessels of dishonour, and after said to be fitted to destruction, that is, whose state and condition is so sinful and corrupted, that neither being pardonned, nor amended by the grace of God, it can serve for no other use, then to be a dreadful example and subject of his just judgement.  
fitted] Or, made up.  
V. 25. I will call them my people] Hos. 2. 23. 1 Pet. 2. 10.  
V. 26. And it shall come to pass] Hos. 1. 10.  
V. 27. Though the number of the children of Israel be as the sand of the sea] Isa. 10. 22, 23.  
a remnant shall be saved] Gr. Tec. a part taken out shall be saved.  
V. 28. For he will finish the work] Or, the account. Some take this as a threatening against the wicked Jews whom God should cut off, and reject, and thereby bring that unkind and unthankful people to an extreme fewness, always preserving such as are his among that nation. Others understand here the constancy of the decree of God in keeping and preserving his, notwithstanding the rebellion of the greater multitude of others, which agreeth well with the verse following.  
work] Or, reckoning, or word.  
V. 29. Except the Lord of sabbath had left us a seed] Isa. 1. 9.  
V. 30. which followed not after righteousness] So then, the Gentiles had no works to move and procure Gods mercy before-hand, and in that the Gentiles attained to that which they sought not for, the mercy of God is to be thanked for it; and in that the Jews attained not to that which they sought after, they are to thank none for that, but themselves, because they sought it not aright.  
V. 31. which followed] Gr. following.  
attained] Or, is.  
V. 32. not by faith] That is, because they sought not righteousness in Christ in whom alone it is, and no otherwise to be obtained then by faith, and not by the merit of our own works.  
by the works] Gr. Tec. by works.  
stumbling-stone] By the stumbling ston, he meaneth Christ crucified, 1 Cor. 1. 23. and the same is implyed by Simeon, Luk. 2. 34. This child is set for the fall, and rising again of many in Israel, and for a sign which shall be spoken against.  
V. 33. Behold, I lay in Sion a stumbling-stone] Isa. 8. 14.& 28. 16. 1 Pet. 2. 6.  
ashamed] Or, confounded.   

CHAP. X.  
Vers. 1. BRethren] The Apostle intending to set forth in the Jews, an example of marvelous obstinacy, beginneth with a sweet insinuation, as it were anointing the brim of the cup with honey, out of which they were to drink a bitter potion.  
V. 3. For they being ignorant] The ignorance of the law which we ought to know, excuseth none before God; especially, it excuseth not them who are of his household.  
of Gods righteousness] That is, the righteousness of Christ, both active and passive, imputed to every believer.  
going about to establish their own righteousness] Gr. Tec. being zealous to establish. The first entrance into our vocation to salvation, is to renounce our own righteousness: the next to embrace the righteousness by Christ which God freely offereth us in the Gospel.  
V. 4. For Christ is the end of the law] Christ is said to be the end of the law, partly, because all the ceremonies of the law prefigured him and had reference unto him, as their scope, end, and accomplishment: partly, because by the law ceremonial, moral, and judicial, the consciences of all that were under the law were convinced of sins, the expiation whereof could no where be found, but in the sacrifice of Christs death. Or Christ may be said to be the end of the law; because the end of the law is perfect righteousness, that a man may be justified thereby, which end we cannot attain of ourselves through the frailty of our flesh, but by Christ we attain it, who hath fulfilled the law for us.  
for righteousness] Gr. to righteousness.  
to every one] Not only to the Jews, but also to the Gentiles.  
V. 5. That the man which doth those things] See Lev. 18. 5. Ezek. 20. 11. Gal. 3. 12.  
shall live by them] Gr. in them. In the greek it is in them, which is a kind of hebraism, signifying by them, for such is the condition of the law, he that doth the works of the law shall live; but cursed is he that confirmeth not all the works of the law to do them, Deut. 27. 26. To which our Saviours answer to the young man in the Gospel, who demanded of him what he should do to obtain eternal life, agreeth, saying; Keep the commandements: Do this and thou shalt live.  
V. 6. Say not in thine heart, Who shall ascend into heaven] See Deut 30. 12. That the law hath regard, and tendeth to Christ, that is a manifest proof, for that it propoundeth such a condition as can be, and is fulfilled of none but Christ only, which being imputed unto us by faith, our conscience is quieted, so that now no man can ask, Who can ascend up into heaven, or bring us from hell, seeing the Gospel teacheth that both of these are done by Christ, and that for their sakes who with true faith embrace him, who calleth them. Or, God hath so plainly and fully shewed the way of salvation, that we need not seek further for it, above or below.  
V. 8. The word is nigh thee] Deut. 30. 14. By the word Moses understood the law which the Lord published with his own voice, and Paul applies it to the preaching of the gospel, which was the perfection of the law.  
V. 9. the Lord Jesus] Gr. Tec. the Lord Jesus Christ.  
V. 10. believeth unto righteousness] Gr. belief is to righteousness. Faith is said to justify; and further more seeing the confession of the mouth is an effect of faith, and it is the way to come to salvation, it followeth, that faith is also said to save.  
V. 11. Whosoever believeth on him] See Isa. 28. 16. To believe in God, is to y●eld and consent to Gods promise of salvation by Christ, and that not onely in general, but in particular, that the promises pertain to us, whereupon ariseth a sure trust.  
V. 12. difference between, &c.] Gr. distinction of Jew and Greek.  
V. 13. For whosoever shall call upon the name of the Lord] See Joel 2. 32. Acts 2. 21. True calling upon the name of God is the testimony of true faith, and true faith of a true vocation, and a true and effectual vocation or calling, of true election. By calling on Gods name he understandeth the whole worship of the true God.  
V. 15. How beautiful are the feet of them that preach the gospel of peace] Gr. Tec. who bring glad tidings of good things. See Isa. 52. 7. Nahum. 1. 15.  
V. 16. Lord, who hath believed our report] See Isa. 53. 1. John 12. 38.  
our] Gr. the hearing of us.  
report] Or, preaching.  
V. 18. But I say, Have they not heard] As for the Jews which have not believed, what can be said thereof? Is it for that they have heard nothing of the gospel? Surely, no; for the gospel like unto the sun, Psal. 19. 5. hath cast his beams over the whole world: May we not therefore say, that the fault lies in themselves, who rejected that light of saving knowledge which the Gentiles have embraced? The Apostle answereth, verse 19. that it is not to be gainsaid, seeing Moses had protested the very same of old.  
their sound went] See Psal. 19. 4. This place is taken out of Psal. 19 4. and is properly meant of that knowledge of God which all men may have by contemplation of the heavens, and the creatures therein; yet it is by the Apostle very fitly applied to the sound of the word preached by the Apostles.  
V. 19. Did not Israel know] Or, Hath not Israel known.  
I will provoke you] See Deut. 32. 21.  
them that are no people] He calleth the Heathen no people, because they are not said to live, but to die, who are appointed for everlasting condemnation: Or else we are to understand the pronoun my, and the sense is this, I will provoke you to jealousy by a people, that is not my people, that is, not comprised within my covenant.  
V. 20 I was found] Or, I have been found. See Isa. 65. 1.  
I was made] Or, I have been made.  
All day long, &c.] See Isa 65. 2.   

CHAP. XI.  
Vers. 1. HAth God cast away his people] Gr. Tec. his people whom he foreknew. Now the Apostle sheweth, how the doctrine formerly delivered is to be applied to others; teaching us, that all the Jews in particular are not cast away▪ and therefore we ought not to pronounce rashly of private persons, whether they be of the number of the elect or not.  
V. 2. which he foreknew] Which he loved and choose from everlasting, and decreed to save before the foundations of the world were laid.  
Wot ye not what the scripture saith of Elias] Gr. in Elias. In the dayes of Elias when there appeared no face of the Church to the world, yet God knew his elect, and of them a great store and number; whereupon this also is concluded, that we ought not rashly to pronounce of any man or people, that they are reprobate, seeing the Church is oft times brought to that state, that even the most watchful and sharp-sighted Pastours may think it to be clean extinct and put out.  
maketh intercession to God against] Or, communeth with God against.  
V. 3. Lord, they have killed thy prophets, &c.] See 1 Kings 19. 14.  
digged down thine altars] The prophet by these words doth not any way approve of those Altars which were erected in Israel, contrary to the law which designed a certain place, namely, at Jerusalem, where they ought to have offered their sacrifice to God; but he taxeth the impiety and idolatry of that people, who erected Altars to Baal, and sacrificed upon them; but pulled down the Altars which were erected in honour of God, and would by no means sacrifice unto him, or serve him.  
life] Gr. soul.  
V. 4. answer of God] Gr. oracle of God.  
I have reserved to myself] See 1 Kings 19. 18. He speaketh of remnants, and the reserved people which were chosen from everlasting, and not of remnants which should be chosen afterwards; for they were not chosen because they were not Idolaters, but rather, they were not therefore Idolaters, because they were chosen, and by Gods grace kept from that and other foul sins.  
seven thousand men] That is, a very great numbeer, by a Synecdoche. So we read, Gen. 33. 3. that Jacob bowed himself to the ground before his brother seven times; and Psal. 12. 6. Silver is said to be tried in the furnace seven times, that is, very often; and Christ telleth Peter, that he is to forgive his brother not seven times, but seventy times seven times, that is, how often so ever he offendeth him, if he be sorry for it, and seek to be reconciled unto him.  
the knee to the image of Baal] The article in the original, is feminine, {αβγδ}, not that the Heathen believed Baal to be a feminine Idol, for by Baal, as Sanchoniacho and others affirm, they meant Phoebus or the sun: but the article agrees with {αβγδ}, understood, that is, the image of Baal. The word Baal signifieth as much as patron, or one in whose power another is, which name the Romish idolaters at this day give to their idols, naming them patrons or patronesses, or ladies guardians.  
V. 5. at this present] Gr. in this present.  
there is a remnant] That is, God hath left some Jews yet to remain, which do not reject but embrace the gospel, and are effectually called also; though in comparison of the great multitude that rejected and continued in their unbelief, they are but as a small remnant or parcel torn from the rest. Isaiah 6. 13.  
the election of grace] Not whereby men choose grace, but whereby God chooseth us of his grace and goodness.  
V. 6. And if by grace] This seems to be added against those amongst the Jews, that having received the profession of christianity, yet still did put part of their righteousness and confidence in the works of the law; which the Apostle here proves to be a false and vain persuasion, forasmuch as those two sorts of righteousness and salvation, to wit, by the covenant of grace, and the covenant of works, were altogether incompatible. See Rom. 4. 2, 4. and Gal. 5. 2, 4.  
no more of works] This saying beateth down flat to the ground the doctrine of merit, and of all kind and manner of works, whereby our justifiers of themselves do teach, That works are either wholly or partly the cause of our justification.  
otherwise grace is no more grace] Whatsoever is given for the merit of our works, is not freely given, and consequently is not {αβγδ}, or, gratta; for, as S. Austine speaketh elegantly against the Pelagians, Gratia non est gratia ullo modo, nisi sit gratuita omni modo; Grace is not said to be grace any way, or in any sense, if it be not free every way.  
otherwise work is no more work] That is, it loseth the nature of a work done to merit by; for if we are elected and chosen partly for our works sake, and partly by grace, then the merit of our works is no merit; for as Bernard rightly concludeth, If merit enter first, it excludeth grace; and if grace enter first, it excludeth merit: non been conveniunt, nec in una seed morantur.  
V. 7. Israel hath not obtained] That is, those among the Jews, who boasted that they were Israelites, and gloried in the flesh, and sought to establish their own righteousness.  
the election hath obtained] That is, the elect( have obtained) by a metonymy, which the Apostle useth, more emphatically to express the cause of their adoption and salvation; to wit, Gods free election.  
blinded] Or, hardened.  
V. 8. God hath given them the spirit of slumber] So the Hebrew signifieth, Is. 29. 10. out of which the Apostle took these words; yet in citing them he followeth the translation of the seventy here, and elsewhere, that the Gentiles to whom he wrote, who understood that translation, and not the Hebrew, might not take any offence by reason of some seeming differences between it and the original. The Greek word used by the Apostle, {αβγδ}, cometh not from {αβγδ}, night; as if he should say, The spirit of men in a deep sleep in the night; but from {αβγδ}, to prick or bore through: {αβγδ}, saith Oecumenius, is {αβγδ}, to be fastened, and as it were nailed in evil, to be obstinately wicked: howbeit the Hebrew original, and the translation of the Septuagint, which the Apostle followeth, may be easily reconciled, if by the spirit of slumber we understand such a dead sleep, as may be observed in ●hose that are pricked or stung with venomous serpents, out of which they hardly or never awake.  
slumber] Or, remorse; or, pricking through.  
eyes that they should not see, &c.] See Isa. 6. 9. That is, eyes unfit to see with, and ears unfit to hear with; or eyes and ears, wherewith( as the case stood with them) they could neither see nor hear.  
V. 9. Let their table be made a snare] See Psal. 69. 22. As unhappy birds are enticed to death by that which is their sustenance: so did that turn to the Jews destruction, of which they sought life; to wit, the law of God, for the preposterous zeal whereof they refused the Gospel.  
and bow down their back] Gr. bow together. or crook. If we follow this Translation of the Septuagint according to the letter, then as the Greek Scholiast observeth, we have here a prediction of the Jews captivity and subjection to the romans, who enforced them to bow, with the heavy burdens they laid upon them. But if we follow the Hebrew original, and render the words, Make their loins continually shake; then we may well understand the prophecy of terrors of conscience, and the spirit of bondage, to which the unbelieving Jews are subject even to this day.  
V. 11. I say then, Have they stumbled] God appointed this casting off of the Jews, that it might be an occasion to call the Gentiles, and again that this calling of the Gentiles might be an occasion to restore the Jews, to wit, that they being enflamed and provoked by the emulation of the Gentiles, might themselves at length embrace the Gospel. And hereby we may learn that the severity of God serveth as well to the setting forth of his glory, as his mercy doth; and also that God prepareth himself a way to mercy by his severity: so that we ought not rashly to despair of any man, nor proudly triumph over others; but rather provoke them to an holy emulation, that God may be glorified in them also.  
God forbid] See Chap. 3. 4.  
to provoke them to jealousy] By this means their fall through Gods goodness conduceth to their rise: for through their fall salvation came to the Gentiles, and this salvation of the Gentiles bread emulation in the Jews, and this emulation was a means to bring them to believe the Gospel, whereby they might be raised from their fall.  
V. 12. the riches of the world] By riches he meaneth the knowledge of Christ in whom all the treasures of riches and knowledge are hide; and by the world, all nations dispersed throughout the whole world.  
diminishing] Or, decay. or loss.  
V. 13. I am the apostle] Gr. Tec. I remain the apostle.  
V. 15. but life from the dead] The words may bear a double construction, either they may have reference to the Jews that their assumption into the Church will prove no less then their raising from their death of sin to the life of grace: or that the coming in of the Jews will serve as a great means to bring in all the Gentiles, and by the Gospel make them partakers of eternal life. For it shall come to pass that when the Jews generally embrace the Gospel; the world shall as it were quicken again and rise up from death to life; when that nation shall be converted, there shall be such perfect and entire joy as in the end of the world at the resurrection of the dead, saith the Greek Scholiast.  
V. 16. For if the first-fruit be holy] He alludeth to the first-fruits of those loaves, by the offering whereof all the whole crop of corn was sanctified, Ezek. 44. 30. so that the owners might use the rest the year following with a good conscience, Levit. 23. 14.  
if the root be holy] The nation of the Jews being considered in their stock and root, that is, in Abraham, is holy, although that many of the branches be cut off. Therefore in judging our brethren we must not stick in their unworthiness, to think that they are all at once cast off: but we ought to consider the root of the covenant, and rather go back to their ancestors which were faithful, that we may know that the blessing of the covenant resteth in some of their posterity; as we also find proof thereof in ourselves, Esa. 65. 8.  
V. 17. And if] Gr. But if.  
amongst them] Or, for them.  
V. 18. Boast not against the branches] There is no cause why the Gentiles which have obtained mercy should triumph over the Jews, which now refuse the grace of God, seeing they are graffed into the stock of the Jews ancestors; but let them rather take heed that that be not found in them which is worthily condemned in the Jews: and hence we are further to learn that we ought to be studious of Gods glory, even in respect of our neighbours; so far ought we to be from bragging and glorying for that we are preferred before others by special grace.  
V. 20. because of unbelief] Gr. by unbelief.  
but fear] See thou stand in awe of God modestly and carefully. By fear, he meaneth not a fear of di●●idence or distrust, but a fear of watchfulness or circumspection.  
V. 21. natural branches] He calleth them natural, not because they had any holinesse by nature, but because they were born of them whom the Lord set apart for himself from other nations by his league and covenant which he freely made with them.  
take heed lest he also spare not thee] Gr. Tec. neither will he spare thee.  
V. 22. and severity of God] In the original {αβγδ}, which signifieth a resection or cutting off, and the metaphor seems to be taken from a gardener who with a pruning knife cuts off dead boughs, or luxuriant stems; Or it may allude to the speeches of a man moved in choler, which are for the most part abrupt, and cut off as it were in the midst; and thereby is signified the rigour of judgement, or Gods severe justice.  
on them which ●ell] That is, over the Jews that stumbled at the rock of offence through their unbelief in Christ, and therefore were justly rejected of God. Which severity God used towards them that we should take example and warning by them to give good heed, lest we fall into the same unbelief with them, and be rejected alike as they were.  
goodness] Gr. Tec. the goodness of God.  
if thou continue in his goodness] In the state of grace wherein thou art set, that is, if thou bear the fruits thereof, and render God thanks for the same.  
otherwise thou also shalt be cut off] As an unfruitful branch, Joh. 15. 2. But here it is to be noted that this passage ought to be understood of the outward incorporation into the Church by profession, whereof many hypocrites do partake, and not of the inward and efficacious engraffing into the mystical body of Christ by a lively faith and the communion of the Spirit according to the election of God, which is ever accompanied with perseverance. See Matth. 15. 13. 2 Tim. 2. 19.  
V. 23. shall be graffed in] Many are now for a season cut off, that is, are without the root, who in their time shall be graffed in; and again there are a great sort, which according to the outward show seem to be graffed in, who notwithstanding through their own fault afterwards are cut off and quiter cast away; which thing is especially to be considered in nations and peoples, as the Jews and Gentiles.  
V. 24. which is wild by nature] Understand nature not a● it was first made, but as it was corrupted in Adam, and so derived from him to his posterity.  
contrary to nature] Gr. beside nature▪  
good olive-tree] Into the people of the Jews which God had sanctified of his mere grace: and he speaketh of the whole nation taken into covenant with God.  
own] Or, proper.  
V. 25. of this mystery] That is, touching the last conversion of the Jews obscurely intimated by the Prophets, Esa. 11. 11. Zach. 12. 10. but clearly set forth in the Gospel, Mat. 23. 39. Luk. 21. 24. 2 Cor. 3. 16.  
in your own conceits] Gr. Tec. in yourselves.  
blindness] Or, hardness.  
in part] He speaketh in respect of the greater part of all the▪ people, of whom there were excepted but a very small number of the elect ones.  
happened] Or, come.  
the fullness of the Gentiles] The full number or multitude, and as it were the body of them.  
be come in] Into the Church of God by professing the Christian faith.  
V 26. all Israel] The body of this people in general, shall be brought again into the way of salvation, and re-established into the Church. Or, the whole Israel of God consisting of Jews and Gentiles, Gal. 6. 10.  
There shall come, &c.] See Isa. 59. 20.  
out of Sion▪ Isaiah speaking of the first coming of Christ in the flesh, saith, he shall come into Sion; but the Apostle applying that passage to his second manifestation in grace toward the Jews, saith here, out of Sion; that is, out of the midst of the Church where he hath his dwelling and abode by his Spirit, will he call and recollect the Jews again.  
the deliverer, and shall turn] Gr. Tec. and the deliverer shall turn.  
V. 28. touching the election] In that God respecteth not what they deserve, but what he promised to Abraham.  
V. 30. for as ye in times past] Although they which are hardened are worthily punished, yet hath not God suffered this stubborness of the Jews so to come to pass properly for any hatred to that nation, but that an entry might be as it were opened to bring in the Gentiles; and that afterwards the Jews being enflamed with emulation of that mercy which is shewed to the Gentiles, might themselves also be partakers of the same benefit, and so it might appear that both Jews and Gentiles are saved onely by the free mercy and grace of God, which could not have been so manifest, if at the beginning God had brought all together into one Church: or if he had saved the nation of the Jews without this interruption.  
believed] Or, obeied.  
V. 31. believed] Or, obeied.  
V. 32. concluded] Or, shut them all up together.  
V. 33. O the depth of the riches] The Apostle crieth out as astonished with this wonderful wisdom of God, which he teacheth us religiously to reverence, and not curiously and profanely to search beyond the compass of that, which God hath revealed unto us in his word.  
V. 34. For who hath known, &c.] See Isa. 40. 13. Wisd. 9. 13. 1 Cor. 2. 16.  
V. 36. For of him] As of the first cause, that disposeth and ordereth all things according to his wise counsel.  
through him] Gr. by. As working himself whatsoever is necessary for mans salvation, and powerfully performing whatsoever is once ordained, and decreed by his counsel.  
and to him] As to the utmost end, to whose glory every thing must tend, and be reduced, Pro. 16. 4. The Lord hath made all things for himself.  
all things] Not onely those that concern the creation, preservation, and government of all things in this world: but also, and principally whatsoever belongeth to the glorious work of mans eternal salvation, whereof the Apostle doth here specially treat.  
to whom] Gr. to him.   

CHAP. XII.  
Vers. 1. I Beseech you] The fourth part of this Epistle, which after the finishing of the chief points of Christian doctrine, consisteth in the delivering precepts of christianity: and first he layeth general grounds, whereof the chiefest is this, that every man consecrate himself wholly to the spiritual service of God, and do as it were sacrifice himself, trusting to the grace of God.  
your bodies] That is, yourselves, by a Synecdoche. In times past other bodies then our own, to wit, the bodies of beasts were offered, but now our own must be offered.  
a living sacrifice] In times past dead sacrifices were offered, but now we must offer such as have the Spirit of life in them; by life he meaneth the new life in the regeneration of the Spirit, and this sacrifice is to be offered not as in the old law, by presenting it alive before the Lord, and shedding the blood upon the Altar, but by a spiritual slaying and mortifying our carnal lusts and affections, Rom. 6. 11. 2 Cor. 5. ●5. Colos. 3. 9.  
acceptable] Gr. well pleasing.  
reasonable service] Or, worship. That is, a spiritual service, so called in opposition to the carnal rites of the ceremonial law; and he calleth it a reasonable service▪ because it consisteth not in the outward offering up of unreasonable beasts, as in the Old testament: but in the offering up of ourselves, who are men endowed with reason. The like exhortation we have, Heb. 13. 15. 1 Pet. 2. 5. Or, agreeable to the rules of true reason.  
V. 2. be not conformed to this world] That is, take not upon you the form and fashion of this world, which lieth altogether in wickedness, 1 Joh. 5. 19. apply yourselves not to the customs, dispositions, and practices of worldly and corrupt men, described by the Apostle, Rom. 13. 13. Ephes. 4. 18, 19. 1 Pet. 4. 3. 1 Joh. 2. 16.  
but be ye transformed] See Ephes. 4. 23. Changed, or altered in form and fashion, not according to the body, but according to the soul and the faculties thereof; That is, be ye regenerated and changed from your natural depravation in all parts of your soul, beginning from the very highest; namely, the understanding and reason, by which also the Spirit of God doth work upon all other inferiou● faculties.  
by] Or, in.  
that ye may prove] See Ephes. 5. 17. Give proof by your godly life, that ye understand indeed what is the good will of God; or that by the gift of a spiritual judgement you may discern and approve that the law of God is altogether good, and perfectly complete, Psal. 19. 8. 11. Rom. 7. 22. and to submit ourselves unto the same; or that we may discern what according to the law is good and acceptable unto God, and exactly correspondent to his will revealed in his word, which is the perfect rule according to which we are to frame our lives.  
acceptable] Gr. well pleasing.  
V. 3. through] Or, by.  
through the grace given unto me] By grace he meaneth his apostolical office freely bestowed upon him, as the word is taken, Rom. 1. 5.  
to think of himself more highly] Or, to be wise.  
but to think soberly] Gr. to sobriety. We shall be sober if we take not that upon us which we have not, nor brag of that which we have. In the Greek there is a most elegant Paranomasie in three words of like sound, {αβγδ} and {αβγδ}, which cannot be expressed in any other language; and the Greek Scholiast thereupon observes, that the Apostle sometimes useth choice figures of rhetoric to show that he was not ignorant of that art: and yet not over frequently, that he might retain the simplicity and majesty of his apostolic style.  
to every man, &c.] See Ephes. 4. 7.  
the measure of faith] By faith he meaneth the knowledge of God in Christ, and the gifts which the holy Ghost poureth upon the faithful.  
V. 4. For as we have many members] See 1 Cor. 12. 12. There is a double reason of the precept going before; the one is because God hath not appointed every thing to be done by every man, but constituted divers vocations, the bounds whereof men ought not to pass: the other for that the diversity and inequality of vocations and gifts redoundeth to our commodity, seeing the same is therefore instituted, that we should be bound one to another: whereupon it followeth, that no man ought to be grieved thereat, seeing that the use of every private gift i● common.  
office] Gr. action. or, operation.  
V. 6. Having then gifts] Or, but having gifts. See 1 Pet. 4. 10, 11.  
whether prophecy] By prophecy he understandeth not the extraordinary gift of fore-telling things future, but the gift of expounding the holy Scriptures, as the Apostle himself declareth the meaning of the word, 1 Cor. 4. 3.  
proportion of faith] Some by proportion of faith understand an analogy to the Articles of the Creed, and from hence they collect this doctrine, That in all interpretations of holy Scripture we have an eye to the Articles of the Christian faith, and give expositions conformable thereunto; and that rule is good: but yet it seems that the Apostles words have another meaning here; that he that hath the gift of prophecy ought to exercise it according to the proportion of faith, that is, according to the measure of that knowledge of heavenly mysteries revealed in Scripture, and given unto him.  
V. 7. he that teacheth] Gr. Tec. gift of teaching. Here he divideth( as some conceive) Prophets into Doctors and Pastours; the Doctors simply preached into the meaning of Scripture, but the Pastours besides the exposition of the Text, or commenting upon it, applied the sense of Scripture to the special use of their hearers. The former resemble our Readers in the university; the latter our Preachers.  
V. 8. giveth] Or, imparteth.  
with simplicity] Or, liberally.  
V. 9. Let love be without dissimulation] Now he cometh to the duties of the second Table, which he deriveth from charity, which is, as it were, the fountain of them all; and he describeth it by sincerity, hatred of evil, earnest study of good things, and good affection to help our neighbour. If it be demanded, why the Apostle addeth here the epithet sincere, or without dissimulation, to love rather, then to other virtues? the answer is twofold, either because they are all comprised in love, or because there is almost no man who maketh not some show of love or friendship to his neighbour, though he bear secret rancour and malice in his heart.  
abhor] Gr. abhorring. or, hating.  
cleave] Gr. cleaving.  
V. 10. Be kindly affectioned] See Heb. 13. 1. {αβγδ}, signifieth natural affection, and {αβγδ} love of the brethren. His meaning therefore is, that we should improve the natural affection we bear towards any to a higher pitch, even to Christian charity.  
with brotherly love] Or, in the love of the brethren.  
in honour preferring one another] Gr. going before one another. The meaning is not that we should ambitiously strive to outstrip one another in getting places of honour or preferment one before another; but strive to prevent one another in offices of courtesy and humanity, and in giving honour one to the other, and yielding the place and the hand. For Christian humility teacheth not onely not to prefer ourselves above our equals, nor to equal ourselves to our betters, but also in some cases to equal ourselves to our inferiors; yea and to prefer them also above us. Primus gradus, &c. 1. Inferiorem se exhibere aequali. 2. Aequalem se exhibere inferiori. 3. Inferiorem se exhibere etiam inferiori. Bernardus.  
V. 11. Not slothful in business] Or, remiss in industry. In the original it is word for word, not remiss in your study or diligence, that namely which every one ought to employ about his calling, in a spiritual carefulness to the glory and service of God, and to the good of the Church and the salvation of the godly.  
fervent in spirit] Zealous, not could, not lukewarm, but earnest in a holy spiritual affection.  
serving the Lord] In some Editions it is not {αβγδ}, but {αβγδ}, that is, serving the time; which reading if we should admit, we must not understand the Apostle as if he commanded us to be temporizers, or to apply ourselves to the corrupt customs and manners of the times; but to keep time in all our actions, and do them in the fittest season, and as the Apostle elsewhere exhorteth, to walk wisely towards them that are without, redeeming the time, Colos. 4. 5. Ephes. 5. 16. because the dayes are evil: But in the most ancient copy of Tecla, and generally in the most correct Editions, the word is not {αβγδ}, but {αβγδ}, not the time, but the Lord; and the meaning is, that we should have no other aim or scope in all our actions then his service, and whatsoever our employment be, to consider with all diligence as servants of the Lord, what his service and honour requireth, Psal. 2. 11. Ephes. 6. 7.  
V. 12. tribulation] Or, affliction.  
V. 13. Distributing] Gr. communicating.  
V. 14. bless them, &c.] See Matth. 5. 44.  
V. 15. rejoice with them that do rejoice] In these words he condemneth stoical or apathy, and commendeth Christian sympathy. Some conceive that he alludeth to the two gates in Solomons Temple, at the one whereof they entered who were to be married, who were joyful and merry; at the other those who were to do penance, and for a time were excluded from the company of the faithful, and these were always sad and mournful. Drusius ex Rabbi Juda.  
V. 16. Mind not] Gr. not minding.  
condescend, &c.] Or, be contented with mean things. or, being carried with the low, or lowly.  
Be not wise, &c.] See Pro. 3. 7. Isa. 5. 21.  
V. 17. recompense to, &c.] See Prov. 20. 22. 1 Thes. 5. 15. 1 Pet. 3. 9.  
of all men] Gr. Tec. of God and all men.  
V. 18. live peaceably with all men] See Heb. 12. 14.  
V. 19. avenge not] Gr. not avenging.  
give place unto wrath] The words may admit of a double construction; either give place to the wrath of thine enemy according to that precept, currenti cede furori, be not as forward to provoke and wrong him as he is to wrong thee: or else, give place to the wrath of God, that is his judgement, prevent or hinder it not by revenging thyself.  
Vengeance is mine] Gr. belongs to me. See Deut. 32. 35. Heb. 10. 30.  
V. 20. Therefore if, &c.] Gr. Tec. But if. See Prov. 25. 21.  
in so doing] Gr. doing this.  
coals of fire on his head] Either the meaning seemeth to be, thou shalt heap Gods judgements like coals of fire upon him: or, as Saint▪ Augustine lib. 3. de doc. Christ. c. 16. Urentes poenitentiae gemitus, quibus superbia sanatur ejus qui dolet se inimicum fuisse hoins a quo ejus miseriae subvenitur: by rendering good for evil thou shalt bring heart-burning and sorrow to him; his own conscience checking him, for intending mischief to such an one, who hath deserved well of thee, and relieved thee in thy greatest danger and want. Yet whether he mean by coals of fire Gods judgements, or his enemies conscience pricking and vexing him, we must not do god unto him& relieve him in his necessity to this end, that God may take vengeance on him, or he on himself for his evil mind towards us, for that were to be overcome of evil: but we must do it out of pure love and Christian charity; for that is to overcome evil with good.  
V. 21. Be not] Gr. Be not thou.  
overcome] Gr. overcome thou.   

CHAP. XIII.  
Vers. 1. LEt every soul] That is, every man, though an Apostle, though an Evangelist, though a Prophet, saith Saint Chrysostom: therefore the tyranny of the Pope over all kingdoms must down to the ground. And as this Text overthrows the Popes temporal monarchy, so also the exemption of Monks and ecclesiastical persons from the power of the civill Magistrate.  
be subject] See Tit. 3. 1. 1 Pet. 2. 12. Not onely obeying them, but also dutifully acknowledging and honouring them.  
unto the higher powers] Not onely to the supreme Magistrates, but also all those that are in authority under them, 1 Tim. 2. 2. 1 Pet. 2. 13, 14.  
there is no power, &c.] See Wisd. 6. 3.  
ordained of God] Or, ordered. That is, instituted of God among mankind to rule and govern men in order as an Gods stead. For God is the author of this order in the world: and all those which attain unto this dignity or excellency, do attain unto it either by is manifest will and approbation when the means are just and lawful; or else by his secret providence, with permission and toleration, when the means are unlawful: and it is just and equal that man should approve and tolerate that which God himself approves and tolerates; and that he approves and tolerates which we cannot by any lawful means appointed by him decline or avoid. All therefore who resist authority make war after a sort with God himself.  
V. 2. to themselves damnation] Or, judgement. The word in the original signifieth as well judgement as damnation, and thereby we are to understand punishment which they shall receive as well from God as the Magistrate, who resist the powers ordained of God, not onely by open rebellion, as absalon, but also by not yielding obedience to their commands in those things that are not against the word of God.  
V. 3. to good works] Gr. of good works.  
to the evil] Gr. of the evil.  
do that which is good] What the Apostle meaneth by doing that which is good here, is well expressed by the Emperour Justinian in the entrance to his laws: honest vivere; alterum non laedere; suum cvique tribuere: to live honestly, to hurt no man by word or dead, and to give every man his due.  
V. 4. for good] Gr. to good.  
V. 5. but also for conscience sake] That is, out of the fear of God, that we may keep a good conscience before him, who hath set the Magistrate over us: but this our subjection out of conscience must be restrained to such their commands as are agreeable to Gods law. For if they command unlawful things, we must answer as Peter teacheth us, That it is better to obey God then man.  
V. 6. pay you] Or, ye pay.  
V. 7. Render therefore▪ &c.] See Matth. 22. 21.  
V. 8. hath fulfilled the law] For the whole law commandeth nothing else but that we love God and our neighbour: but seeing Paul speaketh here of the duty we owe one to another, we must restrain the word law to the second table.  
V. 9. Thou shalt not commit adultery] See Exod. 20. Deut. 5.  
comprehended in this saying] Gr. reduced to this head.  
Thou shalt love thy neighbour as thyself] See Levit. 19. 18. Matth. 22. 39. Gal. 5. 14. James 2. 8.  
V. 11. And that] An application taken from the circumstance of time, which also itself putteth us in mind of our duty, seeing the darkness of ignorance and wicked affections by the knowledge of Gods truth is driven out of us; we ought now to order our life according to that sure and certain rule of all righteousness and honesty, being fully grounded upon the efficacy of the Spirit of Christ.  
knowing the time] To wit, of the light of the Gospel, which is like the dawning of that great eternal day which groweth still more and more lightsome; and therefore it is now full high time to leave the sleep of sin and ignorance wherein we were drowned as it were formerly.  
our salvation] That is, the accomplishment of it in the life to come, the end of our faith, 1 Pet. 1. 9. The prise of our heavenly calling in Christ Jesus, 1 Cor. 9. 24, 25. Phil. 3. 14.  
nearer then when we believed] That is, then when we first believed, or began to believe. An hebraism like to that we often find in the book of Kings, as Hosea reigned, Ahaz reigned, that is, he began his reign. In these words the Apostle taketh a metaphor from those who run in a race, who the farther they have run from the stand, the nearer they draw to the mark. The beginning of our conversion, is like the entrance into that race, the continuation thereof and our growth in grace, is like our progress in that race, and salvation is as the goal or prise. The meaning then is, we are now come nearer unto salvation by our Christian course, and even ready to lay hold on it. Phil. 3. 12. 1 Tim. 6. 12. and therefore we must not faint but continue our speed to the end, 2 Tim. 4. 7. for it would be to great shane and damage also, being so near the mark, that by faintness or turning out of the way we should not obtain: for the nearer we come to the prise, the harder we ought to put forward to attain it.  
V. 12. The night] Either the night of ignorance, 1 Thess. 5. 5. Act. 17. 31. Or the time of this present worlds abiding, which is but as an obscure night compared to the world to come, and the better part thereof is spent already, the eternal day drawing on a m●in, 1 Cor. 7. 29.  
the day is at hand] We are arrived unto the saving knowledge of Christ, but not perfectly as yet, so long as we continue in this life: but we enjoy such a light here as there is, when the day begins to break.  
cast off] As men when they see the glimmering of the day, cast off their night clothes; so we seeing a glimmering of the Gospel, ought to cast off the works of darkness like night attire, and have no more to do with them, Ephes. 4 22.  
the works of darkness] That is, sins, which sly and shun the light: which may and termed works of darkness in three regards. 1. Because, they proceed from darkness, to wit, ignorance in the understanding. 2. Because, for the most part, such works are done in the dark, that the obscurity of the night may shadow them. 3. Because, they tend and bring men, if they cast them not off in time, to utter darkness, where shall be weeping and gnashing of teeth.  
put on] As those that rise out of their sleep, put on their apparel to cover their nakedness, and fit themselves for the business of the day: So now seeing the night of your ignorance is past, snake off your carnal security, and adorn yourselves with divine virtues, which are both the habit and armor of a Christian.  
the armor of light] Gr. Tec the works of light. The word signifieth whatsoever the body is covered withall against any hurts or wounds, and by it we are to understand all those graces of the Spirit, wherewith our souls are not only adorned, but armed and fenced against the hurts and wounds of the world and of the flesh, and the devils temptations, 2 Cor. 6. 7. Eph. 6. 11.  
of light] That is, bright and glissening armor in perpetual use, not rusty through disuse; or such armor as shines to the glory of God, and casts a lustre from the light of true knowledge, for such becomes those that are called to the light, and desire to walk honestly as in the light.  
V. 13. honestly] Or, decently.  
not in rioting and drunkenness, &c.] Luk. 21. 34.  
V. 14. But put ye on the Lord Jesus Christ] To put on Christ, is to be possessed and ruled by the spirit of Christ, to embrace his righteousness by faith, and follow all his virtues, adorning our souls with a tru● and lively resemblance of him, in heart and life.  
make ●ot provision for the flesh] See Gal. 5. 16. 1 Pet. 2. 11. The Apostle forbiddeth not to provide for the bodies decent raiment, meat, drink, physic, and the like necessaries for the sustenance of this present life. For that is commanded, Ephes. 5. 29. 1 Tim. 5. 8. 23. But to satisfy mens boundless desires, or provide such things as tend to excess and pride, gluttony, drunk●●nesse▪ and uncleanness.  
fulfil the lusts thereof] Gr. Tec. to concupiscence thereof.   

CHAP. XIIII.  
Vers. 1. HIm that is weak] Now the Apostle sheweth, how we ought to behave ourselves towards our brethren in things indifferent, offending in the use of them not of malice, but for lack of knowledge in the point of Christian liberty. In this case they are to be instructed gently and patiently, so that we apply ourselves to their ignorance in such matters according to the rule of charity, bearing with them for a time, till they are more fully instructed.  
in the faith] Either by weak in the faith, he meaneth a new convert, as Alipius sometimes was, who by reading this very Text of Scripture, and S. Augustines Discourse thereupon, was thoroughly and fully resolved in the Christian profession, as S. Augustine was by reading the former vers. Or by faith here the Apostle means not such a one who doubteth of the fundamental points of Christian faith, but is not sufficiently instructed concerning the use of things indifferent; such a one the Apostle will not have us ●hun, but receive him into our company, yet not at the first, to trouble his conscience with those scrupulous points, lest by our doubtful and uncertain disputations he go away in doubt more then he c●me, or start back, with a wounded conscience.  
not to doubtful disputations] Or, not to judge his doubtful thoughts. Or, the discernings of reasonings.  
V. 2. may eat all things] He that is perfectly instructed in the doctrine of Christian liberty knoweth by faith, that the difference of meats appointed by the ceremonial law is now taken away, and that he now may without scruple of conscience, eat of any wholesome and savoury meat with giving God thanks.  
eateth bearbs] This he speaketh, saith Occumenius, of some Jews who embraced the Christian faith, yet out of tenderness of conscience, being not sufficiently instructed in the doctrine of Christian liberty, abhorred from swines flesh, and other meats prohibited by the law, and to the end they might give no offence, neither to the Jew zealous of the law of Moses in eating such meats, nor to the Christian by refusing them, and by their practise condemning them for eating such meats, they contented themselves with herbs.  
V. 3. Let not him that eateth] In such matters, saith the Apostle, let neither they which know their liberty, proudly despise their weak brother, neither let the unlearned frowardly and perversely condemn that which he understandeth not.  
despise] Gr. Tec. judge.  
for God hath received him] Into his family, that is, the Church, seeing he that eateth, and he that eateth not, are notwithstanding the members of Christ, neither he that eateth not can justly be contemned, neither he that eateth be justly condemned.  
V. 4. Who art thou that judgest another mans servant] See Jam. 4. 12. Because, saith the Apostle, He that is ignorant to day, may be endowed to morrow with farther knowledge, that so he may also stand sure, therefore it belongeth to God, and not to man, to pronounce the sentence of condemnation.  
master] Gr. Lord.  
Yea, he] Gr. But he.  
holden up] Or, established.  
V. 5. one day above another] He speaketh not of such, who after a Heathenish manner accounted some dayes good and fortunate, but others evil and unlucky. For such at all are not to be born withall among Christians. But of such converted Jews, who though they believed in Christ, yet thought such dayes as were appointed by the law for fasting, or feasting, to be more apt, and fit them others for the worship of God.  
fully persuaded in his own mind] Or, fully assured. That he may say in his conscience, that he knoweth, and is persuaded by Jesus Christ, that no meat or day is unclean, or profane in itself, and this persuasion must be grounded upon Gods word.  
V. 6. that regardeth] Or, observeth.  
regardeth it unto the Lord] Or, observeth. That is, he that keepeth the difference of dayes, he doth it in honour of God, who in his law appointed such difference of dayes, and this weak Christian knoweth not but that that law is yet in force.  
regardeth] Or, observeth.  
to the Lord he doth not regard it] That is, he observeth not the difference of dayes in honour of the Lord Christ, who hath freed all true believers from all legal observations, which he being now perfectly instructed in the faith, knoweth to be but shadows vanishing at the presence of the body, which is Christ. Now because he that observeth the day, observeth it to the Lord, as likewise he that observeth it not, observeth in not to the Lord, God shall judge whether these do well or not, and therefore you should rather strive about this, how every one of you may be allowed of God, then think upon other mens doings, and rashly and uncharitably censure them.  
eateth to the Lord] Giving God thanks: he that eateth indifferently of all meats, eateth in honour of God, giving him thanks both for the meat he hath given him, and for the liberty he hath granted him to eat of it.  
to the Lord the eateth not, &c.] He that tasteth not of any meat prohibited by the law of Moses doth it in honour of God, who appointed such a difference to be observed, and he giveth him thanks both for the meat he affordeth him, and for the direction of his choice delivered in the law, which he knoweth not as yet to be abrogated.  
V. 7. For none of us liveth to himself] We must not stick in the meat itself, but in the use of it: so that he may justly be reproved, who so liveth that he casteth not his eye upon God. For both our life and death ought to be dedicated to him, and for this cause properly and principally Christ died, and not simply that we might eat this or that meat.  
V. 8. For whether we live] Gr. If we live.  
whether we die] Gr. If we die.  
V. 9. died, and rose, &c.] Gr. Tec. died, and lived.  
V. 10. But why dost thou judge thy brother] The conclusion is, we must leave to God his right, and therefore in matters which, according as the conscience is affencted, may be neither good or evil, the strong must not slight, much less condemn the weak brethren.  
we shall all stand before the judgement seat, &c.] See 2 Cor. 5. 10.  
of Christ] Gr. Tec. of God.  
V. 11. As I live, saith the Lord] See Isa. 45. 23. Phil. 2. 10. This is the form of an oath proper to God only. For He and none but He hath life and being of himself.  
V. 13. that no man put a stumbling block] He rebuketh by the way, those malicious judgers of others, who occupy their heads about nothing so much, as to find fault with their brothers actions; whereas they should rather bestow their wits upon this, that they do not by their disdainfulness, or rash censuring, either cast their brethren clean down, or give them any offence by the unseasonable use of their Christian liberty. Here( the difference between, scandalum datum, and scandalum acceptum, must be retained: a scandal taken and not given is, when any taketh offence at us for discharging our duty, as the Pharisees took offence at Christs doctrine and miracles; a scandal given is, when by our undiscreet carriage, or unseasonable use of our Christian liberty, we minister a just occasion of offence to our brother.  
occasion to fall in his brothers way] Gr. occasion of offence to his brother.  
V. 14. unclean] Gr. common.  
of itself] Or, by itself.  
unclean] Gr. common.  
V. 15. with thy meat] Gr. for, or, by occasion of thy meat.  
now walkest thou not charitably] Gr. according to charity. Because thou bearest not with thy brothers infirmity, but being puffed up with the knowledge of thy Christian liberty, takest no care how thou woundest his weak conscience.  
Destroy not him with thy meat] See 1 Cor. 8. 11. That is, give him not such offence by the abuse of thy Christian liberty, that thou alienate his mind from the Christian profession, and thereby become the ruin of him for whom Christ died, whose example we ought to follow, who was so far from destroying the weak with meat, that he gave his life for them.  
V. 16. good be evil spoken of] By the abuse of Christian liberty, the Gospel cometh to be evil spoken of, as though it opened a way to attempt any thing whatsoever, and emboldened us to all things.  
V. 17. is not meat and drink] That is, dependeth not upon, or consisteth not in these outward things, but in the study of righteousness, and peace, and comfort of the holy Ghost.  
V. 18. in these things serveth] Gr. Tec. in this serveth.  
V. 19. follow after the things which make for peace] Gr. things of peace. Here is a general conclusion; the use of our liberty, yea, and of our whole life, ought to be referred to the edifying of one another; insomuch, that we esteem that unlawful by reason of the offence of our brother, which is of itself pure and lawful.  
V. 20. All things indeed are pure] See Tit. 1. 15.  
V. 21. It is good neither to eat flesh, &c.] See 1 Cor. 8. 13.  
V. 22. Hast thou faith] Here he giveth a double warning in these matters; one which pertaineth to the strong, that he which hath obtained a sure knowledge of this liberty, keep that treasure to himself, to the end that he may use it wisely and profitably: the other which respecteth the weak, that they do nothing rashly by other mens example with wavering consciences; for that cannot be done without sin, whereof we are not persuaded by the word of God, that he liketh it and approveth it.  
alloweth] Or, proveth.  
V. 23. he that doubteth] Or, discerneth and putteth a difference between meats. He that is well assured of the Christian liberty, he may well abstain even from lawful things, to condescend to the weakness of his brethren: but he that is not so assured, neither may, nor ought thus to pleasure another against the dictate of his own conscience.  
is damned] Or, condemned. He that is not fully assured as yet, that all kind of meat is clean and lawful, if he notwithstanding eat of meats forbidden by the law, he wounds his own conscience, and makes himself guilty of condemnation.  
for whatsoever is not of faith, is sin] Or, and whatsoever. Although S. Prosper and other Divines both ancient and later, allege this Text, to prove that all the works of Infidels are sins, because they are done by men who have not faith, and by consequence, this rule of the Apostle may some way serve to discover, and refute that error of Papists and Pelagians, who deny all the works of infidels to be sins: yet the proper and genuine meaning of this assertion of the Apostle, is not, whatsoever is done by an infidel is sin: but whatsoever is done even by a believer with a wavering conscience, without assurance that the work he doth is pleasing unto God, and hath warrant from his word, to him is sin.   

CHAP. XV.  
Vers. 1. WE then that] Gr. But we that.  
V. 2. good to edification] In the Greek, there is an article set before the adjecture good, which importeth the chief good, which tendeth to the eternal salvation, which is expressed in the next word edification, signifying their profit and increase in godliness, which hath the promise of this life and the life to come.  
V. 3. The reproaches of them, &c.] See Psal. 69. 9.  
V. 5. Now the God of patience and consolation] See 1 Cor. 1. 10.  
grant you] Gr. give to you.  
according to Christ Jesus] Or, after the example of.  
V. 6. and one mouth] Gr. in one mouth.  
V. 7. as Christ also received us] He did not disdain us, but received us of his own accord, to make us partakers of Gods glory.  
V. 8. Now I say] Gr. Tec. For I say. He applieth the example of Christ to the Jews, whom he vouchsafed this honour for the promises which were made unto their fathers, although they were never so unworthy, that he executed the office of a Minister amongst them with marvelous patience, therefore much less ought the Gentiles despise them for certain faults, whom the son of God so much esteemed.  
minister of the circumcision] Not because he administered the sacrament of circumcision to any, for contrariwise, he instituted baptism in stead of circumcision: but by circumcision here the Jews are meant, as Abraham, Rom. 4. 12. is called the father of circumcision, that is, of the circumcised Jews: Now though Christ preached to all, both Jews and Gentiles, the glad tidings of the Gospel; yet having taken upon him the form of a servant, to purchase and work out salvation for his Church, he had still a special eye to them, amongst whom he did personally execute his ministry.  
for the truth of God] In the commong reception both of the Jews and Gentiles, there is this only difference, that in that of the Jews, God did in a singular manner manifest his truth, that is, his faithfulness in performing his promises made unto them: but in that of the Gentiles he did more especially show forth the greatness of his mercy to his utter enemies, namely, to a people that stood in opposition against him; and therefore there is no reason, why the Jews being honoured by Christs own ministry, and by the old promises and covenant and God, should be despised and vilified by the Gentiles; nor on the other side, that the Gentiles to whom God had shewed mercy should be condemned by the Jews.  
V. 9. For this cause, &c.] See Psal. 18. 49.  
V. 10. rejoice ye Gentiles with his people] See Deuter. 32. 43.  
V. 11. Praise the Lord all ye Gentiles] See Psal. 117. 1.  
V. 12. There shall be a root of Jesse] See Isa. 11. 10.  
V. 13. Now the God of hope] That is, the God in whom we hope, or, the God who is the Author of hope, who by the graces of his Spirit worketh in us both faith and hope. This very Title of God may serve as a sovereign Antidote against despair; for why would any despair of his mercy, who is the God of hope?  
fill you] Gr. shall fill you.  
peace in believing] That is, peace of conscience, free, not onely from all terrors of wrath to come, but scrupulous doubtings concerning things indifferent, of which he spake before.  
through the power] Gr. in the power.  
V. 14. filled with all knowledge] That is, knowledge of all things that appertain to the doctrine of salvation; or perfect knowledge, so far as it may be attained of us in this life, wherein the best and most learned know but in part, and see but as through a glass darkly, 1 Cor. 13. 12.  
admonish one another] Or, instruct one another.  
V. 16. the minister] Or, a minister.  
ministering the gospel of God] Gr. serving in the holy work of the gospel.  
offering up of the Gentiles] Or, sacrificing. He speaketh not of any holy oblations of the Gentiles, or any thing they offer unto God; but of the Gentiles themselves, whom the Apostle offered to God as a sacrifice, Rom. 12. 1.  
V. 7. I have therefore whereof I may glory] He extolleth Apostleship very highly by the marvelous effects thereof; but yet so, that he giveth all the glory to God, as the onely Author; and doth not properly respect himself, but this rather, that men might less doubt of the truth of the doctrine which he propoundeth to them.  
glory through Jesus] Or, rejoice in Jesus.  
in those things] Or, concerning those things.  
V. 18. which Christ hath not wrought by me] Christ was so with me in all things, and by all means, that if I would never so fain, yet I cannot say what he hath done by me to bring the Gentiles to obey the Gospel. Or, I will speak onely of things done by my ministry.  
to make the Gentiles obedient] Gr. to the obedience of the Gentiles.  
V. 19. Through mighty signs] Gr. in the power of mighty signs.  
by the power of the Spirit] Gr. Tec. by the power of the holy Spirit. The word power in the former part of this verse signifieth the force and working of wonders; and in the latter it signifieth Gods mighty power, who is the worker of those wonders: so that in these words the Apostle implieth a double action of God; outward, in working wonders by the hands of S. Paul to the conversion of the Gentiles; and inward, whereby by the grace of his Spirit, he wrought faith and repentance in them.  
V. 20. another mans foundation] That is, preach the Gospel where the Church hath been planted by another man: for that were as it were to graft on his stock, and build upon his foundation; that is, the foundation of Christian doctrine laid by him.  
V. 21. To whom he was not spoken of] See Isa. 52. 15.  
V. 22. much] Or, many ways, or, oftentimes.  
V. 24. will] Or, shall.  
with your company] Gr. with you, vers. 32.  
V. 25. to minister unto the saints] Gr. ministering to the saints. That is, to perform this office and service for the saints, to carry them that money which was gathered for their use; for otherwise if the word Minister be taken for the exercising his ministerial function, S. Peter, to whom the ministry of the circumcision was specially commended, Gal. 2. 7. as the Apostleship of the uncircumcision to Paul, was properly the Minister of the Jews, where God specially blessed his labours; though, as S. Ambrose rightly observeth, S. Peters ministry was not so confined to the Jews, but that he might, and did sometimes, preach to the Gentiles, as likewise did S. Paul to the Jews.  
V. 27. If the gentiles, &c.] See 1 Cor. 9. 11.  
V. 28. have sealed] I have really performed, and sealed as it were with my ring.  
this fruit] By fruit he meaneth the money gathered for the use of the poor, which he fitly here, as also Phil. 4. 17. calleth the fruit, not because( saith he) I desire a gift, but that I desire fruit that may abound to your account. Alms-deeds may be called a fruit, as well because every good three, that is, every faithful man, beareth such fruit; as also because such good works are fruitful, that is, beneficial and profitable, both to the po●r who receive, and the rich that give.  
V. 29. And I am sure that when I come] He promiseth them through the blessing of God, not to come empty unto them; and requiring of them the duty of prayers, he sheweth what thing we ought chiefly to rest upon in all difficulties and adversities.  
blessing of the gospel of Christ] Gr. Tec. benediction, or, blessing of Christ.  
V. 30. for the love of the Spirit] For that mutual conjunction wherewith the holy Ghost hath tied our hearts and mindes together.  
V. 31. do not believe] Or, are disobedient.  
V. 32. with joy] Gr. in joy.   

CHAP. XVI.  
Vers. 1. I Commend unto you, &c.] Having made an end of the whole disputation, he cometh now to familiar commendations and salutations, and that to good purpose; to wit, that the romans might know who were most to be honoured and made account of amongst them, and also whom they ought to set before them to follow, and therefore he attributeth to every of them peculiar and singular testimonies.  
V. 2. In the Lord] That is, for Christs sake, which is proper to the Christians; for the Heathen Philosophers have resemblance of the same virtues, namely, humanity and hospitality; yet because what they do in this kind, is not done out of faith in Christ, nor to the glory of God, but for their own famed and honour; the works they most brag of, are no better then shining sins, or glittering abominations. Or, the meaning of the phrase may be, receive her in the Lord, that is, into the communion of the faithful, and esteem her as a member of the Lords mystical body.  
succourer] Or, assister.  
V. 3. Priscilla and Aquila] See Acts 18. 2, 16.  
helpers] Gr. fellow-labourers.  
V. 5. the Church] That is, the company of the faithful. For in so great a city as Rome was, there were divers assemblies of believers which were held in some private mens houses, where they might meet safest, the State then, and for some hundred years after, not permitting them any public Temples or Auditories.  
the first-fruits of Achaia] That is, the first of Achaia that believed in Christ, and consecrated himself and his family to God, and after him there followed a great crop of true believers there.  
V. 6. bestowed much labour on us] Or, laboured in many things for us.  
V. 7. among the Apostles] That is, are eminent Evangelist● or Preachers of the Gospel; for the word Apostle is not ascribed alone to the twelve Apostle, but, sometimes in a larger sense to other doctors and Ministers of the Church, as, 2 Cor. 8. 23. Phil. 2. 25. Or {αβγδ}, may signify, not that these men were Apostles, but men very well known to the Apostles, and highly esteemed of them.  
were in Christ before me] In the Church by the profession of the faith of Christ, being converted before me, or engraffed by faith into Christ, who is the true Vine, John 15. 1.  
V. 10. household] Or, friends.  
V. 11. household] Or, friends.  
V. 14. Hermas] Origen, a very learned and ancient Writer, conceiveth that this Hermas was the Author of the Book entitled Pastor, because the Angel therein is said to appear in the likeness of a shepherd, this book he conceiveth to be divinely inspired; but Saint Jerome in his Prologus Galeatus reckoneth it among apocryphal books: and Eusebius in his third book of ecclesiastical Story, saith, That many in his time took exception against this Book, though by many it were ascribed to this Hermas, whom S. Paul saluteth.  
V. 16. Salute one another with an holy kiss] See 1 Cor. 16. 20. 2 Cor. 13. 12. 1 Pet. 5. 14. He calleth that a holy kiss, which proceedeth from an heart which is full of holy love; now this is to be referred to the manner used in those dayes.  
V. 17. mark them] Either set a brand upon them; 2 Thess. 3. 14. or warily and diligently observe them, as though you would scout out for your enemies in a Watchtower; or observe them to shun them.  
contrary to the] Or, beside the.  
V. 18. fair speeches] The word which he useth signifieth a promising which performeth nothing.  
simplo] Or, harmless.  
V. 19. simplo] Or, harmless.  
V. 20. the God of peace] The Author and Conserver of the true spiritual peace of the Church, which these schismatical and factious men, set on by the devil, do endeavour to their utmost to disturb.  
bruise Satan] Or, tread. Shall make that by Christ ye shall overcome him. The Apostle seemeth here to have an eye unto the first Evangelicall promise, Gen. 3. 15.  
V. 21. Timotheus, &c.] Act. 16. 1.  
V. 22. wrote this Epistle] This Tertius was not the author of this Epistle, or pen-man of the holy Ghost, but S. Pauls Scribe, who wrote from his mouth as Baruc did from jeremy, Jer. 36. 18.  
V. 23. chamberlain] Gr. steward.  
V. 25. that is of power] He setteth forth the power and wisdom of God, with thanksgiving, which especially appeareth in the Gospel; and he maketh mention also of the calling of the Gentiles, to confirm the romans in the hope of this salvation.  
which was kept secret] See Ephes. 3. 9. Col. 1. 26.  
since the world began] Gr. secular, or, everlasting times.  
V. 26. for the] Gr. to the. See Rom. 1. 5.    

ANNOTATIONS ON THE FIRST EPISTLE OF paul THE Apostle to the CORINTHIANS.  

CHAP. I.  
Vers. 1. AN apostle] If he be an Apostle he must be heard, although sometimes he reprehend them sharply, seeing he hath not ●his own cause in hand, but is a messenger that bringeth the commands of Christ.  
through] Or, by.  
Sosthenes our brother] In Christ, or in the ministry of the Gospel, whom he joineth with himself in this inscription, that the doctrine might be confirmed by two witnesses, 2 Cor. 13. 1. This Sosthenes was the chief ruler of the Synagogue, whom the Greekes took and beat before the judgement seat, Acts 18. 17.  
V. 2. are sanctified in Christ Jesus] See Acts 15. 9. The Father sanctifieth us; that is to say, separateth us from the wicked in giving us to his son, that he may be in us, and we in him.  
called to be saints] See Rom. 1. 7. Whom God hath called to holinesse, or called effectually according to his eternal purpose, Rom. 8. 28.  
V. 4. I thank my God] Intending to condemn many vices in the Corinthians, that he might not seem to do it out of spleen, or malice, or envy, he beginneth with a true commendation of their virtues, yet so that he referreth all to God as the Author of them, and that in Christ, that the Corinthians might be more ashamed to profane and abuse the holy gifts of God.  
on your behalf] Or, concerning you.  
V. 5. in all utterance] Or, all kind of speech. In the original it is, in all speech: thereby the Apostle meaneth, either that they excel in the gift of tongues, which some of them abused and are therefore reproved by the Apostle, Chap. 14. Or, by utterance he meaneth not affencted strains of rhetoric, but a gift of holy eloquence, such as Apollo is commended for, who was an eloquent man mighty in the Scriptures.  
and in all knowledge] Seeing that whilst we live here we know but in part, and prophecy in part: the word All must be restrained to the present state of the faithful, and to such knowledge as is needful to salvation, Rom. 15. 14.  
V. 6. testimony of Christ] That is, the Gospel which testifieth of Christ; or, as these gifts are a testimony of Jesus Christ in you.  
confirmed in you] Proved by these gifts, or the testimony of Jesus Christ received by faith: for he that believeth sealeth the truth of Gods word.  
V. 7. coming of our Lord Jesus Christ] Gr. revelation. His second coming when he shall come with glory to judge both quick and dead. In the Greek it is the revelation of Jesus Christ, because he is now hide: but then his glory shall be manifested, for he shall come with the clouds and great glory, Col. 3. 3.  
V. 8. blameless] Some observe that the word in the original, signifieth not without fault, but without crime. If we red blameless, either he speaketh of the elect among the Corinthians, who though they might sometimes grievously fall, yet were raised up again by repentance; and though the best cannot be said to be blameless simply, that is, such whom never man found fault with, yet they may be and are such, with whom none may justly find fault: or the Apostle seemeth rather to pray for their justification at Christs tribunal, that they might be there blameless, that is, not have any sins imputed unto them to their condemnation.  
V. 9. God is faithful] See 1 Thess. 5. 24. True and constant, who doth not onely call us, but also giveth us the gift of perseverance, whereby we are confirmed unto the end.  
V. 10. Now I beseech you, &c.] Having made an end of his Preface, he cometh to the matter itself, beginning with a grave obtestation, as though they should hear Christ himself speaking and not Paul.  
that ye all speak the same thing] That is, that ye agree in the doctrine of salvation, and though ye may deliver different points of doctrine, yet no way repugnant one to the other, or to the truth.  
divisions] Gr. schisms.  
joined] Or, sitted.  
V. 12. Apollos] See Act. 18. 24.  
V. 13. Is Christ divided] The first reason why Schisme● ought to be eschewed, is because Christ seemeth by that means to be divided and torn in pieces; who cannot be the head of two divers and disagreeing bodies, himself being but one.  
was Paul crucified for you?] Another reason, because they cannot without great injury to God so depend on men as on Christ, which thing no doubt they do, who allow whatsoever some man speaketh even for his person sake; as these men allowed one self same Gospel, being uttered by one man, and disliked it being uttered by another man: so that these Factions were called by the name of their Teachers. Now Saint Paul here setteth down his own name, not onely to grieve no man, but also to show he pleaded not his own cause.  
were ye baptized in the name of Paul] Gr. into. The third reason taken from the form and end of baptism, wherein we make a promise to Christ calling on also the name of the Father, and the holy Ghost; therefore although a man do not fall from the doctrine of Christ, yet if he wholly depend upon some certain Teachers, and despise others, he forsaketh Christ; for if he held Christ his onely Master, he would hear him teaching by whomsoever.  
V. 14. Crispus and Gaius] See Act. 18. 8.  
V. 15. that I had baptized] Gr. Tec. that ye were baptized.  
V. 17. For Christ sent me not to baptize] In these words he taketh away an objection, that might have been made against him, for not baptizing many among the Corinthians: the reason whereof was not out of any contempt of baptism, or slighting the administration thereof; but because he was chiefly occupied in delivering the doctrine, and he committed them that received his doctrine to others to be baptized, whereof he had store; and so he declared sufficiently how far he was from all ambition; whereas on the other side, they whom he reprehendeth as though they gathered disciples unto themselves and not unto Christ, bragged most ambitiously of great numbers which they had baptized.  
not with wisdom, &c.] See 1 Pet. 1. 16.  
words] Or, speech.  
lest the cross of Christ, &c.] The reason why he used not pomp of words, and painted speech, because it was Gods will to bring the world to his obedience by that way whereby the most simplo and ignorant amongst men might understand that this work was done of God himself without the art of man: therefore as salvation is set forth to us in the Gospel by the cross of Christ, then which nothing is more contemptible, and more remote from being the cause of life: so God would have the manner of preaching the cross most different from those means with which men do use to draw and entice others either to hear or believe; therefore it pleased him by a certain kind of most wise folly to triumph over the most foolish wisdom of the world, as he had said before by Esay that he would do. For the phrase {αβγδ}, the meaning is, that the Apostle shunned all affectation of eloquence, lest the doctrine of the cross might be made of none effect, that is, of no force, and unprofitable to the hearers; who whilst they were taken with strain● of affencted eloquence, would slighten and contemn the plain doctrine of Christ crucified: or lest the hearers might conceive that they were brought to Christianity by the power of human eloquence, and not by the power of Christ crucified.  
V. 18. power of God] See Rom. 1. 16.  
V. 19. I will destroy, &c.] See Isa. 29. 14.  
bring to nothing] Or, reject and disannul.  
V. 20. Where is the wise] See Isa. 33. 18.  
where is the disputer of this world] Where art thou that spendest all thy time in searching out the secrets of nature, and in propounding and resolving difficult questions? and thus he triumpheth over the Wisards of the world: for there was not one of them that could so much as dream of this secret and hidden mystery.  
V. 21. For after that] Or, seeing that. See Rom. 1. 20.  
the world] By the world he meaneth all men which are not horn anew, but remain as they were, when they were first born; so the world here, is all one with {αβγδ}, the natural man, who perceiveth not the things that are of God, 1 Cor. 2. 14.  
by wisdom] That is, the workmanship of the world, which hath the marvelous wisdom of God engraven in it; so that every man may behold it.  
knew not God] That is, knew him not to salvation, for otherwise the Apostle teacheth, Rom. the first, vers. 20. that they knew so much of the eternal power and Godhead by the creation of the world as made them unexcusable.  
foolishness of preaching] So he calleth the preaching of the Gospel, as the enemies conceived of it, or in their estimation; withall by a bitter sarcasm sharply taunting them who had rather charge God with folly, then aclowledge their own, and crave pardon for it.  
V. 22. For the Jews] Gr. Seeing that also the Jews. See mat. 12. 38.  
V. 24. the power of God, &c.] Though the preaching of the Gospel seem foolish to them whom God hath not endowed with new light, that is to say, to all men being considered in themselves; for the Jews require miracles, and the Grecians arguments, which they may comprehend by their wit and wisdom; and therefore they do not onely not believe the Gospel, but also they mock at it: notwithstanding in this foolish preaching as they count it, there is the great virtue and wisdom of God, but such as those onely which are called do perceive, God showing most plainly that even then when made men most foolishly think him to be foolish, he is far wiser then they are, and that he surmounteth all their might and power when he useth most vile and abject things to confounded the greatest and most noble. His speech is figurative, for by terming Christ crucified the power and wisdom of God, he meaneth by a metonymy him by whom God sheweth forth his power, in abolishing sin, and death, and restoring us to life, and by whom God manifesteth and executeth his most wise counsel and decree for the salvation of the elect.  
V. 25. the foolishness] That is, that which men of this world count foolishness, hath more wisdom in itself then they and all their worldly wisdom together.  
the weakness] That is, that which in their esteem is but weak, and of no power or efficacy to salvation, is more strong and powerful, then they with all their conceited eloquence and authority.  
V. 27. confounded] Or, shane.  
V. 28. which are not] That is, which are of so small esteem, as if they were not at all, 1 Cor. 3. 5. What is Paul? what is Apollo, &c. Thus the nothingness of man is deciphered as he standeth before God without any worth, merit, strength, or virtue.  
to bring to nought] That is, to show the vanity and unprofitableness of them for obtaining of eternal salvation.  
Things that are] That is, that are of account and seem to be great.  
V. 29. glory] Or, boast.  
in his presence] Gr. Tec. before God.  
V. 30. But of him are ye] Whom he cast down before, he now lifteth up higher then all men; yet so, that he sheweth them that all their worthiness is without themselves, that is, standeth in Christ, and that of God. Of him you are, that is, you are born of him and regenerated by his Spirit.  
in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption] Having nothing at all of yourselves, God hath given you all in Christ, according to the decree he made, that he should be the source and the roote of all the spiritual blessings conferred upon the Church: which are wisdom, by the revelation of the mystery of salvation; righteousness, by his satisfaction and perfect obedience for our justification; sanctification, by the gift of the Spirit of regeneration; and redemption both of body and soul from all evil and misery, by the last and glorious resurrection in virtue of our mystical union with him.  
V. 31. He that glorieth, &c.] Jer. 9. 23, 24. 2 Cor. 10. 17.   

CHAP. II.  
Vers. 1. CAme not with excellency of speech]  
testimony of God] Gr. Tec. the mystery. That is, the Gospel which is the testimony of God, that is, of Christ, to be God and the author of the New Testament and King of glory, Rev. 10. 10. Or if we admit of Tecla's Edition, When I shewed unto you the mystery of God, that is, revealed unto you the secret of the Gospel, or the hidden things of God, Apoc. 10. 7.  
V. 2. determined not] Or, esteemed. or, made reckoning. That is, I had no purpose, or judged it not sit, and convenient for me to know; that is, to make profession of any other science or doctrine; or to teach you any other thing then the most necessary and onely saving knowledge of Christ crucified.  
V. 3. with] Or, among. or towards.  
in weakness, and in fear] He setteth weakness against power of eloquence, and excellency of words; and therefore joined with it fear and trembling, which are companions of true modesty; no● such fear and trembling as terrifieth the conscience, or argueth guilt, but such as are contrary to vanity and pride.  
V. 4. was not with, &c.] 2 Pet. 1. 16.  
enticing] Or, farthel.  
demonstration of the Spirit and of power] He preached so, that his doctrine by the Spirit wrought powerfully in the hearts of his hearers. Or by the demonstration of the Spirit, and of power, he meaneth the evident confirmation of his doctrine by▪ the gifts of the holy Ghost; and the signs and wonders which he wrought among them.  
V. 5. faith should not stand] He yeeldeth here a reason why he concealed all art and eloquence, and used such plainness of speech in his preaching, that it was for their great profit, not onely that they might better understand him, and more fully comprehend the mysteries he taught: but that they might thereby know manifestly that the Gospel was from heaven. Therefore he privily rebuketh them, because that in seeking vain ostentation and show of human wisdom and eloquence they willingly deprived themselves of the greatest help of their faith, the plain evidence of the Spirit.  
stand] Gr. be.  
V. 6. speak wisdom] Another argument taken from the nature of the thing, that is, the Gospel, which is true wisdom, and able to make men wise unto salvation; but known to them onely which are desirous of perfection; and unknown and unsavoury also to them which otherwise excel in the world, and are accounted the wisest men. Or by wisdom he meaneth the difficultest mysteries of the word, which he preached to those which were of riper yeers and knowledge: for otherwise he fed the weak and tender ones with milk, Chap. 3. 2. Heb. 5. 12. And thus Saint Augustine in his 96.& 97. Tract upon the words of the Apostle expoundeth this text. Apostoli eadem tradebant majoribus& parvulis, perfectis& imperfectis, said ea cura adhibita ut pro sua cujusque capacitate ea propenerent parvulis quidem ut potum lactis quem libenter& facile sugant, majoribus autem ut solidum cibum, explicando rationes, or dinem, modum aliasque circumstantias corum quae credenda sunt, quod est sapientiam loqui inter perfectos.  
among] Gr. in.  
among them that are perfect] Those are called perfect here, not which had gotten perfection already, but such as tended to it, Phil. 3. 12. 15. So that perfect is set against weak. The Schools distinguish of perfectio viae& perfectio patriae: as also perfectio partium& perfectio graduum; a perfection of parts, and a perfection of degrees; the former may be attained to in this life, not the latter. The Apostle seemeth to borrow the word {αβγδ}, from the Gentiles, who would admit none to their abstruser rites and ceremonies which they call {αβγδ}, but {αβγδ}, persons well prepared and purified for many yeers together. Some refer it to age, and make this construction of the words; We speak wisdom to those that are of ripe and perfect age, who are able to judge of it, those that are no more children in understanding, 1 Cor. 14. 20. nor unskilful in the word of righteousness; Heb. 5. 13. but are become as a perfect man by the full knowledge of the mysteries of Christian religion, Ephes. 4. 13.  
not the wisdom of this world] Not a wisdom found out by human reason, nor delivering rules of State policy, nor tending to worldly ends, nor apprehended or esteemed by the men of this world, but revealed by the Spirit of God which the world cannot receive, Joh. 14. 17.  
nor the princes of this world] By the Princes of the world some understand the evil spirits, who rule in the air, and are called elsewhere, {αβγδ}, Ephes. 6. 12. rulers of the darkness of this world, who were the authors of the Heathens policy and Religion. Others by Princes of this world understand the Kings of the earth and Emperours, who dictated their laws out of the principles of human wisdom. But the words seem rather to carry a larger sense, and extend to all those that have great power and authority over others, who esteem their State policy which they use in their Government the greatest and onely wisdom in the world.  
that come to nought] Which are destroyed, and whose counsels are subverted by God, so that they are not able to uphold themselves with all their Plots and Policies; which is an undoubted argument that all their wisdom is but weak and vain, if it be compared with that of the Church of Christ which bringeth us to life and everlasting glory. The word in the original implies that their wisdom is cassated, and their policies frusTrated, whereof they can make no use nor advantage beyond this life; so that they with all their policy and power die and perish, Psal. 146. 1.  
V. 7. wisdom of God in a mystery] In a mystery, that is, in a divine manner incomprehensible to carnal sense▪ Or it is called a mystery, because it was never found out by any human wisdom, or learning, but lay hide till it pleased God to reveal it by his Prophets and Apostles.  
which God ordained] Here he taketh away an objection: If it be so hard and hidden, how is it known? God, saith he, determined with himself from the beginning, that which his purpose was to bring forth at this time, out of the hidden treasury of his secrets for the salvation of men.  
to our glory] That is, to our glorification; to this end, that by the knowledge of this wisdom we might attain celestial glory, and life eternal. For this is life eternal to know thee, &c. Joh. 17. 3.  
V. 8. Which none of the princes of this world knew] That is, none in comparison; for Nicodemus, and Sergius Paulus, and some other few knew it, but as the Apostle speaks, 1 Cor. 1. 26. Not many mighty, &c. were called to the knowledge of this heavenly wisdom. Here he taketh away another objection, How cometh it to pass that this wisdom was so rejected of men of highest authority, that they crucified Christ himself? Paul answereth; Because they knew not Christ to be such as he was: or none knew before it was revealed to them.  
the Lord of glory] That is, The mighty God full of majesty and glory, Act. 7. 2. The God of glory appeared, &c. and King of glory, Psal. 24. 10. Neither is Christ onely styled the Lord or King of glory, because he is most glorious in himself, and clothed with majesty and honour; but because by the power of his divinity, and virtue of his death and resurrection, he advanceth all the elect to eternal glory, glorifying both their bodies and souls.  
V. 9. But as it is written, &c.] Another objection. But how could it be that those witty men could not perceive this wisdom? Paul answereth: Because we preach those things which pass all mens understanding, unless they be supernaturally enlightened. But where is this written? Zacharias Bishop of Chrysopolis, affirmeth that he found the testimony here alleged[ Eye hath not seen, &c.] in an Apocryphal book entitled, The Secrets of Elias the Prophet: and Gregorius Syncellus, of whom Scaliger maketh mention in his Notes upon Eusebius, observeth that Saint Paul did sometimes, but very seldom, make use of testimonies out of apocryphal books; as when he allegeth out of the book of Elias this passage, Which eye hath not seen, &c. But although he might quote something found in Apocryphal writings, as Saint judas doth the prophecy of Enoch, judas 14. yet there can be no pregnant proof brought for his quoting any thing out of any Apocryphal books: neither is it likely that he would draw water out of the muddy stream of an Apocryphal writing when he might draw it out of the pure fountain of the Prophet Isaiah, Chap. 64. vers. 4. Neither perceived by the ear, nor hath the eye seen, &c.  
V. 9. Eye] Gr. what eye. Isa. 64. 4.  
V. 10. the deep things of] Gr. the depths of.  
V. 13. Which things, &c.] See 2 Pet. 1. 16.  
comparing spiritual things with spiritual] The words admit of a double Translation and interpretation: if we red them comparing spiritual things with spiritual, then the meaning is, we apply spiritual terms and manners of propounding and expressing to spiritual matters and subjects. If there be propounded, saith Oecumenius, any spiritual point, {αβγδ}: for example, if the question be whether Christ rose the third day, we bring a confirmation and illustration out of the Prophet Jonah. The word used in the Text properly signifieth to judge together, that is, by conferring Texts of holy Scripture, and setting spiritual things one against another, that like opposite glasses they may cast a mutual light one upon the other; and we may make a more certain judgement of them. But if we red them, judging spiritual things with spiritual persons, then the meaning is apparently thus; that we are to confer with the faithful about points of faith; and communicate spiritual mysteries to spiritual men, not to those who are yet carnal and mere worldlings: for that were to cast pearl before swine: and this interpretation well agreeth with the vers. following; wherein the Apostle distinguisheth of the natural man and spiritual man, and affirmeth that the natural man perceiveth not the things of the Spirit of God.  
V. 14. the natural man] Gr. animale. {αβγδ}. Some conceive that they who first translated this passage, red not in their copy or Edition as we do, {αβγδ}, but {αβγδ}, for {αβγδ} signifieth natural, and {αβγδ} animalis, or animale; howsoever the opposition to {αβγδ}, or spiritual, sheweth that hereby the Apostle meaneth a man that hath no farther light of understanding, then that which he brought with him even from his mothers womb: as judas defineth men sensual having not the Spirit, vers. 19. And in this sense Tertullian taketh the word in his Tractate cont. Psychicos, branding the right believers who distasted the Fasts of the Montanists( into whose heresy he was now fallen) with the name of Psychici, that is, carnal, or sensual men.  
spiritually discerned] That is, to be taken and understood in a spiritual and heavenly sense, to which his carnal reason cannot reach: Or, they are spiritually discerned, that is, by the virtue of the holy Ghost, with an eye anointed with the eye-pleasing of the Spirit, Apoc. 3. 18.  
V. 15. But he that is, &c.] See Prov. 27. 19.  
judgeth all things] Or, discerneth. Gr. Tec. all those things. Understandeth and discerneth all things, which belong unto the worship of God and eternal life.  
judged of no man] Or, discerned. That is, can be convinced of error in judging spiritual things by no natural and carnal man. For when the Prophets are judged by the Prophets, it is the Spirit that judgeth, and not the man; or men by their natural reason: the wisdom of carnal men determineth nothing certainly, no not in their own affairs, much less can it discern strange, that is, spiritual things: but the Spirit of God wherewith spiritual men are endowed, can be deceived by no means, whilst they follow that guide, and therefore can be reproved of no man.  
V. 16. For who hath known, &c.] See Isa. 40. 13. Wisd. 9. 13. Rom. 11. 34.  
may] Gr. shall.  
instruct] Or, confirm. or, inform.   

CHAP. III.  
Vers. 1. Could not speak unto you] Having declared the worthiness of heavenly wisdom and of the Gospel, and having generally condemned the blindness of mans mind, he now particularly applieth himself to the Corinthians, calling them carnal, that is, such in whom the flesh prevaileth against the spirit, and he bringeth a double proof thereof. First, from his dealing with them, no other ways then with ignorant men, and such as were almost babes in the doctrine of godliness: Secondly, from those dissensions which sprung up among them, by reason of the ignorance of the virtue of the Spirit and heavenly wisdom, in which they had profited very little or nothing.  
as unto carnal] He calleth them carnal, who yet had received the first fruits of the Spirit, in three regards. First, because the flesh in them lusted against the spirit. Secondly, because in many things they followed the desires of the flesh. Thirdly, because they savoured the things of the flesh, not perceiving, or at least, not relishing many things of the Spirit, as being but novices in the school of Christ.  
V. 2. fed you with milk] Heb. 5. 12. That is, saith Clem. Alex. pedagogue. l. 1. c. 6. {αβγδ}. I have catechised you in Christ with simplo, true and nourishing food, wholesome and easy of digesture. For such is milk to children. And to this charity of the Apostle in condescending to the capacity of his hearers, and feeding them which were sucklings in Christ, with the sincere milk of the Word, S. Ambrose Serm. 68.& S. Chrysostome Serm. in principes Apostolos, allude in descanting upon the miracle wrought at his death and martyrdom, at which when he was beheaded some of the ancient affirm, lac pro sanguine manasse, that milk issued in stead of blood.  
V. 3. divisions] Or, factions.  
walk as men] Gr. according to man. By the square and compass of mans wit and judgement, as men use to walk, who are mere men and destitute of the Spirit of God.  
V. 5. Who then is Paul] After he had sufficiently reprehended ambitious teachers, and their foolish esteemers, now he sheweth how the true Ministers are to be esteemed, that we attribute not to them more or less then we ought to do, therefore he teacheth us that they are they, by whom we are called to faith and salvation, but yet as the Ministers of God, and such as do nothing of themselves, but God so working by them as it pleaseth him to furnish them with his gifts; therefore we have not to mark or consider so much what Minister he is, that speaketh, but what is spoken, and we must depend only upon God who speaketh by his servants.  
V. 6. I have planted, &c.] That is, saith Optatus Milevitanus, I have made you Christians of Pagans, and Apollo hath baptized you: or, I have laid the first foundations of christianity among you, but Apollo and others have confirmed you in that doctrine and built you up in your most holy faith.  
but God gave the increase] S. Austine against Petillian, truly observeth, that in natural fruits God giveth the increase not without the power of nature, which doth her part, said in spiritualibus& gratuitis solus Deus dat incrementum, God alone gives the increase, cum exclusione cujuscunque causae creatae, nature contributing nothing of her self thereunto: and therefore in respect of the supernatural effect of the preaching of the Gospel, to wit, faith and repentance, he that planteth, and he that watereth is as nothing, though God use their labour therein, or, is nothing in comparison.  
V. 7. So then] Or, wherefore.  
V. 8. are one] That is, they are both nothing, but servants and Ministers, and that of the same Master, proposing unto themselves one and the self same mark; to wit, your growth in the grace and knowledge of our Lord Jesus Christ: and sith they are thus one, you ought not for them or concerning them to be divided as you are into factions.  
and every man shall receive his own reward] Psal. 62. 12. Gal. 6. 5.  
own labour] Or, proper.  
V. 9. labourers together with God] Serving together under him: now they that serve under another do nothing of their own strength, but as it is given them of grace, which grace fitteth them for that service, and all the increase that cometh by their labour, doth so proceed from God that no part of the praise of it may be given to the under servants.  
husbandry] Or, Gods labourers together.  
V. 10. But let every man take heed, &c.] Now he speaketh to the Teachers themselves which succeed him in the Church of Corinth, and in their persons, to all that were after or shall be Pastors of congregations, seeing that they succeed into the labours of the Apostles, which were planters and chief builders, therefore he warneth them, that they persuade not themselves that they may build after their own fancy, that is, that they may propound and set forth any thing in the Church, either in matter or kind of teaching different from the Apostles which were chief builders.  
V. 12. if any man build upon this foundation gold, &c.] They who build after the Apostles upon the foundation which they have laid, to wit, Christ Jesus, must take heed that the upper part of their building be answerable to the foundation, that is, that admonitions, exhortations, and whatsoever pertaineth to the edifying of the flock, be answerable to the doctrine of Christ, as well in the matter as in form. And here by gold, silver, and precious stones, he meaneth pure and solid doctrine; of which matter Esay also and John in the Revelation, build the heavenly city: and to these are opposite, wood, hay, and stubble, that is, vain and curious subtleties or philosophical conceits, and all kind of teaching which serveth to ost●ntation, and not to edification, 1 Tim. 1. 4. By this he taxeth them among the Corinthians, who mingled in the preaching of the Word, the terms of human Arts, the vain flourishes of orators, and argute reasons of Sophisters, which though they subvert not the foundation, nor falsify the substance of the Gospel, yet they disfigure and disgrace it.  
V. 13. shall be revealed] Gr. is revealed.  
by fire] Gr. in fire.  
and the fire shall try every mans work] By the fire, is not meant, as the Romish Divines teach, fire of Purgatory. First, because it cannot be proved out of Scripture, that there is any such purgatory fire as they imagine, to purge those that die with veruall sins. Secondly, because every work is tried by the fir● here meant, but according to the Romish doctrine good works are not tried in purgatory fire. Thirdly, the works here meant( as appeareth by the antecedent and consequents) are doctrines, and several kinds of preaching, which it would be absurd to say, that they should be tried with material fire, wherewith our Adversaries believe, that those who die with venial sins are tormented in their purgatory. But by fire, either we are to understand( according to the Interpretation of S. Austin and others of the Ancients) the fire of persecutions, tribulations, and temptations, whereby the sound doctrine is tried and proved, as it were affording then to us most strong and solid comforts and consolations which no other is able to do: Or the fire of the holy Ghost, who by the light of Gods word doth manifest the verity or vanity of doctrines delivered by the Preachers, and like unto fire, reduceth and bringeth to nothing like hay and stubble, whatsoever is foisted in by human invention. For though such doctrine be not tainted with heresy, yet because blinded with vanity, it is no better then hay and stubble. Or by fire is meant the appearing of Christ at the day of judgement, likened to fire for two qualities, brightness and a consuming force.  
V. 14. If any mans work abide] As the good metal in the furnace, without being consumed after the manner of dross or any other combustible matter.  
V. 15. If any mans work shall be burnt, he shall suffer loss] That is, If any mans doctrine or teaching will not endure the trial, as hay, and stubble, and dross will not the fire, he shall lose the praise of his labour, which shall not be accepted nor rewarded by God. Notwithstanding for his own person( if he have held firm the foundation, either mystical, which is Christ in respect of the faithful, who being many living stones make one house, built upon him; or doctrinal, in respect of the doctrine and faith, whereby they are joined together and built upon him) he shall be saved.  
yet so, as by fire] Because he shall pass by the fire, that is, the revealing brightness of Christ, or the fire of the Spirit, which shall show the vanity of his work: or he shal be saved as through fire, through the which when the gold passeth, whatsoever dross it hath, it must suffer loss of it. Or, he shall pass as through fire( i. e.) it shall be requisite that he be purified by the holy Ghost of that mixture and impurity of worldliness and mans wisdom, of words wherewith he hath defiled both himself and his ministry: Or else he shall be saved in such a manner as one that escapeth naked out of the fire without carrying away or saving any of his goods, his person may well be saved, but so as he shall lose the reward of a well qualified Minister and faithful dispenser of the mysteries of God.  
V. 16. Know ye not that ye are the temple of God] See Chap. 6. 19. 2 Cor. 6. 16.  
V. 17. defile] Or, destroy.  
V. 18. let him become a fool, that he may be wise] Let him deny himself and his carnal wisdom, and submit himself to the doctrine of the Gospel, which the world accounts foolishness.  
V. 19. For the wisdom of this world is foolishness] God convinceth it by his Word to be foolish and vain, because it performeth not that which it promiseth, nor any way furthereth us to true happiness.  
He taketh the wise in their own craftiness] See Job 5. 13. Or, catcheth.  
V. 20. The Lord knoweth the thoughts, &c.] See Psal. 94. 11. Or, discourses.  
V. 21. for all things are yours] No man glorieth in these things which are for himself, and appointed for his benefit, because in this regard they are inferior to himself; but all things are for you, and your benefit, who are the elect of God, therefore you ought not to glory in your teachers or in any men.   

CHAP. IIII.  
Vers. 1. LEt a man so account of us] He concludeth the duty of the hearers towards their Ministers, that they esteem them not as Lords, and yet notwithstanding that they give ear unto them, as to them that are sent to them from Christ, to this end, that they may receive as it were at their hands the precious pearl of salvation, which is drawn out of Gods treasury. By the mysteries of God, he understandeth the chief heads of Christian doctrine, which are hidden to the natural man, as also the Sacraments of the new Testament, which the Ancients call, {αβγδ}. dreadful mysteries.  
and stewards] Or, dispensers.  
V. 2. found faithful] That they keep nothing back from the people of God, but reveal unto them his whole counsel, that they deal faithfully with them in all things, that they may render a good account of their Stewardship at the great Audit. Now although there are other virtues required in a steward, as skill, and industry, and providence; yet the Apostle only nameth faithfulness, because that is the chief, and best served his purpose to beat down the pride of their Teachers, who boasted of the goods committed to them, as if they were their own and not their Masters.  
V. 3. with me] Gr. to me.  
a very small thing] Gr. a matter of least moment.  
mans judgement] Gr. day. Word for word, mans day, after the manner of the speech of the Cilicians, as S. jerome noteth, it is metonymia adjunct● taken from set dayes appointed for judicature, and it seemeth to be spoken in opposition to Dies Domini, the Lords day, which is the great Day of Judgement, to which the Apostle appeals, from all dayes set by men in this world.  
I judge not mine own self] How can ye judge how much, or how little I am to be accounted of, seeing that I myself, who know myself better then you do, and dare profess that I have walked in my vocation with a good conscience, dare not yet challenge any thing to myself?  
V. 4. I know nothing by myself] Not simply, no sin. For in many things we offend all; and he that saith he hath no sin deceiveth himself, and there is no truth in him, 1 Joh. 1. 8. But his meaning is, my conscience clears me from negligence and unfaithfulness in the function of my ministry: yet am I not thereby justified, that is, this doth not acquit me before God, in such sort, as that I may challenge to myself the praise or reward of a faithful and absolute just Steward, who hath perfectly in every point discharged the trust reposed in him, but he that judgeth me is the Lord, that is, I permit myself to his judgement.  
hereby justified] Gr. in that.  
V. 5. Therefore judge nothing before the time] See Matth. 7. 1. Rom. 2. 1  
praise of God] Gr. praise shall be to every man from God. According to his faithfulness and diligence in his ministerial function. Some no doubt shall receive dispraise: yet he mentioneth rather praise then dispraise, for that the 'vice which he here reproveth in the Corinthians, was, that they gave more praise to some then to others, odiously extoling some to the disparagement of himself and others, who deserved as well or perhaps better then they.  
V. 6. I have in a figure transferred to myself] In this reproof of your partiality, I have represented the head and spring thereof unto you, under the name of us the Apostles, 1 Cor. 1. 12. 1 Cor. 3. 4. by a figurative speech, not as if indeed we had anypart therein, but to spare the guilty Pastours, and to teach them by our example, to pluck up the root of the evil, which is, that affectation of human knowledge and eloquence( whereby they endeavoured to draw many followers after them) and to conform themselves to the perpetual style of the holy Ghost, and the Scriptures, as we ourselves do continually, whereby all matter and occasion of schism and rent will be taken away.  
for your sakes] Lest I should offend you, if I should tax those Teachers by name: Or, to instruct you aright how you ought to carry yourselves, in regard of your Teachers, and in what esteem you ought to have them.  
to think] Or, to be wise.  
above that which is written] Either written before by us concerning this, or written throughout the word of God, which in many places commendeth to the Pastours of the Church, humility and unity. Or the meaning is, let none be wise above that which is written, let none presume to add to the doctrine of the Scriptures, or adulterate the same by vain conceits, discourses, or affencted strains of mans wisdom or eloquence.  
puffed up] Pride in the soul is like a tumour or swelling in the body; his meaning therefore is, that the Corinthians should not be proud for the excellency of their Pastours, whom they sided withall, to the prejudice of other Pastours& their followers.  
V. 7. who maketh thee to differ] Gr. distinguisheth thee. That is, who hath preferred thee either in gifts or place; who hath given thee the preminence which thou affectest, or by whom wert thou chosen from among the rest of the Church to this high and excellent calling? doth it not proceed from God and his grace, and not from men? therefore be thou humble, and endeavour rather to serve God, then to please mens humours. And as it is seemeth chiefly to be directed to the teachers, so it may be applied to every member of the Church, who is converted to the faith of Christ, and made partaker of any spiritual gifts. As if he should say; It is God that by his grace doth make thee to differ from another man, and not the Teacher; for albeit Paul plant, and Apollo water, yet God alone gives the increase.  
what hast thou that thou didst not receive] Though the words have a special reference to the eminent gifts whereby one pastor differed from another among the Corinthians; yet they are general, and parallel to those words of S. James, Every goof gift, and every perfect gift is from above, and descendeth from the Father of lights, Chap. 1. vers. 17. and are rightly applied by the Synod of Arausica, and S. Austine de correp.& grat. c. 7.& ep. 46.& l. 2. de pec. merit. c. 18.& Cyp. l. 3. testim.& Gennadius, Prosper, and others, to prove against the Pelagians, that every good motion of our will is from God, and that the desire of grace is from grace; and consequently that election is not upon foreseen works, or faith, but merely depends upon the free love of God in Christ.  
V. 8. Now ye are full] You persuade yourselves now that ye are in happy condition, and that ye want nothing more of spiritual gifts, and for that extol yourselves above all others, as a King in his kingdom: Or, you carry yourselves securely, as in a peaceable Kingdom, whereas we are exposed to all fear and danger; which the Apostle speaketh by way of an ironical reproof, to make way for his following exhortation to humility, exemplified by himself, and his mean condition. See the like, Rev. 3. 19.  
and I would to God ye did reign] To wit, in dead and truth. The Apostle continueth his irony, and his meaning is, You are indeed in a far happier case and more excellent condition then we poor Apostles, that are distressed, persecuted, and despised of the world; we have good reason to wish to be partakers of your blessings and comforts, in regard that we live like miserable prisoners, looking every hour to be called to execution, after they have been ignominiously lead about through the Market places, and made public spectacles of misery and scorn.  
V. 9. set forth us the apostles last] By the last, the Apostle meaneth those who in the Roman theatres were called meredionarii, who had long fought with men or beasts,& escaping with their lives, were in the end disarmed, and having no Bucklers nor Helmets, were appointed tobe slaughtered one of another, In quorum spectaculis satis erat( saith Seneca) quod interficerentur.  
appointed to death] Or, designed for death.  
spectacle] Gr. theatre.  
V. 10. We are fools for Christs sake] Either these words are spoken by an irony, as Oecumenius conceiveth, or they may be taken properly, and then they carry this sense, We are fools in the opinion of the world, and yours, because for Christs sake and the Gospels we expose ourselves to manifold troubles and dangers; but you are wise, who so preach Christ that yet ye hazard no limb for him, nor incur any danger of your persons or estates.  
despised] Gr. without honour.  
V. 12. And labour, &c.] See Acts 20. 34. 1 Thesse. 2. 9. 2 Thesse. 3. 8.  
working with our own hands] For S. Paul( as we red, Act. 18. 3.) exercised a handicraft, and wrought with Aquila, their occupation being tent-making; and this he did sometimes for necessity, sometimes that he might not be burdensome to any, to whom he preached the Gospel, for his maintenance, 2 Thess. 3. 8. But here in mentioning it he seemeth secretly to tax the Corinthians, who were rich and very bountiful to other teachers, yet suffered the Apostles to be in want, and to relieve themselves by their hard labour.  
V. 13. defamed] Gr. Tec. hard, or, evil spoken of. Mat. 5. 44.  
entreat] Gr. call unto, or, exhort.  
V. 14. I warn you] Gr. Tec. warning you.  
V. 15. For though you have ten thousand instructors in Christ] Word for word, Schoolmasters; whereby he puts a difference between himself and their present teachers; they like Schoolmasters, taught for their hire, he freely; they imperiously, he tenderly, like a father, who begot them to Christ through the Gospel.  
V. 16. followers] Gr. imitators.  
V. 17. shall bring] Or, will bring.  
my ways] What way and rule I follow every where in teaching the Churches, or my course of life, or manner of conversation, that they might follow it, as he exhorteth them, vers. 16.  
V. 18. I would not come to you] Or, I were not coming to you.  
V. 19. But, &c.] Act. 19. 21. He descendeth to apostolical threatenings, yet chiding them as a father, lest bytheir disorder he be constrained to come to punish some among them.  
if the Lord will] See James 4. 15.  
not the speech of them] Not their boasting words, or their painted or coloured kind of eloquence, against which he setteth the virtue of the Spirit; but the power, that is the efficacy of their preaching, powerfully working in the hearts of the hearers.  
V. 21. shall I come unto you with a rod] He might have said, with a sword, to wit, of Excommunication, which he brandisheth in the next Chapter, therewith cutting off the incestuous Corinthian; but because before he had styled himself their father, and he bare the tender affection of a father towards them, he rather expresseth the severity he was to use among them, by the metaphor of a rod, wherewith a father chasteneth his son, to break him of some ill quality or misdemeanour, then of the sword, or any other.   

CHAP. V.  
Vers. 1. REported] Gr. heard.  
fornication among you] The sin was incest, forbidden, Levit. 18. 8. The nakedness of thy fathers wife shalt thou not uncover; a horrible crime, and such as the very Gentiles detested, and severely punished in theirlaws, if any among them( which seldom fell out) defiled themselves with any such unnatural contreact, or abominable act. Neither doth the Apostle diminish the foulness of it, by terming of it {αβγδ}. For {αβγδ}, in the Greek, as stuprum in latin, though sometimes they are restrained to one kind of uncleanness, which is committed between unmarried persons; yet they are general in their own nature, and may be applied to any acts of impure lust; and as the Apostle here calleth the incest of him who lay with his mother in law, fornication: so likewise the Roman orator calleth Clodius his incest with his own sister, stuprum.  
V. 2. done] Gr. Tec. acted.  
from among you] The Apostle findeth fault with the Corinthians, for that they had not excommunicated this incestuous person, before he had wrote unto them, and charged them so to do, because the fact was notorious, and the Church very much scandalised by harbouring so foul a delinquent in the bosom thereof.  
V. 3. I verily as absent] Gr. Tec. I verily absent. Sec Col. 2. 5.  
but present in spirit] In mind, affection, and care; or the meaning may be, that the Apostle by the spirit knew all things that past at Corinth, as if he were there bodily present.  
judged] Or, determined.  
V. 4. In the Name] Calling upon the name of Christ, or by the command of Christ, as the word is taken, Acts 3. 6. and Matth. 7. 22. and Luke 24. 47.  
with the power] There is no doubt, but that judgement is ratified in heaven, wherein Cherist sitteth as Judge, the power both of excommunicating and absolving is Christs, and the ministry thereof only committed to the Governors of the Church.  
V. 5. To deliver such an one unto Satan] See 1 Tim. 1. 20. What it is to be delivered to Satan, the Lord himself declareth, when he saith, Let him be unto thee as a heathen and a publican, Matth. 18 17. that is to say, to be defranchised and put out of the right and liberty of the city of Christ, which is the Church. This manner of expression was used of old in the greater excommunication, and it seems to be taken from 1 Sam. 16. 14. where Saul being rejected of God was caught and troubled by an evil spirit; and in the primitive times of the Church, after this greater Excommunication,( as one of the Ancients affirm) there followed great terrors in the party excommunicated,, agonies of spirit, yea, and torments also of body, which through Gods permission were inflicted, not for the utter and irrevocable destruction of the Delinquent, but for his correction and amendment, that his soul might be saved, though his body suffered.  
for the destruction of the flesh] The mortifying and destroying the old man; that is corrupt nature called the flesh, Rom. 8. 13. Gal. 5. 24. Or, to the great macerating and pulling down of the body by sadness; for a broken spirit drieth the bones, Prov. 17. 22. to the pulling down and tormenting of the body, even unto death, if Gods will be so, as also death mght sometimes ensue upon the foresaid delivery to Satan, and even at the last gasp the sinner showing a lively repentance, was released from those bonds of excommunication, and restored to the peace of the Church, and favour of God, so that he departed this life with comfort.  
that the spirit may be saved] The scope and end of the Churches severity, is not eternal condemnation, but saying of the soul by true repentance.  
in the day of the Lord Jesus] In the last day, or day of judgement; not as if salvation were deferred to the last day, or that the repenting soul should not enjoy it before that time; but because salvation then shall be consummated, and fully revealed, 1 Pet. 1. 5.  
V. 6. Know ye not that a little leaven] See Gal. 5. 9. A kind of proverbial speech, intimating, that one scandalous offendor may infect the whole Church, a● one scabbed sheep a whole flock: and hereby the Apostle declareth another end of Excommunication to be, to keep the Church sound from infection, to cut of a rotten Member, that it gangrene not the whole body.  
V. 7. Purge out therefore the old leaven] By alluding to the Ceremony of the Passeover, he exhorteth them to cast out this unclean person from among them. In times past( saith he) it was not lawful for them which did celebrate the Passeover, to cat unleavened bread, in so much that he was held as unclean and unworthy to eat the Passeover, whosoever had tasted of leaven; now all our whole life must be as it were the feast of unleavened bread, wherein all they that are partakers of that immaculate Lamb which was slain, must cast out, both of themselves, and also out off their houses and congregations, all impurity.  
that ye may be a new lump] That your Church may be a clean and pure body, according as you were renewed by the gift of regeneration, which can no way consist with any such mixture of reigning sin. A figure taken from the Jewish passeover, which was always to be kept with unleavened bread, Exod. 12. 15.  
Christ our passeover] Christ is termed our Passover, either by a metonymy signati pro signo, or by a metaphor in regard of many resemblances between Christ and the paschal lamb: First, as the lamb was without blemish, so Christ was without all spot of sin. Secondly, as no bone of the lamb was to be broken, so neither any bone of Christ at his passion. Thirdly, as the Lamb was offered to God for a typical reconciliation and satisfaction, so was Christ for the true reconciliation of all his elect,& satisfaction for their sins. Fourthly, as the paschal Lamb was to be eaten, so we feed upon Christ by faith. Fiftly, as the Paschal Lamb was to be eaten with sour herbs, so Christs flesh is to be eaten in the Sacrament with a sour and bitter remembrance of our sins, and Christs dolorous suffering for them. sixthly, as the paschal Lamb was to be eaten with unleavened bread, so all that eat Christ must purge out of their conscience all leaven of maliciousness. Seventhly, as that Lamb was called Phase, Exod. 12. which signifieth a passing over; so Christs death, in which he was sacrificed for us, might be called Phase, or transitus, a passage; because byit he passeed from the world to his Father. Lastly, as where the door cheeks and posts were sprinkled with the blood of the Lamb, they in the family escaped the stroke of the destroying angel; so all those whose consciences are sprinkled by faith with the blood of Christ, the Lamb of God which taketh away the sins of the world, shall escape eternal destruction.  
is sacrificed] Or, is slain.  
V. 8. let us keep the feast] Or, let us keep holy day. Let us led or pass our life, which ought to be a perpetual celebration and remembrance of our redemption by Christ, even as the Passeover feast, during eight dayes, was the commemoration of the deliverance out of Egypt. That which the Israelites were to do typically, and in the sign, upon the killing of the lamb for the preparation of the feast of the Passeover, and in casting out all the old leaven, and abstaining seven whole dayes from unleavened bread, according to the express command of God, Exodus 12. 15. let us perform in the truth or thing signified all the dayes of our lives; that is, purge out the old leaven of inbred natural corruption, and take away all scandals from among us, after that now we are reconciled to God, through the offering and sprinkling of the blood of Christ.  
V. 9. in an epistle] That Epistle is not now extant, for this is the first to the Corinthians that is found in the new Testament, and although that Epistle was written bydivine inspiration, as we may piously conceive, that the Books of Nathan, Gad, Ahiah, Iddo, Semaiah, and others, mentioned in the old Testament, were, which now are thought to be lost, yet will it not hence follow, that the Canon of the Scriptures is not perfect, as the Romanists would infer; because as the principal Contents of those former books are supposed to be found in the Books of the Chronicles and Kings, so it cannot be proved, but that all points necessary to salvation, which were set down in that former Epistle to the Corinthians, are either contained in these two Epistles which we have, or some other book of holy Scripture.  
not to company with fornicators] Gr. mingled with. Now he speaketh more generally, and that which he spake before of the incestuous person, he sheweth, that it pertaineth to others which are known to be wicked, and such as through their naughty life are a slander to the Church, which ought also by lawful order to be cast out of the communion of the Church.  
V. 10. Yet not altogether with the fornicators of this world] Such as belong unto the world, or addicted to the world, that are yet out of the Church; so the world is taken, John 15. 19. and 17. 9.  
extortioners] Gr. raveners.  
for then must ye] Gr. seeing that then ye must.  
for then must ye needs go out of this world] If you would utterly abstain from such mens company, you must quit this world; therefore I speak of them which are in the bosom of the Church, which must be called home by discipline, and not of them which are without, with whom we must labour by all means possible to bring them unto Christ.  
V. 11. not to keep company] Gr. not to be joined or mingled with company.  
extortioner] Gr. ravener.  
no not to eat] He meaneth, that we ought not to have any intimate familiarity, or common usage, or manner of life and conversation with them; for otherwise in some case we are not forbidden simply to eat with such, sith neither the bond of matrimony is broken by excommunication, nor such duties hindered, much less cut off thereby, as we owe one to another, children to their parents, subjects to their Prince, servants to their Masters, and neighbour to neighbour, to win one another to God.  
V. 13. put away from] Gr. put, or, take out from.   

CHAP. VI.  
Vers. 1. DAre any of you] As if he had said, are any of you become so impudent, that ye are not ashamed to make the Gospel a laughing stock to profane men? yet is it no simply unlawful in itself to try civill causes at the tribunal of infidels, if right cannot be had else-where, and the matter be of very great consequence, and not onely concerning ourselves, but our friends, family, and posterity, but where they might have differences composed by the arbitrement of holy brethren out of spleen, or any other sinister affection to implead one another before heathen Judges, could not be done without great scandal to the godly, and wrong to the Christian Religion. For hereby the Gentiles were acquainted with the covetousness, ambition, desire of revenge, and manifold jars among Christians, whereof they made use, and took occasion thereby to traduce our most holy faith: hoc Ithacus velit& magno mercentur Achivi.  
to law] Gr. to be judged.  
before the unjust] Gr. of. By the unjust he meaneth Pagans and Infidels, for he opposeth them to Saints and brethren: now he termeth the Infidels unjust, not onely because they are destitute of the righteousness of God in Christ, but because in their tribunal matters were carried very corruptly, and sentences given against all justice and conscience, as Saint Cyprian and other the Ancients justly complain against them; inter leges peccatur, inter jura delinquitur justitia, nec ubi defenditur servatur, &c.  
V. 2. the saints shall judge the world] The Apostle useth an argument a majore ad minus, if the Saints together with Christ shall be Judges of the world, and of the devils: how much more are they fit to be Judges in light and small causes, which may be by equity and good conscience without much difficulty determined?  
judge the smallest matters] Gr. of the smallest judicatures.  
V. 4. are least esteemed in the Church] Or, are of no account in. The Apostle herein prescribeth a remedy for the mischief before mentioned, namely, by composing their private differences between themselves by chosen arbitrators out of the Church, for which matter and purpose, saith he, the least of you are sufficient.  
V. 5. between his brethren] Gr. between his brother.  
V. 6. goeth to law with brother] Gr. is judged with a brother.  
before the] Or, of the.  
V. 7. a fault] The Greek word {αβγδ}, coming from {αβγδ} Vinci, signifieth properly to have the worst in a conflict or combat: whereby the Apostle implies, that the flesh is too strong for the spirit in them who out of covetousness, malice, or desire of revenge among the Corinthians drew their brethren before the tribunals of the heathens; and that howsoever they might be superiors in their trials of law in those Courts, yet that truly they sate down by the loss, receiving thereby more damage in their souls, then gain in their estates. And as the Apostle here, so Moses Gerundensis, and Rabbi Solomon discoursing of the Discipline of the Hebrews condemn the practise of those among the Jews, who went to law with their brethren before Infidels, For, say they, qui addu●it Israelem ad tribunal Ge●tium polluit nomen De●& honorat nomen Idoli: he which bringeth an Israelite before the tribunal of the Gentiles there to have his cause tried, defileth the name of God, and doth honour to an Idol.  
among you] In these words the Apostle intimates that both were in fault, as well the plaintiff as the defendant, the one in giving cause by his unjustnesse, the other by being so easily provoked by his impatience upon every offence, and damage received, although it were not of that weight which in Christian discretion charity and equity deserved such fierce and scandalous pursuing.  
go to law one with] Gr. have judgements one with.  
why do ye not, &c.] See Matth. 6. 39. Luk. 6. 29. Rom. 12. 19.  
rather take wrong] We should rather suffer some loss, then give offence, rather depart from our right, then to try the utmost of the law hastily; and that out of desire of revenge.  
V. 9. Be not deceived] Being about to speak against fornication, he beginneth with a general reprehension of those vices wherewith that rich and riotous city most abounded, warning and teaching them earnestly that repentance is unseparably joined with forgiveness of sins, and sanctification with justification.  
V. 10. extortioners] Or, ravenous.  
V. 11. some of you] See Tit. 3. 3.  
justified in the name of the Lord Jesus] That is, by the Lord Jesus apprehended by faith, as we red Acts the fourth, v. 12. There is no other name under heaven given among men whereby we must be saved.  
V. 12. All things, &c.] See Chap. 10. 23. Here he beginneth to tax the Corinthians who simply offended in matters indifferent, because they used them without any discretion: For seeing the use of them ought to be brought to the rule of charity, he doth not use them aright who is so immoderate in the use of them, that he becometh a slave unto them. Though the words be general, yet they make nothing for the Libertines or carnal gospelers; for that rule of the logicians here holdeth, verba sunt restringenda ad subjectam mat●riam, words how general soever they seem are to be restrained to the matter treated of. Now the matter was concerning the use of things indifferent, as of meats and drinks, and the like. If it be objected that he speaketh in verses immediately following of fornication which is not a thing indifferent. It is answered, that he sets down the rule of things indifferent before he treat of fornication, by reason that many according to the error of the Pagans and Gentiles did reckon fornication to be of that number; see Acts 15. 20. In particular, many in Corinth were so far from holding fornication a sin, that they consecrated a temple to Venus, at which many thousand maids prostituted themselves; and for this reason among others it is conceived that Saint Paul in the verses following so particularly and so vehemently reproveth this 'vice.  
but all things are not expedient] Or, profitable. It is not expedient at all times to do those things which are otherwise lawful, but rather we ought to forbear the use of such things which otherwise our Christian liberty permitteth, for the maintenance of charity, and supporting of the weak, and preserving and propagating the peace of the Church.  
power of any] He bringeth himself under the power of things indifferent, who thinketh that he may not be without them, which is a flattering kind of slavery, under colour of liberty, which seizeth upon such men. He equally erreth who in things indifferent either thinketh that he must always use them, or that he may not at all; and there may be a kind of superstition as well in the d●fect as in the excess about the use of things indifferent, Col. 2. 21.  
V. 13. Meats for the belly, &c.] Gr. to the belly. That is, meats and drinks are indifferent things, but fornication is not of the number of such things. For although both the one and the other, namely eating of meats and fornication be bodily acts; yet the quality of the meat hath no moral relation to the soul, neither to its present sanctification, nor future glorification: it leaveth no impression behind it, Matth. 5. 11. 17. but it is onely for the sustenance of this life, and after our passage to another life; all the use of meats and of the stomach and belly which receiveth and digesteth them is abolished; whereas on the other side all carnal copulations save the matrimonial, are expressly prohibited by God, and are destructive of, and repugnant to the right end and use of our bodies, which are to be consecrated to Christ( belonging to him as his own members) and to be governed and acted by him to serve him in holinesse and pureness, and by that means to be made partakers of his glory in the last resurrection.  
for] Gr. to.  
destroy both it] Gr. mak● v●yd or of no use both it.  
for fornication] Gr. to fornication.  
V. 14. And God] Gr. But God.  
V. 15. bodies are the members of Christ] Not onely your souls, but your bodies also; for true believers being entirely united to Christ as their head, 1 Cor. 12. 12. 27. their bodies also are a part of his mystical body.  
shall I then take the members] Gr. taking then the members. Shall I dis-member or dis-joynt myself from Christ by any base carnal conjunction, such as cannot stand with that spiritual union I have with him, in trenching thus upon the right he hath over my body; and depriving myself of the happiness to be governed and quickened by him and his Spirit.  
and make] Gr. shall I make.  
V. 16. two( saith he) shall be one flesh] Gr. into one flesh. See Gen. 2. 24. Matth. 19. 5. Ephes. 5. 31.  
V. 17. joined unto the Lord] By faith and love. For Christ is the husband of the Church, and every faithful soul, who betrotheth her to himself in faithfulness and loving kindness and righteousness, Hos. 2. 19, 20. is his bride.  
is one Spirit] Is made wholly spiritual by his union with Christ, he is not divided between God and Mammon, between the Spirit and Flesh: Or, he is lead and governed by one and the self same Spirit.  
V. 18. Flee fornication] Here the Apostle useth divers arguments to dehort the Corinthinas from fornication. First, because it staineth the body with a peculiar kind of filth. Secondly, because a fornicator is guilty of sacrilege; for that our bodies are consecrated to God as his temples, vers. 19. Thirdly, because we are not our own, to give our bodies to any other, much less to Satan and the Flesh, seeing that God himself hath bought us, and that with a great price, to the end that both in body and soul we should serve him. For the phrase he useth here of fleeing, it implieth that whereas other vices are conquered by struggling and striving with them: the best way to subdue this 'vice, is to fight with it after the manner of the Parthians, who did fight flying.  
without the body] That is, is committed by the abuse of some external object; as namely a drunkard abuseth wine, gluttony abuseth meat in the quantity or quality: but a fornicator abuseth his own body. But we must note that this general rule, every sin that a man doth is without the body, is to be understood of such sins as break out into external actions, or are acted by our bodies: for envy, malice, and the inward acts of all vices are done in the soul, and cannot be properly said to exercise their act upon any thing without the body, though they work upon the body itself by making it pine and wast away, or otherwise distempering it.  
sinneth against his own body] Some by his own body understand the body of his wife, which according to Gods ordinance is his own body; for saith he, two shall be one flesh: and this is Severianus an ancient Fathers interpretation; but it is too narrow an interpretation: For in that sense onely the adulterer sinneth against his own body, who wrongeth his wife, not he that committeth simplo fornication. Others understand the words comparatively, that a fornicator more sinneth against his own body then other vicious persons; for either they defile their souls onely and not their bodies, as those who commit spiritual wickedness; or if they sin against their own body, as the drunkard and glutton doth, and the body receive also much shane and damage thereby; yet they sin not in so grievous a manner, nor so much wrong and hurt the body as the fornicator doth. But the most proper and genuine interpretation seemeth to be this: other sins though they may be acted by the body, and make an ill impression upon the body itself, yet have not the property and force over mans body to enslave the same unto another, as fornication hath, whereby the fornicator is made a member of the harlot by virtue of that first order of God, dvo erunt in ●●am carnem, which is not disannulled by the abuse of men.  
V. 19. know ye not▪ &c.] See Chap. 3. 16.  
V. 20. ye are bought with a price] See Chap. 7. 23. By Christ who hath redeemed you. The word price is added, not by a Pleonasmus, but {αβγδ}, to intimate the excellency and dignity of the price wherewith we were bought, which was not silver or gold, but the precious blood of Christ, as of a Lamb without blemish and without spot, 1 Pet. 1. 18, 19.   

CHAP. VII.  
Vers. 1. NOw concerning the] Gr. But of the.  
It is good] By the word good the Apostle understandeth not that which is honourable, virtuous, or holy, for the Apostle testifieth himself, Heb. 13. 4. that marriage is honourable among all, and the Scriptures generally avouch the same: but by good he understandeth less troublesone, or more agreeable to the present necessity, vers. 26. more convenient in regard of the calamities of the Church, which will be so much the easier born and overcome by the enjoying of our liberty, and more profitable also, by being not so distracted with these cares, nor troubled with these distractions that by reason of sin accompany the married estate, vers. 28. 32.  
touch a woman] That is, to abstain from matrimony, and all carnal knowledge; as the word is taken, Gen. 20. 6. therefore I suffered thee not to touch her.  
V. 2. nevertheless, to avoid fornication] Gr. But by reason of fornications. In the Greek there is a kind of Ellipsis, which is well supplied by the Translators with the words to avoid: for that is the true meaning of the Apostle, though word for word he saith by reason of fornications, that is, by reason of the proneness of mans nature to fornication, or by reason of the frequent committing thereof, especially among the Corinthians as before was noted. And here also he taketh fornication largely for all manner of impurity forbidden by the law of God, and he prescribeth as an antidote against the poison of all kind of impure lust, the lawful and holy use of matrimony.  
V. 3. due benevolence] By this manner of speech he implieth not only in a modest phrase, conjugale debition, to which the verse following hath reference: but as the Greek Scholiast well expoundeth it, mutual love and loyalty; and that sincere and ardent affection which ought to be between husband and wife.  
V. 5. Defraud] Or, Deprive.  
give yourselves to fasting] Or, be free for fasting.  
come together] Gr. Tec. be together.  
V. 6. of] Gr. by.  
V. 7. I would that all men were even as I myself] The Apostle doth not simply wish that all men and women lead a single life; for so the Church of God could not be propagated, nor the divine benediction upon the married fulfilled: but that all had the gift of continency, and were as free from worldly cares, and fleshly intanglings, as he. And this gift of continency may stand with holy matrimony; as we red of Mal●us and many other in the ecclesiastical stori●, who though they were married, yet having the gift of continency fulfilled the Apostles precepts, vers. 29. 32. having wives as if they had them not, and caring for the things of the Lord.  
V. 8. unmarried and widows] He giveth the self-same admonition touching the second marriage, to wit, that a single life is to be allowed, but for such onely that have the gift of continency, otherwise they ought to mary again that their conscience might be at peace.  
V. 9. better to mary then to burn] Some interpret this burning, to be burning in hell fire for their incontinency; and no question but the words of the Apostle are true in that sense; but because he addeth not either hell fire or eternal, nor doth any circumstance of the Text look that way; the natural construction seemeth to be this: It is better to mary, then by forcing ourselves to live single, having not the gift of continency, so to burn with lust, that either the will yeeldeth to the temptation, or else we cannot call upon God with a good conscience. He is not said to burn who onely feeleth the heat of fire, for so the most continent man might be said to burn: but onely he that is singed and scorched thereby, he that is so assaulted with the temptation of lust, that he is some way wounded, and hurt in conscience thereby.  
V. 10. not I, but the Lord] In these words, the Apostle meaneth not, that the Lords precepts, and his were contrary, for verse the last, he saith, I think also that I have the Spirit of God, and whatsoever Saint Paul wrote in this or any other of his Epistles was by divine inspiration; but his meaning is, that he spake not this by peculiar Revelation, as some other things afterwards, but that he had an express command of our Lord for it in Scripture, namely, Matth. 5. 32& Matth. 19. 9.  
Let not the wife depart from her husband] Gr. that the wife be not severed from. See Mat. 5. 32.& 19. 9. Mark 10. 11. Luk. 16. 18.  
V. 11. depart] Gr. be severed.  
V. 14. sanctified by the wife] Some expound it sanctified, that is, some way prepared and disposed to embrace our holy faith by his conversation with his Christian wife: So Oecumenius; {αβγδ}, or some way initiated in the faith and fear of God. So Tertul. l. 2. ad uxorem, sanctificatur co●jux infidelis acqui escens habitare cum conjuge fideli, quia candida●us est timoris sancti s●ilicet& casti. And, S. Jerome l. 1. cont. Jovin. c. 5. candidatus est fidei. Or else the meaning is, that in regard the faithful are heires of the Covenant of God( Gen. 17. 7.& Acts 2. 39.) together with their children, this Covenant the unbelieving partly cannot unto by his unbelief: Forasmuch, as the grace of God in sanctifying such a marriage, is more powerful then the unbelief of the other party to profane it: So that the Apostles words import, not that an unbelieving husband is simply sanctified, or made a holy man by his wife being a Christian, or an unbelieving wife made a holy woman by her husband being a good Christian, but that he is sanctified to her, if she be a Christian, and she is sanctified to him, if he be a Christian. For although the unbelieving party be unclean before God: yet is the matrimonial conjunction holy by the means of faith and prayer, Titus 1. 15. and hath the approbation and blessing of God no other ways, then if both parties were holy. Thus he answereth them that thought themselves polluted by being married to unbelievers before their conversion, and intended therefore to be divorced for that scruple sake.  
but now are they holy] If the marriage were not in some degree sanctified, the children which were born in such wedlock would not be from their birth comprised within the Covenant of God, made with the fathers and their children, Gen. 17. 7. or endowed with the Spirit of sanctification; neither would the Church hold them capable of baptism, until grown up to age, that they might be received into the Church for their own faith sake: but now they are holy, that is, comprised in the outward covenant of God, and have access and right to the signs and seals of his grace, as well as any of those that were born of both believing parents. Holy then, that is, sanctified to God in baptism, made members of the Church, and partakers of the grace of regeneration according to their measure and condition.  
V. 15. depart] Or, be severed.  
depart] Or, be severed.  
to peace] Gr. in peace. Lest any man upon pretence of this liberty, should give an occasion to the unfaithful to depart, he giveth to understand that marriage contracted with an infidel, ought peaceably to be kept, that if it be possible the infidel may be won to the faith.  
V. 16. save thy husband] That is, be a means to convert him to the Christian faith, by which we are justified and saved.  
V. 17. distributed to every man] Taking occasion by that which he said of the bondage and liberty of matrimony▪ he digresseth to a general doctrine concerning the outward state and condition of mans life, as circumcision and uncircumcision, servitude and liberty, warning every man generally, to live with a contented mind in the Lord, what state or condition so ever he be in, because the kingdom of God consisteth not in these outward things.  
V. 18. let him not become uncircumcised] Some who had been circumcised, found a means by the help of chirurgeons to recover again their foreskin: Of these Josephus writeth, l. 12. Antiq. c. 6. adjunxerunt sibi praeputia ut nudi quoque non essent Graecis dissimiles; The manner Epiphanius declareth. {αβγδ}. See also Celsus l. 7. c. 25. Such practices Saint Paul here forbiddeth.  
V. 21. care not for it] As though this calling were too unworthy a calling for a Christian. For no calling, how mean soever, debarreth a man from being Christs freeman, and the son of God by adoption and grace; whosoever is redeemed from the thraldom of Satan, and servitude of sin, whether he be in respect of his outward condition in bondage, or at his liberty, is Christs freeman.  
V. 22. free man] Gr. made free.  
V. 23. Ye are bought with a price] See Chap. 6. 2. That is, dearly bought by a price of inestimable value, 1 Pet. 1. 18, 19.  
be not ye the servants of men] If ye be at liberty, do not of your own accord make yourselves servants, but consecrate yourselves entirely body and soul to the service of Christ: or if ye be servants to men, that is, in a state of servitude, remember still that above and before all ye are the servants of Christ, and therefore see ye do nothing to the obedience of man, which is contrary to that which ye owe to Christ; and as touching your soul and conscience, subject and enslave yourselves to no man living, depend absolutely upon none but Christ and his Word. See Gal. 2. 4.& Col▪ 2. 16, 18.  
V. 24. abide with God] Whatsoever his outward calling be, let him be sure to hold his inward calling, and abide with God in the Church: or let him so sincerely and uprightly walk in his calling, as one who is always in the sight of God, and doth all things before him, and endeavoureth to approve himself to him in all things.  
V. 25. I give my judgement] All circumstances considered I counsel you. He enjoineth single life to none, but persuadeth it to all, that have the gift of continency, both from the condition of the present time, in which the faithful could scarce have any settled place of abode, wherein they might provide for their wives, children, and families; and from the freedom of a single life in comparison of the married estate, which draweth with it of necessity more cares of this life, and distraction of mind from the immediate service of God.  
V. 26. for the present distress] Or, for the present necessuie. Which the saints are subject unto, who were then continually tossed up and down so, that their estate may seem most unfit for marriage, were it not that the weakness of the flesh enforced them.  
V. 28. Trouble in the flesh] Gr. tribulation; or, affliction. By the flesh he understandeth whatsoever belongeth to this present life, for marriage bringeth with it many discommodities; so that he bendeth more to a single life, not because it is a state more agreeable to God, then marriage is, but for those cumberances and discommodities, which if it were possible, he would wish all men to be freed of, that they might give themselves to God wholly.  
V. 29. is short] Gr. is contracted, or, shortened.  
V. 31. And they that use this world] It is a horrible wickedness, saith Saint Austine, uti fruendis, or frui uttendis, to use those things which we ought to enjoy, or to enjoy those things which we ought onely to use; to use God and heavenly things which we ought to enjoy, and to enjoy the world and earthly things which we ought onely to use, and so use them, as if we used them not. Or, as others expound, not abusing them by an inordinate use of the same, or by too much doting on them, and cleaving unto them.  
for the fashion of this world passeth away] He sheweth how illbeseeming and unworthy a thing it is for a Christian to set his heart on the things of this world, considering that they are vain and transitory; rather shows and shadows of things, then true things themselves, Prov. 23. 5. As in a Pageant, Mask or comedy, many persons are brought up one after another on the Stage or seen, but at last both they and the Scene also is taken away; so it is with this present world, one person succeedeth another, and one generation another, till not onely all they do die and fall away, but even the Stage of the world at last, wherein they all acted their parts, doth vanish away like a shadow, with all the glory thereof.  
V. 33. careth for the things, &c.] They that are married have their mindes distracted, and their wits withdrawn hither and thither about worldly affairs and businesses; and therefore if any man have the gift of continency, it were more commodious for him to live single. The Apostle speaketh not simply, but comparatively; for they that are married may and do care for the things of the Lord, but ordinarily do it with more distraction, then they have less to do with the world, in regard of their single life.  
V. 35. I speak for your own profit] His meaning is, that he will enforce none either to mary or not to mary; but show them onely what kind of life is most commodious, or at least ordinarily less cumbersome.  
V. 36. behaveth himself uncomely] Or, carrieth himself undecently.  
V. 37. having no necessity] He speaketh not here of a mans resolving to mary himself, or to live unmarried; but of parents or governours under whose guide and tuition virgins are; if such a one findeth no necessity, either in respect of the maids desire, or fear of worse, if she have not the gift of continency, or in respect of the condition of his family, but that he may keep her a virgin still.  
V. 39. The wife is bound, &c.] See Rom. 7. 2.  
be dead] Gr. be fallen asleep, or, laid in the grave.   

CHAP. VIII.  
Vers. 1. NOw as touching things] Gr. But of things.  
We know that we have all knowledge] Here he beginneth to treat of another kind of things indifferent; to wit, of things offered to idols, or the use of flesh so offered and sacrificed; and first of all he removeth those things which the Corinthians pretended for their using things offered unto idols, without any respect, scruple, or doubt. First, they affirmed that this difference or meats was onely for unskilful men and ignorant in the doctrine of Christian liberty; but as for them they knew well enough the benefit of Christ, who maketh all things to be clean to them that are clean. Be it so( saith S. Paul) be it, that all( or at least the greater part of us, for there were some, Vers. 7. that wanted this knowledge) are sufficiently instructed in the knowledge of Christ; I say, notwithstanding that, we must not simply rest in this knowledge; the reason is, that unless our knowledge be tempered with charity, it doth not onely not avail, but also it doth much hurt, because it is the mistress of pride; nay, it doth not so much as deserve the name of godly knowledge, if it be several from the love of God, and consequently from the love of our neighbour, 1 Cor. 13. 1.  
Knowledge pusseth up] In those who are destitute of charity, it ministereth occasion of vanity and maketh them swell with pride; for this venom the Serpent instilled into it at the first temptation; and this quality of inflating the soul remaineth still in it, if it be not corrected with charity.  
but charity edifieth] That is, applieth our knowledge to the instruction of our neighbour, and to build him up in his and our most holy faith.  
V. 2. he knoweth nothing] An opinion of knowledge without charity, doth not only puff up, and in that regard is to be disesteemed, but it is imperfect and knowledge falsely so called, 1 Tim. 6. 20. For he that wanteth charity knoweth not all his duty, nor to what end he ought to refer his knowledge, nor how to use it, and so upon the matter knoweth nothing, in such sort as a Christian ought to know.  
V. 3. the same is known of him] He that referreth his knowledge and other gifts to the glory of God, and the profit of his brethren, he is known of God, that is, approved of him, as the word is taken, Psal. 1. 6. but he that hath knowledge without charity, though in some sort he know God, yet he shall never be known, that is, acknowledged of by him, but shall hear at the last day with the hypocrites and false Prophets, Matth. 7. 23. I never knew you, depart from me ye that work iniquity.  
V. 4. concerning therefore the cating, &c.] Here is the application of his answer, to things offered unto Idols; I grant, saith he, that an Idol is indeed a vain imagination, and that there is but one God and Lord, and therefore that meat cannot be made holy or profane by the Idol: but it followeth not therefore that a man may without any respect to his weak brethren, use those meats or any other.  
an idol is nothing, &c.] Chap. 10. 19. Divers Popish Writers, to sever their Image worship from Idolatry, expound these words thus; an idol is nothing in the world, that is, nothing formally, or representatively, because though it be something materially, that is, wood, gold, or silver, or the like: yet it is nothing formally, because there is no such deity as it represeneth. Whereas on the other side, an image is the representation of some thing which is truly existent in nature, as of the three Persons, Angels, and Saints departed. This distinction of their together with their gloss upon this Text are evidently false; for many of the Idols of the Heathen, as Baal, Diana, Dagon, as also the brazen Scrpent, of which the Jews made an Idol, were images of things truly existent in nature. For Baal was the image of the sun, Diana or Lucina of the Moon, Dagon of a Fish, the brazen Serpent of the fiery Scrpents which really stung the Israelites, and God in the second commandement expressly forbiddeth the bowing down to, or worshipping the likeness of any thing that is in the heaven above, or in the earth beneath, or the waters under the earth. But the true meaning of the Apostle in this place is, {αβγδ}, the Idol is nothing, that is, of no worth, hath no virtue or power at all in it, to profane or hallow the meats offered unto it.  
and that there is none other God but one] Gr. Tec. and that there is no God.  
V. 5. whether in heaven or in earth] There are in heaven those that are called gods, as the Angels, sun, Moon, and all the host of heaven, and on earth also, as Saturn, Jupiter, Mars, Apollo, and other men, and beasts also, as Calves, Goats, Crocodiles, Cats, and others, which the Egyptians and other of the Heathens worshipped for gods.  
there be gods many, and lords many] Either the Apostle alludeth to the divers Idols of Baal, which were called by his name Baalim, that is Lords, as namely, Baal Zebub, Baal Peor, &c. or to other Syrian deities, answerable to the number of their countries, or cities, for the Moabites worshipped Chamos, the Amonites Molock, the Sydomians Afteroth or astart, the Gezeans Marnan, the Tyrians Hercules, the Hemathites Asimas, &c. See Drusius Preterit. 1. 6.  
V. 6. one God] The word one doth not here respect the persons, but the nature; for the Father of whom all things are said to be, and our Lord Jesus Christ by whom, are not one person, but one God in nature.  
and we in him] Or, for him, or, by him. Rom. 11. 36. Either in him, or by him, and then the meaning is, that we subsist by his virtue, and power, according to that of the Apostle, Acts 17. 28. In him we live, move, and have our being.  
one Lord] As Lord is peculiarly attributed to Christ, it signifieth the Lord Redeemer: in which sense the Apostle speaketh elsewhere, Christ died and rose again that he might be LORD of quick and dead: for in that we are his purchase, he is in special our Lord.  
by whom are all things] The preposition, By, doth not signify the instrumental cause, but the principal. For the Father and son work together; which is not so to be taken, that we make two causes, seeing they have both but one nature, though they be distinct persons, but by the prepositions of and by, the Father of whom are all things, and the Lord Christ by whom are all things, the Apostle differenceth their order and manner of working.  
V. 7. conscience of the idol] By conscience of the Idol, he meaneth the secret judgement, which they had within themselves, whereby they thought all things unclean which were offered to the Idol, and therefore they could not use them with good conscience: for this force hath conscience, that if it be good, that is, rightly informed, it maketh things indifferent good to us, but if evil, it maketh them evil.  
V. 8. But meat commendeth not us to God] He preventeth an objection, why then shall we be deprived of our liberty? nay, saith the Apostle, you shall lose no part of christianity, though you obstaine for your brethrens sake, as also if you receive those meats it maketh you no whit the more holy or more acceptable to God, Rom. 14. 17. For our commendation before God, consisteth not our meats, but to use our liberty with the offence of our brethren, is an abuse of our liberty and a sin against Christ, whom we wound through the sides of our weak brethren.  
are we the better] Or, have we the more.  
are we the worse] Or, have we the less.  
V. 9. liberty] Or, power.  
V. 10. emboldened] Gr. edified.  
V. 11. through thy knowledge shall the weak brother perish] Thou wretched man who pleasest thyself with thy knowledge, which indeed is none; for if thou hadst true knowledge, thou wouldst not sit down to meat in the Idols temple, whereby as much as in thee lieth, thou destroyest thy brother burdening his weak conscience, and by thy example enticing him to do evil for whose salvation Christ himself dyed: and wilt not thou so much as abstain from such meat for thy weak brothers sake, for whom thy Saviour vouchsafed to  shed his blood.  
V. 12. ye sin against Christ] Because your weak brethren whom ye offend are his members, and he accounteth the wrongs done unto them as done unto himself: or as Occumenius expoundeth, you sin against Christ, because as much as lieth in you, you hinder his work for their salvation, destroying them whom he came of save.  
Wound] Gr. smiting.  
V. 13. if meat make my brother to offend] Gr. scandalise. Rom. 14. 21.  
I will eat no flesh] Here followeth the conclusion which S. Paul infereth and frameth in his own person, that he might not seem to exact that of others which he will not be first subject to himself; I had rather, saith he, abstain for ever from all kind of flesh, then put a stumbling block before, or give occasion of sin to any of my brethren; much less would I refuse at a certain time and place for my brothers sake to abstain from flesh offered to Idols.  
offend] Or, stumble.   

CHAP. IX.  
Vers. 1. AM I not an Apostle] Before he proceed any farther in his proposed matter of things offered unto Idols, he sheweth the cause of all this mischief, to wit, that the Corinthians thought themselves not bound to depart from any jot of their liberty for any mans pleasure: therefore he propoundeth himself for an example, and that in a matter in some degree necessary, If, saith he, you allege for yourselves that you are free, and therefore will use your liberty: am not I also free, seeing I am an Apostle? yet I for the benefit of others forbear the use of my Christian liberty in things that more nearly concern me, and may seem in some degree necessary; and will not you forego yours in matters of less moment and merely indifferent, rather then offend your weak brethren?  
have I not seen Jesus Christ our Lord] Though Saint Paul conversed not with Christ whilst he lived upon earth, yet was he as well an eye witness of Christ as the rest of the Apostles, for he saw him after the resurrection, as we red, Act. 22. 18. and 1 Cor. 15. 8. yet will it not hence follow that Christ was at the same time at the right hand of his Father in heaven, and upon earth or near the earth where Paul saw him, as our adversaries would infer. For either Saint Paul saw Christ in a vision, or if without a vision with his corporal eyes as did Saint Steven, Act. 7. 56. his eyes were strengthened and elevated above nature to discern Christ so far distant.  
V. 2. be not] Gr. am not.  
for the seal of mine apostleship] Your conversion by my ministery is as it were a seal to confirm the truth of my apostolical mission; whatsoever belongeth to an Apostle I have exhibited amongst you both by my powerful ministery, and the signs and wonders which God hath wrought by me.  
V. 3. answer] Gr. apology.  
examine] Gr. question.  
V. 5. to led about a sister a wise] Or, woman. May not I carry about with me in my peregrinations a Christian sister being my wife, and put the Churches to the Charge of me and my family, sith I am employed by them and for them? Or thus, might not I have a Deaconisse, a Christian sister allowed by the Church to attend on me, as other of the Apostles have had? Clemens Alexandrimus storm. lib. 3. is for this last interpretation; non ut uxores, inquit, sell ut sorotes circumducebant malieres; and Zacharias Chrysopolitamus out of Beda addeth that it was the custom of the Jews that the richer sort of the Christian women converted, contributed to the maintenance of their Teachers, and followed them, as some followed Christ, and ministered to him of their substance, Luk. 8. 3. hoc tamen quia scandalum facere poterat, in nationibus Paulus abjecisse se memorat, yet because the Apostle conceived this might give some kind of scandal to the Gentiles; or at least seem burdensome unto them, he accepted not of this their benevolence, though otherwise he might.  
V. 6. have not we power to forbear working] That is, may the other Apostles eat and drink upon the expense of the Church, and keep their wives also and family by some stipend or gift offered unto them by their children, whom they beget in the Gospel, and must I onely and Barnabas not live but by the works of our hands?  
V. 7. Who goeth a warfare] That he may not seem to reprove the Apostles who were maintained by the Church, he sheweth that it was just and lawful for them to live as they did of the Churches allowance, by an argument of comparison, seeing souldiers live by their wages, and husbandmen by the fruit of their labours, and shepherds of that which cometh of the flock.  
V. 8. Say I these these things as a man] Gr. according to man. Have I no better ground then the common custom of men? Doth not God in Scripture warrant what I say?  
V. 9. Thou shalt not muzzle, &c.] See Deut. 25. 4.  
Doth God take care for oxen] It is certain that the care and providence of God extendeth to the beasts of the field, Psal. 147. 9. Psal. 36. 6. Jon. 4. 11. and to the fowl of heaven, for he seedeth the young Ravens that call upon him, and a Sparrow is not sold in the market, nor falleth to the ground without him, Matth. 10. 29. The Apostles meaning therefore is not simply God hath no regard of Oxen, or any brute beast: for as the Psalmist teacheth, He preserveth both man and beast; but the sense is, Gods end& drift in making that law was not to provide for Oxen, but he had a father intention therein: thus Manahim Riminensis, a learned Jew, upon those words of the law, Thou shalt not take their damme with their young, saith it was not the intention of the Law-giver to spare sheep; but to teach men mercy and compassion; quod de evibus praecepit id propter homines fecit: so may we say here, and the Apostle saith as much in effect, quod de bobus praecepit id propter homines fecit.  
V. 11. If we have sown, &c.] See Rom. 15. 27.  
V. 13. Do ye not know, &c.] See Num. 18. 20. Deut. 10. 9. and 18. 1.  
live] Or, feed.  
are partakers with the altar] In dividing the sacrifice, and taking part of it themselves for their necessary sustenance.  
V. 14. that they which preach, &c.] See Gal. 6. 6. 1 Tim. 5. 17.  
V. 15. Neither have I written these things] He taketh away occasion of suspicion that it might not be thought he wrote this as though he challenged his wages that was not paid him; Nay, saith he, I had rather die then abuse my right and liberty, that the false Apostles might take any advantage thereby: Or rather then not continue my purpose to preach the Gospel freely: for I am bound to preach the Gospel, seeing that the Lord hath enjoined me this office; and if I had rather that the Gospel should be evil spoken of then I should not require my stipend, then would it appear that I took these these pains not so much for the Gospels sake as mine own gain and advantage.  
better for me to die] Gr. good for me rather to die.  
V. 16. though I preach] Gr. If I preach.  
V. 22. I am made all things to all men] Gr. have been made. In matters that are indifferent, which may be done, or not done with a good conscience, I have changed myself into all fashions, to comport with all that I might win some at least of all sorts. Saint Augustine in his book de Mcudac. cont. Consent. 12.& ep. 19. very well illustrateth this Text: the Apostle saith, I am become all unto all men, non mentientis astu. said compatientis affectu, not by the deceit of dissunulation, but by the affection of compassion; for a man becomes as he to whose infirmity he condeseends when he supports and relieves him with such mercy as himself would desire if he were in the same case: he doth therefore as he, non quia fallit illum, said quia se cogitat illum.  
V. 25. And] Gr. But.  
every man that striveth for the mastery.] He bringeth in another cause of the mischief above mentioned, to wit, that they were given to gluttony; for there were solemn banquets of sacrifices, and the riot of the Priests was exceeding great in them: therefore it was hard for them which were accustomend to riotousness, especially when they pretended the liberty of the Gospel, to be restrained from those banquets. For this cause the Apostle calleth them by an apt similitude, and also by his own example to sobriety and mortification of the flesh, showing that they could not be fit to run, or wrestle, as the games of Isthmos were, which pampered up their bodies.  
temperate in all things] He useth a most exquisite diet. The Greek word also will bear this construction; he patiently endureth all things, to wit, pains and blows; and shall not we endure much more, and use all kind of abstinence, that we may obtain the high prise of our calling, which is an incorruptible crown of glory?  
V. 26. not as uncertainly] Not as at an uncertain goal or mark; or the Greek {αβγδ}. may be thus rendered, I so run, not as a man who sensibly gets no ground, or cannot be perceived to outstrip him with whom he runneth in the race.  
so fight I, not as one that beateth the air] I make not a flourish onely, like a Fenc●r, but I fight in earnest: or, I fight not as one who hath no enemy to fight withall; for I have an enemy which I labour to subdue, to wit, the old man which striveth against the Spirit.  
V. 27. But I keep under my body] By mortifying of my carnal lusts and affections, and by all other exercises of piety, I subdue my flesh to the obedience and discipline of the Spirit of God, as also to patience and constancy in all afflictions, and to such nimbleness and readiness as is requisite to this spiritual combat.  
I myself should be a cast-away] Gr. reprovable. or, unapproved. The word signifieth not a reprobate, as if he were uncertain of his election, or of obtaining the prise: for the contrary appears, Rom. 8. 38. and 2 Tim. 4. 7, 8. but reprovable or faulty. {αβγδ}, is a metaphor either taken from those who try metals and cast away that which is drossy: or he goeth on in his former metaphor of those who proved masteries, and hath regard to those times, where there were certain colleges or Academies like our artillery Gardens for exercise of arms, where the novices that submitted not themselves to the rigour of their discipline, or were found tardy in their trials, or of pursy or unweildie bodies, were cashiered again by their Masters: therefore here the word {αβγδ}, signifieth not to be cast for ever out of Gods favour, but to be rejected either as base and refuse ore or dross: or to be cast out of their society, and company who wrestled or ran for the prise.   

CHAP. X.  
Vers. 1. MOreover] Gr. Tec. For.  
Moreover brethren, &c.] He setteth out that which before he had said, laying before them an example of the horrible judgement of God against them which had in effect the self-same pledges of the same adoption and salvation that we have, and yet notwithstanding when they gave themselves to Idol feasts perished in the wilderness, being manifoldly and fearfully punished. Now besides that these things are fitly spoken against them who frequented Idol feasts, the same also seem to be urged to this end and purpose, because many men are thus minded that those things are not of so great weight that God will be angry with them if they use them so, that they frequent Christian Assemblies, and be baptized, and receive the Communion, and confess Christ.  
under the cloud] See Exod. 13. 21. Num. 9. 18.  
passed through the sea] Exod. 14. 22.  
V. 2. And were all baptized unto Moses] Or, into. The meaning is, as the deliverance out of Epypt was a figure of the redemption by Christ; and the wandring in the wilderness represented the life of the faithful in this world, and the Land of Canaan was a shadow of the kingdom of heaven: so the passage through the read Sea was a holy figure answering baptism, and the Manna together with the water springing out of the Rock, the blessed Supper;( whence it appeareth that the Fathers did enjoy the same spiritual benefit which the Christian Church doth) and yet notwithstanding this many of them were punished, rooted out, and rejected of God for their sins; so likewise Christians ought to stand in fear of the like judgements in case they profane their profession with the like transgressions. See Heb. 4. 2. 1 Pet. 3. 21. For the phrase baptized unto Moses, though the Jews were not dipped in the read Sea, nor for ought we red washed with the rain water of that cloud: yet because the water in the cloud and the sea resembled the element in our baptism; and it is not unlike that they were sprinkled with the one and the other: but especially because they were that unto them in type, which baptism is unto us in truth, the Apostle saith by an analogy they were baptized unto Moses. The preposition in the original may carry a double sense; either all were baptized even unto Moses, Moses himself being not excepted. Or, all were baptized in Moses, because Moses was a typical mediator, and they were typically baptized in him: or they were baptized in Moses,( that is) in confirmation of the promises of grace preached and administered by Moses, and under that form ordained of God by him, as we red, Act. 19. 3. They were baptized in, or unto Johns baptism, that is, in the doctrine of John which was confirmed by his baptism.  
V. 3. did eat the same spiritual meat] See Exod. 16. 15. Though the pronoun {αβγδ}, be not in the addition by Tecla, yet it appeareth by all other ancient Copies and the Commentaries of Augustine and Chrysostome upon this Text, that it ought to be added, and that our reading is the true, all did eat the same spiritual meat, the same not onely with themselves, but with us Christians also,( for the Apostles argument here enforceth that sense) though not in the outward signs or symbols, yet in the things signified by them. The Manna indeed and the Water which issued out of the Rock, were in respect of their substance corporal meats and drinks, yet in regard of their sacramental and spiritual signification the Apostle calleth them spiritual meat and drink. For so they were to the believers, who by faith in the eating and drinking of them laid hold upon Christs body and blood the true spiritual food of our souls.  
V. 4. spiritual drink] See Exod. 17. 6. Num. 20. 11.  
For they drank of that spiritual Rock] That is, the water which issued out of the Rock, Exod. 7. 6. a most lively image of Christ, who being smitten of his Father( as the Rock was by Moses) at his death and suffering, streamed forth the true water of life and spiritual drink to all his Church, Joh. 4. 14. Isa. 55. 1.  
that followed them] Or, went with them. By the Rock he meaneth by a figure the waters which followed from thence in several streams and several rivelets, running in the wilderness along the way of the peoples passage.  
and that Rock was Christ] Not indeed by any substantial and material being, but onely figurative and sacramental, which by virtue of the institution and covenant of God hath joined with it the real, but spiritual enjoying of Christ. Some will have the meaning to be not the Rock was Christ, that is, a type of Christ, as the Bread and Wine in the Lords Supper are called the Body and blood of Christ, because they are a sign and seal thereof, but Christ was the Rock that followed them: but this interpretation is not onely against the grammatical construction of the words, but repugnant also to the truth of the story, seeing that all the Israelites drank not out of Christ, because many of them believed not, and God had no pleasure at all in them, vers. 5. and Heb. 4. 2.  
V. 5. But with many of] Gr. in many of.  
were overthrown, &c.] See Num. 26. 65.  
V. 6. our examples] Gr. our figures, or, our types. Some red figures, which signified our Sacrament, for circumcision was to the Jews a seal of righteousness, and a type of baptism to us, and so the Lamb of the other Sacrament; but the words following require rather that we translate it, examples; for the meaning of the Apostle is, That God set the punishment of those Israelites, as a glass or image before us, that we in them might see what we were to look for, if we sin as they did.  
as they also lusted] See Num. 11. 4. Psal. 106. 14.  
V. 7. The people sat down to eat and drink, &c.] See Exod. 32. 6.  
V. 8. fell in one day three and twenty thousand] See Num. 25. 9. That is, about three and twenty thousand, for there were three and twenty thousand slain, and many others executed. See notes on Numb. 25. 4. Now although there being 24 thousand slain, the Apostle might truly say, three and twenty thousand, because the lesser number is included in the greater; yet it may be that in the first copy {αβγδ}, was written {αβγδ}, by an abbreviation, which the transcriber mistook for {αβγδ}, signifying three.  
V. 9. Neither let us tempt Christ] Gr. Tec. tempt God. To tempt Christ, is to provoke him to a combat, as it were, which those men do who abuse the knowledge that he hath given them, and make it to serve for a cloak for their lusts and wickedness. In the Edition of Tecla it is, tempted God, which is more easily to be understood, because Christ was not then come in the flesh; yet our reading may stand, because they tempted the son of God, who in the fullness of time took our nature upon him,▪ and was called Christ, as the Rock is said to be Christ; and so Christ himself speaketh, John 8. 58. Before Abraham was I am.  
and were destroyed of serpents] See Num. 21. 6.  
V. 10. were destroyed of the destroyer] See Num. 14. 37.  
V. 11. happened unto them for examples] Gr. Tec. fell out to them typically.  
ensamples] Or, types.  
admonition] Or, instruction.  
ends of the world are come] This our age is called the end, because it is the shutting up of all ages, it is as it were the bottom and lees, the remnant and refuge of time.  
V. 13. temptation] By temptation he meaneth affliction, as the word is taken, James 1. 2. 1 Pet. 1. 6. Ye rejoice greatly, though now for a season, if need be, you be in heaviness through manifold temptations, that the trial of your faith being much more precious then of gold tried with fire, might be found unto praise and honour.  
common to man] Or, incident to man. That is, such as usually befaileth men, even Gods dearest children, or such as may be born by man in this life especially, assisted by Gods grace, which is always sufficient for Gods children. It may signify also moderate afflictions, as 2 Sam. 7. 17. I will chasten him with the rod of men, that is, moderately and with compassion; for it followeth, vers. 15. but my mercy shall not depart away from him.  
also make a way to escape] Or, give an issue.  
V. 16. The cup of blessing which we bless] The word {αβγδ}, signifieth both to bless& give thanks yet in this place it must rather be ●endred bless then give thanks, seeing it cannot be said, that we give thanks to the cup, but well may be said to bless the cup when we consecrate it in the Church, to serve for the sacramental use of the Lords Supper, by solemn prayer and thanksgiving; this kind of separating it from the common use, and dedicating it to a holy, may be termed the blessing it, as the word blessing is used, Gen. 2. 3. Exod. 20 11. where it is said, that God blessed and hallowed the seventh day, by separating it from other common dayes, and appointing it for a holy peculiar use.  
communion of the blood of Christ] The sacrament thereof accompanied with the effect and spiritual reality, by the operation of the holy Ghost: or, a sign and pledge of the spiritual communion which we have together, who by faith participate the body and blood of Christ, as it is said, that the Israelites communicated with the Altar, and those that did eat things sacrificed to devils, are said, to communicate with devils.  
V. 18. after the flesh] Or, according to the flesh.  
V. 19. that the idol is any thing] The Apostle may seem to allude to 1 Sam. 12. 21. where the idol is called Thohu that is, nothing▪ whereupon the words of Jonathas are, worship not idols, quia nihil sunt, they are nothing, they can do you no good, or, are worth nothing. The meaning of the Apostle is, as I shewed before, that the idol hath no force in it to sanctify or profane the meate, neither is that which is sacrificed to idols any thing, that is, the offering the meat to the idol, doth nothing to the meat itself, nor maketh it unclean or unholy.  
V. 20. the things which the Gentiles sacrifice, &c.] See Deut. 32. 17. Psal. 106. 37.  
fellowship with devils] Have any thing to do with them, or enter into that society which is begun in their name.  
V. 21. cup of devils] The heathen and profane people were wont to shut up and make an end of their feasts which they kept to the honour of their gods, in offering meat-off rings in dishes, and drink-offerings in cups: these cups the Apostle calls the cups of devils.  
ye cannot be partakers] That is, ye may not be partakers, for possumus quod jure possumus; or, ye cannot be partakers of both, but that you will provoke the wrath of God against you; as it followeth in the next verse.  
V. 23. for me] Gr. to me.  
are not expedient] Gr. profit not.  
for me] Gr. to me.  
V. 25. Whatsoever is sold in the shambles] Here the Apostle permitteth, that all things that are brought to the Market, may serve us for food, notwithstanding that it happened oftentimes that some of the same meat which had been offered unto Idols, was brought to Market afterwards, when namely it had not been eaten up in their idol feasts, but carried away whole; now being brought to Market or Shambles again, the Idol was no more honoured by it, but it was taken for common meat.  
V. 26. For the earth is th● Lords, and the fullness thereof] See Deut. 10. 14. Psal. 24. 1.  
V. 29. for why is my liberty judged] If I may through Gods benefit eat this or that meat, why should I through my fault cause that benefit of God to turn to my blame? Or knowing by the Word of God that it is left free to me to eat or not eat, why should I subject the judgement of my own conscience to that of another and weaker one, so far as to suffer myself to be traduced? it sufficeth for me, that for their sakes I do refrain feeding on such and such viands at this time, and yet conserve the liberty in my mind at other times, and elsewhere to eat of all with thanksgiving.  
V. 30. grace] Or, thanksgiving.  
V. 31. Whether therefore ye eat or drink, &c.] See Col. 3. 17.  
V. 32. Give none offence, neither to the Jews, nor Gentiles] Gr. Be ye unoffensive to Jews and Gentiles.  
Give none offence, &c.] See 2 Corinth. 6. 3. Under these three sorts he comprehends all men which were then either Jews, or Paynims, or Christians, of whom we must beware, not to scandalise any by the use of our liberty, especially if they be such of whom we may conceive hope, that they may be won by us.  
Gentiles] Gr. Greeks.   

CHAP. XI.  
Vers. 1. FOllowers] Or, imitators.  
V. 2. Now I praise you] Going about to reprehend certain disorders in the Church of Corinth, he beginneth notwithstanding with a general praise of them; which is the method of the Spirit in the Epistles sent to the seven Churches of Asia, Apoc. 2. 2, 9, 13, 19.& 3. 1, 8, 15. and Lactant●us prescribes it as a rule to all discreet Pastours, that they should after the manner of Physitians anoint the brim of the cup with honey, in which they minister to the patient a bitter potion: circumlinatur poculum, coelestis saptentiae mill, &c.  
and keep the ordinances] By the word {αβγδ} in the original, which signifieth traditions, he meaneth not any unwritten verities concerning matters of faith, such as our Romish adversaries would force upon the Text; but particular Ordinances of comeliness, and good order, which belong to ecclesiastical policy, which afterward were called Canons.  
V. 3. the head of every man is Christ] See Ephes. 5. 23. He setteth down God in Christ our mediator, for the end and mark, not onely of doctrine, but also of ecclesiastical comeliness: thus applying it to the question proposed touching the comely apparel both of men and women in public assemblies, he declareth, that the woman is a degree beneath the man by the Ordinance of God, and that the man is so subject to Christ, that the glory of God ought to appear in him, for the pre-eminence of the sex. The man is the womans head, that is, hath a pre-eminence above her, as the head hath above the members. Christ is the head of the man, in as much as he is the first begotten among many brethren; God is Christs head, in that Christ is our mediator.  
V. 5. Every woman that prayeth or prophesyeth] Either the Apostle speaketh of such women as had an extraordinary gift of prayer and prophesy, such as were Anna, Luke 2. 38. and Mary the Mother of the Lord, Luke 1. 46. and the four daughters of Philip, Acts 21. 9. or else he meaneth such women who joined with the Assemblies in their praying and prophesying, non ori● clara voice, said mentis tacita cogitatione, not with open and loud speech, for that the Apostle forbids, that any woman should speak in the Church, but with the intention of the mind and thoughts.  
V. 7. he is the image and glory of God] See Gen. 1. 26. Here man is said to be the Image and glory of God in regard of the rule which God gave him over the creatures. This Image shineth most brightly in the man, who is immediately the image of God; but more obscurely in the woman, who is the Image of the man. If it be objected, that the woman as well as the man was created according to Gods Image, Gen. 1. 27. and consequently that she as well as he is the Image and glory of God; it may be answered, that a woman may be considered, either according to her specifical nature in which she agreeth with man, and in that regard she was created according to the image of God in holinesse and righteousness; or according unto her sex as she was Adams wife, and subject to him, and in that regard she beareth not the Image of God; for subjection is not the Image of God, but rule.  
V. 8. For the man is not of the woman] The Apostle hath reference to the original and creation of man at the first, which was of the earth, not of the woman; whereas the woman was made of man, to wit, of his rib. Here then the man hath some pre-eminence above the woman, that though now as women are of men, so men also of women in the common course of generation; yet orignally and at the first, man was not of the woman, but the woman of the man.  
V. 9. Neither was the man created for the woman] See Gen. 2. 23. The man was not created to this end that he should serve the woman as his superior, but on the contrary, the woman to serve, obey, and to be a helper to the man, Gen. 2. 18. Howbeit in some sense the man may be said to be created for the woman, to protect h●r from begging, and instruct her, and direct her in the way to eternal salvation, 1 Cor. 14. 35.  
V. 10. power on her head] That is, a veil or covering, in token of her husbands power and authority over her; or a kind of Warrant or pass to go abroad with credit and honesty: for there was no necessity of veiling or covering their head within doors, but if they went abroad without their veil, they were counted light and wanderers, like unto run-away servants, or souldiers that have no pass to show from their Masters or Captains: In which regard Rebecca, Gen. 24. 65. when she lighted off her camel, and her servant  told her that it was his Master Isaac that was walking in the field to meet her, she took a veil and covered her self; for lust, as Clemens Alexandrinus teacheth, Pae●ag. l. 3. {αβγδ}, casteth darts as it were from the eyes; and as Tertuallian elegantly expresseth it, virgins fly to their veil, as the Buckler of their chastitite; which though it seem but a weak fence, yet it is strong enough to bear off the fiery darts of unchaste glances from youth; Virginitas semper timida oculos fugit, confugit ad velamen capitis, quasi ad galeam contra ictus tentationum, contra jacula scandalorum, contra suspiciones& susurros: Tertul. de veland virgin.  
because of the Angels] Some by the Angels understand the Pastours of the Congregations, who are termed Angels, Malachi 2. 7. and Revel. 1. 20. and that the Apostle draws his reason to enforce womens modest carriage from the reverend respect the women ought to show, esepcially in the Church, to these Angels of the Churches. Others take Angels here in the proper s●nse for the celestial spirits, which always attend upon Christ their Head, and are present in the Congregation of the faithful, and are offended at all disorders and uncomeliness which may be used there. The women therefore should behave themselves more modestly in the Church, out of a regard of these spirits, that they grieve them not. What though the men were well enough contented that women should go uncovered in the Church, and the husbands out of indulgence allowed their wives this slight usurping of the mark of pre-eminence belonging unto them; yet the Apostle answereth, that the Angels who are perpetual Guardinans of the Churches, and assist in the Congregation, are offended at it. Some will have this to be spoken by way of aggravation, that if women should cast off their veil in the Church, and usurp dominion there, turpitudinem suam angels conspicuam facerent, they should discover their shane and i●●modestie, not only before men, but before Angels: with whom S. Chrysostom and Thephylact accord, {αβγδ}. Others conceive it to be spokennot by way of aggravation, but by way of exhortation drawn from the example of the Angels, who have a special care to observe and reverence Christ their Head, and therefore as they in token of their subjection to their Head, with two of their overflowings covered their face, Esay 6. 2. so women in token of their subjection to their Heads, their Husbands, should cover their heads and faces with a veil. In this both Jews and Christians agree, that the Angels are present at divine exercises in the Church, and ar eye-witnesses of our carriage there; for so we red in Seder Tephilleth, Domine Deus noster coronam daunt tibi, hoc est celebrant to Angeli, turba illa superna, cum populo tuo Israel hic inferne congregato, omnesque simul ter tió a propheta tuo dictum ingeminant& inclamant, Sanctus, sanctus. sanctus.  
V. 11. nevertheless, neither is the man without the woman] A digression with the Apostle useth, lest that which he spake of the superiority of men, and lower degree of women, in consideration of the polity of the Church, should be so taken, as though there were no measure of this inequality, therefore he teacheth, that m●n have in such sort the pre-eminence that yet God made them not alone, but women also; and that woman was so made of man, that men also are born by the means of women, and they both have an equal share in Christ, Tit. 3. 28. And this ought to put them in mind to observe the degree of each sex in such sort, that mutual conjunction may be cherished.  
V. 15. covering] Or, veil.  
V. 16. if any man seem to be contentious, we have no such custom] Either the meaning is, We have no such custom for women to pray uncovered; or, we have no such custom or the Churches of God to contend about matters of this nature, but willingly and cherffull to obey those that have the oversight of us in the Lord.  
V. 17. Now in this that I declare unto you, I praise you not] Gr. Tec. now this I declare unto you, not praising.  
V. 18. that there be divisions among] Or, schisms. To celbrate the Lords supper aright it is requisite that there be not onely consent of doctrine, but also of discipline and affection, that it be not profaned.  
V. 19. there must be also heresies] It is unavoidable by reason of Satans malice, and mans corruption, as also by the just judgement and wisest counsel of God, who draweth light out of darkness; and according to the frequent predictions of the Spirit, Matth. 18. 7. heresy is a contention arising about doctrine, when some do obstinately urge or receive any error, fighting against the sundamentalls of the saving doctrine, in so much that heresy is far worse and more hurtful then schism or divisions; and hereiwthall the Apostle sheweth the reason that made him believe there were divisions among them, for that a worse vill is found amongsT them, viz. heresy, which the Apostle describeth, and confuteth afterwards, 1 Cor. 15.  
heresies] Or, sects.  
which are approved] That is, those that in the trials of divisions and heresies remain constant to the unity of the Church, and to the sincere doctrine thereof, and thereby show themselves like pure and precious gold, which abideth in the thiall of the fire.  
may be made manifest] When the Church is at peace, without schisms or heresies, then all that make public profession of religion, are held for sound and upright; but when divisions and heresies arise, then it appeareth fully who cleave to the truth, and stand fast to the unity of the Church. Thus S. Cyprian speaketh, The chaff may be distinguished from the Wheat, leves paleae vento jactantur, they are but as chaff, who are blow away with the wind, the Wheat remaines still in the sloore of the Church.  
V. 20. into one place] Or, to the same end.  
this is not to eat the Lords supper] Or, ye cannot eat. When you meet after such a disordered manner, as is expressed afterwards; excluding the poor from your company, and eating every one by himself, and not tarrying at all till others come; this is not to eat the Lords Supper; that is, to celebrate it aright, as you ought. By the Lords Supper he meaneth not the Agapaeor Love-feasts anciently used in the Church, but for abuse afterwards taken away; but the celebration of the holy Eucharist, the Banquet wherein we are fed with the Body and Blood of Christ, as S. Austine in his 118 Epistle, and S. Cyprian in his Tract de Caena Domini rightly expound the Text; He calleth it a supper in relation to the time in which it was first instituted; to wit, at evening; or as the Apostle hath it, Vers. 23. The same night that the Lord was betrayed; and he calleth it Dominica, or the Lords Supper, partly because it is kept in memory of him, partly because if was instituted by him.  
V. 22. or despise ye the Church of God, and shane, &c.] Despise ye the poor, who are part of the Church of God, and shane you them, by excluding them out of your company for their poverties sake? sith God admits then into his family, and bids them to his heavenly Banquet, you ought not to exclude them form your feasts.  
them that have not] Or, them that are poor.  
V. 23. For I have received of the Lord] Because those abusea are contrary to the Lords institution, who ordained his holy Supper for a Sacrament of his body and blood, and for a bond of union, not for a bodily repast, much less for an occasion of strife and debate, whereunto you apply it and turn it: therefore I cannot commend you, but musT blame you for such your carriage at your meetings. The only way to reform any abuses in the Church is to have recourse to the word of God, and first Institution. That which I received of the Lord, saith the Apostle. It may be demanded, when, and how the Apostle received it from the Lord, sith he conversed not with Christ whilst he lived upon earth, as the Apostles and Evangelists did, who received the doctrine of the Sacrament from our Lords own mouth. We answer out of Saint Paul himself, Gal. 1. 12. That after Christs ascension he received by special Revelation which the Lord Jesus Christ vouchsafed to impart unto him, either when he was rapt up into the third heaven, or when Christ appeared unto him at his first conversion; but whether then or at any other time Christ revealed this mystery unto him, this is certain, that he received it immediately from Christ. For he expressly affirms, that he preached not the Gospel after man, nor received it of man, nor was taught by man, but by Jesus Christ.  
that which also I delivered unto you] As the words which the Father spake of the son, This is my beloved son in whom I am well pleased, are related not only by the three Evangelists, Matthew, Mark, and Luke, but also by Saint Peter in his Epistle, 2 Pet. 1. 17. for the necessity of the doctrine and excellency of the mystery contained in them: so for the like reason, it pleased God that the institution of the Lords Supper should notonly be recorded by the three Evangelists above name, but also here most accurately& exactly be delivered by the Apostle. For all Chruches must take the true keeping of the Lords Supper out of the institution of it. The parts whereof are these, touching the Pastours, to show forth the Lords death by preaching his word, to bless the bread, and wine by calling upon the name of God, and together with prayers to declare the institution thereof, and finally to deliver the bread broken to be eaten, and the cup received to be drunk with thanksgiving: and touching the communicants, that every one examine himself, that is to say, prove both his knowledge, and faith, and repentance; and lastly, to take the bread at the Ministers hand, and to eat it, and drink the wine, and give God thanks.  
V. 24. And when he had given thanks] See Math. 26. 26. Mark. 14. 22. Luk. 22. 19.  
Eroken for you] The word broken, noteth out unto us Christ his manner of death: for though his legs were not broken, as the thieves were, because he was the paschal lamb, of which no bone was to be broken; yet was his body very sorely tormented, torn and bruised, Isa. 53. 5. 10.  
in remembrance of me] Or, for a remembrance.  
V. 25. This cup is the New Testament] As the bread is not the very body of Christ, but a Sacrament thereof: so neither is the cup the new Testament or covenant, but a sign and feale thereof: as the ovenant of God is renewed with his elect, and ratified by his death, and passion, so it is also sealed to every faithful Christian by the cup of the Lord.  
in my blood] By the cup is understood( as all grant) that which is contained in the cup, by an usual Synecdoche continentis pro contento, which must needs be wine and not blood. For the Apostle here saith, that the cup is the New Testament in Christs blood, that is, the wine contained in it, is a sign and seal of the New TesTament confirmed by Christs blood which he  shed upon the cross, as the Old Testament or Covenant was confirmed by the effusion of the blood of beasts sacrificed, sprinkled upon the people, Exod. 24 8.  
V. 26. ye do show the Lords death till he come] Or, show ye, or, declarec. The death of the Lord must be shewed or made known in the Lords Supper, both by the Ministers of the word, who in the ministration thereof must instruct the people, that the bread broken, and the wine powred out, are the signs of the bitter death of Christ on the cross, and seals of the benefits thereby purchased to ourselves: as also by the communicants, who ought to consider in their hearts, to declare and to profess with thanfulnesse, that the Lord Jesus died for them, to redeem them from eternal death, and to make them blessed and happy for ever. Till he come to judge the quick and the dead. For even as the Sacraments of the Old Testament continued until the first coming of Christ in the flesh; so shall the Sacrament sof the New Testament continue till his second coming in glory.  
V. 27. and drink this cup of the Lord, &c.] Gr. or drink. That is, otherwise then it is meet such mysteries should be handled. He receiveth unworthily, who receiveth without such a disposition of mind, and special preparation which is requisite for the partaking of so worthy a Sacrament: or they who receive it not with that reverence and devotion as they ought.  
shall be guilty of the body and blood] For having violated Christs instituion, and by his irreverent behaviour, having profan●d the remembrance of Christs death, and for vilifying the signs and pledges of the body and blood of Christ. For the indignity that is offered unto the seal of the King, is acocunted as done unto the Kings own person. The phrase of the Apostle implies, that they who unoworthily handle these holy mysteries are guilty before God as well as Judas, who betrayed the body of our Saviour; or the Jews, who bound his hands, and spit upon his face; or the souldiers, who spilled his blood.  
of the Lord] Gr. Tec. of Christ.  
V. 28. examine himself] Both concerning his spiritual state in general; whether he be a true member of Christs smy sticall body. For none but such may eat his body, and drink his blood. And in special, whether he be a fit guest for so holy and heavenly a table, whether he truly repent him of his sins, ahve a lively faith in Christ, be in charity with his neighbours, and is endued with a competent measure of knowledge to d●cernthis heavenly food from other meant. This examination of a mans self, is of necessity required in all that intend to receive the communion, and therefore they ought not to be admitted to it which cannot examine themselves, as children, idiots and mad-men, and all such as either have no knowledge of Christ, or no competent measure thereof, though they profess the Christian Religion.  
cat of that bread, and drink of that cup] The Sacrament must be re●●ived in both kinds, both because Christ so instituted it, and to receive it otherwise is a violation of Christs order, and as Gelasius confesseth, de consecrat. dist. 2. grand sacrilege( divsio unius ejusdemque; mysterii sine gradi sacrilegio non potest provenire:) as also because if we receive but in one kind in bread only after the Romish manner, we show not forth the death of Christ, not celebrate a Supper, nor make an entire refection, to which drink as well as bread is requisite.  
v. 29. damantion to himself] Or, judgement. This may be understood either of eternal punishment, in respect of hypocrites; or of temporal corrections, in regard of the fiathfull, who oft neglect their duty herein, and receive not so worthily as they ought, as is declared in the next verse.  
not discerning the Lords body] showing no more reverence at the communion of the body of Christ, then he would do at his ordinary supper: putting no difference between the bread of the Lords Supper, which is a holy sign and Sacrament of the Lords body, and between ordinary food, participating thereof without any precdent preparation or present devotion.  
V. 30. For this cause, &c.] The profaning the body and blood of the Lord, by unworthily reeceiving the holy mysteries, is sharply punished by him, by visiting such with sicknsse, and sometimes inflicting corporal death: therefore such a mischief ought diligently to be prevented by judging and correction of a mans self.  
V. 31. For if we would, judge ourselves] If we would examine our own conscience and condemn ourselves for our sins. And here the Apostle changeth the third person into the first, and in modesty joineth himself with the rest of his brethren, intimating that neither himself, nor any other is free from Gods fatherly correction, and implying that he delivereth a general docrine belonging to all the faithful, to prevent Gods judgements by fore-judging themselves.  
V. 32. we are chastened of the Lord] sickness and other scourges of God, which are punishyments to the wicked, inflicted upon them for their sins, are fatherly chastisements of Gods children for their instruction and amendment. {αβγδ}, nocumenta documenta.   

CHAP. XII.  
Vers. 1. NOW concerning spiritual gifts] Here he entereth into a r●proofe of the Corinthains for their abusE of spiritual gifts, For they that excelled in them, bragged ambitiously of them, and so robbed God of the praise of his gifts, and having no consideration of their brethrens benefit, used them to van ostentation, and so robbed the Church of the use of those gifts. On the other s●le, the inferior sort envied the better, and went about to ame a departure from them, and rent in the Church: so that all that body was as it were scattered and torn in pieces. So then he going about to remedy this abuse, willeth them first to consider diligntly that they have not these gifts of themselves, but from the free grace and liberality of God, to whose glory they ought to refer them. Of this he would not have them ignorant to what purpose those gifts were given unto them.  
V. 2. ye were Gentiles] Gr. Tec. when ye.  
carried away] Gr. ye were carried.  
dumb ●dols] Though the devil sometimes spake in and by the idol, yet the diols themselves, as the Prophet David truly affirmeth of them, Psal. 115. 5. had mouths and spake not; the work-men who made the mouths, could not give them speech. This therefore is spoken by way of aggravation, to show what an absurd thing idolatry is, which as Lactantius observeth, so besotteth men, ut adorent insensibilia qui sentiunt, irrationalia qui sapiunt, &c. That reasonable men worship unreasonable creatures, sensible men adore senseless stocks, they who can speak, call upon dumb image and pictures.  
V. 3. calleth Jesus accursed] Gr. Tec. saith Jesus is. Or, anathema. Or, make an anathema, or, count him as an execrable thing, Esa. 30. 22. To curse h●m in whom all the kindreds of the earth are blessed, can proceed from no other then from the accursed and damned spirit the devil himself. In this speech the Apostle either brandeth the priests and false prophets of the Gentiles, or the Jews who pretended to the gifts of the Spirit, and by forcery, and witch●raft uttered strange eprophesies, and did seeming wonders, yet both joined in cursing Christ, as the blasphemous Jews do at this day.  
Jesus is the Lord, but &c.] By the Lord, either the Apostle meaneth Jehovah the essential name of God, which the seventy in the translation of the Old Testament express by {αβγδ}, the word here used: or the Lord who hath bought and redeemed us. And most true it is, that no man out of sincere affection and true faith can profess that Christ is the Lord in either of these senses, but by the instinct of the holy Ghost.  
V. 4. There are diversitics of gifts] See Rom. 12. 4.& C. The gifts are divers, as the offices and functions in the Church are divers: yet one and the self same Spirit of God, is the giver of all those gifts, and that to one end, to wit, for the profit of all.  
V. 5. administrations] Or, ministries.  
V. 6. diversities of operations] By operations here, he meaneth miraculous works, in which the Spirit of God manifested his divine power.  
V. 8. the word of wisdom] wisdom is a most excellent gift, very requisite not only for them which teach, but also for them that exhort and comfort.  
by the same Spirit] Gr. according to the same.  
V. 9. To another faith by the same Spirit] By faith he meaneth not here the common faith of all Christians, but a special faith given to some, whereby they wrought miracles, of which the Apostle speaketh, Chapter 13. If I had all faith; so that I could remove mountains  
V. 10. the working of miracles] The gift of healing spoken of in the former verse was miraculous, but here by {αβγδ}, the Apostle meaneth, the greater workings of Gods mighty power, which passed and excelled among his miracles: as the delivery of the people of Israel by the hand of Moses, and that which he did by Elias against the priests of Baal, in sending down fire from heaven to consume the sacrifice, and licking up all the water, and that which he did by Peter in the matter of Ananias and Saphira, and such like.  
V. 11. But] Or, And.  
V. 12. so also is Christ] One body having many members, which thought they are very divers, and have different offces and operations, yet they allmake but one body, not natural, but spiritual, not politic, but mystical.  
V. 13. For by one Spirit are we all baptized into one body] Or, in one. By the two Sacraments of the Christian Church, he proveth the union of the faithful in one and the same mystical body, by the virtue of the holy Spirit, who alone doth ratify both the one and the other Sacrament; by Baprisme to unite them to Christ, and all of them together in Christ: by the holy communion, to animate and move that whole body, and to operate in all the members thereof, by divers gifts and operatons, to one and the same end, and for the common good and benefit of all. All the faithful, as members of the self same body, have the same means of common generation by baptism, and nutrition by the holy Spirit, They are baptized into one body, that is, by baptism and the spiritual efficacy thereof, we are mcorporated into one body, the body, of Christ, and we are made to drink into one Spirit that is, by one quicking drink of the Lords blood, we are made partakers of his Spirit, And here though he mention but one sign in the Lords Supper, to wit, wine in the cup, yet we are to understand the other sign of the bread also: but if seemeth, that he useth this of the wine especially, in regard of the Spirit; because in the nourishment of our bodies, the wine or drink, is that part of our aliment which doth most breed and revive the spirits.  
Gentiles] Go. Greeks.  
and have been all] Gr. Tec. and are all one body.  
V. 15. f the foot shall say] Now he buildeth his doctrine upon the foundation, which he hath laid, and first of all he speaketh unto them which would have separated themselves from those whom they envied, because they had not such excellent gifts as they: this is all one, saith he, as if the foot should say, that it were not of the body, because it is not the haud; or the ear that it is not of the body, because it is not the eye, therefore all parts oought rather to defend the unity of the body, being coupled together to serve one the other.  
V. 17. If the whole body were an eye] Again, speaking to the same men, who wee discontented at the meanness of their gifts in comparison of others, he sheweth them, that if that should come to pass which they desired, to wit, that all should be equal one to another, there would follow a destruction of the whole body, and consequently of themselves. For it could not be a body, unless it were made of many members knit together, and divers one from the other. And other. And that no man might find fault with this division as unequal, he addeth, that God himself hath coupled all these together, therefore all must remain coupled together, that the body may remain in safety.  
V. 21. And the eye cannot say unto the hand &c.] Now on the other side, he speaketh unto them who were endowed with more excellent gifts, willing them not to despise the inferiors as unprositable, nor as though they served for no use. For God, saith he, hath in such sort tempered this inequality, that the more excellent and beautiful members, can in no wise lack the more abject and such as we are ashamed of, and that they should have more care to see unto them and cover them, that by this means the necessity which is on both parts, might keep the whole body in peace and concord; that although if each member he considered apart, they are of divers degrees and conditions, yet because they are joined together, they have a community both in commodities and discommodities.  
V. 22. seem to be more feeble] Of the smallest and vilest Offices, who had least power, and therefore least accounted of among the rest.  
V. 23. bestow] Or, put on.  
V. 25. schism] Or, division,  
that the members should have the same care one for another] Should bestow their operations and offices to the preservation of the whole body.  
V. 27. and members in particular] Or, particularly. or, in part. In the original word for word it is members of a part, that is, members of this Church of Corinth. which is but a part of the catholic Christian Church: fo all the faithful wheresoever they are make the whole body: you Corinthians are not the whole body: but members onely, neither all the members, but a part onely of them. Or, each one for his part, and in his place,  
V. 28. God hath set some, &c.] See Ephes. 4. 11.  
first apostles] The first and uppermost place is given to the Apostles, for that they were called unto that Office immediately by Christ without any intermediate human authority; Gal. 1. 1. they had manifold preheminenies above other Doctors and Pastours, they could not err in matter of doctrine, their Commission was general to preach to all Nations; they were endowed with special power to work miracles, and punish the disobedient in an extraordinary manner.  
secondarily prophets] Those who by a special and extraordinary gift interpnted prophetical Scriptures to edification, exhortation, and consolation, 1 Cor. 14. 3. Or those who foretold infallibly things to come, as Agabus, Act. 21. 10. and the daughters of Philip the Evangelist, Act. 21. 9. If it be objected that the Law and the Prophets were but until John; the answer is easy, tha tChrist there speaketh of such Propherts who foretold his coming in the flesh.  
thirdiy teachers] That is, those which were ordinarily and orderly called to expound the scriptures for the edification of the Church, and to maintain th truth against false teachers, Ephes. 4. 11.  
after that miracles] As we call those Justices which are to execute justice, so the Apostle calleth here miracles those who had power to work miracles, both in curing diseases that were simply incurable by natural means, and in inflicting miraculously fearful punisHments upon those who opposed the truth and lied to the holy Spirit, as Paul inflicted upon Elymas the Sorcerer, and Peter upon Ananias and Saphira.  
then the gifts of healings] The gift of healing mmay be distinguished from the gift of miracles mentioned before in this, that those who had the gift of healing onely could do no other miracles, but the other of whom the Apostle spake before, wrought many other miracles, and they not onely coured incurable diseases, but raised also the dead, whereas these onely cured diseases, and for the most part such as were ordinary, yet they cured them not by ordinary means or medicines, but onely with a word or a touch, or the like.  
helps] Assistants to the principal officers of the Church, as Deacons, who took care of the poor sick strangers and orphans, and widows, &c.  
diversities of tongues] Or, kinds. Because the Corinthians were proud of this gift, to take down their crest, and abate their high conceit of themselves, in regard of this gift of the Spirit, it seemeth that he nameth it in the last place, it being as they used the matter of least Use in the Church.  
V. 19. workers] Or, powers.  
V. 31. But covet earnestly the, &c.] He teacheth them that are ambitious a holy ambition to strive for the best gifts, and such as are most profitable in the Church, especially to contend to excel one another inlove, which far supasseth all other gifts, as he proverth in the ensuing Chapter, and in that regard calleth it a more excellent way.   

CHAP. XIII.  
Vers. 1. TOngues of men and of angels] The Angels being spirits, Heb. 1. 14. have no tongues properly as we have: this therefore must be understood either of the faculty of expresling their conceptions, one to another, which serveth them to that use as our tongue doth us: Or the Apostle hath referenco to the variety of tongues which the Angels may or have used, when they have been sent to deliver messages to men of divers Nations and Languages; and then the meaning is, It I conld speak with as many tongues or languages as ever man or Angels spake with: Or else the Apostle hath reference not somuch to the variety of tongues as to the gift of eloquence, and exquistie kind of speech; and then the meanig is, If I could speak like and Angel, that is, most exquistiely, most divinely, as Steven is said to have had the look of an Angel, Act. 6. 15. They saw his face as ti had been the face of an Angel; that is, with such shining beauty and lustre as Angels have appeared with, and Manna is said in the psalm( 78. 25.) tobe the food of Angels; that is, a most dainty food, fitter for Angels then for men or, such as Angels, if they woudl taste any corporal food, would make choice of.  
as sounding brass] That is, instruments of metal which make a great hideous noise, but without any pleasantness: or like a tinkling cymbal which yeeldeth a pleasant sound to the ear, but is of little use at all; or that giveth an uncertain sound without any distinction of notes, as those did who used the gift of Tongues in the Church without an interpreter.  
V. 2. understand] Or, know.  
mysteries] Or, secrets.  
all faith] By faith he meaneth the gift of doing miracles, of which faith our Saviour speaketh, Matth. 17. 20. If ye have faith as a grain of mustard-seed, you shall say to this mountain, Remove hence to another place: and it shall remove. For that faith may be severd from charity, but justifying faith cannot, which always worketh by love: So then all fatth, that is, all degrees of miraculous faith.  
no charity] Gr. not charity.  
V. 3. to feed the poor, &c.] Though these seem to be most eminent acts, the former of our love to our brethre, the latter of our love to Christ and his Gospel: yet if they be done in vain-gloy, or we propound to ourselves in them any other end but Gods glory and the good of our brother, they shall prosit nothing to our salyation.  
to be burned] Gr. that I be burned.  
it profiteth me nothing] Go. I am nothing benesited thereby.  
V. 4. charity suffereth long] Here the Apostle setteth forth the force and nature of charity, partly by a comparison of contrarues, and partly by the effects of it, whereby te Corinthians may understand both how profitable it is in the Church, and how necessary; and also how far they were from it; and consequently how vainly, and whihout cause they were pussed up with other gifts, wanting this the chief of all.  
vaunteth not itself] Or, is not rash. Or, doth nothing preposterously. The Greek word {αβγδ} some derive from the latin perperam, and then it is of a large signification, as if he had said, it doth nothig inconsi lerately, or amiss: others, as Coruclius a Lapide, a Perperis fratribus procacissimis, and then it signifieth, it doth nothing scornfully, or vain-gloriously. Hesychius a great Master of the Greek tongue interpreteth {αβγδ} that is, It doth not insolently carry if self, or foolishly prefer if self above others: the lnterpreter of Sophocles expoundeth {αβγδ} and {αβγδ} vainglorious talkers, and braggers of themselves, In the 15. Canou of the second council of Nice we red {αβγδ} over sprucenesse in apparel, and in decking and ttimming ourselves is called by the name of the 'vice here mentioned; whereby it appears that the meaning of the Apostle is, that those who have charity do not vainly put forth themselves, nor carry themselves insolently nor scornfully towards others.  
V. 5. not behave itself unseemly] Or. nothing uncomely.  
not easilty prevoked] Gr. not exasperated.  
thtnketh no evil] Or, casteth, projectet, resolveth, or reckoneth upon no evil. The word in the Greek, {αβγδ} may be diversely translated; either imputeth no evil, or thinketh of no revenge, or plotteth no evil in his mind against another.  
V. 6. rejoiceth not in iniquity] Taketh no pleasure in speaking or doing evil or wrong; or rejoiceth not, but rather grieveth when any evil befalleth his brother of what kind soever.  
but rejoiceth in the truth] Or, with the truth. rejoiceth at the righteousness of the righteous. For the Hebrew sometime by truth mean righteousness; the meaning then of the Apostle is, that a charitable man is so far from takinig any delight in the calamity, hurt, or disgrace of another, if they be found guilty, or taken tardy in any thing; that on the contrary when any that is brought in question as a Delinquent, and afterwards by evidence of truth is cleared, he congratulateth the party that is aequit, and as much rejoiceth, as at the clearing of his own innocency.  
V. 7. Beareth all things] Or, supporteth, The word in the original {αβγδ} signifieth to bear up, as a pillar bears the roof laid upon it, and it differeth from the other word used in this vers. {αβγδ} that this implieth a supporting of our weak brother and helping his infirmities; but the other a patient end uring of wrongs offered to us; or sustaining wharsoever burden is laid upon us.  
believeth all things] These three acts of love, namely, believeth, hopeth, endureth all things, may be either referred to God, or our neightbour: if they be referred to God, then the meaning is this; love believeth every word of God, hopeth for all the good things he promiseth, and patiently expecteth the nccomplishment of all his gracious promises, and meekly endureth all his chastisements. If they be referred to our neighbour, then the meaning is, love believeth and hopeth all good of our neighbour, adn patiently beareth all wrongs, even death if self, if it so stand with the will of God, that it be inslicted on him. Now we are not from hence to inserre that a charitable man is improvident to prevent evil, or careless to right himself.( pro. 14. 15.) For all that the Apostle here affirmeth of love comes but to this, that a charitable man is apt to construe all things to the best, and hope for the best where there is not apparent reason to the contrary: and that he is more willing to suffer the greatest wrong then to desire revenge, or offer the least injury, he endureth all things which he may with a good conscience, and he persuadeth himself may make for the glory of God, or advantage of the truth: but the latter is more proper.  
endureth] Or, sustaineth.  
V. 8. Charitienever faileth] G. falleth away. He commendeth the excellency of charity of charity in that, that it sahll never be abolished in the Saints; whereas the other gifts which are necessary for the building up of the Church, so long as we live here shall no place in the world to come.  
shall fail] Gr. be abolished. or, cassed.  
knowledge, it shall vanisth away] Or, be made frustrte. Either by Knowledge the Apostle here meaneth the way to get knowledge by prophesying; or such imperfect knowledge as we have in this life: or that knowledge which is acquired by sense and expcrience; or that gift whereby God enableth us to instruct other, and to teach in the Church, that shall be abolished after this life: because then there shall be no need of it.  
V. 9. For we know in part] We are now in that state that we ought to learn daily, and therefore we have need of those helps, to wit, the gift of Tongues and knowledge of them that t●ach them: but to what purpose s●rve they then when we have obtained and got the full knowledge of God? which serveth now but for them which are impersect and go by degrees to perfection.  
V. 10. done away] Or, evacuated.  
V. 11. When I was a child, I spake as a child] He illustrateth what he said before by an elegant similitude, comparing this life to our infancy or childhood, wherein we stammer rather then specak, and think and understand but childish things, and therefore need of such helps as may frame our tongues, and inform our minds: but when we become perfect men in Christ Jesus, to what end should we desire that stammering speech and those childish helps, and such like things whereby our childhood is framed by little and little.  
thought] Or, reasoned.  
V. 12. For now we see through a glass] There is such a difference between our present knwoledge, and that which we shall enjoy hereafter inthe life to come, as there is between the seeing of a mans Image in a glass, and looking him full in the face. Now we fee God in the Word and Sacraments, and in his Works; in which there is revealed unto us by a kind of reflection, the Image of those things whereof we cannot directly see the original truth, and proper essence in this world 2. Cor. 5. 7.  
darkly] Gr. in a riddle. In the original it is in a riddle, provetbiall or oenigmaticall speech, and the Apostle hath reference unto Numbers the 12. 8. where God speaking of Moses, saith, I will speak unto him mouth to muouth, and by vision, and not in dark words: and the Apostle hereby implieth, that there is such a difference between the imperfect knowledge which we have in this life, and the perfect knowledge which we have in the life to come, as is between the propunding the same thing in the obseuritie of a Riddle, and deelaring of it in, plain, proper and significant terms: or the seeing of a thing immediately and in its proper shape; and the seeing it through a mirror, or the image of it in a glass. We here in this life see but the image of things, neither can we contemplate in the foresaid glass the pure and naked image, but clothed and wrapped about with an intricacie of words, and corporal significations accommodated to our gross manner of apprehending and reasoning.  
as also I am known] The Greek words may benr a double sense, {αβγδ} Either I shall knwo him according to the measure of that knowledge wherewith I shall then be endowed by him: or I shall come to the perfect knowledge of my election how I am known, that is, chosen and marked out for his by my clear vision God, and full conjunction and communion with him. At that time I shall know him as I am known of him; that is, most certainly, clearly, and face to face, as I am known of him, though not so perfectly; for the creature can never know the Creator so fully and prefectly as the Creator knoweth it. There is yet another opinion which thus glosseth the words; I shall know God then immediately, and as it were, face to face, as I was known of him, and saw him in my celestial vision and rapture when I was taken up into the third heaven.  
V. 13. And now abideth faith] Either the meaning is, whilst we are in this life, it is very needful that all these three graces be, and abide within us, Faith, Hope, and Charity; for without faith we cannot be justified nor made acceptable to God, without hope faith cannot shbsist, and by love faith must be working; but after this life faith shall be turned into vision, hope into fruition, but then love sahll be in greatest perfection. Or, the Apostles meaning is, that faith, hope and charity are virtues that are to abide and continue in the Church militant, and have their quibbling in true belecevers at all times, and shall have in all ages, whereas the gift of tongues and miracles were necessary in the first planting of the Church, but afterwards were to cease, as now they have done for many ages.  
the greatest of these is charity] Gr. greater. If the Apostle speak here not of justifying faith, but of the faith of miracles, or whereby men work wonders, of which he speaketh vers. 2. then faith: but because here he joineth with it hope, which is a grace common to all true Christians,& most of th eancient and later Divines understand this verse of the three prime theological virtues, most necessary to salvation; it is more probable that S. Paul here taketh faith in the largest notion, as it compriseth, not onely the faith of miracles, and that which is called historical, but even justifying faith: and howsoever faith in that notion. in the matter of Justification, hath the pre-eminence above all other graces: yet inmany other respects, charity exceedeth faith: as first in regard of the object, for the object of faith is God onely, in whom alone we are to belecve; but the object of Charity is of a larger extent, for it respecteth not God onely, but our neighbour also. Secondly, in regard of the manner of quibbling. For faith worketh by receiving Christ, and all his benefits; but charity, by giving and bestowing both our affections and gods; now our Saviour saith, It is a more blessed thing to give then to receive. Thirdly, in respect of duration or continuance. For faith and hope shall cease in the life to come, we being then actually to enjoy and possess those good things which we now believe and hope for; but charity shall not onely remain, but have its full perfection in the life to come. Lastly, in respect of the end, because love is the end and scope of the two other graces; for we apprehended by faith& expect by hope that we may enjoy by perfect love, whereby also we render unto God the same we have received of him, and in this correspondence lieth and consisteth the accomplishment of our conjunction with God, and of mans eternal happiness.   

CHAP. XIIII.  
Vers. 1. DEsire] Gr. emulate.  
that ye may prophesy] The Apostle speaketh not here of that gift of the Holy Ghost, whereby men that were inspired foretold things future, as the word is taken in the old Testament; but of a gift of the Spirit, whereby men were enabled to expound the Scriptures, given by divine inspiration, and apply them to the benefit of their hearers, for their edification, instruction, and comfort.  
in the spirit] By that inspiration which he hath received of the Spirit, which notwithstanding he abuseth when he speaketh mysteries, which none of the company can understand.  
V. 3. he that prophesyeth speaketh unto men] He that expoundeth the Scriptures in a known tongue, he speaketh unto men; that is, speaketh in such a manner that men may understand him, and receive fruit and benefit by him. This fruit is sorted in the words following, edification, exhortation, and comfort. By edification he understandeth confirmation of faith and instruction of the ignorant; by exhoration, incitation to virtue, and reproof of the unruly; by comfort, the applying of the promises of God to the consolation of the afflicted. And these are the three uses to which all expositors of the Word ought to apply the doctrine they deliver.  
V. 6. if I come unto you with tongues] I wonder whether that which you so much admire in others, would content you in me your Apostle; if I should come among you with the gift of tongues, which the Lord hath so largely bestowed upon me, vers. 18. Or, whether you would not rather expect at my hands that I should preach to your understanding, as is agreeable to my office of Apostleship, and profitable for you.  
either by revelation, &c.] Or, in revelation. unless I propound unto you some particular matter, appertaining to your faith or salvation, which I had either learned of God by immediate in spiration; or discovered and deduced by the discourse of enlightened reason from the general grounds of the Word of god. By prophesying, that is, in the general exposition of the truth of God, whether after an extraordinary manner, which is by prophesying, or by way of treaty and discourse, by the ordinary gift of reason, which is doctrine.  
by knowledge] Or, in knowledge.  
by prophesying] Or, in prophesying.  
by doctrine] Or, in doctrine.  
V. 7. And even things without life] He setteth forth that which he had said, by a similitude, borrowed from instruments of music, which though they sound not out perfectly the ditty, yet by a distinction of sounds they express in such sort thereby the tune, that we know after a sort what lesson is played upon them.  
sounds] Or, tunes.  
V. 8. who shall propare] Gr. Tec. who prepareth.  
V. 9. words easy to be understood] Gr. a significant speech.  
V. 10. signification] Or, dumb, or, mute.  
V. 11. meaning] Gr. power.  
a Barbarian] This word Barbarian is derived from the arabic word barber, which signfyeth a murmur or confused noise: or from Bar, which in the Arabian language signifieth a wilderness; for those who were first styled Barbari, lived in deserts after the manner of wild beasts: afterwards the word Barbarian was taken in a larger sense for all those who spake not the pure language of the Grecians; here it signifieth, as also in the Poet, I shall be as a stranger, whose language he understandeth not, Barbarus hic ego sum, quia non intelligor ulli; so the Grecians in old time called the Egyptians Barbarians, and the Egyptians them, because neither understood the other: so Apamensis the platonic Philosopher called John the Evangelist, a Barbarian, not in any disgrace, as cyril in his eight book against Julian, sheweth; but onely {αβγδ}, because he was a Jew, and of another language, not understood of this Philosopher, to wit, the Hebrew or Syriack, which he naturally spake as his mother tongue, though he wrote his gospel in Greek.  
V. 12. of spiritual gifts] Gr. of spirits.  
excel] Gr. Tec. prophesy.  
V. 14. my spirit prayeth] The gift and inspiration which the Spirit giveth me doth his part, but only to myself: but my understanding is without fruit, because no fruit cometh to the Church by my prayer, in regard they hear the sound of my words but the understanding or meaning of them is not know to them. The Spirit of God doth indeed by a supernatural inspiration form, and frame the conception and words of a prayer within me, and moveth me to pronounce it, and I myself am therewith affencted, but in the mean while the natural faculty of the mind or understanding, whereby the ordinary and natural word or speech is produced to communcate itself to others doth cease in me, and is unfruitful in regard of others edification.  
V. 15. with the] Or, in the.  
I will pray with the understanding also] That is, I will pray in such a language, whereby I may be understood of them, and they edified by my prayer.  
with the spirit] Or, in.  
V. 16. Else when thou shalt bless with the spirit] Seeing he whole congregation must agree to him that speaketh, and witness this their agreement; how shall they give their assent, or agreement, who know not what is spoken? The prayers and thanksgivings to God which are made publicly in the Church, ought to be made and offered there with one heart and mind, and spirit of the whole congregation, which is impossible to be done, if they do not all of them understand the meaning.  
how shall he that occupieth the room of the unlearned] That is, the common vulgar people, who it is like sate in the holy assemblies in a distinct place from the Pastours, and other ecclesiastical persons, such as were those also among the rest that had this gift of tongues.  
say Amen] How shal he join the bent of his desires assenting, and intentions to that which he hears and understands not? Amen is an adverb of assenting and wishing: it cometh from a root in Hebrew signifying truth, and assurance, and is used in the conclusion of prayers, Rom. 15. 33. and else-where, thereby to declare the consenting to that which is prayed, and a desire that it may be fulfilled.  
V. 20. be ye children] See Matth. 18. 3.  
men] Gr. perfect, or of a ripe age.  
V. 21. In the law it is written] See Isa. 28. 11. That is, in the Scriptures of the Old Testament: as Joh. 15. 25 the book of psalms: so here the prophesy of Esay is comprised under the word Law. The passage itself containing a reproof of the people wilful dulness is here applied for some resemblance it hath to the present purpose, viz. that like as God never left to propound& declare his word unto his people,( See Isa 28. 11.) although they made themselves uncapable of understanding it to their salvation, thereby to convince them, and as it were to seal up their condemnation: so also when the same is brought to any without being understood, it is a sign God is not pleased to make the same a means of conversion, and illumination, but of conviction as towards obdurate unbelievers.  
other tongues and other lips, will I speak] Gr. Tec. lips of other. By men of strange and unknown language will I speak. Forasmuch then as God doth make use of unknown tongues and languages for a punishment, it is not fit the same should be used in congregations without interpreting them, in regard that otherwise it would serve more for a punishment then the edification of the hearers.  
V. 25. the secrets of his heart] That is, his false persuasions of god, and wicked lusts and desires, shall be discovered and convinced by the word.  
V. 26. How is it then] Gr. what is.  
V. 27. by two, or at the most by three] He setteth down the manner how to use the gift of tongues; it may be lawful for one or two, or at the most for three, to use the gift of tongues one after another, in an assembly, so that there be some to expound the same, but if there be none to expound, let him that hath that gift speak to himself alone, and to God in his private prayers.  
V. 31. comforted] Or, admonished.  
V. 32. the spirits of the prophets are subject to the prophets] These words, according to a divers reference may have a divers sense; if they have reference to vers. 29. let the Prophets speak by two, or at the most by three, and let the others judge; then the meaning is, that the doctrine of every Prophet ought to be subject unto the examination and censure of the other Prophets; and therefore every Prophet may speak in public, to the end that he may be discerned and approved by the rest. For although these prophesies were infused by the Holy Spirit, that cannot err, yet all things are not always revealed to one; and that which is not revealed to one, is oftentimes revealed to more, and sometimes in a clearer manner. There might be also something mingled with that which the Prophets received, and it might so fall out, that that which they added of their own, by way of confirmation, illustration or appliclation, might be justly subject to censure. Withall it must be tried and judged by others, whether the prophesies proceed from the inspiration of the Holy Spirit, and according to the rule of faith, Esay 8. 20. But if these words look not backward to the antecedents, but forward to the consequents, then the meaning is, that the spirit of the Prophets are so far subject to the Prophets, that when they are moved by the Holy Ghost to prophesy, they may deliver their prophesies presently, or forbear the delivery of them for a time, as shall be most expendient for the Church, and so though more be inspired at the same time, yet they may speak orderly one after another.  
V. 33. confusion] Gr. tumult, or, unquietness.  
V. 34. Let your women keep silence in the Churches] Gr. Tec. the women. See 1 Tim. 2. 12.  
it is not permitted] Gr. it hath not been permitted.  
law] See Gen. 3. 16.  
V. 38. let him be ignorant] The Church ought not to care for such as be stubbornly ignorant, and will not abide to be taught, but to go forward notwithstanding in those things that are right.  
V. 39. covet to prophesy] Or, zealously desire, or, seek to prophesy.  
V. 40. Let all things be done decently, &c.] Gr. Tec. But let. Although some conceive that the precept of decency hath reference to the habits of men and women spoken of before, and that of order to the use of spiritual gifts, that both they which speak with tongues, and prophesy, do it in that order the Apostle prescribeth, vers. 27, 29. Yet it is more probable, that the Apostle here delivereth a general rule, by which all things which belong to the polity of the Church are to be regulated. Let all things that are done in the assemblies, whether praying and preaching, or administration of the Sacraments, or exercising ecclesiastical discipline, be done decently; that is, in a seemly and fit manner, and also orderly without confusion, every thing in its proper season, time, and place.   

CHAP. XV.  
Vers. 2. KEep in memory] Or, hold fast.  
what I preached unto you] The Greek {αβγδ}, signifieth as well, qua ratione vel quomodo, after what manner, as well as with what words; and the meaning is, either how in express and direct words I preached unto you the doctrine of the resurrection; or, after what manner I preached, that is, how powerfully; not onely proving it by forcible arguments, but also confirming it by signs and wonders.  
V. 3. which I also received] Either immediately from Christ when he was rapt up into the third heaven, or from those who were themselves eye-witnesses of these things.  
according to the Scriptures] See Isa. 53. 5, 6, &c.  
V. 4. according to the Scriptures] See Psal. 16. 10.  
V. 5. And that he was seen of C●phas] See John 20. 19.  
then of the twelve] In some Copies it is the eleven, and when this vision was there were but eleven, for Judas before this had hung himself, and mathias was not chosen, till after Christs ascension. The answer is, that by a Synecdoche eleven might be here meant by twelve, because those picked and chosen men known by the name of Apostles, were at the first twelve, and commonly called the twelve. In like manner, Gen. 42. 13. it is said, Thy servants are twelve brethren, the sons of one man; yet in the same verse it is added, One is not: so here they are called twelve Apostles, though at this vision one was wanting.  
V. 8. And last of all he was seen of me also] See Acts 9. 4. Chap. 9. 1.  
one born out of due time] The Greek word {αβγδ}, signifieth an abortive; whereby the Apostle implieth, that he was new-born to Christ after the descending of the Holy Ghost, whereas the other Apostles were born again unto Christ, and called before the sending down of the Holy Ghost. Or, he alludeth to the manner of his conversion, and new-birth, which was not without violence, Acts 9. as for the most part abortive Children are not onely born out of their due time, but some violence is used to bring them forth.  
V. 14. And your faith is also vain] Either void of truth, or of fruit, and profit. For if Christ be not risen as we have preached unto you, then you do vainly to believe us, and this your faith will do you no good at all.  
V. 17. ye are yet in your sins] Gr. Tec. and ye. Seeing death is the punishment of sin, in vain should we believe that our sins are forgiven us, if they remain and we are still guilty of them: but they remain and we are guilty of them, if Christ rose not from the dead. For we are justified by his resurrection, Rom. 4. 25. If Christ then had continued still in death, his death would have proved self-denial, for the expiation of sin, and for the conquering of death in his members, which he had not conquered in himself.  
V. 19. we are of all men most miserable] In regard that Christians do not only forsake the pleasures of this world, and are subject also for the profession of the truth to a great many crosses, tribulations and persecutions: therefore, should there be no resurrection, Christians must needs be most miserable. For then they should enjoy no good nor comfort at all, neither here, nor hereafter, neither tmeporall, nor eternal. the ground of this arguments is this, that the perfect felicity of the soul, and the immortality thereof, are by Gods order inseparable from the resurrection of the bodies, wherefore he that denies the one, overthrows also the other. See Matth. 22. 32.  
V. 20. the first fruits of them that slept] See Coloss. 1. 18. Rev. 1. 5. Christ in his resurrection is fitly compared to the first fruits, not only because he first rose from the earth( as the first do that spring out of the ground) and presented himself to his Father, the very day that the first fruits were to be offered according to the Law; but because that as by the offering of the first fruits unto God the rest were sanctified, Deut. 26. 1. Rom. 11. 16. so by Christs resurrection, all the faithful that die in the Lord, are sanctified unto him, and assured of their resurrection. If it be objected, that others were raised from death before Christ, and therefore he cannot beclaled the first fruits of the dead: I answer, first, that if he were not the first in time, yet he was the first in dignity that ever rose. Secondly, that none ever rose but by his power, and the virtue and merit of his resurrection. Thirdly, that he was the first that ever rose to a blessed and immortal life. Other dead were raised before him; mortui suscitant sunt, said iterum morituri: raised for a time to life, but afterwards dying again: none before Christ so rose from the dead, that he died no more, nor had death any more power over him. Here it is not to be omitted that those who in the former verses are called dead, after the mentioning of Christs resurrection are termed them that slept, because such is the virtue of Christs resurrection, that it changeth the nature of death in all his members, and turns it into a sweet sleep: and therefore the Church-yards, in which the faithful are butted, were by the Ancients termed {αβγδ}, dormitories, or dortories, resting or sleeping places.  
V. 21. For since by man came death] Christ is to be considered as opposite to Adam, in respect of the contrary effect: which the sin of the one, and the merits of the other produced: that as from one man Adam, sin came over all, because by nature all were born of him: so from one man Christ, life cometh unto all; that is to say, all that are faithful, because in Christ they are made the children of God by grace, and are quickened and restored to life by him.  
V. 23. every man in his own order] See 1 Thess. 4. 15.  
V. 24. delivered up the kingdom to God] Christ hath a double kingdom; 1. essential, as God, and this Christ possesseth with his Father and the Spirit for ever. 2. Oeconomicall, as mediator betwixt God and man: and this kingdom which he received from his Father, he shall surrender up again to his Father after he hath subdued sin and death, and put all his enemies under his feet.  
put down all rule] Or, made frustrate. or, taken away. That is, all his enemies, which shall be spoyled of all the power they have.  
V. 25. till he hath put, &c.] See Psal. 110. 1.  
V. 27. hath put all things, &c.] See Psal. 8. 6.  
V. 28. then shall the son also himself be subject unto him] As man and in respect of his mystical body, the son shall be subject to his Father; not as if he were not subject to his Father before, but because then in the sight of men and Angels by making a surrender of his kingdom, he shall most manifestly declare his subjection to his Father. See Epiphan. haeres. 69. et Origen. ●●m. 7. in c. 10. Levit. et August. lib. 1. de Trin. c. 8. And because his mystical body, that is to say, the Church, which is here in distress, and as yet not wholly partaker of his glory, is not fully perfect; and also because the bodies of the Saints which lye in the grave, shall not be glorified till the resurrection: but Christ as he is God hath us subject to him, as his Father hath; but as he is a Priest he is subject to his Father together with us.  
that god may be all in all] By this kind of speech is set forth the incomprehensible glory, which floweth from God and shall fill all of us as we are joined together to our head; but yet so, that our head shall always reserve his connivency.  
V. 29. Else what shall they do, which are baptized for the dead] Or, over the dead. This being one of the most difficult passages in all the Epistles of Saint Paul, it will not be unprofitable to the Reader, to have a Synopsis or joint view of all the Interpretations that have been yet given which carry any probability with them. First, some translate the words, wash over the dead. For so the word baptism is taken, Mar. 7. 4. Luk. 11. 38. Heb. 9. 10. And we red, Acts 9. 37. that it was the manner of the faithful to wash the dead, before they butted them. And this washing of the dead corpse was done out of this consideration, that the dead and vile body which they there washed should one day be changed, and made like unto Christs glorious body. But neither will this Translation stand with the phrase in the original, {αβγδ}, not {αβγδ}, which signifieth, are washed or baptized for, or over the dead, not who wash the dead body. Neither could the Apostle draw any firm argument from this custom of washing the dead bodies. For admit that it were not superstitious, but very commendable; yet it yields no ground of an argument for the resurrection. For divers of the heathen both washed and imbalmed the bodies of the dead; yet had no faith at all of the resurrection. So the faithful might out of honour or respect to their friends deceased use the like ceremony, without any relation at all to the future resurrection. Secondly, others translate the words, Baptizantur supper mortuos, which are baptized over the dead, or upon the dead, and they frame the Apostles reason after this manner: If there be no resurrection of the dead, why do some of you choose to be baptized upon the graves of the dead, rather, then in other places, but for a more special testimony of their faith in the resurrection, and of their charitable opinion that those who were there butted should receive a glorious resurrection? But neither do they bring any good proof that in the dayes of the Apostle the Christians administered baptism▪ at the sepulchers of the dead, but rather they baptized in places where was much water, Joh. 3. 23. Act. 8. 38. Neither would such a custom of administering baptism infer the resurrection of the dead. For they might choose those places for their holy meetings, to preserve the memory of the dead, and honour the Martyrs, and to warm, as it were, their zeal and devotion at their embers. Thirdly, others translating the words as we do, What shall they do which are baptized for the dead? conceive that the Apostle hath regard not to a common rite in the Church, but to a particular custom of some, whereof there is mention made in antiquity, both by Saint Ambrose, and Tertullian, which was, that if any one died in the confession of the faith of Christ, before he came to be baptized, some of his friends or kindred coming to be baptized received baptism both in his own name and also in the name of such an one whom he did testify to have died in the faith of Christ, to the end that the Church might also register the same among the faithful, that had departed this life, from whence they were wont to pray in public, that God would grant them a happy resurrection. From this custom the Apostle( say they) draweth his argument on this manner: It were in vain for any among you to be baptized for your dead friends if they shall never rise again. But against this interpretation many things may be objected. First, though it be certain that some ancient heretics had such a custom, yet there is no proof at all that among the Corinthians in Saint Pauls time there was any such custom. Secondly, supposing there had been such a custom, and Saint Paul might well use an argument ad hominem, and wound them who used it with their own weapon; yet it is not probable that the Apostle would draw an argument from such a superstitious and unwarrantable custom, for so main an Article of our Christian faith as is the resurrection of the dead: or if he thought good to convince some of the Corinthians who denied the resurrection out of a practise of their own, though erroneous; yet he would have laid some kind of aspersion and tax upon it; and not have alleged it as a thing lawful and warrantable without any dislike at all of it. Thirdly, if it were granted that this custom were as ancient as Saint Pauls dayes, and warrantable also; yet it doth nothing at all conduce to Saint Pauls end, who had undertaken the proof of the resurrection of the body. For they who use such a custom might easily have answered, We do not baptize living men in the name and in the behalf of the dead for any other respect, then for the salvation of their souls, and what is that to the resurrection of their body? Fourthly, others render the words, What shall they do which are baptized for dead; or, as dead; and thus they gather the Apostles argument: his intent was to prove the resurrection: hereto he employeth baptism, which as it is said, in those dayes was celebrated by dipping and plunging the whole body in water, in token that we are in death; and the coming forth of the water representeth the resurrection: the argument then is drawn ab absurdo: this sign were in vain and absurd if there were no resurrection. For to what end are men baptized for dead, or as dead, to represent unto us that we be in death, to wit, the death of sin, and shall be raised from thence to newness of life, if there be no hope of the resurrection of the body? for this first resurrection should be to little purpose, if the second should not one day follow. But neither is this interpretation free from just exception: for though baptism have relation to the resurrection, as Saint Paul teacheth, Rom. 6. 4. and Saint Jerome saith truly, non solum propter remissionem peccatorum baptizamur, said etiam propter resurrectionem carnis nostrae. And S. Ambrose, per regenerationem corpora nostra resurrectionis gloriae inaugurantur: yet this cannot be Saint Pauls meaning. For then he would not have said, What shall they do which are baptized for dead? but, what shall we do who are all baptized as for dead: or being in death, to be raised up from thence by the power of baptism? Besides, although in English and latin pro mortuis, and for dead; may carry such a meaning; yet the Greek {αβγδ}, cannot carry that sense; {αβγδ} is never taken for tanquam: but it must of necessity be rendered either for the dead, or over the dead; not those that are baptized for dead, that is, as dead men. There remaineth yet one interpretation which seemeth to be most agreeable to the scope of the Apostle, and the antecedents and consequents. The interpretation is this. If there be no resurrection of the dead, what shall they do, that is, what shall become of them, in what miserable condition are they who are baptized, viz. with their own blood, and not onely suffer grievous torments, but even death itself for the dead? that is, for the cause or quarrel of the dead; or in stead of the dead; for whose sake they choose rather to suffer death, then they would detect them to the heathen; or betray them into the hands of their bloody persecutors: or who willingly undergo the baptism of blood for the faith of them that are now dead; and in speciciall for maintaining this very Article of the resurrection of the dead: for which, as Saint Paul, Act. 23. 6. so many hundreds of Christians more were called in question, put to tortures, and persecuted even to death. The force of this argument of the Apostle is very evident, and it well agreeth with the argument that ensueth, Why stand we in jeopardie every hour? and I protest by your rejoicing which I have in Christ, I die daily; and If I have fought with beasts at Ephesus after the manner of men, what advantageth it me if the dead rise not at all? As for the word baptizing, it is not only so taken most frequently by the Fathers and Schoolmen, who usually distinguish baptism into baptisma flaminis, fluminis& sanguinis, of the Spirit, Water, and blood; but also in sundry places of Scripture, as Matth. 20. 22. Mar. 10. 38, 39. Luk. 12. 50. I have a baptism to be baptized with, and how am I straitned till it be accomplished?  
V. 31. by your rejoicing] Some red our. It is a kind of most vehement asseveration, after the manner of an oath; as if he should have said, As true as my principal joy and glory in this world is in the blessing of God upon my ministry towards you.  
I die daily] That is, death hangeth over me continually, and I do daily prepare myself for it: or I am not onely in danger of my life every day, but am continually assaulted with so many crosses and tribulations that my life is rather a continual death, then a life unto me, 2 Cor. 11. 23. et d●inceps.  
V. 32. If after the manner of men] Or, to speak after the manner of men. Either the meaning is, if to speak after the manner of men, that is, if I may now take the privilege to say something of myself as men do in the like case, or if I have fought according to man, that is, as men lead by nothing but that which is human, to wit, vain-glory and some other worldly respect, not looking by faith at the resurrection, and at God the rewarder of those, that suffer for him at that day: If I should thus have exposed myself unto so apparent danger of death, what benefit would it have been unto me? Or lastly, the meaning may be, If I have fought with beasts after the manner of men; that is, in such sort as if they had been men, and my Antagonists.  
fought with beasts at Epesus] Either the words are spoken figuratively, and by beasts he meaneth beastly minded men, such as the Cretians were whom he calleth evil beasts and slow bellies; Tit. 1. 12. and such as Ignatius saith he fought withall from Syria to Rome, {αβγδ} not being bitten, saith he, by brute beasts, but by savage creatures in the shape of men. Or the words may be taken properly, as Chrysostome, Ambrose, and others understand the words: and Nicephorus in his second book of ecclesiastical history, cap. 25. reporteth it literally; for certain it is that the Christians were often damnati ad bestias, and it was an usual speech in Tertullians dayes, Christianos ad Leones: and this literal interpretation affords a stronger argument for the resurrection, which is the scope of the Text, and better fort with his former arguments, then if we understand the words of a metaphoricall fight.  
let us eat and drink] See Isa. 22. 13. That is, let us take our fill of our pleasures, for after death we can take none: these are the speeches of Epicures: the like we find in Anacreon, {αβγδ}; and mors aurem vellens, Vivite, ait, venio. This atheistical speech of theirs the Apostle reproveth in the words following, saying, Be not deceived, refuting the verse of one Poet, by the verse of another Poet, to wit, Menander, according to whose example Arnobius and Lactantius, and many other of the ancient Fathers refel the heathen by the testimonies of the better sort of the heathen, both Philosophers, orators, and Poets.  
V. 34. to righteousness] Gr. righteously.  
V 36. Thou fool, that which thou sowest] Thou mightest have learned either of these, saith Paul,( if thou hadst not befooled thyself) by daily experience: for seeds are sown and rot, and yet notwithstanding they are so far from perishing thereby, that contrariwise they grow up far more beautiful; and whereas they are sown naked, they spring up green and fresh: and doth it seem incredible to thee that our bodies should rise from corruption, and that with far more excellent qualities then they had before?  
V. 38. But God giveth it a body] We see diversity both in one and the self-same thing, which hath now one form, then another, and yet keepeth his own kind; as it is evident in a seed or grain, which is sown bare, but springeth up after another sort; and also in divers kinds of one self-same sort, as among beasts; as also among things of divers sorts, as the heavenly bodies and the earthly, which also differ very much one from another; therefore there is no cause why we should reject either the resurrection of the bodies, or the changing of them into a better estate as a thing impossible or strange.  
V. 42. So also is the resurrection of the dead] He maketh three manners of qualities of the body being raised; first incorruption, because they shall be found and altogether of a nature that cannot be corrupt; secondly glory, because they shall be adorned with beauty and honour: thirdly power, because they shall continue everlasting without meat, drink, and all other helps, without which this frail life cannot keep itself from corruption.  
V. 44. It is sown a natural body] Gr. an animale. The Greek word is not {αβγδ}, but {αβγδ}, not a natural body, but word for word an animale, or a souly body; that is, such a body as is quickened and maintained by such a living soul onely as Adams was, of whom all we are born naturally; of a soul which standeth in need of the bodies help and refection, by eating, drinking, breathing, and the like; being thus animated thereby, as other living creatures are; a soul which produceth no other effectin the body, but onely an earthly mutable and mortal life, not able to save it from sickness, age, consumption and death; much less able to restore it to life again after it hath lost it.  
it is raised a spiritual body] Not in respect of substance, or being: but by reason of those qualities which the glorified body shall partake of; that is, that besides the life which they have by their souls, they shall be sustained without any bodily means, and kept in an eternal, incorruptible, blessed, and glorious life, by the supernatural virtue of the holy Spirit infused into them by Jesus Christ. Or by a spiritual body, as some of the Ancients affirm, he meaneth a body free from carnal desires, being wholly subject to, and ruled by the Spirit.  
a natural body] Gr. an animale.  
V. 45. was made a living soul] Gr. into a living soul. See Gen. 2. 7. To be such a creature as should live a bodily and animale life here by virtue of the soul, wherein lieth the fountain of this life, while it is joined with the body: but yet can by no means of itself confer the divine and spiritual life, nor make that its union with the body should remain indissoluble, nor join the same again being once dissolved.  
a quickening spirit] Gr. into a quickening spirit. The last Adam, that is, Jesus Christ the head of all the elect, is ordained by God to be the fountain and author of a spiritual and eternal life, by the communication of his Spirit which restoreth life unto the dead, and conserveth it in them perpetually. As he now after his resurrection hath a spiritual body himself, immortal and incorruptible;( Phil. 3. 21.) so also shall he give the like bodies to all such as descend from him, not by way of any natural propagation, but by a spiritual regeneration: for each Adam doth communicate to his off-spring; the one by nature, the other by grace, that which he hath of his own.  
V. 47. the Lord from heaven] The meaning is not that Christ brought his body from heaven, as Adam received his body from the earth; but as Johns baptism is said to be from heaven, though neither he nor the water wherewith he baptized descended from heaven; but because he received it from God who is in heaven: so also Christ our Lord according to his human nature is said to be from heaven, because his human nature was formed by the holy Ghost, and united to the Divine, and in this regard his generation was divine and heavenly.  
V. 50. Now] Or, But.  
that flesh and blood cannot inherit the kingdom of God] Some understand by flesh and blood carnal men and such as walk after the flesh; and though it be true that such men without repentance and a change of their life shall never enter into heaven: yet if we well consider the antecedents and consequents, that cannot be the meaning of the Apostle in this place; but rather this, such flesh and blood as ours is now, maintained by corporal meats and drinks of a mortal and corruptible nature, cannot inherit the kingdom of God, for it followeth, neither doth corruption inherit incorruption.  
V. 51. We shall not all sleep, &c.] Those that shall be alive at Christs coming shall not sleep, that is, die after the manner of other men, and rest in their graves for a time, and then be raised up afterward, yet they shall be changed, that is, their corruptibilitie and mortality shall be changed into incorruptibility and immortality.  
V. 52. at the last trump] Or, in the. See Matth. 24. 31. 1 Thess. 4. 16. Some by the last trump understand the voice of the Archangel, or Christs proclamation for the raising of the dead: but it seems more probable, that as the people of God were assembled in their solemn feasts and fasts by the found of a Trumpet; and as on Mount Sina● the Law was delivered with a most loud and dreadful sound; so also the summons of all the dead shall be with some such sound, which is here called the last trump; not as some popish Divines conceive, because it was the seventh Trumpet of those that are mentioned in the Revelation; for the Revelation was written divers yeers after Saint Pauls death, and therefore it is not likely he alludeth to any of those Trumpets there mentioned; but because after it no Trumpet should ever be sounded.  
V. 54. Death is swallowed up, &c.] See Isa. 25. 8. Hos. 13. 14.  
in victory] Or, into victory.  
V. 55. O death, where is thy sting] This is a song of triumph sung by the Apostle, ravished as it were, at the contemplation of the conquest of death; and it seemeth to be taken out of the Prophet Hosea 13. 14.  
O grave] Or, hell. The word in the original signifieth grave, or hell; but it should seem that here principally the grave is meant; forasmuch as the Apostle treateth here of the abolition of temporal death.  
V. 56. The sting of death is sin] That is, sin armeth death against us, and is as it were the weapon, whereby we receive our deaths wound.  
and the strength of sin is the law] That is, by virtue of the law sin bringeth men to death and condemnation; for sin is neither known nor imputed to us but by the law: and when the law forbiddeth ought, our corrupt and carnal nature is provoked thereby the more to desire and lust after it, Rom. 5. 13.  
57. througe] Or, by.   

CHAP. XVI.  
Vers. 2. UPon the first day of the week] Gr. one of the Sabbaths Gr. Tec. one of the week. In the original one day, an hebraism; see the like expression, Gen. 1. 5. Dan. 9. 1. Matth. 28. 1. Luk. 24. 1. one day of the Sabbaths: Whereby oftentimes the whole week is signified, as Mar. 16. 9. Joh. 20. 1. Therefore the Greek Scholiast well rendereth {αβγδ}, the Lords Day, on which the Apostles were wont to keep their Assemblies, Joh. 20. 19. Act. 20. 7. which Saint John, Rev. 1. 10. calleth {αβγδ}, the Lords Day, because it was the day on which he rose from the dead; and it was by the Church peculiarly dedicated to his honour. Or it is so called, as the Sacrament is called coena Dominica, and the Lords Prayer oratio Dominica, because the Lord instituted the one, and commanded the other; When ye pray, say, Our Father, &c. Luk. 11. 2. For so Athanasius saith expressly, {αβγδ}, our Lord translated the Sabbath to the Lords Day; whether he did this immediately by himself, or by his Apostles inspired by him, all comes to one. See Hilar. prologue. in Psal. Nos octava dic quae E. ipsa prima est, perfecti Sabbati festivitate laetamur.  
by him in store] In the original, gathering a treasure. That is by little and little, every Lords Day adding something to make up a gift worthy the sending: or it may be the Apostle in the use of that phrase would imply that by this collection for the poor, they shall gather treasure in heaven, Matth. 6. 20.  
as God hath prospered him] The original is {αβγδ}, which signifieth properly a happy journey or voyage, and by a figure is taken for any kind of prosperity or welfare; and the Apostles meaning is, that every one ought to lay by and contribute according as the Lord hath blessed him, 2 Cor. 8. 12.  
be no gatherings when I come] Which will not be so convenient on the sudden, nor so beneficial for the poor.  
V. 3. your liberality unto Jerusalem] Gr. gift. In the original it is {αβγδ}, that is, your grace, or free gift, which word he useth rather then {αβγδ}, your alms, because this was a kind of holy offering to the Saints, and not a work of ordinary charity towards the poor: and hereby also he signifieth that this their pious and bountiful inclination to contribute to the Saints, was an effect of Gods grace in the Corinthians, as is expressly affirmed, 2 Cor. 8. 1, 2. We do you to wit of the grace of God bestowed upon the Churches of Macedonia, because in great trial of affliction their joy abounded, and their extreme poverty abounded to their rich liberality.  
V. 7. by my way] Gr. in my passage.  
but I trust to tarry] Gr. Tec. for I hope to tarry.  
V. 9. For a great door and effectual is opened unto me] A great occasion or opportunity of doing much good in my ministery. For Ephesus was a city very much frequented as well in regard of the famous Temple of Diana there, as also divers schools and nurseries of Learning: or the Apostle may intimate that some great advantage was given to the Gospel by the conversion of some men or women of prime note in that city.  
and there are many adversaries] Where there is the greatest opportunity offered of doing good, there the devil and his instruments are busiest to stop and hinder it. For, as Saint Chrysostome well observeth, he bestirreth himself most where he is like to lose most; and no marvel that the Gospel findeth many enemies, sith Truth is a stranger upon earth; and Christ is set for the fall and rise of many, and for a sign which shall be spoken against, Luk. 2. 34.  
V. 15. I beseech you brethren] Gr. but▪ or, now I beseech you brethren.  
addicted themselves to] Or, appointed themselves for.  
V. 16. That ye submit yourselves unto such] Or, be subject unto. That you honour and reverence them and be obedient unto them, and be content to be lead by them as being my fellow-labourers, and such as have bestowed themselves and their goods to help you withall. Heb. 13. 17.  
V. 18. aclowledge ye them that are such] That is, take them for such men as they are indeed; or show yourselves thankful unto them both in my behalf and your own.  
V. 20. Greet ye one another] See Rom. 16. 16.  
with an holy kiss] Not with an hypocritical kiss as Judas, nor out of a carnal affection, as Prov. 7. 13. but express your unfeigned love unto them as they are called to be Saints and fellow-members of one holy mystically body whereof Christs is the head. See Rom. 16 16.  
V. 22. love not] That is, out of mere malice, and desperate hatred opposeth Christ and his Gospel. It is delivered by a Meiosis, or figurative speech whereby less is spoken, and more implied, being a crime of that horrid nature as the Apostle was loathe to express it. 1 King. 21. 10.  
anathema, Maran-atha] The former word is Greek, signifying accursed, Rom. 9. 3. Gal. 1. 8. the latter is a Syriack word, signifying our Lord cometh. For Maran is our Lord, and atha cometh. It is a word used in the greatest excommunication among the Christians, implying that they summoned the excommunicated before the dreadful tribunal at the last coming of the son of God. See judas 14, 15. Behold, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, &c. Others expound it thus: Let him be accursed even till the coming of the Lord to his deaths day, even for ever. This dreadful kind of excommunication which the Apostle here calleth Maran-atha, the Jews called Sammatha, Sen signifying the name of God Tetragrammaton, or Jehovah, and atha venit, he cometh. Others, from Sam signifying there, and mitha mors, their death. Now the Apostle thundereth out this dreadful sentence of excommunication here against the wilful opposers of the Gospel and impenitent haters of Christ, not out of any evil passion of mind, but out of an apostolical spirit and holy zeal.    

ANNOTATIONS ON THE SECOND EPISTLE OF paul THE Apostle to the CORINTHIANS.  

CHAP. I.  
Vers. 1. ANd Timothy our brother] Not according to the flesh, for we red not that Timothy was of kin to Saint Paul; but brother in Christ in the profession of the Gospel, and brother also in the ministry of the word, being Saint Pauls companion, and fellow-labourer in the office of an Apostle and an Evangelist.  
at Corinth] Gr. in Corinth.  
with all the saints] All who embrace the holy profession of Christians, who were admitted into the Church which is the communion of Saints, who attend upon the holy ordinances of God, and follow after peace and holinesse, without which no man shall see God. The Greek Scholiast noteth, that he useth not the word, {αβγδ}. not holy, but unearthly, whereby all those among the Corinthians that were earthly minded, and sought not the things that are above, but the things that are below, are excluded out of the Apostles salutation.  
V. 3. Blessed be God] See Ephes. 1. 3. 1 Pet. 1. 3. God is essentially blessed, and cannot be made blessed or happy by us: this phrase therefore signifieth no more then praised be God: in the original, {αβγδ}▪ that is word for word, let God be well spoken of. God blesseth us really, but we bless God but verbally, by lauding and magnifying him: or at the most, mentally. For as the kingly Prophet professeth, Psal. 16. 2. our goodness extendeth not to him. The Apostle here beginneth with thanksgiving, which notwithstanding otherwise then he was wont, he applieth to himself; beginning his Epistle with the setting forth of the dignity of his Apostleship, constrained as it should seem thereunto by their importunity, who took occasion to despise him, by reason of his great crosses, and afflictions: but he answereth, that he is not so afflicted, but that his comforts do exceed his afflictions, showing the ground of them, even the mercy of God, the Father of our Lord Jesus Christ.  
the Father of mercies] Though judgements proceed from God as well as mercies, yet he is not in Scripture any where called the Father of judgements, as he is here, the Father of mercies: because mercy and compassion ariseth merely from himself, and he delighteth in it, Mic. 7. 18. but our sins are the cause why he inflicteth any judgements upon us. And it is further here to be noted, for the comfort of all those that groan under any heavy cross, or suffer conflicts with desperation itself, that the Father of our Lord Jesus Christ is the Father also of mercy, and not of mercy only in the singular number, but of mercies in the plural, and which is yet more, the God of all consolation.  
V. 4. Who comforteth us in all our tribulation] He saith no●, who suffereth us not to be afflicted: for he knoweth that it is good for us to be afflicted, as the holy Prophet David professeth; and Christ himself saith, As many as I love, I rebuk and chasten: Revel. 3. 19. but who comforteth us in our afflictions.  
that we may be able to comfort them] Oecumenius out of this passage rightly observeth the singular modesty of the Apostle, who saith not, that he received comfort from God in those tribulations which he suffered for the Gospel, for his own sake, because his patience or diligence in his ministry deserved any such consolation; but that God afforded him those comforts for the good of others, that he might be the better enabled to comfort them by those cordials, which he received by the hand of his heavenly physician.  
V. 5. For as the sufferings of Christ abound in us] Gr. unto us. The afflictions and calamities which we suffer for Christ, or Christ suffereth in us his members.  
V. 6. which is effectual in the enduring of the same sufferings] Or, is wrought. Although salvation be given us freely: yet because there is a way appointed to us, whereby we must come to it, which is the race of an innocent and upright life which we must run, therefore we are said to work our salvation: Phil. 2. 12. and because it is God only that of his free goodwill worketh all things in us, therefore is he said to work this salvation in us by the self same things, by which we must pass to everlasting life, after that we have once overcome all encumbrances.  
V. 8. For we would not, brethren, have you ignorant] He witnesseth, that he is not only not ashamed of his afflictions, but that he desireth also to have all men know the greatness of them, as also his delivery from them, although it be not yet perfect.  
which came to us in Asia] Whether he mean by this affliction, the great opposition he found by those many adversaries mentioned by him, 1 Cor. 16. 9. or the great tumult at Ephesus by Demetrius and his fellow craftsmen, Act. 19. or some very dangerous sickness wherewith he was visited, it is not certain: but here he thought good to acquaint them with it, partly to show his great love to them, in that he concealed nothing from them, which befell him: partly to stir them up to give God thanks for his great deliverance.  
V. 9. the sentence of death in ourselves] Or, answer. We resolved in ourselves to die, or we gave ourselves for dead, we were not only past hope in other mens judgements, but even in our own.  
V. 10. so great a death] He saith not, out of so great a danger, but so great a death, because the danger was so great, that it was past mans help, or hope of delivery. He taketh the word death, as else-where, in death often,( 2 Cor. 11▪ 23.) either for such sickness, or persecutions in which there appeared no hope of escaping with life, or such torments as were equivalent to the pangs of death.  
V. 11. You also helping together by prayer for us] Gr. Tec. we also helping together by prayer for you. See Rom. 15. 30. That he may not seem to boast himself, he attributeth all to God, and withall acknowledgeth himself to be much indebted unto them for their prayers for him.  
thanks may be given] The end of the afflictions of the Saints is the glory of God, and therefore they ought to be precious unto us.  
V. 12. that in simplicity] Gr. Tec. purity. Here he putteth away another slander, to wit, that he was a light man, and inconstant, seeing that he promised to come unto them, but broke his word and came not: and first he speaketh of the simplicity of his mind, and plain and open dealing, which they knew by his speech when he was present, and they ought also to aclowledge it in his letters being absent; and moreover he protesteth that he will never be otherways.  
and glory sincerity] Gr. and sincerity of God. In the original, it is the sincerity of God, that is, such sincerity as is in the God of truth, who is always constant and immutable; or sincerity before God, or in the sight of God, not feigned or hypocritical.  
with fleshly] Gr. in fleshly.  
by the grace] Gr. in the grace.  
V. 13. or] Gr. Tec. and.  
V. 14. That we are your rejoicing] Pauls rejoicing in the Lord was, that he had gained the Corinthians to the Lord, and they themselves rejoiced, that they had such an Apostle to be their instructor, who taught them so purely and sincerely.  
V. 15. a second benefit] Or, grace. Some render a double joy, but the word is not, {αβγδ}, but {αβγδ}: and the Apostles meaning is, that they might reap a double fruit, both of his letters and of his presence.  
V. 17. purpose] Or, consult.  
be yea, yea, and nay, nay] Christ commandeth, Matth. 5. 37. that our communication be yea, yea, and nay, nay; neither doth the Apostle here contradict it, but his meaning is, that with him there was not yea, and nay, concerning the same thing, that he was not light and inconstant in his words, as those who affirm and deny with a breath, promising and not performing, and changing their purpose at every turning of the hand, but according to the saying of the Hebrews; etiam justorum est etiam,& ●orum non est non, so his yea, was always yea, and his nay, nay, not his yea now, nay at another time, nor his nay yea.  
V. 18. true] Gr. faithful.  
word] Or, preaching.  
was not] Gr. Tec. is not.  
V. 20. For all the promises of God in him are yea] God purposing to be glorified and perfectly acknowledged for his truth, in the accomplishment of his promises in Christ, preached by us, hath withall given unto us the Apostles, such an infallible guidance of his Spirit, that the truth of our preaching might answer to the truth of Christ his practise, even as himself did answer exactly by his performance unto the promises of God.  
and in him amen] Gr. Tec. therefore also they are by him amen. As Christ is the same in Gods promises which are unchangeable, so are all such promises touching our salvation, yea, that is, truth; and amen, that is, assurance. For so much as God in the new covenant maketh no promises of salvation, nor fulfilleth any but in Christ, and by Christ.  
unto the glory of God by us] Gr. to God for glory by us.  
V. 21. hath anointed us] With the grace of his holy Spirit. So Saint John also speaketh, 1 Joh. 2. 27. But the anointing which you have received of him abideth in you, and the same anointing teacheth you of all things.  
V. 22. Who hath also sealed us] He wrought the same in us, in regard of our Apostleship, by the virtue of the same Spirit, that ratifieth both in us and in all his faithful children, his vocation and election, by the grace of regeneration, signing us for his an with a seal, 2 Tim. 2. 19. and as by a pledge assuring us of our future inheritance.  
earnest of the Spirit] That is, the holy Spirit, which is unto us an an earnest, whereby God assureth us, that he will pay as it were the whole sum of his promises. For an earnest is as a pledge, whereby we confirm a bargain, or a piece of money, whereby we assure the payment of the whole. The first gift therefore of the Spirit, and of life, is a pledge of our whole inheritance; Insomuch, that this anointing, sealing▪ and pledging, all serve to one and the same end.  
V. 23. I call God for a record upon my soul] That is, against myself, and to the danger of my own life. So the Hebrews say, to carry our soul in our hands, and Xenar●hus in Athenaeus useth the same phrase, {αβγδ}, whereby they signify that the life is in great danger. This is then a deep adjuration, whereby the Apostle assureth them even by oath, that he did not only not change his purpose of coming to them out of levity, but rather that he came not to them for this cause, that he might not be constrained to deal more sharply with them being present, then he would.  
V. 24. Not for that we have dominion] He removeth all suspicion of arrogancy, declaring that he speaketh not what he said before as a Lord over them, but as a servant appointed of God to comfort them.  
but are helpers of your joy] He setteth the joy and peace of conscience, which God is the Author of, against tyrannous fear, and withall sheweth the end of the Gospel, which is peace and joy in the holy Ghost.   

CHAP. II.  
Vers. 1. IN heaviness] Causing grief amongst you, which he should have done, if he had come unto them before they had repented them.  
V. 4. not that you should be grieved] The Apostle in sharply reproving them, though he could not but make them sorry, ye● that was not his intent, but to show his affectionate love towards them, and care of their salvation; that by sorrowing after a godly manner they might receive spiritual consolation. For as worldly joy ends in sorrow, so godly sorrow ends in joy; whence is that exhortation of S. Jerome to the penitent▪ Dolea●& de dollar gaudeat, Let him grieve and rejoice for such grief.  
V. 5. But in part: that I may not overcharge you all] Gr. overburthen. The words may carry different interpretations, either he hath not grieved me in my own particular, but as a part and member of the Church, whom that incestuous person hath offended: or he hath not wholly grieved me, as if you were all delinquents. For although before I knew of your detestation of his crime, I wrote unto you in general terms, 1 Cor. 5. 2. Yet are puffed up, and have not rather sorrowed, that he which hath done this thing might be put from among you. Yet now since I have proof of your love and obedience, and you have cleared yourselves by excommunicating him, I have cause to sorrow but in part, only for his sake who was guilty, not for you all, who have cleared yourselves, that you are no upholders or maintainers of him.  
V. 6. punishment] Or, censure.  
of many] Gr. by.  
V. 7. to forgive him, and comfort him] Or, gratify. Release him of the sentence of excommunication, and receive him again into the Church, and upon his unfeigned tokens of repentance minister a word of comfort to him, that he be not swallowed up in the gulf of despair.  
V. 8. confirm your love towards him] That at my entreaty you would declare by the consent of the whole Church▪ that you take him again for a brother.  
V. 10. forgive any thing] Or, grant any thing of favour; or, freely give.  
to whom I forgave it] Gr. Tec. what I forgave.  
in the person of Christ] Or, in the sight. Although Ferrandus the Deacon, in his Epistle to Egippius, taketh the person of Christ for the hypostasis, which is one in Christ, though he consist of two natures, saying, si quid donavi, donavi propter vos in persona Christi, vult probare unitatem personae; nam melius personas diceret si velvet in Christo significare duas substantias: yet Oecumenius his interpretation is more agreeable to the scope of the Apostle in this place, {αβγδ}, in the person of Christ, that is, in stead of Christ, or by Christs authority and command, who said, As my Father sent me, I sand you: whose sins ye remi●, they are remitted, Joh. 20. 23.  
V. 11. Lest Satan should get advantage of us] Lest Satan over-reach us. The greek word, {αβγδ}, signifieth to have more then belongs to one, and it is commonly used of the covetous: the comparison is taken from the greedy merchant, that seeketh and taketh all opportunities to beguile and deceive others. The meaning then is, that we give not Satan an occasion by our immoderate rigour to snatch away from us, or ruin any member of the Churc, to make the Gospel and the ministry thereof more hateful, and to pervert the holy use of discipline, which consisteth in the temper of charity, and hath no other end then the salvation of the sinner.  
ignorant of his devices] Or, plots, or machinations. Machinations or stratagems, of which Acontius hath written a singular book: The particular wil●ss to which the Apostle here pointeth seem to be these, whereby he endeavoureth to gain upon the Church both ways, both by remissness of Church discipline, and too much severity: by remissness to rock the sinner a 〈…〉  
sleep in security, and by too much severity to plunge him in despair.  
V. 12. was opened] Gr. being.  
V. 14. Now] Or, But.  
causeth us to triumph] It is word for word, {αβγδ}, triumpheth us, that is, subdueth us to the Gospel, and maketh usobedient thereunto. So saith Livei, triumphavit Mummius Achoeos, Mummius triumphed the Acheans, that is, triumphed over those of Achaia. Or, triumphare facit, causeth us to triumph over the world, the flesh, and the devil; or giveth us conquest in every place where we preach his word, to bring all countries to the obedience of faith.  
the savour of his knowledge] He alludeth to the ointment of the Priests, and the sweet incense they offered: and withall intimateth the far spreading of the Gospel, which like a sweet odour was blown by the breath of the Apostles, preaching unto all parts of the world.  
V. 15. unto God a sweet savour of Christ] That is, pleasing and acceptable to God, in regard that by us is made manifest the mercy of God.  
in them that are saved, &c.] The Gospel is preached indifferently to all manner of persons, but it worketh in a very different manner: forasmuch as being received by the faithful, it produceth in them life and salvation, as containing all the causes thereof in itself; but being rejected by unbelievers, it becomethin them the occasion of a greater condemnation, and maketh their perdition inevitable. As the same light of the sun, saith Chrysostome, offendeth weak eyes, but recreateth and comforteth the strong sighted; and as the same star is to some {αβγδ}, to others {αβγδ}, to some a morning star bringing light and day, and to others an evening star bringing darkness and night: So the Gospel is a comfort to some, and a terror to others, bringeth eternal life and salvation to some, but by accident, everlasting darkness and damnation to others, according to the prophecy of Simeon, Luke 2. 34. Behold, this child is set of the fall and rising again of many in Israel.  
V. 16. savour of death unto death] Gr. Tec. out of. A deadly savour: not as if the Gospel of its own nature breathed out death to any; for it is the ministry of life, 2 Cor. 5. 6, 7. and the power of God to salvation unto all believers, Rom. 1. 16. but by reason that unbelievers and impenitent sinners, wilfully set themselves against it, and thereby draw upon themselves the heavier judgement of God, Joh. 3. 36. 1 P●t. 2. 7, 8.  
of life] Gr. Tec. out of.  
sufficient] Or, fit.  
V. 17. which corrupt the word of God] Or, deal deceitfully with. See Chap. 4. 2. Word for word, {αβγδ}, play the hucksters with the word of God; So E●nius sait elegantly, cauponari bellum,& Herodian, caup●nari pacem,& Plato, {αβγδ}, and Nazianzen calleth deceitful Teachers, {αβγδ}, and Ignatius {αβγδ}. By this phrase he taxeth the false Apostles with two grievous crimes: first, that they adulterated and sophisticated the word of God bymingling philosophical errors or human traditions with it, as crafty Merchants sophisticate their wines by mingling them with water or other liquours: secondly, tha tthey set the word of God as it were to saloe, and handled it craftily and covetously, not sinceredly as they ought to have done in the sight of God.   

CHAP. III.  
Vers. 2. Y● are our epistle] As elsewhere he calleth them the Seal of his Apostleship, so here his commendatory Epistle, {αβγδ}, the profiting of the Scholar is a commendation of his teacher. What need then the Apostle commendatory letters to the Corinthians, who themselves are his commendatory letters to all Churches, by their great growth in grace, and knowledge of Jesus Christ?  
V. 3. are manifestly] Gr. being manifestly.  
to be the epistle] Gr. that ye are the epistle.  
written not with ink, but with the Spirit] The table were not written with ink, but with the finger of God. In this part therefore of the verse, he opposeth not the pistol of Christ to the writing in the Tables of ston, but to ordinary letters which are written with ink.  
not in tables of ston] He alludeth by the way to the comparison of the outward ministry of the priesthood of Levi with the ministry of the Gospel, which he handleth afterwards more at large.  
V. 4. And such trust] This boldness we show, and thus deservedly may we boast of the furit and worthiness of our ministry.  
V. 5. to think any thing] Or, to reason, or, conclude. Rom. 3. 28. Any thing which belongeth to the way of piety and true worship of God, as S. Austine expoundeth, Libro de dono Persev. c. 13. or as the Greek Scholiast expoundeth. We are not  
sufficient of ourselves, so much as to apprehended and conceive the worth of the ministry of the Gospel; much less to found the bottom of the deep mysteries of salvation: Without me, saith Christ, John 15. 5. ye can do nothing: So far are we from doing any good work of ourselves, that we cannot think a good thought.  
but our sufficiency is of God] In that we are fit and meet to make other men partakers of so great a grace.  
V. 6. made us able ministers] Or, sit, or, meet. He amplifeth his ministry, that is, the ministry of the Gospel, comparing it with the ministry of the law; which he considereth in the person of Moses, by whom the law was given, against whom he setteth Christ the Author of the gospel. Now the comparison is taken from the very substance of the ministry. The Law, is, as it were, a writing of itself dead and without efficacy, but the gospel a new covenant, as it were the very virute of God, in renewing, justifying and saving of men. The Law propoundeth death, accusing all men of unrighteousness; the gospel offereth and giveth righteousness and life. the governance of the Law served for a time, the gospel remaineth to the end of the world; and therefore what is the glory of that in comparison of the majesty of this?  
not of the letter] That is, which doth not onely consist in words and writing, without imparting any inward and spiritual virtue to effect and work the same in men, which it doth represent to them; but hath really joined with it the virtue of the Holy Spirit, working in the heart, and there ratifying and lively imprinting what the same propounds and promiseth.  
the letter killeth] Though the Law shewed the way to life, yet the letter thereof is said here to kill, because it doth not communicate ability to corrupt man to keep the same, nor makes any promise to forgive the sin to him that trespasseth, but nurseth every one that abideth not in all things which are written in the law: convincing us of our transgression, and consequently of our guilt of death, which is threatened to the transgressors; for which cause it is also called. The ministry of condemnation.  
but the spirit giveth life] Or, quickeneth.] The gospel doth not onely show the way to life and salvation by faith in Jesus Christ, but is likewise accompanied with the power of the Holy Spirit, whereby faith is worught and kept in the Elect, and they themselves are raised up from the death of sin, and quickened to the life of holinesse.  
V. 7. ministration] Or, ministery.  
written] Gr. in letters.  
glorious] Gr. in glory.  
for the glory of his countenance] The word glory, betokeneth a brightness, which was bodily in Moso, but is spiritually in Christ.  
V. 8. the ministration of the Spirit] Or, ministery. That is, of the gospel, whereby God offereth, yea, and giveth his Spirit, not as a dead thing, but as a quickening Spirit, working life.  
glorious] Gr. in glory.  
V. 9. ministration] Or, ministery.  
ministration of righteousness] Or, ministery. Viz. of Christ, which being imputed to us as our own, we are not onely not condemned, but also we are crwoned as righteous.  
V. 10. had no glory in this respect] That is, had not glory comparatively; as silver is not precious in comparison of gold, nor precious stones bright in comparison of the stars, nor the light of the Moon in comparison of the sun. As, saith Oecumenius, the light of a Candle seemeth most bright in the night, but in the mid-day is so obscrued that it deserveth not the name of a light; so is the light of the Law obscured in such sort by the light of the gospel, that it seems to have no light or glory at all.  
respect] Gr. part.  
V. 11. was glorious] Gr. by glory.  
is glorious] Gr. is in glory.  
V. 12. plainness] Or, boldness, or freedom.  
V. 13. And or as Moses, &c.] See Exod. 34. 33. He expoundeth by the way the allegory of Moses his covering, which was a token of the darkness and weakness that is in men, whose eyes were rather dazzled by the bright shining of the Law then lightened: which covering was taken away by the coming of Christ, who lighteneth the hearts, and turneth them to the Lord, that we may be brought from the slavery of this blindness, and set in the liberty of the light, by the virtue of Christs spirit.  
to the end of that which is abolished Gr. Tec. the face, or fight. Could not see the mark and main scope of Moses, or dive into the bottom of his ministry.  
V. 14. But their mindes were blinded] This is an answer to a secret Objection, whence it comes that the people of Israel do not now believe the manifestation of the end of the Law, made by the Gospel: Why do they see nothing in the Gospel, which is so clear? The Apostle answereth, that there is a veil hanging over, not the gospel, but their hearts, by a malicious and wilful obdutation, John 9. 39. Rom. 11. 7, 25. As if he should say, The light shines indeed, but those that should behold it shut their eye-lids against it.  
which vail is done away in Christ] The vail is taken away by the knowledge and Spirit of Christ, and when they shall be converted unto Christ, they shall like us be brought to the right understanding of the Law, and be fully convinced in their hearts, that the Law was given to no such end, but that they must seek the righteousness by faith in Christ, without themselves, Rom. 10. 4. Gal. 3. 24.  
V. 15. is upon] Gr. lieth upon.  
V. 17. Now the Lord is that spirit] Or, But. Christ is that Spirit which taketh away that covering, by his working in our hearts, whereutno also the Law itself called us, though in vain, because it speaketh to dead men till the Spirit quicken us.  
where] Gr. Tec. to whom.  
there is liberty] From the yoke and burden of the ceremonial, and curse also of the moral.  
V. 18. But we all with open face, &c.] Gr. uncovered. Going forward in the allegory of the covering, he compareth the Gospel to a glass, which though it be most bright and radiant, yet it doth not onely not dazzle their eyes that look on it, as the law did, but also transofrmeth them with its beams, so that they be also partakers of the glory and shining of it to lighten others; as Christ said to his Disciples, Ye are the light of the world, Matth. 5. 14.  
are changed into the same image] As, saith Occumenius, Silver set against the sun, by the beams thereof cast upon it, becomes itself radiant; so we being enlightened by the Spirit, castlight upon others. Now that in stead of the veil of those mosaical figures, God hath given to his Church the clear glass of his Gospel, all the faithful do freely behold there by faith the glorious light of his mercy, truth, and the rest of his divine attributes; and by means thereof they are made like unto him in the glory of holinesse, and in newness of life. Moses put away the veil that hung over his face, when he appeared before the Lord, and by this beholding of God had his face lightened, and shining with beams; so have we now a free access unto God by the gospel, which is not as a dark veil, but a pure resplendent glass wherein the glorious countenance of God is seen by us, and we are thereby renewed, and as it were glorified in our mindes according to the same image of God.  
from glory to glory, even as by the Spirit of the Lord] Or, of the Lord the Spirit. By the Spirit of the Lord, or by the Lord the Spirti, by the Spirit who is the Lord; that is, one of the same being and substance with the Father and the Son. This Spirit worketh in us by degrees, and this work of his is still in progress here in this life, until we attain to the perfection of the life to come; and as we grow from grace to grace, by this spirit of sanctification in us, so also from glory to glory, till we be perfectly renewed, according to the image of God, in holinesse and righteousness.   

CHAP. IIII.  
Vers. 1. SEing we have this ministery] Gr. having this ministry.  
we faint not] Gr. we shrink not back; or, grow weary and slothful. Though we are broken in pieces with heart-griefs and clamities, yet we velled not, not withstanding all the disCouragements we find in the world, we slacken not our place, nor remit any thing of our zeal for Gods glory, which, like fire, is kindled more, and not at all quenched by the blasts of opposition.  
V. 2. hidden things of dishonesty] Gr. shane. All secret underhand dealing, all lurkinmg holes to hid shameless practices. As we preach the clear and evident truth of the Gospel, so our carriage is open and fair, not hating the light, as they who do evil.  
nor hanlling the word of God deceitful] They handle the Word deceitfully, who either corrupt it by mingling false doctrines or human traditions with it; or those who preach the pure and sincere trath, but not sincferely seeking by the preaching thereof their own glory or gain, as did the false apostles, Phil. 1. 15, 16.  
V. 3. But if our gospel be hide] Because he had said before in the last Verse of the former Chapter, We with open face behold the glory of the Lord, here he prevents an objection which might be made against him, If you preach the Gospel with such plainness and sincerity, delivering the naked truth nakedly, how cometh it to pass that so few are ●nlightned by your preaching, and that the Gospel is hide to so many? He answereth, that the fault is not in the preachers, but in themselves, whose eyes Satan hath plucked out, or blinded so, that they can see nothing, though it be never so clear and evident in itself.  
that are lost] Or, that perish.  
V 4. the god of this world] S. Austine in his book de spirit●t& lit. ad Marcel. understandeth by the god of this world, the true God, who justly blindeth the mindes of infidels, non insundend●ma●●tiam, said subtrahendo gratiam; not by infusing any malice into them, but by taking away from them, or not giving unto them enlightening grace. Adn true it is, that as obduration of the heart, so excecation of the understanding is in Scripture attributed to the true God, who justly inflicteth them as punishments upon them, who wilfully oppose the light of his truth, and not onely resist, but despite the Spirit of grace; yet by compa●ing this Text of the Apostle with John 12. 31. The Prince of of this world is cast out, and Ephes. 6 12. it should seem rather, that the Apostle by the god of this world, understandeth Satan, who by the just judgement of God hath gotten such a dominion over unbelievers, as if he were their God, and he usurpeth the honour and sovereignty of God, and they readily obey and serve him as their Lord and God. And it is worth our observation, that the Apostle styleth him not the god of the world simply, but the god of this world, vers. 12. which wholly lieth in hard-heartedness, 1 John 5. 19.  
the light of the glorious Gospel of Christ] Gr. the light of the Gospel of the glory of Christ. Wherein is manifested the majesty of the person and reign of Christ, the sovereign excellency of his benefits, and the divine efficacy of his Word and Spirit in us.  
the image of God] In whom the Father setteth forth himself to be seen and beholden, who is the engraven from of his person, Hebr. 1. 3. And this is spoken of him, not onely in regard of his divine nature, being the eternal Word and Wisdom of the Father; but also in regard that he is God, revelaed in the flesh, by whom the glory and righteousness, grace, wisdom, and power of God is revealed unto us in the Gospel, asin a glass, Col. 1. 15.  
V. 5. we preach not ourselves] We make no ostentation of our gifts, nor in the exercising of our ministry seek our own glory, but Christs; neither carry we ourselves as Lords over your faith, but as your servants in and for him, Chap. 1. 24.  
V. 6. commanded] Gr. said to.  
the light of the knowledge] That being lightened of God we should in like sort give that light to others, as a candle tinded giveth light to the whole room.  
in the face of Jesus Christ] Or, in the person of Jesus Christ. The glory of God shined in the face of Jesus Christ; for as S. John affirmeth, chap. 1. v. 14. The Word became flesh, and dwelled among us, and we saw his glory, as the glory of the onely begotten son of Father, full of grace and truth. Or, {αβγδ}, in the person, that is, in the room, stead, name, and authority of Christ, whose ambassadors we are.  
V. 7. in carthen vessesl] Or, in vessels of shell. He here taketh away a stumbling block, to wit, that the Apostles were vile, weak, frail and miserable men; Paul answereth, that he and his fellow Apostles were as it were earthen Vesseles of small price, and subject to many knocks and falls, yet that there was most expcellent treasure of wisdom and knwoledge in them. Some conceive that the Apostle alludeth to glass lanterns, in which lights are carried, and that he hereby intimateth, that they hide not their light, but that it shined through them as a Candle doth through a lantern. If we render {αβγδ}, vessel of shell, then th● Apostle manifestly alludeth to precious Pearl which is found in shells; the pearl is that rich pearl mentioned in Matth. 13. 46. which the Merchant sold all that he had to buy; the shall or mother of pearl, are the Apostles and Pastours.  
V. 8. yet not distressed] In the original {αβγδ}, signifieth not every pressure, but to be so prest by a throng in a narrow place, so that we cannot possibly get out: the meaning of the Apostle is then, that though they were laid in wait for and bes●t on all sides, and were enforced to strive and struggle with all their might, yet that they escaped, and that God gave them an issue with the temptation how great soever it were, 1 Cor. 10. 13.  
not in despatre] Or, not altogether without help, or means.  
V. 10. dying of the Lord Jesus] Or, mortifying. That is, in our sufferings we represent the death and passion of Jesus Christ.  
V. 11. For we which live] Which live that life, to wit, by the Spirit of Christ among so many and so great miseries.  
V. 12. death worketh in us] A passionate conclusion: as if he should say, We die that you may live by our death; we venture into all dangers for the building of the Church sake, and cease not to confirm all the faithful by the examples of our patience; and you by all our afflictions and dangers of death are strengthened more and more in the life of the Spirit: so that even all these straights we are put unto, turn to your advantage, and are means to maintain the life of grace in you here, and further your eternal life and happiness hereafter. Or for the present I do principally prove the effects of my conformity to the death of Christ by the afflictions that I suffer in his behalf, wheroof it seems you have you have no share, nor sense: ye onely partake of his life and glory, being exernpted from the like calamities, and abounding in all manner of blessings: and so the latter words carry in them a close, but sharp reproof.  
V. 13. We] Gr. But. or, And.  
Wehaving the same spirit] He sheweth that he and his sellow Apostles dya in a sort to purchase life to others, but yet notwithstanding they are partakes of the same life with them, because they have the same faith by the inspiration of the same Spirit, and believe that which they propound to others to believe, to wit, that they also shall be saved together with them in Christ.  
I beieeved] See Psal. 116. 10.  
V. 15. that the abundant grace] When it shall please God to deliver me, and restore me to you, that exceeding benesit, which shall be powred upon me, shall in like fort redound to the glory of God.  
redound] Gr. abound.  
V. 16. faint not] Or, slacken not. See vers. 1.  
yet the inward man is renewed day by day] That is, gathereth new strength( Esa. 40. 31.) that the outward man be not overcome with the miseries, which come sreshly one on the neck of another, being maintained and upholden with the strength of our inward amn. By the ourwardc man he understandeth our bodies; or rather our persons in the natural estate and condition of this life, which do decay and confume away by continual sufferances: by the inward man he understandeth our souls, or persons, consfidered according to our spiritual estate, which cannot be discerned by any bodily eye, but onely by the light of the spirit: this inward man renewed by the Spirit of God is strengthened and confirmed more by daily pressures and tribulations; as the engraff groweth the higher, and slourisheth the more, the more burthers are laid upon it; and as Anteus in his wrestling with Hercules, is said by the Poets to gain new strength by every fall on the earth.  
V. 17. light affliction] Afflictions of the godly are not light in themselves, but comparatively, to the insfinite and eternal weight of heavenly glory, which our affliction worketh for us not by any merit of ours, but out of Gods mere grace for Christ his sake, Rom. 8. 17, 18. Or they are called light, because they lightly and speedily pass away; or because God maketh them seem light unto us by the strong support and comfort of his Spirit, Rom. 8. 37.  
for us] Or, to us.  
eternal weight of glory] The Apostle seemeth to allude to the Hebrew word, which signifieth both weight and glory: to gold and precious things the weight addeth to the value, as the more massy and weighty crown is, the more it is worth; and he implieth that we shall be at the last crwoned with such a crown of infinite glory, which even in this world we lively apprehended by faith, and the contemplation thereof taketh off all the consideration, love and esteem of all the things in this world, which are seen, our heart being fixed on the eternal things in heaven, which are not seen.   

CHAP. V.  
Vers. 1. HOuse of this tabernacle] S. Paul who was a Tentmaker elegantly compareth our body to a Tent, and that in many regards. 1. A tent or tabernacle is easily rasily raised up, and as easily taken down and spoiled; so is our body by sickness and outward violence, Job 4. 19. 2. A tent is an habitation proper for pilgrims or souldiers which continue not in the same place; and such are all Christians whilst they live upon earth, strangers and pilgrims,( Psal. 39. 12.) and souldiers sighting under Christs banner, Job 7. 1. 3. A tent is a movable house or habitation; so are our bodies, which are now like tents pitched upon the earth, but shall be hereafter transported into heaven. 4. Tents are sold without, and soild with wind and weather, but have precious things within: so the body and outside of a Christian is but vile and contemptaible, but his inside is most beautiful and glorious( Psal. 45. 13.) with special treasures of spiritual graces; like the tents of Solomon,( Cant. 1. 5.) which were most richly furnished within. 5. A tent is destroyed not by the consuming of the parts, but by taking them asunder: so the death of the body is nothing but the dissoloution of the parts. whereof man is composed, and taking asunder the soul from the body.  
eternal in the heavens] The grave is some●me called {αβγδ} domus soculi, or domus aeterna, a long home, Eccl. 12. 5. or house of eternity, because the bodies or something of them remains long there, even to the end of the world: but our habitation in heaven is most truly and properly called an eternal house, which though some take here for the celestial glory, wherewith our immortal bodies shall be glorified at the last day: yet seeing the Apostle doth here expressly speak of a building or house, which we shall have of God, after this tabernacle is dissolved, as soono as we shall go to dwell without our bodies, as appears by the 6. and 8. verses, it may as fitly be understood of the cclestiall glory in gencrall, wherewith the soul is adorned and clothed as it as it were, as soon as soon as she leaveth off this tabernacle, and wherewith the body also shall be clothed hereafter being raised from the dead.  
V. 2. which is front heaven] He calleth this house heavenly, not that the substance of it is heavenlky, but for the glory of it, and because it shall be incorruptible as the celestial bodies are.  
V. 3. If so be that being clothed] Or, since that. We do not without canse desire to be clad with this heavenly house, that is, with that everlasting and immortal glory as with a gatment. For when we depart hence, we shall not remain naked, having once cast off the covering of this body: but we shall take our bodies again, which shall put on as it were another arment besides, and therefore we sigh not for the weariness of this life, but for the desire of a better.  
V. 4. do groan] There is a double groan, one of nature, from the apprehension and fear of death, another of grace, out of an earnest desire of eternal life, which the Spirit kindleth in us.  
being burdened] Both with the burden of sin, and of manisold heavy crosses laid upon us.  
not for that we would be unclothed, but clothed upon] Gr. for that we would not be. The Saints desire so to be clothed width a celestial body, that they put not off thier mortal body, but have the immortal glory put upon it, as an upperroabe: which shall be their happiness, who shall live kin the body till Christ come, for they shall not die, but be changed, as the Apostle teacheth us, 1 Cor. 15. 51.  
that mortalitia] Or, that which is mortal.  
V. 5. wrought us for the self same thing] The Apostle taketh a metaphor from Goldsmiths, who burnish gold, or Carvers and Engravers, who work upon wood or ston, and make it sit for that for which it naturally unapt: so doth God by his Spirit work upon us, and make us sit for that by his Spirit of which naturally we are most uncapable, to wit, an immortal and spiritual body.  
V. 6. we are alayes confident] always resolved with a quiet and sober mind, to suffer what danger soever, nothing doubting but our end shall be happy.  
V. 7. For we walk by faith] The faith of those things we hope for, as not having them presently in our view.  
V. 8. We are confident] Gr. but; or and. kWe are in such fort bold, and do so pass in our pilgrimage with a valinat resolution and quiet mind, that yet notwithstanding we had rather depart home to the Lord; and seeing it is so with us, we strive to live so, that both in this our pilgrimage here we may please him, and that at length we may be received hont to him.  
V. 9. labour] Or, endeaveur.  
V. 10. For we must all appear] See Rom. 14. 10. That no man might think it indifferently to pertain unto all what he spake of that heavenly flory, he addeth that every one shall first render an account of his pilgrimage after he is departed from hence. The word in the original {αβγδ} signif●th more then to appear in person, as those do who are cited into a Court; it implies to be laid open and to have our whole life ript up, and all our thoughts, words, and works disclosed and discovered before men and Angels, Rom. 2. 23. and 20. 12.  
done in his boiy] Gr. by his body. That is, in this bodily life of ours; or by the body: for whilst we live here our soul worketh by the body, and seeing th body is, as Methodius speaketh clegantly, {αβγδ} the colleague of the soul, i● is just with God that the body should be partaker with the soul either in immortal bliss, or endless torment, according as they have both joined in this life either in the service of God, or in the service of Satan and this wicked world.  
whether it be good or bad] Whether good, the reward of the same by gracc; or bad, the receompence thereof by desert. Eccles. 12. 14.  
V. 11 Knowing therofore the ter●our of the Lord] The dreadful tribunal of Christ, the Judge of quick and dead, before whom we must give a strict account of all our actions, speeches, yea and our inward thoughts, intentions and affections.  
V. 12. glory on our bohalf] Or, rejoice for us.  
which glory] Or, rejoice.  
which glory in appearance] Gr. in the face. In outward disguising and that doloured show of mans wisdom and cloquence, and not in true godliness which is seated in the heart; or who glory in the multitude of their followers, and applause of their hearers, but want the testimony of a good conscience.  
V. 13. whether we be besides ourselves] Either the meaning is, if we are in our ecstasies and raptures it is to God; that is, in our private devotions when we speak to him: but to you we speak always words of sobriety and in a moderate temper: or he hath ref●rence to the commendation of his Apostlesip For so much as it seemeth to be the part of mad and foolish men to commend themselves, and then the meaning is; that if we exceed at any time, and are so transported in the contemplation of the dignity of our Apostleshhip, that we seem to be besides ourselves, we do it not to arrogate glory to ourselves, but to maintain the glory and honour of God: and if on the other side we speak modestly of ourselves, and our ministeric, it is for your good, to teach you modesty, and to condescend to your capacity, and to use al means to bring you to Christ.  
sober] Or, in our right mind.  
for your cause] Gr. to you  
V. 14. constr aineth us] Or, keepeth us in.  
V. 16. know we no man after the flesh] Neither myself nor any of the Apostles have any worldly or carnal affection, nor take notice or mens outward appearance, kindred, quality, honour, wisdom, or eloquence; but merely know them after the Spirit; that is, kaccording to the spiritual power, vertur, or grace that is in them.  
known Christ after the flesh, &c.] If we have had earthly and carnal thoughts and hopes of Christ, like unto the rest of the Jews, that he as the King of Israel should beging an earthly temporal kingodme, and we enjoy all manner of earthly and carnal benefits in the same; as honour, riches, and power, &c. yet now we know him no more, we have put off all such carnal imaginations of his kingdom. To know Christ no more after the flesh, faith Luther, is to seek kor expect no fleshly thing with him, as the Disciples did before his suffering, but to con tent ourselves with the word. Or the words may carry this meaning; we serve not men, nor desre to please men, but all our desire is to please Christ and him onely; to whom also we stand no longer affencted after any merely human, civill, or naturalmanner of affections, such as thos bare unto him who conversed with him here in this world, but altogether in a Divine and spiritual manner agreeable to the state of glory whereunto he is exalted: see John 20. 17. And this the Apostle mentioneth here, to take off the edge of that argument whereby the false Apostles sought to vilify and abase his ministry below that of the rest of the Apostles, namely, that he had not been conversant with Christ in the flesh.  
V. 17. if any man be in Christ] Every ture Christian inserted into the body of Christ by his Spirit, is and ought to be changed in all his senses, motions, desires, and affections: and therefore he is freed of vanity and self-love according as every faithful on( the general state and condition of the Church being renewed by Christ) ought to participate of this newness of life.  
he is a new creature] Or, let him be. As a thing madee new of God. For though a man be not newly creatd when God giveth him the spirit of regeneration; but onely his qualities are changed: yet notwithstanding it pleaseth the holy Ghost to speak so, to teach us that we must attribute all things to the glory of God: not that we are stocks and blocks, but because God createth in us both the will to will well, and the power to do well.  
old things are past away] See Isa. 43. 19 Revel. 21. 5.  
all things are become new] Namely, in the kingdom of Christ: and here the Apostle hath reserence to th promise kof God, Esa. 65. 17. and 66. 22. where this renovation of all things is promised, whereof part is now already sulfulled in all true believers, who are renewed by the Spirit of God, and the rest shall be accomplished in the life to come. See 2 Pet. 3. 13. Revel. 21. 5.  
V. 19. committed unto us] Gr. put in us.  
V. 20. Now then we are amoassadours] Gr. We are therefore ambassadors.  
beseech] Or, exhort. or, persuade.  
in Christs stead] Gr. for Christ.  
V. 21. he hath mad him to be same for us] That is, a sacrifice for sin: or he hath imputed the sins of the world to Christ( who was most righteous and innocent himself) and hath put upon him all the punishment and malediction due to us, that all the faithful may be reputed before God as holy and perfect as righteousness itself by virtue of Christs righteousness, which is given to them by God, and onely is able to stand in his judgement.  
who knew no sin] That is, who knew no sin by himself, who was conscious to himself of no sin. For other way; he best knew the nature and power of sin, who bare our sins on his body on the three.  
of God in him] In Christ, in regard that we are in him, and that his righteousness is imputed to us. Non nostra, nec in nobis. Ita Hieronym.   

CHAP. VI.  
Vers. 1. WOrhers together with him] That is, with God, mentioned in the last verse of the former Chapter. Now this co-opetation of the Ministers with God is not onely necessary before they to when they prach have received grace, that they might be partakers of it; but also after they have received grace, that they may continne in it.  
beseech] Or, exhor.  
the grace of God in vain] By the of God he meaneth the outward means of salvation in the ministery of the Gospel: or enlightening grace, kin the understanding, which they receive in vain, who are not thereby bettered in their life and conversation, as the earth receiveth said, and the former and latter rain in vain, which is barren and beareth no fruit. Heb. 6. 8.  
V. 2. I have heard thee] See Isa. 49. 8.  
a time accepted] That is, in a time of acceptation wherein God will accept us if we by faith and repentance come unto him, or in a time liked of and made choice of by God, wherein he will open the treasurs of his mercy and bounty unto us.  
time] Or, season.  
V. 3. Giving no offeice] See 1 Cor. 10. 32. That is, give no just occasion of offence, or scandal: for scandal or offence, is rightly distinguished into seandalum datinm,& scanda●um acceptum] a scandal given, and a scandal taken. A seandall taken is when any out prejudicated opinion, or ill affection wilfully misconstreue any speech or action of ours, and make the worst of its; here the scandal is taken, but no way given. The giving offence which the Apostle here forbiddeth is when either we speak so ambiguousty, or do any thing so indiscreetly and unseasonably that a good Christian, though otherwise well affencted to us and our ministery, cannot but be scandalised.  
V. 4. approving ourselves] Or, commening. In the original it is, we commend ourselves, which though it be done in words, unless we be forced thereunto for the clearing of our innocency, or justisying our calling, may seem vain, quia laus propria sordet in ore: yet to do it in th Apostles sense, to commend dour ministry by the effects of it, by our indefatigable ablours in the Gospel and sufferings for it, is most praise-wor-thy and profitable.  
V. 5. in tumults] Or, in tossings to and fro. The word in the original, {αβγδ}, is ambiguous: for it may be referred eithr to ourselves, and then it signsyeth in the uncertainty of our state, and abode, who have no place of rest or quietness; or to others, and then it signifieth in tumults of commotions, such as were raised against Saint Paul at Ephesus, and Jerusalem, and at other places.  
in laboues] Either which he took in his continual travels. and perpetual preaching; kor the pains he took to maintaint himself in his trade of Tent making, that he might not be any ways chargeable to the Church.  
V. 6. By pureness] Gr. in. The original {αβγδ}, signisieth as well chastity and purity of body, as cleannesse of hands, free from blood, bribery, and corruption by receiving gifts; it is taken alos sometimes for sincerity: and in all these senses Saint Paul walked and converfed, {αβγδ}, for he lead both ● most chast life, and preached the Gospel sincerely, and made no merchandife of the word, as he elfe-where speaketh, he was also pure and clear from the blood of all men, Acts 20, 26.  
by knowledge] Gr. in.  
by long-suffering] Gr. in.  
by kindness] Gr. in.  
by the holy Ghost] Gr. in.  
by love unfeigned Gr. in.  
V. 7. By the word of truth] Gr. in.  
by the power of God] Gr. in. Either by this power which manisested itself in my effectual and powerful ministry, or the power of God, whereby I wrought I wroughft many miracles maong you.  
by the armor of righteousness] Gr. by the weapons of.  
on the right hand and on the left] Some take the Apostles meaning to be, that himself was, and every good Christian ought to be, {αβγδ},( such as was Afteropaus in Homer, Il. {αβγδ} that is, men who could use both hands alike, and lay about them, as if both were right hands: but there is no necessity of this exposition. For all souldiers though they fight not with both hands alike, yet they amke use of both, and they have weapons or armor on both. But the greater doubt is, what the Apostle meaneth by right hand and lest? whereunto the greek Scholiast answereth, that by the right hand he understandeth honour and estimation among men, and by the left hand, injuries, persecutions, and disgraces; and his meaning then is, jthat they are armed with righteousness or uprightness in both, in such fort that Satan cannot wound them on either side, sith they are neither pussed up with honour abundance and prosperity, nor cast down by penury and adversity. It may be the Apostle in the metaphor of right and left band alludes to the words of the Wise man, who speaks of blessings jon the right hand, and on the lest, Prov. 3. 16. As God giveth us blessings us blessings with both hands: so Christ gives us armor for both hands, to descend us from Satan, the flesh, and the world who lay at us on all fides.  
V. 8. By honour] Gr. glory.  
as decivers] Not so indded, but reputed as deceivers or traduced for such, as Christ himself was, Matth. 27. 63. for this, as S. Cypralan noteth hath been the practise of the devil in all ages, by his instruments to cast false and foul aspersions upon the most sincere and faithful servants of Christ, ut qui consctentioesua luke clarescunt, alienis rumoribus sordidentur.  
V. 9. well known] Gr. acknowledged.  
V. 10. having nothing, and yet possessing all things] As having nothing re, yet possessing all things spe: or having nothing quoad {αβγδ}, yet possessing all things, quoad {αβγδ}: having not the wealth of the world in our hands, according to the substance of the things themselves; yet having the fruit and benefit of them in the supply of our necessary wants and inward contentment: or having nothing actually in our own hands, yet possessing all things in the charity of good christians, who think nothing too good or too much for us at our need.  
V. 11. our mouth is open unto you] The opening of the mouth and heart, betokeneth a most earnest affection in him that speaketh, as it fareth commonly with them, tha are in some joy: for joy dilateth the heart, as on the contrary sorrow contracteth it.  
V. 12. Te are not straitned in us] you are in my heart as in a house, and that no narrow or strair house; for I have opened my whole heart to you: but you are inwardly strait-laced to me ward.  
in your own bowels] According to the phrase of the Hebrew, he called those tender affections which rest in the heart bowels: as in the Epistle to Philemon, vers. 12. he requireth Philemon to receive Onesinus as his own howls, that is, as one whom he most tenderly affencted.  
V. 13. Now for a recompense in the same] Gr. for the same recompense. The Apostle by this phrase understandeth no reward from the Corinthinas, or recompense by way of satisfaction, though the greek word, {αβγδ}, derived from {αβγδ}, seem to import as much; but only that as good children, they should answer their father in tender love and affection: and Bernard justly taxeth those who are bankrupts in love, with ingratitude and hardness of heart, duri est animi amorem, si noll. impendere, noll. rependere.  
V. 14. unequally yoked together with unbelievers] Gr. diversely yoked: or, drawing the other part of the yoke with. Now he rebuketh them boldly for taking part with infidels, and being fellows with them in outward idlolatry, as if it were a thing indifferent; but such, saith he, as the Lord vouchsafeth the name of his children, must keep themselves pure, not only in mind, but also in body, and abstanine even from all appearance of Idolatry and superstition. The word in the original, {αβγδ}, may be diversely interpnted, either draw not down the beam, or any way incline to the part of the infidels. So the greek Scholiast. And indeed {αβγδ}, is sometimes taken proaquilibrio lancis or trutinoe. Or it many be rendered; be no. unequally yoked, as when beasts of divers kinds, or the same kind, but of divers stature and bigness, draw together; for then the youke cannot lye equally upon both: in this sense, the Apostle may seem to touch upon their matching with infidels. Or it may be rendered, dlteram jugi partem ne trahite, draw not th other part of the yoke with infidels, that is, be not any ways coupled with them.  
fellowship] Gr. participation.  
V. 15. What concord bath christ with Belial] Belial signifieth wicked, but here it is taken for Satan, as the Syriack interpreter rendereth it, who is wicked, {αβγδ}, in a transcendent manner, {αβγδ}, that wicked one as Christ termeth him.  
V. 16. ye are the temple of the living God] See 1 Cor. 3. 16.  
I will dwell in them] Gr. among. See Levit. 26. 12. God dwelleth among us, either because Christ is become God with us, or because the Spirit dwelleth in our hearts by faith.  
V. 17. Wherefore come out from among them] See Isa. 52. 11. That is, estrange and separate yourselves from them, have no intimate conversation or communion with them, lest thereby you be induced to the imitation of their sins and participation of their punishment,  
V. 18. And will be a Father unto you] Gr. for I will unto them for, or in stead of a father. See Jer. 31. 1.  
my sons] Gr. to me for, or in stead of sons.   

CHAP. VII.  
Vers. 2. ALl filthiness of the flesh and spirit] Or, pollution. Because, as he shewed before, the faithful are Temples of the Holy Ghost, and God hath promised, that he will take them for his sons and daughters; he exhorteth them to cleanse themselves from all pollution of sin, that they may be fit Temples for so pure a Spirit, and meet Children of so holy a Fatehr. By filthiness of the flesh, he meaneth fornication, gluttony, and drunkennesle, &c. By filthiness of the spirit, Idolarrie, superstition, sects. schisms, and factions, which vices he taxed before. Or, by silthinesse of the flesh, the outward acts of all manner of sin committed in, and by the body, Galat. 5. 19, &c. by filthighinsse of the spirit, the inward acts of sin committed in the soul, as impure thoughts, wicked desires, unsanctified conceptions and opinons of God, crafty and malicious projects, desines and purposes, or the like.  
perfection holinesse] Or, consummating. Finishing the work of sanctification, begun in our regeneration, for though regeneration, as also generation, be done at once, yet sanctification is wrought in us by degrees, and every good Christian must profit in Christs school, and grow continually, as in knowledge, so in grace, till we arrive to such perfection, as we are capable of in this life;( 2 Pet. 3. 18) which, as Saint Austine termeth it, is but an imperfect perfection at the most; 2 perfection of parts, but on way of degrees.  
V. 2. Receive us] Let us have some place a 'mongst you, that we may teach you or, give way to my just defence; or, alluding to what he spake before, Chap. 6. 13. Be ylinlarge: he now desireth, that having made a room for him in their hearts and assections, they would admit and receive him there-into.  
we have woringed no man, &c] In clearing himself and his fellow-ministers from the particular imputations following, he layeth an aspersion upon the false Apostles, who offended in all those kindes, wronging the corinthians in their reputation, coorrupting them in their judgements, and fefrauding them in their estates; the first proceeding from detraction, the second, from flattery or heretical persuasions, the third, from covetousness.  
V. 4. my glorying of you] Gr. my rejoicing for you.  
V. 5. troubled] Gr. pressed or, afflicted.  
Without were fightings, whthin were fears] Persecutions from without, from Insidels, who made havoc of the Church; and fears from within, lest any of the members of the church should be drawn from the body by the violence of torments and persecutions. Or, outward fightings with open and professed enemies, and fears within from false brethren. Or fightings without, by the continual assaults of outward temptations; and terrous within, by spiritual derelictions and conflicts with despair; for even to these the dearest the dearest Children of God are subject in this life.  
V. 6. those that are cast down] Gr. humble. The word in the original is {αβγδ}, quasi {αβγδ}, cast upon the ground; either overthrown by vio●ence, or dejeted in our mindes, our very hearts being cast down. The word signifieth also humble or lowly. but because it is against humility to profess it in ourselves, the word here rather signifieth lowness in condition, then in affection, and the meaning of the Apostle is, that God comforteth us when we are very far spent with grief, and raiseth us when we are destitte of all other help or comfort.  
by] Gr. in.  
V. 7. by the coming] Gr. in.  
in you] Or, of you.  
fervent mind toward me] Gr. zeal for me.  
V. 8. with] Gr. in.  
V. 9. not that ye were made sorry] As a good Physician rejoiceth no in that he hath ministered to his patient a bitter potion, but that thereby he hath procured him much ease; neither is the Chirurgeon glad that by lancing the soar he hath put the parts ill-affected to pain, but that by this pain hath healed them; in like manner, the Apostle doth not rejoice simply, that he had made the Corinthinas sorrowful, but that by this their sorrow they gained health of their souls, and many spiritual graces, mentioned in the eleventh verse.  
after a godly manner] Or, according to God.  
V. 10. For godly sorrow] In the original, {αβγδ}, a sorrow according unto God, a sorrow coming from God pleasing to God, and bring the sinner unto God, when his heart is truly rent for having offended God by his sins; and withall confident of the forgiveness of the same by Jesus Christ, and fully and steadfastly resolved, as far as God shall enable him, to shun and avoid all sin for the future: for as S. Ambrose hath it, I lle were plangit commissa, qui non committit plangenda; he truly be wayleth that which he hath done, who never doth that afterward which he hath bewailed.  
but the sorrow of the world worketh death] By sorrow of the world he understandeth that which is proper to men of the world, such as are not regenerated by the Spirit of God, whose grief and sorrow is nothing but the bitter smart of their misery, without any seriious and sincer repentance, or else a remorse and pricking of their consciences for their sins indeed; but without faith, and without purpose of amendment, and without conversion unto God: wherefore also all this grieving and sorrowing of theirs is nothing else but a prepration to eternal death, and a kind of begimning of the same; such as Nero felt after he had put both the Apostles Peter and Paul to death, it is faid of him, that he felt the torments of hell in his conscience, and ran about crying, Have I no friend or enemy that will kill me, and rid me of my pain? Or, by sorrow of the world, is menat a sorrow onely for the loss of worldly things, for which is onely caused from the fear of Gods judgements in unbelievers, whereupon the rfolloweth commonly hardness of heart, and a reprobate sense and after, despair anddammnation itself,( as we see in Cain, Saul, Achitophel, Juds, and the like) which waich wasteth the body, and hasteneth death.  
V. 11. after a godly fort] Gr. according to God.  
what caresulnesse] Or, di●igence. Study and dlligence readily and carefully to put in practise what I commanded you, to correct your error, and neglect in not inflicting the censure of the Church upon the incestuous person.  
clearing of yourselves] That is, declaration of your innocence that you wilfully offrended not; which you maded good upon the sight of your error, by your severe proceeding against the guilty offeder.  
what indignatiou] Distaste and offence which you took, both at the sin and sinner.  
what fear] That is, holy dread of the proveked judgement of God upon the whole Church, by such an abominable sin committed, and not punished.  
vehement desire] Great affection to the glory of God, and my own person and ministry, and unfeigned willgnesse to amend what was amiss  
WHAT Zeal] In executing that with great fervour and severity that the Apostle gave them in charge, for removing and avoiding the scandal.  
what revcnge] Either taken upon the incestuous person, by the censure of excommunication pronounced against him, or against yourselves, by the great grief you expressed for having been so negligent before, punishing yourselves for not punishing him.  
clear in this matter] Not indeed of all fault, for neglect of exercising ecclesiastical discipline in them was a fault; but clear from any taking part with that foul person, or giving any liking or approbation of that incestuous contract.  
V. 12. I did it not for his cause that had done the worng, &c.] That which moved me to writ unto you so sharply, was not the injury either offered by the son, or suffered by the father, but the public scandeall of the Church; {αβγδ}, as Saint Chrysostome well observeth; though the sin were in the incestuous person onely, and the particular wrong done to his father, yet in regard that this incestuous contract was tolerated among the Corinthians, and no censure inflicted upon the delinquent, the whole Church received a wound in it, and the enemies of the truth took occasion to blaspheme the holy name and profession of Christians, as if such foul facts as this was, were fruit, of christian liberty, or practise allowed by the doctrine of the Gospel.  
V. 14. before Titus] Or, concerning Titus.  
V. 15. inward affection] Gr. bowels.   

CHAP. VIII  
Vers. 1. WE do you to wit of the] Or, we deelare or, make known unto you the.  
the grace of God bestowed] The bounty of the Macedonians he calleth {αβγδ}, either from {αβγδ}, or from {αβγδ}, eithr as the word is derived from a verb signifying to rejoice, because what they bestowed upon the Saints at Jerusalem, they did it most willingly and cheerfully; or as the word is derived from a verb signifying freely to give, thereby intimating, that that charity whereby we freely give to others, is a free gift of God to us; donatur nobis, now tantum quod donamus, said etiam ut donemus.  
V. 2. in a great trial of affliction] For those manifold afflictions wherewith the Lord tried them, did not onely not slacken their joyful readiness, but also made it much more excellent and famous, affliction is as a File, whereby God brightens the graces of the Spirit in his Children.  
and their deep poverty] As a dark foil sets off an orient diamond, so the great affictions of the Churches of Macedonia set off their spiritually joy, and their extreme poverty their rich liberality.  
their liberality] The original {αβγδ}, which though it be sometimes taken for liberaliue, as Rom. 12. 8. yet properly it signifieth simiplicitie; that which Clemens Alexandrius termeth {αβγδ}, singleness of heart; a virtue whereby a man is inclined to do works of mercy and bounty freely and absolutely, without and secret ends to gain any thing thereby to himself; as he whom the Poet taxed did, munera magua quidemmisit, said misit in bamo, Et piseatorem piscis amare potest? He who contributeth to the necessity of the poor, simply to relieve them, and in obedience to Gods command, without any other motive or inducement, des●rveth that commendation which the Apostle here giveth to the Macedonians of {αβγδ}.  
V. 5. not as we boyed] He amplifieth the forwardness of the Macedonians in this, that they also desired Paul to stir up the Corinthians to accomplish the gaving of alms by sending again of Titus unto them: they were not onely free of their own bounty towards the Saints at Jerusalem, but also excited others to the like bounty; and, as Barnard saith, mayor est in amore Dci, qui pl●res traxerit ad amorem Dei; He more loves God, or is greater in his love, who draws more to his love; so saith the orator, That charity is greater, which not onely relieveth itself the poor, but moveth others also to the like relief, and openeth not onely our own treasures, but the treasures of others to charitable collections.  
V. 8. I speak not by commandment] Though the Apostle might have laid his command upon them in this kind, sith charity is a duty required of every Christian, who is bound to contribute to the necessity of the Saints, according to his ability; yet he rather commendeth this duty unto them, then commandeth, it, Philem. 8. 9. because the more willing and free our charitable contributions are, the more acceptable to God and man: As the myrrh which sweatech out the three of it own accord, is far more precious then that which runneth out after the three is pricked or cut; sudant sponte priusquam incidantur stacten dictam cvi nulla praescrtur. Plin. nac. hist.  
and to prove] Gr. and proving.  
V. 9. for your sakes the became poor] He who as God was Lord of all, yet for our sakes sustained poverty upon earth, that by his temporal poverty we might be enriched spiritually; by whose example the Corinthians ought to part with some of their temporal goods to supply the poverly of their brethren, that by their prayers they might be enriched spiritually. What should we not willingly bestow upon our poor brethren for christs sake, who not onely bestoweth all graces upon us, but was also himself bestowed for us?  
rich] Gr. enriched.  
V. 10. not onely to do] But also to do willingly: for he noteth out a ready willingness, without any enforcement by any other men, much less came it of ambition or vain glory.  
forward] Gr. willing.  
V. 12. it is accepted according to that which a man hath] Bounty is not to be esteemed according to mens wealth and the outward gifts they bestowed, but according to their free heart. The two Mites which the poor widow cast into the treasury, Luke 21. 3. were more in Gods account, and more to her also, then two talents from some other, who might better spare two talents then she one Mite.  
V. 14. that there may be equality] That is, that they and you may be charged alike; they when they are full, to supply your wants; and you when you are full, to supply their wants.  
V. 15. He that had gathered much, &c.) See Exod. 16. 18. Though the Children of Israel in the wilderness, according to Gods command, gathered Manna, some more, some less; yet when they did meet it with an Omer, he that gathered much, had nothing over, and he that gathered less, had no lack: this history the Apostle elegantly applieth to the dispensation of Christian bounty and charity, which ought to be so ordered by the discretion of the Governours of the Church, that they who receive more, may have no overplus, and they that receive less, may sustain no want; that as all the Israelites had accordin to their eating, and the number of their family, that which was sufficient; so here by a careful distribution, with an eye to the several wants of them that are to be relieved, all may be sufficiently provided for.  
V. 18. whose praise is in the Gospel] That is, either in the Gospel written by him, and( if the words be taken in that sense, as Saint Jerome observeth) he meaneth Saint Luke the Evangelist: or in the Gospel preacher byhim, and then he may mean some other, as Barnabas and Apollo, who were praised in all Churches for their excellent gifts in preaching the gospel.  
V. 19. grace] Or, gifts.  
V. 21. Providing for honest things] It is not sufficient that we do those things which are in themselves honest and just in the sight of God, but we must so do them, that men may take no just offence at them, or suspect that we have any smister end in doing them: As we must approve our[ conscience to God, so we must have an honest care of our reputation among men. See Rom. 12. 17.  
V. 22. I have in you] Or, he hath.  
V. 23. Whether any do inquire of Titus] He commends those in special whom he sends to receive the collection for the Saints, that the Corinthians might not doubt to put into their hands those sums of monery which were given for the relief of the Saints at Jerusalem: and the meaning of the whole verse is this, For Titus, if any inquire of him, that which I can say of him, is, that I so far trust him that he is my fellow and helper to you-ward; and for the other brethren, if any inquire of them, the testimony I can truly afford them is this, that they are trusted by divers Churches, whose messengers they are; and their life and conversation is such, that they have gained much glory to Christ, and are an honour to the Gospel.  
V. 24. the proof of your love and of an boasting] That is, give this experiment of your love, and make good my boasting of you, that all Churches may be withnesse of your godly dealing, in whose presence you are, for so much as there are with you messngers, whom they have chosen by all their consent, and sent them unto you.   

CHAP. IX.  
TOuching the ministering] He, wisely meeteth with the suspicion which the Corinthians might conceive, as if in urging them so earnestly to contribute liberally to the poor, he should doubt of their good will and inclination of themselves to so charitable a work, therefore he professeth, that he doth it not to teach them that they ought to relieve the Saints by their bounty, seeing that he had become surety for them to the Macedonians, but onely to stir them up, who were running of themselves, to the end that all things might both be in a better readiness at his coming, and the cottection more liberal.  
V. 2. Achaia was reaply a year ago] Achaia is the country wherein the city of Corinth was situated, and sometimes the word is taken generally for all Greece, sometimes particularly for a part of Peoloponsus, known by that name. So Hesychius, {αβγδ}.  
your zeal hath provked very many] Or, stirred up. The Apostle in this Chapter termeth the bountiful contributions of the Corinthians to the Saints by the name of divers virtues. {αβγδ} and {αβγδ} zeal, grace, becuediction, and righteousness. Zeal, because it proceeded out of fervant love, and so much tended to Gods glory; simplicity, because they did it out of a free mind and singleness of heart, without any sinister intention, or expecting any retribution: grace, because it was the gift of God. proceeding from his grace: benediction or blessing, because Gods blessing enables them to it, and the poor Saints bless God for this supply of their wants: lastly, rightteousnesse, either because pious bounty is a part of that righteousness or justice in general, which compriseth all virtues; {αβγδ}, justitia in seize virtutes continet omnes; or because we are not Lords of the goods of this life, but stewards onely, and he is an unjust steward who holds that wholly in his own hands, for his own advantage, which by order from his Master he ought to dispense to others for their relief and susteance.  
V. 4. in this same confident boasting] Gr. in the substance, or foundation of this boasting. The word in the original, {αβγδ}, may either signify such a staiednesse and settlednesse of mind, as cannot be moved with any terror or fear, and so it sheweth the assured confidence Saint Paul had in them, that they would make good what he had promised in their behalf: or, it may signify a ground or a foundation; and so the meaning is, that he should not be ashamed of his boasting to others of their readiness, because there was a good ground and foundation for it; either the public faith of the Corinthians who engaged themselves to contribute liberally to the Saints; or some present pledge which he saw thereof, namely some remarkable simmes collected a year before.  
V. 5. make up] Or, make fit, or ready.  
bounty] Gr. blessing.  
whereby of ye had notice before] Or, which hath been so much spoken of before.  
of bountitie, and not as of covetousness] Gr. blessing. Or, as an advantage. The words may carry a double sense, either that the Apostle would have them speedily to sand this cottection as being a free benevolence, and not to stack the sending of it out of covetousness to make any benefit of the money of the poot so long in their hands. Or that it might be ready as a matter of bounty, that is freely coming from them and cheerfully; not as money comes out of the hands of covetous men; that is, hardly, and with much grudging and repining.  
V. 6. He which soweth sparing] alms must be given neither niggardly nor unwillingly, but frankly and freely, seeing it is the sowing of that seed which will bring us a plentiful harvest both here and hereafter: other seed where we sow it there we reap the increase of it, but of this seed we reap not onely a plentiful crop where it is sowed on earth; but a much more plentiful in heaven.  
he which soweth bountifully] Gr. with blessings. Word for word it is, he which soweth in benedictions or blessings shall reap in benedicitons; and the Apostle alludeth either to psal. 68. 9. or Ezek. 34. 26 in which a plentiful shower of rain is called a shower of blessing or blessing: the Apostles meaning is, that he who contributeth liberally to the poor, and soweth very much sced, shall reap in blessing, that is thereby shall receive from Gods hand not one kind of blessing onely, butdivers, blessings of the right hand and blessings of the left, temporal blessings and spiritual blessings, in this life, and in the life to come.  
bountisully] Gr. with blessings.  
V. 7. God loveth a cheersull giver] See Prov. 11. 25. Rom. 12. 8. Exxlus. 35. 9. That which is extorted from a man he properly giveth not: for liberality implieth liberty, and necessity in this kind and liberty cannot well stand together: God loveth a cheerful giver, because he gives his heart first to God, before he giveth his alms to the poor; and giving that which he giveth with a cheerful countenance he more comforteth the receiver, giving hope of future bountry. For what a man doth cheerfully he will do again upon a like good occasion. Pliny writeth that is was observed among the romans, that never any good came to a man by offering a beast in sacrifice, rentientem& trahemtem se abaris; by a beast that violently drew back from the Altar, and could not be brought to it but with much force: and most certain it is, that God esteemeth of no offering of ours which is not as free as liberal, according to our ablitie.  
V. 8. make all grace abound towards you] The Greek Scholiast acutely observeth that the Apostle here prayeth for the Co0rinithians, {αβγδ}, a sifficiencie in temporal blessings, but an exuberancie or abounding inspirituall. For in temporals we may have too much as well as too little; and therefore Solomon prayeth for a mediocrity: but of spiritual blessing, especially such as appertain to our sanctification and salvation, we cannot have too great a proportion; the more we abound in them, the more happy are we.  
V. 9. He hath dispersed abroad] See Psal. 112. 9.  
his righteousness] righteousness in this place is taken for bounty, as elsewhere, Hos. 10. 12. Sow to yourselves in righteousness; and Malac. 4. 2. Christ is called the sun of righteousness, because he freely and bountifully communicates both enlightening, and sactifying graces, as the sun doth his light and his heat.  
for ever] Though the gift he bestoweth passeth away, yet his bounty remaineth for ever, both in the same of his verve, and much more in the eternal reward thereof in heaven. Qnas dederis solace semper habehis opes.  
V. 10. ministereth seed to the sour] See Isa. 55. 10.  
V. 12. administraiton of this service] Gr. oblation and service, or office. Rom. 15. 16. An excellent and double fruit of liberalitle towards the Saints is, that it giveth occasion to praise God, and that our faith also is thereby made manself. The word in the original is {αβγδ} which signifies not every service or ministry, but properly the public service and holy office of prayers and oblations to God; and thereby impleth, that these their almsdeeds were rather acts of piety them liberality, because they contribured to them of Jerusalem not onely as poor, but as Saints of the same profession with them, and that they sent them as a holy offering unto God for the relief of his dearest servants.  
V. 13. they glorify] Gr. glorisying.  
V. 15. Thanks be unto God for his unspeakable gift] Lest the Corinthians should be puffed up with his great commendation and praise of their pious bounty, he stautteth up his exhortaion with this passonate exclamation, wherein he ascribeth the glory and thanksgiving not to the Corinthians, who were but the conduits of Gods bouty, but to God himself, who is the fountain of all goodness, who both inclined their hearts, and furnished them with means thus liberally to supply the necessity of his Saints. Some by this unspeakable gift understand Christ himself, who is, called the gift of God, Job. 4. 10. Others the Gospel, which is likewise an unspeakable gift: but the coherence with the former words seemeth rather to refer us to the exceeding grace of God in the Corinithias menitioned in the verse immediately going before; so the plain meaning is, thanks be unto God for his unspeakable gift, which he hath bestowed upon you in filling you with his grace, and stirring up your hearts in so liberal a manner to relieve the Saints at Jerusalem, whereby so much glory redoundeth to God, and honour to our holy profession.   

CAAP. X.  
Vers. 1. gentleness of Christ] Here he beginneth to vindicate his ministry from the contempt and scorn which the false Apostles put upon on it; and first of all he professeth that he was gentle and moderate after the example of Christ: but if they continued still to delpile his gentlenese, he protesteth unto them that he will show indeed how far they are deceived, who make no other account of the office of an Apostle then they do of worldly offices, that is, according to outward appearance. The word in the original {αβγδ} is derived from {αβγδ} to give place, or to yield; and it signifieth a condescending to the infirmity of others, and a moderating the rigour and severity of the law by equity; for 〈◇〉 est 〈◇〉 injuria.  
in presence] Or, in outward appearance.  
in presence am base among you] Gr. lowly. This he speaketh ironically: not that he was vile not base when he was present with them; or as if he carried not himself according to the dignity of his place; but as it were, by way of concession for the present, as if he had said, If my bodily presence be weak, and my speech contemptiable, as the false Apostles would have you presence, yet I desire you not to provoke me to show what I am, and exercise boldly that power which Christ hath given me.  
V. 2. think] Or, reckon.  
walked according to the flesh] As though I had no other aid and help then that which outwardly I seem to have. Hesh here, that is, his weak condition and state in respect of outward means, he setteth against his spiritual and apostolical dignity.  
V. 3. For though we walk in the fleth] Gr. For walking in. Though we be like unto other frail men, yet we come furnished with that strength which no force of man can match: whether they resist by craft and deceit, or by force and might; because we fight with divine weapons, although we be men and live in respect of this life and the actions thereof according to the manner of other men with a great deal of weakness and meanness: yet notwithstanding in our public office, and chiefly against our Adversaries who oppose the Gospel, we are armed with a divine and invincible power to confront all daring boldness; and to beat down all rebellion, and to discover and confounded all plots and machinations against the truth. Hereof we have an evident proof in the history of the Acts. in which the miraculous judgements of God are executed by the hands of the Apostles upon enemies of the truth; as namely, Act. 5.5.10. and 13. 11. 1 Tim. 1. 20. Others do understand it of the efficacy of the Aposticall preaching, by denoucing and sealing unto the wicked their condemnaiton, and making sensible impressions upon their consciences, whereupon there followed many remarkable judgements, Act. 8. 20. 21. and 24. 26. 2 Cor. 13. 3.  
V. 4. the weapons of our warsare] The means we employ to defend the cause of God, and to fight against Satan and his instruments.  
are not carnal] That is, such as natural men have recourse unto, and gain authority withall, and do great things. As namely, riches, friends, honour, eloquence, favour of princes, and the like: we conquer not our enemies by any of these, but rather by the contrary; poverty, weakness, infamy, rudeness, and plainness of speech; and foolishness in the words account. These weapons are made conjointly through Gods power, who in nothing more shewth his glory, then by confounding glory by infamy; nor his power, then by confounding power by weakness; nor his wisdom, then by confounding wisdom by that which in the worlds account is folly. 1 Cor. 1. 26. 27.  
but mighty through God] Or, to God. Oecumenius will have us observe how far the Apostle is from all kind of arrogancy, {αβγδ} he saith not, We are mighty through God, but our Weapons are mighty through God, that is, by the virtue and power which God doth adae thereunto, both in working of miracles, Mark. 16. 20. and in moving the heart and convincing the conscience by the spirit, Act. 16. 14. and in punishing those that withstand the Gospel, Act. 13. 11. In the original it is {αβγδ} mighty to God; that is, accomplish his will, who is the great warrior the Lord of Host, that manageth this war for the Church.  
V. 5. i●●●inations] Or, reasoning.  
every high thing that] Gr. every height that.  
bringing into captivite] An amplification of the spiritual virtue of the weapons above mentioned, which in such sort conquer the enemies of the truth, be they never so crafty and mighty, that it bringeth some of them by repentance unto Christ, and justly punisheth others that are stubbornly obstinate, separating them from others who yield obedience to the Gospel.  
V. 8. for edistication, and not for your destruction] Though the power of the Church proveth destuctive unto some, namely, to such as by the censures thereof are not brought to repentance and an humble confession of their sins, and submission to the Governours of the Church; but stand out in their obstiancie: For they are cut off from Christs mystical body, and from the means of grace and the communion of Saints: yet this power was given for edisication, and even this tendeth much to the edification of the church, that all scandals be removed, and those persons severed from the Congregation, who would otherwise infect it with heresy, schism, or scandalous converisation.  
V. 10. his bodily presence is weak] Gr. the presence of his body is weak.  
V. 11. think this] Or, make account.  
V. 12. For we dare not make ourselves of the number] Being constrained to resell the foolish brags of the false Apostles, he professeth that they are able to do nothing answerable to their great brags; but that they arrogated falsely to themselves those things which they neither did, nor could do: and as for himself, though he might boast of excellent things, yet he will not pass the bounds which God hath measured him out; according whereunto he came even unto them in preaching the Gospel of Christ; and trusteth that he shall go father when they have so profited that he shall not need to tarry any longer amongst them to instruct them.  
measuring themselves by themselves] Gr in. They contemn others, and measure all their actions by the line which they have drawn to themselves.  
amongst] Gr. with or to.  
are not wise] Or, understand not.  
V. 13. without our measure] Through the whole world were the Apostles dioceses and they had commission to preach to all nations; yet they took their journeys into servrall parts, where God chalked them out the way, and they were careful as not to interrpt or hinder one another; so neither to enter upon one anothers labours; on the contrary, the false Apostles ranging wheresoever they list wrought upon advantage, and arrogated to themselves the conversion of those countries, where the true Apostles had before planted the faith.  
V. 15. of other means labours] Gr. in.  
enlarged by you] Or, magnified in you.  
V. 16. not to boast in another mans line] Or, rule. A metaphor taken from builders who stretch their line out where they mean to build; and the Apostles meaning is, that he would not intruode into any other mans work; nor desire to sow the seed of the word in those Regions and Countries which other men had prepared and husbanded with the preaching of the Gospel.  
V. 17. But he that glorieth, &c.] See Jer. 9. 24. 1 Cor. 1. 31.  
glory in the Lord] He somewhat mitigateth that which he spake of himself, and therewith also prepareth the Corinthians to hear other things of the like kind, professing that he seeketh nothing else but to approve himself to God whose glory he onely seeketh.   

CHAP. XI.  
Vers. 1. IN my folly] Gr. of folly. He granteth that after a sort he may seem to incur the censure of folly, but he addeth withall, that he doth it against his will for their profit, because he seeth them deceived by certain cunning men through the craft and subtlety of satan. To commend a mans self, though truly seems to savour of folly and vain glory, yet in Saint Pauls case to speak the truth concering the infallible testimonies of his Apostleship, and to stop the mouths of the Apostles, who traduced his person, and vilisied his ministry, with a sweet thetoricall insinuaiton and craving pardon, as he doth, was a part of godly wisdom.  
bear with me] Or, you do bear with me.  
V. 2. with godly jealousy] Gr. the zeal God. He speaketh as a wocer, yet as one who seeketh them not for himself, but for God.  
espouse you to one husband] The greek word, {αβγδ} signifieth, either I have fitted and prepated you, or I have espoused you: and the Apostle seemeth to allude to Hosea 2. 19. the husband is Christ, Matth. 25. 6. the Virgin Bride the Church of Corinith in repard of her faith, yet unspotted: the contract is made in this life, but the marriage celebrated in the life to come, Apose. 19. 7.  
V. 3. though his subtitie] Gr. in.  
corrupted from the simplicity that is in Christ] As perciou liquour is corrupted by mingling it with other water; so is the doctrine of the Gospel, by mingling therewith either philosophical speculations, or Jewish traditions, wherewith the false Apostles blened it. Chap. 2. 17. Col. 2. 8. 16.  
V. 4. preacheth another Jesus] A more perfect doctrine of Jesus Christ. In which words he sheweth that they deceive themselves, if they look to receive of any other man, either a more excellent Gospel, or more excellent gifts of the holy Ghost, then they had received by his ministry: withall in the words, he that cometh, he taxeth the false Apostles, Gal. 1. 8. 9. who came of themselves and were not sent by God.  
V. 5. suppose I] Gr. conceive, or reckon that I. Chap. 10, 11.  
chiefest apostles] Gr. over and above or exceedingly above.  
V. 6. But though I be rude in speech] Saint Paul lacked not that kind of eloquence which was meet for an Apostle of Christ, and fit for the Gospel, but he willingly wanted that painted kind of speech, and affencted strains which the false Apostles so much bragged of. Though S. Jerome upon the third Epistle to the Ephefians, noteth certain solucismes, hyperbara, & deficiences, in Saint Pauls manner of expressing of himself: yet S. Austin in his 4. book, De Doct. Chris. cap. 7. and S. Chrysostome in his Comments, and the same Jerome, Epist. 61. highly extol Saint Pauls eloquence, to which few or none ever attained, but this eloquence proceeded not from the study of rhetoric, nor was taught him in the schools, but given him by the Spirit.  
V. 7. Have I committed an offence] Among other aspersions which the false Apostles cast upon Saint Paul, this was one, that he was a poor silly man, getting his living by his handicraft, and preaching gratis, not entertained by the Church, nor allowed any honourable stipend: whereunto the Apostle answereth, that the Corinthians in this behalf were more beholding to him, that he was content to take any pains for their sakes, and when he jacked, to travel for his living with his own hands in part, and partly also when poverty constrained him, he choose rather to make use of the benevolence of other Churches, that he might not be any ways burdensome to the Cerinthians.  
V. 8. I robbed other churches] It was lawful for Saint Paul to receive a stipend for his labours in the ministry, yet because when he preached at Corinth, he received wages to defray his necessary charge from other poorer Churches, he by a metaphor calleth that a kind of robbing them, because he received from them that which they could not well spare, and that he ought to have received it rather from the Corinthians, with whom he then resided, and exercised his ministry, and should have had his wants supplied by them.  
V. 9. I was chargeable to no man] Or, I chilled, or benumbed none, or fainted not in any thing. See Chap. 12. 13. The word in the original, {αβγδ}, as the greek Scholiast observeth, signifieth a fainting or slackness, chilnesse, or benummednesse: and the Apostles meaning is, that though he were in great want, when he preached to them, and was not supplied by them; yet his zeal was no whit thereby cooled, nor his industry abated, he flagg'd not any way in his ministry, no nor solicited any of the Corinthians to afford him necessary maintenance, nor lay heavy upon them, though their bounty slackened to him.  
V. 10. no man shall stop me] Gr. this boasting shall not be stopped in me.  
V. 13. decertfull workers] Or, workmen. Who seem to labour in the Lords vineyard, but indeed trifle out the time, and rather do hurt then good. Or, he calleth them deceitful, because whatsoever mask of zeal they put upon them, as if they sought nothing but Gods glory, yet indeed they sought their own gain and wrought upon advantage.  
transforming themselves into] Gr. transfigured into.  
V. 14. transformed] Or, transfigured.  
an angel of light] A good and holy one, partaking of the brightness of the celestial glory, living and dwelling in the same, whereas the evil angels are consigned to everlasting darkness, Col. 1. 13. 2 Pet. 2. 4. judas 6. Now Satan may be said to transform himself to an angel of light, either when he assumes unto himself a lightsome body, as if he were an Angel of heaven; or when he suggesteth things that seem to savour of piety, zeal, and holinesse, as if the motion proceeded from a holy and blessed Angel: whereas those things which he suggesteth, as he suggesteth them, tend indeed and truly to the dishonour of God, and the ruin of their souls.  
V. 15. tranformed] Gr. transfigured.  
V. 16. receive me] Or, suffer.  
V. 17. I speak it not after the Lord] Whatsoever Saint Paul wrote in his Epistles, he wrote by divine inspiration, yet when he delivereth that for which he hath no express commandement from God, he saith he speaketh by permission, and not by command, 1 Cor. 7. 6. and v. 12. to the rest speak I, not the Lord, and so in this place, because the Spirit of God in Scripture no where adviseth to commend ourselves, or glory of our gifts, but the contrary rather, he saith, he speaketh not this according to the Lord, but as it were by way of folly; not by way of folly indeed, but as it were foolishly: take the words as they found by themselves, they seem to savour of folly and vain glory, but consider upon what occasion they are spoken, and to what end, and what profitable truth is contained in them, and so they savour of nothing less then folly.  
confident of boasting] Or, ground of my boasting. See Chap. 9. 4.  
V. 20. bring you into bondage] Here he describeth the insolent carriage of the false Apostles, and toucheth also upon the Corinthians themselves, who persuading themselves that they were very wise men, did not mark in the mean season, how their new Teachers abused their simplicity for advantage.  
V. 21. I speak foolishly] Gr. in foolishness.  
V. 22. so am I] See Phil. 3. 5.  
V. 23. I am more] Paul being honourable indeed, not only defendeth his ministry openly, but magnifieth it also: not for his own sake, but because they wounded the Gospel through his sides, and by the vilifying of his person and office, he saw his doctrine come into hazard.  
in deaths oft] In the pangs and sorrows of death, or in danger of present death.  
V. 24. forty stripes save one] The Apostle alludeth to the 25. of deuteronomy, v. 3. But then it may be demanded, why in scourging Saint Paul they abated one lash, and gave him but 39. stripes. Manahcmus Ricinenfis saith, that the Jews inflicted 39. stripes, with a reference to the curses mentioned in the Law, which were precisely 39. Others conceive that out of some pity, and that they might be sure to keep within compass, and the number of stripes permitted by the law, they abated one. Abenezra bringeth their cabala or tradition for it; and most likely it is, that such a custom was among them, or else out of their hatred to the Apostle, they would not in five beatings have omitted five stripes.  
V. 25. beaten with rods] See Acts 16. 22.  
once was I stoned] See Acts 14. 19.  
suffered shipwreck] See Acts 27.  
I have been in the deep] Some by the deep, here understand deep dungeon whose name was Bythos, where Saint Paul lay hide for a time at Lystra. Others more probably that by deep is meant the Sea in which he floted, or swam after divers his shipwrecks: thus the greek Scholiast understandeth it: {αβγδ}, and Sulpitius epist. 1. Non minor mihi videtur Gentium pradicator quem fluctus absorbuit& post tridui●i totidemque noctes emergentem ex fundo unda restituit.  
V. 26. waters] Gr. rivers.  
V. 28. that are without] The greek word {αβγδ}, signifieth not properly the things that are without, but the things that are besides, and over and above: and the meaning is, besides those things which I have now reckoned with the rest, the care of all the Churches lieth upon me.  
that which cometh upon me daily] Gr. my cumberance is daily.  
V. 29. Who is weak] That is, wavering in his faith, corstancie, or patience, who is ready to stumble or fall, and I myself am not weak? that is, do not tremble for his sake, and for the danger of his falling? By weakness, in the second place he meaneth not the imbecility of his own faith, or want of Ghostly strength or courage, he being to comfort and strengthen them all, but a tender taking to heart, and a compassionate care of those that are weak in the Church.  
who is offended, and I burn not] Gr. scandalised, 1 Cor. 8. 13. That is, who is distempered, or scandalised by any offence, imprudencie, temeritie of others being in danger of falling, and I burn not with sorrow and holy indignation, and with ardent zeal, for the glory of God and the salvation of those that are scandalised?  
V. 30. If I must needs glory] He turneth that against the Adversaries which they objected against him, as if he should say, they allege my calamities to take away my authority from me, but if I would boast myself, I would take no better argument then my sufferings for the Gospel, and God himself is my witness, that I device and forge nothing.  
V. 32. In Damascus the governor under Aretas the king] See Acts 9. 24.   

CHAP. XII.  
Vers. 1. I Will come] Gr. For I will come.  
visions and revelations] Some distinguish visions from revelations, after this manner: a vision, say they, is when something is supernaturally represented to the sight, whereof yet the party knoweth not the meaning and signification: such was the vision of Pharaoh, and Nebuchadonosor: A revelation is, when something is supernaturally represented to the fight, and the meaning and signification thereof is made known to the party, who hath such a vision, and such were the visions of the Prophets. But because it is not probable that Saint Paul had any vision, but withall Christ revealed unto him what that vision meant, and imported, others with more probability distinguish visions from revelations, that visions may be without an ecstasy, as when the women saw the Angels at the sepulchre they were affrighted, yet not in an ecstasy; but revelations, such as S. Paul here speaketh of, were apparitions in an ecstasy, such as was that of Peter in the Acts 10. 17. and Saint Johns, Apoc. 1. 10.  
V. 2. I knew a man in Christ] Or, know. Either the meaning is, I speak this in Christ, that is, be it spoken without vainglory; for I seek nothing but Christ Jesus only: or I knew a man in Christ, that is, a Christian and believer, a man even myself, who for all that will not be accounted otherwise of, then a man, no God, no Angel: thus he speaketh of himself in a third person, in token of his humility, as if it were a matter that befell him without himself. The words in Christ may also carry the form of an oath, as Rom. 9. 1. and so in Christ, is all one, as if he had said by Christ.  
whether in the body, &c.] Whether this was brought to pass by God, fraining in my soul some representation of those heavenly things without any actual separation of the soul from the body; or whether my soul was separated a while really from the body, and transported into heaven to contemplate there these marvelous things, I know not; but sure I am, such things were really represented unto me. Or, the words may carry also this sense, whether I was caught up into heaven with body and soul together, or with the soul only, is unknown to me. Aquin. and other schoolmen, argue, that Saint Paul was only in an excasie, and for a time besides himself, and that his soul was not actually severed from his body, for then he should have been dead, and when afterwards he came to himself raised from the dead. But neither will this follow( for according to the opinion of Philosophers, and some Divines also, who distinguish the spirit or reasonable soul, from the vegetative and sensitive, the reasonable soul of Saint Paul might have been actually severed from his body for a time, and yet he not dead: his sensitive soul remaining still in his body) nor can any man without presumption take upon him to determine that which the Apostle himself could not resolve, such a determination how probable soever it may seem, S. Austine in his 12. book De Gen. ad lit. cap. 3.& lib. de pec. Orig. cap. 23. deservedly censures for impudent and rash.  
caught up to the third heaven] That is, into the empyreal heaven, the heaven of heavens, or seat of the blessed; It is called the third heaven, because the Scriptures speak of a threefold heaven; the Acriall heaven, in which the fowls flying are called fowls of heaven, Matth. 6. 26. The second, the Sidereall, in which the lights are called stars of heaven, Gen. 15. 5. The third the uppermost of all, the empyreal, in which the Angels residing are called the Angels of heaven, Matth. 24. 36.  
V. 3. knew] Or, know.  
V. 4. caught up into Paradise] The rabbis distinguish Paradise from heaven, affirming Paradise to be the receptacle or place of abode for souls, after the separation from the body, but heaven the place where after the day of judgement the bodies and souls of the righteous shall everlastingly dwell. But neither can any such distinction be proved out of Scripture, nor if it could, can Paradise be taken so in this place; for it is evident by comparing this verse with the second, that the same place is meant by Paradise and heaven. If there lye any mystery in the varying of the word, and putting Paradise for heaven, it seems to be this, that the A postle in this fourth verse intimates, that in this rapture, besides the contemplation of celestial mysteries, he felt unspeakable delight and pleasure, like to, or exceeding that which Adam took in the terrestrial Paradise.  
unspeakable words] The Greek {αβγδ}, signifieth words not uttered, or, not to be uttered; either because they transcend mans capacity in this life, or that Saint Paul was forbidden to utter them, they being revealed to him in particular, to strengthen him against all the difficulties he was to encounter withall in his ministry, and not for the public use of the Church; for otherways Paul hath faithfully revealed the whole counsel of God to the Church concerning mans salvation. See Acts 20. 27.  
lawful] Or, possible.  
thorn in the flesh, &c.] Or, sharp stake, or splinter. See Ezek. 28. 24. Some by this thorn in the flesh understand concupiscence: but neither will the words following, added by the Apostle by way of explication; viz. the meslenger of Satan to buffet me, well agree to concupiscence; neither is it likely that Saint Paul, who spent all his time in travel or toilsome labour, watching and fasting, should be troubled with fleshly lusts; and if he had been, no doubt he would have used that remedy which he prescribed to others, affencted with the like malady, 1 Cor. 7. 9. Others therefore understand by it, Alexander the Coppersmith, or some other instrument of Satan, who used the Apostle reproachfully, and was as a thorn in his side; or Satan himself, who, through Gods permission, had power to punish the apostle in his body, as he did Job, and Saint Jerome and other Saints, if we may believe ecclesiastical Stories. But the remedy being spiritual, mentioned vers. 9. it is not probable that the malady was corporal. It should srem therefore, that because the Apostle was exalted by visions and angelical apparitions, it pleased God to humble him in the like kind, by suffering Satan, transforming himself into an Angel of light, to set upon the Apostle in such a furious manner, laying so hard both at his faith and his sincerity, that the Apostle was much disheartened thereby. This fearful assaulting and reproaching him to his face, was a kind of brow-beating or buffeting him: and because it somewhat hindered him for a while in the cheerful prosecuting of his business, it is not unfitly compared to a thorn in the foot, with which a man cannot go but lamely and with very great pain. In which regard the Apostle earnestly besought God that this Angelus Satan, or Satanae, this evil and malignant Angel might depart from him; which his request though God granted not, yet at the third asking he vouchsafed him this gracious answer, that though he would not remove this wicked Angel suddenly from him, yet he would so fortify the Apostle with his grace against this wicked Fiend, that he should get the victory over him.  
V. 9. My grace is sufficient for thee] That is, my grace shall so strengthen thee in all assaults of temptation, that thou shalt be more then a conqueror through me: or, content thyself with my savour and love, which neither by this nor any other affliction is taken away or impaired; therefore faithfully endure this exercise of thy faith; for the more thou or any of the faithful are assaulted, the more grace do I confer upon you to conquer all temptations.  
my strength is made perfect in weakness] The strength or virtue of God can be neither increased nor diminished, yet then is it said to be perfected, when it manifesteth itself to the full, and demonstrateth that nothing can overcome or conquer it. The greater infirmities men have, the grace of God sheweth itself the stronger and perfecter in supporting them in all assaults of temptation.  
glory in mine infirmities] He concludeth, that he will onely set his crosses and afflictions against the vain brags of the false Apostles, and therewith also excuseth himself, for that by their importunity he was constrained to speak so much of those things as he did; to wit, because that if his Apostleship were contemned, his doctrine must needs fall to the ground.  
may rest upon me] Or, dwell. The Greek word {αβγδ}, signisieth to cover or compass me as a tent, whereby men do shelter themselves from the scorching of the sun, and other injuries of the air; so the meaning is, that the power of Christ may be my onely safety and protection.  
V. 10. I take pleasure in infirmities] Gr. I think, or, like well of infirmities. I do not onely bear them patiently, but also take great comfort in them.  
when I am weak, then am I strong] When I am weak in myself, I am strong in Christ; or, when I am weak in the flesh, I am strong in the Spirit. When he was cast in prison, and his feet made fast in the stocks, he by his prayer caused the foundation of the prison to be shaken; when after he had suffered shipwreck, and was cast into a barbarous iceland, and there a Viper light upon his finger, and the Islanders gave him for a gone man, he not onely shook off the viper without hurt, but also got great favour of the chief man in the iceland, by curing his father of a fever and bloody-flux; and when he was brought before Nero, and all forsook him, yet even there( being a forlorn prisoner) he got the better of his potent adversaries, and was delivered our of the mouth of the Lion. Thus God in his greatest infirmities and distresses strengthened and delivered him, that the History of his life made good that which he here affirmeth of himself.  
V. 11. for I ought to have been commended of you] You ought to have maintained the authority of my ministry, and given a testimony to the truth, how innocently I and my fellows carried ourselves among you. And here again he appealeth to the consciences of the Corinthians, and maketh them witnesses of those things, whereby God had sealed his Apostleship among them; and again he declareth by certain arguments, how far he is from all covetousness, and how tenderly and affectionately he loveth them in Christ.  
for in nothing am I behind the very chiefest Apostles] Gr. was I inferior to the. See Chap. 11. 6.  
V. 12. the signs of an Apostle] He taketh not the word signs here, as afterwards in this verse, for wonders and mighty deeds, but by signs he means demonstrations à sign, evident arguments, whereby it may well appear, that he was indeed an Apostle of Jesus Christ.  
V. 13. I myself was not burdensome to you] Or, was not slacken, or, failed in any thing towards you. See Chap. 11. 9.  
V. 14. I will not be burdensome to you] Or, slacken in any thing towards you.  
V. 15. gladly spend and be spent] That is, not onely bestow my pains and my estate, but also my body, and lay down my life for you. Here the Greek Scholiast noteth seven steps or degrees in the Apostles love; the first, he might have received maintenance from them,( Christ so commanding it, that the Ministers of the Gospel should live of the Gospel) yet he would not. The second, he was in want, yet would not be chargeable to them any way to relieve him. The third, he preached constantly to them, though they allowed him nothing for his pains. The fourth, he was at great expense with them. The fifth, he not onely gladly bestowed what he had, among them, but was willing to be bestowed, and sacrifice his life for them. The sixth, this all he doth for those who did but coldly affect him. The seventh, though they in no way answered him in his love, but as his love still grew hotter to them, theirs grew colder to him, yet he diminished nothing of his love to them, or care for them.  
you] Gr. your souls.  
V. 19. think you that we excuse ourselves] He concludeth, that he writeth not these things unto them, as though he needed to defend himself, for he is guilty of nothing that is laid against him; but because it is behoveable for them to doubt nothing of his sidelity, who was their instructor and Apostle.  
V. 20. I shall be found unto you such as you would not] Having confirmed his authority unto them, he rebuketh them sharply, and threateneth them also like an Apostle of Christ, that he will not spare them hereafter, unless they repent, seeing that this is the third time he had warned them.  
V. 21. God will humble me] He calleth the inflicting censures upon the Corinthians the abasing of himself, because as their proficiency in Christs school and growth in grace was a great cause of exaltation and glorying to him: so their falling into enormous crimes and continuing in them without repentance, enforcing him to use his apostolical power in censuring them, was a great hearts grief unto him, and occasion of much dejection of mind.   

CHPA. XIII.  
Vers. 1. COming to you] Gr. Tec. ready to come to you.  
In the mouth, &c.] See Deut. 9. 15.  
V. 2. if I come again I will not spare] he threateneth here that he will make use of his apostolical power, which was very great and extraordinary; for they not onely inflicted spiritual Censures, but also corporal: Paul strook Barjesus with blindness, Act. 13. 11. Peter, Ananias and Saphira with death; and as was noted before, those who were delivered by them to Satan, suffered not onely in soul thereby being terrified in their conscience, but also were often tormented in body.  
V. 3. Since ye sack a proof of Christ] A sharp reprehension; for that while they despise the Apostles admonition, they tempt Christs own patience, and while they contemn Paul as a miserable man, they lay nothing herein against him which is not common to him with Christ. If ye seek a proof of Christs speaking in me, look to yourselves who had all your soundness from my ministry, if ye have any.  
V. 4. through weakness] Saint hilary in his ninth book de Trinitate, expoundeth this place; Through the weakness of his flesh which was subject to all human infirmities, sin onely accepted: or touching the vile form of a servant, which he took upon him when he abased himself. To clear which passage, Oecumenius farther observeth that the word {αβγδ} in Saint Paul, is taken in a three-fold sense; sometimes for bodily sickness, as 1 Cor. 11. 30. sometimes for imbecility and wavering in faith, Rom. 13. 1. sometimes for outward persecutions, temptations, and afflictions, as it is taken in the former Chapter, vers. 9. 10. and so he takes the word in this place, {αβγδ}. To infirmities painful Christ in his state of humiliation here upon earth was subject, but no ways to any infirmities that are sinful.  
in him] Or, with him.  
V. 5. Examine] Or, try.  
whether ye be in the faith] He confirmeth that which he spake of God appearing in his ministry; and he gathereth by the mutual relation between the peoples faith and the Ministers preaching, that they must either reverence his Apostleship upon whose doctrine their faith is grounded; or they must condemn themselves of infidelity, and must confess themselves not to be of Christs body. Whether ye are in the faith, that is, in the state of faithful Christians; and whether Christ live in you his Spirit which you received by my Gospel.  
reprobates] Or, unapproved. or, rejected.  
V. 6. reprobates] Or, unapproved. or, rejected.  
V. 7. as reprobates] Or, unapproved. or, rejected. Not reprobates, but as reprobates, nor so simply, but in the opinion of some. In this verse he mitigateth his former sharpness, trusting that they will show themselves towards their faithful Apostles, apt and willing to be taught: adding this moreover, that he passed not for his own famed and estimation, so he may any way further their salvation, which is the onely mark that the shooteth at.  
V. 8. we can do nothing against the truth] Through it be a true axiom Magna est veritas& praevalet;&, Veritas laborare potest opprimi non potest; the truth is most strong and cannot be subverted yet it seems the Apostle here understandeth not so much truth truth of doctrine, as truth of life, sincerity and true piety. For he threameth to use his apostolical power in punishing, which that they might escape, he prayeth to God in the seventh verse, that they might do no evil; which exhortation he bindeth with this reason: For we cannot do any thing against the truth, that is, if you be innocent and walk in the truth, you need not fear any Anathema, or Church censure. For the power which the Lord hath given us, is for the supporting the Church, and not destroying it; to uphold and maintain innocency and righteousness, true religion and virtue, and suppress the contrary.  
V. 9. even your perfection] That all things might be in good order amongst you, and the members of the Church restored which have been shaken and put out of their places.  
V. 11. Be perfect] To three principal maladies, of which the Corinthians were sick, ignorance, pusillanimity, and saction; he applieth three remedies: to the first, growth in grace, and the knowledge of Christ, and a striving to perfection; saying, be ye perfect: to the second, spiritual courage; saying, be of good comfort: to the third, unity; be of one mind, live in peace.    

ANNOTATIONS ON THE EPISTLE OF paul THE Apostle to the GALATIANS.  

CHAP. 1.  
Vers. 1. NOt of men, neither by man] Or, from men. Not of men: not by the Apostles, as mathias was made an apostle; nor by the suffrages of any particular Church, as Barnabas and Silas; nor by any man, that is, any mortal man, or any mere man; but by Christ God and man, after his resurrection. This description the Apostle addeth of purpose to maintain his apostolical calling, and authority, against the slanders of the false Apostles, who gave out that he was not lawfully called to the Apostleship. For there are two sorts of lawful callings to the ministry of the word: ordinary and extraordinary: the ordinary being indeed of God; but yet by men following therein the order of God, and such is the calling of the ordinary Ministers of the word: and other calling there is without human means, of and by God; or the Lord Christ himself; and such was the calling of the Prophets in the Old Testament, and the Apostles in the New. This calling is extraordinary, and ever accompanied with the gifts of infallibility, or never erring in doctrine, 2 Pet. 1. 21. Joh. 16. 13. Now that the Apostle Paul had such an extraordiinary calling is clearly proved, and the manner thereof described, Act. 9.  
but by Jesus Christ] Christ no doubt is man, but he is God also, and head of the Church, and in this respect exempted out of the ordinary number of men: the Apostles meaning is, that no mere man whosoever was the author, means, or instrument of his calling to be an Apostle; and therefore it is not onely lawful, but altogether divine and equal to that of the rest of the Apostles; which the Apostle urgeth, to stop the mouths of the false Apostles that vilifed his ministry in comparison of others, to the end that they might introduce the necessity of the Mosicall ceremonies, which the Apostles made use of among the Jewish novices, but Paul had quiter casheried amongst the Gentiles.  
V. 4. Who gave himself for our sins] Gave himself to death to expiate our sins by his most precious blood.  
deliver us from] Gr. take us out.  
present evil world] Out of that most corrupt state which is without Christ, Joh. 17. 15.  
V. 5. for ever and ever] Gr. for, or to worlds of worlds.  
V. 6. removed] He useth the passive voice to cast the fault upon the false Apostles, and the Present tense, {αβγδ}, to give them to understand, that it was not already done, but in doing.  
from him that called you] Either from God who of his great mercy called you inwardly to the knowledge of his free grace in Christ; or from me who called you outwardly by the preaching of the Gospel to the grace of Christ.  
V. 7. pervert the Gospel of Christ] For there is nothing more contrary to free justification by faith, which is the sum and main scope of the Gospel, then to maintain justification by the mosaical rites or the works of the Law.  
V. 8. though we, or an angel from heaven] Or, if we. This is an impossible case, but the Apostle by propounding it, most confidently averreth the cetainty of the curse that shall come upon those that preach any other Gospel. See the like form, John 8. 55. if I should say I know him not, I shall be a liar; and 1 Cor. 13. 1, 2, 3.  
other Gospel unto you, &c.] Adding of his own invenon any thing unto the substance of the doctrine, any Article of faith, or sacrament; which was the practise of the false apostles, teaching, that we must be justified, not by faith alone, but by mosaical rites also, and the works of the law. And it is worthy the observing, that the Apostle saith not, If we or an Angel from heaven preach unto you any Gospel contrary to that which we have preached; but, {αβγδ}, beside that, or other then that we have preached whereby he insinuates, saith Chrysostome and Oecumenius, that it is an accused thing to make any the least addition to the doctrine of the Gospel Revel. 22. 19.  
then that] Gr. beside that.  
V. 9. then that] Gr beside that.  
V. 10. persuade men, or God] or, make faith to men, or, seek to endear ourselves to men; or, pled my cause before men. That is, do I persuade you to obey men, or God? or, do I study to please, or seek to approve myself and my ministry to men, or to God? for so the word {αβγδ} sometimes signifieth; as in that proverbial verse, {αβγδ}.  
for if I yet pleased men] If I should yet seek to please men, as I did when I was zealous of the traditions of my fathers, and persecuted the Church of God extremely, to gain the more favour of mine own Nation, I should not be a true servant of Christ, but dissemble with God and the world.  
V. 12. revelation of Jesus Christ] Whehter this revelation was when he journeyed to Damascus and was smitten to the ground, and there shone round about him a light from heaven, and Christ spake unto him, Acts 9. 5. as Saint Jerome conceiveth; or when he was rapt up into Paradise, 2 Cornith. 12. 4. as Aquinas imagineth, it cannot be certainly defined; onely this is certain, that Saint Paul had the knowledge of the Gospel by immediate revelation from Christ.  
beyond measure, &c.] See Acts 9. 1.  
V. 14. above many mine equals in mine own Nation] Gr. equals in years.  
traditions of my fathers] Either he meaneth the pharisaical traditions, for he was a Pharisee, and the son of a Pharisee: Or, he may understand by traditions such ordinances as his fathers received from God himself: but with this erroneous opinion of the Pharisees, that he might be justified before God for those legal observations. This Text seemeth to be parallel to Phil. 3. 6. Concerning zeal. persecuting the Church, touching the righteousness which is in the law, blameless.  
V. 15. separated me from my mothers womb] He speaketh of Gods everlasting predestination, whereby he appointed him to bean Apostle; whereof he maketh three degrees, The everlasting counsel of God, his appointing from his Mothers womb, and his actual calling. See Rom. 1. 1.  
V. 16. I might preach him, &c.] See Ephes. 3. 8.  
I conferred not with flesh and blood] Or, consulted. This may seem contrary to that which himself saith, Chap. 2. 2. I communicated the Gospel with them at Jerusalem. But the reconciliation is easy; here he denieth that the consulted with flesh and blood, that is, with any man living, namely, whether he were rightly instructed in the Gospel, or whether he ought to preach it; for of this he neither did nor could make question of Christ: but there he affirmeth, that he communicated with the Apostles at Jerusalem, not to learn any thing from them, for that he expressly denies Vers. 6. but to receive a testimony from them of his consent with them in the doctrine he had preached in Arabia and Syria; for he had preached the Gospel before he conferred with them.  
V. 18. I went up] or, I returned.  
to see Peter] Gr. Tec. to inquire of Cephas. The Greek word {αβγδ}, signifieth more then to see or visue, namely, as Hesychius explains the word, {αβγδ}, to inquire into, to take special notice of, and acquaint himself with Peter and his proceedings.  
V. 19. other of the Apostles saw I none.] Because it might be objected, that indeed he was called of Christ in the way, but afterwards was instructed by the Apostles and others, and so was not of the number of them that were to be credited without exception: Saint Paul answereth, that he began straightway after his calling to preach the Gospel at Damascus, and in Arabia, and was not from that time at Jerusalem, but onely fifteen dayes, where he saw only Peter and James; and after he began to teach in Syria and Cilicia, with the consent and approbation of the Churches of the Jews, who knew him onely by name, so far off was it that he was there instructed by them.  
V. 22. And was] Or, But was.  
V. 24. And they glorified God in me] They glorified Christ who spake in me; or they glorified God for me, they blessed his Name for my conversion; or as the Greek Stholiast, they praised God in me: not this or that Teacher, but God himself, who alone was my Teacher.   

CHAP. II.  
Vers. 2. I Went up by revelation] Gr. according to revelation. He was not sent for by the Apostles to Jerusalem, there to give an account of his preaching; but the Spirit by special revelation moved him, that by conferring with the Apostles themselves, and knowing their resolution in the main point then in difference concerning the observation of legal Rites, he might stop the mouths of the false Apostles, who gave out that he taught divers doctrines from them, and consequently that the faithful were rather to follow them then him, they being more, and he but one; they conversing with Christ himself, and called to the Apostleship before his Ascension, Saint Paul after.  
communicated unto] Gr. consulted with. Ch. 1. 16.  
privately] Or, severally.  
bad run in vain] By the metaphor of running, he setteth forth his alacrity, earnessnesse and diligence; like to theirs who prove masteries, and run in a race for a rich prise.( 1 Cor. 9. 26. 2. Tim. 4. 7.) Now in those that run in a race, two things are considerable, their labour and swiftness in running, and the end for which they run; to wit, the gaining the prise; which if they miss, they run in vain. This prise he accounted the fruit of his preaching, which had been little or none among the Jews, who were zealous of the mosaical Rites, if by his communicating with the chief Apostles he had not taken away that rub which was cast in his way, that his preaching and practise was dissonant from theirs: although the Apostle nothing doubted of the certainty of his doctrine, yet because there were certain reports cast abroad of him, that he was of another opinion then the rest of the Apostles were, which thing might have hindered the course of his ministry, and in some places quiter stopped it, he took this journey to Jerusalem, to remove that obstacle.  
V. 4. which we have in Christ Jesus] freedom from the curse of the moral Law, and the burden of the ceremonial, which we have in Christ, that is, in christianity, or purchased by Christ, who in the fullness of time was made of a woman, and made under the Law, to redeem them that are under the Law, Gal. 4. 4. Chap. 5. 1.  
V. 5. gave place, &c.] We give no way to those crafty companions, who by deceit and counterfeit holinesse crept in among the faithful, who came to espy our liberty, that thereby they might ensnare and enthrall us: to these we gave no respite not for an hour, to lay their traps for us, nor in any thing yielded unto them, to betray our Christian liberty.  
with you] Gr. to.  
God accepteth no mans person] See Rom. 2. 12.  
seemed to be some what] Gr. are of reputation.  
V. 7. the gospel of the uncircumcision was committed unto me] That is I had commission to preach to the Gentiles who were uncircumcised, as Peter to the Jews: which commissions were not yet so restrictive, but that Saint Peter preached to the Gentiles, and Saint Paul to the Jews, as it may be clearly proved out of the Acts of the Apostles; but the Gospel of circumcision is said here to be committed to Saint Peter, and of uncircumcision unto Paul; because Peter was first and chiefly sent to preach to the Jews, and Saint Paul to the Gentiles, and God most blessed Saint Peters labour among the Jews, and Saint Pauls among the Gentiles.  
V. 8. was mighty in me towards the Gentiles] Gr. wrought in me. Word for wrod, wrought effectually: and this efficacy shewed itself in three things especially; the great number of converts, the power of miracles, and the extraordinary gift of the holy Ghost bestowed upon the faithful by the means of his ministry.  
V. 9. who seemed to be pillars] Or, were counted. Whom alone, and only these men counted for pillars of the Church, to support it, and the doctrine of faith, by whose authority if my preaching were not upheld, it must fall to ground. Occumenius out of Euscibus his first book of ecclesiastical Story, and Clemens Alexandrinus writeth, that this Cephas mentioned with James and John, was not Peter the Apostle, but one of the 70 disciples of that name: but S. Jerome in his Comment in epist. and Greg. Hom. 18. upon Ezekicl, refute this opinion, and it may easily be disproved out of this Text, for it is not likely, that the Apostle would have ranked any of the 70 disciples with James and John, two of the chief Apostles and pillars of the Church; neither would the false Apostles have opposed the authority of one of the 70 disciples against Saint Paul, whom they could not deny to be an Apostle. Besides, to take away all ambiguity, the Apostle verse 11. calleth him Peter.  
V. 10. should remember the poor] That is, to make Collections in the Churches of the Gentiles for the Saints of Jerusalem; which Saint Paul did most willingly and effectually, as appears out of the 1 Cor. 16.& 2 Cor. 8. 9.  
forward to do] Gr. diligent, or careful.  
V. 11. Peter] Gr. Tec. Cephas.  
I withstood him to the face, because he was to be blamed] Gr. condemned. Some interpret, {αβγδ}, in outward appearance and in show: for they cnoceive that Peter and Paul were not in earnest, but the one reproved the other before the multitude, and the other replied not at all though he could justly, that by the reproof of the one, and silence of the other, both Jews and Gentiles there present, might learn that the judaical rites were not to be eagerly retained, but by degrees to be relinquished, and as it were honourably to be interred; This was the opinion of S. Jerome( who is as hot with S. Austine about this quarrel of the Apostle, or rather hotter then the Apostles themselves.) And of the greek Fathers, whom he allegeth for himself. Their chief reason was this, that if Saint Paul had reproved Peter in earnest for his complying at this time with the Jews, he had reproved him for that of which himself was guilty. For he as he professeth, that to the Jews he became a Jew, that he might win the Jews, so by the advice of james and the Elders, Acts 21. 24. he shaed his head, and purified himself with four other men that had a vow on them. But S. Austine affirmeth most truly, that Saint Paul reproved Saint Peter in earnest. For the Text saith, which is part of the canonical Scripture, and therefore infallible, that Saint Peter was faulty and to be blamed. His fault was, as is afterwards expressed, dissimulation, and halting between two opinions; before the Jews came from James, he freely conversed with the Gentiles, and did eat of meats prohibited by the Law of Moses: but after these came, for fear of displeasing them, in the lawful use of his Christian liberty, he withdraweth himself from them, and giveth a great scandal to the Gentiles, and a blow to Saint Pauls preaching, who had taught that those legal ceremonies were now abolished, and all Christians freed from that yoke. What Saint Paul did was of another nature by the advice of James, to refute a false slander cast upon him, when there was no Gentiles by, to be scandalised thereat.  
V. 13. dissembled likewise with him] Gr. joined in hypocrisy with.  
dissimulation] Gr. hypocrisy.  
V. 14. walked not uprightly] Gr. with a right foot. Word for word, the original signifieth, to walk with a right foot, which he opposeth to halting and dissembling.  
truth of the gospel] He calleth the truth of the Gospel, but the sincere doctrine itself, and also the use of the same, which we call practise.  
If thou, being a Jew, livest after the manner of Gentiles] He meaneth not that Saint Peter lived dissolutely after the manner of the Gentiles, as those whom the zealous Father reprehending saith, Gentes agimus sub nomine Christi; But that like the converts among the Gentiles, he used his Christian liberty, in eating all sorts of meats, without putting a difference between clean and unclean.  
why compelest thou the Gentiles] Gr. Tec. how is it that thou compelest.  
V. 15. not sinners of the Gentiles] Sinners estranged from the covenant of grace, destitute of the Rule of the Law, men in a deplorate and desperate estate, such as the Jews accounted all the Gentiles and Paynims to be in, Eph. 2. 12. and yet themselves could not be justified by the Law, which they of all other might have made the least claim unto.  
V. 16. by the works of the law shall no flesh be justified] See Rom. 3. 20.  
V. 17. But if while we seek to be justified] Before he goeth any further, he meeteth with their objection, who abhorred the doctrine of free justification by faith; because say they men are by this means withdrawn from the study of good works, and in this sort they framed their objection. If sinners should be justified through Christ by faith without the law, Christ should seem to approve sinners, and as it were exhort them thereunto by his ministry: Paul answereth, that this consequence is false, because Christ destroyeth sin in all true believers. For therefore, saith he, do men flee unto Christ through the terror and fear of the law, that being quit from the curse of the law, they may be saved by him, and that he together with his justifying them, beginneth in them by little and little that strength and power of his, which destroyeth sin, to the end, that the old man being abolished by the virtue of Christs death, he may live in them, and they may consecrate themselves to God: therefore if any man give himself to sin after he hath received the Gospel, let him not accuse Christ, nor the Gospel, but himself, for that he destroyeth the work of God in himself.  
by Christ] Gr in. See Rom. 3. 4.  
V. 18. destroyed] Gr. have dissolved.  
V. 19. through the law am dead] Or, by. Gr. was. The law which terrifieth the conscience, bringeth us to Christ, and he only causeth us to die to the law. Indeed, because that by making us righteous, he taketh away from us the terror of conscience, and by sanctifying us, causeth a through mortifying of lust in us, that it cannot take such occasion to sin by the restraint which the law maketh. See Rom. 7. 10, 11.  
V. 20. I now live in the flesh] By living in the flesh, he understandeth not walking according to the flesh, or living in a carnal and fleshly manner, but living in this frail and mortal body.  
gave himself for me] What he speaketh of himself, belongeth to all true believers; but he applieth the benefit of Christs passon to himself in particular, as well to teach us special faith and affiance in Christ, as to inflame our love to him, to whom we are as much indebted, as if he had  shed his blood for us aone and in particular.  
V. 21. dead in vain] Although there be many uses and benefits of Christs death, besides our justification; yet the Apostles argument is very strong, that there would have been no necessity for our salvation that Christ should have died, and by his blood expiated our sins, if men might have been justified by the works of the law, either ceremonial or moral.   

CHAP. III.  
Vers. 1. WHo hath bewitched you] The word in the original, {αβγδ}, is derived, {αβγδ}, burning wit the eye, signifying a kind of witchcraft practised upon the eyes of young children and cattle, according to that of the Poet; Nescio quis teneros oculus mihi fascinat agnos: and the meaning of the Apostle is, that as those witches, who cast venomous beams out of their eyes mischief children, and sucklings; so those false Teachers poisoned the tender faith of the Galatians: or as the devil by those witches put out the eyes of the body, so the evil spirit by those false teachers his instruments put out the eyes of their mind; Ut quomod tenera aetas noceri dicitur fascino, sic etiam Galatae in Christi side nuper nati& mutriti lact quoddle quo lam fascinante sint nociti& stomacho fidei nauseantes Spiritus sancti fidem evomuerant.  
crucified among you] Christ was laid before you so notably and so plainly, that you had his lively image as it were represented before your eyes, as if he had been crucified in your sight: or Christ was crucified among you, that is, suffered much in his members persecuted among you. In which sense Christ speaking to Saint Paul said; Saul, Saul, why persecutest thou me? Acts 9. 5, 6. and to Saint Peter, a little before his death, I go again to Rome to be crucified, as we red in the ecclesiastical Stories.  
V. 2. received ye the spirit] Those spiritual graces and gifts, which were a seal as it were to the Galatians, that the Gospel that was preached unto them was true. But here it may be objected, that the Galatians received not the Spirit by faith, but faith by the Spirit. For faith is the gift of God, and a special work of the Spirit in the heart. Hereunto it may be answred, that either the Apostle meaneth by the Spirit, the extraordinary gifts of the Spirit, as the gift of tongues, and healing, which the Galatians received by Pauls preaching the Christian faith among them; or else he meaneth by the Spirit, the Spirit of comfort, and sanctification, which goeth not before, but followeth true faith; for being justified by faith we have peace with God, and feel the Spirit of comfort within us.  
of faith] That is, the word and doctrine of faith, Rom. 10. 8.  
V. 3. perfect by the flesh] By the flesh, he meaneth the ceremonies of the law, against which he setteth the Spirit, that is, the spiritual working of the Gospel. Heb. 7. 16.& 9 10.  
V. 4. so many] Or, so great.  
in vain] {αβγδ}, That is without any profit; So S. Basil useth the phrase, Hom. adv. Heb. {αβγδ}, O how many nights have you watched, how many dayes have you spent unprofitably!  
V. 6. Even as Abraham believed God] See Gen. 15. 6.  
accounted to him] Or, imputed.  
for righteousness] Gr. to.  
V. 8. In thee shall all nations be blessed] See Gen. 12. 3.  
V. 9. with faithful Abraham] Not by faithful Abraham: to give us to understand, that the blessing cometh not from Abraham, but from him by whom Abraham and all his posterity is blessed.  
V. 10. are of the works of the law] They who are of the works of the law, that is, they which stand upon the works of the law for their justification, or which value their righteousness by the performance of the law are accursed, therefore they are blessed which are of faith, that is, they who have righteousness by faith.  
Cursed is every one that continueth not in all things] See Deut. 27. 26.  
V. 11. The just shall live by faith] See Hab. 2. 4. Rom. 1. 17. Heb. 10. 38.  
the man that, &c.] See Levit. 18. 5.  
V. 12. the law is not of faith] The Law promiseth life to all that keep it, and therefore if it be kept it justifieth and giveth life; but the Scripture attributing righteousness and life to faith, taketh it from the Law; seeing faith justifieth by imputation of anothers righteousness, and the Law by the performing of the work in our own person.  
V. 13. hath releemed us from the curse of the law] In these words he preventeth an objection, How can they be blessed whom the Law pronounceth to be accursed? because Christ sustaineth the curse which the Law laid upon us, that we might be quit from it.  
Cursel is every one, &c.] See Deut. 21. 23.  
V. 15. covenant] Or, testament.  
V. 16. And to seeds, as of many; but as of one] The word seed is sometimes taken for the whole posterity, as Gen. 15. 18. Sometimes for a particular person descended from such a one, as Gen. 4. 25. and 21. 13. And here the Apostle sheweth that it must be taken in the second sense, teaching that Christ is that seed, asi it is afterwards expounded.  
which is Christ] That is all his mystical body, viz. the whole Church, having all their life and being from him, and also participating of the glory of his name: all which are as one seed consisting of Jews and Gentiles, 1 Cor. 12. 12. For it is the scope of the Apostle to prove the assurance of enternall life to all believers for Christs sake, according unto the promise made unto Abraham.  
V. 17. which was four hundred and thirty yeers after] These yeers are to be reckoned from the promise first made to Abraham, which fell upon the 75. year of his age.  
V. 19. Wherefore then serveth the law] If the inheritance be not by the law, then why was the law given after the promise was made? the Apostle answereth, to reprove and convince men ofsinne, and so to teach them to look unto Christ in whom at length that promise of saving all people together should be fulfilled, and not that the law was given to justify men.  
because of transgressions] To make them known, Rom. 3. 20.& 7. 7. and to convience men thereof; to discover the hamousnesse of sin, and to seal the condemnation thereof, thus to drive men to seek for the remedy of grace in the promised Messaih.  
till the seed should come] This use of the servile manuduction was to last during the churches infancy, and proneness to fall into sin by infirmity, or ignorance; but it was to be laid by and surcease at the coming of christ into the flesh, who collecting into one and the same body the whole Church of Jews and Gentiles together, supplying the same with the abundant grces of the Spirit in knowledge and virtue, hath made the same to be children of God, vers 26. wholly set and bent to love and obey him by the Spirit of adoption and grace, and not by the spirit of terror as of old, Rom. 8. 15.  
ordained by angels] God would show in the very outward manner which he observed in giving the law, that thereby there was no access for man to his grace for obtaining life and the inheritance; and therefore he appeared there in such an extremity of terror, that upon the peoples request which was not able to endure those terrors it was needful that Moses came between, who was as the mediator of that communication, Exod. 20. 19. Heb. 12. 19. being therein the type of Christ the onely mediator of propitaton, by whom we have access to God with confidence. Now although there is no mention made of the ministry of Angels by Moses in giving the Law, yet may it well be gathered from divers other Texts of Scriptures, as Act. 7. 53. Heb. 2. 2.  
in the hand of a mediator] Some by this mediator understand Moses, whom God did use as an interpreter between himself, and the people in giving the Law: others understand Christ himself by whom God lead the people of Israel out of Egypt though the wilderness, and spake to Moses on Mount Sinai, Act. 7. 38. 1 Tim. 2. 5.  
V. 20. Now a mediator is not a mediator of one] Either the meaning is, a mediator is not a mediator of one party, but betwixt two, and these disagreeing; this sheweth that at the giving of the Law there was a difference and a distnace between God and us, which difference grew from this, that we were transgressors of the Law: or the meaning is, a mediator is not mediator of one Covenant onely, but as well of the Covenant of grace as of the Covenant of works.  
but God is one] In these words he taketh away in objection lest any man might say, that sometimes by consent of the parties which have made a Covenant something is added to the Covenant; or the former Covenants are broken: this, saith the Apostle, cometh not to pass in God, who is always one and the self same, and like to himself, and hath the same scope and end in both his Covenants; for Christ is the end of the Law: or that God is still the same in holding a distance between himself and transgressors, if they seek to be justified by the Law.  
V. 22. all under sin] See Rom. 3. 9.  
V. 24. Wherefore the law was our school-master] A means and instrument to rule and regulate our minds and actions agreeable to the infancy of the Church with a great deal of austerity. The Jews under the law here are compared to children, and the faithful under the Gospel to men of riper yeers that need no school-master; the school-master is the Law, both moral and ceremonial. For the moral Law leadeth unto Christ by convincing us of sin, and denouncing the curse against it, showing us thereby that if we desire to escape that cuse we must fly to Christ for refuge, who hath redeemed us both from sin and curse; and the ceremonial Law also brings us unto Christ; because the same not onely convinceth men of sin, but also exhibiteth types and figures of Christ and his benefits; and teacheth that whatsoever was shadowed out by them, was truly to be found in Christ, Heb. 9. 10, 11.  
V. 27. as many of you] See Rom. 6. 3.  
as bave been baptized unto Christ] To all that are baptized in Christs Name with the inward baptism as well as the outward Christ is effectually applied, even like a garment to the body, to communicate unto them his justice, life, right, and dignities: that as himself is the son of God by nature, they shall be made his children by grace and adoption, and that without all distinction of either nation, state, or condition.  
have put on Christ] As a spiritual garment wherewith our spiritual shane and nakedness is covered, and we are adorned as with rich and comely apparel.  
V. 28. for ye are all one in Christ Jesus] That is, country, sex, or nation makes no difference; but if we are true believers, we are in equal esteem with God; or we are all one in Christ, that is, we make all one mystical body communicating with Christ as our head, and one with another as members.   

CHAP. IIII.  
Vers. 1. NOw I say] He declareth that by another similitude which he said before, concerning the schoolmaster: for he saith that the Law, that is, the whole government of Gods house according to the law, was as it were a kind of Tutorship, or office of an Over-seer appointed for a time, and that we should at length come to be at our own liberty, and live as children, not as servants. Moreover he sheweth by the way, that that governance of the Law was as it were an A. B. C. or Accdence in comparison of the doctrine of the Gospel.  
V. 3. elements of the world] Or, rudiments. By the elemtns of the world he understandeth the corporal types and carnal Ceremonies of the Law, which are called elements, or rudiments; because that God by them instructed the Church as it were by rudiments, and afterwards powred out his holy Spirit most plentiful in the time of the Gospel.  
V. 4. when the fulnesseof the time] The full grown age of the Church to be freed from under this warship; or when the time was fulfilled which God had appointed for to sand his son into the world.  
God sent forth his son] {αβγδ}, He sent out of himself, or his essence; or from heaven: for God would have that the eternal son in his bosom by taking human flesh should come out of him as it were, and mannifest himself unto the world; or issue forth out of the eternal palace of his glory, and in his own person upon earth fulfil the work of the redemption of mankind.  
made of] Not born as other men, but made by the holy Ghost out of the flesh and blood of the Virgin Mary, without the concurrence of man, Gen. 3. 15. Isa. 7. 14. Mic. 5. 3. Luk. 1. 31. and 2. 2.  
a woman] The word {αβγδ}, is here taken, as often else-where in Scripture, for the name of the sex, and generally a maid that is marriageable is termed by the Greek {αβγδ}. So saith Procopius, {αβγδ}, and so the civil Lawyers, titulo de verb. signif. Mulieris appellatione etlam virgo viripotens continetur. This Text therefore maketh nothing for Helvidius, nor against the perpetual virginity of Mary.  
made under the law] having taken upon him the form of a servant, Phil. 2. 7. he made himself subject to the entire observation and satisfaction of the whole law: thereby to purchase to all believers the right and claim to eternal glory, and to deliver them not onely from the malediction of the Law, but also from the burden of all the legal rites and ceremonies.  
V. 5. under the law] That is, that were under the yoke of the ceremonial law, and also under the curse of the moral; whereof he speaketh in the former Chapter.  
the adoption of sons] Therefore was the son of God sent to redeem us, that he might purchase and graciously communicate the right of Sonne-ship( which he hath by nature) to all the faithful, 2 Cor. 6. 18. This adoption of the son of God was from everlasting, but is revealed and shewed in the time appointed for it.  
V. 6. And because ye are sons] He sheweth that we are in such sort free and set at liberty, that in the mean season we must be governed by the Spirit of Christ, which reigneth in our hearts, and teacheth us the true service of the Father; but this is not to serve, but rather to enjoy true liberty as becometh sons and heirs.  
the Spirit of his son] See, Rom. 8. 15. The holy Ghost is both of the Father and the son: but there is a peculiar reason here why he is called the Spirit of his son; to wit, because the holy Ghost sealeth up our adoption in Christ, and giveth us a full assurance of it.  
V. 7. a servant] The word servant is not taken here for one that liveth in sin, which is proper to infidels, but for one that is yet under the Ceremonies of the Law, which is proper to the Jew.  
an heir of God] Some read here by God, that is, by his grace and mercy; others, heir of God, because coheirs of Christ, who is the Son and Heir of God.  
V. 9. turn ye again] Or, turn ye back.  
to the weak and beggarly elements] Or, rudiments. The carnal Rites of the mosaical Law are called here weak and beggarly elements, being considered apart by themselves, without Christ; and for the Galatians to fall back from Christ to these Ceremonies, was nothing else but to cast away riches, and follow beggary.  
V. 10. Ye observe dayes] Ye, following the doctrine of the false apostles, place holinesse and righteousness in the mosaical observations of dayes, the Jewish Sabbath returning every week; and moneths, that is, the Feasts of the new Moons; and times, that is, the solemn yearly feasts of the Passeover, the Pentecost, and Tabernacles; and years, that is, every fiftieth year, being the year of jubilee.  
V. 12. be as I am] He mitigates and qualifies those things, wherein he might have seemed to have spoken too sharply, declaring his good-will towards them in such sort, that the Galatians could not but either be utterly desperate, when they red these things, or aclowledge their own lightness with tears, and desire pardon. Be you as I am, that is, take me for an example, who was once as zealous for those legal Rites, as you are now; but now I count them, and all things else, but as dung in comparison of the excellent knowledge of Christ. Phil. 3. 9.  
V. 13. through the infirmity of the flesh] Either through the infirmity of your flesh I preached unto you; that is, I condescended to your capacity, and preached such doctrine as you were able to bear away: or, through the infirmity of my flesh, either being infirm in body, or much broken through manifold griefs and afflictions which I suffered among you. 1 Cor. 2. 3.  
V. 14. And my temptation] That is, those daily troubles wherewith the Lord tried me amongst you. Acts 20. 19.  
V. 15. Where is then the blessedness] Or, what was then. What is become of the great applause which you gave me at my first preaching; counting yourselves most happy in me your Apostle? or, what talk was there abroad in the world, how happy you thought yourselves, and blessed the time God sent me amongst you?  
V. 16. Am I therefore become your enemy, &c.] Sith all men naturally desire the truth, and love it, how comes to it pass that any man should be hated for speaking the truth? Saint Austine in his confessions yeeldeth a reason, by distinguishing of truth, Omnes amant veritatem lucentem, said non redarguentem; all men love the truth, when that truth concerneth not themselves, they love truth shining, but not convincing; they love the truth when she discovereth her self; not when she discovereth themselves. Hence is that true proverb, Obsequium amicos, veritas odium parit. The beams of the sun, which refresh and clear a sound eye, offend a sore eye, urit enim fulgore suo.  
V. 17. They zealously affect you] Or, they are jealous over you. He compareth the false teachers to jealous wooers, who can by no means endure any corrival; therefore, saith the Apostle, they exclude you from me, and the true doctrine of saith, which I have delivered unto you, that you may be wholly theirs, and I have no part in you: they zealously affect you, but not well, because not to a good end, but to impropriate you to themselves, and make advantage of you.  
exclude you] Or, exclude us.  
V. 18. But it is good to be zealously affencted always] The faithful are to be commended for their zealous affection, and entire love to their Pastours, especially if it be constant, and for the truths sake; but the Galatians have quiter forgotten me, since my departure from you; Out of sight, out of mind.  
V. 19. of whom I travail] Ye are my Children, whom with much pain and travail I brought forth before to Christ, but now ye have corrupted and defaced his image, and are fallen away from your former profession; and therefore I am now in labour with you, and travail with exceeding great pain the second time, till Christ be again perfectly formed in you, and you receive the right shape of Christians.  
V. 20. change my voice] That is, either use other words among you, and turn my complaints into praises; or change my speech into groans, and my words into tears, to bewail your apostasy; and by those true ambassadors of my affection to persuade you to return to your former profession.  
I stand in doubt of you] Or, I am perplexed for you. Gr. in you.  
V. 23. born after the flesh] That is, born, as all men are, by the common course of nature; for Agar was young, and it ceased not to be with her after the manner of women; whereas the womb of Sara was dead, and so the birth of Isaac from her was, as the Apostle speaketh, a similitude of the resurrection, above the power and force of nature.  
by promise] By virtue of the Promise which Abraham laid hold on for himself and his true seed: for otherwise Abraham and Sara were past begetting and bearing of children.  
V. 24. Which things are an allegory] Which are indeed a true story of things past, but yet do signify somewhat else besides, as being types and representations of spiritual things, as likewise was the brazen Serpent, John 3. 14. the marriage of Adam and Eve, Ephes. 5. 32. the passing of the Israelites over the Red-sea, 1 Cor. 10. 1, 2. and the deluge, 1 Pet. 3. 21.  
for these are the two Covenants] Or, Testaments. That is, show forth, point, and signify, a sacramental kind of speech, like to that, Gen. 41. 26. and, Matth. 26. 26. The two Covenants are the old and the new; the old, of the Law, wherein promise is made, that those who perfectly keep the law shall thereby obtain salvation: and the new, of the Gospel, wherein eternal life is promised to sinners that repent and believe in Christ. Jerem. 31. 31. Heb. 8. 8, 9.  
which gendereth to bondage] Which bringeth forth children that are in bondage: for the law requireth a perfect obedience of men, or in case of failing, pronounceth a curse upon them; and of itself it is unable to free them from their natural servitude, and much more unable to procure them the grace of God, and the inheritance of everlasting life.  
V. 25. For this Agar is mount Sinai is Arabia] Either the meaning is, Agar is also called Sinai, a mount in Arabia, whither Agar fled with her son ishmael, being thrust out of Abrahams house, from whom the mount itself( as some affirm) was afterwards called Agar by the Arabians, and from thence they themselves are called Agarens, Psal. 83. 6. Or the meaning is, Agar is a figure or image of Sinai, and of the Covenant of the Law, which was proclaimed on it; as Agar was a stranger without the blessed Seed, so was Sinai is Arabia the land of the Ismaelites, who issued forth from Agar, without the limits of the land of promise.  
and answereth to Jerusalem] Or, is in the same rank with Jerusalem. Some red bordereth upon Jerusalem; and Genebrard in his Comment upon the Psalms affirmeth, that there is a continual tract from it to Jerusalem; perpetuo enim in dorso seize versus, Sionios montes exporrigit. But the geographical Tables show no such thing: and as Bencius, a Sorbonick doctor, acknowledgeth, Sinai is fall twenty dayes journey from Jerusalem. The better Translation therefore is, it answereth to Jerusalem, that is, in the allegory and mystical signification.  
V. 26. But Jerusalem which is above] The true Christian Church, which seeketh her salvation, not by the first Covenant of the Law, but by the second, of the gospel, which is said to be above, partly because it hath its original from heaven, partly in respect of the part triumphant in heaven, partly in respect of the militant, which steers its course to heaven, Phil. 3. 20. and shall in the end be brought thither.  
which is the mother of us all] As Sara was the mother of Isaac, the proper heir of his father Abraham, so is the Christian Church the mother of all the faithful, who are heirs of the Kingdom of heaven, whether they be Jews or Gentiles.  
V. 28. as Isaac was] Gr. according, or, after the manner of Isaac. Who was as the first begotten of the supernal Jerusalem, as ishmael was of the slavish Synagogue.  
are the children of promise] See Rom. 9. 8.  
V. 29. born after the Spirit] That is, by virtue of Gods promise, and after a supernatural and spiritual manner, Sara conceiving in her old age rather by faith then by lust,  
V. 30. nevertheless] Gr. But.  
Cast out the bond-woman and her son] Gr. Tec. her self and her son. See Gen. 21. 10.   

CHAP. V.  
Vers. 1. STand fast, &c.] Gr. Tec. Christ hath made us free, stand therefore in that liberty, and.  
and be not entangled] Gr. held, or kept in with. Tied or fastened thereunto as it were with cords and ropes. A comparison taken from Oxen, who have the yoke bound fast to their horns or neck, thereby to force them, subdue, and keep them in.  
again with the yoke of bondage] It doth not appear that these Galatians had submitted themselves to the yoke of Moses before their conversion to Christ, and now after their falling away from Christ, had enslaved themselves the second time to those legal observations; but the meaning is, Before ye were subject and enslaved to your Idols, being redeemed from that slavery, do not enthrall yourselves again to a new bondage of Ceremonies, take not upon you a new yoke, and so heavy a one, as neither we nor our fathers were able to bear, Acts 15. 10.  
V. 3. I Paul say unto you, that if ye be circumcised] See Acts 15. 1. If ye be circumcised, out of this persuasion, to be justified thereby, Christ shall profit you nothing; for justification by faith, and justification by the works of the Law cannot stand together; he instanceth particularly in Circumcision, because it was the ground of all the service of the Law, and chiefly urged by the false Apostles. It is true, Circumcision in another place is called the Seal of the righteousness of faith, but here we must have consideration of the circumstance of time, for now had baptism come in the place of Circumcision: and moreover, Paul reasoneth according to the opinion that his opposites( the false teachers) had of it, who made it a matter of salvation, and necessary means of justification.  
V. 3. For] But, or, And.  
is a debtor to do the whole law] Because he that observeth the ceremonial Law in one thing, is bound to observe it in all; and what a servitude were that? The reason is evidently drawn from the connexion which is between all the parts of the ceremonial Law, and the curse pronounced against all who fulfil not that whole law to a tittle.  
V. 4. Christ is become of no effect unto you] Gr. Ye are made voided, frustrate, or abolished from Christ.  
are justified by the Law] That is, ye frustrate and make voided your justification by Christ, who seek to be justified by the Law, for indeed no man is, or can be justified by the Law. See Rom. 3. 20.  
ye are fallen from grace] That is, from the true doctrine of Christs free grace, for that cannot consist with justification by the works of the Law.  
V. 6. For in Jesus Christ] Seeing in Christ we have spiritual circumcision, there is no need of carnal; they therefore who were circumcised before they believed, namely, such of the Jews as were called to the knowledge of the truth, gain nothing thereby, neither do the unbelieving Gentiles lose by their uncircumcision. Chap. 6. 15.  
but faith which worketh by love] The word in the original {αβγδ}, being in the Mean voice, may be taken either actively or passively; if passively, the meaning is, that saith is actuated, quickened and moved by love to do good works; if actively, then the meaning is, that it is not a dead and unworking saith that justifieth us, but a living and operative saith, according as Saint James teacheth us, Jam. 2. 26. and it must be a living saith by which the just shall live.  
V. 7. Ye did run well] You were in the right way, and ye made so good progress that ye outstripped many; and had ye not been stopped and hindered, would have obtained the prise, which is eternal life.  
who did hinder you] Or, who did drive you back.  
V. 9. A little leaven leaveneth the whole lump] See 1 Cor. 5. 6. He addeth this, that he may not seem to contend upon a trifle, warning them diligently by a similitude borrowed from leaven,( Mat. 13. 33) not to suffer the purity of the apostolical doctrine to be infected with the least corruption that may be. By a little leaven, as S. Jerome observeth, he understandeth either, an error but in one point or two, which corrupteth the whole doctrine of christianity; as a small quantity of Ratsbane poisoneth the whole milk: or a few false teachers, or erroneous believers are able to infect a whole Church or Congregation.  
V. 10. through] Gr. in.  
but he that troubleth you, shall bear his judgement] He singleth out some one, who was the ring-leader of all the rest, and either threateneth to excommunicate him, by his apostolical authority, or denounceth against him Gods fearful judgement at the last day.  
V. 11. why do I yet suffer persecution] He willeth them to consider, how that he seeketh not his own profit in this matter, seeing that he could eschew the hatred of men, if he would join judaism with christianity: for at this time the Christians were most persecuted by the Jews, whose hatred was not so exasperated against the Apostles for preaching Christ crucified, as for teaching, that the Law of Moses was abolished, for which they were most zealous.  
cross] Gr. Tec. cross of Christ.  
V. 12. cut off] He compareth those who corrupt the doctrine of Christ, and maliciously set themselves against his preaching, to rotten Members, which are to be cut off, lest the gangrene spread over the whole body: and he alludeth, as the Greek Scholiast noteth, to the practise of Circumcision, which is a cutting off of the foreskin of the flesh, and casting it away; wishing, that they themselves might suffer what they do, that is, be cut off as superfluous flesh.  
V. 13. onely use not liberty for an occasion to the flesh] Because men are very apt to abuse their liberty, and turn the grace of Christ into wantonness, he addeth here, as else-where, a wholesome caution, that Christian liberty is not a licence to do what men list, but a freedom from the heavy yoke of the law, to the end that they may take upon them Christs easy yoke, and light burden, and more cheerfully serve him. Where the carnal gospelers suck poison, there the holy Ghost sets an antidote, as Luk. 1. 74. He hath redeemed his people, that being delivered out of the hands of our enemies we might serve him without fear in holinesse and righteousness before him all the dayes of our life: and Rom. 8. 1. There is no condemnation to them that are in Christ Jesus who walk not after the flesh, but after the Spirit▪ and Rom. 6. 1. Where sin abounded grace did much more abound; what then? shall we continue in sin that grace may abound? God forbid: and Titus 2. 11. The grace of God that bringeth salvation, hath appeared to all, teaching us that denying ungodliness and worldly lusts, we should live soberly and righteously in this present world.  
V. 14. all the law is fulfilled in one word] Some restrain the word, all the law, to the second Table: others take it absolutely for the whole law; because none can love his neighbour a● himself, but he must needs love God: and the love of God and our neighbour, contains in it the whole law. Others understand the words thus, all the law, is fulfilled in this one word, Thou shalt love thy neighbour; Rom. 13. 8. This precept is the compliment of the whole law, that is, this precept added to the former Table, makes up the whole law. For so the Greek word, {αβγδ} is often taken.  
Thou shalt love thy neighbour as thyself] See Lev. 19. 18. mat. 22. 39. Rom. 13. 9.  
V. 16. This] Gr. but.  
Walk in the spirit] That is, dispose all your life and actions according to the instructions and motions of the holy Spirit, as well in the spiritual frame of Religion, proper and peculiar to the Gospel, as in all holinesse of life and conversation. Some by the Spirit, understand the rational appetite, and by the flesh the sensitive, as Lyra: Some by the Spirit, understand the holy Ghost, and by flesh carnal concupiscence: as Theodoret and Occionenius. Others with more probability affirm, that when Spirit and Flesh, are set in opposition one against the other, that by Spirit, is to be understood that part of man which is regenerated by the Spirit, and by the flesh the natural corruption which cleaveth still unto the regenerate. See Rom. 8. 1.  
ye shall not fulfil the lust of the flesh] Or, fulfil not.  
V. 17. the flesh lusteth against the spirit] For the flesh dwelleth even in those that are regenerate; but the spirit reigneth in them, although not without great strife. S. Austine in his Exposition upon the Epistle to the Galatians, affirmeth that they are under the law, and not under grace, in whom the flesh so lusteth against the spirit, that they cannot do what they would: but in the 24. Chapter of his first book of Retractations, he correcteth his former opinion, acknowledging that these words of the Apostle are meant, even of them, who are in the state of grace; Quia& ipsi concupiscentias carnis habent contra quas spiritu concupisciunt, nolentes eas habere si possent& ideo non quaecunque volunt faciunt, qui volunt iis career nec possunt; tunc autem eas non habebunt, quando nec corruptibilem carnem.  
do the things that ye would] Gr. do not what ye would.  
V. 19. Now the works of the flesh] He setteth out that particularly, which he spake before generally, reckoning up some chief effects of the flesh, and opposing them to the fruits of the Spirit, that no man may pretend ignorance.  
V. 22. But the fruit of the Spirit] Therefore they are not the fruits of free-will, but so far forth as our will is made free by grace. He saith not, the works of the Spirit, as before the works of the flesh, but the fruits of the Spirit, to teach us, that good works are not only the effects of Gods Spirit, but also that they are acceptable and pleasing unto him, like most sweet and wholesome fruits, Matth. 3. 8. Joh. 15. 8.  
V. 23. against such there is no law] Such may be either referred to the fruits of the Spirit, or to the persons who bring forth such fruit, against men so qualified there is no law to condemn them: for the law of God, which is so severe and terrible to all men that are in the state of sin, is not so for all that unto the children of God, that do not maliciously set themselves against it; neither are they liable to the malediction thereof, they submitting themselves willingly to the same, as a gentle mistress of their actions, and guide of their life and conversation.  
V. 24. have crucified the flesh] We are not only to mortify our fleshly members, but also our inward affections, and to do this out of a respect to Christs cross, which is a special means to crucify these our lusts, when we consider that sin is so great and heinous an evil in the sight of God, that nothing but the blood of the son of God could expiate it.  
affections] Or, passions.  
V. 25. If we live in the Spirit] Or, by. If we be endued with the quickening Spirit of God, which causeth us to die to sin and live to God, let us show it in our deeds by holinesse of life.  
in the Spirit] Or, by.  
V. 26. Let us not be desirous of vainglory] He addeth particular exhortations, according as he knew the Galatians subject to divers vices, and first of all he warneth them to take heed of ambition, which 'vice hath always two companions, backbiting, and envy, out of which two it cannot be, but many contentions must needs arise.   

CHAP. VI.  
Vers. 1. IF a man be overtaken in a fault] Or, although. Gr. taken before, or preoccupated. The word in the original, {αβγδ}, derived from {αβγδ}, and {αβγδ}, signifieth to be taken before he is ware, or to be presumed to be an offender, or taken before you, that is publicly convicted of some fault or miscarriage: moderate and temper your reprehension of him with Christian meekness, according to that golden Rule of S. Austine; Salsedinem correptionis amor Christi temperet,& dilectionem proximi sal justitiae con●iat.  
restore such an one] Gr. set him right, or in joint again.  
lest thou also be tempted] He toucheth the sore: for they commonly are most severe Judges, who forget their own infirmity; and on the contrary, as S. Austine observeth; The true sense and feeling of the infirmities we are subject to ourselves, makes us tender and compassionately affencted towards others; Nihil tam ad misericordiam inclinat quam proprii pericult cogitatio. And Virgil brings in Queen Dido for a pattern in this kind, saying of her self: Non ignara mali miscris succurrere disco.  
V. 2. Bear ye one anothers burdens] He sheweth that this is the end of reprehension to raise up our brother which is fallen, and not proudly to insult over him. To bear our brothers burden, is, to have compassion on our brothers failings, and infirmities, which lie upon him, as a heavy load and burden, to support him with comfort, and use the best means we can to ease and relieve him, and by discreet reprehension amend him.  
and so fulfil the law of Christ] That of loving one another, Joh. 13. 34. Which Christ calls his new commandement. For although it were also prescribed by Moses, Levit. 19. 18. yet it is called Christs law, forasmuch as it is not fulfilled but by his Spirit, and for that Christ so particularly commendeth it to his Disciples, as well by precept, as by his own example.  
V. 4. let every man prove his own work] Let every man seek to have commendation of his own life, by examining and reproving himself, and not by reprehending others. In these words, the Apostle taxeth that 'vice in the Galatians, which is too too common in most men; who are sharp-sighted, to espy small motes in other mens eyes, and cannot discern a beam in their own. Nemo in seize tentat descendere, nemo; said praecedenti spectatur mantica tergo.  
rejoicing] Gr. boasting.  
V. 5. For every man shall bear his own burden] See 1 Cor. 3. 8. A reason, wherefore men ought to have the greatest eye upon themselves, is, because that every man shall be judged before God according to his own life, and not by comparing himself with other men S. Jerome upon this place noteth, that the Apostle in these words, obscurely intimateth, that whilst we live in this world, we may be helped by the counsels, good advice, and prayers one of another; but after this life, we must stand or fall to ourselves; no other can stead us by their prayers or otherways. Dum in praesenti seculo sumus, sieve orationibus sieve consiltis invicem posse nos coadjuvari, cum autem ante tribunal Christi venerimus, non Job, non Daniel, non Nohe rogare posse pro quoquam, said unumquemque portare onus sinon. Which though it be a truth, and maketh much against Popist invocation of Saints, and prayers for the dead, yet it seemeth not to be the natural interpretation of this Text; but rather that of S. Austine, De consen. Evang. lib. 2. cap. 30. Where reconciling the seeming contradiction between this first verse and the second, he saith, that the word burden is taken in a diferent sense; Alia sunt onera participandae infirmitatis, alia reddendae rationis Deo de actibus nostri. In the original, the words are different; in the second verse, it is {αβγδ}, in this {αβγδ}, there by burdens, are meant such sins and infirmities, wherewith our brother is aggrieved and burdened, but here by burden is meant the punishment of every mans own sin.  
V. 6. Let him, &c.] See 1 Cor. 9. 14.  
that is taught in the word] Gr. catechized. See Rom. 2. 18. The word in the original is, {αβγδ}, a word derived from {αβγδ}, a sound, and signifieth to resound, or instruct others, viva voice, by word of mouth, by speech sounding to their ears, to teach familiarly, as when children are taught the principles of religion; and hence cometh our English word catechizing. Howbeit, as the Greek Scholiast truly observeth, it is taken more generally for him that is any way taught and instructed; whether it be in the first principles, and rudiments, or points of greater difficulty; whether plainly and familiarly, as catechisers use to do; or more profoundly, as Doctors in the chair.  
communicate unto him that teacheth] Gr. catechiseth; or instructeth in the principles of faith. 1 Cor. 14. 9. Let him afford him comfortable maintenance according to his ability; he saith not, {αβγδ}, but {αβγδ}, contribute, but communicate unto him, as Oecumenius observeth, to signify unto us, that the reliee of the pastor is not an almes-deed, but a kind of commerce and exchange of spiritual things for carnal. For he that teacheth bestoweth on his flock spiritual treasures; and they who are taught of him give him part of their temporal goods,( 1 Cor. 9. 11.) so there is a communication on both sides.  
V. 7. Be not deceived; God is not mocked] He commendeth liberality both to their Pastours, and to the poor; and first he reproveth them for pretending this and that, and all because they would not help their neighbours, as though they could deceive God: afterward he compareth works of charity to a spiritual sowing, which shall have a most plentiful harvest, and he compareth covetousness and niggardliness to a carnal sowing, whereof nothing can be gathered but such things as being unprofitable fade away and perish by and by.  
V. 8. For he that soweth to his flesh] that is, to the commodities of this present life; he that seeketh after wealth or honour,& such things only whereby he may give satisfaction to his flesh, and enjoy carnal delights and pleasures, shall reap corruption; that is, a consumption in his estate, rottenness in his bones, and eternal death. But he that soweth to the Spirit, that is, desireth increase of spiritual graces, and by the grace of the Spirit distributeth liberally to the poor, and performeth all works of piety and charity in this life, shall have a most plentiful harvest in the life to come, and reap a most plentiful crop.  
V. 9. And let us not be weary in well-doing] See 2 Thess. 3. 13. He taxeth such as are liberal at the beginning, but continue not in well doing, because the harvest seemeth to be deferred very long, as though the seed-time and harvest were at one instant.  
V. 10. household of faith] They who are bread up in the same Church, which is the House of God, they who are joined with us in the profession of the self-same true religion, ought to be preferred before all other in our charity: yet so notwithstanding that our liberality extend in some measure to all. Saint Augustine upon these words infereth that all men are equally to be loved, and that we must with a like affection wish to all men eternal life, though we cannot perform to all the like offices of charity. This seemeth to be repugnant to the doctrine of other Fathers, and the schools generally, who teach that we ought more to love those of our kin then strangers, Christians then Infidels, right believers then heretics, friends then enemies; but they quarrel with this religious Father without cause, for elsewhere he defineth all virtue to be ordo charitatis, an order of charity, whereby we love first God, then ourselves, after our neighbours, and them differently as we owe more obligation to them, or they better deserve of us: his meaning therefore in this place can be no other then this, that we ought to love all men pari dilectione, that is, with a like sincerity of true love, though not a like ardency of Christian affection; or that we ought to love all men alike as they are men, and desire truly their salvation, though as he speaketh, we neither can nor are bound to perform the same offices of charity to all.  
V. 11. how large a letter] The words in the original {αβγδ}, may signify either with how great characters I have written unto you; or what a large letter I have written unto you: those who follow the first Translation make this to be the sense, to disabuse and undeceive you I have made shift though I cannot writ well, yet with mine own hand in great and ill shaped letters to give you an undoubted testimony that I preach not circumcision; so Oecumenius. Others interpret the words thus, You see with what capital letters I have written divers sentences in this epistle, that you might take special note of them; such letters Jerome in his Preface upon Job, calleth unciales literas; and the Poet grandes, Grandibus intumuli marmore caede notis. They who follow the latter Translation, make this construction of it: You see what pains I have taken for your satisfaction, to writ to you a letter of a large size, and that with mine own hand; which I use not to do. It is true that the Apostle wrote larger letters then this, as namely to the romans, and to the Corinthians: but he wrote them not with his own hand, as he did this. For that to the romans was written by the hand of Tertius, Rom. 16. 22. And the Epistles to the Corinthians are supposed by the Learned to have been written by others; the first by the hand of sosthenes, the second by the hand of timothy.  
V. 12. make a fair show in the flesh] Gr. good face. for fair countenance. A fair show against the truth in keeping carnal rites and ceremonies; they urge circumcision upon you, not out of any affection and zeal that they bear to the Law; but onely for this purpose, that they may purchase themselves favour among those of their own sort, and escape the malice and persecution of the Jews.  
in the flesh] Or, in your flesh. In causing you to be circumcised.  
for the cross of Christ] For preaching the doctrine of Christ crucified.  
V. 14. by whom the world is crucified, &c.] Or, whereby. S. gregory in the first of his Morals thus paraphraseth upon these words: Because neither Paul sought after the world, nor the world after him, he saith he is crucified to the world, and the world to him. Bernard in his sixth Sermon, de Quadragesima, conceiveth this to be the meaning: The world is crucified to me in my judgement and reputation thereof, and I am crucified to the world by an affection of compassion: Non incongrue potest intelligi crucifixum ci mundum reputatione, ipsum vero mundo crucifixum compassione. Others illustrate thus the words, All the honours, delights, and pomps which the world so much doteth upon, are as a cross to me; and those things which the world esteems as crosses, I take delight in, and am fastened unto them. But the most natural exposition seems to be this; God forbid that I should glory in any thing save the death and passion of my Saviour; by the power whereof I am not onely dead, but even crucified to the world: so that I have neither love nor liking more to the world and the lusts thereof, then to a dead man hanging upon a Gibbet, or cross, which is not onely a miserable, but an ignominious spectacle: on the other side, the world hath no more power on me to move me, then sensual objects have to move or affect a dead man.  
V. 15. availeth any thing] Gr. Tec. is any.  
but a new creature] Georgius Syncellus writeth that these words of the Apostle are taken out of a Book entitled Apocalypsis Mosis, the Revelation of Moses; but the Book is apocryphal, and it is more likely that the author of it bearing a false title is of latter date, and transcribed th●se words out of Saint Paul rather then that Saint Paul should borrow them from that book. For the meaning of them it is evidently this: That in attaining salvation by Christ, neither circumcision, nor uncircumcision is considerable, or available, but a new creature, a man renewed in the spirit of his mind, and reformed according to Christs Image, 2. Cor. 5. 17.  
V. 16. upon the Israel of God] The true Israel circumcised in heart, and in the spirit, and not in the letter, whose praise is not of men, but of God, Rom. 2. 29.  
V. 17. I bear in my body the marks of the Lord Jesus] The word in the Greek {αβγδ}, properly signifieth brands, that is, such marks as are burnt into a mans flesh; but here it is taken for all those stripes and wounds which the Apostle received for Christ, and his doctrines sake; and hereby he intimateth that he startled at no persecution; as his opposites the false Apostles did; and he opposeth his miseries and the marks of those stripes which he bare for Christs sake, against the scar of the outward circumcision, as the true mark of his Apostleship: and the meaning of the whole verse seemeth to be this; I admonish all the faithful to have this regard unto me, as not to add affliction to my affliction, nor vex my spirit farther with oppositions and contradictions, I having already sustained and suffered so much for Christ,( 2 Cor. 11. 23, &c.) whose marks I continually bear about me, and whereby I have sufficiently testified the Ioyaltie and faithfulness of my ministery, 2 Cor. 6. 4, 5.  
V. 18. with your spirit] With your minds and hearts; or, grace be with your spirit, that is, guide and direct your spirit, that you may discern the deceits of these false Apostles who endeavour to enthrall you to carnal rites; or because grace chiefly worketh upon the soul and is resident in it, he expresseth that part, but meaneth the whole, and it is as much as if he had said, Grace be with you. Fromn this prayer of the Apostle it seemeth the ancient Church in her liturgy took that respond mentioned by Saint Chrysostome, in his Comment upon the tenth of Matthew, And to, or with thy spirit, {αβγδ}. When I say, peace unto you, and you answer, and to thy spirit; not with your voice onely, but with your heart: whence also in our liturgy, transcribed for the most part out of the ancient Liturgies of the Church, after the Creed the Minister saith, The Lord be with you, and the people answer, And with thy spirit.    

ANNOTATIONS ON THE EPISTLE OF paul THE Apostle to the EPHESIANS.  

CHAP. I.  
Vers. 1. To the saints] Gr. Tec. to all the saints.  
V. 3. Blessed be the God, &c.] See 2 Cor. 1. 3. 1 Pet. 1. 3.  
blessings] Gr. benedictions.  
heavenly places] Or, things. Heavenly blessings are opposed to earthly, upon which the Old Testament most runneth; now spiritual blessings in Christ are called heavenly, either because God the Father gave us them from his high Throne above; or because the Saints have these gifts bestowed on them which belong properly to the citizens of heaven; or because by virtue of these gifts, even whilst we are upon earth, our conversation is in heaven, Phil. 3. 20.  
V. 4. chosen] According as God by his election framed a new body out of mankind in opposition to the first, whose head was Adam, in whom they did all sin and die, and ordained Christ to be their head, that in him all might be gathered and made partakers by him of his grace, life and glory; so also hath he accomplished this counsel of his in time, dispensing all his graces unto his Church by Christ in his sacred communion. See Chap. 3. 11. 2 Tim. 1. 9. Election or choice here is taken for the eternal decree of election which is of certain men in time drawn out of the common lump of corrupt mankind. See Joh. 15. 16. Rom. 8. 29. 1 Thess. 2. 13. 1 Pet. 1. 2.  
in him] Or, by. That is, in Christ as our head; or, by Christ as our mediator.  
foundation of the world] Gr. casting, or laying. viz. of the foundation of the world.  
that we should be holy] God did not choose us because we were, or otherwise would have been holy; but to the end that we should be holy, being clothed with Christs righteousness through faith, which though it be not here expressed, yet it is necessary implyed. For there can be no holinesse, nor love without true faith, sith by faith it is that our hearts are purified, Act. 15. 9.  
and without blame before him] NOt onely before men, as hypocrites may for a while, but in sincerity, as in Gods presence. See Gen. 17. 1. Luk. 1. 6. And this holinesse and unblameablenesse is true and unfeigned in this life, and here begun by the power of Gods Spirit; but it shall not be perfected in all parts and degrees till the life to come, 1 Cor. 13. 10. Ephes. 5. 27. Phil. 3. 12. Yet even this unperfect holinesse and unblameablenesse of ours in this present life is acceptable to God in Christ, and received as perfect, he forgiving us our failings, through faith in Christ, Colos. 2. 10. Heb. 13. 21. 1 Pet. 2. 5.  
in love] This some do understand of the love wherewith God loved us, construing it with the word chosen; yet it may be fitly joined with the words holy and without blame, and understood of our love towards God and our neighbour, wherein this holinesse doth chiefly manifest itself, 1 Cor. 13. 1. Gal. 5. 6.  
V. 5. the adoption of children] Of this adoption whereby we are made children of God, and coheirs with Christ, we have here indeed the beginning and expectation, John 1. 12. Rom. 8. 15. but the full fruition of this adoption and inheritance we shall not enjoy it till hereafter, Rom. 8. 23. Gal. 4. 5. Heb. 9. 15. 1 John 3. 2.  
to himself] Or, into himself. To his glory, or for his own sake.  
according to the good pleasure of his will] Not for any desert or worth of our own, but onely out of his own free undeserved grace and favour, romans 9. 11, 12, 15, 16. and 11. 6. and 2 Tim. 1. 9.  
V. 6. To the praise of the glory of his grace] That is, to the praise of his glorious grace, that as his bountiful goodness deserveth all praise, so also it should be set forth and published.  
hath made us accepted in the beloved] Gr. hath ingraciated us in the beloved.  
V. 7. grace] Gr. Tec. bounty, or, goodness.  
V. 8. in all wisdom and prudence] In perfect and sound wisdom. wisdom and prudence so differ, that wisdom principally respects contemplation, and prudence, action. wisdom is a virtue of the mind, whereby we know celestial mysteries; prudence, whereby we wisely order the affairs of our life, and regulate our Christian conversation. By all wisdom here, as in Colos. 16. either all kind of wisdom is understood, or all saving wisdom.  
V. 9. according to his good pleasure] Not onely the election, but also the vocation of the adopted sons of God, proceedeth from mere grace.  
V. 10. in the dispensation] Gr. Tec. according to the dispensation. That is, in the time prefixed by his providence, the dispenser of times, and of order in all things, for the accomplishment of the promises concerning the Messiah. The Greek word {αβγδ}, signifieth such a dispensation, as house-keepers use in the governing of their house and family, ordering and disposing their provisions, and every thing else in a fit time, and a convenient manner. Thus also hath God ordained and settled in his house, that is, in his Church, even from the beginning of the world, certain times, in which, and manner, according to which, and persons, by whom all things are to be performed.  
fullness of times] See Gal. 4. 4.  
gather together in one] The word in the original {αβγδ}, signifieth, to reduce into one capital sum, or, bring under one head.  
both which are in heaven, &c.] Hereby some understand the faithful, whereof some are already in heaven, others are yet upon the earth. Others understand this place, not of the blessed souls in heaven, and believing men upon earth gathered by Christ under one head, and into one body; but of the Angels in heaven, which by Christ are reconciled to men, and both gathered together under one Head, which before-time had been divided and rent asunder by reason of the sins of men. Heb. 12. 22, 23. Revel. 19. 10.  
heaven] Gr. the heavens.  
in him] The faithful are said to be gathered together in Christ, because they are joined together with him, through faith, and become as it were one man.  
V. 11. In whom also we have obtained, &c.] Gr. Tec. In whom we are called, being.  
all things] All things are attributed to the grace of God, without exception, and yet for all that we are not stocks, for he giveth us grace both to will, and to do those things that are good. Phil. 2. 13.  
counsel of his own will] He saith not simply, according to his will, but, according to the counsel of his will; to teach us, that God, as an intelligent and most wise Agent, doth all things upon most just and prudent grounds, known to himself, and hath always a reason for his will, though to us his will must stand for the supreme reason; stat pro ratione voluntas.  
V. 12. who first trusted in Christ] Or, hoped. Either he speaketh this of the Jews, who were called to the faith of Christ before the Gentiles, or he speaketh it of the Apostles, who were simply the first-fruits of all believers, and brought both Jews and Gentiles to the Christian faith.  
V. 13. sealed with that holy Spirit of promise] Or, the holy Spirit. The manner of speech is taken from men, who for better assurance and confirmation of any promises, are won to give sealed Bills, Bonds, or Letters; and that for the most part, with imprinting or stamping their own Arms or Cognizance upon them. Now the promises of the pardon of our sins, of our adoption and everlasting inheritance are made unto us in the gospel, and applied to us by faith; and the sealing of the Spirit, that is added thereunto, is our regeneration, and the renewing of Gods image within us, which is, as it were, printed upon our souls, when we believe in Christ, to assure us more and more of the accomplishment of those his promises. 2 Cor. 1. 22. Chap. 4. 30.  
V. 14. until] Or, for.  
purchased] Or, purchase.  
V. 17. in the knowledge] Or, for the acknowledgement.  
V. 19. exceeding greatness of his power] The greatness of Gods power is as much manifested in the raising of our souls from the death of sin to the life of grace, as in the raising dead bodies from the grave: and the very phrase sheweth, that the work of the holy Ghost in breeding faith in us, is more then a moral suasion, to which we may yield, or not; for such a suasion cannot be said to be the working of Gods mighty power, like to that whereby he raised Christ from the dead.  
of his mighty power] Gr. of the might of his power.  
V. 20. and set him at his own right hand] See Rom. 8. 34.  
V. 21. principality] Or, rule.  
every name that is name] Above every thing whatsoever it be, or above all persons, be they of never such power or excellency. Honourable and famous men are called men of name, and the Name of the Lord is often taken in Scripture for the Lord himself.( Phil. 2. 9.) The Apostles meaning is, that Christ, even as man, is exalted, not onely above all States and Potentates upon earth, but also all Angels and Archangels in heaven.  
V. 22. And hath put all things under his feet] See psalm 8. 6. 1 Cor. 15. 25.  
head over all things to the Church] Christ is said to be the Head of the Church in three respects, especially. First, in that he is above the Church, and ruleth it, as the head guideth the body. Secondly, because he conveyeth life into it, as the head doth to the members. Thirdly, because he provideth for it, as the Head doth for the members, and participates in the same nature with it, as the head doth with the members.  
V. 23. the fullness of him that filleth all in all] The love of Christ is so great to the Church, that though he doth fully satisfy all with all things, yet he esteemeth himself but as a maimed and imperfect head, unless he have the Church joined to him as his body.   

CHAP. II.  
Vers. 2. ANd you hath he quickened] See Colos. 2. 13.  
dead in trespasses and sins] Not dead to sins, but dead in sins: He is dead to sin, in whom sin hath little or no power,( Rom. 6. 2, 11.) but he is dead in sin, who hath no life of grace in him: all that are unregenerate are dead in this sense; for as the immortality of them which are damned, is no life, so the uniting of body and soul is properly no life, but death in them who are not ruled by the Spirit of God. By trespasses and sins some understand the same, for sin is called {αβγδ}, as it implieth a slip or falling; but {αβγδ}, as it is an aberration from, or missing the right way. Others distinguish between trespasses and sins, and make trespasses the beginning as it were, and sins the consummation of wicked works; or, as Saint Austine conceiveth, a trespass is an omission of good, sin, a commission of evil.  
V. 2. according to the course of this world] The original {αβγδ}, is by some rendered, the age of this world; by others, the life of this world; or, generation of this world; by the Syrian interpreter and Tremelius, mundaneitatem, the vanity; or, word for word, worldliness of this world: the meaning is, after the common course and fashion of worldlings, that think of no other world then this present.  
according to the prince] According to the will, instigation and suggestion of Satan, who being cast out of the higher heaven of glory, Luke 10. 18. Revel. 12. 8. doth wander about now, and exercise the power God permits him in these low regions of the air, until he be shut up into the dungeon of eternal torments. 2 Cor. 4. 4.  
of the power of the air] That hath power in moving the air, and raising storms there, as appeareth by the story of Job,( Job 1) and continually fighting against the faithful out of the air, Ephes 6. 12. Or, the word {αβγδ} may be taken, as it is often, in Hesiod and Homer, for, {αβγδ}( as Hesiod. {αβγδ}, caligine induti] that is, darkness; and that indeed is his proper style, for as God is the Father of lights, so the devil the Prince of darkness.  
now worketh in the children of disobedience] The particle now is added here, by reason that Satan, since the preaching of the gospel, hath lost that operation and full sway in the faithful, which formerly he had indifferently over all, albeit he doth not cease to assault and molest them; but the power that is left him now, is chiefly over the unbelievers, 2 Corinth. 4. 4. 2 These. 2. 9, 10. and those whom God hath given over to Satan, who maliciously refuse the Gospel; and he by his operations and suggestious leadeth them whithersoever he will.  
V. 3. also we] After that he had condemned the Gentiles, he confesseth, that hte Jews( among whom he numbereth himself) were no whit better.  
in the lusts of our flesh] By the name of flesh, in the first place he meaneth the whole man, which he afterwards divideth into two parts, into the flesh, which the Philosophers term the sensitive or irrational part; and into the mind, which they call the rational; so that he leaveth nothing in man that is not dead in sin▪ and concludeth, that the whole man is born subject to the wrath and curse of God.( John 3. 6.)  
the desires] Gr. the wills.  
were by nature the children of wrath] Children of wrath may be understood, either actively, such as deserve wrath, as Judas is said to be the child of perdition,( John 17. 12.) and the Pharisees Proselytes, the children of hell:( Matth. 23. 15.) or passively, such as are liable to the wrath of God, and the sentence of eternal death; men in Gods hatred, as well as others, that is, profane people which know not God.  
V. 6. And hath raised us up together] To wit, as he addeth afterwards, in Christ: for as yet this is not fulfilled in us, but only in our head, by whose Spirit we have begun to die to sin, and live to God, until that work be fully brought to an end; but yet the hope is certain, for we are as sure of that we look for, as we are of that we have received already.  
V. 7. through Christ Jesus] Or, in.  
V. 8. by grace are ye saved through faith] Christ is the meritorious▪ grace the efficient, and faith the instrumental cause of our justification and salvation: grace and faith stand one with another, to which two these are contrary, to be saved by ourselves or our works▪ And because it might be objected, that faith is our work, and consequently that if we are justified by faith we are justified by works; the Apostle immediately addeth that though this faith be in us, et it is not of us, that is, not from the power of nature, but that it is merely the gift of God: and this is to be meant not onely of the habit of faith, but the very act, as Saint Augustine in his 107. Epistle. Prosp. l. 1. de vocat. Gent. and the Synod held at Aurasica canon the last, clearly prove out of Philippians 1. 29.  
V. 10. his workmanship] We are Gods workmanship, both in respect of our first creation, and in respect of our regeneration, which is a second creation: of which these words are to be understood, for he speaketh not of us as we are by nature, but as new creatures in Christ by grace.  
ordained] Or, prepared.  
V. 11. remember that ye] Applying the former doctrine to the Gentiles, he sheweth that they were not onely as the Jews by nature, but also after a special sort strangers and without God, and therefore they ought the rather to remember so great a benefit of God as was their admittance into the covenant of grace.  
b that which is called the circumcision] Or, in regard of that. Either he meaneth by circumcision the Jews, who were known and distinguished from the Gentiles by circumcision the mark of the Covenant; or if he take not circumcision, as he doth Galatians 2. 7. for the Jews who were circumcised, but for the sacrament itself: then the meaning is, that the Ephesians were uncircumcision in respect of the carnal circumcision, that is, were utterly destitute of it. If it be objected, that the Egyptians, and Ethiopians, and Colchians, and Arabians, and some other nations were circumcised; as Herodotus l. 2. Hieron. upon Jer. 9. Alexander ab Alexandro Gentalium l. 2. report: the answer is easy; that though they were cut in the foreskin of the flesh as the Jews were, yetthat was done to another end, either as a mark of their nobility, or for some other purpose. They received it not as the seal of Gods Covenant; their Circumcision was no Sacrament at all, neither by virtue thereof had they any entrance into the true Church of God.  
V. 12. without Christ] He beginneth first with Christ, who was the end of all the promises, and shadowed out to the Jews under all their Types.  
being aliens from the common-wealth of Israel] That is, had no right nor title to the common-wealth of Israel.  
without God in the world] The Gentiles were not simply Atheists; for they worshipped some one, some more gods; yet because they worshipped not the true God; or if they worshipped the true God, yet they worshipped him not as God, nor glorified him in their life and conversation; but became vain in their imaginations, and changed the glory of the incorruptible God into an image made like to corruptible man, &c. Rom. 1. 21. 23. they are said to be without God: and in this sense, the Turks and all Infidels may be rightly termed {αβγδ}▪ without God, because they worship not the true God in Christ.  
V. 13. Bt now in Christ Jesus] Christ is the onely bond both of Jews and Gentiles, whereby they are tied and united both to God, and one to another.  
V. 14. For he is our peace] That is, the author and cause of our peace; as well of the peace between God and us, as between ourselves: he is the cement, the onely tie, and ground of the true union of Jews and Gentiles into one and the same Church.  
the middle wall of partition] By the ceremonies and worship appointed by the law the Jews were divided from the Gentiles: but now Christ having broken down the partition wall, joineth them both together both in himself, and betwixt themselves, and to God. In this manner of speech the Apostle hath regard to that partition which was in Solomons Temple between the outward court of the Gentiles, and that of the people which was Lorica lapidea, whereof Josephus de bello Judaico l. 6. c. 6. speaketh, a wall that hindered all passage, sight, and communion betwixt them, Ezek. 42. 20. The meaning is, that the Gentiles had gotten a free access now by the Gospel unto the Church, and the benefits thereof; being not accounted profane any longer. And it may be also, that the Apostle in this allusion had an eye to the renting of the veil in the Temple, Matth. 27. 51. Luk. 23. 45.  
V. 16. in one body by the cross] He alludeth to the sacrifices of the law, which repr●sented that true and onely sacrifice.  
having slain the enmity thereby] Or, in himself. For he destroyed death by his death, and fastened it as it were to the cross, and the cause sin being taken away, all hatred and enmity betwixt God and man necessary ceased.  
V. 17. which were afar off, and to them that were nigh] To them that were afar off, that is, to the Gentiles,( Isa. 57. 19.) aliens from the common-wealth of Israel, and strangers from the covenants of promise, vers. 12. and to them that were nigh; that is, to the Jews, who were nearer to God by reason of his Covenant with them, and Ordinances among them.  
V. 18. through him, &c.] See Rom. 5. 2.  
by one Spirit] Or, in.  
V. 19. year no more strangers] The Gentiles are taken into the fellowship of salvation, and he describeth the excellency of the Church, calling it the city and House of God.  
V. 20. and are built] Gr. having been built. That is, your faith whereby you subsist in the communion of Saints hath for its infallible and immovable ground, the whole doctrine of the Old and New Testament, the main subject whereof is Christ, who in his own person is the real and essential foundation, and as it were, the corner-stone, where the great strength of the building lieth,( Psal. 118. 22. 1 Pet. 2. 6, 7.) joining the two walls together; that is, the two different Nations of the Jews and Gentiles, of whom the Church is composed.  
V. 21. Framed together] So that God is the workman, not onely of the foundation, but also of the whole building.  
V. 22. for an habitation of God] Both the whole Church and every particular believer is an habitation of God; for God dwelleth in the Church, Levit. 26. 11, 12. and in every true believer by his Spirit, 2 Cor. 6. 16.  
through the Spirit] Gr. in.   

CHAP. III.  
Vers. 1. For this cause] He maintaineth his Apostleship against the offence of the cross, from whence also he taketh an argument to conform his ministery, affirming, that he was not onely appointed an Apostle by the mercy of God; but was also particularly appointed an Apostle of the Gentiles to call them to salvation, because God had so determined it from the beginning, although he deferred a great while the manifestation of that his counsel.  
the prisoner of Jesus Christ] Not imprisoned by him, but for him: as likewise in Philemon, he styleth himself a prisoner of Jesus Christ, vers. 9. cast in prison for the Gospels sake, and in particular a prisoner for the Gentiles; not onely because he was their special Apostle, but because the ground of his sufferings at this time was the hatred of the Jews his countrymen, who by their accusation procured him to be imprisoned at Rome: and the greatest cause why the Jews his countrymen thus maliced and persecuted him was, for that he made the Gentiles equal unto them, and thereby, as they conceived, impeached the privileges and prerogatives of the Jews above the Gentiles.  
V. 2. the grace of God] Gr. Tec. of his grace.  
V. 3. he made known] Gr. Tec. was made.  
afore] Or, a little before.  
V. 5. Which in other ages was not made known] He meaneth not that none knew the calling of the Gentiles before, but because very few in comparison knew of it: and they that did know it had it revealed unto them darkly, and for hte most part under figures in general and confusedly. The mystery of the calling of the Gentiles was revealed in former ages, but not so distinctly and particularly as now it is.  
by the Spirit] Gr. in  
V. 7. according to the gift of] Gr. according to the efficacy of.  
V. 8. less then the least] Or, far the least.  
the least of all saints] The word in the original {αβγδ}, is as is were a double diminutive, and signifieth lesser then the least, if lesser might be; whereby we may learn that this eminent AposTle had descended to the lowest of those three degrees of humility above mentioned. See Rom. Chap. 12.  
is this grace] Gr. was.  
I should preach] See Gal. 1. 16.  
unsearchable] Gr. not to be traced out, or found.  
V. 9. make all men see] Gr. to make clear, or lightsome to all men.  
which from the beginning of the world hath] Gr. from the worlds, or ages hath.  
V. 10. unto the principalities and powers] That is, the blessed Angels, Rom. 8. 38. Ephes. 1. 21. Colos. 1. 16. 1 Pet. 3. 22. They are thus called by reason that God doth often make use of their mini●terie in the governing of Countreys, and kingdoms, Dan. 4. 13. and 10. 12. And these Angels themselves are very desirous also to look into, and contemplate the manifold wisdom of God in the governing of his Church, and the dispensing of his gifts and graces in Christ to the faithful. 1 Pet. 1. 12.  
known by the church the manifold wisdom of God] That in this glorious renovation of the world by Christ, not onely we, but even the Angels themselves also, may have a new proof and document of the wisdom of God in a different effect from what he demonstrated at other times by the different estate and condition of the Church under the Old and New Testament.  
V. 11. eternal purpose] eternal, as the schools rightly distinguish, is said in a threefold sense; a parte ante onely, and so is that which had no beginning, but shall have an end: so are the Decrees of God even of such things as are accomplished in time, and have their period, eternal: and so is that purpose of God eternal, of which the Apostle here speaketh concerning the calling and incorporating of the Gentiles into the mystical body of Christ and true Church of God. Secondly, eternal a parte post onely, that had beginning, but shall have no end; and so are Angels and the souls of men eternal. Thirdly, eternal a parte ante, et a parte post, that which never had beginning, nor shall have end; and so God onely is eternal.  
V. 12. with confidence] Gr. in.  
V. 13. faint not] Gr. shrink not back.  
at my tribulations] Gr. in.  
V. 14. For this cause I bow my knees] He teacheth by his own example that the efficacy of the doctrine dependeth upon the grace of God, and therefore we ought to join prayers to the preahing and hearing of the Word; which are needful, not onely to them who are novices in Religion, and babes in Christ; but even to those of ripest yeers and understanding in heavenly mysteries; that they growing up more and more by faith in Christ, being confirmed with all spiritual gifts, may be grounded and rooted in the knowledge of that unmeasurable love, wherewith God the Father hath loved us in Christ, seeing that the whole family, whereof part is already received into heaven, and part is yet here upon earth, dependeth upon that adoption of the heavenly Father in his onely son.  
V. 15. whole family in heaven and earth] Or, father-hood, or whole stock. Nyssen in Psal. c. 8. defineth this family to be the whole number of all that are written in the Book of life: {αβγδ}, so the meaning is, That God who is the Father of Christ by nature, is also by adoption the Father of all the Church, which is as it were his family, and the whole congregation of his children as well of those that are already glorified in heaven, as of the rest that yet do live by faith here on earth. See Ephes. 1. 10.  
V. 16. grant] Gr. give.  
in the inner man] See 2 Cor. 4. 16.  
V. 17. rooted and grounded in love] Gr. founded. Either rooted and grounded in that love wherewith God loved us, which is the root and very foundation of our election: or the meaning is, that our love, wherewith we love God who dwelleth in us by his Spirit, may be firm and constant. Ficta omnia sicut flosculi celeriter decidunt, vera gloria radices agit: the like may be said of charity, feigned affections and inconstant desires, like blossoms are blown away with every wind of temptation; true love takes deep root.  
V. 18. what is the breadth, and length, and depth, and height] Many wits run riot in their geometrical and moral discourses upon these dimensions: some conceive that the Apostle alludeth to the dimensions of the cross, and by height understand the wisdom of Christ; by depth his humility; by length his longanimity; by breadth his charity. Others place the breadth in the extent of charity; the length in perseverance; the height in the hope of celestial rewards; and the depth in the inscrutable judgements of God, Rom. 11. 33. See August. Ep. 112. Et de doct. Chris. l. 2. c. 41. Others thus reckon these dimensions: He( say they) comprehendeth the length of the cross who hath learned from the beginning of the world to the end, no man was ever justified or saved but by the cross: he comprehendeth the breadth who conceiveth the catholic Church scattered over the face of the whole earth to have issued out of Christs side: he comprehendreth the height who considereth with himself what is the height of the glory to which Christs humility raiseth us: he comprehendeth the depth, who sounds the bottom, so far as by Scripture he may, of Gods election, and separating some from the mass of corruption and perdition wherein he leaveth others. The gloss upon the New Testament resolveth all these dimensions into the immonsitie of Gods love, saying Quae sit latitudo, longitude, sublimitas, profunditas hoc significat ut sicut in sphaera tanta longitude quanta latitudo,& tanta latitudo quantum profundum; ita in Domino omnia aequalia sint immensae infinitatis. It is certain that the speech is figurative clothed with a metaphor taken from the Geometricians, who if they will perfectly know any building or structure, exactly measure it according to all these dimensions; and hereby the Apostle would have uas to labour as exactly to measure the spiritual temple of God, as the Prophets were exact in describing the dimensions of the material,( Ezek. 40.) that so they may understand how perfect it is in every part.  
V. 19. And to know the love of Christ, which passeth knowledge] Gr. Tec. the exceeding love of the knowledge of Christ. If it passeth knowledge, how may we know it? The answer is, either it passeth all other knowledge, or that it passeth all the capacity of our wit, to comprehend it fully in our mind. For otherwise, who so hath the Spirit of God perceiveth so much, according to the measure that God hath given him, as is sufficient to salvation, 1 Cor. 2. 15.  
filled with al lthe fullness of God] Gr. unto. That you may have abundantly in you, whatsoever things are requisite to make you perfect with God, that you may be replenished with all spiritual graces.  
V. 20. Now unto him that is able] He breaketh forth into a thanksgiving, whereby the Ephesians may be confirmed in hope of obtaining any thing they ask of him: for he that is able to give us above all that we ask, is more bountiful then we can imagine; will certainly freely give us whatsoever we ask according to his will.  
in us] Gr. Tec. in you.  
V. 21. by] Gr. in.  
ages, world without end] Gr. generations of a world of worlds.   

CHAP. IIII.  
Vers. 1. OF the Lord] Or, in the Lord.  
walk worthy of the vocation wherewith ye are called] See Phil. 1. 27. Coloss. 1. 10. 1 Thess. 2. 12. Though all men ought to walk worthy their special calling, that is, so as it becometh men of such a calling, as namely, Magistrates ought to carry themselves, as it befitteth their place of authority, and Ministers, as it becometh their sacred function: yet the verses following show, that the Apostle here by calling, meaneth the general calling of the faithful, which is this, to be holy as our God is holy, and as we are called to the knowledge of the Gospel, so we should walk according to the prescript of the Gospel, 1 Pet. 1. 15, 16.  
V. 3. Endeavouring to keep the unity of the Spirit in the bond of peace] He exhorteth to perfect agreement, but yet such as is knit with the band of the holy Ghost. By the unity of the Spirit, we may understand, either a full consent and agreement in our spirits, that is, our judgements and affections, that we sweetly conspire together in the love of the same truth, and seek that truth in love: or by the unity of the Spirit may be understood the union of all the members of the entire Church, united together by the holy Spirit, after the manner of a spiritual and mystical body.  
V. 4. one body, and one Spirit] An argument of great weight, for an earnest entertaining of brotherly love and charity one with another; because we are made one body, having one God and Father, enlived with one Spirit, worshipping the Lord with one faith, and consecrated to him with one baptism, and hope of one self same glory, whereunto we are called: whatsoever therefore breaketh charity, breaketh all these bonds asunder.  
V. 5. One Lord, one saith, one baptism] Not to touch upon the grammatical note, that the Apostle in this verse declineth, {αβγδ}. unus, a, um. unus Dominus, una fides, unum baptisma; By one Lord, he understandeth not only one Lord, our governor and our Keeper; but also one Lord our Redeemer, who hath dearly bought us, that we should serve him in holinesse and righteousness all the dayes of our life. By one faith, he meaneth one doctrine of our faith Christ Jesus, or belief in him, whereby all the faithful, who lived before under the Law, and now under the Gospel were justified and saved. By one baptism, he understandeth not only one specie, that is, one kind of baptism instituted b Christ in the Gospel; but one baptism also numero: for every man is but once baptized; and so the word one baptism is taken in the Nicen Creed, wherein we profess to believe one baptism for the remission of sins. 1 Cor. 8. 6. Luk. 1. 75.  
V. 6. One God and Father of all] See Mal. 2. 10. As in the former verse, by the word Lord, the Father is not excluded from being our Lord, nor the holy Ghost who is styled the Lord, 2 Cor. 3. 17. so also, neither is the son excluded here by the word one God, nor the holy Ghost; but by this diversity of Titles, only the order and propriety is shewed, which each person hath in this work. Above all, some refer to the Father, who is the Author of all, and fountain as it were of the deity; through all, or by all, to the son, by whom all things were created; in all to the Spirit, who dwelleth in the hearts of all the faithful. Others refer all three to the Father, and thus paraphrase the words; God the Father of all the members of the Church, which is the body of Christ, over all, over whom he hath the highest command and authority, by all, by whom he exerciseth his special providence, and in all in whom he dwelleth by his Spirit. But because the Apostle saith, One God and Father of all; it is most probable that the three prepositions are to be attributed not to any one person or more in several, but to the deity in Common, and over relateth to God his authority, through to his providence, and in to his grace: one God who is above all by his authority, through all by his providence, and in all you that are believers by the graces of the Spirit.  
in you all] Gr. Tec. in all.  
V. 7. measure of the gift of Christ] Therefore not according to merits of congruity or condignity; As the Peligians taught, whose heresy is condemned in the council hell at Diospo is, wherein the Fathers pronounce an Anathema to all that affirm, Gratiam Dei secundum merita homin●m dari. Now if all diversity of grace proceed from the measure of Christs gift, none ought to repined at anothers gifts, nor be proud of his own.  
V. 8. When he ascended, &c.] Psal. 68. 18. The Psalmist out of whom the Apostle transcribeth this verse, alludeth to the manner of great Princes or Conqu●rours; who in the day of their triumph, mounting on a high stead, or taking their Chariot, lead the captives, some before, and others after them bound with fetters and chains, and when they came to their Palace, divided the spoils which they had taken from their enemies, and bestowed rich gifts upon the Captains and Souldiers, that deserved best in their warres. Some by ascending on high, understand Christ lifting up himself on the cross, but that was properly no ascension, for he was nailed, first to his cross, and then the cross set up above the earth indeed, but not high. The true meaning of the Text, is, when he mount●d up through the air, and ascended to the highest heaven the Seat of the blessed, above the visible Spheres. He lead captivity captive, that is, as some interpret, a certain number of captives, namely, those Saints that were long held in captivity of death, whose bodies arose at Christs death, Matth. 28. 52. and now they accompanied Christ in his triumphant march into heaven. Others understand this captivity more generally and they distinguish of an active, and a passive captivity; of both which the words of the Apostle may be fitly understood; if they be understood of passive captivity, then the meaning is, he took away from Satan, Death, and Hell, all their captives, and made them his captives; changing their miserable captivity, {αβγδ}, into a holy and happy captivity, whereby they are brought into the obedience of hte Gospel: if captivity be understood actively; then the meaning is, that Christ hath captivated the world, flesh, devil, death, and hell; which in several kinds had before captivated mankind. By the gifts, are meant the gifts of the holy Ghost, conferred upon the Church after Christs ascension.  
captivity captive] Or, a mi●titude of captives.  
V. 9. lower parts of the earth] Either down in the earth, which is the lowest part of the world, or into the grave, which is called the heart of the earth, Matth. 12. 40. For the heart of the earch is the middle of the earth, as our heart is in the middle of our bowels; and the middle of the earth, as the Philosophers demonstrate, is the lowest part of the earth. For whatsoever is above it any way is nearer the heaven, and consequently higher. Howbeit it is not improbable, that the Apostle alludeth unto Psal. 139. 15. My substance was not hide from thee, when I was made in secret, and formed in the lowest parts of the earth; and then the meaning of the Apostle is: He descended into the lowest parts of the earth, that is, into the Virgins womb. Ezek. 28. 2.  
V. 10. that he might fill all things] Or, fulfil. Either he descended and ascended, that he might fill both heaven and earth with his presence, or replenish the Church with his gifts: or fulfil( for so the word {αβγδ}, sometimes signifieth) all the foregoing Prophecies of him, or fill the whole world with his knowledge and glory, Esa. 11. 9. Or he doth sh●w himself every where present by his Divine virtue, in the administration which he hath received of God, both in heaven and earth, Matth. 28. 18.  
V. 11. And he gave some Apostles, &c.] See 1 Cor. 12. 28.  
and some evangelists] By Evangelists some understand here the four Writers of the Gospels; some those who are endowed with a singular gift of preaching the Gospel, such as Philip was, Acts 21 8. who was yet but a Decon; others the companions and fellows of the AposTles in the execution of their Office, being not able to supply all places themselves, and such an Evangelist was timothy, 2 Tim 4. 5  
V. 12. perfecting] Or, making up, or restoring.  
the body of Christ] The mystical body of Christ, which is the Church.  
V. 13. Till we all come in the unity of the faith] Or, meet together into the unity. The use of the ministry is perpetual, so long as we are in this world, that is, until having put off the flesh, and thoroughly and perfectly agreeing betwixt ourselves, we shall be joined with Christ our Head, which is done by the knowledge of the son of God increasing in us, and he himself by little and little growing up in us, until we come to be a perfect man, which shall be in the world to come, when God shall be all in all.  
the stature of the fullness of Christ] Or, age. Some expound this of the resurrection, in which as they conceive, all shall rise in the stature and full age of Christ at his resurrection, which was in the three or four and thirtieth year of his age. But the Apostle here speaketh, not of our age, or stature, nor of Christs growth and full age in himself, but in us; and the meaning is, until Christ his mystical body grow to ripeness and perfection, both in respect of all the members to be added thereunto, and also of their growth and perfection in grace, and the knowledge of our Lord and Saviour Jesus Christ.  
V. 14. no more children] Betwixt childhood, that is to say, a very weak estate, and our perfect age, which we shall have at length in another world, there is a mean or middle estate, to wit, our youth and going forward to perfection.  
tossed to and fro] Or, floating to and fro. He compareth them which rest not themselves upon the word of God, to little Boats or Skiphs, which are tossed hither and thither with the doctrines of men, as it were with contrary winds; and withall he forewarneth them, that it cometh to pass, not onely by the lightness of mans brain, but also by the craftiness of certain Teachers, who made as it were an Art of it.  
by the slight of men] Gr. by the cogging of a Die; or, cheating. In the original it is {αβγδ}, from {αβγδ}, a Die; whereby is signified, either the levity or inconstancy of men, whose opinions are as variable, and doctrines as uncertain as the casting of of a Die; or else their subtlety is meant, who cheat men with false sophisms, as gamesters do with false Dice.  
whereby they lye in wait to deceive] Gr. Tec. according to the circumvention of deceit; or, crafty setches of the devil.  
V. 15. But speaking the truth in love] Or, being sincere. See Zech. 8. 16. By earnest affection to the truth and love, we grow up into Christ; for he( being effectual by the ministery of his Word, which, as the vital spirits, doth so quicken the whole body, that it nourisHeth all the limbs thereof, according to the measure and proportion of each) quickeneth and cherisheth his Church, which consisteth of divers functions, as of divers members, and preserveth the property of every one; and thence it followeth, that neither this body can live without Christ, neither can any man grow up spiritually, who separateth himself from the other members.  
V. 16. From whom, &c.] See Col. 2. 19.  
every part] Gr. Tec. every member.  
V. 17. vanity of their mind] See Rom. 1. 21.  
V. 18. Having the understanding darkened] Gr. Being darkened in the understanding.  
being a altenated from the life of God] Of Christ, who after the manner of the soul, quickeneth all his Members.  
blindness of their heart] Or, hardness of their heart. See Rom. 1. 21.  
V. 19. past feeling] Or, remorslesse. Having their conscience seared, as it were, with a hot iron. The word in the original {αβγδ}, signfieth properly, without grief, or remorse for their sin, being stupid, like a member that is benumbed, which hath no sense in it. To this stupidity custom in sin bringeth a man; for, consuetudo peccandi tollit sensum peccati.  
with greediness] Or, in excess.  
V. 21. by] Gr. in.  
as the truth is in Jesus] As they have learned who aclowledge Christ in dead, and in truth, or as the true rule of life and manner of living is in Jesus, as in the head.  
V. 22. put off] See Col. 3. 8.  
he old man] See Rom. 6. 6.  
corrupt according to the deceitful lusts] Gr. corrupted according to the lusts of deceit.  
V. 23. be renewed in the spirit of your] See Rom. 12. 2.  
V. 24. that ye put on] The Apostle compareth here the renewing of a man, to a new garment, the natural corruption, to an old out-worn one, which he saith the faithful ought to put off,& put on the other; for that now being regenerated by the Spirit of God, they should advance, and put on more and more, by the use of the means which God hath appointed for it, as by manful resistance against sin, by the Spirit of God, Rom. 8. 13. by stirring up the gift of God in them, 2 Tim. 1. 6. by attentive hearing and meditating on Gods Word, Psal. 1. 2. 2 Tim. 3. 16. by the worthy participation of the Sacrament, 1 Corinth. 11. 27, 28. by powring out fervent prayers to God, Ephes. 6. 18.  
the new man] Thus the Apostle calleth the regeneration or renewing of man, and changing of the will to holinesse and righteousness, wherein consisteth the image of God; the former part whereof is expressed in this place, and the latter, Col. 3. 10. See 2 Cor. 5. 17.  
V 25. putting away lying] Lying in opinion, which is error; in speech, which is falsehood; in life and conversation, which is hypocrisy and dissimulation: because we are members one of another, and there is a near tie betwixt us, it is a sin to deceive any by lying and falsehood, but a greater to deceive those of the same corporation, especially so holy a corporation, as is the mystical body of Christ: for if in the natural body( as S. Chrysostome observeth) the members deceive not one another, the eye deceiveth not the foot, nor the foot the eye, nor the tongue the stomach; how much more absurd and monstrous a thing would it be, if the members of the same mystical body of Christ should deceive or supplant one another?  
speak every man truth with his neighbour] See Zech. 8. 16.  
V. 26. Be ye angry and sin not] See Psal. 4. 4. There can be no true love of God, nor zeal of his glory, where there is no anger nor indignation taken against those who dishonour God: the Apostle doth not therefore simply forbid anger, but teacheth us how to bridle our anger in such sort, that although it be hot,( Jam. 1. 20.) yet that it break not out into contumelious speeches or actions, but that it be straightway quenched, before we sleep, lest Satan taking occasion to give us evil counsel, through his wicked counsels destroy us.  
V. 27. Neither give place to the devil] See jam. 4. 7.  
V. 28. to give] Or, to distribute.  
V. 29. Let no corrupt communication] Word for word, no rotten communication: whereby either he understandeth impure and filthy speech, or unsavoury and unprofitable. The metaphor is taken from stinking and unsavoury meat which the stomach loathes; so doth the ears of the godly all corrupt communication.  
to the use of edifying] Or, to edify profitably.  
V. 30. grieve not the holy Spirit of God] Be not refractory unto him, offend him not, lest he dispossess your heart of those joys and comforts which formerly he hath wrought there, according to his office; and that he be not forced to withdraw himself from you, as from a loathed and offensive harbour. The phrase seemeth to be taken from the words of Esay, c. 63. v. 10. and they imply, that the Spirit of God which dwelleth in us, is provoked by such sins he formerly mentioned, they being loathsome and odious to him, to suspend his friendly and comfortable operations in us, and in stead of his love, let us feel his anger: as a Father doth cast a sad look upon his children while they are committing some evil in his sight, and he must needs, though never so unwilling, chastise them, in stead of embracing them.  
whereby ye are sealed] Or, in whom ye are sealed. See Ephes. 1. 13.  
V. 32. And be ye kind one to another] See 2 Corinth. 2. 10. Col. 3. 12, 13.  
forgiven] Or, freely pardoning.   

CHAP. V.  
Vers. 1. FOllowers of God] It is the part of Children to imitate their father; and Seneca saith truly, Optimus animus pulcherrimus Dei cultus est, the chief worship of God is that which is inward, and consisteth not so much in the contemplation and admiration, as imitating, so far as we are able, the divine perfections of God, which is the brightening of his image in our soul.  
V. 2. and walk in love] See John 13. 34. and 15. 12.  
an offering and a sacrifice] There were two Altars in the Temple, the brazen and the golden; the brazen, for bloody sacrifices; the golden, for the offering of Incense: the former was a type of Christs bloody offering upon the cross; the latter, of his intercession for us. In regard of both, the Apostle here saith, that Christ gave himself, both for an offering, and a sacrifice of a sweet smelling savour to God for us.  
V. 13. But fornication, and all uncleanness or covetousness, &c.] See Col. 3. 5. 1. Thes. 4. 3, &c. In the sensitive appetite the Philosophers place two faculties, the irascible, as they term it, and the concupiscible. Now the Apostle having in the former Chapter, vers. 31, 32. given rules for the rectifying of the affections seated in the irascible part, or faculty of the soul, here begins to give precepts for the bridling of the concupiscible part, in which the disorderly affections may be reduced to two principals, immoderate desire of wealth, which is covetousness, and the inordinate desire of pleasure, which is voluptuousness.  
V. 4. filthiness] Or, obscenitie.  
nor jesting] Or, scurrility, or, jeering. The word in the original {αβγδ}, signifieth facetiousnesse of speech, and by the Philosophers is taken in a good sense, who make it a virtue; but the Apostle takes it in an ill sense, for scurrilous jesting and unseemly mirth, unbefitting the gravity and sanctity of a Christian: and as in this word, so it hath fallen out in many other, evil manners of men have spoiled them, as pharmacon, tyrannus, sophista, latro,& magus, which at the first were taken in a good sense, but now for the most part, if not altogether in a bad.  
V. 5. For this ye know, that no whoremonger, &c.] Because these sins are such as the most part of men made light of, accounting them either as no sins, or very small ones; he awaketh the godly by this dreadful denunciation, to the end they should so much the more take heed to themselves, fly from them, as most hurtful plagues.  
who is an idolater] Unusquisque( saith Jerome upon Amos) adorat sua vitia, every man makes those vices his god to which he wholly giveth himself, and whosoever giveth any part of the worship which is due unto God, either with his body, or with his soul, to any creature, is an idolater: Gulosis venture Deus est, avarus colit mammona, haereticus dogma, quod siuxit; the politician idolizeth his brain; the heretic, his fantastical opinion; the glutton, his belly; the wanton, his mistress; the ambitious, his honour; the covetous, his money; to whom the name of an idolater, in a peculiar manner, belongeth; first, in respect of the object common to him and an idolater properly so taken. The idols of the heathen( saith the Psalmist) are gold and silver, so are they of the covetous man; the one( as Paulinus acutely observeth) worshippeth the image of his gods of gold and silver in the Church, the other, of the Prince stamped upon his coin in his Chest. Secondly, in respect of the acts common to them both: for as an idolater feareth his gods, so doth the covetous his gold, daring not to dispose of it for his necessary use. And as the idolater putteth his trust and confidence in his gods, so doth the covetous man in his goods; and as the idolater conceiveth that he holdeth his life from his gods, so the covetous man believeth that his life consisteth in the abundance of the things which he possesseth, Luk. 12. 15. Lastly, as the idolater setteth his heart, and settleth his affections, and placeth his happiness in his idol gods; so the covetous man sets his heart upon his gold and silver, and holdeth them for his chiefest good, and highest felicity.  
V. 6. disobedience] Or, unbelief.  
V. 7. Be not ye therefore partakers with them] Because we are not so ready to any thing as to follow ill examples, therefore the Apostle warneth the godly to remember always, that the wicked are but as it were darkness, and that they themselves are as it were light:( 1 Thes. 5.) and therefore the other commit all villainies, as men are wont in the dark; but they ought not onely not to follow their examples, but also, as the property of light is, to discover, and convince their darkness,( John 3. 19, 20.) and to walk so, having Christ the true light going before them, as becometh the children of the light.  
V. 8. light in the Lord] The faithful are called light, not onely because they have the outward light of the Word before them, and the inward light of the Spirit within them; but also because they give light to others, insomuch that their honest conversation reproveth the life of wicked ones. Matth. 5. 16. Phil. 2. 15.  
V. 11. have no fellowship with the unfruitful works of darkness] Sins are called works of darkness, for four reasons especially; first, because they proceed from darkness, that is, the ignorance of Gods truth in the unregenerate. Secondly, because they damp the light of nature in all men, and of grace also in the regenerate. Thirdly, because they seek darkness, and are for the most part committed in the dark; for he that doth evil, hateth and shuneth the light. Lastly, because( without repentance) they bring men to utter and everlasting darkness in hell.  
but rather reprove them] Or, convince them. Not onely by seasonable admonitions and reprehensions, but especially by your godly and exemplary life.  
V. 12. a shane even to speak of] Sit honos auribus as well as oculis, there ought to be a continual regard had to the cars, as well as to the eyes of the godly. As elsewhere the Apostle maketh use of the verses of Epimenides and Aratus, so here he seemeth to allude to that Verse of Sophocles in his Oedipus {αβγδ}.  
V. 13. reproved] Or, discovered.  
whatsoever doth make manifest, is light] Either sensible light, which maketh things manifest to the eye; or intellectual, which maketh things evident to the understanding; and taht is either natural, as the light of reason, or supernatural, as the light of Gods Word, and his Spirit.  
V. 14. Wherefore he saith, &c.] Some do take these to be the Apostles own words, uttering them as moved by the Spirit of Christ, as it is ordinary with the Prophets to testify, Thus saith the Lord; wherefore he saith, that is, God saith by me unto you. Others, as Georgius Syncelles, conceive, that as S. judas allegeth a sentence out of the apocryphal book of Enoch, so Saint Paul here allegeth this out of an apocryphal book of jeremy, in which these formal words are found. Saint cyril conceiveth, that these words are taken out of Esay 51. 9. Awake, awake, &c. but the words following, O arm of the Lord, awake, as in the ancient dayes, show, that there God calleth not upon us to awake, but we upon him. It seemeth most probable, that this allegation of the Apostle is taken out of divers prophetical words, collected together, as namely in the six and twentieth chapter of Esay and the nineteenth verse, The dead shall live, awake and sing, ye that dwell in dust; and chap 60. vers. 1. Arise, for the light is come.  
Awake thou that sleepest, &c.] See Isa. 60. 1. The Apostle speaketh of the spiritual sleep, both of sin and death; and this his exhortation concerneth as well the faithful, as the unbelievers; the faithful sleep sometimes in some one sin or other, the unbelievers are dead in trespasses and sins; the former he exhorteth to be lively and vigilant, by the power of the Spirit of God, whereof they are made partakers already; the other, to rise up from the dead, that by these exhortations apprehending the quickening power of Christ, they should obey the same; even as Lazarus rose by the word and power of Christ from his bodily death, John 11. 43, 44. In sum, forasmuch as all men are to give an account of all their works, at the dreadful tribunal of God, so they are all of them called and summoned by his Word, to make ready their accounts, and prepare for the great Audit day, and to awake from their sleep, and death of sin, to be enlightened by the light of the Gospel, and to walk answerably to that light.  
and Christ shall give thee light] Or, enlighten thee. In the original {αβγδ}, shall shine upon thee. For he is the sun of righteousness Mal. 3. 2. the true light that lighteneth every man that cometh into the world, John 1. 9.  
V. 15. See then that ye walk circumspectly] Gr. how exactly ye walk. See Col. 4. 5.  
V. 16. Redeeming the time] Gr. season, or, opportunity of time. Some conceive that the Apostle alludeth to the words of King nabuchadnezzar to the Chaldeans, Dan. 2. 8. where in the translation of the seventy we red, {αβγδ}, you delay or gain time; and then the meaning is, Stretch out the time as long as you can, by embracing all occasions of doing good. Others conceive it to be a metaphor taken from merchants, who prefer the least profit that may be, before their pleasures, closely following their business when the markets are at best. We may also give a third interpretation, purchase at any rate all occasion of doing good, that ye may thereby in some sort redeem that precious jewel of time which ye have formerly lost; as traveller● that have stayed long at their inn, when they find the night coming upon them, they mend their place, and go as many miles in one hour as they did before in many.  
because the dayes are evil] The dayes are not evil in themselves, for they are all Gods creatures, and it is a foolish superstition of the Gentiles and Astrologians to make difference of dayes, as if some dayes of the month or week were lucky, some unlucky: but the dayes are said to be evil, in respect of the corruption of the time, and the persecution of Gods Church; and the meaning of the Apostle is, that the faithful are to look for hard and dismal times wherein the opportunities of doing good will be cut off, or very much straitned, and therefore it is very needful to anticipate them, by doing as much good as may be, while the time permitteth. See Eccles. 11. 2. John 9. 4.& 11. 9.& 12. 35. Gal. 6. 10.  
V. 18. Be not drunk with wine wherein is excess.] Lycurgus for the abuse took away all use of wine among the Lacedemonians, and commanded all the vines to be plucked up by the roots: and the mahometans for a like reason, forbid any of their Sect to drink wine under pain of death; their Musselmans and Darvises affirming, that there lurks a devil under every grape: But the Apostle is so far from simply condemning all use of wine, that he enjoineth 1 timothy, 5. 23. to use a little wine for his stomach sake: and in this very place he doth not forbid the Ephesians to drink wine, but to be drunk with wine wherein is excess, that is all kind of riot, joined with all manner of filthiness, and uncleanness; For as S. Jerome rightly observeth, venture mero aestuans facile despumat in libidinem; according to that of the Poet, Ebrietas ignis in igne svit.  
excess] Or, intemperance.  
with the Spirit] Gr. in.  
V. 19. in psalms, and hymns, and spiritual songs] Some conceive that these three words are Synonomaes, and that the epitheton added to the last, namely, spiritual, is to difference them from profane, light, lascivious, and carnal songs. Others thus distinguish them, by psalms he meaneth songs of divers arguments; whether they contain historical narrations, complaints and expostulations, or good nurture and instruction: but by hymns he understandeth such songs only, as contain the praises of God, and extoling his wondrous works: and by spiritual Songs, such as contain the praises of God, said augustiore quadam forma; such as were more musical, and set to parts, or in a higher key. But it seemeth most probable, that by psalms, he meaneth the psalms of David set to the harp or psaltery; by hymns, certain Ditties made upon special occasion; and by spiritual Songs, such as were not composed before-hand, and pricked before them with musical notes, but such as men indited by an extraordinary gift.  
making melody in your heart] That is, with an earnest affection of the heart, and not with the tongue only; For, Non vox, said votum; non cordula musica, said cor; non clamans, said amans cantat in ore Dei, Whence is that of S. Jerome, Deo non voice, said cord cantanda nec in tragaedorum modum gutter& fauces dulci medicamine colliniendae, ut in ecclesiis theatrales moduli audiantur& cantica, In which words, he condemneth not simply artificial singing and elaborate music, but such a kind of light and esseminate music, as better became the theatre then the choir: and whosoever are more taken with the strains of music, and sweetness of the voice, then with the matter of the song, must aclowledge with S. Austine in the tenth of his Confessions, that they are at a fault, and their heart ought to smite them for it. Cum mihi accidit ut me amplius cantus quam res quae cantatur moveat, poenaliter me peccare confiteor,& tum mallem me non audire cantantem.  
V. 21. Submitting yourselves one to another] A short repetition of the end, whereunto all things ought to be referred, to serve one another for Gods cause.  
V. 22. Wives, submit yourselves unto your own husbands] See Col. 3. 18. Tit. 2. 5. 1 Pet. 3. 1.  
as unto the Lord] That is, in obedience to Gods command: for they cannot be disobedient to their husbands, but they must resist God also, who is the Author of this subjection.  
V. 23. For the husband is the head of the wife] See 1 Cor. 11. 3.  
As Christ is the head of the Church] See 1 Cor. 11. 3.  
V. 24. subject unto Christ] Gr. subordinate.  
in every thing] Either with this restriction in the Lord; or in every thing which pertaineth to the husband as her head and superior, and concerneth the good of the family.  
V. 25. Husbands, love your wives, &c.] See Col. 3. 19.  
V. 26. with the washing of water, by the word] Gr. laver. By Christs blood  shed upon the cross, and represented by the water of baptism. For it is Christs blood which cleanseth us from all our sin, 1 Joh. 1. 7. By the word, either he understandeth the sacramental words used in baptism, or the promise of free justification and sanctification in Christ received by faith.  
V. 27. not having spot or wrinkle] By sport we may understand the deformity of any sinful work; by wrinkle, any duplicity, folding in, or insincerity in the intention: or by spot, greater sins which defile the conscience, and stain the reputation; by wrinkle, lesser sins and those of infirmity, which are some blemish to our spiritual beauty. But then there grows a question, whether the Apostle speaketh of presenting the Church to God in this world, or in the world to come in celestial glory. The answer is, that there is a double perfection, purity and beauty of the Church: absolute, without any sport or wrinkle, and that is not to be found in any of the sons of men, while they are clothed with this body of death; and if we speak of that purity and beauty, the Church is said to be pure, and to have no spot or wrinkle,( 2 Cor. 11. 2.) not because she is so at the present, but because she is prepared to be so hereafter. As S. Austine noteth, Lib. de not.& grat. And in the first of his Retractations: Quod dixi quam sibi Deus elegit gloriosam ecclesiam, non habentem maculam neque rugam, non ideo dixi quia nunc. jam omni ex parte talis est,( quamvis ad hoc electa non dubitetur ut talis sit) said quando Christus apparueret vita ejus, tunc enim& ipsa cum eo apparchit in gloria. The second is a purity and perfection, pro conditione hujus vitae, according to the state of this present life; and it consisteth in this that all sins are avoided or repented of, and in Christ forgiven, and his righteousness imputed: in this sense the Church is now presently pure and undefiled, and yet not free from all sinful imperfection.  
Blemish] Or, blame.  
V. 29. no man ever yet hated his own flesh] That is, his own body. That is, no man in his right wits wrongeth his own body, though sometimes mad men tear their own flesh, and others out of erroneous religion, either cut their flesh, as the Baalites did, 1 King. 18. or flay it off, as the ancient heretics, called the Flagellantes or whippers, and the Popish Monks and Friers do at this day.  
V. 30. of his flesh, and of his bones] Gr. made out of his. He alludeth to the making of the woman, which signifieth our coupling together with Christ, which is wrought by faith, and sealed to us in the Sacrament of his Supper.  
V. 31. For this cause shall a man leave his father and mother, &c.] See Gen. 2. 24. Matth. 19. 5. Mark 10. 7.  
two shall be one flesh] See 1 Cor. 6. 16. Gr. into one.  
V. 32. This is a great mystery] Not that of the bodily marriage, but that of the spiritual, betwixt Christ and his Church, as the Apostle here declareth himself; which union he termeth a mystery, by reason that the same can no way be apprehended by any natural man, nor to be preached out by any understanding whatsoever, but is acknowledged by faith, that Christ is our Head and bridegroom, and we his spiritual Bride and members, whereby all Christs benefits requisite to our salvation, are bestowed upon us by Christ our bridegroom, as a dowry, and communicated to us from Christ as our Head, as life in the natural body is conveyed to all the members from the Head.   

CHAP. VI.  
Vers. 1. Children, obey your parents] See Col. 3. 20.  
in the Lord] For the Lord is the author of all fatherhood, and therefore we must yield such obedience as he will have us. In the Lord, implieth both a commandement of childrens obedience from the Lord, and a restriction also, that they so far obey their parents, as they swerve not from the true worship of God. For it is true, as Bernard teacheth, that we must yield obedience to our parents and superiors, who are in the place of God, as unto God, but then we must add his limitation, in those things which are not against God.  
right] Gr. just.  
V. 2. Honour thy father and mother] See Exod. 20. 12. Deut. 5. 16. Ecclus 3. 8. Matth. 15. 4. Mark. 7. 10.  
the first commandement with promise] Gr. in. Seeing there is a promise annexed unto the second commandement; how doth the Apostle say, that this is the first commandement with promise? The answer is, either that the Apostle by {αβγδ}, derived from {αβγδ}, understandeth a mandate or injunction of an affirmative duty; and so this is the first commandement with promise. For the second commandement in the decalogue is a prohibition of idolatry, the fourth is a positive or affirmative precept, but with no promise annexed unto it. Or the Apostle understandeth of special promises, the second commandement is with promise of mercy to a thousand generations, but that promise is general; whereas the promise annexed to this fifth commandement, is a special promise; that thy dayes may be long, &c.  
V. 4. And ye fathers, provoke not your children to wrath] See Col. 3. 21.  
admonition of the Lord] Or, instruction. Such admonitions, instructions, and precepts( for the word {αβγδ}, extends so far) as are taken out of Gods word, and are acceptable unto him.  
V. 5. Servants, be obedient to them, &c.] See Col. 3. 22. Tit. 2. 9. 1 Pet. 2. 18.  
with fear] That is, with careful reverence: for slavish fear is not allowable in any, much less in Christian servants, who are spiritually free: yet their spiritual freedom taketh not away corporal service; in so much that they cannot be Christs, unless they serve their masters willingly and faithfully, so far forth as they may with a safe conscience.  
V. 6. Not with eye-service] Either the meaning is, that whatsoever they do in their masters business or affairs they should do it faithfully and sincerely; and not in show and semblance onely; or that they should be as careful of doing their duty in their masters absence, as when their masters eye is upon them; knowing that though their master be out of the way, Gods eye is always upon them, and that he will reward their faithful service, though their masters do not: as on the contrary, severely punish their unfaithfulness, though their master do not, or cannot.  
heart] Or, soul.  
V. 9. And ye masters, do the same things] It is the duty of masters to use the authority that they have over their servants moderately and holily, seeing that they in another respect have a common Master, which is in heaven, who will judge both the bound and the free, the master and the servant.  
forbearing] Or, moderating.  
your master] Some read, both your and their master.  
neither is there respect of persons with him] Wisd. 6. 7. Ecclus. 35. 12. Rom. 2. 11.  
V. 10. be strong in the Lord] Be ye strengthened daily more and more by the power of the Lord against your enemies, whereof the means are set down and described, from the 13. verse to the 19. Or these words in the Lord, contain an argument of confidence; be ye encouraged to hold out by that communion which ye have with the Lord by faith; drawing from him all the strength ye stand in need of.  
V. 11. Put on the whole armor of God] Having before mustered his forces and set all Christians in their ranks; now he armeth them cap ape. By the whole armor of God he understandeth all the furniture, and store of Christian virtues, together with all the means which God hath ordained to arm and defend us against the temptations of Satan.  
that ye may be able to stand] That is, to keep your station, not to fly, but to overcome and get the victory of your enemies.  
against the wil●ss of the devil] Or, subtle assaults, or fetches. The Greek {αβγδ} being derived from {αβγδ} and {αβγδ}, signifieth properly a way-laying circumvention, or going about, as they do who seek after their prey: and the Apostle may seem to allude to the first of Job, v. 7. where the Lord demanding of Satan, from whence he came; Satan answered, from going to and fro in the earth, and from walking up and down in it; and so {αβγδ}, in Saint Paul, and {αβγδ}, in Saint Peter, 1 Pet. 5. 8. are much at one.  
V. 12. we wrestle not against flesh and blood] The phrase of wrestling against flesh and blood, intimateth that our adversary is very near us; we fight not eminus, but cominus, not at a distance, but near at hand; our enemy comes within us, and grapples with us. We wrestle not against flesh and blood, that is, frail and feeble men, such as we are, not against human and bodily power. By which words the Apostle doth not free us from our warfare against the world and the flesh, our two other enemies: but his meaning is, we wrestle not alone, nor chiefly against these: for our principal enemy is Satan, who sets the world and the flesh against us; and they serve as it were under his banner.  
V. 12. but against principalities] The Apostle doth give here these titles to the devil and his angels, not as if they were set and ordained of God to be true Princes and Governours of the world: but that they do still by force and stratagems usurp that power over this corrupt and wicked world,( which the good Angels have from God) and that by the just judgement of God it is permitted unto them for a time to use that power to the punishment of the wicked, and the exercise of the godly, 2 Cor. 4. 4. 2 Thess. 2. 9, 10. Ephes. 3. 10.  
against the rulers of the darkness of this world] That is, of the state of ignorance, sin, death, and confusion which reigneth in this world.  
against spiritual wickedness] Or, wicked spirits. {αβγδ}, Word for word, the spirituals of wickedness; that is, either spirits that are given to all wickedness, and seek to bring man unto the same: or the spiritual nature and kind of wickedness, which is the improvement of wickedness, and far more odious to God, and dangerous to the soul( such as are blasphemous injections by Satan and damnable heresies, and deep plots against Religion) then carnal wickedness or fleshly pollutions.  
in high places] Or, heavenly. Of these words there are divers expositions given. Saint Chrysostome and Occumenius take {αβγδ} for {αβγδ}, or {αβγδ}, in for for, and they thus expound the Text, We sight not for such trifles as the earth affordeth, but for heavenly things, for the kingdom of heaven, and our adoption, whereby we are made the sons of God, and coheirs with Christ of a celestial crown. Others understand by {αβγδ}, high places, places above us, that are upon earth, to wit, in the regions of the air; called sometimes in Scripture heaven. For Satan hath no place nor power more left him in the true and proper Heaven, 2 Pet. 2. 4. judas 6. Revel. 12. 8. Or by wickedness in celestial places, he meaneth wickedness in sacris& divinis, wickedness in the Church, and corruption in the dispensing and administration of holy and heavenly things.  
V. 13. evil day] See Ephes. 5. 16.  
having done all] Or, having overcome all.  
V. 14. having your loins gird about with truth] The souldiers of old time had broad and strong girdles, or belts made of durable stuff, beset with many iron and brass plates, whereby the weaker parts of the body, that is, the loins and upper part of the belly were armed. Girding fasteneth the body and strengtheners it, and is usually in Scripture taken for an expression and sign of strength and vigour, as Job 12. 21. Esa. 5. 27. and 22. 21. With truth: by truth some understand Christ himself, who is the Way, the Truth, and the Lilfe: Joh. 14. 6. whom all that are baptized put on, Gal. 3. 27. Others the truth of doctrine, opposed to errors and heresies; others sincerity and uprightness, opposed to hypocrisy; which is the truth of our life and actions; and this virtue indeed makes a man firm and steady in all his actions; whereas nothing makes a man more weak and sickle, and faint-hearted in strong trials, then hypocrisy and falsehood.  
having on the breast-plate of righteousness] By the breast-plate of righteousness, which is the onely sense for the heart, he understandeth a good conscience, which is not onely, as the Greek Scholiast termeth it, {αβγδ}, an impenetrable coat of male, or armor of proof; but as the Poet styleth it a brazen wall, Hic murus aheneus esto, nile conscire sibi, nulla pallescere culpa.  
V. 15. And your feet shod] By the feet the understandeth the shins and legs also up to the knees, which the ancients were wont to arm with greaves, which are a kind of brazen boots, such as the Scripture affirmeth that goliath went out with against David; 1 Sam. 17. 6. these served not so much to ward the legs from the injuries of the weather, as from the hurt of darts, arrows, blows, or thrusts.  
with the preparation of the gospel of peace] Gr. in. That is, with being ever ready and prepared to profess the faith, and to give an account of the hope that is you, Rom. 10. 10. 1 Pet. 3. 15. For those who are ignorant, or ashamed, or timorous in this behalf, Satan easily foyleth, and bringeth to backsliding from their holy profession: but those who are well prepared, by frequent and profound meditations upon the Gospel, which is the doctrine of our peace with God, are provided with such shoes, bufkins, or boots, as it were, that they may freely pass, and crush all impediments in the world, and finish the course of their heavenly calling without any let or offence.  
V. 16. Above all] Or, over all.  
taking the shield of saith] We must take the shield of saith above all, that is, in our account and esteem; whatsoever other defensive armor we want, let us not want this: Or over all, to cover and defend all other armor. By saith is meant, not an historical saith, or saith of miracles; but a special trust and confidence in God by Christ. For this indeed covers and shelters the weakness and imperfections of all other graces, and best defendeth them and us against all the assaults of Satan, Psal. 91. 1. 9. 1 Pet. 1. 7, 8.  
wherewith] Gr. in which.  
able to quench] Not onely to repel and keep off, but also to take away and destroy all their venomous power of hurting you.  
all the fiery darts] That is, saith the Greek Scholiast, concupiscence, or lusts which kindle a fire in the soul, all incentives to sin; as also the most dangerous temptations of incredulity, distrust, and despair. For the metaphor of fiery darts, some understand it of venomous darts, which by their poison so infect the body, that it burneth as it were with fire: Others understand such darts whose points were put into the fire to be hardened, that so they might do the more hurt: both sorts well agree with the nature and property of Satans temptations, which do infect the soul, as it were, with poison; and scorch it, as it were, with fire, if they be not speedily resisted and quenched.  
the wicked] Or, that wicked one.  
V. 17. And take the helmet of salvation] The hope of salvation purchased by Christ, by whose merits ye are saved already, and may lift up yourselves as being already victorious in the combat which you are to fight: 1 Thes. 5. 8. Take for a helmet the hope of salvation.  
and the sword of the Spirit] That is, the spiritual sword, which the holy Ghost hath prepared and put into the hands of the faithful, which hath such an excellent edge that it will cut off all Satans temptations.  
which is the word of God] The Word of God is called the sword of the Spirit, for four reasons: First, because the Spirit maketh this weapon to our hands, 2 Pet. 1. 21. Secondly, because it slayeth our spiritual enemies, Esa. 11. 4. Thirdly, because it is sharper then a two-edged sword, and pierceth to the dividing of the soul and spirit, Heb. 4. 19. Fourthly, because it is no carnal, but a spiritual weapon, 2 Cor. 10. 4.  
V. 18. Praying always with all prayer and supplication] Although prayer and supplication are usually taken for the same; yet here some distinguish them thus; prayer is here taken, say they, for a deprecation of some evil, or temptation, that it may not overtake us: by supplication, as earnest request to God for his help and grace, that if it be his will and pleasure to let us fall into some temptation, we may yet continue constant in this trial of our saith, and obtain a happy issue, 1 Cor. 10. 13.  
in the Spirit] That is, being divinely moved and excited by the Spirit, Rom. 8. 25. Or earnestly and hearty, Joh. 4. 24. Rom. 12. 11.  
V. 19. And for me] See Col. 4. 3. 2 Thess. 3. 1.  
utterance] Gr. speech.  
that I may open my mouth] Gr. in the opening of my.  
boldly] Gr. in liberty, or freely.  
V. 20. an ambassador] The Apostles are called ambassadors in four regards especially: First, because as an ambassador speaketh nothing but what he hath commission for from his Prince: so neither ought the Apostles and Ministers of God to deliver any thing but that for which they have commission from God. Secondly, because as ambassadors have respect wheresoever they are sent, and protection also; in regard they represent the person and deliver the words of their Prince: so ought the Ministers of the Gospel also to be respected and protected, because they are sent from the Prince of heaven, and deliver his message. Thirdly, because as ambassadors are public ministers of State, and confined to no particular place, but are to go wheresoever the Prince sends the: so the Apostles were public Ministers of God, confined to no certain country, but sent to preach to all Nations. Fourthly, because as ambassadors of all other Messengers speak the most freely, and boldly, being backed with the authority of their Prince, and warranted by their commission: so of all other the Ministers of the Gospel ought to use freedom and boldness of speech, 2 Cor. 5. 20.& 7 4.& 10. 1. Ephes. 6. 19.  
in bonds] Or, in a chain In the original it is {αβγδ}, in a chain. For, as the learned Antiquaries observe, the Apostle at this time was not in prison with fetters, but in the custody of a soldier with whom he might go abroad, having a chain on his right arm, which was tied to the souldiers left arm.  
therein] Or, thereof.  
boldly] Gr. freely.  
V. 24. in sincerity] Or, with incorruption, {αβγδ}, word for word in incorruption; or with incorruption: and the meaning is, either the grace of Christ be with you, which grace is incorruptible: or grace be with them that love Christ in incorruption, that is, in sincerity, not feignedly and hypocritically; or that love Christ to incorruption, that is, by him to obtain life everlasting.    

ANNOTATIONS ON THE EPISTLE OF paul THE Apostle to the PHILIPPIANS.  

CHAP. I.  
Vers. 1. WHich are at Philippi] Gr. which are in Philippi.  
with the Bishops and Deacons] The Synod of Nice forbade two or more Bishops to have their Seats in one city; and before that, Cornelius Bishop of Rome upbraids Novatus with ignorance( as Eusebius writeth in his sixth Book of ecclesiastical story) for that he knew not that there ought to be but one Bishop in that Church, in which he could not be ignorant that there were forty six Presbyters; and Oecumenius and Chrysostome affirm as much of Philippi, it being but one city, it cannot be supposed that there should be in it at the same time, more Bishops, in that restrained sense, as the word Bishop was afterwards taken. Here therefore by {αβγδ}, and {αβγδ}, we are to understand the whole ministry at Philippi, consisting of Presbyters, to whom the government of the Church was committed; and Deacons, who not onely had the care of the poor, but also assisted the Ministers in their ecclesiastical function.  
V. 3. remembrance] Or, mention.  
V. 5. For your fellowship in the Gospel] Or, concerning. That by our ministry ye have been brought to the communion and fellowship of the profession of the Gospel, and have so continued from the first day that you heard of it, even till now.  
V. 6. will perform it] Or, will finish it.  
until the day of Jesus Christ] The Spirit of God will not forsake you unto the very latter end, until your mortal bodies shall appear before the judgement of Christ to be glorified.  
V. 7. I have you in my heart] Or, you have me in your heart.  
in as much as both] Or, how that both.  
ye all are] Or, ye all were.  
partakers of my grace] Or, partakers with me of grace; or, of the same grace with me. Ye are all partakers with me of the same grace and mercy of God, in your effectual calling: Or, by grace he meaneth that honour which God conferred upon him, in making him a noble confessor of the truth, and thinking him worthy to suffer for so good a cause. It seemeth therefore that some of the Philippians were partakers with the Apostle in his bonds, which the Apostle was so far from esteeming any disgrace or disparagement to him, that he accounted them a grace, and an ornament to him. As also did the noble Martyr Babylas, who gave charge at his death, that his bolts should not be knocked off his feet, but be butted with him.  
in knowledge] By knowledge some understand the contemplative science of divinity and celestial mysteries: by {αβγδ}, a practical or experimental knowledge, a sensible feeling of the work of grace in our hearts.  
judgement] Or, sense.  
V. 10. approve things, &c.] Or, try. The words in the original riginall {αβγδ}, may bear a double construction, Either I pray God that your love may abound in all knowledge and judgement sensibly to discern the difference between the truth of God, and vain fancies of men; or between earthly trash and heavenly treasure: or, I pray God your love may abound in all knowledge and judgement, whereby you may, approve of, and rightly value the excellent mysteries of salvation.  
are excellent] Or, differ.  
V. 11. filled with the fruits of righteousness] Gr. Tec. fruit. The fruits of righteousness are good works, both pleasing to God, and profitable to men. For righteousness may be compared fitly to a three, whose buds are good intentions and purposes; blossoms, good words; and fruits, good works. If we follow the reading of Tecla, and the Greek Scholiast, {αβγδ}, in the singular number, then by this fruit which we bear by being engrafted into the true Vine, Christ Jesus, he may understand, peace and joy in the holy Ghost, which is the fruit of the righteousness of faith.  
are] Gr. Tec. is.  
V. 12. understand] Gr. Know.  
have fallen out rather unto the furtherance of the Gospel] Gr. come rather. Here he preventeth the offence that might be taken at his persecution, whereby divers took occasion to disgrace his Apostleship; to whom he answereth, that God had blessed his imprisonment in such wise, that he is by that means become more famous, and the doctrine of the Gospel is by this occasion further spread, although not with like affection in all men.  
V. 12. my bonds in Christ] Or, for Christ. That is, the bonds and imprisonment which I suffer for Christs sake, howsoever they were by Satan and his complices intended to the disgrace and hindrance of the Gospel, yet quiter contrary by the providence and goodness of God, they are turned to my great honour, and the advancement also of true religion; for all Nero's Court rings of my bonds, and the cause thereof.  
the place] Or, Cesars Court.  
in all other places] Or, to all others.  
V. 14. word without fear] Gr. Tec. word of God without fear.  
V. 16. The one preach Christ of contention] Either out of envy, to out-strip me, or a desire to procure my death, that Nero through their preaching, hearing of the general dispersing of the doctrine taught by me, might be thereby enraged to take away my life, whom he hath now in bonds, to do with me what he will.  
sincerely] Or, purely.  
add] Gr. Tec. stir up.  
V. 17. set for the defence of the Gospel] {αβγδ}, signifieth properly to lye, and so it may be here taken, and then the meaning is, some out of love preach the Gospel to further my account at the last day, knowing that I lye in prison for the Gospel sake, and by that my imprisonment am hindered in the exercise of my apostolical function. If we retain the common translation, I am st for the defence of the Gospel, then the meaning is, God hath appointed me a Champion of the Gospel, and set me in my station, to maintain it; which, through the power of his grace, I will keep, whatsoever dangers or terrors are before me.  
V. 18. and I therein do rejoice] He sheweth by setting forth his own example, that the end of our afflictions is true joy, and that through the operation of the Spirit of Christ, which giveth to them that ask.  
V. 19. shall turn to my salvation] As Joseph spake to his brethren, Gen. 50. 20. You thought evil against me, but God turned it to good; so the Apostle here comforteth himself with this, that whatsoever mischief his adversaries pretended against him, by adding affliction to his bonds, yet that God would so order all things, that even the persecution which was raised against him, a should turn to the furtherance of his salvation, and increase of his joy here, and glory hereafter.  
V. 20. earnest expectation, and my hope] We must continue even unto the end, with great confidence, having nothing before our eyes but Christs glory; whether we live or die, my hope is, that in nothing I shall be ashamed; that in nothing they can do, or taht can befall me, I shall have any cause to be dejected, abashed, or discouraged.  
with] Gr. in.  
V. 21. For to me to live is Christ, and to die is gain] Or, Christ is to me life, in and death gain] In Greek, as sometimes also in latin, a Verb in the Infinitive mood is put for a Noun, as nostrum hoc vivere trust, for, nostra haec vita trisis; and, scire tuum nihil est, for, scientia tua nihil est; so here, mihi vivere est Christus, for, mihi vita est Christus: {αβγδ}. est Christus, for, mihi vita est Christus: {αβγδ}. And in this sense Nysson understandeth the phrase in Epitaph. basil {αβγδ}, which the learned Interpreter thus rendereth, Christus vita utrique erat, Christ was life to them both, and death a like adavantage. The meaning is evidently this, Christ is my life here by grace, and hereafter by glory; he is both the Author and the end of my life; I live for him, I live to him, I live in him, I live by him, and if I be put to death, that shall no way endamage me, but rather bring me great advantage, in regard that thereby I shall exchange and gain heaven for earth, and a happy eternal life, for this miserable and mortal. Or, all the gian I aim at in life or death, is Christ, namely, to glorify him by my service. Acts 20. 24.& 21. 13.  
V. 22. But if I live in the flesh, this is the fruit of my labour] Or, But whether to live in the flesh be profitable for me, or what I should choose. That Christ is magnified in my body, whether of the two I should choose, life or death, ● cannot resolve.  
V. 23. For I am in a straight betwixt two] I am perplexed and doubtful betwixt these two desires and wishes, there being very forcible and weighty arguments on either side.  
having a desire to depart] Or, be dissolved; or, loosed. To return to my own and proper home, 2 Cor. 5. 6, 8, 9. 2 Tim. 4. 6. The word in the original {αβγδ}, or, {αβγδ}, signifieth either to be resolved, namely, into my first principles, as the Philosophers speak; or, dissolved, whereby the Apostle intimateth, that death is no destruction, but a dissolution onely, or taking asunder the parts, of which we are composed; that is, a separation of the soul from the body. The word signifieth also to change our abode or dwelling, that is, to depart this life, by a metaphor taken from those that quit their inns, to further their travel homeward; or from such as be ready to go to Sea, and to set Sail for another country, untie and loosen the cables, whereby the ship lay fastened and bound at the shore. It signifieth also, to be released, and set at large, and at liberty; and it is very probable, that the Apostle in this phrase {αβγδ}, had a reference both to his bonds and to his death; and his meaning is, I desire to be discharged and released, as out of a common Gaole, so also out of the prison of my body, that I may presently be with Christ my Saviour in heaven, in rest and bliss.  
V. 24. nevertheless to abide in the flesh] Here we have an example of a true shepherd, who maketh more account how he may profit his flock, then of any commodity of his own whatsoever, though it were better for his own particular to glorify Christ by his present death and Martyrdom, that so he might presently enjoy Christ, and receive his Crown of glory; yet he chooseth rather to abide in the flesh, and prolong his life, though in miseries, perils, and bonds, for the furtherance and joy of their faith.  
V. 26. for me] Gr. in me.  
V. 27. Onely let your conversation be, &c.] See Ephes. 4. 1. Colos. 1. 10. 2 Thess. 2. 12. Having ended his Preface, he descendeth now to exhortation; and first of all, he exhorteth to unity and consent, that being knit together with common bonds, they continue through the strength of faith to bear all adversity in such sort, that they do nothing unworthy the profession of the Gospel.  
stand fast in one spirit] It is a metaphor taken from wrestlers, that keep their ground, and shrink not a foot.  
V. 28. in nothing terrified by your adversaries] We ought not to be disheartened, but rather encouraged by the persecutions which the enemies of the Gospel threaten and raise against us, seeing that they are certain witnesses and evidences from God himself, both of our salvation, and of their destruction.  
V. 29. For unto you it is given] Gr. Tec. unto us. He proveth what he said before, that sufferings persecution is a token of our salvation, because it is a gift of God to suffer for Christ, which gift he bestoweth upon his own, as he doth the gift of faith.( 2 Tim. 3. 12. 2 Thes. 1. 5.)  
V. 30. Having the same conflict which you saw in me] Or, same fight. At my being with you, whereof we read, Acts 16. 19, &c.  
and now hear to be in me] By the relation of others what I now endure in my bonds there at Rome.   

CHAP. II.  
Vers. 1. ANy consolation] A most vehement exhortation to unity and Christian love, by way of rhetorical adjuration; as if he should say, As ever you look to receive any comfort in Christ, or reap benefit by his love, and the communion between you and the Saints of God, fulfil my joy, by keeping the unity of the Spirit in the bond of love.  
V. 4. Look not every man] The Apostle useth a word, which doth properly signify to aim or look narrowly as to a mark we shoot at; and his meaning is, that we should not principally or only aim at our own honour, or profit: for otherwise a Christian ought to provide for his own household, 1 Tim. 5. 8.  
V. 5. Let this mind be in you] Or, the same. Be you so humble and charitably mind, and so respect the good of others, even with neglect of your own, as we see Christ our Saviour did.  
V. 6. in the form of God] Either in the nature and effence of God, being very God, as the ancient Fathers generally expound the word {αβγδ} here used; or in the state, that is, glory and majesty of God, appearing no otherwise, neither to Angels, nor to men, then as God in Divine glory and majesty.  
not robbery] It was his right by nature( See Joh. 5. 8.) to be equal with God, and therefore the challenging it, could be no usurpation of anothers right, or taking to himself, that which was not his own: A like phrase is used in the Syriack ritual, where when Christ came to John to be baptized of him, John answereth, {αβγδ}, that is, I cannot commit a robbery by taking that upon me which belongeth not to me.  
V. 7. made himself &c.] Gr. emptied himself.  
of no reputation] Devested himself of his robes of majesty and glory, and brought himself as it were to nothing. Word for word, evacuated himself; laid aside for the time his divine majesty; so Nazianzen, {αβγδ}.  
form of a servant] Either the true nature of man, who is a servant to God; or the qualiltie and condition of a servant, living in subjection, and receiving stripes for us. See Esa. 53. 2, 3, 4, 5.  
likeness of men] Or, habit. Like other mere men, as Heb. 2. 14. and 4. 15. Rom. 8. 3.  
V. 8. fashion as a man] Or, shape. As a true man( not in show and appearance onely) as Joh. 1. 14. We saw his glory as the glory of the onely begotten son of God. Where as is demonstrationis, non similitudinis.  
he humbled himself] In this verse there is a kind of gradation: for it is more to become obedient then to humble himself: more to yield unto death, then to become obedient: more to be crucified, then simply to die. For it was to submit himself to a most painful, ignominious and a cursed death, Gal. 3. 13.  
V. 9. Wherefore God] Because he humbled himself follow, God exalted him so highly, viz above the grave in his resurrection, above the earth in his ascension, above the heavens in placing him at his right hand.  
above every name] That is, a dignity, glory, and power, above all names. For by means of this exaltation he hath installed him in the possession and glorious administration of his heavenly kingdom, wherein his divine majesty whichi had been eclipsed for a while, doth shine again in full and perfect glory.  
V. 10. at the name of Jesus] The Apostle in these words seemeth to have reference to Esa. 45. 23. and the meaning is, that all creatures should adore, and worship Christ, and yield him all obedience, either voluntarily, or by constraint, as to their sovereign King, at whose very name they should fear and tremble. This is in part now performed in the catholic Church dispersed through the whole world; but shall be perfectly accomplished at the dreadful day of Judgement, Rom. 14. 11.  
of things in heaven, &c.] Or, those. Of all creatures wheresoever they are, either in heaven as Angels, and the souls of them that sleep in the Lord; or on earth, as men living; or under the earth, as devils in hell and damned ghosts. For though Angels and Spirits have neither corporal knees, nor fleshly tongues, as men have; yet they have some means, whereby they are bound, and shall whether they will or no, express and testify their subjection to our Lord and Saviour. See 1 Cor. 13. 1. and Apoc. 1. 7. and 5. 13. Or, Angels, men alive, and devils, Rev. 5. 13.  
things on earth] Or, those.  
things under the earth] Or, those.  
V. 12. work out your own salvation] That is, empoly, all your abilities, and endeavours to approve, and practise all the means, which God hath appointed for the accomplishment of your salvation, 2 Cor. 7. 1. Finish your sanctification in the fear of God.  
with fear] Fear and trembling are not here opposed to spiritual confidence, but to carnal security; and imply no more then a holy reverence, humil●tie and carefulness,( Psal. 2. 11. Heb. 12. 28.) as Fulgentius speaketh, ne superbt amittamus quod indigni accepimus. Fear we may, and must out of the consideration of our own infirmity: yet always trust and be confident in God, who worketh in us both the will and the dead; by whose power we are kept through faith to salvation, 1 Pet. 1. 5.  
V. 15. harmless] Or, sincere.  
ye shine] Or, shine ye or, appear.  
V. 17. and i● I be offered] Gr. poured forth. If I be poured forth as a drink-offering upon the sacrifice of your faith; as if he had said, I have brought you Philippians to Christ, and now my desire is, that you present yourselves a lively sacrifice to him, and then shall it not grieve me to be offered up as a drink-offering, to accomplish this your spiritual sacrifice, 2 Tim. 4. 6.  
V. 19. But] Or, moreover.  
V. 20. like-minded] Or, so dear unto me.  
your state] Gr. those things that concern you.  
V. 21. For all seek their own] See 1 Cor. 10. 24. All, that is, the greater part: for he excepteth timothy and Epaphroditus: and his meaning is, that it is a 'vice incident to most, to prefer their own profit and worldly ends, before the glory of Christ.  
V. 25. messenger] Gr. Apostle.  
V. 28. the less sowfull] Gr. more without sorrow.  
V. 29. hold such in reputation] Or, honour such.  
V. 30. work of Christ] By the work of Christ, he meaneth his labour in preaching: or his watching and pains taking in ministering to Pauls necessity, calling it the work of Christ to visit Christ being poor and in bands in the person of Paul, Matth. 25. 36. 40.   

CHAP. III.  
Vers. 1. rejoice in the Lord] Not in worldly comforts and contentments; or not in carnal rites and observations; but in the Lord with a spiritual and heavenly joy.  
V. 2. Beware of dogs] by dogs he understandeth the false Apostles, whom he calleth by this vile and reproachful name, because they barked at the light ●● truth, snarled and bit sound and sincere preachers with their slanders: or because they returned unto their former gross and scandalous vices, as the dog to his vomit, 2 Pet 2. 22.  
evil workers] Either d●ccitfull workers, as 2 Cor. 11. 13. who seemed to seek the glory of God; but indeed aimed at their own profit, honour, or glory: or false teachers, who under pretence of building Gods Church, pulled it down; who took great toil and pains, but onely to vent and further spread their erroneous and dangerous doctrine.  
the concision] He calleth them so, not for that they made cuttings in their flesh, after the manner of the supe stitious Gentiles; but because by urging circumcision the made a rent and conciston in the Church: or the preposition {αβγδ} in {αβγδ} as in {αβγδ}, and divers other words is taken in the worse sense, to disgrace and dispar●ge the circumcision they so much boasted of, which was now no more a seal of Gods covenant, but a me●r cutting of the flesh with an incision also, and wounding of the conscience.  
V. 3. we are the circumcision] We now are to be accounted of the true circumcision, who have our hearts circumcised, and and our wicked lusts and affections cut off, by the grace of Christ serving God in purity of life.  
V. 4. confidence in the flesh] Trust not, nor value ourselves by external privileges which concern the outward man, or rely not upon carnal rites.  
V. 5. of the stock of Israel] See 2 Cor. 11. 22.  
an Hebrew of the Hebrews] Not a pros●lyte, but a native Hebrew, born of Hebrew parents, without any mixture of Gentiles in my lineage.  
as touching the law, a Pharisee] According to the strict observation of the law, Act. 23. 6.& 26. 5.  
V. 6. persecuting the church] See Act. 22. 4.& 26. 11. 1 Cor. 15 9. Gal. 1. 13.  
V. 7. were gain to me] Those things which while I was a Jew I accounted rare and singular prerogatives, I now make no reckoning of; but slight them as not onely worthless, but some way prejudicial to my better calling.  
V. 9. be found in him] That I who was lost before in myself, might be found in him, as a branch engrafted into the true Vine, Joh. 15. 2. or a member incorporated into his mystical body.  
not having mine own righteousness] That is, to be in Christ, to be found not in our own righteousness, but clothed with the righteousness of Christ imputed to us.  
V. 10. That I may know him] Not onely contemplatively, but also practically; that I may feel the power of his resurrection, in raising me first from the death of sin to the life of grace; and after from the death of nature, to the life of glory.  
the fellowship of his sufferings] That I may experimentally find what exceeding joy and comfort it is to suffer for him, and with him.  
V. 11. resurrection of the dead] He speaketh not of the resurrection of the dead common to all, but of a resurrection to a gloriouis and immortal life, Luk. 14. 14. Joh. 5. 29. In the original it is not {αβγδ}, but {αβγδ} which some of the learned observe to be always taken for the resurrection of the just; or resurrection of life, which is opposed to the resurrectiof condemnation.  
V. 12. for which also I am apprehended] For we run, but so far forth as we ar● laid hold on by Christ; that is, as God giveth us strength, and sheweth us the way. Or, I now follow hard to overtake and lay hold on Christ, who when I before wandered and fled from him, apprehended me and laid hands on me by his grace, Psal 119. 176.  
V. 13. reaching] Gr. streiching.  
V. 14. the mark] The prise of heavenly glory, for which we run in the holy race set before us, 1 Cor. 9. 24, &c.  
V. 15. as many as be perfect] As many as are fully instructed in this mystery, and truly strive for Christian perfection. He said before vers. 12. that he was not already perfect; so that in this place he calleth them perfect which had well profited in the knowledge of Christ and the Gospel whom he setteth against the ruder and more ignorant. See more 1 Cor. 2. 6. Or, as many as think yourselves perfect.  
V. 16. By the same rule] Of faith and life, to wit, the word of God, not crossing one another inour ways of teaching, or course of living.  
V. 17. followers together of me] See 1 Cor. 4. 16.  
V. 18. For many walk] He setteth forth the false Apostles in their colours, not out of malice, or emulation; but with sorrow and tears; to wit, that they regarded nothing else, but the commodities of this life; that is to say, their enjoying peace and quietness, and to flow in abundance of wealth, and worldly pleasures, and live in honour and estimationi among men, whose miserable end he forewarneth them of.  
enemies of the cross of Christ] Though they preach Christ crucified, yet partly by not mortifying their fleshly lusts; partly by preaching righteousness by the law, they undermine the doctrine of the cross, and really oppose the power and virtue of Christs passion.  
V. 19. Whose end is destruction] Both of body and soul in hell, Matth. 10. 28. See also Rom. 6. 21. 23.  
glory is in their shane] Who glory in those things whereof they ought to be ashamed; or which in the end will prove their shane and confusion, Rom. 6. 21.  
V. 20. For our conversation is in heaven] Zanchius translateth it our burgeship; others our civill society, or polity; the Syriack out trade, or affairs. The original {αβγδ}, signifieth more then can be expressed in one word in our vulgar language. The full meaning is, We look higher then the earth, we set our affection upon the things that are above; we carry ourselves like fellow citizens of Saints; there we live according to the laws of heaven; and here on earth in part enjoy the privileges of the celestial Jerusalem.  
look for the Saviour] See 1 Cor. 1. 7. Tit. 2. 13.  
V. 21. our vile body] Gr. the body of our vileness.  
his glorious body] Gr. the body of his glory.   

CHAP. IIII.  
Vers. 1. MY joy and my crown] My honour and greatest ornament; or for whose knowledge and profiting in the Gospel through my labours among you, a crown is laid up for me in heaven, 2 Tim. 4. 8.  
V. 2. beseech Euodius] Or, exhort.  
beseech Syntyche] Or, exhort.  
V. 3. true yoke-fellow] By yoked-fellow the Apostle understandeth not his wife, as some of the ancients imagined: for he had no wife when he wrote his first Epistle to the Corinthians, as appears, 1 Cor. 7. 7. and we red not that ever he married afterwards; but either he understandeth the husband of one of the women he mentioned before, or some chief and principal pastor to whom the Epistles of the Apostles were usually addressed, and by them afterwards red before all the congregation.  
women which laboured with me in the Gospel] Not which preached the Gospel with Saint Paul, but who took pains to minister unto the Apostle, and were partakers of the combats and difficulties which he suffered from the enemies of the Gospel.  
whose names are in the book of life] See Revel. 3. 5. and 20. 12. and 21. 27. A metaphor taken from the enrolling of Citizens, or souldiers, that they may be known and held for such. This roll is called here the Book of life, because therein are written all the elect who are ordained to eternal life, Exod. 32. 32. Luk. 10. 20. Revel. 3. 5. and 17. 8. and 20. 12. 15.  
V. 4. rejoice in the Lord] See Philip. 3. 1.  
V. 5. moderation] Or, equity, or equal carriage.  
The Lord is at hand] Either for your present succour, Psal. 33. 18. or he will come shortly to set an end to all your sufferings; and revenge all the wrongs, done to all his Saints, viz. at the day of Judgement.  
V. 6. Be careful for nothing] See Matth. 6. 31. 34. 1 Pet. 5. 7.  
supplication with thanksgiving] So David beginneth very often with supplication and tears, but endeth with thanksgiving.  
V. 7. peace of God] Gr. Tec. Christ. The true spiritual and incomprehensible rest and quietness of mind wrought by Gods Spirit in your hearts will keep you from all terror, anxiety and trouble. See Rom. 5. 1.  
hearts and minds] He divideth the heart and the mind; by the heart, understanding the will and affections; by the mind, the understanding, or intellective faculty.  
through] Or, in.  
V. 8. honest Or, venerable.  
V. 10. your care of me hath flourished again] Or, is revived. A metaphor taken from Plants which are dead in the Winter, but revive and flourish in the Spring: so it should seem that their care for the Apostle was intermitted for a season; either through forgetfulness, or want of opportunity to sand unto him; but now put forth as it were again, as flowers do in the Spring.  
V. 11. be content] See 1 Tim. 6. 5. 8.  
V. 12. abased] Or, humbled.  
V. 13. I can do all things] The word in the original {αβγδ}, signifieth not properly I can do all things, but I am able for all things; namely, those things he mentioned before; which were rather passions then actions, as to be abased and to suffer need, &c.  
through] Gr. in.  
V. 15. as concerning giving] Or, to the account of giving.  
V. 17. Not because I desire a gift] It is all one to me whether I want or abound; but in this I desire a benefit may accrue unto you: for this fruit of your love will be allowed upon your account at the last day.  
V. 18. I have all] Or, I have received all.  
an odour of a sweet smell] He alludeth to the sweet smelling savours offered in the old law.  
a sacrifice acceptable] See Heb. 13. 16.  
V. 22. of Cesars household] This Caesar was Nero, in whose palace Saint Paul bonds were made manifest, Phil. 1. 13. and God gave such a blessing to his preaching and sufferings that he made some converts there, who afterwards proved martyrs; namely, Evellius and Torpetes, if at least we may believe the roman martyrology.    

ANNOTATIONS ON THE EPISTLE OF paul THE Apostle to the COLOSSIANS.  

CHAP. I.  
Vers. 2. WHich are at coloss] coloss is a city situated in Phrygia, not far from Hierapolis and Laodicea, on the side they bend towards Lycia and Pamphilia.  
and peace from God] See Rom. 1. 7.  
V. 4. to all the Saints] See 2 Cor. 1. 1.  
V. 5. For the hope] Hope is here taken by a Metonymia, for the thing hoped for; to wit, those glorious things which our hope assureth us are laid up for us in heaven, Rom. 8. 24.  
V. 8. your love in the Spirit] Your spiritual love, or your love which cometh from the Spirit.  
V. 9. in all wisdom] See Ephes. 1. 8.  
V. 10. walk worthy of the Lord] See Ephes. 4. 1.  
unto all pleasing] Or, to please him in all things.  
V. 11. his glorious power] Gr. the power of his glory.  
with joyfulness] Our patience must not be unwilling, and as it were, drawn from us by force, but proceed from a joyful mind, Act. 5. 41. Rom. 5. 3. Jam. 1. 2.  
V. 12. unto the Father] We cannot otherways consider of God to our salvation, but as he is Christs Father in whom we are adopted: beside, the efficient cause of our salvation is the only mercy of God the Father, who maketh us meet to be partakers of eternal life by the word and Spirit.  
to be partakers of the inheritance of the saints in light] Gr. for, or to a part of the lot of saints in light.  
in light] I the kingdom of his grace and glory, which is called light, in regard of the true knowledge of God that shineth therein; and because of the eternal glory and brightness in heaven which followeth upon the same, Jam. 1. 17.  
V. 13. his dear son] Gr. the son of his love.  
V. 14. we have redemption] See Rom. 3. 24.  
V. 15. Who is the image] See Heb. 1. 3. Christ is here said to be the image of God, as well in respect of his eternal birth from the Father, beign the express and eternal image of his person, Heb. 1. 3. as also in respect that being made man, God the Father did in him, and by him, as a lively image set forth before our eyes his glorious attributes of wisdom, goodness, righteousness, and almightiness, &c. Joh. 14. 1. and 14. 9. 1 tim. 3. 16.  
of the invisible God] The Father is called the invisible god, not onely because his essence or being is invisible, 1 Tim. 6. 16. but for that he never revealed himself before the eyes of men, as the son hath done in his human nature, 1 Joh. 18.  
the first-born of every creature] Or, of all the creation. Some, as Isidorus Pelusiota, read not, {αβγδ}, but {αβγδ}, with the accent in penultim●, and accordingly render the word, not the first born, but the first bringer forth of all creatures. Others conceive that Christ is called the first-born, in respect of his eternal birth from the Father before all creatures, John. 1. 2, 3. A third sort interpret the word, first-born of every creature, the heir of all, and make thsi Text parallel to the first of Hebrews the second.  
V. 16. For by him were all things created that are in heaven] See Joh. 1. 3.  
thrones, or dominions, &c.] This name together with those that follow, signify the angelical creatures with their several degrees, and dignities as well among themselves, as in regard of the inferior world, and the government thereof. See Rom. 8. 38. Ephes. 6. 12. In particular, by thrones, many probably conceive the Cherubins to be meant, over whom it is said, that God is sitting as upon a throne, by a figure taken from the Cherubins that were over the ark, whereupon appeared the glory of God, 1 Sam. 4. 4. 1 Chron. 28. 18. Psal. 80. 1. Ezek. 10. 1.  
V. 17. And he is before all things, &c.] See 1 Cor. 8. 6. John 1. 3.  
V. 18. head of the body] That is, of the Church, his spiritual body, receiving from him spiritual life, and being governed by him as the head, Ephes. 1. 22.& 4. 15, 16.  
the first-born from the dead] See 1 Cor. 15. 20. Revel. 1. 5. The first-born among those that are to rise from the dead to eternal glory, whereby, as by the word beginning, is intimated, not only that he is the first in order, and the cause of the resurrection of the rest; but besides this also, that he shall himself according to his human nature in glory far surpass them all, as the first-born in the Old Testament had a pre-eminency above the rest, 1 Cor. 15. 20.  
in all things] Or, among all. As in the creation, and natural estate of the world: so also in the redemption and spiritual estate of the Church. Or, among all, viz. the children of God, Rom. 8. 29.  
V. 19. all fullness dwell] All perfection of grace; wisdom, power, goodness, and mercy: See Ephes. 4. 10.  
V. 20. having made peace] Or, making peace.  
blood of his cross] By his bloody oblation made upon the cross, Heb. 10. 10.  
reconcile all things] By sin heaven and earth were set at variance, and the creatures in them: but by Christ there is unity set not only betwixt God and man, but also betwixt men and the Angels that are in heaven, as also the creatures that are upon the earth.  
V. 21. in your mind by wicked works] Or, by your mind in wicked works.  
now hath he reconciled] See 2 Cor. 5. 18.  
V. 22. the body of his flesh] The flesh is added, either to distinguish his natural body from his mystical body, of which he spake, verse. 18. or, to teach us, that his human body was not a fantastical, but a true substantial body.  
V. 23. grounded] Gr. founded.  
settled] Or, stable.  
every creature which is under heaven] Mark 16. 15.  
24. rejoice in my sufferings] See vers. 11.  
for you] For your profit and good, to strengthen and confirm you by my example.  
behind of the afflictions] This is not to be understood of Christs sufferings for our sins, as if there should be something wanting for our redemption, for that is perfect and complete in all parts thereof, and nothing wanting. Vers. 20. Heb. 10. 14. 1 Joh. 1. 7.& 2. 2. 2. But of the sufferings of Christs members for his sake, 2 Cor. 1. 5. Heb. 11. 26. For we must conceive of Christ and his Church, as of one body and person, whose afflictions are limited by the providence of God. Now Christ and Head having suffered already, it remaineth now that the Church and every member thereof do suffer their share, likewise in their turn, according to his example; albeit to different ends; in as much as the sufferings of christ are the price of our redemption, whereas those of the faithful are nothing else but exercises and trials of their faith and patience.  
of Christ] The afflictions of the Church are said to be Christs afflictions by reason of the sympathy between the Head and the members, Acts 9. 4. 2 Cor. 1. 5.& 4. 10. Heb. 11. 26.  
V. 25. to fulfil the word of God] Or, fully to preach the word of God, rom. 15. 19.  
V. 26. the mystery, &c.] See Rom. 16. 25. 1 Cor. 2. 7. Ephes. 3 9.  
V. 27. in you] Or, amongst you.  
V. 28. in all wisdom] Or, with. Perfect and sound wisdom, which is perfection itself, and shall in the end make them perfect, that follow it. See vers. 9.  
V. 29. mightily.] Gr. in power.   

CHAP. II.  
Vers. 1. COnflict] Or, fear, or, care.  
for you] Gr. concerning you.  
face in the flesh. Or, person.  
V. 3. In whom] Or, wherein.  
hide all the treasures of wisdom] Either the meaning is, that Christ hath in him the perfection of all wisdom and knowledge; or that all saving knowledge and true wisdom consisteth in this, that we rightly know Christ, out of whom there is no precious knowledge.  
V. 6. received Christ] As you have received the doctrine of Christ, so persevere you in it, and live according to it: or, as you have received Christ by faith, so walk you in him, who is the Way to eternal life.  
V. 7. with] Gr. in.  
V. 8. spoil you] Carry you away for a spoil, or a prey, namely, from Christ and his truth, to other doctrines or means of salvation without Christ: A comparison taken from such thieves, or pirates, as do not only take and carry away the goods of those they rob, but their persons also, to make them their own, or other mens slaves.  
through philosophy] Or, by. Hereby is not meant true philosophy, which is a gift of God, and a great help to the knowledge of divinity: but he meaneth Sophistry, and captious subtleties of some Heathen Philosophers, as the following words, vain deceits, do explain it, and as Paul speaketh thereof, Rom. 1. 21, 22. Which Philosophers had propounded divers matters in their vain speculations, measuring heavenly mysteries by their natural reason.  
rudiments of the world] Or, elements. Ceremonies of the law, for as much as it pleased God in the infancy of the Church to led the Israelites, and consequently in them the rest of the world that were saved unto Christ by this means, even as a child is lead to red by learning the A. B. C. or a Scholar by his Accedence to his Grammar. See Ga. 4. 9.  
not after Christ] Not according to the doctrine and institution of Christ, which only ought to take place in the Church, Gal. 1. 6. 8, 9.& 2. 21.& 5. 2. 4.  
V. 9. in him dwelleth] By the union of the Divine nature with the human in the unity of his person; the Godhead dwelleth in Christ as the soul in the body.  
all the fullness of the Godhead] Or, the whole fullness. The perfect deity of the son with all his attributes, and not only in regard of some particular gifts and graces, as he dwelleth in the Prophets, Apostles, and other Saints.  
bodily] That is, personally, as the Greek word {αβγδ}, sometimes signifieth; or, substantially, in opposition to the shadows and figures of the old Testament, as the word is taken in this very Chapter, Vers. 17. yet the meaning is much at one, in whether of the two senses we take the word. For God is said in the Old Testament, to dwell in the Tabenacle, Ark of the Covenant, and Temple, but only as in the shadows and figures of Christs human nature, which he shjould take on him in the fullness of time, to dwell in the same personally, or really and substantially with all his fullness: from whence the Apostle infereth, that we must not look for any salvation without him; neither in the Ceremonies of the Law, nor in any human institution, but onely in him and his Word.  
V. 10. principality and power] See Col. 1. 16.  
V. 11. Circumcision made without hands] Not a carnal and outward Circumcision, but an inward; not whereby a small part of the flesh or skin, but the whole body of sin is taken away. Rom. 6. 6.  
the body of the sins of the flesh] Gr. Tec. the body of the flesh.  
V. 12. butted with him in baptism] See romans 6. 4.  
V. 13. dead in your sins] See Ephes. 2. 1.  
V. 14. Blotting out] The Law was as the Writ or the Obligation, the use of the Ceremonies the ratification and acknowledgement of the debt, the blood of Christ the payment thereof, whereupon the Obligation was canceled.  
hand-writing] The Greek word {αβγδ}, some take for a Writing by Gods own hand in Tables of ston, Exod 34. 1. and thereby understand the moral Law, or ten Commandements, said here to be against us, in regard of that severe requiring of perfect obedience, which we were not able to perform; and thereby became subject to the curse thereof, which Christ did bear on the cross on our behalf,& thereby redeemed us from it; Gal. 3. 13. Yet forasmuch as the Apostle here purposely disputeth against Circumcision and other Ceremonies of the Law, it seemeth most probable, that by the hand-writing we are to understand the Ceremonies of the Law, which are called a hand-writing against us, because they were as an Obligation or bond whereby men did daily acknowledge their trespasses and debts unto God, and that they deserved the same death which the beast did endure; and could not by the outward use thereof be acquitted of the debt, as the Apostle declareth to the Hebrews, c. 10. v. 1, 2.  
V. 15. spoiled] Taken from the devil the unrighteous prey of so many souls, or stripped and unfurnished them of their power and armor, which were sin and death, whose strength was the Law, 1 Cor. 15. 55, 56. Luke 11. 22. A metaphor taken from conquered and subdued Souldiers and Commanders, who were wont to be stripped bare of their Arms, and to be publicly lead in triumph, to be a spectacle to all men, until they were brought to prison, and either there kept in bonds, or put to death.  
a show of them] Bringing them to open shane.  
in it] Or, in himself. The cross was a Chariot of triumph, no conqueror could have triumphed so gloriously in his Chariot, as Christ did on his cross; there he took away from Satan, that had the power of death, all ability to hurt us; for although he doth assault us still, yet we are assured of an absolute victory. Luke 10. 17. Rom. 8. 37.& 16. 20. Revel. 12. 10.  
V. 16. in meat] Or, for eating and drinking.  
in respect] Or, in part.  
V. 18. beguile you of your reward] Or, judge against you. Permit no man to usurp a power of domineering over your consciences, and to judge them guilty in these things; or, let no man take the prise which is laid ready at the goal for you, by drawing you aside, under pretence of voluntary humility to those opinions and observances, which are not warrantable, as to use the Angels for your mediators, under a colour of awful modesty, in not making your immediate address to God.  
in a voluntary humility] Gr. being a voluntary humility.  
intruding into those things] Usurping upon Christs office, and speaking as confidently of those his doctrines and laws, concerning Gods worship, as if they had come down from heaven, whereas they were nothing else but human devices and speculations, without any solid ground at all.  
V. 19. not holding the head] Not holding himself to the true knowledge of Christ, who is the onely head of the Church, from whom all the body of the universal Church, being knit together by the joints and bands of one common spirit, receiveth spiritual nourishment and augmentation, with the increasing of God, that is, which cometh of God.  
V. 20. from the rudiments of the world] Or, from the elements of the world.  
subject to Ordinances] Or, burdened with opinions, or, traditions. The word {αβγδ}, signifieth as well an enthralling ourselves to doctrinal errors, as superstitious Rites and Ordinances.  
V. 21. Touch not, taste not] These are the speeches of superstitious men, which Paul here inserteth, showing thereby, that superstition doth grow from one degree to another. For first, they forbid to touch, that is, to eat or to drink; then, to taste; and lastly, to handle at all; for that the speech is here onely of such things wherewith the body is fed, appeareth by the two next following Verses. Or, because touch not, and handle not, seem little to differ, or not at all; it may be here said to one, touch not; to another, taste not; to a third, handle not, such or such meats.  
V. 22. to perish] Gr. to corruption.  
with the using] Gr. in the consumption of them.  
V. 23. neglecting of the body] Or, punishing, or, not sparing of the body.   

CHAP. III.  
Vers. 1. SEek those things that are above] Give yourselves to the study and practise of a spiritual and angelical life, elevating your hearts and thoughts into heaven, without setting any more your affections upon the things on the earth, or putting any opinion of holinesse in any outward earthly thing whatsoever. By the things that are above, he meaneth, everlasting happiness and glory, whereof Christ hath taken possession for us in heaven, together with all spiritual gifts, requisite for salvation, which Christ at the right hand of his Father doth impart and distribute to his Church. Acts 2. 11. Eph. 4. 8.  
sitteth on the right hand of God] Or, at. See Mark 15. 19. Luke 24 51. Acts. 7. 55. Rom. 8. 34.  
V. 2. affection] Or, mind.  
V. 3. ye are dead] Dead to the world, dead to the flesh, dead to all the vain and sinful motions and desires thereof.  
your life is hide] Your life of grace and of glory are hide and laid up in Christ with God, as out of the knowledge, so out of the danger of the world. Or, it is hide with Christ, that is, as Christs life and glorious reign in heaven, so your spiritual life is concealed from the eyes of worldly men.  
V. 4. When Christ who is our life] That is, in whom, and by whom we live, who is not onely the efficient and meritorious cause, but the pattern also of our spiritual life.  
V. 5. your members] Those members which we made weapons of unrighteousness, or the evil affections and motions of corrupt nature, which is as it were a mass of sin, called expressly the body of sin, Rom. 6. 6. Col. 2. 11. These motions may be called members, because the reason and will of corrupt man doth use them, and produce operations by them, as the body doth use the members.  
upon the earth] Thus the Apostle calleth these vicious desires, in regard they do ever move men to earthly things; viz. to the lusts of the flesh, the lusts of the eye, and the pride of life, 1 John 2. 16. whereof we shall be altogether freed in heaven. Rev. 21. 27.  
fornication] See Ephes. 5. 3.  
inordinate affection] Gr. passion. The word {αβγδ}, in the original signifieth some kind of uncleanness, in which men are rather passive then active; such as the Apostle intimateth, Rom. 1. 26. {αβγδ}  
covetousness, which is idolatry] Some conceive the Apostle here to speak by way of aggravation; as when in 1 Sam. 15. 23. rebellion is said to be the sin of witchcraft, and stubbornness to be idolatry; not that they are so properly, but that they are most heinous and execrable sins, as witchcraft and idolatry were deservedly esteemed. Yet farther, how covetousness may be termed idolatry, see the note upon Ephes. 5. 5.  
V. 6. children of disobedience] An hebraism, unbelieving or disobedient children, properly such as no good persuasion can work upon. Ephes. 5. 6.  
V. 7. the which ye also] Gr. Tec. these ye also.  
in them] Or, among them.  
V. 8. you also put off all those] Or, put you also from you all these.  
V. 9. old man with his deeds] Our unregenerate condition, or our old depraved nature, with the sinful works thereof. See Rom. 6. 6. & Augustinum de vera relic c. 26. vetus homo exuitur primum in Baptismo, deinde quotidiano profectu novitatis.  
V. 10. put on] He useth the metaphor of putting on, to show that these graces are an addition to our nature, and that we are naked withot them, and that they are as a beautiful ornament to our soul. Ephes. 4. 24.  
new man] See Ephes. 4. 24.  
in knowledge] Gr. to knowledge.  
V. 11. Greek nor Jew] From these words Epiphanius noteth four sects or sorts of religion which one after another bore sway in the world; from Adam to the Flood, barbarism; from the Flood to Abraham, Scythisme; and after that, Hellenisme, and judaism: But whether Saint Paul had reference unto these, it is uncertain: His plain meaning is this, That if we speak of renovation and salvation in Christ, there is no respect of persons at all;( Act. 10. 34.) for every man is accepted according to that measure of grace, by which Christ dwells and worketh in him. Gal. 3. 28.  
Christ is all, and in all] See Gal. 3. 28.  
V. 12. Put on] See V. 10.  
V. 13. quarrel] Or, complaint.  
V. 14. which is the bond of perfectness] Whereby all the members of the Church are perfectly united together, and do show one another all due and brotherly affection. Or, the bond of perfection, that is, the bond which tieth all Christian virtues together, and perfecteth them. Rom. 13. 8.  
V. 15. peace of God] See Phil. 4. 7.  
V. 16. dwell in you richly] Be familiarly acquainted with the Word, let it not pass by you as a stranger, or lodge and sojourned with you for a short space; but let it continually abide with you, and give it rich, that is, liberal entertainment, by frequent reading, hearing, meditating upon, and conferring about the Scriptures.  
teaching and admonishing] Teaching the ignorant, admonishing and warning the careless. He seemeth not here to speak of public teaching and admonition, by the explication and application of the Scriptures, in Sermons, Homilies, and other exhortations, which particularly appertain to the pastoral function; but a private instruction, advice, direction, or admonition out of holy Scriptures, whereby all the faithful are to impart their knowledge to others, and edify and comfort one another.  
in Psalms and hymns] See Ephes. 5. 19.  
with grace] Gr. in grace; or, gracefully.  
V. 17. And whatsoever ye do] See 1 Cor. 10. 31.  
in the Name of the Lord] Call upon the Name of Christ when ye do it; or do it to Christs praise and glory. 1 Corinth. 10. 31.  
V. 18. Wives, submit yourselves] See Ephes. 5. 22. Tit. 2. 5. 1 Pet. 3. 1. Either the meaning is, that it is fit and agreeable to Gods Word, that they should submit; or submit in such sort, and with such a kind of submission, as is fit for wives, not with a servile, but with a conjugal submission.  
V. 19. Husbands, love your wives] See Ephes. 5. 25.  
V. 20. Children, obey your parents in all things] See Ephes 6. 1.  
V. 21. Fathers provoke not your Children, &c.] See Ephes. 6. 4.  
to anger] Gr. Tec. above that is fitting.  
V. 22. Servants, obey in all things] See Ephes. 6. 5. Tit. 2. 9. As the Apostle exhorteth the Children before, so here he will have servants obey th●ir Masters in all things; but with a limitation expressed Ephes. 6. 1. viz. in the Lord; in all things warrantable for the masters to command, and the servants to perform.  
with eye-service] Gr. in eye-services. See Ephes. 6. 6.  
V. 23. it hearty] Gr. from the ●oul.  
V. 24. the reward of the inheritance] He calleth it a reward, because he speaketh of servants; but addeth, of an inheritance, because that if they faithfully serve their masters, or rather the Lord Christ in them, the time shall come, when they shall be made sons of servants, and partakers of the Heavenly inheritance.  
V. 25. the wrong which he hath done] Gr. what he hath wronged.  
there is no respect of persons] See Rom 2. 11. Eph. 6. 9.   

CHAP. IIII.  
Vers. 1. Just and equal] Gr. equity. Though there be a great inequality between Masters and servants, in respect of their outward and civill condition; yet there is an equality in respect of their spiritual, having both one master. And thus much the Heathen saw by the light of nature; Servi sunt? imo contubernales: servi sunt? imo humiles amiet: servi sunt? imo conservi. Or it is equal for masters to do their office to servants, as well as for servants to do their duty to them.  
V. 2. Continue in prayer] See Luke 18. 1. 1 Thess. 5. 17.  
V. 3. Withall, praying for us, &c.] See Ephes. 6. 19. 2 Thess. 3. 1.  
door of utterance] He prayeth, not that God would open for him the gate of the prison, but a door of utterance; for he more desired the free passage of the Gospel, then his own enlargement. By the door of utterance is here meant a fair and happy opportunity of preaching the gospel, or powerful assistance, or ability of speech, for which David prayeth, psalm 51. 15.  
V. 5. Walk in wisdom] See Ephes. 5. 15. That is, advisedly and circumspectly, that ye neither learn any evil by conversing with them that are without, nor give them any offence at all by your carriage. 1 Cor 10. 32.  
redeeming the time] See Ephes. 5. 16.  
V. 6. with grace] Or, gracious.  
seasoned with salt] With di●cretion and prudence, that it may well relish in the palate of them that hear you; mark 9. 51. Or, let your discourse be savoury, avoiding all corrupt communication; for by salt the meat is made savoury, and preserved from corruption. 1 ●or. 15. 33. Ephes. 4. 29.  
answer every man] Whether he be within or without the Church, whether it be to give an account of your faith, 1 Pet. 3. 15. or to comfort and exhort one another. 1 Thes. 5. 11.  
V. 7. my state shall] Gr. things concerning me shall.  
Minister] Or, Deacon.  
V. 8. your estate] Gr. the things that concern you.  
V. 12. labouring] Or, striving.  
complete] Or, filled.  
V. 13. a great zeal for you] Gr. Tec. much labour for you.  
V. 16. cause that it be red, &c.] Laodicea was a neighbour Church to coloss, and the same false Apostles, who introduced errors among the Colossians( it is very like) set them abroach also at Laodicea, against which the reading of this Epistle in their Church, might serve them as a sovereign Antidote.  
from Laodicea] The Apostle doth not here speak of any Epistle which himself had written to those of Laodicea, as some conceive: exhibiting also a certain Epistle which is yet to be found in divers latin and Dutch Testaments, entitled, The Epistle of Saint Paul to the Laodiceans;( which Epistle is spurious and apocryphal) but of an Epistle sent to him from Laodicea, either by the Church, or some apostolical men there; in which letter there was a further declaration of the abovesaid errors, or the authors of them, which might also serve the Colossians for further warning and instruction, being compared by them with this present Epistle.  
V. 17. say to Archippus] This Archippus seemeth to be the fellow Minister of Epaphras in this Church, whom the Apostle would have admonished and quickened, because Epaphras being absent, the whole burden lay upon him.    

ANNOTATIONS ON THE FIRST EPISTLE OF paul THE Apostle to the THESSALONIANS.  

CHAP. I.  
Vers. 1 SIlvanus] Saint Jerome is of opinion that Silvanus( through the error of some that transcribed this Epistle of Saint Paul) was put for Silas; and by comparing this Chapter with divers passages in the Acts of the Apostles, it should seem, that he who is called here Silvanus, was no other then Silas; and he might be sometimes called by the name of Silas, and sometimes of Silvanus, as S. Paul himself was sometimes called Paul, sometimes Saul.  
and Timotheus] There are three reasons alleged by Salvianus and others, why the Apostle addeth Silvanus and Timotheus in the inscription of this Epistle: the first, that the Thessalonians might know, that they were all three together, who are joined in this inscription when the Apostle dictated this Letter. Secondly, to show their consent in doctrine, and that what they had taught before severally, they now deliver jointly. And thirdly, that the Epistle might carry the more authority, being sent from three such emin●nt Pastors. See Gal. 1. 1.  
V. 2. We give thanks to God] See Philem. 4.  
V. 3. your work of faith] Your faith which is not a dead, but a living faith, working through love; although faith be opposed to the works of the Law, by this Apostle( Rom. 3. 28.) who concludeth, that we are justified by faith, and not by the works of the Law, yet is faith a work of grace, and of the Gospel, and so is called by Christ himself, John 6. 29.  
and labour of love] The duties of true love, exercised and practised by you, without sparing yourselves in hard and dangerous times and occasions.  
patience of hope] Your voluntary and constant patience under the cross, for the Gospel, which is upheld by the assured hope of a far exceeding and eternal weight of glory; 2 Cor. 4. 17.  
in our Lord] Gr. of our Lord.  
in the sight of God] Either the meaning is, what time soever we present ourselves before God, to pray unto him, we remember you: or this may be added to signify the truth and sincerity of these virtues in the Thessalonians.  
V. 4. Knowing] By Gods blessing upon our labours, in your true conversion, and the fruits of true faith, brought forth by you, that you are elected of God.  
beloved, your election of God] Or, beloved of God, your election.  
V. 5. but also in power] Either powerfully testified by miracles, or a most powerful working upon your hearts.  
and in the holy Ghost] Either he meaneth the extraordinary gifts of the holy Ghost, or the testimony of the Spirit, assuring them of their effectual calling.  
V. 6. with joy of the holy Ghost] A spiritual joy wrought in you by the holy Ghost.  
V. 8. Word of the Lord] The Gospel is so termed, either because the Lord is the Author, or, the object of it; for it is both à Domino, and de Domino.  
V. 9. entering in we had] That is, what loving entertainment, and kind acceptance we had from you, and how cheerfully you embraced the Gospel. Act. 17.  
serve the living and true God] God is said to be the true God in opposition to all false gods, Joh. 17. 3. but, the living God, partly in opposition to idols, which were images of dead men, and themselves much less being senseless stocks; or to teach us, that God hath life in himself, and is the Author of all life; both of nature, grace and glory.  
V. 10. wrath to come] Christ delivereth us from the wrath of God, both present, and to come; yet the Apostle nameth onely wrath to come, as S. John Baptist likewise doth, Matth. 3. 7. because that is the most dreadful wrath, and the deliverance from that, the greatest and most illustrious deliverance of all. Apoc. 6. 16, 17.   

CHAP. II.  
Vers. 1. IN vain] The meaning is, either that he preached not vain things unto them, as poetical fictions, or curious speculations but true and necessary doctrines: or that his preaching among them was not without fruit, but through the operation of the Spirit, fruitful and effectual: in which sense the sacred symbols or elements are truly affirmed by Protestants not to be {αβγδ}, the word here used, that is, bare, vain, or empty figns, because the Spirit worketh by them, and they really exhibit to the soul that which is signified by them.  
V. 2. shamefully entreated] Cruelly beaten with rods, and after cast into prison, and his feet set fast in the stocks, Acts 16. 23, 24. as if he had been a vagabond, or rogue: but the more disgrace the enemies of the Gospel put upon him, the more God honoured him by miraculously shaking the foundation of the prison, and loosening his and all his fellow-prisoners bands, and converting the jailer himself to the Christian faith.  
at] Gr. in.  
Philippi] See Acts 18. 22.  
bold in our God] That is, trusting in Gods help, who powerfully assisted us, and as it were owned us. The possessive our here, as my elsewhere, Psal. 18. 2. Esa. 25. 1. Dan. 9. 18, 19. Luke 1. 47. Phil. 3. 8. Rev. 3. 12. show the special affiance, which the faithfu●l have in God, which because the Romanists disclaim, they show they understand not the nature of true justifying faith.  
with much contention] Gr. in much strife. With much fervency of zeal, and strong contestation with all gain-sayers of the truth. For it is not sufficient to hold the right faith, or preach it, but we must strive and earnestly contend for it, judas 3.  
V. 3. not of deceit] The heretics and false apostles, proposed to themselves chiefly three ends, applause, gain, and voluptuousness: the first they sought to attain by soothing their hearers, and colloging with them; the second by crafty fetches, and cloaks of covetousness; the third by sowing pillows under mens elbows, and preaching doctrines tending to carnal liberty; from all which the Apostle calls God himself to be his compurgatour, from the first vers. 6. from the second vers. 5. from the third vers. 3.  
V. 4. allowed of God] As God hath thought us fit to be trusted with the preaching of the Gospel, and given his approbation to our ministry: so we seek to approve ourselves to him in all things, and not to men, as the false apostles do, who are time servers and men pleasers.  
trieth] Or, proveth.  
our hearts] Jer. 17. 10. Acts 1. 24. Rom 8. 27.  
V. 5. nor a cloak of covetousness] For the sincerity of his teaching and actions he calleth them, but for the sincerity of his intentions, he calleth God to witness. The word in the original {αβγδ}, signifieth a faire and specious pretext, which they commonly use to beguile their hearers with, who go about under hand to make a gain and a prey of them.  
V. 6. been burdendome] Or, used authority. When we might have taken upon us, and exercised our apostolical authority, and required of you such maintenance and chargeable entertainment, as might befit the ambassadors of Christ: yet we took a contrary course, we put you to no cost at all, nor came unto you with a rod, but with the spirit of meekness, 1 Cor. 4. 21.  
V. 7. gentle among you] Tenderly affencted, as a nurse which beareth with a froward child, and patiently taketh all pains with it, as if she were the mother.  
V. 8. our own souls] Either to have imparted and communicated unto you all our secretest intentions, and the very bottom of our hearts: or we would have been contented even to have laid down our lives for you, so far were we from going about to make any gain or advantage of you.  
V. 9. labouring night and day] See Acts 20. 34. 2 Thess. 3. 8.  
be chargeable] See 1 Cor. 4. 12.  
V. 10. how holily] Holily in respect of God, justly in respect of men, unblamably in respect of ourselves: or holily in our ministerial function, justly in our civill affairs, and commerce, and unblamably in respect of our private carriage with our familiar and most intimate friends. This Text seemeth to be parallel to Titus 2. 12. for holy answereth to godly there, justly to righteously, and unblamably to soberly.  
V. 11. charged] Gr. testifying.  
as a father doth his children] Before he compared himself to a nurse which tenderly affecteth, and carefully attendeth and cherisheth the infant committed to her: but because a nurse cannot be of the like natural affection as the parent, nor hath the like power to do it good, nor authority over it, he improveth the former metaphor, and withall amplifieth his love unto them, by resembling his care over them and affection towards them to that of a father: and truly Pastours are as ghostly fathers, both in respect of their fatherly affection, and fatherly power, and especially, because in Christ Jesus they beget us through the Gospel, 1 Cor. 4. 15.  
V. 12. That ye would walk worthy of God] See Ephes. 4. 1. Phil. 1. 27. Coloss. 1. 10.  
V. 13. word of men] Who are subject to error, and as themselves, so their words are impotent and weak, but as the word of God, which is mighty in operation, and sharper then a two-edged sword, Heb. 4. 12. Or ye received it as the word of God with reverence, and religious attention, and full assurance of the truth thereof, yielding both your assent and obedience thereunto.  
V. 14. as they have of Jews] What in particular the believers among the Jews suffered of their countrymen is set down, Heb. 10. 32, 33, 34. not only reproaches, but also spoiling of their goods, with other grievous persecutions.  
V. 15. killed the Lord Jesus] He preventeth an offence which might be taken, for that the Jews especially, above all others, persecuted the Gospel, that is no new thing saith he, seeing they slay Christ himself, and stoned his Prophet, and have banished me also.  
persecuted us] Or, chased us out.  
contrary to all men] Who are of a froward and perverse disposition, opposing themselves against all men, in resisting the course and success of the Gospel among the Gentiles, and as much as in them lieth, hindering the salvation of all men: just of the temper of those Lawyers, against whom our Saviour pronounced a dreadful woe, Luke 11. 52. who neither entred themselves into the kingdom of God, nor suffered any others to enter.  
V. 16. fill up their sins] The Jews intended not by persecuting the Church of Christ, to fill up the measure of their sins, and so to draw vengeance from heaven upon themselves: but the Apostles meaning is, that God in his just judgement permitted them thus to make up the full measure of their own, and their forefathers sins, because he intended to sweep them away with the bosom of destruction, in the hand of the Romans. In the phrase and manner of expression he alludeth to, Gen. 15. 16.& Matth. 23. 32.  
come upon them to the uttermost] Or, suddenly fallen upon.  
V. 18. Satan hundred us] By his agents and instruments, raising up new stirs and troubles in other Churches, where our presence was required to compose them, and thereby we were hindered from coming to you. Or by laying blocks in our way through manifold persecutions stirred up against us, stoping up all passage to you.  
V. 19. our hope] In these words he passionately expresseth his love to them, saying, you are my hope, that is, they from whose growth in the knowledge of Christ through my ministry, I hope I shall receive praise of God; and ye are my joy, that is, they who bring me much joy and comfort; and my crown, that is, ye are they for whom by my faithfulness in the exercise of my ministry among you, I shall receive a crown at the last day, 2 Tim. 4. 8. 1 Pet. 5. 4. Or ye are the crown of my rejoicing or glorying, that is, I more rejoice and glory in you then in a crown.  
rejoicing] Or, glorying.   

CHAP. III.  
Vers. 1. COuld no longer forbear] Before he compared himself to a Father, Chap. 2. vers. 11. and here he sheweth how his bowels yearned towards the Thessalonians, as his children; and because he would not leave them comfortless, he left himself helpless, sending his fellow-labourer Timotheus unto them, and staying himself alone at Athens.  
V. 2. to establish you] The troubles and afflictions which befell the Apostle their teacher were likely to unsettle the faith of the weak, and discourage them in their holy course he had set them in; therefore out of wisdom and love he sendeth Timotheus seasonably unto them, both to strengthen them in their faith, and comfort them in their fears, and arm them against the temptations of Satan.  
V. 3 for yourselves know] From my mouth, for at one and the same time that I preached unto you Christ crucified, I forewarned you that you were to bear his cross.  
appointed thereunto] The word in the original {αβγδ}, is the same with that which Simeon used when he blessed our Saviour, saying, Behold, this child is set for the fall and rising of many.( Luk. 2. 34.) The godly are set as a mark, at which the arrows of persecution are shot: for in the Decree of their predestination to life, God hath so ordered, that they be conformable to the image of his son; first in their sufferings, and after in glory, Rom. 8. 17. 29.  
tempter have tempted you] Or, had. By tempter he meaneth the devil. See Matth. 4. 1.  
be in vain] Or, had been.  
V. 8. For now we live] Notwithstanding all our crosses and afflictions, and that death doth hunt us continually; yet are we glad, and joyful, and our spirit is revived when we hear of your constancy in the truth.  
V. 9. our God] See 1 Thess. 2. 2.  
V. 10. perfect that which is lacking in your faith] The word in the original {αβγδ}. signifieth to make even, and consequently to perfect: for an even number is a perfect number, and an odd number imperfect. The Apostle before commended them for their steadfastness in the faith; they wanted not constancy therefore; what they knew they steadfastly believed, and constantly professed: but it seems they were not fully instructed in all points, but needed either a farther information in some doctrines of faith, which they had not yet learned; or a resolution of some doubts which might trouble and perplex their conscience: these lackings in their faith were partly supplied by timothy his sending unto them; and partly by the Apostle in this Epistle: and it is very probable, that what he prayed for so earnestly day and night, God granted unto him, a prosperous journey to the Thessalonians, that he might water where before he had planted; and finish the building where he had so happily laid the foundation.  
V. 11. direct] Or, guide.  
V. 13. stablish your bearts] See 1 Cor. 1. 8. Chap. 5. 23.  
unblamable] See 1 Cor. 1. 8.  
holinesse] Gr. Tec. righteousness.   

CHAP. IIII.  
Vers. 1. BEseech you] Or, request.  
exhort you] Or, beseech.  
by the Lord Jesus] Gr. in. That is, by the command of the Lord Jesus: or, in the Lord Jesus, that is, in the Name of the Lord Jesus.  
V. 3. the will of God] He meaneth the object of Gods will; or his commandement, which is, that we endeavour to keep ourselves holy, both in body and soul; and carefully shun all pollution both of flesh and spirit, 2 Cor. 7. 1.  
your sanctification] Or, holinesse. The word in the original {αβγδ}, signifieth sometimes sanctification, as Matth. 6. 9. 2 Thess. 2. 13. Sometimes sanctimony, or holinesse, as Rom. 6. 19. It may be taken here in either sense: for if we refer it to the former words, the meaning is, This is God revealed will, or word which sanctifieth you, as Joh. 17. 17. If it be referred to the latter words, it may be well rendered your holinesse: for abstaining from all filthiness, is a great part of our holinesse.  
from fornication] He taketh here fornication generally for all uncleanness committed alone, or with others, men, or women, single, or married: as also all incestuous marriages within the degrees pr●hibited, 1 Cor. 5. 1.  
V. 4. possess his vessel] Or, keep. Some of the ancients, as Saint Augustine l. de ●●pt. c. 8. understand our wife; or the body of our wife; applying this exhortation peculiarly to married folk, that they keep their bed undefiled, and that they wrong not one another in that kind. For though such defrauding and wrong be done never so secretly; yet God, to whose eyes all things are naked, taketh notice thereof. But by the antecedents, and consequence, and scope of the place, it should seem that the exhortation is general; and that by Vessel, here he understandeth the body of every man, or woman, which is {αβγδ}, as a vessel, or utensill of the soul, which we ought not to prostitute to any manner of uncleanness; but use and govern it holily and chastened; keep it in honour, and in holinesse, as the vessels were kept clean and sweet, which were dedicated to the service of the Sanctuary.  
V. 5. lust of concupiscence] Gr passion. In the original it is {αβγδ}, which signifieth a passion or disease of the mind, whereby a man is enslaved to beastly and inordinate desires; so the word is used, Rom. 1. 26. {αβγδ}.  
V. 6. and defraud] Or, overpresse, or, over-reach. Either by false weights or measures, or lying words, or fraudulent intentions, or over-reaching policies and devices: for though these things come not at least usually within the walk of mans justice, yet God will meet with such persons, and revenge all such wrongs done to our brethren.  
in any matter] Or, in the matter.  
V. 7. unto holinesse] Gr. in.  
V. 8. that despiseth] Or, rejecteth. These wholesome and apostolical counsels and commands; or he that maketh light of such fraudulent dealing above mentioned, slighteneth God himself, and rejecteth his holy commands.  
V. 9. taught of God] See Joh. 13. 34. and 15. 12.  
V. 11. do your own business] In these words he reproveth two vices; idleness, and curiosity; idleness, in neglecting their own business; and curiosity, in intermeddling with other mens affairs, which 'vice he reproveth also else-where, 1 Tim. 5. 13.  
V. 12. walk honestly] Or, decently. See Col. 4. 5.  
of nothing] Or, of no man.  
V. 13. which are asleep] Act. 7. 60. 1 Cor. 15. 20.  
sorrow not] He forbiddeth not Christian sorrow for the dead, but heathenish; not moderate, but excessive, and immoderate; either in respect of time, or the measure of our grief: we may water our plants for our deceased friends, but not drown them.  
no hope] To wit, of the resurrection of the dead: supposing that their departed friends are utterly lost, and perished, and that they shall never see them again.  
V. 14. them also which, &c.] See 1 Cor. 15. 23.  
sleep in Jesus] The dead in Christ who continue in faith, whereby they are grassed into Christ even to the last gasp.  
God bring with him] He will raise their bodies and join their souls unto them, and so bring them with him to heaven; or to see the face of God. And it is to be observed that the Apostle here speaking of the resurrection, maketh no mention at all of the resurrection of the wicked to condemnation; but onely of the resurrection of the elect to life and glory: and the reason hereof is two-fold. First, because his purpose was in this part of his Epistle to comfort the Thessalonians, vers● 18. whereas the doctrine of the raising of the wicked to their condemnation and everlasting punishment, is a doctrine of terror. Secondly, because he directeth his speech here to them who lived and died in the faith of Christ; who as members of Christ shall be raised with him to everlasting glory, and never experimentally know any resurrection to condemnation.  
V. 15. by] Gr. in.  
word o● the Lord] Some understand this word of the Lord to be the promise of Christ, mat. 24. 31. and Joh. 5. 28, 29. Some take it for a peculiar revelation of Christ to Saint Paul, when he was rapt up into the third heaven, 2 Cor. 12. 4.  
alive and remain] In these words the Apostle doth not imply that he and those to whom he wrote, should continue living in the flesh until the day of judgement; for the event shewed the contrary: but dividing all the faithful into two ranks, those that were already dead, and the rest which were yet living; he reckoneth himself among the living, as then he was, and the secret he revealeth unto them is this, That the dead which have long lain in their graves, and their bones resolved to dust, shall notwithstanding by the mighty power of God be assoon brought before Christ, and glorified, as they that shall be alive at his second coming, 1 Cor. 15. 51. 52. Or he speaketh of these things as though he should be one of them, whom the Lord shall find alive at his coming, because that time is uncertain, and therefore every one of us ought to be in such a readiness as if the Lord were coming at every moment.  
V. 16. with a shout] Gr. in. {αβγδ}. The word doth properly signify such voices and cries, as are used by Mariners, or gatherers of the vintage, to encourage one another to join their strength together, and go on cheerfully with their work.  
with the voice] Gr. in.  
voice of the archangel] Or, an. See Cor. 15. 52.  
with] Gr. in.  
the trump of God] See 1 Cor. 15. 52.  
V. 17. In the clouds] These clouds shall serve as chariots in which the Saints shall be carried up into the air, as it is said of Elias, 2 King. 2. 11. and of Christ, Act. 1. 9.  
V. 18. comfort] Or, exhort.  
with] Gr. in.   

CHAP. V.  
Vers. 1. TImes and seasons] For the year, month, day, or hour, in which the son of man shall come to Judgement, as it is curiosity for you to inquire, so it is not given to any man or Angel to resolve you therein; or precisely determine the times and seasons which the Father hath put in his own power, mat. 24. 36. Mark 13. 32. Act. 1. 7.  
V. 2. the day of the Lord, &c.] See mat. 24. 43, 44. 2 Pet. 3. 10. Revel. 3. 3. and 16. 15.  
thief in the night] It cannot be rom hence gathered that Christs coming shall be in the night, as some have imagined: but that his coming shall be sudden, and unexpected; it shall steal upon men when they dream not of it, Luk. 12. 39, 40.  
V. 3. Peace and safety] general security is a fore-runner of the day of Judgement, Luk. 17. 27. when the light of the truth is taken away; when the heart of the good man of the house is at rest, and his eyes are darkened, that he cannot see, and all his senses are drowned in worldly pleasures: when the world like Laish,( judge. 18. 7.) is most secure and carees for nothing, or thinks of nothing; then will the son of man come to Judgement, then shall destruction suddenly fall upon them.  
a woman with child] Women that are with child though they may have certain signs, that the time of their delivery is near, yet they cannot know the very day and hour: so likewise though Christ in the Gospel hath given us many certain signs of the approach of his coming, yet not of the day or hour.  
V. 5. children of the day] See Rom. 13. 12.  
V. 6. let us not sleep] Returning to exhortation, he warneth us which are enlightened with the knowledge of God, that it is our duty not to live securely and deliciously, lest we be suddenly taken in a dead sleep in pleasures; but on the contrary, wisely to have an eye to the Lord, and to take care that our hearts be not oppressed with surfeiting and drunkenness, and the cares of this life, and that day come upon us at unawares, Luk. 21. 34.  
others] Gr. the rest.  
V. 8. putting on, &c.] See Isa. 59. 17. Ephes. 6. 16, 17.  
V. 9. to obtain salvation] Gr. for purchasing salvation.  
V. 11. comfort] Or, exhort.  
and edify one another] See 1 Cor. 14. 3. Col. 3. 16.  
V. 12. to know then] Or, take notice of them. See Heb. 13. 17.  
over you in the Lord] The Elders that rule well, and labour in the word, 1 Tim. 5. 17. In the Lord, that is, in the fear of the Lord: or as set over you in those things which pertain to Gods service,( Heb. 13. 7. 17.) so is the ecclesiastical function distinguished from civill authority.  
admonish you] Or, instruct.  
V. 13. very highly] Gr. over and above.  
for their works sake] He calleth the pastoral function here, at 1 Tim. 3. 1. a work {αβγδ}, partly to signify that it is a most laborious function; for faithful Pastours like lamps spend the oil of their lives to give light to their flock: partly in respect of the excellency of their work, wherein they are fellow-labourers with God to bring men unto salvation. 1 Cor. 3. 9.  
V. 14. exhort] Or, beseech.  
warn then that are untruly] Or, disorderly. We must have consideration of every mans condition, and affection; and as the disease is, so must the remedy be used of admonition to them that are disorderly; consolation to them whose heart sinks under the burden of their crosses; of support to weak consciences, and of meek patience towards all who are discased in mind, and troubled with any spiritual malady.  
V. 15. See that none, &c.] See Prov. 17. 13. and 20. 22. mat. 5. 44. Rom. 12. 17. 1 Pet. 3. 19.  
V. 16. rejoice evermore] carnal joys are but like a blaze of a fire nourished with stubble, which soon goes out: they who rejoice in their goods, in their children, in their peace and worldly safety, in their honour and preferments,( Eccl. 7. 6.) or their descent of their pedigree, their joy transitory: but those who rejoice in the holy Ghost, and the comforts of the Spirit, their joy is everlasting. Wherefore though ye find many troubles in the world and causes of grief,( Phil. 4. 4.) yet still rejoice in the Lord, and comfort yourselves with the hope of a better life; and even when you sorrow after a godly manner, and that the mor● abundantly you fow in these tears, the more plentifully you shall reap in joy.  
V. 17. Pray without ceasing] See Luk. 18. 1. Col. 4. 2. Be instant and constant in prayer, because we stand in continual need of Gods help, either to give us something that is good, or to deliver us from that which is evil. The Apostle biddeth us pray continually, Col. 4. 2. not that we should spend all our time in prayer, and do nothing else, as the Euchites and the Messlians taught, but that we should be ready to pray upon all occasions; and whensoever we have opportunity to lift up our hearts to God either in set and composed prayers, or sudden and heavenly ejaculations.  
V. 18. In every thing give thanks] Whatsoever God sends receive it thankfully; in prosperity give thanks unto him, because he crowneth you with temporal mercies; in adversity, because he thereby trieth your faith and patience, and gives you a sight and sense of your sins; in wealth, because he assendeth you thereby means of doing much good; in want, because he taketh away from you many nourishments of 'vice, and teacheth you to depend upon him and his promises for your supply and support, and not upon onutward means and helps; in all the passages of your life, for his care and providence over you; and at your death for his delivering you from the miseries of this life, and presently receiving you into his heavenly kingdom.  
for this is the will of God] A thing acceptable unto God, such as he liketh well of, 1 Thess. 4. 3. Rom. 12. 2.  
V. 19. Quench not the spirit] Stop not the motions of the Spirit in yourselves, nor restrain the gifts thereof in others. The speech is Metaphoricall, taken from the fire of the Altar, which never was to go out. The Spirit is compared to a fire both in respect of the light that it giveth to the understanding, and the heat and fervour to our affection. When we feel this fire within us, either in our private meditations, or at the hearing of the Word, we must endeavour to keep it still burning; and it it slacken in us, we must {αβγδ}, stir it up in us, 2 Tim. 1. 6. by such means as God hath ordained for that end.  
V. 20. Despise not prophesyings] contemn not the preaching of the Word, how mean soever the Preachers gifts seem unto thee, set not light by the declarations and applications of the Scriptures, either by such as have the extraordinary gift of prophesying, 1 Cor. 14. 1. 5. Or by the ordinary gift which the Ministers of the Gospel receive by imposition of hands, 2 Tim. 1. 6. In this Prohibition the Apostle meeteth with those, who thought themselves wise enough of themselves, and that they had no need of any such help, Heb. 10. 25. 2 Pet. 1. 19.  
V. 33. whole spirit and soul] Father he taketh the spirit for the understanding, and the soul for the will and affections; or the spirit for the rational part of the soul containing in it both the understanding and the will; and by the soul the sensitive and locomotive faculty.  
unto] Gr. in.  
V. 26. with] Gr. in.  
V. 27. charge] Or, adjure.    

ANNOTATIONS THE SECOND EPISTLE OF paul THE Apostle to the THESSALONIANS.  

CHAP. I.  
Vers. 1. IN God our Father] As God is in his Church by his special grace, so the Church also is in God by his power supporting it, as the Apostle speaketh, Act. 17. 28. In whom we live. Or the meaning is, which by faith relieth on God our Father; or which is gathered by God our Father, {αβγδ} being often taken for {αβγδ}.  
V. 3. We are bound, &c.] See 1 Thess. 1. 2, 3.  
your faith groweth exceedingly] There is no surer argument of the sinceretie of our faith and charity, then the growth of both, and our proficiency in christianity: we may not stand at a stay but go on forward in our holy race. In particular, our faith groweth and is increased either in regard of the object, when we apprehended more profound mysteries of faith then before; or in regard of the subject when we are more confirmed in those mysteries we apprehended before, and give a more full assent thereunto without any staggering or doubting. Our charity increaseth either intensively, by a greater fervour of our affection to God and our brethren; or extensively, by doing good to more, and more and more abounding in works of mercy.  
V. 4. faith in all your persecutions] Your confidence in God, that he will enagle you to bear them, and graciously reward you who suffer for his Names sake.  
V. 5. a manifest token] He openeth here the fountain of all true comfort, to wit, that in afflictions which we suffer of the wicked for righteousness sake, we may behold as it were in a glass, the testimony of that Judgement to come, and the issue thereof, which will be most acceptable and desirable unto us, but most dreadful to Gods enemies.  
counted worthy] He saith not, that we may be worthy, for the sufferings of this present time are not worthy the glory which shall be revealed, Rom. 8. 18. but we shall be by God in his great mercy accounted worthy, and that for Christs sake, in whose quarrel we suffer. Digni dignatione Dei, non dignitate nostra.  
for which ye also suffer] This he saith, not that the faithful conceive that they merited this kingdom by their sufferings, but because they knew that they should never attain it, unless they patiently submitted to Gods good pleasure, and willingly endured all sorts of persecution for the testimony of a good conscience. For we must through many tribulations enter into the kingdom of God, Act. 14. 22.  
V. 6. righteous thing with God] It is most agreeable to justice, that wicked persecutors should not go unpunished, but receive according to their works; and it is just also that they who have unjustly suffered of the wicked in this world, should be righted in another world, and greatly rewarded by God; partly because they suffer for his cause, partly because he hath promised them such a reward, Matth. 5. 10. 12.  
tribulation] Gr. affliction.  
trouble] Gr. afflict.  
V. 7. troubled] Gr. afflicted.  
when the Lord Jesus shall be revealed from] Gr. in the revelation of the Lord Jesus from. See 1 Thess. 4. 16.  
his mighty angels] Gr. the angels of his power.  
V. 8. taking] Or, yielding.  
know not God] Which know not God in Christ: for there is no knowledge of God unto salvation without the Gospel of Christ. Most fearful therefore is the case of all Infidels, who are utterly ignorant of, or wilfully reject the Gospel; as also of all such Christians in name, who have received the knowledge of the Gospel, but yield not obedience thereunto: for though they deny not Christ in their words, yet they deny him in their works, Tit. 1. 16.  
V. 9. everlasting destruction] Not onely the fire of hell is everlasting, as the Origenists themselves confessed, being convinced by the express words of our Saviour, Matth. 25. 41. but the damned shall be everlastingly tormented in it, judas 7. Revel. 14. 10.  
from the presence of the Lord] The punishment of the damned is two-fold, the punishment of sense, set forth by flaming fire; the punishment of loss, expressed in these words, From the presence of the Lord, and the glory of his power.  
V. 10. glorifid in his saints] Not onely in himself, but in his Saints also, whose glory as it cometh from him, so it redoundeth also to him. Rom. 11. 36.  
admitted in all them] When the world shall see them, who are accounted the off-scourings of all things in this world, then shine as stars for evermore, in whose brightness and conformity to the glorious body of Christ his infinite goodness and mercy shall be then admired of all.  
V. 11. count] Or, vouchsafe.  
of this calling] By calling he meaneth not the very act of calling, but that whereunto they are called, to wit, the glory of that heavenly kingdom: so is the word taken, Ephes. 4. 4. Phil. 3. 14.   

CHAP. II.  
Vers. 1. BY the coming of our Lord] A kind of religious adjuration; the meaning whereof is, As truly as you look for the coming of the Lord; or, I beseech you, by that dear account that ye make of the coming of our Lord, and of that glory which we shall enjoy by, and in him. So the Preposition {αβγδ} is used by the Poet, Il. {αβγδ}.  
V. 2. shaken in mind] Gr. moved from your mind. The word {αβγδ}, properly signifieth to be tossed in the Sea with a Tempest: and his meaning is, that they should not be transported by any violent blast of false doctrine from the truth of the Gospel, or from their right sense and judgement.  
neither by spirit] We must take heed of false prophets, who goabout to deceive for the most part after three sorts; for either they brag of feigned Visions and prophetical Revelations, or by conjectures and sophistical reasons of their own, or they use counterfeit Writings; with which three the Apostle meeteth in this verse; the first he taxeth in the first, by spirit; the second in the next, by word; the third in the last, by letter, as it were, from us.( Although some conceive, and not improbably, that the false Apostles forged not any letter of the Apostle, but fastly glossed upon some passages in the former Epistle to the Thessalonians, from thence inferring erroneously, that the Apostle should intimate, that the day of judgement was then at hand.)  
V. 3. falling away first] Some understand by the word {αβγδ}, a falling away of many kingdoms from the Roman Empire; but the word apostasy in the New Testament, is taken for a falling away from the truth of doctrine, and the purity of the Gospel: and such a kind of general and universal revolt, and defection from true saith, love and obedience to the Gospel of Christ, is foretold to come to pass in the later dayes, by the Apostle, 1 Tim. 4. 1.  
man of sin] An hebraism, signifying, a man notoriously sinful, and a lost son, or a son of perdition, such a one as Judas is termed, Joh 17. 12.  
V. 4. exalteth himself above] Not onely above all that are called gods, that is, Kings and Princes, to whom that style in given; but also above the true God, crossing and contradicting his Word and ordinance, and opposing Christ, and his doctrine, and offices; whence he hath his name Antichrist, although he shall pretend nothing less; therefore also two horns are attributed to him, like the horns of the Lamb, Rev. 13. 11.  
is worshipped] {αβγδ}, the Greek word, doth signify that which is held in the highest degree of reverence, whether religious or civill, as is the majesty of Kings.  
he as God] He shall be honoured with the honour that is due unto God, he shall be carried upon the shoulders of men, and waited upon by Kings and Princes; he shall take to himself the supreme Authority and Prerogative which appertains to God, and not stick at the very Title of God, and be adored upon the Altar at his Consecration. See council. Later. ses. 4. Tu es alter Deus in terra: and Extravag. Jo. 22. in glos. Dominus Deus noster Papa.  
●sitteth in the temple of God] That is, reigneth and domineereth. In the phrase the Apostle alludeth to Ezek. 28. 2. By the Temple of God he meaneth, the Assembly of men which sometimes were the spiritual Temple of God; that is, his undoubted true Church, and still beareth that title. Saint Austine and others, interpret {αβγδ}, not in the Temple of God, but against the Temple of God; and they conceive hereby to be meant, that Antichrist shall rise up against the Church of God. Both ways it may be applied to the Antichrist of Rome.  
V. 6. what withholdeth] Or, holdeth. That which now did hinder and keep him back yet at present, until the time prefixed by God. This( by the judgement of Tertullian, jerome, and Chrysostome, and other ancient Doctors of the Church) was the roman Empire, which subsisting and flourishing then, withheld the manifestation of Antichrist, who should rise upon the ruins of that Empire. Revel. 13. 1, 11.& 17. 9, 10, 11.  
V. 7. mystery of iniquity] The word mystery was written on the Popes mitre. See Casaub. not. in Test. Nov. there the mystery of iniquity is opposed to the mystery of godliness, 1 Tim. 3. 16. and it signifieth the secret rising of Antichristian dominion, whereof some foundations were secretly laid in the Apostles times by Satan and his instruments, who by desire of prehenminency in the Church, 3 John 9. 10. and by introducing of false and superstitious doctrine, began to build his Romish Babel.  
V. 8. that wicked] In the Greek {αβγδ}, properly signifieth a lawless man, he that holdeth himself subject to no law; and this title well befitteth him, who in the Canon Law is said to be solutus omni lege humana; and again, nec totus clerus, nec totus mundus potest Papam judicare, aut deponere; and that if he fall into damnable error, and draw thousands of souls after him to perdition, no man may here say, Why doth he so? Dist. 40.  
shall consume] The word {αβγδ}, doth properly signify to waste and consume by little and little, till a thing come to nothing; so shall Christ consume Antichrist by little and little, in his own time, and make him lose his power and authority by degrees, in christendom.  
with the spirit of his mouth] See Esa. 11. 4. Hos. 6. 5. Rev. 2. 16. By the pure preaching of his Gospel, whereby the Spirit of the Lord is powerful in the hearts of men, Esa. 11. 4. Heb. 4. 12. for the Ministers of the Word are as a mouth, whereby the Lord breatheth out that mighty and everlasting Word, which shall bruise his enemies, and break them in sunder like a rod of iron.  
destroy] Or, bring to nought.  
brightness of his coming] At the day of judgement, for then he shall come in flaming fire, 2 Thes. 1. 8. and then shall the beast, and false Prophet be put to death, and cast into the Lake of fire, Revel. 19. 20.  
V. 9. with] Gr. in.  
lying wonders] Gr. of a lye, or, falshhood. Either false and counterfeit signs and wonders, or true signs and wonders, miranda, non miracula, wrought by the power of Satan, to confirm erroneous doctrines and lies, and to maintain his servants in their reputation, and purblind men in their false conceits and superstitions: such are Popish miracles( falsely so called) being either lying prodigies, or prodigious lies.  
V. 10. with] Gr. in.  
V. 11. shall] Gr. Tec. doth.  
sand them strong delusion] God, by withholding his grace, shall blind their eyes, who wilfully shut them against the truth; or for their obdurate malice and incredulity, shall give them over to Satan, to captivated their mindes and understandings, and powerfully seduce and deceive them. 1 Kings 22. 22. Job 12. 16. Esay 19. 14. Ezek. 14. 9. Rom. 1. 24, 28. 2 Cor. 4. 4.  
believe a lye] Forged and false doctrines.  
V. 12. damned] Gr. judged.  
pleasure in unrighteousness] That is, in lies, as appears by the opposition to truth; and most justly are they condemned, who liked lies so well, that they had pleasure in them; which is the greatest madness that may be.  
V. 13. through] Gr. in.  
sanctification of the spirit] Either through the sanctification of your spirit, your hearts being purified by faith; or, through the sanctification wrought in you by the Spirit of God.  
and belief of the truth] Faith which layeth hold, not upon lies, but upon the truth of God, which is the Gospel.  
V. 15. hold the traditions] The doctrines, precepts or instructions, which we delivered unto you, either by word of mouth, when I was present with you, or by my Letters in my absence; to both yield like credence and obedience.   

CHAP. III.  
Vers. 1. PRay for us] See Ephes. 6. 19. Col. 4. 3.  
may have free course] Gr. may run.  
and be glorified] As the Word of the Lord is dishonoured and contemned when it is either not believed, or not obeied; so it is glorified, and God by it, when it is mixed with faith and obedience in the hearers. Heb. 4. 2.  
V. 2. unreasonable and wicked men] Gr. absurd. Froward and perverse men, both false Hypocrites which closely undermine the Gospel, and those public opposers of the truth, which persecute us for the professing of it.  
for all men have not faith] Gr. faith is not of all men. It is no marvel that the Gospel is opposed and hated by so many, seeing that faith is a rare gift of God; notwithstanding the Church shall never be destroyed by the multitude of the wicked, because it is founded upon the faithful promise of God. Matth. 16. 18.  
from evil] Or, that evil one. Either from the devil, that wicked one, his snares and temptations, or from any evil thing that may hurt you.  
V. 5. into the love] Or, to the love.  
the patient waiting of Christ] Or, the patience of Christ.  
V. 6. in the Name of the Lord] In Christ his behalf.  
withdraw yourselves] Have no familiar communion with such, after due knowledge is taken of them by the Church, and they, being admonished, remain disobedient still. Matth. 18. 15, 17. 1 Cor. 5. 11.  
walketh disorderly] This may be taken, either in general for all kind of evil carriage and misbehaviour, whereby scandal is given to the Church of God; or of that particular disorder, whereof he maketh mention vers. 11. of those who attend not on their own calling, but curiously inquire into the lives and manners of others, and thrust their Sickle into anothers harvest.  
V. 7. follow] Gr. imitate.  
V. 8. for nought] That is, not paying for it, though if he had not paid for it, he had not received it for nought; for the labourer, as our Saviour teacheth, Matth. 10. 10. is worthy of his hire: and they who minister carnal things for spiritual, minister not for nought, but make a gainful exchange. Yet the Apostle, to give a good example of painfulness to others, besides his labours in his ministerial function, for which he might have required due maintenance from the Thessalonians, took pains day and night at his profession, which was Tent-making, thereby to supply his wants, and spare the Churches. Acts 18. 3.  
chargeable to any of you] The Greek word signifieth burdensome; not that indeed the affording comfortable maintenance to their faithful Pastours, is, or ought to be accounted a burden to their flocks; but because most men, who are worldly minded, esteem it so.  
V. 10. that if any would not work] He saith not, If any do not work, for some would work if they could get any employment; some are not able to work, through age and natural infirmity; yet God forbid that either of these should starve for want of food: but the Apostle forbiddeth any such to be relieved by the charity of the Church, who are in want through their own idleness, who may have work, and are able to perform it, but will not take any pains for their living.  
V. 11. busy-bodies] There are none more busy in other mens matters then they who neglect their own. 1 Pet. 4. 15.  
V. 12. eat their own bread] The bread which they earn by their labour, and not that which is given them of Alms.  
V. 13. be not weary in well-doing] Or, faint. See Gal. 6. 9. Take heed that some mens unworthiness cause not you to be slacken in well-doing.  
V. 14. by this Epistle, note that man] Or, signify that man by an Epistle] Set a brand upon him, as Rom. 16. 17. mark those which cause divisions and offences contrary to the doctrine which you have learned. Or, give me notice of him by Letter, that I may take some course with him.  
V. 15. as an enemy] We must so eschew familiarity with excommunicated persons, that we diligently seek all occasions and means that may be, to bring them again to the right way.  
admonish] Or, instruct.  
V. 16. Lord of peace] Prayers are the seals of all exhortations, wherewith the Apostle concludes all his Epistles.    

ANNOTATIONS ON THE FIRST EPISTLE OF paul THE Apostle to timothy.  

CHAP. I.  
Vers. 1. BY the commandment] Gr. according to the commandment.  
our hope] Hope is here taken for the chief object of our hope, which is Christ, by whose merits we hope to obtain remission of our sins, and eternal life.  
V. 2. own son] He calleth him his own son in the faith, either because he was a means and instrument whereby Christ was perfectly formed in timothy; or because he served him as a son doth his father, viz. in the ministery; or because he resembled the Apostle both in his preaching, and in his life, as a natural son is like his father.  
grace, mercy, and peace] Grace is the fountain from whence mercy and peace flow; for the free good-will of God, whereby he hath chosen us in Christ, procureth us mercy in the forgiveness of sins, and by the apprehension of this mercy we have peace of conscience.  
V. 3. at Ephesus] Gr. in Ephesus.  
teach no other doctrine] The chief Pastours of the Church, who were endowed with apostolical authority, as was timothy, were to forbid any to preach, not onely doctrine that was contrary, but that which was beside that which the faithful have received from the Apostles. Gal. 1. 8, 9.  
V. 4. Neither give heed to fables] See Chap. 4. 7. and 6. 4. 2 Tim. 2. 23. Tit. 1. 14. and 3. 9. The doctrine of faith is corrupted, not onely by false opinions, but also by vain and curious speculations, which no way tend to godly edifying.  
and endless] He calleth them endless, not because in the Genealogies there was no end, neither upwards, nor downward; but because those of the Jews, who embraced Christian religion, were so addicted to these Genealogies, that they might have a pretence of claiming kindred of Christ, that they made no end of drawing down their lines of descent from David, or from Abraham: or because the questions moved concerning Genealogies, by reason of the slender proof and ground they had for them, could receive no determination or end.  
minister] Gr. exhibit, or, yield.  
V. 5. Now] Or, But.  
end of the Commandment] That is, the perfection and compliment of the law, Rom. 13. 8. Or the main scope and drift of the Commandments of God, both in the Law and Gospel.  
charity, out of a pure heart] There is neither love without a good conscience, nor a good conscience without faith, nor faith without the Word of God.  
V. 6. having swerved] Or, not aiming at.  
V. 7. whereof they affirm] Or, concerning what things they undertake to make good, or confirm.  
V. 8. if a man use it lawfully] Gr. Tec. shall use. The Law is given to excellent purpose, if we make such use of it as we ought, not seeking to be justified by the observation thereof, but to be directed by it in our obedience, as a perfect rule of life, and to be brought by it to Christ. Gal. 3. 24.  
V. 9. righteous man] The Law is not made for the coercion, restraint, condemnation, or punishment of the righteous, but of lawless and disorderly persons.  
for sinners] Such as make sin all their employment and occupation. such as go on in their sins with pleasure and delight.  
murderers of fathers] He setteth down some of the most enormous sins, not as if the Law did not condemn as well all the rest, to the very least; but onely to convince those hypocritical zealots of the Law, who were themselves obnoxious to horrible vices; such as they are, which the Apostle instanc●th in.  
V. 10. men-st●alers] Or, making slaves of men.  
sound doctrine] Or, wholesome. That is, not tainted with heresy. Or, wholesome, that is, which brings health to the soul.  
V. 11. glorious Gospel] Gr. Gospel of glory.  
V. 13. injurious] Or, wrong-doer; or, contumelious traducer.  
V. 15. a faithful saying] {αβγδ}, that is, {αβγδ}, a firm truth, a sure foundation, upon which we may build our belief.  
Christ Jesus came into the world, &c.] See Matth. 9. 13. Mark 2. 17.  
I am chief] Though Saint Paul were now a convert, and a Saint, yet he ranketh himself among the greatest sinners, in regard of his former life which had been stained with the foul sins of blasphemy against Christ, and persecution of the professors of the Gospel unto death.  
V. 17. eternal] Gr. of ages, or, worlds.  
for ever and ever] Gr. to worlds of worlds, or, ages of ages.  
V. 18. by them] Gr. in them.  
war a good warfare] A good warfare; as a Christian, against the world, the flesh and the devil; as a faithful Minister of the Gospel, against all false Apostles, and corrupters of the true faith. 2 Tim. 4. 7.  
V. 19. Holding faith] That is, the profession or doctrine of the true faith, as appears by the opposition to the blasphemings of Hymeneus and Alexander.  
good conscience] An upright conscience, that directeth a man in all his doings to that whereof he hath been instructed out of the Word of God.  
some having put away] Some whom God for giving reins to a licentious course of life, against the dictates of their own conscience, hath punished, by taking away the light of his Spirit from them, that in the midst of their course they should lose their most precious spiritual merchandise, and be drowned in error and heresy, after the manner of those who in a sea tempest suffer shipwreck.  
V. 20. Hymeneus and Alexander] Some do hold this Alexander to be he of whom mention is made Acts 19. 33. whereof there is no certainty; yet being joined here with Hymeneus, it is most probable, that he was guilty of the same blasphemous heresy, for which Hymeneus is taxed, 2 Tim. 2. 18. viz. the denial of the resurrection of the dead.  
whom I have delivered unto Satan] By ecclesiastical excommunication; whereof see a further declaration upon 1 Cor. 5. 5.  
learn not to blaspheme] That they may consider themselves better, and come to the acknowledgement of their error, which is the end and scope of ecclesiastical discipline: Or, if they did not retract their errors, they might do less hurt to the Church, and by their punishment be a warning to other blasphemers and seducers; for the Greek word {αβγδ}, signifieth, not onely to be taught, but to be chastened and corrected.   

CHAP. II.  
Vers. 1. EXhort] Or, desire.  
supplications, prayers] Either these words are Synonymaes, all signifying the public devotions of the Church in her service and liturgy; or, they may be thus distinguished: by {αβγδ}, are meant such prayers as we make in our necessities and distresses, to prevent and avoid evils that may befall us, or are come upon us; by {αβγδ}, such prayers wherein we sue for good things at Gods hands, namely, spiritual and temporal blessings; by {αβγδ}, such prayers wherein we entreat for the good of others.  
for all men] That is, all kindes of men, Jews, Gentiles, bond, free, faithful, infidels, friends, enemies, great men and mean ones, public and private; or, as the word is often taken in Scriptures, as Matth. 4. 23. {αβγδ}, all diseases, that is, all sorts of diseases, Luk. 11. 42. {αβγδ}, all manner of herbs.  
V. 2. For Kings] He mentioneth Kings particularly, either because the Kings and Magistrates were then enemies to the Church, and persecutors of the Saints of God, and some might peradventure make scruple whether they ought to pray for such; the Apostle therefore resolves they ought; and yields a double reason for it, the former in this verse, that through Gods blessing upon their Government we may enjoy peace,( Jer. 29. 7.) The latter in the fourth verse, because God excludeth no sorts or conditions of men from the means of salvation. Or, he nameth Kings in the first place, because they are highest in dignity, and upon the good use of their power very much dependeth the safety of the Church and Common-wealth.  
authority Or, eminent place.  
honesty] Or, comeliness.  
V. 4. all men to be saved] By as much as appeareth unto us by his will revealed in the Gospel, he excluding none by name, neither nation nor condition whatsoever, Matth. 28. 19. Mark 16. 15. Or, all, may be taken, not pro singulis generum, but pro generibus singulorum. Vers. 1.  
knowledge of the truth] That is, the doctrine of the Gospel, as the word is taken, John 5. 33.& 8. 32.& 18. 37.  
V. 5. between] Gr. of.  
the man Christ Jesus] The Apostle doth not add man to exclude the divine natue from his mediatorship: for he is God revealed in the flesh, 1 Tim. 3. 16. and God hath purchased his Church by his blood, which through the eternal Spirit he offered without spot unto God, Heb. 9. 14. but to express that nature in which he paid the ransom for us, mentioned in the verse following; and to show that our mediator being a man, all sorts of men have by faith free access unto him and his offering, Heb. 2. 10.  
V. 6. a ransom for all] All that do believe in him, Matth. 20. 28. Joh. 3. 16. and 10. 15. Rom. 1. 16. and 3. 22.  
to be testified in due time] Or, a testimony. Gr. Tec. for all in due time. The word {αβγδ}, is left out in the Greek copy written by Tecla, and the sense is full without it, Who gave himself a ransom for all in due time; but if we retain the word because most copies have it, the meaning is, That the ransom he paid was a real testimony of his mediatorship betwixt God and man, whereby he reconciled both. Or the meaning is, That though their ransom were paid at one time, yet it is testified to several Nations {αβγδ}, at several seasons appointed by God for their conversion.  
V. 7. Whereunto] See 2. Tim. 1. 11.  
ordained a preacher] Gr. Tec. trusted to be a preacher.  
teach of the Gentiles] See Gal. 2. 7, 8.  
V. 8. pray every where] Devotion is not now confined to one place as the folemn sacrifice and service was in the time of the Law; but as occasion is offered we are to pray every where, looking not so much to outward circumstances, as to the inward devotion of the heart, lifting up our hands to God in holinesse, charity, and faith.  
V. 9. women adorn themselves, &c.] See 1 Pet. 3. 3.  
broildered hair] Or, plaited. Women ought to desire rather inward then outward ornaments, and in adorning themselves outwardly they must have a care that is be done in a fashion that may argue neither wantonness not curious niceness, not wastefulness, nor pride, 1 Pet. 3. 3.  
V. 11. silence with all subjection] Gr. in. Learn of their own husbands, not to take upon them to teach them: but in modest silence to receive instruction and command from them, 1 Cor. 14. 34.  
V. 12. I suffer not a woman, &c.] See 1 Cor. 14. 34.  
silence] Gr. quietness.  
V. 13. Adam was first formed] Adam had the priority in his creation, the woman was made after him, and for him, and of him, Gen. 2. 7. 21. 22. 1 Cor. 11. 8.  
V. 14. Adam was not deceived] Immediately of the devil as Eve was: neither doth the story itself say that Adam was deceived by Eye, but onely that he took the forbidden fruit of her and did eat, Gen. 3. 6.  
was in the transgression] The woman was first and deepest in the transgression, and means to induce her husband to sin, wherefore also by way of punishment she was more straitly subjected to her husband, Gen. 3. 16.  
V. 15. in child-bearing] Or, by child-bearing. If {αβγδ} be taken, as it is most commonly, to signify, by, or through, then the meaning is, That though painful child bearing were part of the punishment inflicted upon Eve and her sex, for her first transgression, in eating the forbidden fruit, and tempting her husband to sin likewise; yet she and all faithful women shall be saved by Maries bearing the holy Child Jesus. For as {αβγδ}, signifying creation, is taken by a metonymy for the creature, Rom. 8. 19, 20. 21. 39. so also {αβγδ}, true, Rom. 8. 19, 20. 21. 39. so also {αβγδ}, for {αβγδ}, child-bearing, for the child born, the blessed fruit of the Virgins womb, Luk. 1. 42. But if the proposition {αβγδ} be taken for in, as Rom. 4. 11. {αβγδ}, for {αβγδ}, and in many other places, then the meaning is, That notwithstanding by child-bearing and subjection to man, God hath imprinted on women the mark of the punishment inflicted upon Eve, and all women that conceive and bring forth children; whence some peradventure might have conjectured that in regard of this curse, there was no hope of salvation for women unless it were for the unmarried, or those were childless: yet the Apostle teacheth that this shall not hinder their salvation, if they abide in the faith, nor the bodily evils and sorrowers that they endure to stop the operation of the Spirit of grace in them. Or, bearing and breeding children is an ordinary way through which women go to heaven, Chap. 5. 14.   

CHAP. III.  
Vers. 1. A True saying] Gr. faithful. See 1 Tim. 1. 15.  
If a man desire] Not ambitiously affect, but finds in himself a fitness and willingness to take upon him that office, moved thereunto by a holy and sincere affection to consecrate himself unto God in the service of his Church, and to employ and improve there those gifts which he hath received of him for the edification of Gods people.  
a bishop] That is, the office of an over-seer; which word may either have relation to the flock of Christ onely, and in that sense it belongeth to all Pastours who have cure of souls: Or, to the Pastours themselves also, as well as the flock; and in that sense antiquity hath appropriated, the word to signify the chief Presbyter, or Minister, who had a superintendence over a whole Church comprised withn a city, or diocese, in which there were divers inferior Pastours. See the note upon Philippians 1. 1.  
a good work] See 1 Thess. 5. 13.  
V. 2. A bishop, &c.] See Tit. 1. 6, &c.  
blameless] The word {αβγδ}, signifieth not faultless, for there are no such in the world, but such a one who hath not been, or cannot be appeached with any crime, a man of an unoffensive life, a man that is not attained with any common blemish, 1 Cor. 1. 8. Luk. 1. 6.  
the husband of one wife] He that is to be chosen a Bishop must not necessary be a married man, but necessary be no polygamist; that is, such a one who hath been husband but of one wife at once, Hicron. Epist. 82. c. 2. For though polygamy were a common practise among the Jews, yet it was ever held a scandal and a brand among Christians: therefore none who had that brand upon him ought to be chosen either Bishop, or Deacon, vers. 12.  
of good behaviour] Or, modest.  
apt to teach] Not onely endowed with sufficient knowledge to teach, but such as are willing and ready upon all occasions to instruct the people of God.  
V. 3. Not given to wine] Or, not ready to quarrel and offer wrong, as one that is in wine.  
filthy lucre] Her forbiddeth in a Bishop not onely covetousness, which is afterwards taxed, but the taking of any base course, or using any unworthy means to improve his estate: in which kind the Bishops of Rome of all other are most notoriously faulty, who make a gain of all sorts of sin, even those that are not to be name among Christians.  
not covetous] Gr. not a lover of silver.  
V. 4. gravity] Gr. comclinesse.  
V. 6. a novice] Or, one newly come to the faith. {αβγδ}. Not a man newly picked, or engrassed into Christ by baptism; or not such a one who hath newly entered into the study of divinity.  
lifted up] Gr. puffed up, or swollen with.  
fall into the condemnation of the devil] Lest by reason of his sudden advancement to the degree, he take occasion to be proud, which will undo him, and so he fall into the same condemnation that the devil himself is fallen into. Or lest he be subject to the censure of calumniating persons.  
V. 8. grave] Or, honest.  
V. 9. Holding the mystery of the faith] Either deeper and more abstruse and hidden points of saving knowledge; or in general the doctrine of the Gospel which is a mystery indeed, for flesh and blood cannot reveal it unto us, nor can the most learned perfectly comprehend it, 1 Cor. 2. 7.  
V. 10. use the office of a deacon, being] Or, minister, and being.  
V. 11. grave] Or, honest; or, modest.  
V. 12. deacous be the husbands] See vers. 2.  
V. 13. used the office] Or, ministered.  
good degree] Deservedly obtain the honour to be preferred to an higher office in the Church.  
boldness in the faith] Or, liberty of speech. Greater courage and holy boldness in the profession of the Gospel: for the testimony of a good conscience, and the faithful discharge of the ministry makes a man bold as a lion, whereas the contrary stops a mans mouth, and makes him a coward in Christs quarrel.  
V. 14. shortly Gr. sooner.  
V. 15. house of God] As the catholic Church is as it were the whole house of God; so every particular Church, as this Ephesus was, in which timothy resided, was a part thereof, and by a Syneedoche may be called the house of God, because God dwelleth therein by his word and Spirit, 1 Cor. 3. 16. Heb. 3. 5, 6.  
the living God] See Rom. 9. 26. 2 Cor. 3. 3. 1 Thess. 1. 9.  
pillar and ground of the truth] Or, stay. Some refer these words to them that follow. vers. 16. and thus make the construction. The pillar and ground of truth, and without controversy great is the mystery of godliness, viz. God, &c. Others refer them to the words immediately going before, the house of god, which is called the pillar and ground of truth in respect of the profession, and maintenance of the true religion of God, which it both supporteth as a pillar, and maketh it openly known to others, as the Magistrates used to hang and affix their Orders and Proclamations or pillars, or others places of strength and firmness; and here consequently is declared the office and duty of the Church in publishing the same truth, and defending it against all errors, contradictions, and corruptions whatsoever. Or it may be referred to timothy, as it is by divers of the Ancients, and red, he being a pillar and upholder of the truth, Gal. 2. 9. Rev. 3. 12.  
V. 16. mystery of godliness] Not barely of ceremonies, as were those mysteries of the law Moses, nor of vain and profane superstitions, as those of the Gentiles; but most holy indeed and truly religious, whereby God is served in spirit and truth.  
God] That is, the eternal son of God, as the word is taken, Joh. 1. 1. Act. 20. 28. Rom. 9. 5.  
was manifest] Made his divinity known, Luk. 24. 19. Joh. 1. 14.  
in the flesh] That is, in the human nature which he assumed into the unity of his person, Joh. 1. 14. Rom. 1. 3. Heb. 2. 14.  
justified in the Spirit] In or by the Spirit, which is to be understood of the divine nature of Christ, whereby he hath raised himself again from the dead; and consequently also was approved to be righteous and innocent, notwithstanding he was condemned both by Jews and Gentiles as a malefactor. Or declared to be the son of God, Rom. 1. 4.  
seen of angels] As of the Messengers and Ministers, both at his nativity, Luk. 2. 14. and at his temptation, mat. 4. 11. and at his passon, Luk. 22. 43. and at his resurrection, Luk. 24. 4. and at his ascension, Act. 1. 10.  
preached unto the Gentiles] Gr. among.  
received up into glory] To the right hand of his Father, from whence he poureth out the gifts of his Spirit upon the Church, and manifesteth his glory by signs and wonders, Mar. 16. 19, 20. Act. 1. 2. and 2. 4. 33.   

CHAP. IIII.  
SPirit speaketh expressly] In the Scriptures concerning apostasy from the faith in general, and seduction by false teachers, Matth. 24. 23, 24. Luk 18. 8. but to me by special revelation, that the false Prophets shall broach such false and damnable doctrines in particular as are after mentioned.  
in the latter times, &c] See 2 Tim. 3. 1.  
seducing spirits] Either he meaneth devils, who are lying spirits, or wicked or ungodly men, who are the devils instruments, to spread errors and heresies, as the word is taken, 1 Joh. 4. 1.  
V. 2. seared with a hot iron] Either branded consciences, or stigmatized with the marks of many foul and enormous crimes; A metaphor taken from rogues who are burnt in the hand, or some other part of the body. Or consciences so insensible of their own dangerous estate, and of the fearful judgements of God, as dead and hard flesh seared with a hot iron, whereby Physicians consume rotten flesh to save the founder parts.  
V. 3. Forbidding to mary] This prediction is verified at this day in the Romish Church, which forbiddeth any in holy Orders to mary. It is true, the Manichees, Eucratites, and other heretics disparaged marriage, and disallowed it in those they called their perfect ones: but we red of none that by laws and canons prohibited marriage save the Bishops of Rome, and such as adhere unto them.  
to abstain from meats] Either these words have a reference to the former words, vers. 1. doctrines of devils, and all the words between are to be enclosed in a parenthesis, and so the coherence is giving heed to doctrines of devils, namely this, to abstain from meats, &c. Or else there is an Ellipsis, and the word {αβγδ}, or some such like is to be understood; a like example whereof we have above, Chap. 2. 12. {αβγδ}( suppling {αβγδ}) {αβγδ}, and 1 Cor. 14. 34. Or like that 1 Cor. 3. 2. For the meaning, the Apostle doth not condemn it for an heretical practise to abstain from certain means out of mere politic respect to save the breed of cattle, or medicinable, to avoid some diseases; but upon pretence of holinesse, or conscience, as if some meats were unclean in their own nature, or at least less holy then others, Col. 2. 21.  
V. 5. santified by the word of God] It is made pure and holy in respect of us, so that we may use it with a good conscience as received at the Lords hand.  
and prayer] That our meats may be sanctified to us, we must first confess and aclowledge that God is the creator and giver of these creatures, which we use. Secondly, that we are of the number of those who through Christs benefit have recovered that right over all the creatures which Adam lost by his fall. Thirdly, by our prayers we crave of the Lord that we may use those meats with a good conscience, which we receive at his hands. Fourthly, we make an end of our eating and drinking with thanksgiving to God, as we begin it with prayer.  
V. 7. unto godliness] It is not onely requisite that the Minister of the Word be found in doctrine, but also that his life be godly and religious.  
V. 8. bodily exercise profiteth little] Or, for a little time. Some hereby understand the exercise of those that strived for prizes, by wrestling, running, or the like; of which the Apostle speaketh, 1 Cor. 9. 25. But the Apostle here treating of good works, others do more fitly understand this of external exercises of mortification whereby the body is tamed and kept under; as watching, abstinence from such and such meats, lying hared, and the like; which are otherwise lawful in themselves, and indeed may have some use: but little in comparison of godliness, in regard that all the benefit that can accure thereby is but to subdue the members of the body, and kerb the outward motions and actions thereof, 1 Cor. 9. 27. They are no way able to purify that heart and the inward man, as a lively faith and the true fear and love of God doth, Rom. 8. 13.  
promise of the life that now is] Of the blessins of this present life, so far as they conduce to our eternal happiness, and of the life to come absolutely.  
V. 10. Saviour of all men] God in general not only saveth all men, but beasts also. Psal. 36. 6. Saviour here is taken for protector or preserver, because he conserveth all men in their natural and temporal being in general: but he is said the Saviour especially of those that believe, because he is the conserver of them in their eternal and spiritual being: he conserveth all creatures in their estate, men in their ways and callings, but the faithful in the state of grace: he perserveth all creatures from disorder and utter confusion, all men from manifold calamities and miseries, but the faithful from the power of sin and death.  
V. 14. Hands of the presbytery] Or, Eldership. Some by presbytery understand the office of a Presbyter, which timothy received by the imposition of hands; but the word {αβγδ}, is never taken in the Scripture for the office of a Presbyter; but for the company of the Elders, who here laid hands upon timothy, when he was ordained: for though he were ordained by S. Paul, 2. Tim. 1. 6. yet this ordiantion was performed in the assembly of the Elders, and with the laying on of their hands also: agreeable whereunto is the Canon of the fourth council of Carthage, and the practise of the Church of England and other reformed Churches at this day.  
V. 15. to all] Or in all things.  
V. 16. Take heed to thyself] To thy life and carriage, that to be inoffensive; and to thy doctrine, that it be sound.  
save thyself] Thy ministry shall be an effectual means both to save thyself and others: for faith is by hearing, and hearing by preaching, and therefore the ministers of the word are said to save themselves and others; for that to them in Lord hath committed the word of reconciliation.   

CHAP. V.  
Vers. 1. NOt and elder] In reprehensions we must have regard to the degrees both of ages and sexes, and consider all as in a spiritual consanguinity with us.  
V. 2. with] Gr. in.  
V. 3. Widows indeed] he speaketh of such widows who were servants to the Church, and appointed to be maintained by the public contribution: such as were past all other labour, and destiture of all comfort both of husband, and of children, and nephews, or any other kin of allies, to relieve them.  
V. 4. show piety at home] Or, kindness. Let those children and nephews in a thankful duty endeavour to repay their parents care and love: which the greek elegantly express by a Metaphor taken from the stork( {αβγδ}) which feedeth her aged parents, and carrieth them upon her shoulders, and in that regard, in Hebrew is called {αβγδ}, that is, pious and merciful.  
V. 6. in pleasure] Or, delicately.  
dead while she liveth] Such a widow is a kind of monster half dead and half alive, dead in respect of the actions of the spirit, though vigorous, and alive in respect of the flesh, or alive to the world, but dead to God. In a like ambiguous sense wee are to understand those words of our Saviour, ●et the dead bury the dead, Mat. 8. 22. that is, Let the the dead spiritually, bury the dead corporaly, as the Jews in that their elegant {αβγδ}, Cum ego a te discedo vivens morior, at cum tibi adhaereo moriens vivo.  
V. 8. house, Or, kindred]  
denied the faith] Though not in words, yet in his deeds, and hath cast away both humanity and religion, and therein is worse then an infidel, who take care of their own, and love those that love them. Mat. 5. 46.  
V. 9. taken] or chosen.  
wife of one man] That is, which hath had but one husband at once, or if her husband had sent her a bill of divorce upon his repudiation of her, hath married no other.  
V. 10. washed the Saints feet] This was an office of courtesy performed to strangers in those hotter countreys. Gen. 14. 32. and 43. 24. Luke 7. 44.  
V. 11. younger widows refuse] Take them not into the college of widows or deaconisses, which are to be maintained at the Church charge.  
V. 12. Having damnation] Or, being liable to just censure.  
cast off their first faith] Or, former, as Revel. 2. 4. Making themselves liable to just censure and blame, because they have violated that promise and engagement, wherein they bound themselves to do the continual service of the Church.  
V. 13. busy-bodies] See 2 Thess. 3. 11.  
V. 14. younger women mary] I ordain that the younger women be left to their liberty to mary, and not tied by covenant or agreement to the public service of the Church.  
to speak reproachfully] Or, for their railing.  
V. 15. turned aside after Satan] They have been lead by him to wanton courses, to the great scandal of the Church.  
V. 17. Elders that rule well] See 1 Cor. 9. 14. Gal. 6. 6. He meaneth not Elders in age, but in office, that is, Bishops, or Pastours that are employed in the government of the Church, as well as preaching.  
double honour] Both of reverend respect, and comfortable maintenance( stipendia honoraria) as appeareth by the verses following.  
labour in the word] In the original it is {αβγδ}, which signifieth a toilsome labour, and hereby he commendeth those who besides their care and pains in governing, diligently, and constantly preached the Word.  
V. 18. Thou shalt not muzzle the ox that treadeth, &c.] See Deut. 25. 4.  
ox that treadeth] In the Eastern Countries it was not the manner to thrash out corn as we do, but their Oxen trod it out; to which the Apostle allegorically compares the laborious Pastours of the Church, who expounding the Scriptures, after a sort crush out that corn of which the bread of life is made, 1 Cor. 9. 9.  
The labourer is worthy of his reward] See Mat. 10. 10.  
V. 19 an elder receive not] or presbyter. Do not only not condemn him without sufficient witnesses, as thou oughtest not any man according to the Law of Moses, Deut. 19. 11. but do not so much as receive an accusation, or give any credit to it; the reason is, that such men being in public offices of governing the Church, in which they must exhort and admonish every one, and correct those that are unruly, they may easily get the ill will and hatred of many. Also the receiving an accusation against them, maketh them to be suspected, and it tendeth to the scandal of the Church. Besides, their sacred calling is to be held in reverence, and they who have been thought worthy of it ought not to be suspected of any notorious default or guilt without very good evidence and strong proof.  
Before] Or, Under.  
V. 21. without preferring one before another] Or, without prejudice.  
V. 22. Lay hands suddenly on no man] Admit not any into the ministry without sufficient examination and good proof both of his sufficiency in learning and godly conversation.  
partaker of other mens sins] Either of those that would make choice of an unfit person into the ministry, or of the Ministers themselves, who if they prove ill and unworthy of that sacred function, the blame will light upon thee, who by the laying on of thy hands admittedst them into the Church.  
pure] Or, chased.  
V. 24. Some mens sins are open before-hand] Or, manifest. Either these words are referred to the last judgement, as the ancient Fathers understand this Text, and then the meaning is, that some mens sins are notorious, and may bee judged and censured in this life, others are secret and hidden, the judgement whereof is reserved to the last day. Or, they relate to the examination before admittance into the Church, and then the meaning is, some there are who offer themselves to ordination, whose scandals are or may be known before-hand, who are to be repelled from the ministry; others offences are not known till after they be ordained; on the other side the learning and good parts of some are so well known that they may be received at the first meeting without fear of doing amiss in it; but if there be any who are not so well known, a small delay or pause will not hinder them, or obscure their virtues, but rather after full and exact trial of them, make them more conspicuous.   

CHAP. VI.  
Vers. 1. UNder the yoke] To wit, of servitude under Masters that were infidels. This servitude was a heavy yoke, lying not so much upon their bodies, as upon their souls, insomuch that they were forced to serve them who served not the true God; who notwithstanding ought to be hereby satisfied, that touching those things which appertain to everlasting life, they are no way subject to them.  
be not blasphemed] For if they should refuse to serve their Masters, though infidels, under pretence of their Christian liberty, this would occasion their Masters to reproach Christian Religion, as if it taught them contumacy and disobedience.  
V. 2. because they are brethren] Their fraternity in Christ ought not to abate ought of their due respect and observance to their Masters: for this spiritual consanguinity doth not alter their outward and civill estate and condition.  
faithful] Or, believing.  
V. 4. He is proud] Gr. is puffed up.  
doting] Or, sick.  
strifes of words] Frivolous questions and quarrels, rather about words then matter, and by words he meaneth all those things which have no pith in them, and whereby we can reap no profit.  
V. 5. Perverse disputings, &c.] Or, gallings one of another.  
V. 6. godliness with contentment is] Not onely because it enricheth the soul and giveth true contentment, but also because it hath the promise of outward blessings, 1 Tim. 4. 8.  
V. 7. For we brought nothing into this world, &c.] See Job 1. 21.  
V. 8. And] Gr. But.  
V. 9. and a snare] Of the devil, who by means of this their inordinate desire to grow rich, doth tempt them to take many unlawful courses, and keepeth them thereby as with a snare, that they cannot get again out of the intanglings of the World.  
drown] Or, plunge.  
V. 10. money] Gr. silver.  
erred] Or, been seduced.  
pierced themselves through] Christ compareth the deceitfulness of riches and cares of the world to thorns, which prick not the flesh onely, but pierce through the mind and heart, and wound the souls and consciences with manifold hurts and smart pain, Matth. 13. 22.  
V. 11. O man of God] All righteous men are the servants of God, but the title of man of God implieth more: for in Scripture it is attributed onely to men of eminent sanctity, who had more familiarity and inwardnesse with God, as Moses, Samuel, David, Elias, Elizeus, and here Timothy. A man of God is he who is wholly devoted unto God, and his chief employment is to bring Messages from God, as Prophets do, and bring men unto God, as the faithful Ministers of the Gospel do.  
and] Gr. but.  
V. 12. Fight the good sight of faith] Either contend thou earnestly for the maintenance of the true Faith and Gospel, Judo 3. Or, fight the good fight of Faith itself against all temptations of the devil, persecutions of the world, and oppositions and contradictions of heretical teachers and great Wisards of this world, 2 Tim. 4. 7.  
lay hold on eternal life] A comparison taken from those that run for a prise, and as they approach near the mark they stretch forth their hands to apprehended and touch it, vers. 19.  
professed a good profession] Either he understandeth the solemn vow Timothy had made in his baptism, or at his ordination, wholly to dedicate himself unto, and employ his uttermost endeavours in the service of God.  
V. 13. I give thee charge] A vehement kind of adjuration to observe and keep all the premises faithfully, with his eyes fixed upon the coming of Jesus Christ, whose glory we are to set against the vain glistering of this world, and his power against all the terrors of the wicked, 2 Tim. 4. 1.  
Pilate witnessed] See Matth. 26. 64. Matth. 27. 11. John 18. 37.  
Confession] Or, profession.  
V. 15. the King of kings] See Rev. 17. 4.& 19. 16.  
V. 16. Who onely hath immortality] Eternally subsisting of himself, and by no other. Angels and the souls of men are immortal, but by participation onely from God, as the moon and stars shine continually, but with light derived from the sun.  
dwelling in the light] Possessing such perfection and excellency in himself as none is able to comprehend, as the word light is taken, 1 Joh. 1. 5. Or dwelling in that increated and infinite glory of divine majesty, the sight and knowledge whereof no creature is able to attain unto.  
whom no man hath seen] See Joh. 1. 18. 1 Tim. 1. 17. 1 Joh. 4. 12.  
V. 17. uncertain riches] Gr. uncertainty of riches.  
giveth] Gr. affordeth.  
V. 18. willing] Or, sociable.  
V. 19. Laying up in store, &c.] See Matth. 6. 20. Luk. 12. 33.  
good foundation] That is, a certain and infallible argument and ground of hoping for eternal life; not as if the liberality of the rich did merit the same; but in regard of the promise of God made to all those that in faith apply themselves to the practise of good works, Matth. 10. 42. Gal. 6. 8, 9. Heb. 13. 16. 1 Pet. 2. 5.  
V. 20. keep that which is committed] The precious treasure of sound and wholesome doctrine which is committed to thee, as a pledge, to keep it safely thyself, and carefully transmit it to posterity; and withall the talent of those gifts which appertain unto the preaching of the same.  
oppositions of science falsely] Made against sound doctrine out of erroneous grounds and principles of sciences so termed, but falsely. In which words the Greek fathers conceive, that he pointeth at the gnostics, a certain sort of heretics, who have their name from science, and profound knowledge, which they arrogated to themselves.    

ANNOTATIONS ON THE SECOND EPISTLE OF paul THE Apostle to timothy.  

CHAP. I.  
Vers. 1. PRomise of life] eternal life hide in Christ, which God hath promised to all that believe in him.  
V. 2. beloved son] He calleth timothy his son in a natural, civill and spiritual, or ecclesiastical respect: First, in a natural, because Paul was now aged, and timothy but a young man. Secondly, in a civill or moral, because Paul affencted him as if he were his own son, and timothy served him as a son doth his father; Phil. 2. 22. Thirdly, in a spiritual or ecclesiastical, because Paul ordained him a Minister of the Gospel. See 1 Tim. 1. 2.  
V. 3. forefathers] Not his immediate forefathers, who bread him up in pharisaism, but his ancestors Abraham, Isaac and Jacob, &c. who served God in the same true religion, for substance, which the Apostle now professeth. Acts 23. 1. and 24. 16.  
with pure] Gr. in pure.  
V. 5. call] Gr. calling.  
V. 6. stir up] Gr. kindle again; or, quicken, as fire burneth under ashes. {αβγδ}, signifieth to rekindle, or revive; for the gift of God is as it were a certain lively flamme kindled in our hearts, which the flesh and the devil go about to put out; and therefore we on the contrary must labour, as much as we can, to foster and keep it burning. In the metaphor the Apostle seemeth to allude to the type of the Priests in the Old Testament, by whose ministery the holy fire on the Altar was cherished,( that it might not go out) and as it slaked, blown to a brighter flamme.  
the gift] Some by this gift understand the gift of Miracles, which he received by the imposition of the Apostles hands; and that by the laying hands of the presbytery, 1 Tim. 4. 14. he was admitted into the holy ministery; but because there is no proof in Scripture, or undoubted Antiquity, that timothy had the gift of Miracles, it is more probable, that by gift is here meant that Ghostly power or office which timothy received at his ordination, by the laying on of the Apostles hands on him, in the presence of the presbytery, who all gave consent thereunto, and testified it by putting their hands upon him also. 1 Tim. 4. 14.  
V. 7. spirit of fear] The meaning is, rouse up the gifts of God in thee, and suffer it not to be slaked or abated by carnal fear, for such a fear doth in no wise proceed from the working of the Spirit, but is quiter contrary to the same which the Apostle doth mention here; lest timothy might be affrighted with the affliction of the Church, and of Pauls in particular.  
but of power] Of courage and resolution to go through with the work of the ministery, notwithstanding all oppositions and dangers.  
of love] Of a holy love of God and Christ, wherewith the faithful being inflamed, do cheerfully undergo all manner of troubles and adversities for his sake.  
sound mind] Whereby the holy Ghost doth reduce the troubled mind to tranquillitie, and banish all turbulent passions, such as fear is. Or the spirit of moderation and discretion, that we bring not causeless troubles upon ourselves, and when they come upon us, break not out into rage or impatiency.  
V. 8. afflictions of the Gospel] Be a cheerful partner with me of those troubles and afflictions which follow the profession of the Gospel. These are called afflictions of the Gospel, because as Christ suffereth in the persecution of his Members, so the Gospel after a sort suffereth, when the preachers thereof are opposed, disgraced, silenced, and imprisoned, or any way hindered from the free and powerful preaching thereof.  
V. 9. not according to our works] See Tit. 3. 5. Not for the the merit of our works, but for his own mercies sake; or, not according to works done by us in time, or foreseen by God before the world was; for these works, as in time they flowed from the grace of God, so they were foreseen likewise no otherwise then as effects of his grace in us, and consequently not as causes or inducements to God, to elect us to eternal life.  
before the world began] Gr. secular times, or, everlasting. See Ephes. 1. 4. Tit. 1. 2.  
V. 10. who hath abolished death] By taking away the fear and sting of the natural death in all true believers, 1 Cor. 15. 55. Heb. 2. 15. and freeing them from the guilt and punishment of the eternal and second death. Rev. 2. 11. and 20. 6.  
life and immortality to light] Hath given us a full and clear sight of immortality, whereof before we had but as a glimpse; or shewed us a clear way to life and immortality.  
V. 11. Whereunto I am appointed a preacher, &c.] See 1 Tim. 2. 7.  
V. 12. believed] Or, trusted.  
keep that which I have committed] Either my precious soul which I have committed to his care and custody to bring it forth glorious at that day of his appearing: Or, my eternal life, happiness and crown of glory, which I have as it were deposited with him by faith and hope.  
V. 13. form of sound words] Gr. wholesome, or, healthful. {αβγδ}, such as conduce to the health of our souls, rather wholesome then delicate; or words not tainted with, nor savouring of any error or heresy, false or corrupt doctrine.  
V. 14. committed unto thee] See 1 Tim. 6. 20.  
by the Holy Ghost] Though it be a hard thing to do it, considering what enemies lye in wait to rob us of it: yet the Spirit of God is mighty, who hath endowed us with power and virtue to keep it.  
V. 15. turned away from me] Leaving me in my trouble and affliction, and being ashamed of my bonds.  
V. 16. my chain] See Ephes. 6. 20.  
V. 17. sought me out] By this it appears, that Saint Paul was not in prison, for then Onesiphorus needed not to have made any great search to find him; yet was he not free, but committed to the custody of the keeper, with whom he might go abroad to dispatch his affairs; and therefore in the verse going before, he speaketh not of chains in the plural number, but of a chain in the singular, with which he was tied to the soldier that kept him. Vid. Senec. l. 1 de tranquil. an. c. 10. Eadem catena tam reum quam militem tenc●.   

CHAP. II.  
Vers. 1. MY son] See Chap. 1. 2.  
in the grace that is in Christ Jesus] Be strong and courageous in the maintenance of the Gospel of Christ: or confidently rely on the favour of God, wherewith the Father embraceth us for his son Christ Jesus sake.  
V. 2. among many witnesses] Or, by many witnesses. Either the things which thou hast heard confirmed by many witnesses and testimonies of holy Scripture, as the word witnesses is taken, Heb. 12. 1. Or, which thou heardest of me at thy ordination among the whole presbytery: Or, not spoken in a corner, but publicly in my preaching, before many witnesses.  
V. 3. endure hardness] Or, suffer affliction. The ministry of the word is a spiritual warfare, wherein no man can so serve that he may please his Captain or general, but he must forego and part from all hindrances which may draw him from it, and also endure much hardness and be put to many a hot brunt.  
V. 4. No man that warreth] warriors and souldiers busy not themselves with merchandizing, handicraft works, husbandry or household affairs; but are always attending their watchings, marchings, and other services and commands of their Leaders and Captains: so neither must a faithful Minister of the Gospel trouble or distracted himself with any worldly matters and affairs that may hinder him in the faithful discharge of his sacred function.  
entangleth himself] Gr. is entangled.  
V. 5. strive for masteries] The ministery is like to a game, or striving for the mastery, wherein no man is crwoned unless he strive according to the laws that are prescribed, be they never so difficult or painful.  
V. 6. The husbandman, &c.] Or, The husbandman labouring first, must be partaker of the fruits.  
V. 8. Remember that Jesus Christ] He confirmeth two principles of our faith which are always assaulted by heretics; the one, that Christ is the true messiah, God incarnate of the Virgin Mary, and made of the seed of David; and the other the highest Article of our Creed and mystery of our salvation, his resurrection from the dead.  
V. 9. but the word of God is not bound] Though they may confine me, and bind me fast, yet they cannot bind and fetter the Gospel of Christ, that word of his ever is and shall be free, not onely preached by those who are at liberty, but even by me and other servants of Christ who are restrained and in durance.  
V. 10. endure all things] Not in their stead, or that my sufferings may be imputed to them, but I endure afflictions for those offices, which I do towards the furthering of the salvation of Gods elect.  
V. 11. if we be dead with him] See Rom. 5. 8. If we be afflicted with him, and persecuted even to death for his sake, we shall also live together with him eternally, and most happily in heaven.  
V. 11. If we suffer] See Rom. 8. 17.  
if we deny him] See mat. 10. 33. Mar. 8. 38.  
V. 13. If we believe not] See Rom. 3. 3.  
he abideth faithful] Though we alter never so much, yet God is the same, most just and faithful in all his promises, and undertakings, Rom. 3. 3. Mal. 3. 6. Jam. 1. 17.  
V. 14. strive not about words] {αβγδ}. Not to strive about words onely, when the controversy is mere verbal or nominal, and no way real, or not at all importing faith or good manners: or, strive not with words bandying contumelious speeches, or bringing no better proof then vaunting words and boastings.  
V. 15. rightly dividing] By adding nothing to it, neither over-slipping any thing, neither mangling it, nor renting it in sunder, nor wresting of it; but marking diligently what his hearers are able to bear, and what is fit for edification. The Metaphor is taken either from the cutting and squaring out of the streets and highways, and setting out the bounds of mens lands and possessions: or from the Priests of the Old Testament, who having slain the beasts that were to be sacrificed, did joint and divide the same in an accurate manner: or from house-keepers that cut out and divide to every one in their families their share and portion of meat, 1 Cor. 3. 2. Luk. 12. 42. Heb. 5. 12.  
V. 16. increase] Or, proceed.  
V. 17. eat as doth a canker] Or, gangrene. {αβγδ}, from {αβγδ}, signifying to eat, as the disease called a wolf or a Canker doth, which if it be not looked to in time groweth incurable, and not onely consumeth the part where it is, but spreadeth farther in the flesh: such is the nature of heretical doctrine, if it be not stopped in the beginning and cured by solid confutations, and ecclesiastical censures inflicted upon those that are obstinate, it will spread far, and run over the whole body of Church, and corrupt the same, 1 Cor. 5. 7. Gal. 5. 9.  
Hymeneus and Philetus] He nameth here the chiefest of those profane, and vain babblers, that being known they might be the better shunned.  
V. 18. erred] Or, missed the mark.  
resurrection is past] It is probable they taught that there was no other resurrection but the spiritual rising of the soul from the death of sin; or the renovation of the condition of the world under the Gospel, according as the word resurrection is sometimes taken.  
overthrow the faith of some] That is, infect them with their heresy, and thereby subvert their orthodox faith.  
V. 19. nevertheless] Although some slide away from the truth, we must not be offended thereat, as if the salvation of the elect were not sure.  
the foundation of God] The eternal election, which is the first ground-work of the salvation of the faithful laid by God himself cannot be shaken in such sort, that the elect of God should be seduced by the like heresies, and fall away from faith, Matth. 24. 24.  
sure] Or, steady.  
having this seal] The Book of life in which the names of the elect are written is confirmed as with a seal, and the number of the elect in the fore-knowledge of God is sealed up as in a book.  
Let every one] Though the Lord hath eternally fore-known those that are his, yet not so that we presuming upon that Decree should cast away all care of our salvation, and let loose the reins to all carnal liberty. For on our parts who are thus mercifully fore-known and elected to salvation, there is required a holy and a conscionable obedience, and a careful endeavour to please God in all things, and shun all manner of sin.  
V. 20. and some to honour] See Rom. 9. 21.  
V. 21. If a man therefore purge] Cleanse himself from these heretical and impure doctrines, and keep himself unspotted of the world by the grace and virtue of the holy Ghost that dwelleth in him, 1 Pet. 1. 22. 1 Joh. 5. 5.  
vessel unto honour] The counsel of God shall be fulfilled in him, and he shall be really and effectually according as he is ordained unto it of God, a vessel of honour. Or he shall show and approve himself to be such a vessel indeed. The like expression we have, Joh. 15. 8.  
V. 23. foolish and unlearned] See 1 Tim. 1. 4. Tit. 3. 9.  
V. 24. must not strive] Must not be of a contentious disposition, nor at all strive about foolish and unlearned questions, vers. 23.  
patient] Or, forbearing. To win them through our patient bearing with them, but not to please them, or excuse them in their wickedness.  
V. 25. oppose themselves] Gr. set themselves against him. or, are ill affencted to him.  
repentance to the acknowledging] The knowledge of the truth goeth before repentance, yet true repentance goeth before the public recantation of their error, and particular acknowledgement of that truth they before gainsaid and opposed.  
V. 26. recover] Gr. awake.  
snare of the devil] heretical doctrines are the snares wherein the devil entangleth the understanding of seduced men, as vicious provocations are the snares wherein he entangleth the wils and affections of dissolute persons.  
taken captive] Gr. taken alive.  
at his will] Gr. to.   

CHAP. III.  
Vers. 1. IN the last dayes] See 1 Tim. 4. 1. 2 Pet. 3. 3. judas 18. The end of the world is the harvest, and when the sins of Antichrist and of all his followers shall be ripe, then will the Angel thrust in his fickle and mow the earth, Apoc. 14. 16. 18. 1 Tim. 4. 1.  
perilous times] Gr. hard. We may not hope for a Church in this world without corruption, but there shall be rather great abundance of most wicked men, even in the very bosom of the Church, who notwithstanding shall make a show and countenance of great holinesse.  
V. 2. lovers of their own selves] Such persons have been in all ages of the Church, but towards the end of the world being as it were the lees and dregs of time, there shall be almost none but such: these vices being spread over the whole face of the Church, and the mentioned evils become epidemical.  
covetous] Gr. lovers of silver; or, money.  
boasters, proud] See Rom. 1. 29, 30.  
V. 3. false accusers] Or, make-bates.  
V. 4. high-minded] Gr. puffed up.  
V. 5. Having a form of godliness] Or, formality. Not {αβγδ}, but {αβγδ}, not the true form and essence of godliness, but an outward comformation thereunto, a resemblance, vizard, or show of holinesse; mens religion consisting in a formal profession of godliness,( Tit. 1. 16.) without expressing the power and efficacy thereof in their lives: Or in external gestures, behaviours, rites, and ceremonies, without the pure inward worship of God in spirit and truth.  
V. women laden with sins] Silly women are more easily deceived, and those of them are more apt to be misled in their judgements which are given up to lewd and wanton courses. Josephus Antiq. Jud. 2. observeth that the Pharisces had their Gynaecea, colleges or meeting of women; and Saint Jerome ad Ctes. that Simon Magus had his Helena, martion his female fore-runner, Appelles his Philomena, Montanus his Maximilla, Donatus his Lucillia. Eplpidius his Agape, Priscillian his Galla, Arius the Prince his sister; and generally all arch-heretikes some strumpet or other, by whom they spread the poison of their heresy.  
V. 7. Ever learning] The Apostle taxeth not these women for endeavouring by continual learning to improve their knowledge; but for curious enquiring into every novelty of doctrine, and following now one teacher, now another, having no care to attain to found and saving truth.  
V. 8. Jannes and Jambres withstood Moses] The names of the chief of the Egyptian socerers that striven with Moses, whose names are not expressed, Exod. 7. 11. yet are here related by the Apostle, either out of some Jewish writers, not now extant, or from some ancient tradition. Howsoever, certain it is, that these magicians names were famous, or rather infamous, for Numenius the Phthagorean Philosopher, and Artabanus the Historian make mention of them both, and Plinie in hsi natural Story, l. 3. c. 1 nameth one of them, to wit, Jannes. See Euseb. de praep. Evang. l. 9. c. 3.  
reprobate concerning the faith] Or, of no judgement. Whose doctrines are abominable before God, and ought to be rejected of all; or, who have lost all right and sound judgement in things that belong to the Faith, Rom. 1. 18. 26. Titus 1. 16.  
V. 9. proceed no further] He addeth a comfort, that God will at length pluck off all the vizards of Hypocrites and false teachers.  
solly] Or, madness.  
V. 10. thou hast] Or, thou hast been a diligent follower of.  
fully known] Thou knowest thoroughly, not onely what I taught and did, but also how I was minded and disposed.  
V. 11. afflictions] Gr. sufferings.  
V. 12. shall suffer persecution] Gr. shall be persecuted.  
V. 13. worse and worse] 2 Pet. 2. 20. 22.  
deceiving, and being deceived] Deceiving others by their sophisms and faire show of holinesse, and being deceived by Satan.  
V. 15. from a child] There is nothing more profitable then to be exercised in the Scriptures from our infancy; for the vessels that are at the first seasoned with the favour of life, seldom or never lose it, Prov. 22. 6. And though while they are very young, they cannot come to much understanding, yet the having of Scripture phrase and texts by heart, is very useful, and will much stead them after they come to riper yeers, and are able to dive deeper into the meaning of those things they retain perfect in their memories from their childhood.  
wise unto salvation, through faith] Although the Scripture sufficiently instruct us to salvation, yet we cannot be saved without a lively faith working through love, therefore he addeth through faith: Or, by Scriptures he meaneth the Scriptures of the Old Testament, which it is like were onely extant when timothy was a child, the knowledge whereof could not save timothy without faith in Christ, whereby he believed the accomplishment of all those things which were foreshowed in the Old Testament, both by predictions and types.  
V. 16. All Scripture is given] See 2 Pet. 1. 21. Or, the whole Scripture, as the word is taken, 1 Cor. 13. 2. and elsewhere. Every part of the Scripture is divinely inspired, 2 Pet. 1. 20, 21. and is profitable to some of these ends, to furnish the man of God to some good works: but the whole Scripture is profitable to all those ends, to furnish him to every good work. The parts of the Scriptures as they were delivered were sufficient for the instruction of those to whom they were delivered; and now the whole is most sufficient for us, and all Churches to the end of the world.  
V. 17. man of God] The Minister of God in his Church, 1 Tim. 6. 11.  
perfect] Gr. accomplished.  
thoroughly furnished] Or, perfected.  
furnished unto all good works] That is, to all the services of his profession, to those works of his calling he mentioned before, namely doctrine of the principles of Christian Religion, reproof of errors and false doctrines, correction of life and evil manners, and instruction in the precepts of a holy life and Christian conversation.   

CHAP. IIII.  
Vers. 1. I Charge thee therefore] Gr. testify, or, denounce. This is my principal and chief charge of all.  
before God and the Lord Jesus Christ] This deep kind of charging timothy, in so vehement and pathetical a manner, sheweth how urgent and important the matter is, how simply necessary diligent and constant preaching is in a Minister of the Gospel, and how fearful his case is, if he fail in this duty of his function.  
judge of quick and dead] See 1 Cor. 15. 51. 1 Thess. 4. 17.  
V. 2. in season, out of season] Upon all occasions, with a holy importunity. There is no contradiction in these commands, both may and ought to be done by a faithful Minister of God, who preacheth in season, when God offereth him a fair opportunity, and the hearers desire, Nehem. 8. 1. and call for the Word, and the argument he handleth, is seasonable for the time. Out of season, when a door of utterance is opened unto him, that he may preach, but his hearers are not willing to hear, either because they are ill affencted to the Word, or distracted by other businesses, or they like not to hear such points touched or meddled with at such a time, when yet he knoweth it to be needful for the health of their souls, to hear such doctrines handled, or duties prest.  
exhort] Or, comfort.  
V. 3. sound doctrine] Gr. wholesome. See 1 Tim. 1. 10.  
V. 4. ears] Gr. hearing.  
V. 5. watch thou] Or, be sober. The wickedness and falling away of the world ought to call faithful Ministers to be so much the more careful and vigilant; and so likewise the taking away of those who laboured with them before in that office. Vers. 6. John 1. 2. Col. 4. 17.  
make full] Or, fulfil.  
ready to be offered] To be sacrificed or Martyred. The word in the original {αβγδ}, signifieth properly libation, or a drink-offering; and he alludeth to the powring out of blood, or wine which was used in sacrifice, and seemeth withall to intimate the manner of death, wherewith he was to glorify God, which was not by being offered as a holocaust by fire, as Polycarpe, and many others were, but by a death wherein his blood was  shed or powred out, namely beheading.  
departure] Gr. dissolution. See Phil. 1. 23.  
V. 7. fought a good sight] Gr. that good fight. See 1 Tim. 6. 12.  
I have finished my course] I am come to the period of my dayes; Vixi,& quem dederat cursum fortuna peregi. And in this metaphor he seemeth to allude to the manner of his whole life, which after his conversion was spent as it were, wholly in running from place to place, speedily to desperse the doctrine of the Gospel, and now he was come to the last Stage or Goal at Rome, where he was to receive his Garland, after the manner of those who ran for prizes, 1 Cor. 9. 24, 25.  
kept the faith] The true doctrine of faith; or the gift of saving and justifying faith; or the faithfulness which he promised Christ in the discharge of his Apostleship. Rev. 2. 10.  
V. 8. a crown of righteousness] A reward of just and holy works, an incorruptible Crown of glory, which though it be a Crown of mercy, Psal. 103. 4. and a gift of grace, Rom. 6. 23. yet he calleth it here a Crown of righteousness, which the righteous Judge shall give him the more fitly, to follow the metaphor taken from runners or wrestlers for prizes, at their solemn exercises or games in Greece, in which there were certain Judges appointed to observe those that proved masteries, and give just sentence on the conquerors side, if he striven lawfully, and fairly won the prise. And the meaning of the Apostle is, that he had kept the laws of proving masteries, and so acquitted himself in running and wrestling, that he might justly expect the prise. Besides, eternal life may be rightly termed a Crown of righteousness, both ex parte Dei, who promiseth it to every one that overcometh, Revel. 2. 10.& 3. 21. and ex parte rei, because it is just and righteous with God to render unto them who have endured for his sake toilsome labours, painful torments, and disgraceful reproaches, ease, joy and glory. 2 Thes. 1. 6, 7.  
love his appearing] That they may see him in glory, who suffered so much for them in this world, and that they may receive from him their everlasting reward.  
V. 10. loved this present world] Hath given over to tend on me in my affliction any longer, choosing rather to follow his worldly occasions, and provide for his own safety and profit.  
V. 13. cloak that I left at Troas] {αβγδ}, which some take for a riding coat, or traveling Cloak, as if it were made by a transposition of letters, from the latin penula; but the most ancient Syriac interpreter takes it for domum, or, repositorium scriptorion; and Hesychius a most exquisite Greek Grammarian inclineth to that opinion, that by it the Apostle meant scriniolum, a little Desk or Coffer, wherein he laid his books or writings.  
V. 14. Alexander the Copper-smith] covetousness is the bane of religion. Two of the greatest enemies Saint Paul had, were two smiths, the one a Silver-smith, Acts 19. 24. and this Copper-smith here, and both of them, as it is conceived, maligned and opposed him, and his preaching for the same reason, because the Apostle taught they were no Gods that were made with hands, and thereby hindered their gain, and marred their Handicraft, which was to make silver, or Copper Shrines, or Images to the Heathen gods and goddesses.  
the Lord reward him] Gr. Tec. shall reward him. This is not a curse, proceeding from anger, or a revengeful heart, which is contrary to the doctrine of Christ, Matth. 5. 44. and of Saint Paul himself, Rom. 12. 14. but a prophetical commination out of a godly zeal, and a prediction inspired by the holy Ghost of the punishment which was ready to be executed upon him. See Psal. 5. 10.& 109. 7. & deinceps. With this interpretation agreeth the Greek copy of, of great Antiquity, written, as it is supposed by Tecla, wherein the Verb is not {αβγδ}, but {αβγδ}, the Lord reward, but the Lord shall or will reward him according to his works.  
V. 15. our words] Or, our preachings.  
V. 16. answer] Gr. apology, or, defence of myself.  
that it may not be laid to their charge] It is not sufficient for us to maintain the truth ourselves, but we must assist them who stand up for the truth, and not timorously shrink from them when they are in trouble for it.  
V. 17. stood with me] Gr. by me, or, assisted me.  
mouth of the lion] Out of great and imminent danger of death. Some by the Lion understand the Emperour Nero, so called for his rage and cruelty; as generally Tyrants and powerful enemies of the Church are called Ezek. 19. 2. Psal. 35. 17.& 91. 13. Proverbs 28. 15. Jerem. 2. 15.& 4. 7. And Marsyas certifying his Patron at Rome of the death of Tiberius, useth this phrase, {αβγδ}, the Lion is dead. Josephus antiqu. l. 18. c. 6.  
V. 18. every evil work] From forsaking or wronging the truth, or doing any thing out of cowardly fear that may blemish this my holy profession.  
V. 20. at] Gr. in.  
at] Gr. in.    

ANNOTATIONS ON THE EPISTLE OF paul THE Apostle to titus.  

CHAP. I.  
Vers. 1. ACcording to the faith] Either the doctrine of faith which the Elect of God have ever believed from the beginning; or according to the faith which was wrought in the Elect, and whereby they are lead to the acknowledgement of the saving truth of Christian Religion.  
V. 2. In hope] Or, for hope.  
before the world began] Or, secular, or, everlasting times. See 2 Tim. 1. 9. 1 Pet. 1. 20.  
V. 4. own son] See 1 Tim. 1. 2.  
common faith] That which before he called the faith of the Elect, he here calleth the common faith: as judas v. 3. the common salvation that is, the ordinary means of salvation, or the faith communicated to all the Elect through the whole world; or the faith common to me and thee, for there is but one way of salvation common, both to the pastor and the flock, to the father in Christ, as the Apostle was, and the son begotten by him in the Gospel, as Titus was.  
V. 5. left I thee in Crete] Crete is an iceland in the Mediterranean or Mid-land Sea, now called candy; of which see Acts 2. 11.& 27. 7, 12.  
set in order] Either to correct and amend what was done amiss, or farther to supply and perfect whatsoever was lacking of things behooffull to the Church.  
wanting] Or, left undone.  
ordain elders] Gr. appoint. That is, Pastours, one or more in all places, where there is a convenient number of the faithful.  
had appointed] Gr. gave order to.  
V. 6. If any be blameless] See 1 Tim. 3. 2, &c.  
V. 7. a bishop] See Phil. 1. 1. 1 Tim. 3. 2.  
good men] Or, good things.  
V. 9. as he hath been taught] Or, in teaching.  
exhort] Gr. Tec. comfort those that are in affliction.  
V. 11. Whose mouths must be stopped] Either by solid confuting their errors, or by suspension and ecclesiastical censures.  
V. 12. a Prophet of their own] Some will have this allegation to be taken out of Callimachus his hymn in praise of Jupiter; where the first part of this verse is found; but Callimachus was no Prophet of the Cretians: the Apostle therefore certainly meaneth Epimenides, who himself was a Cretian, whose Poem is called a Book of Oracles or Prophecies; among whom this whole Verse is found, viz. the Cretians are always liars, that is, crafty companions, false in their words and deeds, as the latin Proverb, Cretizare cum Cretensibus, declareth: evil beasts, that is, fierce, intractable, and dangerous to deal withall; and slow bellies, that is, given to sloth, and idleness, and luxurious gluttons. Which censure of the Cretians the Apostle here confirms, not to discredit those Islanders, or blast their reputation, but to discover the maladies of that people to him, whom he there left as a physician, to cure them by sound and wholesome doctrine.  
V. 13. sharply] Gr. cuttingly, touching them to the quick.  
V. 14. Not giving] See 1 Tim. 1. 4.  
commandements of men] The Apostle forbiddeth not simply to give heed to the commandements of men: for elsewhere he requireth us to obey the lawful commands of our superiors in Church and Common-wealth: but to the traditions of those of the circumcision, whom he taxeth, vers. 10. and generally of such men as walk not with a right foot to the Gospel; for it is not here said simply the commandements of men, but of such men as turn from the truth, and therefore we must turn from them.  
V. 15. Unto the pure all things] See Rom. 14. 20. That is, all meats and other creatures of God. For the ceremonial Law of Moses which made a distinction of clean and unclean meats being abrogated by the Gospel, the use of all those things is pure and holy to the faithful, being themselves pure, that is, cleansed by the blood of Christ and sanctified by his Spirit: whereas on the contrary, the spiritual uncleanness of unbelievers maketh that the very things otherwise permitted by Moses, become unclean to them, Hag. 2. 13.  
their mind and conscience i● defiled] impurity and uncleanness doth not consist in the outward abstinence from any meats, or the eating of them, but it lieth within the soul of man, and the faculties of the same, which are all of them unclean and defiled with sin in the unbelievers. Those two parts of man which may seem most pure and free from sin, viz. the mind, which retaineth yet some light of knowledge, and the conscience, that applieth this light, to testify, discern, and judge of mens actions good or evil, now by that inward and in-bred corruption of ignorance and perverseness, is become impure to man, the former hindering the knowledge of the latter conformity to the will of God: by the former he tempteth God, and by the other he offendeth and resisteth him so long as he continueth in his unregenerate estate.  
V. 16. reprobate] Or, voided of judgement.   

CHAP. II.  
Vers. 1. SPeak thou] The doctrine of faithful Pastours must not only be generally pure and sound, but particularly and discreetly applied to all ages, and sexes, and callings, according to the diversity of circumstances.  
V. 2. sober] Or, vigilant.  
V. 3. holinesse] Or, holy women.  
false accusers] Or, make-bates.  
given] Gr. subject; or, enslaved.  
to much wine] {αβγδ} signifieth more then given to much wine, it implieth as much as overcome or enslaved: whereby it appears that as the men of Crete were given to their belly and luxurious feeding, chap. 1. 12. so the women also were given to their palate and more liberal drinking of wine, even to distemper: an odious 'vice in men, but much more in women.  
V. 4. sober] Or, wise.  
V. 5. obedient] See Ephes. 5. 23.  
V. 6. sober-minded] Or, discreet.  
V. 7. A pattern of good works] A faithful Minister must preach the Gospel as well in his life, as in his Sermons: so Saint Peter( Ep. 1. ch. 5. ver. 3.) requireth the Elders to carry themselves, not as Lords over Gods inheritance, but as ensamples to the flock.  
V. 9. servants] See Ephes. 6. 5. Coloss. 3. 22. 1 Pet. 2. 18.  
answering] Or, gain-saying.  
V. 10. adorn the doctrine of God] As the ill lives of professors is a great obloquy and blemish, so on the contrary, their godly conversation is a great honourand ornament to the Doctrine of the Gospel.  
V. 11. grace of God] The exceeding mercy and goodness of God: or the doctrine of the grace of God, exhibited to us by Christ, and comprehended in the Gospel.  
that bringethsalvation, &c.] Or, that bringeth salvation to all men, hath appeared.  
hath appeared] {αβγδ} illuxit, hath clearly manifested itself, or shined forth as a light in the darkness of the shadows of the Old Testament, and of the ignorance of heathenisine, Esay 42. 7. 16. 18. Acts 26. 18. Rom. 13. 12. Ephes. 5. 8. 1 Pet. 2. 9. 1 Jo. 2. 8.  
to all men] Without distinction of Nations, sex, age, or condition, 1 Tim. 2. 4.  
V. 12. Denying ungodliness] Thatis, renouncing and forsaking them. Under the name of ungodliness he compriseth all breaches of the first Table; under worldly lusts all inordinate desires against the second: which are called worldly, both in respect of the object, because they are conversant about such things as belong to the present estate of this life and world, and in regard of the subject, viz. such lusts as are found and reign in worldly and unregenerate men which are deseribed, Ephes. 2. 2, 3.& 4. 17, 18, 19. 1 Pet. 4. 3. 1 Joh. 2. 16.  
we should live soberly] As in the former words were comprised all the negative, so under these three adverbs all the affirmative precepts of the Law, which have a three-fold reference: the first to ourselves, the second to our neighbour, the third to God. Soberly, in respect of ourselves; righteously, in respect of our neighbours and holily or godly, in respect of God. Haec tria perpetuo meditare adverbia Pauli, Haec tria sint vitae regula sancta auae.  
V. 13. Looking] See 1 Cor. 1. 7. Phil. 3. 20.  
blessed hope] The blessed recompense of reward which wee steadfastly hope for, everlasting life and glory, which we shall be fully possessed of at the second coming of Christ, which shall be with great majesty and glory, Col. 1. 5.  
the great God] To the confutation and confusion of all that deny the Deity of Christ, the Apostle here calleth him not onely God, but the great God, that is, immense, and of infinite power: for as life when it is attributed to God, signifieth immortality, and wealth all-sufficiency, and age eternity, and strength omnipotency, so greatness immensity.  
V. 14. redeem us from all iniquity] From the guilt, punishment and power of all sin.  
purify unto himself] purify by faith in our justification, by charity and other graces of the Spirit in our sanctification: or, purify, that is, sanctify or consecrate to himself.  
a peculiar people] A people exempt and separate from the rest of the world, a people whom he receives into his special favour and protection, whom he esteems as his chief treasure and precious jewel. Mal. 3. 17. 1 Pet. 2. 9.  
zealous ofgood works] Not onely careful to show forth good work, but bearinga servant affection to them, and earnestly striving that none may out-strip or excel you in them.   

CHAP. III.  
Vers. 1. TO be subject] Rom. 13. 1. 1 Pet. 2. 13.  
principalities and powers] Some conceive that there were divers in ●●rete and other parts who were infected with the doctrine of Judas Galileus, of whom Gamahel speaketh, Act. 5. 37. who denied that any ought to be called Lords save God; and that the people of God ought to pay tribute to none: and for this cause the Apostle both her and elsewhere presseth the doctrine of obedience to all civil Magistrates under the name of principalities and powers.  
V. 2. brawlers] Gr. fighters.  
all meekness] Though all sinners are not alike to be handled, but on some we are to have compassion, others to save with fear, pulling them out of the fire, judas 23. yet the Ministers of God must do nothing in rage or passion, but with the spirit of meekness, showing all meekness to all men, Gentiles as well Jews, enemies as well as friends, and that especially out of this consideration, that the best of Christians before their conversion were as bad as the worst of them, whose carriage is most offensive to the Church, v. 3.  
V. 3. we out selves] 1 Cor. 6. 11.  
V. 4. kindness and love] Or, pity. See Chap. 2. 11.  
V. 5. Not by, &c.] 2 Tim. 1. 9.  
works of righteousness] That is, such as aredone according to the Law of God, which is the rule of all righteousness: so that here all works are excluded from being meritorious causes of our salvation, not onely the works of the ceremonial Law, but also moral; not onely done before our conversion, but after; for here the mercy of God is set against all works done by us, and to it alone is our salvation ascribed.  
washing of regeneration] By the regeneration and renewing of the Holy Ghost, which is like unto a Bath of water, whereby the filth of our sins is washed away and cleansed, Ezek. 36. 25, 26, 27. whereof the Font of Baptisine is a sign and seal. See the like manner of speech, Rom. 4. 11. 1 Pet. 3. 21.  
and renewing of the Holy Ghost] The renewing, which the virtue of the Holy Ghost worketh, who applieth the blood of Christ to the soul of the faithful as the expiation for sins, whereupon a man is made a new creature regenerated accorcording to the image of God in righteousness and holinesse.  
V. 6. abundantly] Gr. richly.  
V. 8. maintain good works] Gr. go before others, or excel in good.  
V. 9. avoid foolish questions] 1 Tim. 1. 4. 2 Tim. 2. 23.  
V. 10. A man that is an heretic] An obstinate defender and spreader of erroneous doctrine, repugnant to the foundation of faith, and tending to the disturbing and distracting of the Church.  
after the first and second admonition] This word comprehendeth not onely warning given by the Church, but instructions resolving of his doubts, clear refutations of his error, friendly exhortations both in private and public.  
reject] Do not troublke thyself to dispute any more with him, for that were to cast holy things before dogges, Matth. 7. 6. giveno more ear to his replies, eavils, and objections, but according to thy office excommunicate him, hold him for a profane person, and as a member cut off from the body of the Church, Rom. 16. 17. 1 Cor. 5. 13. Gal. 1. 8, 9.& 5. 12. 2 Thess. 3. 14.  
V. 11. is subverted] quiter desperate, perverted both in mind and will in things concerning the faith, like to a building that is broken down to the very foundation.  
V. 11. condemned of himself] Sinneth wilfully and in a high degree, being convinced in his own conscience, that he shuts his eyes against the light, and resisteth and opposeth the known truth.  
V. 12. to Nicopolis] A city in Macedonia, which had that name, as some affirm, given it from {αβγδ}, and {αβγδ}, because at that city, as S. Jerome writeth, Augustus got a famous victory against Antony and Cleopatra.  
V. 14. maintain good works] Or, prosesse honest trades.    

ANNOTATIONS ON THE EPISTLE OF paul TO PHILEMON.  

CHAP. I.  
Vers. 1. PRisoner of Jesus Christ] That is, for Jesus Christ, as v. 13. bonds of the Gospel, Ephes. 3. 1. Which circumstance he toucheth upon the rather to move Philemon to pity and compassion, that he would not deny his earnest request in the behalf of Onesimus, and thereby add affliction to his affliction.  
V. 2. bel●ved] Gr. Tec. sister.  
Apphia] Theodoret affirmeth that this Apphia was Philemons wife,& in the suoscription of this Epistle in a very ancient manuscript, thes. words are, To Philemon and Appiha, Master and Mistr●sseof Onesimus. And if she not philemons wife, it is not like the Apostle would have put her in the inscription in this letter, which he wrote in behalf of Philemons servant.  
Archippus] This Archippus is conceived to be the same, of whom the Apostle speaketh, Col. 4. 17. to whom Onesimus delivered Saint Pauls Epistle to the Colossians, who being pastor at coloss might prevail the more Philemon, one of his flock, at whose house he lay.  
●. 4. I thank my God, &c.] See 1 Thess. 1. 2. 2 Thess. 1. 3.  
V. 5. toward all saints] Either he taketh faith in a larger sense, and so it may extend to saints. For although we believe not in them, yet we believe them, as we read Exod. 14. 31. They believed the Lord& his servant Moses. Or else the words towards all saints, are to be referred to the word love, and towards the Lord Jesus to the word faith; and this is made more evident by the Syriack translation, in which the words are transposed after this manner, hearing of thy faith, and thy love which thou hast towards the Lord Jesus, and towards all saints, Col. 1. 4.  
V. 6. communication of thy faith, &c.] That is, the fruits of thy faith. In some copies it is, may be evident, {αβγδ}, not {αβγδ}, and that seemeth to be the true reading: howsoever the sense is much at one, I pray that the charitable actions which proceed from the faith may be a clear evidence, and give an effectual demonstration of the holy graces that are in thee.  
by] Gr. in.  
in] Gr. to.  
V. 7. bowels of the saints] Thou hast comforted the saints at the very heart, and given them much ease and refocillation in the heat of persecution.  
V. 10. for my son] Gr. concerning.  
Onesimus] See Coloss. 4. 9.  
V. 11. unprofitable] He evidently alludeth to the name {αβγδ}, Onesimus, which in greek signifieth profitable: while he was thy servant before and an unbeliever, he was contrary to his name, utterly unprofitable; but now upon his conversion he he will make good his name, and prove truly Onesimus, that is, profitable to thee and me.  
V. 12. mine onw bowels] As if he were my own son, begotten of mine own body, 2 Sam. 16. 11.  
V. 16. both in the flesh and in the Lord] Both in worldly and civill respect, and also spiritual. It may be also that Onesimus though a servant, yet was some way of kin to Philemon.  
V. 19. with mine own hand] This is as it were a bill or obligation wherein he promiseth to pay the damage Onesimus had done unto his Master, that it might not stand in the way of his reconciliation.  
albeit I do] Gr. that I may not say.  
I do not say] I might request the to put up that debt or damage in exchange of those spiritual gifts which thou hast received by my means, whereby thou art obliged to me for the salvation of thy soul, but in this I will gladly foregoe my own right, intending to give the full and entire satisfaction for any damage thou hast sustained by Onesimus.    

ANNOTATIONS ON THE EPISTLE OF paul THE Apostle to the HEBREWS.  

THE ARGUMENT.  
THe Apostle Paul observing, that the Hebrews( at least and considerable part of them) were ready to fall from the faith of Christ into their former judaism, by reason of those cruel persecutions which they suffered, hence took occasion to writ this Epistle unto them, wherein he laboureth to confirm them in the faith, which they had received, and to stir them up to stand steadfast in it; and that by divers arguments: as, first, from the excellency of Christs nature, person, and offices; but chiefly of his Priestly office above that of of Aarons. Secondly, from the danger of apostasy. Thirdly, from the excellency and great power of faith. Fourthly, from the gracious effects and fruits of affliction. And then concludes the Epistle with exhortations to divers Christian duties, both general and particular.   

CHAP. I.  
GOD] That is, the Father; for when the name[ God] is mentioned in the Scriptures, with relation unto the son, thereby we are to understand God the Father.  
at sundry times] Or, by, or, in sundry parts. The original word signifieth those several parts or degrees wherewith the doctrine of the Gospel was revealed unto the Fathers; that it was not at once altogether revealed, but a little: now this, now that, as God in his wisdom saw most requisite.  
divers] Thereby is meant those several and different kindes or sorts of revelation, whereby the word God was revealed, as sometimes by Angels, sometimes by Angels, sometimes by visions in the day, sometimes by dreams in the night, &c. sometimes more plainly, sometimes more obscurely. Num. 12. 6.  
in time past] That is, both before and under the Law.  
by] O, in. Both prepositions, both in the Hebrew and in the Greek, are promiscuously taken one of the other; yet this latter seems to be more emphatical in this place, intimating that God moved their hearts and tongues, Mat. 10. 20. 2 Cor. 13. 3. 1 Pet. 10, 11, 21. A king speaketh by, he doth not speak in his ambassador; God doth both.  
V. 2. in those last dayes] Es. 2. 2. Mic. 4. 1. Acts 2. 17. 1 Pet. 1. 20. See the Notes on Gen. 49. 1.  
spoken] That is, fully and plainly.  
by] See vers. 1.  
son] Deut. 18. 15. compared with Acts 3. 22. and 7. 37. Mat. 17. 5. John 1. 18. That is, his natural son, coessential, or of the same essence with the Father, called therefore the onely begotten, John 1. 14.& 3. 16. for others are called the sons of God by grace and adoption. John 1. 12. Rom. 8. 14. Gal. 4. 6.  
appointed heir] That is, ordained Possessor, Lord, and Dispenser; which is not to be understood of that essential dominion, or Lordship, which he had common with the Father, and the holy Ghost, being God equal unto them; but of that oeconomicall, dispensed, or delegate dominion or Lordship, hwereunto he was foreordained before the foundations of the world, being appointed the Medatour of hte new Testament, and wherein he was actually constituted and placed, after that he had finished the work of mans redemption. Psal. 89. 27. Matth. 28. 28. Luke 24 26. John 5. 27. Acts 2. 36. Rom. 14. 9. Eph. 1. 20. Phil. 2. 9, 10, &c. Rev. 4. 11.  
all things] Whether they belong to this life, or the life to come: so that whatsoever we want, we must seek in and through him. John 3. 35.& 13. 3.  
by whom] Prov. 8. 27-30. Joh. 1. 3. 1 Cor. 8. 7. Col. 1. 16. Heb. 1. 10. I is not as by as instrument or inferior cause, but by him, as by his eternal wisdom, and by way of a conjoined, cooperating and equal cause; so that by this particle[ by] is meant onely and order of working; it is the Father by the son; and not the inferiority of causes.  
made] That is, created, as John 1. 3. Col. 1. 16.  
the worlds] That is, the worlds continuation through its several ages, and all things visible and invisible, measured by time, or whatsoever hath any duration or succession. Chap. 11. 3. Neh. 9. 6.  
v. 3. Who being, &c.] Wisd. 7. 26. John 1. 14. Phil. 2. 6. Col. 1. 15.  
brightness] Or, sent forth light. The speech is metaphoricall, taken or borrowed from a lightsome body, and the beams or splendour which it sends forth: God the Father being herein compared unto the lightsome body, God the son unto the beam of splendour sent forth; and so are the words following, wherein God the Father is compared unto a Seal, God the Son unto a impression resulting from the Seal. Now the son of God may be called the sent forth light of his Fathers glory, and the imprinted form of his Essence or person; either in respect of his deity, and then thereby is signified, both the manner of his essential generation; viz. that it was eternal from his Father, as also his consubstantiality with the Father; that is, that he is of the same essence with him: or else in respect of his incarnation, or manifestation in the flesh, because in Christ manifested in the flesh the Glory and majesty of God the Father shined forth, which otherwise was invisible, and could not be beholden.  
express image] Or, imprinted form. See the former note.  
upholding] That is, continuing their natures, and governing of them. Num. 11. 14. Deu. 1. 9.  
by the word] That is, by his powerful word, or by his words of power, by his mighty command, and according to his own will and pleasure. Chap. 11. 3.  
by himself] That is, the sacrifice of himself: whereby is implyed the superexcellency of Christs sacrifice above all others. See Ch. 9. v. 12, 14, 26.  
purged] That is, taken away the guilt of our sins, by making satisfaction unto the justice of God for them. Chap. 9. 22, 23. Ephes. 5. 26. Tit. 2. 14. John. 1. 1, 7. 1 Pet. 1. 2. Revel. 1. 5.  
sate down] Herein the Apostle alludeth to the custom of Kings, who place him at their right hand whom they put next in authority and power under them; so that hereby is denoted the supreme and high dignity, power and dominion, which Christ obtained when he ascended into heaven. Chap. 12. 2. Mat. 26. 64. Rom. 8. 34. Col. 3. 1.  
of the majesty] That is, of God the Father. See Chap. 8. 1.  
V. 4. Being] At this verse. S. Paul begins to confirm that which he had before spoken, touching the excellency of Christs person, by preferring him unto Angels, and consequently unto all other Creatures.  
made] The original word doth not onely signify being made, but also simply being, John 1. 15. Acts 7. 38. and not only so, but being declared or acknowledged, Rom. 3. 4. James 1. 12.  
inheritance] Christ hath a double inheritance; one as the natural son of God by eternal generation; another, as God and man, or as the mediator of the New Testament: both may be understood in this place. See verse. 2.  
more excellent] Ephes. 1. 21. Phil. 2. 9. That is, more honourable and glorious Titles and Attributes, or greater Honour, Power, Dominion, majesty and glory then the Angels.  
V. 5. Thou art my son] The place of the Psalmist, Psalm, 2. 7. in the literal sense, is to be understood of David, as the Type, who after many troubles, was at length settled in his kingdom, which God had promised him; but in the mystical sense it is understood of Christ the truth: Now Christ may be said to be the son of God, and to be gotten of him in a three-fold respect. First, of his eternal generation; see v. 2. Secondly, of his incarnation, Luk. 1. 35. Thirdly, of his resurrection, whereby he was begotten unto an eternal kingdom and Priesthood.  
I will be] This place is of the like nature with former; in the literal sense it is meant of Solomo the Type, but in the mystical, or Christ the truth. See 2 Sam. 7. 14. 2 Chron. 22. 10.  
V. 6. And agian] Or, And when he bringeth his first begotten again; or, the second time. Whether we understand the place either of Christs coming, that is in the flesh; or else of his second, that is, to judgement, it proves the truth intended, viz. that Christ is more excellent then the Angels.  
first-begotten] Rom. 8. 29. So called, to denote his excellency above his brethren in nature, office, glory, dominion, Exod. 4. 22. Psal. 89. 27. Jer. 31. as also in that love wherewith God the Father loveth him above all his brethren. Deut. 21. 16. Mic. 6. 7. Zech. 12. 10.  
And let all] Psal. 97. 7.  
V. 7. maketh] Psal. 104. 4.  
spirits] That is, as the winds, See the Note following.  
as a flamme] Or, as the lightnings, By both which we are to understand ●their readiness to execute Gods will; for as the winds and lightnings suddenly pass from one end of earth to the other, so te Angels presently fulfil Gods will. Matth. 6. 10.  
V. 8. Thy throne] Psal. 45. 6. Esa. 9. 7. The Psalm whence this is taken is allegorical; see the notes thereon; expressing the spiritual marriage between Christ and his Church; and therefore here it is properly applied.  
V. 9. both anointed thee] Esa. 24. 1.& 61. 1.  
V. 10. And thou] Psal. 102. 25. Esa. 34 4. Vers. 2.  
V. 13. Sit] reign: as it is expounded, 1 Cor. 15. 25.  
footstood] It is an allusion unto a custom in the Eastern parts, where they were wont to put their feet upon the necks of those whom they have conquered; So that hereby we are to understand that perfect victory which Christ had over all his enemies. Esa. 8. 8. Josh. 10. 24. 2 Sam. 22. 41.  
V. 14. Are they, &c.] V. 7. 2 kings 2, 11.& 6. 17. Psal. 34. 7.& 91. 11, &c.  
heirs of salvation] Tit. 3. 7. Jam. 2. 5. 1 Pet. 3. 7.   

CHAP. II.  
Vers. 1. THerefore] From the former doctrine touching Christs excellency and dignity above angels and all other creatures, Saint Paul infers this exhortation. The scope whereof is to stir up the Hebrews to stand fast in that faith which they had received.  
let them slip] Gr. run out as leaking vessels.  
slip] Unto which is oppposed the hiding of the word in our hearts, Psal. 119. 11. Luk. 2. 51. Or lest we perish like water poured forth, which cannot be gathered up again, 2 Sam. 14. 14.  
V. 2. word] That is, either the law given upon Mount Sinai, Deut. 33. 2. Act. 7. 53. Gal. 3. 19. Or else all those revelations which God made unto the Prophets by Angels.  
steadfast] That is, was of such force of authority, that no man transgressed stubbornly and willingly, unpunished.  
a just] condign punishment, Rom. 1. 27.  
V. 3. great salvation] That, is the knowledge, Luk. 1. 77. or the word, Act. 13. 26. or the Gospel of so great salvation, Ephes. 1. 13. our eternal redemption and freedom from the bondage of sin, Satan, and Death; called great, in comparison of all temporal and corporal deliverances.  
began] Not that Christ delivered the doctrine of salvation imperfectly, and left it to be fully delivered by the Apostles, but because he first preached it, and that fully and plainly, which before was but obscurely revealed. See Chap. 1. v. 1, 2.  
unto us] That is, unto our times: or else Saint Paul here joins himself with those Hebrews, who were called into the fellowship of the Gospel, tha t there by his exhortation might leave the deeper impression in those, unto whom he did writ. See 1 Cor. 10. 8, 9. 1 Pet. 4. 3.  
4. God also bearing] Mar. 16. 20. At this verse Saint Paul resumes the former comparison between Christ and the Angels.  
gifts] Gr. distributions. See Rom. 12. 6. 1 Cor. 7. 17.& 12. 11. Ephes. 4. 8.  
V. 5. the world to] The Apostle following the Translation of the Septuagint, Es. 9. 6. calls the Church under the Gospel, especially, after Christs resurrection and ascension, when he had entred upon his eternal kingdom, the world to come: first, in relation unto the Church before and under the Law: secondly, because of the restauration of all things by Christ begun already, 2 Cor. 5. 17. and shall be finished hereafter at the general day of resurrection, which is called the time of the restitution of all things, Act. 3. 21. Ephes. 1. 10.  
spake] Hereof he had spoken, Chap. 1. vers. 2, 3. 13.  
V. 6. What is man] Psal. 8. 4. The words in the literal sense, are to be understood both of the misery and baseness, as also of the prerogative and dignity of man in general, especially of the faithful: but in the mystical or prophetical sense, they are to be understood of the humiliation and exaltation of the man Christ Jesus, in whom they are most exactly and exquisitely fulfilled.  
V. 7. little lower] Or, a little while inferior. The original both in the Hebrew and the Greek signifieth, both a little deal, as Gen. 18. 4.& 24. 17. Josh. 6. 7. and a little while, as Gen. 30. 30. Exod. 17. 4. Lev. 25. 32. Luk. 22. 58. Act. 5. 34. and the place may be understood of both according to the two-fold sense observed in it: according to the literal or historical sense, or as these words speak of the baseness and dignity of man, we may understand them of a little deal, but according to the prophetical sense: as they speak of Christ, we may understand them of a little while and of a little deal.  
V. 8. But now] All power was given unto Christ at his resurrection, Mat. 28. 18. Joh. 5. 27. but yet he doth not fully exercise this power: this is left to the judgement of the great day, when all his enemies shall be put under his feet. See Ch. 1. 13.  
V. 9. But we see] That is, by his resurrection, ascension, and those gifts of the Spirit, which he powred down upon his Apostles and the whole Church after his ascension, Act. 2. 4. Ephes. 4. 8. See vers. 4.  
for] That is, that he might suffer death, the Greek preposition sometimes implying the final cause. See Rom. 4. 25. Or in that he did die, which the Angels do not.  
grace of God] Joh. 3. 16. Tit. 2. 11.  
taste] That is, die, Mat. 6. 28. Mark 9. 1. Luk. 9. 27. Or it may be understood of Christ dying without seeing corruption, Psal. 16. 10. Act. 2. 17.& 13. 35.  
for every man] Rom. 5. 18. 1 Tim. 2. 6. 1 Joh. 2. 2.  
V. 10. For it] Here Saint Paul proceeds to show the reason, wherefore it became him, who was ordained to be the Prince and captain of our salvation, to be man, and in our human nature to suffer death.  
became] Whether the work of mans redemption could have been wrought without the humiliation of the son of God, is not determinable by men; but that it was the most admirable way, which wisdom, justice and mercy could require, cannot be denied.  
for whom] Rom. 11. 26. 2 Cor. 5. 15.  
glory] So the eternal happiness of the Saints is often styled. See Rom. 8. 18. 2 Cor. 4. 17. Ephes. 1. 18.  
to make] That is, to consecrate unto his everlasting kingdom and Priesthood. So the original word is used by the Septuagint, Exod. 29. 10.  
Captain of their] Act. 3. 15.& 5. 31.  
V. 11. sanctifieth] By( sanctify) here understand not onely the renewing of our nature, but also our justification. See Chap. 9. 9.& 10. 10. Ephes. 5. 26. by both which the Prince of our salvation brings sons unto glory. Or Christs consecrating us unto his Father, Rev. 1. 6.  
of one] That is, of one mass or lump, or of the same nature. It is conceived by some that this rule is taken from the manner of sanctifying under the Old Testament; under which the high Priest and those whom he sanctified, were of one and the same nature; and so the firstlings and first fruits, were of the same nature with the whole Flock and Crop, which was sanctified in them.  
brethren] That is, to reckon himself amongst them as one of the same nature and condition; for in those texts afterwards alleged, he doth not in express words call them brethren, but onely imply it.  
V. 12. Saying] Viz. Psal. 22. 22. Which though it be to be here understood of David as the type, yet is likewise to be understood of Christ as of the truth; it being a continued relation of the story of Christs sufferings, and is oftener alleged to that purpose by the Evangelists, then any Chapter in the Old Testament.  
V. 13. I will put] Psal. 18. 2.& 22. 30. It is the duty of man subject to misery and affliction to put his trust in God, and therefore when Christ affirms of himself( I will put, &c.) thereby he implies his human nature subject to misery and affliction.  
Behold] Isaiah was a type of Christ: hence that which he affirms of himself, is true of Christ.  
children] Not onely Isaiah himself was a type of Christ, but his children also were a figure of those whom Christ was to bring unto glory. See Isa. 8. 18.  
V. 14. Forasmuch then, &c.] The Apostle having shewed before, that Christ was of the same nature with other men, comes at this verse to show the reason why it was so requisite.  
flesh and blood] Understand thereby mans human nature subject to weakness, misery and death. So Mat. 16. 17. Gal. 1. 16. Ephes. 6. 12. See Chap. 5. 7.  
took] That is, did assume into the unity of his person, or human nature, subject to the same common blameless infirmities.  
that through death] 1 Cor. 15. 54, 55.  
through] As it were by his own weapon.  
him] That is, the power and kingdom of Satan, which stands in three things: First, in tempting man to sin. Secondly; in holding him under the bondage of sin. Thirdly, in accusing him to God for sin. Hence Christ may be said by death to destroy the Devil, that is, the power of the Devil, because by the merit and virtue of his death he took away both the reigning and condemning power of sin. Rom. 6. 3, &c. 1 Joh. 3. 8.  
power of death] That is, through sin whereunto he had seduced man, and under which he kept him still, 1 Cor. 15. 56.  
devil] He speaks of one as of that Prince, not excluding the rest. So often in the Scriptures, as Joh. 8. 44. Ephes. 6. 11. Jam. 4. 7.  
V. 15. of death] That is, joined with the anger of God, as it is without Christ, who hath taken away its sling. See vers. 14.  
bondage] And so could not take pleasure in any thing, seeing death was always ready to surprise them.  
V. 16. took] The original signifieth to lay hold upon one that is flying away, or in danger. Answerable hereunto it may in this place signify Christs redeeming not the Angels, but the seed of Abraham: that is, man, when he fled from him, Gen. 3. 8. Some understand it of Christs taking upon him our human nature.  
V. 17. in all things] sin excepted. See Chap. 4. 15. Hereby we are given to understand that Christ was perfect man, consisting of a human body and a human soul, subject to all the common infirmities and weaknesses of both; or all those infirmities, whether of body or soul, which imply neither pollution nor impotency in his sufferings.  
behoved] See Vers. 10.  
a merciful] Chap. 4. 15.& 5. 2. That is, pitiful, ready to have compassion and to help.  
faithful] In executing Gods will for mans redemption.  
to make] That is, by the sacrifice of himself or merit of his passion. See Chap. 1. 3.  
V. 18. tempted] Both in body and soul, yet without sin: tempted of God in his agony, Luk. 22. 44. of the devil, Mat. 4. 1. and by his instruments through his whole life.   

CHAP. III.  
Vers. 1. WHerefore] At this verse the Apostle prosecutes the exhortation begun, Chap. 2. vers. 1. and continues it to the end of the fourth Chapter.  
heavenly] That is, effectual calling, whereby they believed and obeied the Gospel of Christ. Called heavenly: First, in respect of the Author, God, Phil. 3. 14. Secondly, in respect of those things whereunto they were called to be partakers of, which were heavenly, 1 Thess. 2. 12. 2 Thess. 2. 14. 2 Tim. 1. 9. 1 Pet. 2. 9.& 3. 9.& 5. 10. 2 Pet. 1. 3.  
consider] That is, diligently, attentively: ponder with all your heart and mind his dignity and excellency, that so ye might adhere unto him and obey him.  
Apostle] That is, whom God hath sent as his ambassador to make known his will unto you. See Chap. 1. 2.  
high] Whom God hath ordained to make satisfaction for your sins. See Chap. 1. 3. and of whom the high Priest under the Law was a Type.  
profession] Whom we believe with our hearts, and whom we confess with our mouths, Rom. 10. 10. Or of the doctrine which we believe and ought to confess, Chap. 4. 14.& 10. 13. 2 Cor. 9. 13. 1 Tim. 6. 12, 13.  
V. 2. faithful] That is, in discharging that office, which God had appointed to him for mans redemption: So the original word is often used, as Mat. 24. 45.& 25. 21. Acts 16. 15. 1 Cor. 4. 2. Ephes. 6. 21. Col. 1. 7. See Chap. 2. 17. 1 Pet. 1. 20.  
appointed] Or, made. See 1 Sam. 12. 6. Act. 2. 36.  
Moses] Num. 12. 7.  
house] That is, the Church of God in his time, and wherein God did dwell.  
V. 3. man was] 1 Cor. 15. 21. 1 Tim. 2. 5.  
Moses] As before he preferred Christ to the Angels, so here unto Moses, showing both wherein they agreed, and wherein they differed. They agreed in that both were faithful in their office, v. 2. They differed; first, in that Christ was the builder of the Church, whereas Moses was but a part thereof, vers. 3. secondly, in that Moses governed the Church but as a servant or steward; but Christ as a son, whom his Father had made heir of all things, vers. 5, 6.  
V. 4. some man] Or, some one.  
V. 5. testimony] That is, to be a witness of those things which he should in the name of God report unto the people: Or we may understand the place of those ceremonies& Types of the Old Testament set forth by Moses, to be afterwards more plainly and fully declared by Christ and his Apostles.  
V. 6. own] Christ hath a propriety in his Church, and therefore he is ready to use all fidelity, mercy, and power to govern and defend it.  
house] Christ dwelling in our hearts by faith, Ephes. 3. 17. See 1 Cor. 3. 16. 2 Cor. 6. 16. 1 Pet. 2. 5.  
confidence] That is, the profession of our faith with boldness, Act. 4. 29. Rom. 10. 10. Ephes. 6. 19. 1 Thess. 2. 2.  
rejoicing] That is, glorying in those things for which we hope. Col. 1. 5. 1 Thes. 5. 8. Tit. 1. 2. Or, our hope, which makes us to rejoice, Rom. 5. 2.  
unto the end] Mat. 10. 22.& 4. 13. 1 Pet. 1. 13. Rev. 3. 10.  
V. 7. Wherefore] In as much as Gods wonders in Egypt and in the wilderness, the conducting of his people into the land of Canaan, and their rebellious behaviour in it, were true types or shadows of the like events in future times under the Gospel, therefore the Apostle upon good ground allegeth this of the Psalmist, not onely as an exhortation appliable to his times, but also as a prophecy.  
holy Ghost] By David, Psal. 95. 7. See 2 Sam. 23. 2. Act. 1. 16. 2 Pet. 1. 21.  
to day] Psal. 95. 7. The place being understood as a prophecy: by to day, we are here to understand the time of the Gospel, called the accepted time and day of salvation, 2 Cor. 6. 2. Or, understand thereby the present time, whensoever salvation is offered.  
if] Or, when▪ as Gen. 38. 9. Exod. 20. 25.& 22. 25. Lev. 2 14. Numb. 36. 4. judge. 20 30. Mat. 5. 23.  
V. 8. Harden] contemn not his voice, but believe it, cleave fast and be obedient unto it, Zech. 7. 11, 12. Act. 7. 51. where resisting is opposed unto it.  
provocation] That is, day of provocation: whereby understand not onely that special time mentioned Exod. 17. 2, &c. Num. 20. 1, &c.& Deut. 6. 16. but the whole space, wherein they tempted God in the wilderness. See Psal. 78. 1, &c.  
V. 9. When] Gr. Where.  
tempted] When they tempted me by calling into question my presence, power and providence, Psal. 78. 20.  
me] That is, Christ, 1 Cor. 10. 9.  
proved] Out of unbelief, notwithstanding they had experience of my power and presence with them.  
and saw] Or, notwithstanding they saw.  
forty yeers] See Psal. 95. 9.  
V. 10. grieved] That is, was grievously offended. I abhorred.  
known] That is, not seriously considered the course of my providence, and the ways of my commandements.  
V. 11. So I swore] Num. 14. 23.  
they shall not enter] Gr. if they shall enter.  
rest] That is, the land of Canaan, which was a type of the eternal rest of the faithful in heaven, Chap. 4. 9.  
V. 12. Take heed] Here the Apostle begins to comment upon, or expound, the former passage of the Psalmist.  
unbelief] Whereby is implied, that infidelity is the original and fountain of all disobedience.  
V. 13. exhort] Whereby understand reproof, admonition, comfort and the like.  
daily] Continually, upon all good occasions.  
to day] While it is the accepted time or day of salvation, or while the Lord doth afford you opportunity and means of grace, Psal. 32 6. Isa. 55. 6.  
deceitfulness] Ephes. 4. 22.  
V. 14. For we] This verse should be with a parenthesis.  
of Christ] And all spiritual blessings in Christ.  
if we hold] Col. 1. 23.  
beginning] Or, that faith which we had in the beginning.  
of our confidence] The original word signifieth a foundation or prop which upholds the building: hence faith is denoted thereby, because it is the foundation of all spiritual graces, and prop which upholds Christians in this vale of tears, Jud. 20. Or by it we may understand[ expectation] it being by faith that we certainly expect things hoped for. Chap. 11. 1. Psal. 39. 7.  
unto the end] See V. 6.  
V. 15. This verse cohe●eth with the 13.  
whiles] Or, even as it is said.  
carcases] Numb. 14. 29. Jud. 5.  
V. 18. swore] Numb. 14. 30. Deut. 1. 35.  
V. 19. So we see] Psal. 106. 24, 25, 26, 27.  
unbelief] That is, because they did not trust upon Gods promises, but murmured against him in the wilderness.   

CHAP. IIII.  
Vers. 1. THerefore fear] Phil. 2. 12.  
any of you] Chap. 12. 15.  
seem] That is, should come short. So Luk. 8. 18. compared with Luke 19.& 26.& 25. 29. 1 Cor. 11. 16.  
come short] As those who run in a race, and yet come not to the goal, and so receve not the price, 1 Cor. 9. 24. Or come late, as the foolish virgins, Matth. 23. 10.  
V. 2. the word preached] Gr. the word of hearing. Rom. 10. 17.  
not being mixed with fai●] Or, because they were not united by faith to. That is, not being joined or accompanied with, or received by faith. It is thought that herein the Apostle alludes unto a potion not well mingled, which rather hurts then doth any good.  
V. 3. rest] That is, that spiritual rest, whereof David speaks, Psal. 95. 11. which is begun in this life in the joy of the Holy Ghost, and in the peace of a good conscience, and shall be perfected hereafter in the joys of heaven.  
said] Not in express terms, but by necessary consequence; for where God swears, that unbelievers shall not enter into his rest, there he doth implicitly promise, that believers shall ent●r thereunto.  
As I have sworn] Psa. 95. 11.  
although] At this clause the Apostle begins to sh●w, what that rest was whereof the Psalmist spake, Psal 95. and of which he had exhorted them not to come short, vers. 1. viz. not the rest of the seventh day, spoken of Gen. 2. 2. which he sheweth to verse 7. neither that rest whereunto Joshua brought the children of Israel, that is, their rest in the land of Canaan, this from the seventh verse to the tenth; but of another rest, whereof the former were but types and shadows, which the Psalmist chiefly intends.  
V. 4. And God did rest] Gen. 2. 2. Exod. 20. 11.  
works] That is, of creation, not of continual preservation; or, making of the world then.  
V. 6. Seeing] Because the Psalmist speaks of a rest, which was to be long after that rest in Canaan; hence the Apostle infereth in this and the two following verses, that the Psalmist intends another rest then that corporal and civill rest.  
it was first preached] Or, the gospel was first preached.  
V. 8. Jesus] That is, Joshua.  
V. 9. There] Seeing that the Psalmist cannot be understood onely of the two former rests, hence the Apostle concludeth, that there remaineth another kind of rest; now what that rest is he sheweth in the verse following.  
rest to the people of God] Or, keeping of a sabbath.  
V. 10. own works] From those afflictions and sorrows, which he suffers in this life, Revel. 14. 13.& 21. 4. Thereby the Apostle intends the happiness of the Saints in heaven, where all tears shall be wiped from their eyes, Esa. 25. 8. Revel. 7. 17. and whereof we receive the first fruits and pledge, even in this life. See vers. 3.  
V. 11. labour] That is, diligently, or with all our might; or let us study and use our best endeavour. Luk. 13. 24.  
unbelief] Or, disobedience.  
V. 12. Word of God] Some understand it of the Word written or spoken, and of the great power thereof; whereof S. Paul speaks, 1 Cor. 14. 24. But with more probability, if observe both the antecedents and consequents of the place, we may understand it of Christ, who is called the Word, John 1. 1. Revel. 19. 13. because he was to reveal the counsel and will of God his Father unto his people.  
quick] living. Whereby he is opposed to the Idols of the Heathen, who had eyes and saw not, and ears and heard not, &c. but Christ the Word of God is living, beholding all the thoughts and actions of men, that so he might give to every man according to his deeds.  
powerful] He is not onely omniscient, but also full of power to execute his wrath upon those that are disobedient.  
sharper] By this similitude is likewise expressed the Omniscience of Christ, unto whom nothing is secret, no not the thoughts and intentions of our hearts: A two-edged sword easily enters, it makes way for itself.  
V. 13. opened] As it were anatomised and cleft asunder.  
with whom] That is, say some, unto whom we must give an account, Rom. 2. 16.& 14. 10. but it ought rather to be translated; of whom is our speech; or, of whom we speak: So the Greek proposition is often used. See Chap. 1. 7. Luk. 20. 19. Rom. 10. 21.  
V. 14. great high] Chap. 3. 1. Who both knows the deepest and most secret thoughts and intentions of our hearts, and is likewise able to punish us for them.  
passed into the heavens] Chap. 7. 26. 12. 24. Whereby Christ is preferred unto the levitical High Priests, who entred onely into the Holy of Holiest.  
hold fast] Chap. 10 23. That is, steadfastly without wavering cleave and adhere to the doctrine of Christ, which we profess, and not suffer ourselves to be drawn from it by any temptations or persecutions, chap. 10. 23.  
V. 15. For we have not] Chap. 2. 17, 18.  
infirmities] Both of body and soul; he means not onely the miseries of this life, but likewise all those afflictions whereby we are usually tempted unto sin, and tried.  
tempted] See Chap. 2. 17. Luk. 22. 28.  
without sin] 1 Pet. 2. 22.  
V. 16. therefore] Knowing that we have such a high Priest, who is both able and willing 〈◇〉 succour us when wee are tempted.  
come] By faithful and fervent prayer.  
boldly] Or, freely. Chap. 10. 19. Eph. 2. 28.  
throne] That is, God reconciled unto us in Christ, typified by Gods sitting between the Cherubims upon the Mercy-Seat, Exod. 25. 22.  
to help in time of need] Gr. for seasonable help.   

CHAP. V.  
Vers. 1. FOr] At this chapter the Apostle makes a farther declaration of Christs Priesthood, comparing it unto, and preferring it above the legal Priesthood.  
from] And so was Christ. See Chap. 2. 11, 14, 16.  
ordained] Chap. 8. 3.  
for men] That is, for their good, viz. that they might teach them, pray for and bless them, and in their behalf offer gifts and sacrifices. See Chap. 2. 17.  
for sins] To make satisfaction for sins: not that the levitical sacrifices did of themselves take away sin, but here that is attributed to those sacrifices as types and shadows, which properly and onely agrees unto that our sacrifice of Christ, who was the truth and body of those sacrifices.  
V. 2. can] Or, can reasonably bear with. Who being a man subject to infirmity like unto them, is qualified with meekness, gentleness and meet moderation to have compassion. See Gal 6. 1.  
with infirmity] Chap. 7. 28. That is, not only afflictions and temptations, as Chap. 4. 15. but also sin itself, as appears by the verse following.  
V. 3. And] Or, for which also.  
for himself] Chap. 7. 27. Wherein appears the excellency of Christs sacrifice above that of Aarons, because he needed not offer for himself being without sin, Chap. 7. 27.  
V. 4. And no man] 2 Chron. 26. 18.  
taketh] That is, ought to take. Verbs active in the phrase of the Scripture sometimes import not the act itself, but duty or office, as Gen. 20. 9. Lev. 4. 2.& 13. Psal. 32. 8.  
as was Aaron] Exod. 28. 1. 1 Chron. 23. 13.  
V. 5. Christ] Joh. 8. 54.  
he] That is, called him to this honour, who said, Thou, &c.  
Thou] Psal. 2. 7. Chap. 1. 5.  
V. 6. Thou] Psal. 110. 4. Chap. 7. 17.  
for ever] The Priesthood of Christ is unchangeable, Chap. 7. 24. and therefore more excellent then that of Aaron; and herein stands our comfort, that when we sin, we have an Advocate with the Father Christ Jesus our great high Priest making intercession for us, 1 Jo. 2. 1.  
order] Chap. 7. 14.  
V. 7. in the dayes of his flesh] That is, of his humiliation, while he was subject to our common, human, yet blameless infirmities. The word flesh often imports weakness in the Scripture. See Chap. 2. 14. Psal. 78. 39. Es. 31. 3.  
strong] He meaneth that most earnest prayer which Christ uttered in the Garden, when he sweat drops of blood, Mat. 26. 36. Mark 14. 33. Luk. 22. 39.  
unto him] Mark 14. 36.  
was heard] Psal. 34. 4. That is, delivered, as Psal. 22. 21.  
in that he feared] Or, for his piety, or, from his pious fear. From that which he so piously and mightily feared, viz. that cup of anguish, those unknown pains which he suffered in his agony, when the whole power of darkness set upon him, from this he was delivered, Luk. 22. 43. Joh. 12. 27. Or, in respect of his pious fear, Es. 11. 2.  
V. 8. learned] That is, by experience.  
obedience] That is, passive, patiently to submit his will unto his Fathers.  
V. 9. perfect] Or, consecrated. See Chap. 2. 10.  
obey him] Es. 55. 3.  
V. 10. Called] That is, appointed or publicly declared, viz. at or by his resurrection.  
V. 11. Of whom] The Apostle from this verse to the 13. of the next Chapter makes a digression, wherein he gives them a sharp, though a moderate reproof, for their negligence in labouring for knowledge, that so he might make them the more attentive to that which he should speak afterwards.  
to be uttered] Or, to be expounded.  
V. 12. time] Considering how long ye have enjoyed the means of knowledge.  
ye have need that one teach you again] Or, ye need to be taught again yourselves.  
principles] It is an allusion unto children, who are first taught their letters before they can be taught to spell or to red perfectly; herein their great negligence is taxed, in as much as yet they were to learn their catechism, the A. B. C. as it were of the doctrine of Christ.  
milk] 1 Cor. 3. 2. What the Apostle called the first principles, here he calleth milk, alluding again unto children, who are fed with milk, food easy of digestion, and not with strong meat.  
strong] That is, a more full and ample institution in the mysteries of the Gospel, which is called the speaking of the wisdom of God in a mystery, 1 Cor. 2. 7. See Ephes. 3. 4.& 6. 16. Col. 2. 2.  
V. 13. is unskilful] Gr. hath no experience.  
righteousness] Which teacheth the righteousness both of justification and sanctification, or a righteous word, Psal. 19. 7.& Prov. 8. 6, &c.  
babe] 1 Cor. 14. 20. Ephes. 4. 14.  
V. 14. of full age] Or perfect. Not absolutely, but in comparison of those whom he compares to babes, v. 13.  
of use] Or, of an habit, or perfection. Or, habit attained by hearing, reading and meditating on the word.  
senses] Their faculties of understanding and judgement: for words of sense often import faculties of the understanding part, and that both in general, as Luk. 9. 45. compared with Luk. 18. 34. Phil. 1. 9. as also in particular, as Gen. 42. 1.& 2. 31.& 11. 7. Psal. 34. 8. 1 Pet. 2. 3.  
to discern] 1 Cor. 2. 13, 15. For the choosing the good and refusing that which is evil.   

CHAP. VI.  
Vers. 1. THerefore leaving] Not that we are to neglect the first principles of religion, but to labour for a greater measure of knowledge. 2 Pet. 3. 18.  
the principles of the doctrine of Christ] Or, the word of the beginning of Christ. The first principles of Christian religion are here compared unto the foundation of a building, on which the more perfect knowledge of the mysteries of the Gospel were to be built.  
let us go on] Let us be carried on, or, lead forward. See Chap. 2. 3.  
unto perfection] Col. 3. 16.  
of] These( as it is thought) were the six principles of the Apostles catechism.  
dead works] Chap. 9. 14. That is, sin; so called, first, because they make a man liable unto death, Rom. 6. 16, 21, 23.& Chap 7, 5. Jam. 1. 15. Secondly, because they proceed from man, by nature spiritually dead. Eph. 2. 1.  
V. 2. baptisms] Or, baptizings. The plural number for the singular; as sacrifices for sacrifice, Chap. 8. 22, 23. some give this reason for it, viz. because in those times many baptisms were administered at once, there being set dayes appointed for it.  
laying] Which is usually called confirmation, which stood, first, in examining those who had been baptized, what progress they had made in the doctrine of christianity. Secondly, in praying for them, that God would continue them in the faith, and give them more grace, strengthening them by his Holy Spirit. Now when the chief Pastor or Pastors of the Church prayed for them, they laid their hands upon them; whence the apostolical constitution was called the laying on of hands. Or, understand thereby a ceremony used in the ordination of Ministers.  
V. 3. if God permit] 1 Cor. 4. 19. Jam. 4. 15.  
V. 4. For it is impossible] Chap. 10. 26. The Apostle observing that the Hebrews were ready to revolt from the Christian faith, into judaism, and by little and little to fall into the impardonable sin which here he describes, labours to keep them from both: First, by manifesting the danger of such a relapse, vers. 4-9. Secondly, by assuring them of a happy success if they did continue in that faith and course of life which they had begun, vers. 9-13.  
impossible] In respect of Gods wisdom and justice, giving them up unto an impenitent heart.  
those] Here is a description of the quality of those persons unto whom the sin against the Holy Ghost is chiefly incident, or most peculiar.  
enlightened] With the knowledge of the truth. See Chap. 10. 26.  
heavenly gift] Some understand hereby some peace and tranquillity of conscience arising out of a hope that their sins were p●rdoned: others understand it of faith, which is the gift of God, Ephes. 2. 8. some understand it of Christ. Joh. 4. 10. and 6. 32.  
holy Ghost] That is, of the gifts of the holy Ghost, mentioned Chap. 2. 4.  
V. 5. tasted] Have found sweetness in the Word of God, as Herod, Mark 6. 20. and those who are compared to stony ground, Mark 4. 16.  
powers] The joys of heaven; as Balaam, Num. 23. 10.  
V. 6. If] Or, After.  
fall away] That is, by an universal apostasy into judaism or paganism, maliciously and despitefully contemning, persecuting or opposing the faith of Christ, of whose truth they are convinced in their consciences by the Holy Ghost.  
crucify] So much as in them lieth; and if Christ were upon the earth again, they would be as malicious enemies unto him, as ever any were.  
V. 7 For the earth, &c.] He illustrateth the former commination by a similitude taken from the earth; as the earth painfully tilled, and plentifully watered with rain from heaven, is good for nothing but to be burnt, if in stead of good fruit it bring th forth thorns and thistles: so these who have been plentifully watered with many sweet showers of the Word of God, and enriched with divers excellent graces, are good for nothing but to burn in hell fire for evermore. See Esa. 55. 10, 11.  
V. 7. by whom] Or, for whom.  
V. 9. But beloved] To moderate and sweeten his former harshn●sse, here he shows his good opinion which he had of the Hebrews, and to comfort them, by giving them assurance of Gods mercy in r●warding them, if they continued steadfast in their profession. See Chap. 10. 39.  
V. 10. unrighteous] That is, unfaithful or inconstant, so as to forget his promises of rewarding. See 2 Thes. 1. 6. 1 John 1. 9  
labour] 1 Thes. 1. 3. Because they manifested their love with much danger, and through many discouragements.  
toward] For his names sake; or out of love and obedience unto God, and not for carnal respects.  
V. 11. full assurance] That is, that your faith and hope may be without anxiety and doubting.  
unto the end] Chap. 3. 6. 14.  
V. 12. slothful] That is, negligent and careless to grow in faith, and to bring forth the fruits thereof. See Chap. 5. 11, 12. The contrary whereunto was Saint Pauls pressing hard towards the price of the high calling in Christ Jesus. Phil. 3. 13, 14.  
patience] Chap. 10 36. Jam. 5. 7.  
V. 13. For when] The Apostle proveth by the example of Abraham the father of the faithful, what he had testified of all their faithful forefathers in the precedent verse; and he maketh choice to instance in Abraham, because the substance of that promise made unto him, was made also to all his children according to promise; that is, to all the faithful. Rom. 9. 8.  
he swore] Gen. 22. 16, 17.  
V. 14. blessing] See Gen. 22. 17.  
V. 15. promise] That is, the thing promised, viz. the abundant multiplication of his seed, the possession of the land of Canaan, and his eternal happiness in heaven; which though he obtained not while he was alive, yet is said to have obtained, because in the appointed time they were performed unto him, though dead. See Chap. 11. 39.  
V. 16. For men] From the use of an oath amongst men, the Apostle infers the reason why God sometimes confirms his promises by an an oath, viz. to declare the immutability of the thing promised.  
V. 17. more abundantly] The thing promised by a bare promise, may be reversed in respect of some change in the person, to whom the promise is made, without any change in God; but a thing promised by oath shall be immutable: so that an oath added unto a promise, implies the immutability of the thing promised. See. 1 Sam. 2. 30.  
confirmed it by an oath] Gr. interposed himself by an Oath.  
V. 18. immutable] That is, his promise and oath.  
V. 19. Which hope] Rom. 8. 25.  
anchor] Whereby the soul in time of trouble, lays hold upon Christ the rock of our salvation.  
veil] That is, heaven, whereof the holy of holiest was a type or shadow. Chap. 9. 24.  
V. 20. forerunner] That is, Christ, so called, because he is ascended into heaven, to prepare mansions for us. John 14. 2, 3.  
made] Here the Apostle resumeth the matter which he had left off, Chap. 5. 11. viz. to show that Christ was a Priest after the Order of Melchisedec, and therein the excellency both of his person and priesthood.   

CHAP. VII.  
Ver. 1. FOr this Melchisedec] Gen. 14. 18, &c. The Apostle having before, Chap. 5. 6.& 10.& Chap. 6. 20. affirmed, that Christ was a Priest after the order of Melchisedec, here gives an historical description of him, that so it might the better appear wherein he was a type of Christ, and by consequence wherein the Priesthood of Christ was better then that of Aarons.  
king] Herein Melchisedec was a type of Christ, because he was both a King and Priest.  
Salem] See the Notes on Gen. 24. 18, &c.  
most high God] Psal. 78. 56. Dan. 3. 26.& 5. 18. That is, in essence and glory above all creatures; so God is often called, in opposition to the false gods of the Heathen.  
blessed him] Numb 6. 23. 1 Chron. 23. 13. Not onely by way of request, but with a solemn and Priestly blessing: and herein he was a type of Christ, in whom it was promised, that all the nations of the earth should be blessed, Gen. 22. 18. and who now sitting at the right hand of God, blesseth us with the blessings of this life, and the life to come.  
V. 2. tenth part] As a sign of homage and thankfulness unto God for his victory.  
righteousness] Herein likewise a type of Christ, the sceptre of whose kingdom is a sceptre of righteousness, Chap. 1. 8. and who is the Author of righteousness unto us. 1 Cor. 1. 31. and 2 Cor. 10. 17.  
peace] Herein a type of Christ, who hath reconciled us unto God. Rom. 5. 1.  
V. 3. Without] So described, because neither his father, mother, descent, birth or death are registered; in whose omission he was made a type both of the eternity of Christs person, and of his Priesthood: not that our Saviour Christ was without Father, &c. for these we find recorded; but because that which was chiefly intended by the description of Milchisedec, doth most absolutely and perfectly agree unto Christ, and that was the eternity of his person, and of his Priesthood.  
without descent] Gr. without pedigree.  
made] Or, transformed and turned out of his proper shape and likeness, that he might be like unto the son of God.  
V. 4. unto whom] By two circumstances the Apostles gathers the pre-eminence of Melchisedec above Abraham: first, because Abraham paid tithes unto him, vers. 4, 5. Secondly, because Melchisedec blessed Abraham, vers. 6. 7.  
Patriarch] That is, chief of Fathers. Numb. 18. 19. Deut. 18. 1. Josh. 14. 4.  
spoils] Or, of the best things: not that Abraham made choice of the best things, and of them gave the tenth part onely; for it is said vers. 2. that he gave a tenth of all; but that he made choice of the best things to pay the tenth part of the whole, as it was afterward ordained. Numb. 18. 12.  
V. 5. they that] Numb. 18. 21, and 26.  
to take tithes] Or, to tithe.  
V. 6. descent] Or, pedigree.  
blessed] See vers. 1.  
promises] Gal. 3. 16.  
V. 8. liveth] Because his death is not recorded.  
V. 11. If therefore] In as much as God promised to raise up a Priest after another order then that of Aaron, and whose Priesthood should excel that of Aaron, hence is inferred the imperfection and abrogation both of the legal Priesthood, and of that Covenant which was established or ratified upon it.  
perfection] That is, if the levitical Priesthood could have justified, sanctified, and so consequently brought unto salvation.  
for] This clause is inserted to show the mutual relation between the levitical Priesthood and the old Covenant.  
under it the people received the Law] Or, upon it the Law was ratified unto the people.  
Law] Old Covenant.  
V. 12. changed] Or, translated.  
change] Or, translation.  
Law] That is, of the old Covenant, which was established or ratified upon it. Vers. 11.  
V. 14. Juda] Revel. 5. 5.  
V. 16. Who is made] That is, consecrated unto his Priesthood.  
after the law] That is, not as those legal Priests were by outward purification and sanctification, consisting in outward anointings, washings, offerings, and the like; which served onely for the sanctifying of the person from legal pollutions. See Chap. 9. 13.  
power] That is, of God, or the anointing of the Holy Ghost, which was to continue upon him, and to qualify and enable him to be an everlasting Priest, who should always live to make intercession for us, and to communicate unto us the merit and power of his sacrifice, which he once offered for us unto everlasting life. Rom. 6. 9. Rev. 1. 18.  
V. 17. Thou art] Psal. 110. 4.  
V. 18. commandment] That is, of the Covenant.  
weakness] Gal. 4. 9. viz. to justify, sanctify, and bring unto salvation by reason of the flesh. Rom. 8. 3. that is, of us men who are not able to fulfil the Law by reason of that corruption, which dwells in our flesh. Acts 15. 10. Gal. 3. 21.  
V. 19. law] That is, old Covenant; as vers. 11. 12.  
perfect] See vers. 18.  
but the bringing in] Or, but it was the bringing in.  
bringing] The Greek word signifieth the superinduction, or the bringing in of one thing after another.  
better hope] That is, the new Covenant, called a better hope, because it being a Covenant of grace and mercy, worketh in us sure hope and confidence.  
did] Or doth make perfect through Christ( upon whose Priesthood it is established) that which was impossible unto the law. See vers. 18.  
draw nigh] Ephes. 2. 18.& 3. 12.  
V. 20. And in as] From the manner of Christs instalment unto his everlasting Priesthood, the Apostle proves again his Priesthood to be better then that of Aaron; because this was without, that with an Oath. Vers. 21.  
V. 21. without an Oath] Or, without swearing of an Oath.  
The Lord swore] Psal. 110. 4.  
V. 22. better testament] Chap. 8. 6.  
V. 23. And they] The same he proves again from the mor●alitie of the legal Priests, and the immortality of Christ, whenc● he concludes, that he hath an unchangeable Priesthood. Vers. 24.  
V. 24. unchangeable Priesthood] Or, which passeth not from another.  
V. 25. to the uttermost] Or, evermore. That is, fully, perfectly, or to the end; so that no part of our salvation must be sought, either in ourselves, or in any other. The original word signifieth all manner of perfection.  
come] That is, by a true and lively faith.  
intercession] Rom. 8. 34. 1 John. 2. 1.  
V. 26. For such] Here is another prerogative of Christ, and so consequently of his Priesthood; they sinners, but he holy.  
higher] Chap. 4. 14.  
V. 27. those high Priests] Levit. 9. 7.& 16. 6. Hebr. 5. 3.  
once] Chap. 10. 10. That is, once for all; fully, perfectly. See 1 Pet. 3. 18.  
V. 28 infirmity] Chap. 5. 2.  
word of the oath] That is, the prophesy or promise of God by the Psalmist confirmed by an oath. Psal. 110.  
consecrated] Gr. perfected. Chap. 2. 10.& 5. 9.   

CHAP. VIII.  
Vers. 1. RIght hand] Chap. 1. 3.  
V. 2. of the sanctuary] Or, of holy things. Not of the corporal, but of that which was shadowed by it: what that is, is expressed in the words following  
V. 2. and] That is, which is: Or, that is of the true tabercacle.  
true tabernacle] Chap. 9. 11. That is, of his own body or human nature, whereof the corporal tabernacle was a type: hence Saint John saith, that the word tabernacled with us. Joh. 1. 14. speaking of his being in our flesh. See Joh. 2. 19. Col. 2. 9.  
the Lord pitched] It being conceived of the holy Ghost, and was not erected by the hand of man; or not conceived by the concurrence of the man. See Chap. 9. 11.  
V. 3. For every] Here is a reason given of that which was said in the former verse, taken from the analogy between the shadow and the substance, or type and truth: The legal Priests had something to offer; so Christ was to have something, and that was his own body.  
gifts and sacrifices] Chap. 5. 1.& 9. 9.  
V. 4. For if] In this and the next verse there are reasons given why Christ could not be a Priest upon earth. First, because the earthly Priests were ordained by the Law to offer onely earthly and carnal sacrifices; but there were no such sacrifices required of the Priest according to the order of Melchisedec, Psal. 40. 6. Vers. 4. Secondly, the legal Priesthood and the sacrifices administered by it, were shadows of heavenly things, viz. of the Priesthood of Christ and his sacrifice: whence it evidently follows, that his Priesthood was to be a heavenly Priesthood, and his sacrifice to be a heavenly sacrifice, vers. 5.  
there are priests] Or, they are priests.  
V. 5. Who serve] The whole earthly Tabernacle, with the Priesthood, Sacrifices and Ceremonies, appertaining to it, were types and shadows of Christ, and of heavenly things to be obtained through him.  
shadow] Chap. 10. 1. Col. 2. 17.  
For see] Exod. 25. 40. Act. 7. 44.  
pattern] That is, copy, example, according to which a thing is done or built.  
V. 6. ministery] That is, Priesthood.  
by how] Because the Priesthood must be answerable unto the Covenant.  
mediator] Chap. 7. 22.& 9. 15.& 12. 24. 1 Tim. 2. 5.  
a better covenant] Or, testament. Chap. 7. 22. So called from the manner of the confirmation thereof, viz. by the death of Christ.  
better promises] First, because they depend upon faith, Rom. 4. 13. 16. Gal. 3. 16, 17. Secondly, because God had promised to power out a greater measure of his Spirit under the new then he did under the old Covenant, Esa. 44. 3. Joh. 2. 28. Act. 2. 16. Gal. 3. 2.  
V. 7. faultless] That is, without imperfection. See Chap. 7. 18.  
V. 8. Behold] Jer. 31. 31, 32, 33, 34. Though the Apostle doth not keep himself to the words of the Prophet: yet he retains his matter. See the Notes on Jer. 31. 31,— 35.  
V. 10. put my laws] Gr. give.  
in their hearts] Or, upon.  
V. 13. old] That i●, disannulled, or abrogated; not actually, but by way of prediction, viz. when the new Covenant should be established.   

CHAP. IX.  
Vers. 1. COvenant] Not Tabernacle, though divers Greek Copies have it so: for it is not probable that the Apostle should say, that the Tabernacle had a Tabernacle.  
ordinances] Or, ceremonies.  
worldly] That is, earthly and corporal, it being here opposed to the heavenly and spiritual Tabernacle.  
V. 2. For] What the Apostle called the worldly or earthly Tabernacle or Sanctuary; here he further describeth, with the principal furniture thereof; dividing it into two parts, making as it were two Tabernacles of one: Whereof the first was a type of Christs human nature, Chap. 8. 2. The second of heaven, vers. 12.  
the first Exod. 40. 4. He describes not the court of the people, because it did not make to his purpose; neither doth he describe the Temple made by Solomon, but the Tabernacle made by Moses.  
the sanctuary] Or, holy.  
V. 3. second] Called so, to distinguish it from the vail through which they entered into the first Tabernacle. See Exodus 26. 31, 36.  
V. 4. golden censer] It is probable that hereby is meant, either that particular censer, which the High Priest carried into the Holy of Holiest, once in the year, Lev. 16. 12. Or else the golden Altar of inc●nse, described Exod. 30. 1, &c. which though it was not within the Holy of Holiest, yet the holy of Holiest may be said to have it, because it was made for the service thereof; being placed before the vail of the Holy of Holiest; that so the incense burnt thereon might cloud the Holy of Holiest. Hence it is said to be before the Ark of the testimony, Exod. 40. 5. The original word signifieth any Utensill, wherein, or whereon incense might be burnt, and it may be called golden, because it was over-laid with gold. See Exod. 4. 5. and Lev. 4. 11.  
wherein] Both the Greek preposition and the Hebrew answerable unto it, signify not onely in or within, but also by, near unto, or before. See Josh. 5. 13. judge. 18. 12. Jer. 13. 5. Luk. 9. 31. Hence not only the Tables of the Covenant, but likewise the golden Pot which had the Manna, and Aarons Rod that budded, are said here to be in the Ark, notwithstanding the Tables of the Covenant were onely within it, 1 King. 8. 9. 2 Chron. 5. 10. because we have no an werable preposition in the English, to signify the latitude and extent of the original. Some refer( wherein) to Tabernacle, vers. 3. and it is true that sometimes the relative hath relation unto the more remote antecedent. See Joh. 8. 44.  
the golden pot] Exod. 16. 34.  
Aarons rod] Num. 17. 10.  
the tables of the covenant] Deut. 10. 5. 1 King. 8. 9. 2 Chron. 5. 10.  
V. 5. over it the] Exod. 25. 22.  
V. 7. once every year] Exod. 30. 10. Levit. 16. 2.  
errors] That is, all sorts of sins, because all sorts of sins arise from some error in judgement, Chap. 5. 3.& 7. 27. Luk. 16. 16.  
V. 8. a way] That is, the sacrifice was not yet offered, by virtue whereof the faithful had free access unto God into heaven: not that the faithful were not in heaven before Christs ascension; but to show by whom, or by virtue of whose blood they entered, Chap. 10. 19, 20.  
V. 9. Which] Or, which parable was for. That is, which similitude or type of the High Priest, of the Tabernacle, and of the furniture and service thereof.  
for the] That is, of the nonage or minority of the Church.  
in which] Or, according to which. That is, according to which time of the nonage or minority of the Church God fitted his public worship. For the people of the Jews being a gross people and much addicted to idolatry, it seemed good unto the wisdom of God, to exercise them with a more gross and bodily worship, that so he might keep them from it. See, Gal. 4. 1, 2, 3.  
gifts and sacrifices] Chap. 5. 1.& 8. 3. That is, by gifts and sacrifices we are to understand the whole service of the Tabernacle, whereof the Apostle makes mention of some particulars in the verses following: thus incense is called an ostering, Num. 16. v. 15. compared with vers. 17. and the Ephah of fine flower, used at the consecration of Aaron and his sons, a meat-offering, Lev. 6. 20.  
that could not] That is they could not in themselves separated from their spiritual significations, either satisfy the conscience that sin was pardonned, and reconciliation obtained with God; because the conscience could not have found satisfaction how Gods justice should be satisfied by those offerings, Chap. 10. 4. or sanctify or purify the conscience, they being corporal, and so could not reach unto it.  
him] Or, the worshipper. Chap. 10. 2.  
perfect] Chap. 7. 19.& 10. 1.  
V. 10. imposed] Or being imposed, or which were imposed: onely understand it of the gifts and sacrifices mentioned in the former verse.  
and carnal ordinances] Or, rites, or ceremonies, or justifications of the flesh. Or, and in such like carnal Ordinances. The Apostle summing up that in general, whereof he had made mention in some particulars before. Called carnal ordinances, or justifications of the flesh, because they did sanctify onely to the purifying of the flesh, vers. 13. that is, freeing those who used them from legal pollutions and irregularities. See 2 Chron. 30. 19. Joh. 11. 55.  
time of, &c.] That is, of Christs coming, who should and did reform the carnal rites, or ceremonies and services of the Law, by fulfilling them; exhibiting the truth and those spiritual blessings typified and signified by them; and by instituting a more simplo and spiritual worship. This is that which is meant, when God promises to create new heavens, and a new earth, Esa. 65. 17. and when Saint Paul saith, All things are made new, 2 Cor. 5. 17.  
V. 11. But, &c.] Here followeth the explication and application of the former type: and the comparison is chiefly made between the remedy appointed for sins, merely ceremonial, that is, legal pollutions and irregularities, which was the blood of bulls and Goats, &c. and the remedy of those sins which in their own nature poison the soul; and this is onely the blood of Jesus Christ.  
an high priest] Or, for to be a high priest.  
good, &c.] Chap. 10. 1. That is, of all those spiritual mercies and benefits which were purchased by his blood: as justification, sanctification, adoption, and everlasting salvation.  
greater, &c.] That is, of his own body. See Chap. 8. 2.  
made, &c.] As the legal Tabernacle was. See more on Chap. 8. vers. 2.  
V. 12. blood, &c.] Ephes. 1. 7. Col. 1. 14. Rom. 3. 24, 25. Wherewith the High Priest entered the Holy of Holiest, Lev. 16. 3.  
once] See Chap. 7. 27.  
holy place] That is heaven, whereof the Holy of Holiest was a type.  
having, &c.] First.  
eternal] Esa. 51. 6.  
V. 13. the blood] Levit. 16. 14.  
the ashes] Num. 19. 17, &c.  
unclean] The Greek signifieth common, but in the Scriptures, especially of the New Testament, it signifieth unclean. See Mat. 15. 11. Mar. 7. 15. Act. 10. 14. It is meant here of such who were made unclean: that is, disenabled to enter into the Temple, through legal pollutions: as by touching the dead, &c.  
sanctifieth] See vers. 10.  
V. 14. blood, &c.] 1 Pet. 1. 19. Applied by faith. See Act. 15. 9.& 26. 18.  
eternal] That is, God-head, Act. 20. 28. Rom. 1. 4. 1 Pet. 3. 18. Implying thereby that the sacrifice of Christs death had its value and virtue both to satisfy and sanctify from his deity.  
spot] Or, fault. Typified by the spotless sacrifices commanded to be offered under the Law, Exod. 12. 5. Numb. 19. 2. and 28. 3. Rom. 3. 25. 1 Pet. 1. 19.  
purge, &c.] 1 Joh. 1. 9. Both in respect, of justification and sanctification.  
dead, &c.] See Heb. 6. 1.  
serve, &c.] Luk. 1. 74. Implying that no service is acceptable to God unto salvation, unless the conscience be first purified by the blood of Jesus Christ. See 1 ●et. 2. 5.  
V. 15. And for] Or, And so, or, so then.  
mediator] Chap. 8. 6.& Chap. 12. 24.  
that by the means of death] Or, to the end that. Gr. death being made.  
transgressions that were under the first testament] Rom. ●. 5. It is not the meaning of the Apostle, that sins committed under the Old Testament were not pardonned before Christ died, but that they were pardonned onely by virtue of Christs death, who was the lamb slain from the beginning of the world, Revel. 13. 8.  
called] That is, effectually, or those who have believed.  
eternal, &c.] Called eternal redemption, vers. 12.  
V. 16. is] That is, in force.  
be the death] Or, be brought in.  
V. 17. after men are dead] Or, after the dead, or, till they are dead.  
testator liveth] In whose power it was to alter it.  
V. 18. dedicated] Or, purified. That is, ratified, or confirmed.  
V. 19. precepts] The conditions of that first covenant. See Chap. 7. 12. Ephes. 2. 15.  
calves] So the Apostle calls the younger bullocks by reason of the nearness of their age unto calves.  
goats] There is express mention made onely of bullocks, Exod. 24. 5. but by the sacrifice of bullocks as of the principal, we are to understand the sacrifices of all other beasts.  
with water, &c.] There is no express mention made of these particulars, Exod. 24. 8. Whence some conceive that Saint Paul had them either by tradition, or revelation: but it is more probable, that he gatherethd it from the usual custom of sprinkling blood under the Law, which was with water, Scarlet-wooll, and hyssop. See Lev. 14. 6. Num. 19. 6.& 18. Psal. 51. 7.  
scarlet] Or, purple.  
book] We red not that the book was sprinkled: it seems therefore that the book was upon tho Altar and so sprinkled with it. This book was not the two Tables of ston, for these God made, but some other short sum of the first Covenant which Moses himself did writ. See Exod. 24. 4. Some are of opinion that thereby are meant the 20, 21. and 23. Chapters of Exodus.  
people] That is, the twelve pillars which represented the twelve Tribes. See Exod. 24. 4.  
V. 20. This is the blood] Exod. 24. 8.  
enjoined unto you] Or, hath ordained concerning you. Heb. 1. 7.  
V. 21. Moreover] Though not at the same time, for then the Tabernacle was not made. See Exod. Chap. 25. &c.  
tabernacle] We red that God commanded the Altar and all the vessels to be anointed with oil by Moses, Exod. 74. 8, &c. and accordingly they were anointed by him, Levit. 8. 10. but we no where red expressly, as some are of opinion, that he either was commanded, or did sprinkle the Tabernacle and the furniture thereof with blood: It is supposed therefore by some, that Saint Paul gathered thus much from Exod. 29. 12. Lev. 8. 15.& 16. 14. where there is mention made of sprinkling with blood the Altar and Mercy-seat, &c. where by the principal part we may understand the whole Tabernacle and all the furniture thereof. Or it may be thus much is plainly expressed, Levit. 16. 16. Josephus reports, lib. 3. Antiq. Hebr. c. 9. that the whole Tabernacle was sprinkled.  
V. 22. almost] Some refer( Almost) to all things, because we red that some things were cleansed by fire and water. Num. 31. 22. Others refer it unto purged, that is, from their legal impurities, and make the sense this. All things are by the Law almost purged, though not altogether by blood; because sometimes other things were required: these are of opinion, that in all cleansings there was the use of blood. And so the words following( And without, &c.) they conceive are to be understood, otherwise there will seem to be a contradiction between( Almost) in the first clause and( without) in the second. Or may be the former part of this verse may be understood of things whereof some might be cleansed without blood, and the second part of persons which could not.  
V. 23. patterns] Called figures, verse 24. and shadows, Chap. 10. 1. See Chap. 8. 2.  
heavenly things] Some understand thereby Christ himself, and those spiritual blessings which the faithful obtain through faith in him. For Christ himself was consecrated, or made perfect through sufferings, Chap. 2. 10. Others understand thereby the Church under the Gospel, and those spiritual graces whereof the members are made partakers therein. The Church under the Gospel being called the heavenly Jerusalem, Chap. 12. 22. and those graces being called spiritual blessings in heavenly places, Ephes, 1. 3. Others understand thereby heaven itself, whereinto Christ entred, vers. 24.  
sacrifices] The singular number for the plural, which is frequent in the Scriptures. Or may be the Apostle styles the one sacrifice of Christ[ Sacrifices] because it was answerable unto all the legal sacrifices, and far beyond them.  
V. 24. hands] Vers. 11.  
heaven] Chap. 4. 14.  
to appear] 1 Joh. 2. 1. Chap. 7. 25. Rom. 8. 24. Answerable to the High Priests entrance into the Holy of Holiest once a year to make atonement for the people, Exod. 30. 10.  
V. 25. often] Vers. 28. Chap. 7. 27.  
every year] Vers. 7.  
others] That is, not with his own, but with the blood of beasts.  
V. 26. For] That is, had Christ offered himself often, then he should have suffered often: for without suffering, no propitiatory sacrifice. Where is then the sacrifice of the mass?  
in the end of the world] Chap. 1. 2. 1 Cor. 10. 11. Gal. 4. 4. Ephes. 1. 10.  
appeared] Or, made manifest. 1 Tim. 3. 16. 1 Joh. 3. 8.  
to put away sin] That is, to abolish or make void the guilt or obligation of sin, whereby it binds over unbelievers unto condemnation; so that unto believers, sin is of no force to accuse or condemn them, or to shut them out of heaven.  
himself] Chap. 1. 3.  
V. 27. appointed] Job 30. 23. Psal. 89. 48. Eccl. 6. 6.  
once] That is, according to the common or ordinary course of nature, though there be some extraordinary examples.  
judgement] Understand it of every mans particular judgement presently upon his death.  
V. 28. So] Or, Even so, Christ being once offered to bear the sins of many, shall appear or be seen the second time without sin unto salvation, to all those who expect him.  
Christ was] 1 Pet. 3. 18.  
bear] Or carry up the sins of many upon the cross, there to make satisfaction for them, by the sacrifice of himself, 1 Pet. 2. 24. Or, take up sin; that is, the guilt of our sin upon himself.  
many] mat. 26. 27. Rom. 5. 19.  
look] Phil. 3. 10. 1 Thess. 1. 10. 2 Tim. 4. 8. Tit. 2. 13.  
second] Opposed to his first appearance, viz. in the flesh, verse 26. when he came with the guilt and burden of our sins upon him.  
without sin] That is, without the guilt or sacrifice of sin, having made full satisfaction for it, by his own sacrifice of himself upon the cross.  
unto salvation] Some refer this unto[ look for him].  
salvation] That is, both of soul and body in heaven, Chap. 5. 9. 1 Pet. 1. 19.   

CHAP. X.  
Vers. 1. LAw] That is, the old Covenant. So the word Law is taken, Chap. 7. 12.& 19.  
shadow] Some are of opinion, that here Saint Paul alludes to the custom of Painters, who first make a rude draft, and then out of it a perfect and lively picture. These make the sense this, viz. That the old Covenant did contain onely dark resemblances and types of heavenly things, no lively representations of them; this being reserved unto the time of the Gospel, wherein Christ and all spiritual blessings in him are clearly and plainly manifested. Others are of opinion, that Saint Paul alludes unto the shadow of a body, and these make this the sense of the words, viz. That the old Covenant had onely types, wherein Christ and heavenly things through him, were darkly represented, not the substance and truth of the things themselves. This is the more probable opinion. See Col. 2. 17.  
of good] Chap. 9. 11.  
image] That is, the substance or truth. See the former Note, and 2 Cor. 4. 4. Col. 1. 15. Phil. 2. 6.  
perfect] Vers. 4. That is, as touching the conscience. See Chap. 9. 9.  
V. 2. For] Or, otherwise they would have, &c. Whether this clause be red with or without an interrogation, the sense will be the same: the scope of the Apostle being to show the weakness and insufficiency of the legal sacrifices to purge the conscience from the guilt of sin, from their often repetition.  
because] Vers. 18.  
worshippers] Chap. 9. 9.  
once] That is, if they had been once purged from the guilt of their sins.  
conscience] Should not have their conscience any longer under the burden or guilt of those sins.  
V. 3. remembrance] Levit. 16. 21.  
sins] That is, the same sins. For upon the day of propitiation there was confession of, and reconciliation for the sins of the whole year.  
V. 4. take away sins] Vers. 1. Chap. 9. 9.  
V. 5. when] That is, the son of God, being to come, Mat. 11. 3. or fore-telling of his coming.  
into the world] Joh. 16. 28.& 18. 37. 1 Tim. 1. 5. Understand it of his being made flesh, Joh. 1. 14. Or being manifested in the flesh, 1 Tim. 3. 16.  
saith] By David who was a type of him, and unto whom this passage agrees, though not in that exactness as it doth unto Christ.  
Sacrifice] Psal. 40. 6, &c. Though Saint Paul keeps not himself unto the express words of the Psalmist, yet he retains the substance and matter of them.  
body] Heb. mine ear hast thou opened, or, digged open. It is a proverbial manner of speech, whereby there is implied the qualifying, or fitting a man unto obedience in service: the ear, or opening of the ear being an emblem or symbol, or a metaphoricall sign of obedience. See Esa. 50. 5. Job 33. 16. Now Saint Paul following the Translation of the Septuagint, and being directed by the Spirit of God, expounds this of Gods sanctifying and fitting a body unto Christ, wherein he was obedient even unto the shameful death of the cross.  
hast thou prepared me] Or, thou hast sitted me.  
V. 6. sacrifices for sin] Rom. 8. 3.  
V. 7. Lo, I] Joh. 4. 34.& 5. 30.& 6. 38.  
volume] Luk. 24. 37. 44. Joh. 1. 45.& 5. 46. See the Note on Psal. 40. 7.  
V. 8. by the law] Or, according to the law.  
V. 9. first] That is, the legal sacrifices.  
second] That is, the one sacrifice of Christ.  
V. 10. will] That is, of the Father, who appointed his Son to take our nature, and therein by death to make satisfaction for our sins. Or of the son in his willing obedience unto his Father.  
sanctified] That is, freed from the guilt of our sins, and consecrated to Gods service.  
once] Chap. 7. 27.& 9. 26. 1 Pet. 3. 18.  
V. 11. take away] Vers. 4.  
V. 12. man] 1 Tim. 2. 5.  
for ever] Chap. 1. 3. Some refer it to[ sacrifice,] others to[ sate.]  
V. 13. till his enemies] Psal. 110. 1. 1 Cor. 15. 25. Chap. 1. 13.  
V. 14. perfected] That is, as concerning the remission of their sins: having by his own offering paid the full price for the pardon of them.  
sanctified] See Vers. 10.  
V. 15. holy Ghost] Chap. 9. 8. Mark 12. 36. Act. 1. 16.& 28 25. 2 Pet. 1. 21.  
said before] Or, first said, or said in the first place.  
V. 16. This is the covenant, &c.] Or, This is the covenant that I will make with them: then followeth, after those dayes, saith the Lord, I will put, &c.  
put my laws] Jer 31. 33. Esa. 59. 20.  
V. 18. Now, where, &c.] See Vers. 2.  
V. 19. Having] Here the Apostle resumes again the exhortation which he had begun, Chap. 2. 1. and farther pressed, Chap. 3. to the fifth.  
therefore] That is, the pardon of sin being purchased, sins onely excluding from heaven.  
boldness] Or, liberty; or, freedom.  
holiest] Chap. 9. 8, 12. That is, heaven, whereof the Holy of Holiest was a type.  
by] Through the merit of the, &c.  
V. 20. new] Which the Apostle opposeth unto the old way, either by the blood of beasts, wherewith the High Priest entered into the Holy of Holiest once in the year; or by the material vail; or unto both.  
living] That is, everlasting way which shall never fail, Joh. 4. 10.& 6. 51.& 7. 38. and which shall bring unto eternal life.  
way] Joh. 14. 6.  
consecrated] Or, new made. It is not improbable, that herein Saint Paul doth allude unto the custom of those, who in a snow or like case beat or tread out the way for those that are to follow after. It is by virtue of Christs resurrection and ascension that all true believers shall enter into heaven. Hence he is called the first-fruits of those who sleep, 1 Cor. 15. 20.  
veil] The veil was a type of Christs human nature, wherewith his Divine nature was hide and obscured, and through which he entered into heaven: even as the veil of the Temple did hid the Holy of Holiest, and as the High Priest through it did enter therein.  
flesh] human nature, Psal. 16. 9.& 27. 2. Joh. 1. 14. called flesh because of the infirmities and weaknesses thereof, Psal. 78. 39.  
V. 21. high priest] Chap. 2. 17.& 3. 1.& 4. 14.  
house] Chap. 3. 6. That is, the Church of the faithful, Ephes. 1. 23. 1 Pet. 2. 5.& 4. 17.  
V. 22. draw near] Chap. 4. 16.& 7. 25.& 11. 6. 1 Pet. 2. 14.  
true heart] That is, with an upright and sincere heart without hypocrisy, Psal. 51. 6. and with a constant heart without drawing back, vers. 38. Luk. 16. 11. Joh. 6. 32. Hereunto is opposed an evil heart of unbelief, Chap. 3. 12. See Mat. 15. 8.  
full assurance] That is, with a steadfast faith without wavering and doubting, vers. 23. Jam. 1. 6. Some are of opinion, that here and in other places there is an allusion unto ships under full sail: and then the Translation may be this: viz. With the full sail of faith. Faith is that grace, whereby we either do or may approach unto God, with full assurance of acceptance. Thus the righteousness of faith, Rom. 4. 13. is called the righteousness through faith, or by faith, Rom. 9. 30.& 10. 6. Phil. 3. 9. See Chap. 6. 11. Col. 2. 2. 1 Thess. 1. 5. Luk. 1. 1. Rom. 14. 5.  
having] Or being sprinkled in, or, as touching our hearts.  
sprinkled] By the blood of Christ, Chap. 12. 24. 1 Pet. 1. 2.  
hearts] That is, our souls; the heart being the chief seat of the soul.  
evil conscience] That is, from the accusation of an evil Conscience. So long as our consciences are under the guilt of sin, we cannot draw near unto God with confidence of acceptation in any duty. See Chap. 9. 14.  
having] Or, being washed in, or, as touching our bodies.  
bodies] Both soul and body are name; because every sin is either of the soul or body. See 2 Cor. 7. 1.  
washed] See Act. 22. 16. 1 Cor. 6. 11.  
pure water] Ezek. 26. 25. That is, with the blood of Christ, whereof the legal washings were a type. See Rev. 1. 5.& 7. 14. Some are of opinion, that here Saint Paul hath relation unto the Sacrament of baptism; as Joh. 3. 5. Tit. 3. 5.  
V. 23. hold fast] See Chap. 4. 14.  
profession] Chap. 3. 1.  
faith] Gr. hope.  
faithful that hath promised] Deut. 17. 9.& 32. 4. 1 Cor. 1. 9.& 10. 13. 1 Thess. 5. 24. 2 Thes. 3. 3. Chap. 6. 10.& 11. 11.  
V. 24. consider] That is, let us take care of our watch over one other, prudently observing one anothers dispositions, gifts, graces, and defaults, that we may the better fit ourselves to do good, each one of us to another, and to receive good each one of another.  
V. 25. Not forsaking] Here is propounded one means or help, whereby they might incite one another to good works. Rom. 1. 12.  
assembling] That is, the public congregation of the faithful, wherein the Word of God is taught, the Sacraments administered, and common prayer and thanksgiving made, unto which God hath promised a blessing. Mat. 18. 20. See Psa. 27. 4.& 122. 1.  
manner] Either out of fear, or negligence, or pride, self-conceit and singularity, or out of what causeless reason else.  
exhort] Chap. 3. 13. Luk. 19. 17. Ephes. 5. 11. Whereby understand not onely exhortation properly so called, but also admonition, consolation, reproof, example, and the like. It may be a metaphor taken from sharpening tools. Deut. 6. 7. Prov. 27. 17.  
and so much] Rom. 13. 11.  
see] That is, by plain and evident foretold tokens and signs of the times. See Mat. 24. 33.  
day] Some understand it of the second or last coming of our Saviour Christ, or of his coming to judgement; whereof see 2 Pet. 3. 9, &c. but it is not improbable that here we are to understand it of the time of the utter destruction of Jerusalem, and the temple; at which time there should be so great affliction, that by reason thereof many should fall from the faith. See mark 13. 19.  
V. 26. For if we sin wilfully] See Chap. 6. 4.  
remaines] In as much as such wilfully reject and scorn the onely sacrifice of the New Testament; viz. the Lord Jesus, and all his merit. See Numb. 15. 30, 31.  
V. 27. looking] Whereas the godly with comfort and joy expect the appearance of Christ. See Chap. 9. 28.  
devour] Chap. 5. 8.  
adversaries] Luk. 19. 17. Those who against the conviction of their consciences, wilfully resist, and persecute the Gospel. See Chap. 6. 4.  
V. 28. despised Moses] Num. 15. 30, 31.  
under two or three witnesses] Deut. 19. 15. Mat. 18. 16. John 8. 17. 2 Cor. 13. 1. 1 Tim. 5. 19.  
V. 29. Of how much] Chap. 2. 3.& 12. 25.  
trodden] In treading his truth under their feet, by a malicious resisting and persecuting thereof, they do as it were tread Christ himself under their feet; or thereby they show such a spiteful mind against him, that they would( if it were possible) pull him out of heaven, and trample him under their feet.  
blood] Mat. 26. 28. Luk. 22. 20. Chap. 17. 20. That is, the blood of Christ, whereby the new Covenant was ratisied and confirmed. See Chap. 9. 10, &c.  
sanctified] By which their sins were pardonned, in regard of that meritorious sufficient satisfaction purchased by it. See vers. 10.& 14.  
unholy] Gr. common. Mark. 7. 2. Act. 10. 15. They make no more account of the blood of Christ, then of the blood of some malefactor, or of a brute beast.  
despite] That is, by a wilful and malicious resisting the work of the Holy Ghost, testifying and convincing them of, and sealing unto them the truth of the Gospel. See Acts 6. 10.& 7. 51.& 54.  
Spirit of grace] That is, author of grace, Rom. 15. 16. 1 Cor. 12. 8. Gal. 5. 22. Ephes. 5. 9. Or, gracious Spirit, that is, which God of his free grace and mercy bestows on his people.  
V. 30. know] And therefore our condemnation shall be the greater, if knowing how just God is in revenging all impiety, we wilfully sin against him. Luke 12. 47. John 15. 22.  
Vengeance belongeth unto me] Deut. 32. 35. Rom. 12. 19. Psal. 94. 1.  
The Lord] Deut. 32. 36. Psal. 50. 4.  
V. 31. hands] 2 Sam. 24. 14.  
living God] Chap. 3. 12. and 9. 14. Job. 37. 22.  
V. 32. But] In as much as these converted Hebrews had stood it out steadfastly against manifold afflictions even at their first entertaining of the Gospel; hence the Apostle infereth, that therfore it did the much more become now to stand to that faith, which they had so long professed. See Gal. 3. 4.  
Illuminated] Converted to the faith of Christ. Acts 26. 18. Ephes. 3. 9.  
fight] Or wrestlings of afflictions, whereby Satan sought to overthrow your faith. The Apostle alludes to the custom of wrestlers, who seek to trip up one another. This wrestling was by faith. Chap. 11. 36. 1 Tim. 6. 12. 2 Tim. 4. 7.  
V. 33. gazing-stock] Or placed, or shewed upon theatres or stages. Understand it either metaphorically, as it were so handled; or properly, for it was the custom of the heathen to set Christians upon theatres or stages, to be scorned and laughed at. See 1 Cor. 4. 9.  
compamons] Having a fellow-feeling of their miseries, and so assisting them to their ability, Chap. 13. 33. as also adjoining themselves unto them, being not discouraged by their afflictions. 2 Tim. 1. 16. Phil. 1. 7.  
V. 34. joyfully] Act. 5. 41.& 21. 13. Jam. 1. 2.  
knowing] 2 Cor. 5. 1.  
enduring] Chap. 11. 31. Mat. 6. 20. John 6. 27.  
V. 35. confidence] Vers. 23.& Chap. 3. 6, 14.  
recompense] Chap. 11. 26.& 12. 2. 1 Cor. 15. 58.  
V. 36. need] Considering those great afflictions, which yet ye might endure.  
promise] The thing promised, that is, heaven and the joys thereof.  
V. 37. yet a little while] Habak. 2. 3, 4. Luke 18. 8. 2 Pet. 3. 8, &c.  
shall come] Mat. 11. 9. Revel. 1. 4.  
V. 38. Now] Here the Apostle from the Prophet Habakkuk, directeth them to that grace, whereby they might be enabled to stand steadfast in the faith, in the sad and discouraging times of affliction. See Ephes. 6. 16.  
the just] Rom. 1. 17. Gal. 3. 11.  
but] Here is a transposition and change of the words, yet without any alteration of the sense. It is by pride that they trust not in God, but in themselves, and so by unbelief withdraw themselves from God, and such who do so have not upright heart, and in these God hath no pleasure.  
V. 39. But] See Chap. 6. 9.  
we] See Chap. 2. 3.  
saving] John 3. 16. 1 Pet. 5. 9.   

CHAP. XI.  
SUbstance] Or, ground, or confidence, or expectation. See Chap. 3. 14.  
evidence] Or, conviction, Joh. 16. 8. That is, whereby the soul of a believer is assured of the certain truth of those things which appear not unto sense, because it resteth itself upon the immutable truth of Gods word, and the infiniteness of his power.  
seen] Vers. 7. 2 Cor. 5. 7.  
V. 2. by it] That is, by the efficacy and power of their faith, enabling them to suffer and to obey, and work miracles and great exploits.  
good report] Vers. 39.  
V. 3. understand] That is, according to all the particular circumstances of the Creation, though somethine thereof may be known by the light of reason, 2 Pet. 3. 5. Rom. 1. 20.  
the worlds] Gen. 1. 1. See Chap. 1. 2.  
the word] Psal. 33. 6.& 9. 2 Pet. 3. 5.  
appear] But out of nothing.  
V. 4. Abel] Gen. 4. 4.  
obtained witness] Vers. 2.  
testifying] That is, of the acceptance of his gifts, either by fire from heaven, Levit. 9. 24. 1 Reg. 18. 38. 1 Chron. 21. 26. or by some like token. See Gen. 4. 4.  
yet speaketh] Or, is yet spoken of. Some understand it of his blood crying for vengeance, Chap. 12. 24. Gen. 4. 10. Others more probably of his example, whereby he yet preacheth unto the world for imitation.  
V. 5. Enoch] Gen. 5. 24. Wisd. 4. 10. Ecclus. 44. 16.& 49. 14.  
translated] Thus Eliah was afterward translated, 2 King. 2. 11. See likewise 1 Cor. 15. 51.& 1 Thess. 4. 17.  
testimony] Either in that it is said, that he walked with God, whence it may be inferred, that he pleased God; or else because God did by some more then ordinary means testify so much of him, as he did of Abels sacrifice, vers. 4.  
V. 6. without faith] Because Faith is that grace which unites us unto Christ, 2 Cor. 13. 5. Ephes. 3. 17. in whom God is well pleased with us, Ephes. 1. 6. 2 Pet. 1. 17. Mat. 3. 17.  
cometh] That is, for refuge in this life, and salvation in the life to come.  
rewarder] Not out of merit, but mercy, Rom. 4. 4.  
V. 7. Noah] Gen. 6. 13.  
seen] Vers. 1.  
moved with fear] Or, being wary, or piously fearing. Chap. 5. 7.  
by the which] That is, by building of which ark through faith and obedience unto God, he witnessed against the disobedient and ungodly( 1 Pet. 3. 20. 2 Pet. 2. 5.) of the old world to the greater condemnation of their infidelity.  
V. 8. Abraham] Gen. 12. 4.  
he] That is, in his posterity.  
obeied] Forsaking his country, his kindred and fathers house, Gen. 12. 1. which might seem to be against reason, in that he left a certainty for an uncertainty.  
not knowing] For God did not at first tell him of the place whither he should go, for the greater trial of his faith; Gen. 12. 1. but when he was come into Canaan, then he  told him that that was the place, Gen. 12. 7.  
V. 9. sojourned] Gen. 17. 7.& 23. 4.  
strange] For there he was constrained either to buy, or hire, or borrow both a place for his dwelling, Gen. 14. 13. as also for the burial of his dead, Gen. 23. 4. &c.  
tabernacles] Gen. 12. 7.  
V. 10. foundations] That is, a firm and enduring city, which the Apostle opposeth to the tents wherein Abraham dwelled, which had no foundations, but were movable; hereby is meant heaven, wherein is immutable happiness, Psal. 16. 11. 2 Cor. 5. 1. 1 Pet. 1. 4.  
V. 11. Through faith] Though weak, for she laughed at the promise of a son improbable, Gen. 18. 12.  
Sara] Gen. 17. 19.& 21. 2.  
herself] Though barren, Gen. 11. 30.  
to conceive] Or, for a foundation of seed, that is, for a foundation to retain feed. It is an allusion unto a building, where the foundation is first laid.  
when she was] Gr. beyond the fit time of age, she being ninety yeeres old before she conceived, Gen. 17. 17.  
faithful] Chap. 10. 23.  
dead] Rom. 4. 19.  
stars] Gen. 15. 5.& 22. 17.  
V. 13. All] Understand it of Abraham, Sara, Isaac, and Jacob, unto whom the three following verses properly and directly agree.  
in faith] Gr. according to faith. That is, persevering in faith.  
promises] That is, the Land of Canaan which was promised, and which was a type of heaven.  
saw] As Abraham did the day of Christ, Jo. 8. 56.  
afar] For Abrahams posterity had not the possession of the Land of Canaan till above four hundred yeeres after, Gen. 15. 13.  
embraced] Laid hold on them. It may be an allusion to the custom of saluting one another by embracings or laying hold of each other. Some are of opinion that the Apostle alludes to the custom of Mariners, who when they see land, joyfully salute it, though afar off.  
confessed] Gen. 23. 4.& 47. 9. 1 Chron. 29. 15. Psal. 39. 12.& 119. 19.  
V. 16. But now] That is, seeing that they did not return when they might, hereby they manifestly declared, that they desired a better.  
heavenly] 2 Cor. 5. 1.  
ashamed] That is, accounted it an honour to be called their God, because by their faith they gave glory unto God, thereby acknowledging his power and faithfulness: or, in an especial manner to be called their God, though he were the God of the whole world, Gen. 24. 3.  
called] Gen. 26. 24. Exod. 3. 6. 15.& 4. 5.  
prepared] Mat. 27. 34. 1 Cor. 2. 9.  
V. 17. Abraham] Gen. 22. 9.  
tried] Psal. 11. 5.  
offered] Jam. 2. 21. That is, in disposition and full purpose and willingness of mind, which God accepteth for the dead, 2 Cor. 8. 12.  
and he that had received the promises] Or, even he who had received the promises, offered his onely begotten, of whom, &c.  
begotten son] Of Sara his lawful wife; or his onely begotten then in his house, for Hagar and her son were cast out, Gen. 21. 14.  
V. 18. Of whom] Or, to. So the Greek preposition is used, Chap. 1. 7.& Chap. 4. 13.  
That in Isaac] Gen. 21. 12. Rom. 9. 7.  
V. 19. Accounting] Or, reasoning.  
in a figure] Gr. parable; or after a sort. Which is to be understood either of Isaacs issuing from the dead body of Abraham and Sara's dead womb, Rom. 4. 19. or of his nearness unto death, when his Father was about to sacrifice him, Gen. 22. 10.  
V. 20. Isaac blessed] Gen. 27. 27, 39.  
V. 21. blessed] Gen. 48. 15.  
both] Gr. Every one of the sons of Joseph, which were but two when Jacob came into Egypt, Gen. 46. 27.  
worshipped] Gen. 47. 31.  
staff] See Gen. 47. 31.  
V. 22. Joseph] Gen. 50. 24, 25.  
made mention] Or, remembered. Or, put his brethren into remembrance.  
commandment] So did Jacob his Father, Gen. 47. 30. both thereby evidently manifesting their faith touching that promise, Gen. 15. 13. as also giving a pledge and token thereof.  
V. 23. By faith] Ground( as it is very probable) on some particular revelation; or, on his general providence.  
Moses] Exod. 2. 2. Acts 7. 20.  
proper child] Or, goodly, or very faire child, or comely.  
not afraid] That is, not so much as others.  
commandment] Exod. 1. 16.  
V. 24. Moses] Exod. 2. 11.  
daughter] And so consequently( as is probable) to be the next king of Egypt.  
V. 25. pleasures of sin] Or, sinful pleasures.  
season] Luk. 12. 19, &c.  
V. 26. of Christ] Or, for Christ. Chap. 13. 13. 1 Cor. 1. 5. Gal. 6. 17. It is manifest hence, that Christ was before he was born of the Virgin. See likewise, 1 Cor. 10. 9. Joh. 8. 58.  
respect] Vers. 6. Ezek. 10. 34, 35. Chap. 12. 2.  
V. 27. endured] That is, patiently and courageously persevered through faith, Act. 2. 42. Eph. 6. 18. Some conceive, that herein the Apostle alludeth to hounds, who will never give over till they have got the game.  
seeing] Psal. 16. 8.  
invisible] Col. 1. 15. 1 Tim. 1. 17.  
he kept] Exod. 12. 21, &c. Or, celebrated, Mat. 26. 18. Luk. 22. 19.  
touch] That is, hurt. See Gen. 16. 11. Josh. 9. 19. Ruth 2. 9. Job 5. 19. Psal. 105. 15.  
V. 20. they passed] Exod. 14. 22.  
V. 30. the walls] Josh. 6. 20.  
V. 31. the harlot] Josh. 6. 23. Jam. 2. 25.  
that believed not] Or, that were disobedient.  
she had received] Josh. 2. 1.  
V. 32. time] An hyperbolical speech, like that Joh. 21. 25.  
Gedeon] judge. 6. 11.  
Barak] judge. 4. 6.  
Samson] judge. 13. 24.  
Jephthac] judge. 11. 1. Though a bastard, yet is here numbered amongst the faithful; whence it is evident, that bastards were not excluded heaven by that, Deut. 23. 2.  
David] 1 Sam. 16. 13.  
Samuel] 1 Sam. 1. 20.  
V. 33. subdued] judge. 4.& 6.& 15.& 16. 2 Sam. 8. 1. judge. 11. 2 Sam. 2. 6.  
righteousness] That is, that which was right in the sight of God.  
promises] That is, the benefit and accomplishment of those particular promises, which were made unto them.  
stopped the mouths of the Lions] judge. 14. 5. 1 Sam. 17. 34. Dan. 6. 22.  
V. 34. Quenched] Dan. 3. 25.  
weakness] 2 King. 20. 7.  
V. 35. Women] 1 King. 17. 22. 2 King. 4. 35.  
tortured] 2 Mac. 7. 7.  
that they] See Vers. 26.  
better resurrection] Chap. 10. 34.  
V. 36. trial of cruel mockings] Chap. 10. 32. 1 Pet. 1. 7. Or, suffered mockings.  
V. 38. worthy] Notwithstanding they were hated and persecuted of all, Mat. 24. 9. and accounted the filth and off-scouring of the world, 1 Cor. 4. 13.  
V. 39. good report] Vers. 2.  
promise] That is, Christ, and the happy and glorious estate of the Church under him.  
V. 40. having] According to the counsel of his will, whereby he doth dispose of times and seasons, Act. 1. 7.  
provided] Or, foresceu; or, ordained.  
better] That is, a better condition and far greater privileges for us under the Gospel, in that he hath now sent his son in the flesh, and made him the Mediator of a better Covenant, Chap. 7. 22.& 8. 6. under which the doctrine of salvation is more manifestly revealed, Col. 1. 16. 2 Tim. 1. 9, 10. and the gift of the Spirit more plentifully powred out, Act. 2. 16.  
they] Who were under the law or first Covenant.  
should not be, &c.] That is, made partakers of that better condition without us or before us. Some understand it of that perfection whereof all the faithful shall be made partakers, as well in body as in soul, at the resurrection of the just.   

CHAP. XII.  
Vers. 1. SEeing we also are compassed about with so great a cloud of witnesses] Gr. having such a cloud of witnesses compassing us about. Cloud] je. Multitude. See Jer. 14. 13. Ezek. 38. 9. Some are of opinion, that here the Apostle alludes to that cloud whereby the children of Israel were guided, Exod. 13. 21. viz. That as that cloud guided the Israelites from Egypt to the Land of Canaan: So this company of the faithful may direct all the right way from the kingdom of darkness to the spiritual Canaan, the kingdom of heaven.  
let us lay aside] Gr. laying aside, or putting off. as Ephes. 4. 22. It is an allusion unto the custom of those who being to run a race, put off and cast away all things burdensome and troublesone. The same word is used, Jam. 1. 21.  
weight] That is, all worldly contents, so far as they are a burden unto us and do hinder us in our journey to heaven, Mat. 5. 29. Secondly, all manner of sin, and especially pride and conceit of self-sufficience, Rom. 10. 3.  
easily] Entangleth or wraps about: It is a borrowed speech taken either from a net or a long garment. Some understand it of original sin, others of sin in general.  
and let us] Gr. let us.  
race that is set before us] 1 Cor. 9. 24. Gal. 5. 7. 2 Tim. 4. 7.  
V. 2. Looking] The original word signifieth an averting or drawing off the eye from one object to another. In our christian race we must take off our minds from every thing which might divert and discourage us, and we must fix them upon Christ for our imitation.  
author] Or, beginner, or, Captain, as Act. 5. 15. 13. Heb. 2. 10.  
right hand] Chap. 1. 3.& 8. 1. Phil. 2. 9, &c.  
V. 3. consider] Seriously and diligently.  
contradiction] Thereby understand all that Christ suffered from man in the dayes of his flesh or humiliation.  
lest ye be wearied and faint in your mindes] Or, lest fainting in your mindes ye be wearied.  
wearied] Rev. 2. 3.  
faint] Vers. 5. Gal. 6. 9.  
V. 4. Ye have not] Though ye have suffered much, Chap. 10. 32, &c. yet ye have not resisted unto death, as your Captain did: Or, may be herein the Apostle alludes to those heathenish conflicts and combats which seldom were determined without blood, or wherein it was a shane to yield before blood was drawn.  
striving] With all our might and main, as combaters and wrestlers were wont to do.  
sin] Or, sinners; as Psal. 49. 5.& 119. 133.  
V. 5. the exhortation] Or, that consolatory exhortation.  
which] Wherein God discourses or reasons with you, as with children.  
My son] Job 5. 17. Prov. 3. 11. See the Notes on Prov. 11. 12.  
V. 6. whom the Lord] Rev. 3. 19.  
V. 7. If ye endure] That is, patiently, then thereby ye may know that God corrects you in mercy, for your good, as a father doth his sons: Or, if you be chastened, which may seem to be the scope of the place, by that which follows, Vers. 8.  
V. 8. all] That are sons. Vers. 7.  
V. 9. Furthermore] Or, what? seeing we have have had the fathers of our bodies chastisers, and have reverenced them, how much rather ought we to be, &c.  
flesh] That is, bodies. Rom. 2. 28. 1 Cor. 5. 5. Ephes. 6. 5. 1 Pet. 4. 6.  
spirits] Souls. Num. 16. 22.& 27. 16. Eccles. 12. 9. Esa. 57. 16. Zech. 12. 1. 2 Cor. 7. 1. 1 Pet. 4. 6.  
live] The life of grace here, vers. 10. and the life of glory hereafter, Act. 14. 22. affliction fitting, and preparing for both.  
V. 10. pleasure] Or, as it seemed good to them; or, judgement, which often is corrupt, whereby many times they do more hurt then good.  
be partakers] Or, partake.  
holinesse] See Vers. 9.  
V. 11. seemeth] Or, is. See Chap. 4. 1.  
joyous] Gr. of joy. 1 Pet. 1. 6.  
grievous] Gr. of griefs.  
yeeldeth] By training, disciplining, and fitting a man to a holy life, which bringeth peace of conscience, passing all understanding. Psal. 119. 67, 71.  
V. 12. lift] Esa. 35. 3. Job 4. 43. Take heart& courage, faint not, or give not over, because of the sharpness of your afflictions: Or, may be here, as vers. 4. the Apostle alludes to those combats of the Heathen, wherein it was a token of yielding, when a man hung down his hands: Or, to those who run in a race, following the former similitude, vers. 1. Or, may be to both; lift up your hands to fight, and your feet to run.  
V. 13. streight] Or, even. That is, walk seemly, or keep a right course. Prov. 4. 26, 27.  
V. 14. Follow peace] Rom. 12. 18. Psa. 34. 14.  
holinesse] 2 Cor. 7. 1.  
see the Lord] Mat. 5. 8.  
V. 15. lest] Chap. 6. 4.& 10. 26.  
fail] Or, fall from; or, come short. See Chap. 4. 1. Rom. 3. 23.  
grace] That is, free favour and mercy of God, offered in the Gospel, 2 Cor. 6. 1. Tit. 2. 11. or the doctrine of grace in the Gospel.  
root] Understand thereby either a corrupt and evil heart, which will sand forth the bitter fruits of sin, Chap. 3. 12. Or, any Apostatising or backsliding person, who by his example may trouble and cause many to fall. Deut. 29. 18.  
defiled] 1 Cor. 5. 6. Gal. 5. 9.  
V. 16. profane] That is, impure person, or rather a despiser of, or trampler upon holy things; as upon Christ, and those benefits which are offered through him, Chap. 10. 29.  
as Esau] Who in despising his birthright, which he sold at so low a rate, became a type of such, who despised Christ, of whom the first-born were a type.  
who] Gen. 25. 33.  
one morsel] Or, one meals meat.  
sold] Or, gave away.  
birthright] Or, the right and privilege of his being the first-born.  
V. 17. when] Gen. 27. 38.  
place of repentance] Or, way to change his mind.  
repentance] That is, in his Father, to reverse or call back that blessing wherewith he had blessed his younger brother Jacob above him.  
V. 18. For ye] The Apostle further presseth on the Hebrews the exhortation begun vers. 12. from the excellency of their condition who are under the Gospel, or New Covenant, above others who were under the Law or Old Covenant. The same argument or motive, in substance, Saint Paul had used, Rom. 6. 14.  
the mount] Exod. 19. 12, 18, 19. That is, Sinai, whereon the Law was given.  
touched] In itself, though not in respect of Gods charge. Vers. 20.  
burned] By this terrible manner of giving the Law, we are given to understand the slavish, servile, and fearful condition of those who were under it.  
V. 19. voice] Understand thereby, either that terrible manner, wherewith the Law was given; or the Law itself, the rigour whereof they were not able to bear. See Exod. 20. 18, 19. Rom. 8. 3.  
entreated] Exod. 20. 19. Deut. 5. 5.& 18. 16.  
V. 20. And if so] Exod. 19. 13.  
V. 21. Moses said] Some conceive that this may be gathered from Exod. 19. 14. Others, that the Apostle had it either by tradition, as those names of Jannes and Jambres, 2 Tim. 3. 8. and the prophesy of Enoch. judas 14. or else by divine revelation, as Moses had the history of the Creation, and of other things, before his own time.  
mount Sion] Gal. 4. 26. That is, to the Church under the Gospel, whereof Mount Sion was a type, Psal. 14. 7.& 50. 20. Esa. 2. 3. and where the Gospel was first proclaimed, without that terror wherewith the Law was delivered. Esa. 2. 3.  
unto the city of the living God, the heavenly Jerusalem] Or, unto the heavenly Jerusalem, which is the city, &c.  
heavenly] So called, first, because it cometh from heaven, through Gods effectual calling, Rev. 3. 12.& 21. 2, 10. Secondly, because it shall ascend into heaven. Col. 3. 4.  
Angels] Who are both a part of the Church generally considered, and also Guardians and Ministers thereof. Chap. 1. 14. Psal. 34. 7.  
V. 23. To the general] Some understand this clause by way of explication or amplification, as if the Apostle hereby intended further to explain and amplify the last clause of the former verse: but more probably hereby we are to understand the church of the Elect styled the first-born, because of those special prerogatives which they enjoyed above those who are onely outwardly called, and onely make an outward profession of the Gospel: even as the first-born under the Law had some special prerogative.  
written in heaven] Or, enrolled. Luke 10. 20.  
judge of all] Rom. 2. 6, 16.& 14. 10.  
just men] The Elect here on earth may be said to be gathered to those departed, because they make but one Church, whereof one part is on earth, the other in heaven.  
made perfect] That is, according to their souls, not bodies.  
V. 24. mediator] Chap. 8. 6.& 9. 15.  
covenant] Or, testament.  
the blood of] 1 Pet. 1. 2. That is, to the blood of Jesus Christ sprinkled, as the word of hearing is the word heard, Chap. 4. 2. See 1 Pet. 1. 2. And this is added, because that Christ by his blood confirmed the New Covenant, &c.  
better] Christs blood cries for mercy and pardon, whereas Abels cried for vengeance. Gen. 4. 10.  
V. 25. See that] Chap. 2. 2.& 10. 28.  
him that spake on earth] Or, from the earth. That is, Moses.  
from heaven] That is, Christ, who came from heaven. John 3. 13.  
V. 26. then shook] At the giving of the Law. Exod. 19. 18.  
Yet once] Hag. 2. 6, 7. The Hebrew particle signifieth both once and a little while, and the place of the Prophet may be understood of both; yet the Apostle makes use onely of the first, in the next verse, because that onely was to his purpose.  
shake] Which was fulfilled in those prodigies and signs which appeared upon the earth, and in the heavens, before, and at our Saviours coming in the flesh, to proclaim and confirm the Gospel. Some understand it of Christs second coming, that is, to judgement, whereof Saint Peter speaks, 2 Pet. 3. 10. but it is plain, that the Prophet speaks of shaking the earth and the heavens which should be while the second Temple stood; for it is said, that the desire of all Nations, that is, the messiah should come, and fill the second Temple with glory. See Hag. 2. 6, 7.  
V. 27. once] From this word[ once] the Apostle infers the removing of the Law or Old Covenant, given by Moses, and the immutability and unchangeableness of the Gospel, or New Covenant.  
are shaken] Or, may be shaken.  
V. 28. kingdom] That is, the Gospel, often called the kingdom of God. See Mat. 13. 11. 24, 31. Mark 1. 15.& 15. 13. Rom. 14. 17.  
moved] That is, altered or changed. Luk. 1. 33.  
let us have grace] Or, let us hold fast.  
grace] See vers. 15.  
with reverence] Psal. 2. 11. Exod. 19. 18.  
V. 29. our God is a consuming fire] Chap. 10. 31. Deut. 4. 24.& 9. 3. Psal. 50. 3.   

CHAP. XIII.  
Vers. 1. BRotherly] Rom. 12. 10. Ephes. 4. 2. 2 Pet. 1. 7. The Apostle speaketh not of that love which should be between natural brethren and kinsfolk, though this is required, but of that which should be between those who profess themselves to be brethren through faith in Christ, Chap. 2. 11. Col. 1. 2.  
V. 2. Be not forgetful] Rom. 12. 13. 1 Pet. 4. 9.  
some have entertained angels] Gen. 18. 3.& 19. 2.  
V. 3. Remember them] 2 Cor. 11. 29.  
suffer adversity] Or, evil entreated.  
in the body] That is, as members of the same body, 1 Cor. 12. 25, &c. Or, as being yet living, and so subject to the same afflictions.  
V. 4. and the bed] That is, with the bed, or so that the bed be undefiled; as the words following imply.  
adulterers] Mal. 3. 5.  
judge] That is, punish, Gen. 15. 14. 1 Sam. 2. 25. 2 Chron. 20. 12.  
V. 5. covetousness] Luk. 12. 15. Col. 3. 5.  
content] Luk 3. 14. 1 Tim. 1. 6. 8.  
I will never] Deut. 31. 8. Josh. 1. 5. 1 King. 8. 57. Gen. 28. 15. Hence it appears, that particular promises may be geneally applied, when the thing promised appertains unto all. See Rom. 15. 4.  
V. 6. The Lord is] Psal. 56. 4, 11.& 118. 6.  
V. 7. have the rule] Or, are the guides. Vers. 17.& 24.  
faith] That is, cleave steadfastly unto that faith; which they professed.  
follow] Chap. 6. 12. Phil. 3. 17.  
considering] Or, often considering. How patiently they suffered in defence thereof.  
end] See Jam. 5. 11.  
V. 8. Jesus Christ the same] Rev. 1. 8. Phil. 1. 12, &c. Psal. 102. 17. Same, that is, unchangeable in his Essence, promises and doctrine.  
V. 9. carried] That is, as the waves of the Sea, or as the clouds of the air are now this way, now that by the winds, Ephes. 4. 14. judas 12. but be constant in that faith which you have received, Col. 2. 7.  
divers] Sometimes with this, sometimes with that doctrine.  
strange] Different and disagreeing unto that faith which you once received, judas 3.  
grace] That is, either with the doctrine of grace, or else with those graces which are wrought in the soul by the preaching of the word or doctrine of grace: as faith, love, &c.  
meats] Rom. 14. 17. That is, with a legal observance, or choice of meats: whereby we may understand by a Synecdoche all the legal Ceremonies.  
walk] That is, who addict, or tie themselves unto it. Or, who superstitiously use them.  
V. 10. altar] Understand hereby Christs divine Nature, whereby his flesh or human nature was sanctified and qualified, to be a sufficient sacrifice to make atonement for the sins of the whole world, and this was typified by the legal Altar which sanctified the gifts that were offered upon it. Matth. 23. 19. Or Christ may be called our Altar, because we must offer up our prayers and thanksgivings unto God by him. See v. 15. Revel. 6. 9.& 8. 3. Or understand by Altar the sacrifice offered upon it; that is, the flesh or human nature of Christ, which is the true food of the soul. Joh. 6.  
eat] That is, to be partakers of. See 1 Cor. 10. 16, 17, 18.  
serve] Which still stubbornly observe the levitical ceremonies. Such cut themselves off from the Communion of Christ. Gal. 5. 3.  
V. 11. For] Here is a reason given of that which went before, Vers. 10. and it stands thus. Even as those who served the Tabernacle might not eat of those beasts, which were burnt without the camp or tents: so those who now cleave to the Tabernacle, cannot be partakers of Christ. This is further illustrated, Vers. 13. where the Apostle shows, that those beasts were a type of Christ, and the place of their burning, a type of the place of Christs suffering.  
the bodies of those beasts] See Lev. 4. 11, 12. and 6. 30. and 16. 27.  
sanctuary] Viz. into the Holy of Holiest, on the day of atonement, Lev. 23. 17.  
V. 12. Wherefore] See Vers. 11.  
sanctified the people with his own blood] 1 Joh. 1. 7. Rev. 1. 5.  
V. 13. Let us] Here is a further accommodation or application of the former type.  
go forth] Understand the place, either of our forsaking the legal ceremonies which were administered within the camp, cleaving steadfast to Christ and his doctrine; or of our forsaking the world in our affections, viz. of our denying ourselves, and taking up Christs cross and following him. This last may serve to be implyed by the words following.  
his reproach] See Chap. 11. 26. 2 Cor. 1. 5. Col. 1. 24.  
V. 14. For here we have no continuing city] See Chap. 11. 16. Mic. 2. 10. Heb. 11. 10.  
V. 15. By him] See vers. 10. Ephes. 5. 20. 1 Pet. 2. 5.  
the fruit of our lips] Hos. 14. 2.  
giving thanks to] Gr. confessing to.  
V. 16. with such sacrifices] Matth. 25. 34. Phil. 4. 18.  
well pleased] Through Christ. See vers. 10.  
V. 17. Obey them] 1 Thess. 5. 12.  
have the rule over you] Or, guide. Or, your leaders. See vers. 7.  
for they watch for your souls] Ezek. 3. 17, &c.& 33. 2-7.  
V. 18. conscience] Act. 24. 16.  
V. 20. God of peace] Rom. 15. 33. and 16. 20. 2 Cor. 13. 11.  
shepherd] Joh. 10. 11. 1 Pet. 2. 25.& 5. 4.  
through the blood] Here is set down whereby Christ obtained to be the great Shepherd of the Church. viz. his blood, whereby he confirmed the everlasting covenant. Chap. 9. 12.  
everlasting] Gen. 17. 7.  
covenant] Or, testament.  
V. 21. working in you] Or, doing. Phil. 2. 13.  
through Jesus Christ] It may have relation either to working, or to well-pleasing, See vers. 10.  
V. 23. Hence it is certain, that the subscription of this Epistle is supposititious, because what need should there be of certifying that Timothy was set at liberty, if so be that this Epistle was sent by him?  
written] See vers. 23.    

ANNOTATIONS ON THE general EPISTLE OF JAMES.  

CHAP. I.  
Vers. 1. james] There being two of this name, viz. James the son of zebedee, and James the son of Alpheus, Mat. 10. 2, 3. it is most probable, that here is to be understood the latter; because the former was killed by Herod before( as it is likely) the Apostles began to writ. See Act. 12. 2.  
servant] See Rom. 1. 1.  
scattered] Or, in dispersion.  
greeting] Act. 15. 23. 2 Joh. 10. 11.  
V. 2. joy] Mat. 5. 11, 12. 2 Cor. 12. 10. Heb. 10. 34. 1 Pet. 4. 13. That is, Be so far from fainting under your afflictions, Heb. 12. 5. as to account them the matter or occasion of great joy, both because you are counted worthy to suffer for the Name of Christ, Act. 5. 41. 2 Thess. 1. 5. as also because of the blessed fruits of them, Heb. 12. 11. Rom. 5. 3.  
divers] Both inward and outward. See 2 Cor. 7. 5.  
temptations] Or, trials. That is, afflictions, vers. 12. Luk. 8. 13. Act. 20. 19. 1 Cor. 10. 13. Gal. 4. 14. 1 Pet. 1. 6. and 4. 12. whereby the soundness of your faith, love, and obedience is tried. See Gen. 22. 1. Heb. 10. 32.  
V. 3. Knowing] Rom. 5. 3.  
trying] Saint James his meaning is not, that afflictions of themselves work patience, for we see the contrary often both in the wicked and the godly; as in Job, Chap. 3. David, Psal. 73. and jeremy, Chap. 12. 1. but that faith being proved to be found through affliction doth work it, because thereby it is experimentally assured of Gods gracious presence and assistance in afflictions, and deliverance out of them.  
V. 4. perfect] That is, be patient unto the end, Mat. 10. 22.& 24. 13. Heb. 10. 35, &c. Rev. 2. 26.  
that ye may] 2 Cor. 9. 8.  
perfect and entire] See 1 Thess. 5. 23.  
V. 5. wisdom] Though all true wisdom be from God, yet here more particularly we are to understand that spiritual wisdom, whereby Christians may be enabled rightly to judge of the author, causes and fruits of afflictions; for want whereof many of Gods children have murmured against God and fainted under them. Job 3. 1. Psal. 73. 2. Jer. 12. 1.& 20. 8. Unto this Christians are directed, Heb. 12. 5, -12.  
let him ask of God] Mat. 7. 7.& 21. 22. Luk. 11. 9.  
liberally] The original word in the first notation thereof signifieth simply, or singly, or sincerely; that is, without any mixture of by-respects, or without hypocrisy; so 2 Cor. 1. 12.& 11. 3. Ephes. 6. 5. Col. 3. 22. But because those who give with a single and sincere heart, give liberally according to their ability: hence consequently, or in a secondary sense, it signifieth liberally. So Rom. 12. 8. 2 Cor. 8. 2.& 9. 11. 13.  
upbraideth] When he gives to those who ask; though he doth those who unthankfully abuse his blessings not walking worthy of them, Esa. 1. 2, &c.& 5. 1, &c. Jer. 2. 4.  
V. 6. in faith] That is, resting upon Gods power, whereby he is able; and upon his truth, whereby he will be faithful; and upon his goodness and mercy through his son Jesus Christ, whereby he will be ready to make good his promises for the hearing of those who call upon him, Joh. 16. 23. Mark 11. 24.  
wavering] That is, not doubting, disputing, or calling into question the former attributes of God, Mat. 21. 21. See Act. 10. 20.& 11. 12. Rom. 4. 20. 1 Tim. 2. 8. and hangs wavering between God and man. Hereby is meant such a doubting which excludes all faith: for otherwise God doth not reject a weak faith which cannot be without doubting. See Mat. 17. 20. Mar. 23. 24. Psal. 31. 22.  
like a wave] By this similitude Saint James illustrateth the property of a wavering minded man. As the waves of the Sea through tempestuous winds sometimes are carried up to heaven, sometimes descend as low as the deep: So a wavering minded man sometimes is of this opinion and resolution, and sometimes of that. See vers. 8.  
V. 7. think] persuade himself as many vainly do, that he shall receive any thing, because he hath no promise for it: notwithstanding God out of his general providence and goodness, whereby he causes the sun to shine, and rain to fall upon the wicked, Mat. 5. 45. often bestows temporal blessings upon them.  
V. 8. double-minded] Chap. 4. 8. Whom he styled wavering, and compared to a wave of the sea, driven with the wind, and tossed with blasts; the same he styles double-minded; because he is sometimes of one-mind, sometimes of another: unsettled in his resolutions and purposes; having not a foundation of faith to build them upon: and such an one must needs be inconstant in his ways; that is, practices, courses, and undertakings.  
V. 9. low degree] That is, who is afflicted with poverty, disgrace, or any kind of calamity.  
rejoice] Or, glory.  
exalted] That is in that he is rich in faith and the knowledge of God, and highly honoured to be the son of God by grace and adoption.  
V. 10. low] That is, in his humility: because God hath given him an humble and lowly heart notwithstanding his riches and honours.  
for] Here and in the next verse Saint James shows by what means God doth work humility in rich and honourable men endowed with faith: viz. by putting into their hearts a serious consideration of their own instability and vanity, and of all those outward comforts which they enjoy, Psal. 103. 15. Esa. 40. 6, &c. 1 Pet. 1. 24. Luk. 12. 20, &c.& 16. 19.  
as the flower of the grass] Esa. 40. 6. 1 Pet. 1. 24. Job 14. 2. Psal. 10. 2.& 103. 15.  
V. 11. ways] Whatsoever he studies, purposes, or practiseth, shall perish. See Psal. 1. 3.  
V. 12. Blessed is the man] Psal. 94. 12. Job 5. 17. Mat. 5. 10, &c.  
endureth] It is thought to be a military word taken from undaunted Souldiers, who courageously without giving back receive the fiercest onsets of the enemies: answerable hereunto, to endure, &c. is patiently and with courage to undergo them, submitting their wils to Gods, without fainting, murmuring, or repining.  
temptation] Affliction, whereby he is tried. See vers. 2.  
when] Or, being made, or found proof, or sound.  
tried] Rev. 2. 10. It is a metaphor taken from metals, whose truth and goodness are used to be tried, and their dross purged from them, by fire: Psal. 66. 10. Pro. 17. 3. 1 Pet. 1. 7. Afflictions serve to both these ends and uses.  
the crown of life] 2 Tim. 4. 8. 1 Pet. 4. 5.  
V. 13. say] Either with his tongue, or in his heart; as Psal. 14. 1.  
tempted] That is, in respect of himself, because he is infinitely and immutably good and holy; yet in regard of men he is often tempted. See Exod. 17. 2. Mal. 3. 15. Act. 15. 10.  
evil] Or, evils.  
tempteth] That is, by inciting and moving them to sin, for God wils it not. See Psal. 5. 5. Esa. 65. 12. Zech. 8. 17. Zeph. 3. 5. Though he doth for the proof and trial of their faith, constancy and patience, Gen. 22. 1. Deut. 13. 1, &c.  
V. 14. But] Here Saint James sheweth the source, original, and fountain of all temptation unto sin: viz. that natural corruption which we brought into the world with us, Psal. 51. 7. Rom. 7. 7. without which, neither the devil nor the world could hurt, they tempting by working upon our concupiscence.  
drawn] Here are set down two ways, whereby lust tempts unto sin. First, by withdrawing from that which is good. Secondly, by enticing unto that which is evil under some appearance of that which is good and pleasant: even as fishes and other beasts are alured unto the hook, nets, or snares, by some pleasing bait. See Gen. 3. 5, &c. 2 Sam. 11. 2, &c.  
V. 15. conceived] It is an allusion to, or a metaphor taken from teeming women, who first conceive, and then bring forth. Now lust may then be said to have conceived, when the will entertains those evil motions with consent and delight, which lust hath stirred up.  
bringeth forth sin] That is, in outward act and dead; and therefore though lust be not such a sin, yet it may be, and is properly sin. See Rom. 7. 7.  
finished] Or, fully perfected. That is, committed advisedly, deliberately, or with the full consent of the will: or come to its height.  
V. 16. Do not] It is a metaphor taken from Travellers, when they go out of the way, Psal. 119. 176. 1 Cor. 6. 9. Gal. 6. 7.  
V. 17. Every] Here is a reason given, why we should not conceive that God is the author of sin; and the reason is, because God is the author of all good: now if he should likewise be the author of sin by tempting man unto it, there would be found a change in him.  
good gift] Whether of nature, grace, or glory.  
from above] That is, from God whose throne is in heaven. See Mat. 5. 34. Joh. 19. 11. Mat. 21. 25. Joh. 3. 27.  
Father of lights] So called, First, because he is in himself light, 1 Joh. 1. 5. Secondly, and that chiefly here, because he is the fountain of all wisdom and knowledge, See vers. 5. Joh. 1. 19. and every other good and perfect gift.  
variableness] Exod. 3. 14, &c.  
V. 18. Of] The Apostle having taught, vers. 17. that every good gift came from God, exemplifies this here in the great work of mans regeneration.  
will] That is, out of his good pleasure, and not for any merit in man. See Rom. 9. 11. Ephes. 1. 9. Phil. 2. 15. 2 Tim. 1. 9. Joh. 1. 13.  
with the word] Or, by. Ephes. 1. 13. Col. 2. 5. See Rom. 10. 14. 1 Pet. 1. 23.  
a kind of first-fruits] Herein S. James alludes unto the first-fruits under the law, which were certain handfuls of the first ripe corn, and so consequently of the best, which they were to offer unto God. See Levit. 23. 10, 11. Num. 15. 20, 21. Hence first-fruits sometimes import the first in order. So it is said the house of Stephanus was the first-fruits of Achaia: first called into the fellowship of the Gospel, 1 Cor. 16. 15. And so some understand this place, viz. of the Apostles and the Jews which were first regenerate. Sometimes again the best and chiefest. So Jer. 2. 3. And thus most understand this place; interpreting it of all the faithful, who are called the first-fruits, because of their dignity and excellency above all men; being separated out of the world, Ephes. 1. 4. 1 Pet. 2. 9. and consecrated to God.  
creatures] Of men. So Mar. 16. 15.  
V. 19. slow to speak] Prov. 17. 27.  
slow to wrath] Tit. 1. 7.  
V. 20. wrath of man] That is, the unadvised and immoderate wrath of man.  
righteousness] That is, that which is right in Gods sight: it rather leads him to that which is unlawful.  
V. 21. lay] Gr. laying aside, or putting off, &c. See Heb. 12. 1. Col. 1. 8. 1 Pet. 2. 1.  
filthiness] That is, all manner of sin, so called from the polluting nature thereof: hence sin is compared unto those things which are most filthy and loathsome: as to the vomit of a dog, and the mire of a hog, 2 Pet. 2. 22.  
superfluitic] Or, remainder.  
receive] As good ground. See Mat. 13. 8. 23. Mar. 4. 8.  
engrafted] Rather, the implanted word. It is an allusion to the sowing and planting of seeds, herbs or young trees, wherein faithful Ministers are compared to planters. See 1 Cor. Those who translate the original[ engrafted] suppose that it is a metaphor taken from the art of engraffing twigs into a stock, who turn the stock into their own nature.  
V. 22. be ye doers of the word] Mat. 7. 21. Rom. 2. 13. Luk. 11. 28. Joh. 13. 17. 1 Joh. 2. 4.  
deceiving] By false conclusions and inferences, as if it were sufficient to hear without practise.  
V. 23. like] By this similitude Saint James intendeth to teach us that those who are hearers and not doers of the word, quickly forget what they have heard.  
V. 25. looketh] The original word signifieth an accurate and intentive looking upon a thing, bowing and stooping down to it. See Joh. 20. 5. 1 Pet. 1. 2. So that hereby we are to understand a diligent and intentive hearing or reading Gods word, and meditating thereon.  
law] Chap. 2. 12. Thereby understand the whole word of God registered in the Scriptures Psal. 1. 2. which is called perfect, because it contains all things necessary to be believed or practised; and the law of liberty, because thereby we are born again to a new spiritual life, and so freed from the bondage and slavery of sin, vers. 18.  
continueth] That is, in the belief and practise thereof: so the words following import.  
dead] Or, doing.  
V. 26. seem] Flatters himself with a vain conceit and persuasion, that he is truly religious.  
bridleth] Psal. 39. 1. It is a metaphor taken from unruly horses, which must be bridled and kerbed, that they may be ruled.  
vain] Notwithstanding all his boasting.  
V. 27. before God] That is, which God requireth, as pleasing unto him.  
world] Understand thereby both wicked men, unto whom we must not conform ourselves, Rom. 12. 2. as also the pollution or lusts of the world. See 1 Joh. 2. 15, 16.   

CHAP. II.  
Vers. 1. OF glory] Act. 7. 2. 1 Cor. 2. 8.  
respect] Levit. 19. 15. Deut. 1. 17.& 16. 19. Prov. 24. 23. To respect persons is for mens outward condition in the world, to respect and honour some, as for their riches and the like, and neglect and contemn others, though equally or better deserving, as for their poverty and the like: and this is that fault which S. James warns the converted Jews to take heed of in this verse, and blames in them in the verses following.  
V. 2. For if] A fault too common even in these dayes in many assemblies, wherein the poor are not allotted or allowed a seat to sit in.  
assembly] Gr. synagogue.  
V. 3. in a good place] Or, well, or seemly.  
V. 4. Are ye not] Or, are you not condemned in yourselves, that is, convinced in your own consciences, that ye do evil in so doing? See Vers. 9.  
judges] Or, are ye not herein ill-affected judges? or are ye not judges of your own evil reasonings? seeing by this your dealing it is plain that you respect persons.  
V. 5. chosen] 1 Cor. 1. 26, 28.  
rich in faith] Luk. 12. 21.  
the] Or, that.  
V. 6. despised the poor] 1 Cor. 11. 22.  
V. 7. name] That is, the name of Christ, from which wee are called Christians.  
by the which ye are called] Gr. which is called upon you.  
V. 8. royal law] The law of loving our Neighbour as ourselves is called the royal law, as highways are called the Kings, that is, because they are common to all: So this law should be extended to all, whether poor or rich: there is no limitation in the law. Thou shalt love thy Neighbour, whosoever he be, without respect of persons.  
Thou shalt love thy Neighbour] Levit. 19. 18. Rom. 13. 9. Mat. 22. 39.  
V. 9. respect to persons] Vers. 1.  
V. 10. For whosoever, &c.] The Apostles meaning is this, viz. That suppose a man should keep the whole law in substance, except in some one particular, yet by allowing himself in this particular, thereby he manifests that he kept no precept of the law in obedience and conscience unto God; for if he did, then he would be careful to keep every precept; thus much the words following import, and hereby he manifests that he is guilty of all. Some conceive, that therefore such an one may be said to be guilty of all, because by allowing himself in any one sin, thereby he lies under that curse which is threatened against the transgressors of the law, Deut. 27. 26.  
V. 11. he that said] Or, that law which said.  
V. 12. law of liberty] See Chap. 1. 25.  
V. 13. For he shall] Mat. 6. 15.& 18. 35.  
and] Or, but.  
rejoiceth] Or, glorieth.  
judgement] Or, condemnation: that is, tho condemnation of Satan and sin, because of those gracious promises which are made to merciful men, Psal. 41. 1, &c. Matth. 5. 7. Luk. 6. 37.  
V. 14. What] The drift and scope of the Apostle in the ensuing discourse is to prove, that neither the bare outward profession of faith, not that faith which is without works can justify or save, but that it must be an operative or working faith, fruitful in good works.  
faith] That is, which is without works. And the interrogation( can &c) is a strong negation, as in the former clause( what doth it profit, &c)  
V. 15. In this and the next two verses St. James compares that faith which is without works to the good words of him who wisheth well to a poor man, but doth nothing at all for him. This similitude stands thus: even as faire words where, no relief is given, do nothing profit the needy, naked, and hungry man: so neither a bare profession of faith, nor that faith which is without works can profit, that is, justify or save.  
V. 16. say unto them] 1 Joh. 3. 18.  
warmed] Job 31. 20.  
V. 17. dead] Not that works give life unto faith; or are, as some speak, the form of faith; for it is plain, that faith giveth life unto all good works that are acceptable unto God, as appeareth, Heb 11. 6. and through the whole course of that chapter, and from Hab. 2. 4. But such a faith is said to be dead in respect of the work or office of justifying and saving, that is, that it availeth nothing to them, as may appear by the former similitude; but is like a dead corps, which hath not power to produce any actions of life. Thus Abrahams body and Sara's womb are said to be dead, because they were unfit for generation, Rom 4. 19. And the reason thereof may be this, viz. because he that is destitute of good works, at least of a sincere resolution to walk in obedience, cannot by faith apprehended the promises of life; for though faith onely apprehended the promises of life, yet these promises are made onely to those who walk in sincere obedience. See Psal. 15. 1, &c.  
alone] Gr. by itself.  
V. 18. a man] That is, one that hath indeed a true justifying or saving faith.  
may say] So one that saith, that he hath a true justifying and saving faith, and yet doth not manifest it by his works.  
without thy works] Some copies read, by thy works.  
by my works] because an uniform, impartial and universal obedience to Gods commandements, is a sure and certain token of a justifying faith, 1 Joh. 2. 3.  
V. 19. Thou] Hereby it is evident that Saint James in this discourse doth not onely speak of a bare profession of faith, or of a show and shadow of faith, but of some kind which is true in its kind, though not justifying or saving; this is generally called an historical or dogmaticall faith, and is nothing else but an assent unto the word of God as true in general.  
It is well] Yet not sufficient, and the reason hereof is taken from the faith of devils, whose faith is not sufficient to salvation, though they believe those truths which are contained in the word of God.  
believe] Mat. 8. 29. Mark. 5. 7.  
tremble] By reason, that by their faith they believe that judgement wherewith they shall be sentenced at the last day.  
V. 20. dead] See Vers. 17.  
V. 21. Was not] There were many other works performed by Abraham abundantly, testifying the truth of his faith; but the Apostle chooseth this above all other, because it was the most conspicuous work by which his faith was tried, and God seemed to take especial notice hereof, Gen. 22. 12.  
V. 21. our father] That is, according to the flesh, because those to whom Saint James did writ were the scattered Jews, Chap. 1. 1.  
justified] That is, say some, declaratively and in the sight of men, his works bearing witness of, or to his faith, and not causally and in respect of God; but because Saint James here disputes against those who looked to be justified by a faith separated from good works, and that causally, and in the sight of God, it cannot stand with the scope of the Apostle, unless here by[ justified] we understand that justification whereby we are justified causally and in the sight of God; the state of the question being, not whether we are justified declaratively, or in the sight of men by faith without good works; but, whether we are justified in the sight of God without works.  
works] That is, a working faith, for in this discourse or dispute works are not opposed to a justifying or saving faith, but to such a faith which hath not works; so that we may well by[ works] as a part for the whole, or the effect for the cause, understand here such a faith which hath works conjoined with it. Besides, how could the Apostle conclude as he doth, vers. 23. that the Scripture was fulfilled, viz. that Abraham believed, and it was accounted to him for righteousness, from Abrahams being justified by works, when he offered his son Isaac, unless by works here we understand a working faith? Did not the Apostle mean the same thing by works, vers. 21. and by faith, vers. 23? Hence it appears, that there is no contradiction between Saint Paul, Rom. 4. 2. where he proves that Abraham was not justified by works, and Saint James, who here affirms that he was, although they express themselves diversely, disputing against adversaries of different dispositions: Saint Paul disputes against those who looked to be justified or saved by their own perfect or inherent righteousness: or works, Saint James against those who looked to be saved by a faith without works; now there is a mean between these two extreme opinions, wherein both agree, and that is, that justification is by a faith which hath works, or a working faith.  
was not] There were many other works performed by Abraham, abundantly testifying the truth of his faith; but the Apostle chooseth this above all other, because it was the most conspicuous work by which his faith was tried, and God seemed to take especial notice hereof, Gen. 22 12.  
offered] Gen. 22. 9. That is, in readiness of affection and full resolution, though not in real act. See Heb. 11. 17.  
V. 22. Seest thou] Or, thou seest.  
wrought] Or, cooperated to his works, that is, supported and directed him in the doing of them: Or which moved him to them. See Heb. 11. 17.  
perfect] That is, declared to be perfect, even as it is said, that Gods power is perfected in weakness, 2 Cor. 12. 9. That is, declared to be so.  
V. 23. fulfilled] It was fulfilled before, Gen. 15. 6. How then is it said here, that it was fulfilled at the oblation of Isaac, which was many yeares after? Thus; the truth of that which was verified before, was then again confirmed by a new and evident experiment; or it may be said to be fulfilled at Isaacs oblation, though fulfilled before, because Abraham was justified after the same manner through the whole course of his life. See Ver. 21.  
Abraham] Gen. 15. 6. Rom. 4. 3. Gal. 3. 6.  
friend] 2 Chron. 20. 7. Es. 41. 8.  
V. 24. by works] That is, working faith. See v. 21.  
by faith] That is, which is alone, or without good works. See Vers. 17.  
V. 25. Rehab] Josh. 2. 1 &c. Heb. 11. 31.  
by works] That is, a working faith. See Vers. 21.  
V. 26. spirit] Or, breath. No similitude must be stretched beyond its scope: Now the scope of the Apostle in this similitude is to show, that faith without works is dead, and not that works are the form of, or give life unto faith, as the soul is the form of, and giveth life unto the body; for works cannot be the form of faith, seeing no outward thing can be the form of, or essential unto that which is internal; now works are outward, but the habit of faith internal. Some conceive, that the original word signifieth breath, and then the similitude stands thus; even as the want of breath argues a dead body, so want of works a dead faith. dead] See Vers. 17.   

CHAP. III.  
Vers. 1. BE not] That is, let no man usurp( as many imperiously do) authority to judge and censure others: that is, rashly and rigorously, Mat. 7. 1, &c. Luk. 6. 37, &c. Rom. 2. 1.  
condemnation] Or, judgement. That is, punishment; as Mat. 23. 14. Mar. 12. 40. Luk. 20. 47.  
V. 2. offend all] 1 King. 8. 46. Pro. 29.  
If any man] Ecclus. 14. 1.& 19. 16.& 25. 8.  
perfect] That is, endowed with much wisdom and discretion; or else a sincere Christian indeed, Joh. 1. 47. though not absolutely perfect according to all parts and degrees of perfection.  
bridle] See Chap. 1. 26.  
whole] That is, all the members of his body: as his eyes, ears, &c. because it is easier to govern all other members then the tongue.  
V. 3. bits in the horses mouths] Psal. 32. 9.  
V. 4. fierce winds] Or, strong.  
V. 5. boasteth great things] Psal. 12. 3.& 73. 8.  
a matter] Or, wood.  
V. 6. world] That is, a mighty deal, or multitude, or heap: it commits a multitude of iniquity by flattering, lying, swearing, slandering, &c.  
amongst] Gr. in the midst.  
whole] As a little fire doth a whole wood.  
course] Gr. wheel. Or whole frame of nature, either with lust, anger, pride, or the like.  
hell] That is, of the Devil. As Heaven is sometimes taken for God, whose throne is in heaven, Mat. 6. 9. Psal. 2. 4.& 11. 4. Esa. 66. 1. Mat. 5. 34.& 23. 22. Act. 7. 49.  
V. 7. kind] Gr. nature.  
mankind] Gr. nature of man.  
V. 8. full] Psal. 140. 3.  
deadly] That is, which brings death. Some think that herein Saint James alludes unto Psal. 140. 4.  
V. 9. Therewith] Amongst other faults of the tongue the Apostle chiefly reproveth backbiting, speaking evil, and cursing of our neighbours, and that in them especially, who would seem godly and religious.  
curse] Thereby understand all those vices of the tongue, whereby we offend against our neighbours; the chief being put or mentioned for all: as in the Negative precepts of the second Table of the Law.  
the similitude of God] Gen. 1. 26.  
V. 10. Out of one] The intention of the Apostle in this and the two next verses, is to show, that blessing of God, and cursing our brethren, cannot stand well together.  
V. 11. place] Or, hole.  
V. 13. Who is wise] It is as if the Apostle had said; you persuade yourselves that in censuring others you show much wisdom and knowledge; but if there be that wisdom and knowledge in you as ye pretend, then show it by your works without imperious, and rigid, and proud censuring your brethren. See vers. 17.  
meekness of wisdom] That is, that meekness which is guided by true Christian wisdom.  
V. 14. envying] Or, emulation.  
glory not] Of your wisdom.  
lye] Because true wisdom doth not consist with such bitter emulation and strife. So it is said, That he that faith that he hath no sin, is a liar, 1 Joh. 1.  
V. 15. This] Which those imperious censurers of other mens lives and actions pretended.  
earthly] See Joh. 3. 12. 2 Cor. 5. 1. Phil. 2. 10.& 3. 19.  
sensual] Or, natural. And not from the Spirit of grace, 1 Cor. 2. 14.  
devilish] That is, that which the devil practices, Job 1. 10, 11. Rev. 12. 10.  
V. 16. confusion] Gr. tumult, or unquietness.  
V. 17. above] See Chap. 1. 17.  
pure] See 2 Cor. 11. 2. Phil. 4. 8. Tit. 2. 5. 1 Pet. 3. 2. 1 Joh. 3. 3.  
gentle] Or, patient. Act. 24. 4.  
without partiality] Or, without wrangling, or, without judging.  
V. 18. fruit] That is, life eternal, which is the fruit of righteousness, not by way of merit, but of grace, Rom. 4. 4.  
sown] Because the world persuadeth itself, that they are miserable which live peaceably; therefore the Apostle here pronounceth that they shal at length reap the harvest of a peaceable righteousness, Mat. 5. 9.  
make peace] That is, who are not onely of a peaceable disposition, but seek peace, Psal. 34. 15. 1 Pet. 3. 11. and labour to make peace between those who are at variance.   

CHAP. IIII.  
Vers. 1. wars] That is, those emulations, strifes, and contentions, whereof the Apostle had spoken, Chap. 3. 14. and not open warres, when as one Army is brought up against another; for there was no such thing between Christians in those times wherein Saint James wrote, though open warres and fightings arise and spring from the same fountain.  
fightings] Or, brawlings.  
lusts] Or, pleasures. Called pleasures in the original, because of that delight or pleasure which men take in them.  
war] 1 Pet. 2. 11.  
members] That is, in you, or in your members, because lusts exercise a dominion over the members of the body, making use of them for the compassing of that which they desire to bring to pass; and so they do over the faculties of the soul.  
V. 2. ye kill] Some copies have, ye envy.  
desire to have] Or, eagerly desire.  
ye sight] See vers. 1.  
lust] See vers. 1.  
V. 3. Ye ask] In the former verse it is said, that they did not ask; why then is it said here, that they did ask? Thus: it is by way of supposition; as if the Apostle had said; viz. or suppose ye ask, yet ye receive not, because, &c.  
amiss] Job 35. 12. Because to no good end, as the words following import.  
lusts] Or, pleasures.  
V. 4. Ye adulterers] There is a double adultery mentioned in the Word of God; the one is usually called spiritual adultery, whereby or when as a man or woman forsaking God, bestows his love upon the creature, or the world. See Jer. 13. 27. Ezek. 23. 44, 45. Hos. 2. 2. The other is usually called corporal adultery, whereof there are several degrees; as first, adulterous thoughts, and inward burnings, Mat. 5. 28. 1 Cor. 7. 9. 2 Pet. 2. 20. Secondly, wanton words, Ephes. 4. 29. Thirdly, lascivious gestures, Prov. 5. 20.& 7. 13. Jer. 5. 8. Fourthly, the act itself, Deut. 23. 17. Levit. 19. 29. Some understand this place of the former; others, of the latter, which is the more probable opinion, because of the words following.  
the friendship] 1 John 2. 15. Mat. 6. 24, 2 Cor. 6. 15.  
V. 5. Scripture] Not in any particular place, or in so many words, though the sense may be gathered out of the Scriptures: Some conceive that the Apostle relates to Gen. 6. 5. and 8. 21. others to Numb. 11. 29.  
The spirit] If we understand by[ spirit] the spirit of a man unregenerate, as some do, then the last clause must be rendered,[ lusteth to envy] that is, inciteth, or putteth on, or moveth earnestly unto envy, and the like: but if by[ spirit] we understand here the Spirit of God, which is the more probable opinion, because that clause[ dwelleth in us] is often attributed to the Spirit of God, Exod. 25. 8.& 29. 4. Rom. 8. 11. 1 Cor. 11. 16. then that last clause must be understood of the Spirit of God, striving and fighting against envy. See Gal. 5. 17. The Greek preposition many times signifies against; as Luk. 20. 19. Heb. 12. 4.  
to envy.] Or, enviously.  
V. 6. God resisteth] Prov. 3. 34. 1 Pet. 5. 5. Psal. 101. 5.  
V. 7. God] Who best knows how to bestow his gifts for your good. This rule is here prescribed as a means to beat down, and bring in subjection the high thoughts of envy and emulation.  
resist the devil] Ephes. 4. 27.  
V. 8. Draw nigh] By faith, obedience and servant prayer.  
he will] In mercy, and his gifts.  
cleanse] Esay 1. 16.  
hands] Understand hereby the whole body; it is usual to put the part for the whole.  
double] See Chap. 1. 8.  
V. 10. Humble yourselves] Job 22. 29. Luke 23. 12. 1 Pet. 5. 6.  
V. 11. judgeth] Mat. 7. 1. Rom. 12. 1. 1 Cor. 4. 5.  
law] Because by his evil speaking and judging of his neighbour, he doth in dead, though not in word, speak evil of, and judge the Law, which hath forbid it. Levit. 19. 16. Psal. 138. 6.  
V. 12. who art thou] Rom. 14. 4,& 10.  
V. 13. Go to now] Prov. 27. 1.  
V. 14. Whereas] Psal. 103. 14, &c.  
it is] Or, for it is.  
V. 15. If the Lord] 1 Cor. 4. 19. Act. 8. 21.  
V. 16. boastings] That is, in your presumptions that ye shall live long, and gain much.  
evil] 1 Cor. 5. 6. Because hereby ye manifest that ye neither think of Gods providence, or the brevity, or uncertainty of your own lives.  
V. 17. sin] That is, a greater sin, and so consequently deserve greater punishment. See Luk. 12. 47. Matth. 11. 20, &c. John 9. 41.& 15. 22-24. Rom. 1. 20, &c. and 2. 23.   

CHAP. V.  
Vers. 1. RIch] Saint James threateneth not all rich men, but such onely who made not either a right use of their riches, vers. 2, 3. because they did hoard up, and not distribute them to the necessities of their brethren; or else abused them to oppression, vers. 4. and 6. or to luxury, vers. 5.  
miseries] Luk. 16. 23.  
V. 2. corrupted] Or, rotted.  
V. 3. cankered] Or, grown rusty.  
a witness] Matth. 10. 18.& 23. 31.& 24. 14. Mark 1. 44.  
eat] That is, the abuse of your riches shall be like fuel to put on fire the wrath of God against you. Some conceive that Saint James intends hereby that their carking for riches should consume them, or shorten their dayes. See Mat. 6. 25, &c.  
treasure] It is as if the Apostle had said, viz. ye thought that ye had provided for many years, Luk. 12. 19. and it is true, ye have done it, but it is a treasure of wrath, Rom. 2. 5. Some understand the place as if hereby the Apostle condemned their folly in heaping up riches in the last times, or in their lusts, and therefore not likely to enjoy them.  
V. 4. the hire of the labourers] Job 31. 38, &c. Lev. 19. 13. Deut. 24. 15.  
crieth] Though all sin deserves Gods wrath, yet some especially are called, for their greatness, crying sins, because they cry unto God for sudden vengeance, and as it were violently force God unto it: thus blood, Gen. 4. 10. the sins of Sodom, Gen. 18. 20.& 19. 13. oppression, Job 31. 34. and the keeping of the wages of the hirelings, here.  
sabbath] Or, hosts; or, armies. So God is often styled, because all creatures are his armies, and are ready to execute his will at his command. Esa. 1. 9. Jet. 11. 20. Rom. 9. 29.  
V. 5. nourished] Or, pampered.  
in a day] That is, say some, unto the day of slaughter, as if here were an allusion unto the fatting of beasts for slaughter: or, as others conceive[ in the day] that is, as in a day of feasting, Prov. 7. 14. Esa. 22. 13. because at such times there is usually made a slaughter of beasts; this these rich men did daily. See Luk. 16. 19.  
V. 7. Be patient] Or, be long patient, or suffer with long patience. 2 Tim. 2. 3. Heb. 6. 12.  
early and latter rain] Deut. 11. 14.  
V. 8. stablish] By meditating upon that crown of glory which is laid up for you. See 2 Tim. 4. 6, &c.  
for the coming] Job 19. 25.  
nigh] The time of suffering in this life is but short; but for a moment in comparison of that eternity of glory, which the faithful shall enjoy hereafter. Hence it is said that the coming of the Lord draweth nigh; Yet a little while, and he that cometh will come. Rev. 22. 20.  
V. 9. Grudge not] Or, groan, or grieve not. Hereby S. James forbids not all grieving for, or sensibleness of afflictions, or a groaning and sighing for the day of our redemption; but that groaning, grieving, or inward complaining and crying for vengeance, which is joined with impatiency and murmuring against God.  
condemned] That is, lest God chastise and punish you for it.  
judge] That is, Christ. See John 5. 22. Acts 10. 34.& 17. 31. 2 Cor. 5. 10. 2 Tim. 4. 8.  
standeth] It is a proverbial speech, whereby the nearness of a thing is denoted. See Gen. 4. 7. Mat. 24. 33. Mark 13. 24. The judge, &c. that is, he is nigh at hand. See vers. 8.  
V. 10. Take my brethren] Heb. 13. 7.  
of suffering affliction] Gr. of suffering evil.  
V. 11. happy] Chap. 1. 12.  
end] That is, how God rewarded his patience, or what end God gave unto it. See Job 41. 10.  
pitiful] Gr. of many bowels. Even as a tender mother hath her bowels moved when her child is to suffer. See 1 King. 3. 26. Luk. 1. 78.  
V. 12. Swear not] Matth. 5. 34.& 23. 15, 28. Saint James doth not forbid all swearing, as unlawful; see Deut. 6. 13. Esa. 65. 16. Jer. 12. 16. Rom. 9 1, 2. 2 Cor. 1. 13. Phil. 1 8. Heb. 6. 16. but rash and customary swearing, too usual( it seems) in his time. Some conceive, that the Apostle forbids onely swearing by the creature. Or, do not above all things, through impatience, be moved to take Gods Name in vain.  
let your] That is, that which ye have to affirm, affirm it simply, without an oath; and that which ye have to deny, deny simply, without an oath.  
lost ye fall] Exod. 20. 7. See vers. 9.  
condemnation] Some Copies red, hypocrisy.  
V. 13. Is any amongst you afflicted] Or, doth any amongst you suffer evil.  
afflicted] He shows the best remedy against all affliction, viz. prayers. See Job 16. 12. Psal. 77. 8.  
psalms] Ephes. 5. 19, 20.  
V. 14. sick] Or, weak.  
elders] That is, those who had the gift of healing by miracle, which was given to some in those Primitive times. See Mark 6. 13.& 16. 18. 1 Cor. 12. 9.  
pray] Gen. 20. 9. That God would be pleased to pardon his sins, and restore his health.  
anointing] This was an extraordinary sign of that extraordinary manner of healing by miracle, and not an ordinary sign of any sacrament under the Gospel.  
in the name] That is, by calling on the Name of the Lord.  
V. 15. of faith] Which proceedeth from faith; or made in faith. See Chap. 1. 6.  
save] See Mat. 9. 22. Mark 5. 23, Luk. 8. 36.  
raise] See Mat. 9. 5, &c. Mark 9. 27. Luk. 8. 54. John 5. 8.  
if he have] It is not the Apostles intention by this conditional speech, to intimate, as if any man was without sin; See 1 John 1. 13. but here he speaks of such special sins, for which God doth often lay sickness upon men. See John 5. 14. 1 Cor. 10. 5.& 1 Cor. 11. 30.  
V. 16. confess] Some understand it of forgiving one another, but the original is no where found in that sense; it is applied to confessing of sins, Mat. 3. 6. Mark 1. 5. Acts. 19. 18. and so here.  
one to another] That is, say some, to those Elders which were to be sent for; but others more probably of all the faithful, whether Pastors or people, though chiefly the Pastors, it being presumed; that they are best able to comfort them, who find any sin lye heavy upon their soul, and to assist, them with their prayers.  
pray] Ephes. 6. 8. 1 Tim. 2. 1, 2.  
effectual] Or, vehement, or, earnest.  
righteous] Joh. 9. 31.  
V. 17. passions] Act. 14. 15.  
he prayed] 1 Kings 17. 1.  
earnestly] Or, in his prayer.  
six moneths] Luke 4. 25.  
V. 18. be prayed] 1 Kings 18. 42, 45.  
V. 19. if any of you] Mat. 18. 15.  
err] As a wandring traveller doth out of his way.  
truth] That is, of the Gospel; either in faith or manners. See vers. 20.  
convert] That is, the means or instrument, through Gods blessing, of converting him.  
V. 20. hid a multitude of sins] Some understand this clause of the sins of the converting; as of Gods rewarding out of promise and mercy those who take pains to convert others; see 2 Cor. 2. 15. Others of the sins of the converted, whose sins the converting are said to hid, because they are a means of Gods hiding and not imputing them unto them.    

ANNOTATIONS ON THE FIRST EPISTLE general OF PETER.  

CHAP. I.  
Vers. 1. PEter] Called first Simon, or Simeon, John 21. 1. 2 Pet. 1. 1. afterwards Peter; but at what time, that is, whether when he first came to Christ Joh. 1. 42. or when he was called to be an Apostle, Mark 3. 16. Luk. 6. 14. or when he made that good confession, Mat. 16. 18. is not so easy to be determined.  
to the strangers] Gr. to the elect strangers. Some understand hereby the Jews onely, others both Jews and Gentiles scattered by persecution.  
scattered] Gr. of the dispersion. Jam. 1. 1.  
V. 2. Elect] That is, sequestered and separated from the world. See John 15. 19. Rev. 17. 14. in which place, elect, called, and faithful, are put for the same; so that here we are to understand by[ elect] those who were effectually called, or who had obeied the Gospel.  
foreknowledge] Or, preordination; or, foreappointment; that is, as God had before decreed. See vers. 20.  
through] Here is set down the principal cause of their effectual calling, viz. the sanctification of the Spirit. See vers. 22.  
obedience] That is, that ye might obey the Gospel, and so be reconciled unto God, through the sprinkling of the blood of Jesus Christ.  
sprinkling] Heb. 12. 24.  
V. 3. Blessed] 2 Cor. 1. 3. Ephes. 1. 3.  
abundant] Gr. much.  
begotten] That is, confirmed in us a living hope; or quickened, or revived us unto a living hope, by the resurrection of Jesus Christ, because God raised him up, that we might believe and hope in God for our resurrection unto glory. See V. 21 Act. 13. 33, 38. Rom. 1. 4.& 10. 9. Christs resurrection being a pledge of ours hence he is called the first-fruits of the dead, 1 Cor. 15. 23. and the first-born from the dead, Col. 1. 15, 18.& Rev. 1. 5. Some understand it of Gods renewing us by Christs resurrection. See Rom. 6. 5, &c.  
lively hope] Or, living hope. That is, a constant, permanent, or a hope that shall not fail, as living waters, John 6. 51. or to a hope of life.  
V. 4. To an inheritance] Rom. 8. 17. Gal. 3. 18. Col. 1. 12. Here is set down the object of that hope.  
fadeth] Chap. 5. 4.  
reserved in heaven for you] Or, for us. Col. 1. 5. 2 Tim. 1. 12.  
V. 5. kept] Or, guarded.  
power of God] John 10. 28. 29. 1 Cor. 1. 8.  
faith] Because by faith we lay hold on the power of God; and in his power fight against all our spiritual adversaries. See Ephes. 6. 10.  
last time] 1 John 3. 2. That is, at Christs appearance. Vers. 7.  
V. 6. Wherein] That is, in which hope of salvation. See Mat. 5. Luk. 6. Rom. 12. 2 Cor. 6. Rom. 5. 2.  
for a season] 2 Cor. 4. 17.  
if need be] That is, if it be Gods will. See Chap. 3. 17. or, if it shall be your good. 1 Cor. 11. 32.  
heaviness] Heb. 12. 11.  
manifold temptations] See. Jam. 1. 2.  
V. 7. the trial] Job 23. 10. Jam. 1. 3.  
more precious] Chap. 4. 13. Jam. 1. 12.  
V. 8. not seen John 20. 29. 1 John 4. 20.  
in whom] Considering that great and plentiful redemption which he hath wrought for you.  
full of glory] Or, glorious, either because this their rejoicing was a taste of their future glory, or because it made them glorious in the eyes of men. The original word may be translated celebrated, or renowned, or spoken of to praise, or glorified, or commended, or honoured. See Luk. 4. 15. John 13. 31.  
V. 9. end] That is, reward. See Rom. 6. 21, 22. 2 Cor. 11. 15. Phil. 3. 19. Jam. 5. 11.  
salvation] S. Peter means hereby that salvation which is begun in this life, in the peace of a good conscience, and the joy of the Holy Ghost, and which shall be perfected hereafter in heaven.  
souls] By a chief part of man we are here to understand the whole man. See Gen. 12. 5.& 14. 21.& 17. 14. Luk. 6. 9. Rom. 13. 1. for the body also shall be made partaker of salvation at the resurrection. Phil. 3. 20, 21.  
V. 10. preached] Mat. 2. 8.& 10. 11.  
prophesied] Act. 3. 18.  
grace] So here the fulfilling of the promises of Christs coming in the flesh, of his preaching the acceptable year of the Lord, of his dying for our sins, and rising for our justification, or these things themselves, and the like exhibited, are styled in opposition to the types, figures and shadows of this grace. John 1. 17.  
V. 11. of Christ] Gal. 4. 6. So the Holy Ghost by which the Prophets spake( 2 Pet. 1. 21.) is called, because Christ sent the Holy Ghost upon the Prophets, as he did upon the Apostles. See John 12. 15, 26.  
in them] See Heb. 1. 1.  
testified] Luk. 24. 25, &c. Acts 17. 2, 3. Rom. 1. 2, 3.& 16. 26. 1 Cor. 15. 2, 4.  
V. 12. the things] That is, the coming of Christ, and those particulars mentioned, verse 10. 11. and not the fruits and effects of them; for the faithful before Christs coming were saved by the grace of Christ, even as we. Acts 15. 9.  
with the Holy Ghost] Act. 2. 4. That is, by the assistance of the Holy Ghost.  
which things] Ephes. 3. 10. That is, which mysteries of the Gospel, revealed in the latter times.  
look into] Narrowly, as they who bowing or stooping down look upon a thing. See Jam. 1. 25. Luk. 24. 12. John 25. 11.  
V. 13. gird up the loins of your mind] Gr. having the loins of your mind girded. It is a metaphor taken from an ancient custom in the eastern countries, where they were wont to wear long garments, which they girded to their loins, to make them expedite, nimble, and ready for travail, or some other service, 1 King. 18. 46. 2 King. 4. 29.& 9. 1. Luk. 12. 37. Hence it is translated here, and in other places, as Job 38. 3.& 40. 7. Luk. 12. 35. to the mind, to import its preparedness and readiness for Gods service.  
be sober] Gr. being sober. Hereby Saint Peter directs us unto that wherein the preparation of the soul doth consist, or unto the means whereby it must be prepared for Gods service, and that is soberness; that is, a moderation not onely in meats and drinks, but in all earthly things. See vers. 4.& Luk. 12. 35, &c. 1. Thes. 5. 8.  
and hope] Gr. hope.  
to the end] Gr. perfectly. Luk. 21. 34. Tit. 2. 12. Hos. 12. 6. Hebr. 6. 11.  
grace] Some understand hereby that grace which is now revealed and offered unto us by the preaching of the Gospel; as Ephes. 1. 6. 7. Tit. 2. 11. and these read the words following thus, viz. which is brought unto you by the revelation of Christ; that is, by his preaching of the Gospel unto you, or in, or at his appearing, or being manifested in the flesh. Others understand here by[ grace] that salvation and glory which shall be revealed at the second coming of Christ; as Chap. 3. 7.  
that is to be brought] Or, that is brought.  
at the revelation] 2 Thess. 1. 10.  
V. 14. obedient children] Gr. children of obedience.  
not fashioning] Gr. not fashioned. Herein S. Peter may seem to allude to those things which receive their figure, form, or shape from a mould, and is as if he had said, Let not your lives or conversations be formed or moulded according to your former lusts; see Rom. 12. 2. The same is imported, when men are said to walk after their lusts, making their lusts their Captains or Leaders. See Ephes. 2. 3. and 4. 22. 2 Tim. 3. 6. Tit. 3. 3. 2 Pet. 3. 3. Jud. 18.  
former lusts] Ephes. 4. 22.  
ignorance] Ephes. 4. 18. Act. 17. 30. That is, before ye were called to the knowledge of the truth.  
V. 16. Be ye holy] Levit. 11. 44.& 19. 2.& 20. 7.  
V. 17. who without] Deut. 10. 17. Rom. 2. 11.  
according to] Eccles. 12. 14.  
sojourning] The Original word signifieth a dwelling for a time in a place, which is not native unto us. See Exod. 6. 4. Acts 7. 6, 29. Heb. 11. 9. Hence when it is applied to our living upon the face of the earth, thereby is implyed, that here we have no abiding city. See Chap. 2. 11. Gen. 47. 9. Heb. 13. 14.  
in fear] Chap. 2. 18.& 3. 2, 16. Ephes. 6. 5. Psalm. 2. 12. 2 Cor. 2. 3.& 7. 1, 15.  
V. 18. vain conversation] So called because it did proceed from the vanity of their mindes, Ephes. 6. 17. and because of the unprofitableness of it. Hab. 2. 13. Rom. 6. 21.  
tradition] That is, either by their example or teaching: Some suppose that here the Apostle intends those idle and pharisaical traditions which they had learned from their fathers.  
fathers] Ezek. 20. 18.  
V. 19. precious] 1 Cor. 6. 20.  
blood] Ephes. 1. 7. 1 John 1. 7. Rev. 1. 5.  
lamb] Herein Saint Peter relates unto the paschal Lamb, and the Lamb for the daily sacrifice, both which were to be without blemish or spot. See Exod. 12. 5. Num. 28. 3, 19. and both which were types of Christ. John 1. 29. 1 Cor. 5. 7.  
without blemish] Heb. 7. 26.  
V. 20. Who verily] Rom. 16. 25. Coloss. 1. 26. 1 Tim. 1. 10. Tit. 1. 2.  
foreordained] Gr. foreknown. See vers. 2. Acts 10. 42. Ephes. 3. 11.  
manifest] That is, in the flesh. See 1 Tim. 3. 16. 1 John 3. 8.  
last times] See Gen. 49. 1.  
V. 21. by him] For we can have no confidence in God, as reconciled unto us, but through Christ. See John 14. 6. Acts 10. 36. Ephes. 2. 14, 15.& 3. 12. Col. 1. 20.  
raised] Ephes. 1. 20.  
glory] See vers. 11.  
that your faith] See vers. 3.  
V. 22. purified] Tit. 3. 5, 6.  
obeying] That is, by faith, by which you obey the truth. See Rom. 1. 5, 16, 26.  
through the Spirit] Acts 15. 9.  
unfeigned] 2 Cor. 6. 6. 1 Tim. 1. 5. 1 Cor. 6. 11.  
love] Rom. 12. 10. Chap. 2. 17.  
fervently] Gr. extensively. That is, with a stretched-out love, or extended love.  
V. 23. corruptible] As they are who are born after the common course of nature.  
by the Word] Jam. 1. 18. It is usual in the Scripture, John 1. 13.& 3. 3. to compare the Word of God to seed. See Luk. 8. 5.  
which liveth] Psal. 119. 89.  
V. 24. For] Or, for that.  
all flesh is as grass] Esa. 40. 6.& 54. 10. 2 Cor. 5. 21. Jam. 1. 10.   

CHAP. II.  
Vers. 1. WHerefore laying] See Jam. 1. 21. Heb. 12. 1. Ephes. 4. 22, 25. Col. 3. 8.  
all malice] 2 Cor. 7. 1. 1 Thes. 5. 23.  
V. 2. desire] Or, earnestly desire. Psal. 119. 20, 81, 82.  
sincere] That is, uncorrupted, unfalsified: hereby is meant the purity of Gods Word, it is without falsehood: see Psal. 14. 8. and herein it is compared to milk, which of itself is uncompounded.  
milk] What is here meant by milk, is expressed, Chap. 1. 25. viz. the Gospel, or the Word of God revealed in the Gospel: Compared to milk; first, because of the sweetness of it, Esa. 25. 6. Psal. 19. 10.& 119. 103. Prov. 24. 13. 14. Secondly, because of the purity thereof. See the note before. Thirdly, because of the nourishing property thereof; so especially here. See Ephes. 4. 11, &c. 2 Tim 3. 16, 17.  
of the Word] The syriac Translation renders it[ spiritual] and not without good probability, it being here opposed or compared to that bodily milk which new-born babes earnestly desire, and because it is the food of the soul, which is a spirit. Heb. 12. 9. and so the original word may be taken. Rom. 12. 1.  
V. 3. If so be] As you profess and persuade you self.  
tasted] That is, have had any experimental knowledge of the goodness and mercy of God in Christ; by our taste we make experience what is sweet, and what is four, or bitter. It may seem that S. Peter relates to Psal. 34. 9. It is conceived by some, that hereby the Apostle followeth the former similitude, because children do by their tastes easily discern their nurses milk.  
Lord] Christ Jesus.  
gracious] Understand it of that grace which is manifested and offered in the Gospel. See Eph. 6. 9, 27. Tit. 3. 4. Heb. 6. 5.  
V. 4. coming] That is, by faith. See Joh. 6. 35. and 5. 40, 43, 44. Heb. 10. 22.  
living ston] When Christ in the Scriptures is compared to a ston, it is either to the foundation-stone, to show that the whole Church is built upon him. See 1 Cor. 3. 11. or else unto the chief corner-stone, to show that the whole Church, or all the faithful, are coupled and united together in him. See Ephes. 2. 13, 14, 20. and 4. 16. Col. 1. 19. He is further called; 12 living ston, because he giveth life unto all those who by faith are united unto him, Joh. 5. 26.  
disallowed indeed of men] Luke 2. 24.  
chosen] See chap. 1. 20.  
V. 5. lively stones] That is, as having received life from him. See v. 4.  
are built] Or, be ye built. Or, build up yourselves: that is, more and more. Verbs passive, both in Hebrew and the Greek, have sometime a reciprocal signification. See chap. 1 14. 2 Sam. 20. 10. Mal. 2. 15. Gen. 46. 29.  
spiritual] Usually in the Scriptures the Church of God is compared unto an house, and that both the Church militant, Psal. 27. 4. and 69. 10. and 84. Isa. 56. 5, 7. Ephes. 2. 19. 22. 1 Tim. 3. 15. Heb. 3. 6. and 10. 21. as also the triumphant, Joh. 14. 2. 2 Cor. 5. 1, 2. And the reason may be, because God dwelleth in the Church, by his grace and glory. It is further compared unto a spiritual house, either in opposition to our material houses, or else because it is built up by the Spirit of God. See chap. 1. 22.  
holy priesthood] So all the faithful are styled, because( as the priests under the law) so these are separated from the world to the service of God, as the words following import. See chap. 1. 2. Isa. 61. 1.  
spiritual] That is, yourselves, and all that spiritual service which ye perform unto God. See Psal. 4. 6. and 50. 14. and 51. 19. and 107. 22. and 141. 2. Isa. 56. 7. Hos. 14. 3. Rom. 12. 1. Phil. 2. 17. Heb. 13. 15.  
by Jesus Christ] See Heb. 13. 10, 15, 16.  
V. 6. scripture] That is, partly, Isa. 8. 14. and 28. 16. and partly, Psal. 118. out of which places the apostle allegeth these words, keeping faithfully the sense, though not the very words.  
Behold] Isa. 28. 16. Rom. 9. 33.  
confounded] See Rom. 9. 33.  
V. 7. precious] Or, an honour.  
disobedient] That is, unto the Gospel.  
the ston which the builders disallowed] Psal. 118. 22. Matth. 21. 42. Acts. 4. 11.  
V. 8. And a ston of stumbling] Isa. 8. 14. Rom. 9. 33.  
a ston] A metaphor taken either from those, who, making hast, stumble at a ston in their way, and so hurt themselves: or from mariners, who split their ships upon rocks. See 1 Cor. 1. 23. So that by stumbling, here, the cause being put for the effect, we are to understand that judgement which unbelievers incur, through their infidelity.  
at the word, being disobedient] Or, being disobedient unto the word.  
disobedient] That is, because they are disobedient unto the Gospel. Participles oftentimes imply the cause of that which went before. See Heb. 11. 31.  
whereunto] This clause hath reference, not to disobedient; for God ordains no man thereunto, Psal. 5, 5. Jam. 1. 13. but unto stumbling: whereby is signified, that hurt and condemnation which unbelievers receive from the word through their infidelity: thereby it becomes the savour of death unto death unto them, 2 Cor. 2. 16. See before. Hence the sense of this clause is this, viz. whereunto: that is, unto which hurt or condemnation, expressed by stumbling. They: that is, those unbelievers were appointed or ordained by God, through his judgement, for their infidelity. Some, by stumbling, understand disobeying, or unbelieving: and these make this the meaning of the words, viz. Into which disobedience or unbelief God suffered them to fall, through his just judgement, for their former sins. Others refer this clause to word, and make this the apostles meaning, viz. Unto the obeying or believing of which word they were called of God.  
V. 9. chosen] That is, whom God hath effectually called out of the world. See chap. 1. 2. Deut. 7. 7.  
royal] That is, kings and priests. See Exod. 19. 6. Rev. 1. 6. and 5. 10. Kings, because of that power which they have, through Christ, over their lusts. See Phil. 4. 13. Priests, because separated to the service of God. See v. 5.  
holy nation] See Exod. 19. 6. and Deut. 7. 6, &c.  
a peculiar people] Or, a purchased people.  
peculiar] Or, a people for possession: that is, a people whom God hath purchased to be his own. See Exod. 19. 5. Deut. 4. 2. and 7. 6. and 26. 18. Psal. 135. 4. Tit. 2. 14. Acts 20. 18. Ephes. 1. 14. 1 Thess. 5. 9.  
praises] Or, virtues. That is, that we might glorify God in our conversations, thereby showing forth the abundant mercy and great power of God in calling us, Isai. 8. 13.  
called you out of darkness] Col. 1. 13.  
darkness] That is, ignorance, chap. 1. 14. whereby is meant our sinful and miserable estate by nature, under which men are kept, through the ignorance of the Gospel, Ephes. 4. 18. and 5. 8. Col. 1. 13.  
his marvelous] Hereby is meant our estate of grace, through the effectual calling of God, by the knowledge of the truth. See 2 Cor. 4. 6. Acts 13. 47. and 26. 18. Ephes. 1. 18. and 5. 8. called marvelous, because of the great mystery of godliness, which is revealed in the Gospel: and called his, because God revealeth it. See the places before.  
V. 10. Hence it is gathered by some, that this epistle was not written to the Jews onely, but also to the Gentiles; because that of Hosea 2. 23. is to be understood of the calling of the Gentiles, Rom. 9. 25.  
V. 11. strangers] 1 Chron. 9. 15. Here is a reason given why we ought to live holily, viz. because in this world we are strangers and pilgrims, and therefore we ought not to live according to the laws and lusts of the world, which is most corrupt.  
pilgrims] See chap. 1. 17.  
abstain from fleshly lusts] Rom. 13. 14. Gal. 5. 16. Col. 1. 5. 1 Thess. 2. 5.  
fleshly] Flesh is often taken for corrupt nature, as Rom. 7. 25. and 8. 1, 5, 9, 13. Gal. 5. 19, 24. Hence those lusts are called fleshly lusts, or, the lusts of the flesh, which proceed from corrupt nature, Gal. 5. 1. Rom. 13. 14. Ephes. 2. 3. 2 Pet. 2. 18. Sometimes the lusts of the flesh are taken for those lusts which are against the seventh commandment, as 1 Joh. 2. 16.  
war] Rom. 7. 23. Gal. 5. 17. James 4. 1.  
V. 12. Having your conversation honest] Chap. 3. 16. 1 Thess. 4. 12.  
whereas] Or, wherein.  
speak against you] Chap. 3. 16.  
they may by your good works] Matth. 5. 16.  
visitation] When God in mercy shall call them to the fellowship of the Gospel, Psal. 106. 4. Luke 19. 44.  
V. 13. Gr. Therefore] Hereby two things are implyed 1. that disobedience to the civill magistrate proceeds from fleshly lusts. See James 4. 1. 2. that disobedience unto the civill magistrate opens the mouth of unbelievers against the professors of the Gospel. See v. 11.  
Submit yourselves] Rom. 13. 1. Tit. 3. 1.  
ordinance of man] By ordinance is meant, the framing and ordering of civill government: called the ordinance of man, not because it is invented by, or hath its original from men:( for all power is from God, Rom. 13. 1, 2. though sometimes he useth men as means to derive power or government to such or such a person or persons, that so they might be the the more willing to yield obedience) but because it is proper to men, or because it is discharged by men.  
for the Lords sake] That is, out of obedience and conscience unto God, who hath ordained the civill magistracy, and also hath commanded obedience unto it, v. 14. Rom. 13. 1, &c.  
supreme] That is, under God. There is therefore no other supreme on earth above the king, in his dominions.  
V. 14. for the punishment of evil-deers] Rom. 13. 3.  
V. 15. silence] Gr. step or bind up the mouth of, &c. See Matth. 22. 12, 34. 1 Cor. 9. 9.  
men] Who are ready, out of their ignorance and folly, to charge the Gospel, and to blaspheme it, as if it countenanced those sins which the professors thereof practise.  
V. 16. free] 1 Cor. 7. 22. Here the apostle seems to prevent a secret objection. Some might reply; We are free, and therefore owe no obedience to any above us. The apostle granteth the antecedent, understanding it of their freedom from the burden and curse of the law, and from the bondage of sin and Satan; but withall he admonisheth them, not to withdraw, under the pretext of this their freedom, their obedience due unto the magistrate.  
using] Gr. having.  
V. 17. Honour] Or, esteem. Rom. 12. 10. Phil. 2. 3.  
all men] According to every mans state and calling.  
brotherhood] Those who are brethren in Christ.  
V. 18. Servants, be subject to your masters] Ephes. 6. 5. Col. 3. 22. Tit. 2. 9.  
all fear] Not onely of punishment, but also of offending God.  
good] Who gently and kindly bear with you in your religious profession and practices. The apostle seems here to speak of such servants who lived under unbelieving masters, as it may be gathered from the next verse.  
froward] Gr. crooked: that is, who use your forwardly, hardly and scornfully, because of your Christ: an profession.  
V. 19. thank-worthy] Or, thank.  
for conscience] Gr. of God; that is, because of that religion which you profess, and those religious duties which you perform, out of obedience or conscience, unto God.  
V. 20. glory] Luke 6. 33.  
acceptable] Or, thank.  
V. 21. called] 2 Tim. 3. 12. Acts 14. 22. As disciples of Christ, to bear his cross. See Matth. 10. 38. and 16. 24.  
for us] Some red, for you. Heb. 2. 9. Rom. 5. 7, 8. 2 Cor. 5. 14.  
example] Joh. 13. 15. It is a borrowed kind of speech, taken from painters or school-masters.  
V. 22. Who did no sin] Isa. 53. 9.  
V. 23. committed himself] Or, committed his cause. That is, gave up or delivered over his will unto his Fathers, in his suffering, Matth. 26. 39. Or, he committed the revenge of his innocency unto God, giving us an example hereby not to revenge our own cause, though never so innocent.  
V. 24. bare our sins] Isa. 53. 4, 5, 6. Or, bare up our sins, Heb. 9. 28. That is, the punishment of our sins. See Levit. 5. 1. and 10. 17. Gal. 5. 10.  
on] Or, to.  
three] That is, the cross, whereon he did consummate and perfect his satisfaction for our sins, Ephes. 2. 16. Col. 1. 20.  
dead] Luke 1. 95. Rom. 6. 1, 2, &c. Tit. 2. 11, 12, &c. 2 Cor. 15. 5. See Rom. 6. 2.  
stripes] See Isa. 53. 5.  
V. 25. For] Here he calleth servants back from the consideration of those injuries which they suffered for Christ, unto those benefits which they received by him, that so he might work them unto patience.  
sheep going astray] Isa. 53. 6.  
Shepherd] Ezek. 34. 25. and 37. 24. Joh. 10. 11. Heb. 13. 20.   

CHAP. III.  
Vers. 1. YE wives] Gen. 3. 16. Ephes. 5. 22. Coloss. 3. 18. Tit. 2. 5.  
be in subsection] Or, subject yourselves. See chap. 2. 5.  
husbands] He speaks of unbelieving husbands, unto whom believing wives should be the more subject, that so, by their honest and chased conversation, they might gain them unto the Lord; that is, be an occasion of gaining them. See Matth. 18. 15. 1 Cor. 9. 19. For, such husbands seeing the good conversation of their wives, may be brought to have a liking and good opinion of the Gospel, and so to have a desire to it, and by the grace of God, to frame their life unto it.  
be won] 1 Cor. 7. 16.  
V. 2. fear] Both of offending their husbands, and of offending God.  
V. 3. Whose adorning] 1 Tim. 2. 9. Isa. 3. 16.  
adorning] The apostle doth not here absolutely forbid women to adorn themselves; see Gen. 29. 30. so it be without excess and pride, and according to their places: but comparatively, that is, that they make not that outward adorning their chief ornament.  
V. 4. hidden] This is opposed to the outward decking of the body. Hereby is meant the new man, which according to God is created in righteousness and true holinesse, Ephes. 4. 24. See Rom. 2. 29. and 7. 22. 2 Cor. 4. 16.  
in that] That is, which hidden man of the heart is manifested by a meek and quiet spirit, without hypocrisy.  
the ornament of a meek and quiet spirit] Gr. in the sincerity of a meek and quiet, &c. See Ephes. 6. 24. Tit. 2. 7.  
V. 5. being in subjection] See v. 1.  
V. 6. calling him lord] Gen. 18. 12.  
daughters] Gr. children.  
and are] Because women are by nature fearful, he giveth them to understand, that he requireth of them that subjection which is not wrung out of them by force and fear. Or, and are not afraid with any amazement arising out of an accusing conscience of doing evil.  
V. 7. husbands] Col. 3. 14. Here the apostle turns himself to believing husbands, showing them how they should behave themselves to their believing wives.  
according] That is, carry yourselves wisely and discreetly towards them.  
giving honour] That is, giving them due respect, taking care and providing for them, and bearing with them in their weaknesses.  
weaker] It is usual in the Scripture to compare man in general unto a vessel: see 1 Sam. 21. 1 Thess. 4. 4. 2 Cor. 4. 7. Hence the woman is here called weaker vessel, because generally she is weaker, both in the faculties of her soul, and the constitution of her body. And in that she is called here the weaker vessel, thereby is implied the reason wherefore husbands must so carry themselves as before, viz. because women are the weaker vessels. Weaker vessels, as those of glass and earth, we use carefully and tenderly: and so husbands should carry themselves toward their wives.  
and as being heirs together of] Some copies red, and as to heirs with you of, &c.  
grace] That is, life eternal, which is through grace, Rom. 6. 23. 2 Tim. 1. 9.  
hindered] By brawling and chiding, arising out of your indiscreet carriage. And here, by prayers, understand all other duties belonging to the worship of God.  
V. 8. Finally] Here saint Peter cometh to common exhortation, and commendeth concord, and whatsoever things make thereunto.  
one mind] Rom. 12. 16. and 15. 5. Phil. 3. 16. 1 Cor. 1. 10.  
love as brethren] Or, loving to the brethren.  
V. 9. Not rendering evil for evil] Prov. 17. 13. and 20. 22. Matth. 5. 39, 44. Rom. 12. 14, 17. 1 Thess. 5. 15.  
knowing] Here is a reason given why they should not render evil for evil, viz. because of that great blessing of eternal life, whereunto they were called.  
V. 10. he that will love life] Psal. 34. 12, &c.  
tongue from evil] Prov. 4. 24. and 18. 21.  
V. 11. eschew evil] Isa. 1. 16.  
V. 12. against] Gr. upon.  
V. 13. And who] Hereby is implied, that the honest conversation of the faithful, doth oftentimes prevail with, and mollify the hearts of cruel persecutors.  
V. 14. But and if ye suffer for righteousness sake] Matth. 5. 10.  
happy are ye] Matth. 10. 28. Jam. 1. 12. 1 Pet. 4. 14.  
be not afraid] Isa. 8. 12, 13. He means that kind of fear and trouble of mind wherewith wicked men fear in times of trouble, that is, with a fear without patience and trust in God, and such as is accompanied with consternation and amazement, so that they know not which way to turn themselves. See Isa. 7. 2. Matth. 2. 3. John 14. 1. and 16. 1.  
V. 15. sanctify] That is, glorify God by your patient suffering, and faithful trusting in him. Or, bless God in your hearts, for that he hath accounted you worthy to suffer for righteousness sake. See Acts 5. 41. 2 Cor. 3. 11. Phil. 1. 29. Col. 1. 24.  
every man] That is, if Gods honour, and the good of those who ask require it; otherwise we must not cast pearls before swine: see Matth. 7. 6.  
fear] Or, reverence.  
V. 16. Having] Chap. 2. 12. See chap. 2. 19.  
speak evil] See chap. 2. 12.  
in Christ] That is, according to his doctrine.  
V. 17. better] That is, it is good to suffer for well-doing, and not for evil. See the like, Psal. 118. 8. 1 Cor. 7. 9.  
the will of God] Chap. 4. 19.  
V. 18. For] Here he again propounds the example of Christ, as chap. 2. 21.  
once] Heb. 7. 27. For all, never to die or suffer again. See Rom. 5. 6. Heb. 9. 28.  
the just for the unjust] Rom. 5. 6, &c.  
bring] Reconcile us unto God. See Ephes. 2. 13, &c. Col. 1. 19, &c. 2 Cor. 5. 18.  
being put to death] 2 Cor. 13. 4.  
in the flesh] That is, according to his human nature. See chap. 4. 1. Rom. 1. 3. 1 Tim. 3. 16.  
Spirit] By his divine nature. So Rom. 1. 4. 1 Tim. 3. 16. Heb. 9. 14.  
V. 19. went] Not by any local motion, but by the manifestation and power of his Spirit. See chap. 4. 14. Gen. 6. 3.  
preached] That is, by the ministry of Noah, or some others, Eph. 2. 17.  
spirits in] That is, now, when saint Peter wrote this epistle, though not so when they were preached unto.  
V. 20. disobedient] That is, unbelieving. See Joh. 2. 26. Acts 14. 2. Rom. 7. 8. Heb. 3. 18.  
by water] That is, through the means of water, which did bear up the ark.  
V. 21. The like] That is, answerable to which salvation by water.  
not] There is no reason for this parenthesis.  
answer] Herein saint Peter may seem to have respect unto that rite or ceremony, which was used in the baptism of those who were of age. The person baptizing, asked the person to be baptized, Whether he believed; and he answered, I believe, &c. Hence, by the answer of a good conscience, we may understand that unfeigned faith whereof they made confession at their baptism, and whereby their consciences were purified, and whereby they received the remission of their sins, testified by Christs resurrection from the dead. Some understand, by the answer, &c. that covenant whereinto they entred at their baptism, the embracing whereof they testified by their unfeigned confession of their faith.  
V. 22. the right hand of God] Psal. 110. 1. Heb. 1. 3.   

CHAP. IIII.  
Vers. 1. FOr] The scope of saint Peter here, is, to persuade them to abstain from the lusts of the world, from their communion and fellowship in the death of Christ, whereby they were dead unto sin, and therefore they ought, not any longer to live therein. See this argument pressed more largely, Rom. 6. 6, &c. Gal. 5. 24. and 6. 14.  
suffered] That is, is dead unto the flesh, that is, in his corrupt nature: or, who hath his corrupt nature crucified in him.  
flesh] See chap. 3. 18.  
ceased] He speaks of what they ought to do, not of that which they always do.  
V. 2. rest] That is, so much of this present life which yet remaineth to be passed over.  
to the lusts of men] Rom. 12. 2.  
V. 3. For] By putting us in mind of our former life spent in the lusts of the world, he calleth us unto repentance.  
V. 4. Wherein they think it strange] Isa. 59. 15.  
strange] So verse 12.  
V. 5. him] See James 11. 5, 8.  
judge the quick and the dead] Acts 10. 42.  
V. 6. dead] That is, in saint Peters days, though not when the Gospel was preached unto them.  
that] Here is the end wherefore the Gospel was preached unto them, viz. for the mortification of their flesh, and the renewing in their spirits, according to the will of God. See vers. 2.  
judged] That is, mortified in the flesh. The antecedent is put for the consequent. See 1 Cor. 5. 5.  
V. 7. the end] See James 8. 9.  
all things 1 Joh. 2. 17.  
at hand] Phil. 4. 5.  
sober and watch] Matth 26 41. 1 Pet. 5. 8.  
watch] That is, be assiduous or constant in prayer, watching all opportunities to perform that service unto God. See chap. 5. 8. Luke 18. 1. and 21. 36. Rom. 12. 12. 1 Thess. 5. 17. Ephes. 6. 18.  
V. 8. fervent] See chap. 1. 22.  
shall] Or, will.  
cover] It doth, as it were, bury a multitude of sins in others, and thereby preserveth peace and concord. See Prov. 10. 12.  
V. 9. Use hospitality] Rom. 12. 13. Heb. 13. 2.  
grudging] Or, murmuring, Phil. 2. 14.  
V. 10. As every man hath received] Rom. 12. 6.  
stewards] Matth. 21. 14. Luke 12. 42. 1 Cor. 4. 1, 2.  
manifold] 1 Cor. 12 4. Rom. 12. 6.  
grace] That is, gifts bestowed through the free and undeserved grace of God.  
V. 11. as oracles] That is, reverently, considering diligently whose word it is. See Rom. 3. 2.  
minister] Some understand this of the duty of deacons; but more probably it is to be understood of the duty of all Christians; all being bound to help one another, according to that measure of gifts which God hath bestowed on them.  
V. 12. strange] See v. 4. Because hereunto ye are called.  
fiery trial] That is, those cruel persecutions which ye suffer. It is a metaphor taken from goldsmiths, who try their gold in the fire. See chap. 1. 7. Psal. 66. 10.  
try] See 1 Cor. 6. 4. James 1. 3.  
V. 13. rejoice] Luke 6. 23. Col. 1. 24.  
of Christs sufferings] Or, sufferings for Christ.  
glory shall be revealed] Col. 3. 3. James 1. 12.  
V. 14. If ye be reproached] Matth. 5. 11.  
for] That is, it is an argument that the Spirit of God is in you, upholding you under so great trials. See Col. 1. 11.  
happy are ye] Chap. 3. 14. James 1. 12.  
Spirit of glory] That is, the glorious Spirit of God.  
glorified] By your true and bold profession of him, under so many and so cruel trials.  
V. 15. suffer as a murderer] Chap. 2. 20.  
V. 16. Christian] The professors of Christ are so called, from Christ, in whom they believe, and whom they profess. See James 2. 7.  
V. 17. time is come] Isa. 10. 12. Jer. 21. 29. and 49. 12.  
judgement] That is, thereby understand those chastisements wherewith God chastiseth his own people for their sins.  
house] That is, his Church and faithful people. See Eph. 1.  
and if it first begin at us] Luke 23. 31.  
V. 18. And if the righteous scarcely be saved] Prov. 11. 31.  
V. 19. will of God] Chap. 3. 17.  
commit] It is a metaphor taken from those who use to commit jewels, or gold, and the like, to the trust or some faithful friend, for safe keeping. Hence those are said to commit themselves to God, who in their afflictions, through faith, rest on Gods faithful promises of taking care for them.  
souls] That is, themselves.  
Creature] Who will not forsake the work of his own hands, Psal. 138. 8.   

CHAP. V.  
Vers. 1. ELders] So the ministers of Gods word are styled, because usually men of good age were chosen to that office, 1. That they might not be despised for their youth, 1 Tim. 4. 12. 2. That they might be well grounded in the truth, and so not be apt to be cartled away with divers doctrines, Ephes. 4. 14.  
and a witness of the sufferings of Christ] Luke 24. 48.  
a partaker] Rom. 8. 17, 18.  
glory] This he speaks, either in respect of his being present at our Saviours transfiguration, Matth. 17. 1, &c. which was a glimpse of that glory wherewith he shall appear at the last day; or else in respect of those first-fruits of glory, whereof he himself was partaker in this life.  
V. 2. flock of God] Acts 20. 28.  
which is among you] Or, as much as in you is.  
lucre] Tit. 1. 7. 1 Tim. 3. 3, 8.  
V. 3. being lord, over] Or, over-ruling.  
lords] That is, not imperiously commanding your own inventions, instead of the doctrine of the Gospel; nor carrying themselves insolently and magisterially towards Gods people, 3 Job. v. 9.  
heritage] So the faithful are called, because of that peculiar right which God hath in them.  
ensamples to the flock] Phil. 3. 17. 2 Thess. 3. 9. 1 Tim. 4. 12. Tit. 2. 7.  
V. 4. Shepherd] Heb. 13. 26.  
fadeth not away] Chap. 1. 4. 1 Cor. 9. 25.  
V. 5. all of you be subject to one another] Rom. 12. 10. Ephes. 5. 21.  
God resisteth the proud] James 4. 6.  
V. 6. Humble] See James 4. 10.  
V. 7. Gastine] See chap. 4. 19. Psal. 37. 22. Matth. 6. 25.  
V. 8. Be sober] Chap. 4. 7. Luke 21. 36.  
V. 9. resist steadfast in the faith] Ephes. 6. 11. James 4. 7.  
knowing] The persecutions which Satan stirreth up against Gods people, are neither new, not proper to any one man; but from old, and common to the whole Church; and therefore we must suffer that patiently, wherein we have so many fellown of our conflicts and combats.  
V. 10. a while] Chap. 1. 7. 2 Cor. 4. 17.  
perfect] Heb. 13. 21.  
V. 12. briefly] Heb. 13. 22.  
exhorting] Here is a brief argument of the whole epistle.  
V. 13. elected] See chap. 1. 2.  
V. 14. Greet ye one another] Rom. 16. 16. 1 Cor. 16. 20. 2 Cor. 13. 12. 1 Thess. 5. 26.    

ANNOTATIONS On the second Epistle of S. PETER.  

CHAP. I.  
Vers. 1. SImon] Gr. simeon, as it is translated, Acts 15. 14. The name of one of Jacobs son, Gen. 29. 33. and of another godly man, Luke 2. 25. He is called Simon also, Matth. 10. 2. Joh. 21. 16. as we commonly call him. It seems that this was the name that was given him by his parents, at his circumcision.  
Peter] A surname given him by Christ, Joh. 1. 42. It may be, to distinguish him from Simon the Canaanite, who was also an apostle, Matth. 10. 2, 4. It was renewed, upon his confession, Matth. 16. 16, 17, 18. The former name, Simon, comes from a word that signifies hearing. This later name, Peter, signifies a ston. The name imports, an hearer, and firm observer of Gods word; and such an one indeed this apostle was, Matth. 7. 24.  
A servant] See on Rev. 1. 1.  
an apostle] One called by Christ immediately, Matth. 10. 2. and sent to preach the Gospel in any part of the world, Matth. 28. 19. and having authority over all Churches, 1 Cor. 9. 1. compared with 2 Cor. 11. 28.  
of Jesus Christ] See on Matth. 1. 1. Rev. 1. 1.  
to them] To whom this epistle was written. See on chap. 3. vers. 1.  
that have obtained] The Greek word, in the primitive signification of it, signifieth getting a thing by lot, as inheritances were sometimes divided, Josh. 14. 2. yet it is used for obtaining a thing any other way.  
like] In substance, not equal in degree; for faith might be stronger in the apostle then it was in them to whom he writ, Rom. 1. 12. 2 Cor. 4. 13. Tit. 1. 4.  
precious faith] 1 Pet. 1. 7. It is called so, in regard of the precious promises it lays hold upon, v. 4. which belong alike to all believers.  
with us] Apostles, as 1 Joh. 1. 3. and other Christians, judas v. 3. 2 Cor. 1. 21. Or, with me. See on 1 John 1. 1, 3.  
through the righteousness] By the merits of Christ, who hath deserved for us both grace and glory. Gr. in the righteousness. Our faith rests on Christs merits. Or, by Gods mercy and bounty. So the word is used, 2 Cor. 9. 9. Faith then comes not by any desert of ours, but from Christs merits, or Gods mercy, or by Gods faithfulness in keeping his promises, Psal. 89. 33. Luke 18. 18. 1 Joh. 1. 9.  
of God, and our Saviour Jesus Christ] Gr. of our God and Saviour Jesus Christ. See on judas v. 25.  
V. 2. Grace and peace be multiplied unto you] See on 1 Pet. 1. 2. Rev. 1. 9.  
through the knowledge of God, and of Jesus] That is, through faith in God, and Christ made known to us, Isa. 53. 11.  
our Lord] 1 Cor. 8. 6.  
V. 3. According as his divine power] It may be referred to that that went before. Let grace and peace be multiplied to you, according to the riches of his provisions for us. Or to the words following: As God hath given us all things, &c. so add to your faith, virtue, &c. v. 5. So Paul begins, after salutation, 1 Tim. 1. 3. Or, O how hath his divine power, &c. Rom. 11. 33.  
hath given unto us] To us Christians, to enjoy: or, to us apostles, to preach to you, that ye may be partakers of the divine nature, v. 4.  
all things that pertain unto life and godliness] All things needful to preserve our natural or spiritual life here. Or, all things requisite to bring us to heaven hereafter, and to enable us to live godlily here.  
through the knowledge of him] See on v. 2.  
that hath called us] God, 1 Pet. 1. 15. Or, Christ, Rom. 1. 6.  
to glory and virtue] To glory in heaven, and virtue on earth. Or, by glory and virtue: That is, by a glorious and powerful Gospel. Or, employing his glorious power to convert us, Ephes. 1. 19. and 3. 6.  
V. 4. Whereby] By which glory and power appearing in the preaching of the Gospel. Or, Because that. Seeing God hath made such glorious promises to us, he hath given us all things needful for grace and glory.  
are given] Or, he hath given; as v. 3.  
unto us] See on v. 3.  
exceeding great and precious promises] Promises of very great matters, and things of high price and account.  
that by these] By these promises: or, by these things given us, v. 3.  
you might be partakers of the divine nature] Not of Gods substance, which is incommunicable; but have excellent graces given us, whereby we are made like to God in wisdom and holinesse, wherein the image of God, after which man was at first created, consists, Eph. 4. 24. Col. 3. 10.  
having escaped] Gr. having fled from. It shows the nature of our victory over sin, which consists in fleeing from it, chap. 2. 18. 20. 1 Cor. 6. 18.  
the corruption] Of sin: or, of destruction, as chap. 2. 12, 19.  
in the world through lust] In worldly men, by reason of wicked desires reigning in them, 1 Joh. 2. 15, 16.  
V. 5. And besides this] It is not enough to flee corrupt lusts, but we must also get store of virtue. Or, And for this very thing also. Gods grace to us, should make us strive to increase his graces in us. Or, So do this very thing also. So the first particle is translated, Jeh 6. 57. As God hath given you great benefits, v. 3. so do ye seek to add grace to grace. Or, Therefore do ye also this very thing. So the first particle is translated, 1 Cor. 15. 13. And if the beginning of the third verse be red by way of exclamation, it answers well to it.  
giving] Gr. bringing in besides. As not having done enough in avoiding lusts, unless ye be pious.  
all diligence] The greatest diligence that ye can possibly. The word comes from another word in the original, that signifies to make hast, as diligent men use to do, who omit no occasions to at complish their just ends.  
add to your faith] To your confidence in Christ, whereby ye are justified before God.  
virtue] moral virtues, which may make you acceptable in the sight both of God and of men, Phis. 4. 8. 1 Per. 3. 4.  
knowledge] Get more knowledge of Christ daily, Phil. 3. 8, 10.  
V. 6. temperance] Power in yourselves to moderate your affection toward outward things, as the word imports.  
patience] Abiding under troubles with quietness, as the derivation of the word implies.  
godliness] Well worshipping of God, to wit, according to his will.  
V. 7. brotherly kindness] Love to the saints, Heb. 13. 1. which are our brethren in Christ, Matth. 23. 8.  
charity] Whereby we are to love, not our brethren onely, but others also, Gal. 6. 10. 1 Thess. 3. 12. and 5. 15.  
V. 8. be in you, and abound] Be plentifully in you, Col. 3. 16.  
they make you, that ye shall neither, &c.] Ye shall not onely not be negligent and unfruitful, but also be painful in good works, and see fruit of your faith, v. 5.  
be barren] Gr. be idle. They are idle, not onely who do nothing, but also who use not the gifts they have to their best improvement and advantage.  
unfruitful] As fruits are pleasing to us, so are good works to God; and are therefore called fruits, Matth. 12. 33. Gal. 5. 22. 1 Thess. 1. 4. Col. 3. 20. Heb. 13. 16.  
in the knowledge] In exercising your knowledge. That you know of Christ, will make you fruitful in good works.  
of our Lord Jesus Christ] See on v. 2.  
V. 9. is blind, and cannot see far off] Or, is blind, or cannot see far off. If he be not stark blind in these spiritual things, he is so weak sighted that he cannot clearly discern such high mysteries.  
that he was purged from his old sins] That he made a profession in baptism, that his former sins were purged away by the blood of Christ.  
V. 10. Wherefore the rather] Because of the dangers mentioned, v. 9. Or, Wherefore the more. Be the more careful to do it.  
brethren] By regeneration, and adoption, and union with Christ by saith, we are made the children of God, and brethren spiritually, Phil. 4. 1.  
given diligence] See on v. 5.  
to make your calling and election sure] Gr. firm, or slable. To get good grounds to assure you that ye were elected before the world, and are called out of the world. For it is sure enough in itself, by Gods decree and immutability, 2 Tim. 2. 19. Mal. 3. 6. Joh. 6. 40. and 13. 1. Rom. 11. 29.  
for if ye do these things] Continuance then in well-doing, is the way to get and keep assurance of salvation.  
ye shall never fall] judas v. 4. Our life is likened to a race, 1 Cor. 9. 24. we must take heed lest we fall, and come short of the prise set before us. The children of God may fall into some sins by weakness; but never so as to lose the goal, v. 11. Psal. 15. 1, 5. Rom. 11. 11. Or, ye shall never stumble. While ye are careful so to do, as before, ye shall go on smoothly towards heaven, without falling into any sin. For Gods servants sin, most commonly, for want of heeding their way, 1 Joh. 2. 10.  
V. 11. an entrance] A large passage into the kingdom of glory in the life to come.  
abundantly] Joh. 10. 10. If ye be full of good works, ye shall have abundant reward, 1 Cor. 9. 9. and 15. 58. 2 Joh. v. 8.  
V. 12. Wherefore I will not be negligent] Because an holy life here, gives assurance of so great glory hereafter, I will not cease to mind you of it.  
of these things] To increase your former graces, v. 5.  
though ye know them] Rom. 15. 15. 1 Joh. 2. 21. For we oft forget, through multitude of worldly businesses, what we know of holy and heavenly things.  
in the present truth] Now more fully taught then under the old testament, and generally believed by Christians.  
V. 13. I think it meet] In regard of their natural sluggishness. Or, I think it a just thing. For he was an apostle, and it was his duty to do it, 1 Cor. 6. 19.  
in this tabernacle] Our bodies are like tents set up for our souls to converse in for a time, and easily pulled down, 2 Cor. 5. 1.  
to stir you up] For we are very drowsy in spiritual things, at the best, and had need to be roused up, 2 Tim. 1. 6. chap. 4. 1.  
V. 14. Knowing] Very probably, by divine revelation, as it is likely Paul did also, 2 Tim. 4. 6.  
that shortly I must put off] It seems he was old then, when he wrote this epistle: for old-age was promised to him, Joh. 21. 18.  
〈◇〉 our Lord Jesus Christ hath shewed me] As is from God now revealed to me: or, in that manner as he sometimes foretold me Joh 21. 18, 19.  
V. 15. after my decease] Gr. going out: To wit, out of this world by death; as Luke 9. 31.  
to have these things always in remembrance] Or, to have whereby ye may always remember these things. As I will always call upon you, while I live( as v. 12, 13.) so I will leave you this epistle, as upon record, that may ever put you in mind of these things, when I am dead.  
V. 16. For we have not followed] Because I have taught Gods truth, therefore I would have it remembered after my death: whereas, if I had delivered fables, growing now towards my death, I should rather repent of it, and be willing to have them forgotten, and butted with me.  
cunningly devised fables] Woven together so artificially, that they might seem to be true, although indeed they be most false. Store of such had the Jews, and heathen poets in those days, and the Mahometans and papists have in these times.  
power and coming] powerful coming in the flesh, which our Saviour Christ shewed in effectual persuading many to believe what he taught, and confirming it by miracles, Matth. 7. 28, 29. and 8. 7, 8. Luke 24. 19. 32. Rom. 1. 4.  
eye-witnesses] Matth. 17. 1, 2. Joh. 1. 14. 1 Joh. 1. 1. Luke 1. 2.  
of his majesty] Heb. 1. 3. Of his glorious appearance, Matth. 17. 2.  
V. 17. honour and glory] Heb. 2. 7, 9. God attired him like his son, and owned him for his son, Matth. 17. 2, 5.  
from the excellent glory] Exceeding great glory, such as became( God) the speaker, as the Greek word imports.  
This is my beloved Son] Matth. 17. 5. and 3. 17.  
V. 18. we heard] I Peter, and James, and John, Mat. 17. 1. Or the singular for the plural: we, that is, I. See 1 John 1. 1, 3, 4.  
when we were with him] Not far off from him; for then we might have been more easily deceived; but in his company.  
in the holy mount] The mount whereon he was transfigured; which what mount it was, is uncertain. It is called holy, because God appeared there; as the ground where God appeared to Moses is called holy, Exod. 3. 5.  
V. 19. We have also] Lest any should not believe Peter, but think the former apparition mentioned by him to be a fiction of his, he cites the prophets, as acknowledgers of Christs glory, and foretellers of his coming, 1 Pet. 1. 10, 11.  
a more sure word] That is, a most sure, or very sure word. A comparative, for a superlative; as Acts 25. 10. 1 Cor. 13. 13. for the former vision being from God also, as the prophecies were, was in itself as sure as they. Or, more sure then those cunning fables, which many follow, v. 16. Or, more firm, as it is in the Greek. The prophecies were, by long use, more settled in the hearts of the godly Jews, who believed all the prophets spake to come from God, Joh. 5. 45. and 9: 29. Luke 24. 27. Acts 26. 22, 23. and therefore might sooner persuade them, then the report of a voice from heaven, although that were sure also. Pauls doctrine was examined by the prophets, Acts 17. 11.  
of prophecy] Psal. 2. 7. and 110. 1.  
until the day down] The times of the law were like the night, wherein candles were lighted; the time of the Gospel like day-light, wherein the sun shines. Or, by the light in a dark place, may be meant the revelation of Gods truth here; and by the day, the vision of Christ in heaven.  
the day-star] Christ, R●vel. 2. 28. and 22. 16.  
V. 20. of any private interpretation] Such as ariseth out of mans own brains, and not out of the Scripture itself. He condemns not one mans or few mens interpretation or a place of Scripture, differing from others; for God may at first reveal a truth by one or few men, which afterwar●s may be embraced by many.  
V. 21. For the prophecy came not] It belongeth to God, the author of prophecy, to give the sense of it.  
in old time] Or, at any true.  
by the will of man] They could not prophesy when they would, or what they would, 2 Kings 4. 27. and 21. 14. but when and what God would.  
holy men of God] Or, those holy men of God: To wit, the prophets, who were holy. Such are called, Men of God, Psal. 90. 1. 1 Tim. 6. 11. 2 Tim. 3. 17.  
as they were moved] Gr. carried. Gods Spirit acquainting them with the things they knew not, directed them in the words, that they might not err. God shewed them things above nature, and gave them a will to publish them, though sometimes they were unwilling to do it, Jer. 20. 9.   

CHAP. II.  
Vers. 1. BUt there were false prophets also] Not true onely, is chap. 1. 21. but some false teachers also.  
among the people] The people of God.  
false teachers among you] Acts 20. 29, 30. judas v. 4. 1 Joh. 2. 18, 19. Among you Christians.  
who p●ivily shall bring in] Gr. who shall bring in besides. That is, besides mens expectation, or, 〈◇〉 the truth taught by godly teachers, and by themselves in part also, to countenance their errors.  
damnable heresies] Gr. heresies of destruction. Wicked opinions, that ruin mens souls; or, dangerous s●●rsins, that will rent the Church, and bring destruction on it, if it be not prevented, 1 Cor. 11. 18, 19.  
denying] By total apostasy, or evil life, unbeseeming the servants of Christ, Tit. 1. 16. See more on judas v. 4.  
the Lord that bought them] That gave a price sufficient for them, even his own precious Blood, Acts 20. 28. 1 Cor. 6. 20. 1 Pet. 1. 18, 19. Or, by whom they professed that they were redeemed: and therefore they should not have denied him.  
bring upon themselves swift destruction] They do so offend God by their sins, that they cannot be long out of hell, and perhaps suddenly taken away by some grea● judgement.  
V. 2. pernicious ways] Or, 〈◇〉 us ways, as some copies read. See judas v. 4. Gr. their destructions: that is, their doctrines, that bring destruction, as v. 1.  
the way of truth] The true Christian religion revealed from heaven, which shows the way to true happiness.  
shall be evil spoken of] Rom. 2. 24. 1 Tim. 6. 1.  
V. 3. through ●●vetousnesse] See v. 15.  
with feigned wor●●] See on chap. 1. 16.  
make merchandise of you] See on Rev. 18. 13.  
whose judgement now of a long time li●g●eth n●t] See on v. 1.  
their damnation sl●mbreth not] See on judas v. 4.  
V. 4. For if God spa●●d not the angels, &c.] Look on judas v. 6.  
V. 5. And spared not the old world] The world before the stood, or the ungodly men in it, as followeth in this verse.  
Noah the eighth person] Of them that were saved from the deluge: for, besides himself, his wife, his sons and their wives, escaped, Gen. 7. 13. 1 Pet. 3. 20.  
a preacher of righteousness] A publisher of Gods just purpose to destroy the old world, and a persuader of them to repent and live righteously, that they might prevent so great a judgement, 1 Pet. 3. 19. or, a preacher of salvation to them, to be had by the righteousness of the messiah to come, 1 Pet. 4 6.  
upon the world of the ungodly] The multitude of the ungodly then in the world. So a world of wickedness is store of it, James 3. 6.  
V. 6. the cities of Sodom, &c.] See on judas v. 7.  
into ashes] By fire from heaven, Gen. 19. 24, 25, 29.  
condemned them with an everthrow] Shewed, by destroying them so strangely from heaven, that he had passed sentence on them for their wickedness, Gen. 18. 20, 21. and 19. 28.  
an ensample] For those cities remain to this day butted in the dead sea, for terror to others.  
V. 7. And delivered] So God sometimes is pleased to show mercy to his, when he destroys others: as to Noah, v. 5.  
just Lot] Not that he had no sin in him, but because he endeavoured to keep all Gods commandments, Luke 1. 6.  
vexed with the filthy conversation of the wicked] So Gods servants use to mourn for other mens sins, who mourn not for their own; Psal. 119. 136, 158.  
V. 8. in seeing and hearing] Lot dwelling among the wicked Sodomites, could not but daily see such filthy actions, and hear such unclean speeches, as vexed him to the very heart; because he loved God, whose Name was dishonoured grievously, and law broken grossly by them.  
V. 9. the Lord knoweth] If God have done all mentioned before, v. 4, &c. then it appears that he knows how to deliver good men, and punish bad ones, and will certainly do it.  
out of temptations] Out of afflictions, which do but try Gods people, though they destroy others, v. 5, 6, 7. Gen. 22. 6. 1 Cor. 10. 13. Heb. 4. 15. James 1. 2. 1 Pet. 1. 6. Rev. 3. 10.  
to reserve the unjust] Verse 4. judas v. 6.  
V. 10. But chiefly them] As being the greatest sinners, and misleaders of others.  
that walk after the flesh] After the motions and lusts of their own corrupt nature, Rom. 8. 1, 4, 12, 13. but here more specially the flesh seems to imply such motions and lusts as tend to uncleanness of life; as 1 Joh. 2. 16. See further on judas v. 7, 8, 18.  
despise government] Or, dominion, judas v. 8.  
presumptuous are they] Or, O presumptuous persons! By way of admiration and exclamation.  
to speak evil of dignities] Gr. of glories: That is, of princes, which shine most gloriously in the world. See judas v. 8.  
V. 11. Whereas angels] See on judas v. 9.  
railing accusation] Gr. blasphemous judgement.  
against them] Some red, against themselves: To wit, the good angels against the bad.  
V. 12. But these, &c.] Look on judas v. 10.  
made to be taken] Appointed for a prey, and to destruction, Rom. 9. 22. Alluding to such beasts as are kept, not for sight or delight, but to be hunted and destroyed.  
in their own corruption] Which they have brought on themselves, or which naturally befalls them for their sinful courses, Gal. 6. 8. Or, which God hath appointed for them, judas verse 4.  
V. 13. to riot in the day-time] Contrary to the course of many ungodly men, who dare not show their sins in the light, Joh. 3. 20. Eph. 5. 11, 12. 1 Thess. 5. 7. and to the profession of the Gospel, Rom. 13. 13.  
spots they are] Men grievously spotted and blemished. See further on judas v. 12.  
V. 14. Having eyes full of adultery] Gr. of an adulteress, Mat. 5. 28. They were not given to riot and excess onely, but to a laseivious and loose course of uncleanness also. The eyes are mentioned, because they let in adulterous thoughts to the soul, Gen. 34. 1, 2. 2 Sam. 11. 2. 4. And they are said to be full of the adulteress, as if they cared not to look on any other object.  
unstable] Not well grounded, and therefore easy to be seduced, chap. 16. 17. Eph. 4. 14. Heb. 13. 9.  
with covetous practices] Vers. 3. 15. judas v. 11.  
cursed children] Gr. children of the curse, Eph. 2. 2, 3. 2 Thess. 2. 3.  
V. 15. the way of Balaam] See on judas v. 11.  
Bosor] Called Beor, Num. 22. 5. and, by some small change of the Hebrew letters, Bosor here.  
who loved the wages of unrighteousness] Num. 22. 7, 13, 37. for he would have cursed the Israelites for those rewards, if God had not withheld him.  
V. 16. the madness] His hot desire to go against the will of God for gain.  
of the prophet] He is called, a foothsayer, Josh. 13. 22. Num. 23. 23. Such did sometimes, by guess, hit upon things to come. Or, he is called a prophet, because sometimes he had revelations from the true God, Num. 23. and 24.  
V. 17. without water, &c.] See on judas v. 12.  
the mist of darkness, &c.] See on judas v. 13.  
V. 18. great swelling words] Look on judas v. 16.  
'allure] With fair promises, as men lay baits for fishes.  
those that were clean escaped] Gr. indeed escaped. They sought to seduce true Christians, but could not, Matth. 24. 24. Or, a little escaped. Such as professed the true religion, having left idolatry, and lived without scandal. Or, a while escaped. Seemed to have done so, by embracing the true religion for a time; but soon after shewed they had not done it, by returning to courses contrary thereunto, 1 Joh. 2. 18, 19.  
V. 19. they promise them liberty] Under pretence of liberty, they draw them to licentiousness and looseness of life, 1 Pet. 2. 16. judas v. 4.  
the servants of corruption] Chap. 1. 4. Rom. 6. 18, 19.  
is he brought in bondage] For prisoners were ever the conquerors slaves.  
V. 20. after they have escaped] Gr. fled from, as v. 18. Chap. 1. 4.  
the pollutions of the world] Such sinful courses as worldly men are wont to defile themselves withall, Jam. 1. 27.  
knowledge] Gr. acknowledgement. Not knowing him onely, but professing him also. See Joh. 12. 42.  
the later end is worse with them then the beginning] Matth. 12. 45. because they sin out of knowledge now, and against former acknowledgement, who sinned out of ignorance before, Luke 12. 47, 48. James 4. 17.  
V. 21. it had been better for them] That is, less evil. They had sinned less, and should have been punished less. For, neither the state of ignorant ones or backsliders is good; but the former is less dangerous then the later.  
the way of righteousness] Vers. 2. 15.  
from the holy commandment] Chap. 3. 2. Given by an holy God, and requiring holinesse in us.  
V. 22. proverb] See on Prov. 1. 1.  
The dog is turned, &c.] Prov. 26. 11. They are as abominable in Gods sight, as such creatures here mentioned are offensive to mans sight. The words seem to have been the verses of some ancient poet, that were grown usual in common speech in those times.   

CHAP. III.  
Vers. 1. UNto you] Scattered strangers, 1 Pet. 1. 1. For it is a second epistle to the same persons.  
your pure mindes] Or, your sincere mindes, as Phil. 1. 10. That appear right, being judged by the light of the sun, as men try cloth, and eagles their young ones.  
by way of remembrance] Chap. 1. 12, 13, 14, 15.  
V. 2. That ye may be mindful] Chap. 1. 12, &c. Phil. 3. 1.  
holy prophets] Chap. 1. 21.  
the apostles] judas v. 17.  
V. 3. Knowing this first] Taking notice of this principally, that many will endeavour to draw you from that commandment, v. 2. Chap. 2. 21.  
that there shall come] Of themselves, not sent by God.  
in the last days] That is, in the later or following days; as the word is used, Gen. 49. 1. Deut. 4. 30. and Dan. 2. 28. where in the last days, is expounded hereafter, v. 29. So are the times of the Gospel called by the prophets, Isa. 2. 2. Mic. 4. 1. Peter meaneth, the times then beginning, and likely to hold on to the end of the world, in greater or lesser measure: for he warns those that then lived, as well as others in after-ages, to to take heed of such scosters: and such then began to arise in the Church, Acts 20. 29, 30. 1 Joh. 2. 18.  
scoffers] judas v. 18.  
walking after their own lusts] Chap. 2. 10. judas v. 18. After such desires as they had by nature, not according to grace, Rom. 8. 1.  
V. 4. Where is the promise] It is vanished; it no where appears; there is no such thing; it will never come to pass, Jer. 5. 12, 13.  
of his coming] To judgement, which ye press so much, to keep men in awe.  
the fathers] The first men known, from whom the rest proceeded; and such patriarches and prophets as foretold, believed and expected this coming of Christ, judas v. 14.  
fell asleep] Died, Joh. 11. 11, 13, 14. Acts 7. 60. 1 Cor. 11. 30. 1 Thess. 4. 15.  
all things continue, &c.] And so it is likely they will continue still, and the world will have no end.  
V. 5. For this they willingly are ignorant of] They might have been informed, but will not: for they observe not the things written in Scripture of the end of the world, and day of judgement; else they would not be ignorant of these things. Or, they wilfully neglect to consider, that the earth was made by Gods power onely, and the heavens also; and that the world suffered much alteration in the flood, and so may be destroyed in the end. Or, For they that think thus, are ignorant, that by the word of God, &c.  
standing out of the water, and in the water] Or, consisting, or, subsisting. Gr. standing together; so as it was not rent in pieces by the water. By Gods power the earth was upheld after it came out of the waters, as well as before, Gen. 1. 2, 9. Or, standing out of the water, and by the water. For God hath made the earth so high, that the sea cannot overflow it, though it gird it about, Psal. 24. 2.  
V. 6. the world that then was] The face of the earth, as then it appeared, and all the living creatures upon it.  
V. 7. which are now] Which we see remaining at this time.  
by the same word] Or, by his word, as some copies red it; that is, by Gods word, v. 5. Heb. 1. 3.  
reserved, &c.] Chap. 2. 5, 17. judas v. 6.  
V. 8. be not ignorant] Know it, and believe it fir●●●  
Rom. 11. 25. 1 Cor. 10. 1. 1 Thess. 4. 13.  
one day is with the Lord as a thousand yeers] God doth not measure time, as we do: but unto him, in regard of his eternity and omniscience, comprehending all things past, present and future; those periods of time, that seem so long unto us, are but as a moment, Psal. 90. 4.  
V. 9. The Lord is not slacken concerning his promise] Or, The Lord of the promise is not slacken. He that made it, will perform it in due time. They are not slacken, that are long ere they come; but they that come not at their due and appointed time. God puts not off his coming one hour beyond the set time, Heb. 10. 37.  
is long-suffering to us-ward] Who are beloved, v. 8. and not in the number of those scoffers, v. 3. or, towards mankind, of which number we also are.  
not willing that any should perish] Any of his elect. He stays till they all be brought in by repentance, and faith in Christ. Nor any at all, by his directing and approving will, Ezek. 33. 11.  
but that all should come to repentance] All his elect, as before. Or, some of all sorts of men; high and low, wise and foolish, Jews and Gentiles. So the word all is used, Matth. 4. 23. Or, he speaks of Gods approving will, whereby he likes of repentance in any.  
V. 10. But the day of the Lord.] Every day is the Lords, to dispose of as he pleaseth. But the day of judgement is called his, in a peculiar manner, 1 Cor. 5. 5. 2 Cor. 1. 14. because Christ the Lord will then visibly judge all the world, Acts 17. 31. Rom. 2. 16.  
will come as a thief in the night] Matth. 24. 43, 44. Luke 12. 39, 40. 1 Thess. 5. 2. Rev. 16. 15. As a thief comes suddenly and unexpectedly, so will Christ come to judgement. No man can conjecture when that day will be, Matth. 24. 36.  
the heavens shall pass away with a great noise] Like ●● a whirlwind or tempest comes roaring, and carries all before it: so shall the starry sky pass away, Matth. 24. 29. Not by being destroyed utterly, but being turned into a new form, vers. 13. Psal. 102. 26. Rom. 8. 21.  
and the elements] The air and water betwixt the heaven and earth.  
the earth also] Either the earth is not included under the word elements before; or it is particularly name, because in it the burning will most visibly appear.  
and the works that are therein] The works of God made at first by creation, or produced daily by nature; or the works of men, made by art, as houses, ships, &c.  
V. 11. Seeing then that all these things, &c.] If heaven and earth must be so wonderfully purged, to make a fit dwelling for us, v. 13. how holy had we need to be! Or, seeing such a fearful appearance of judgement shall then be.  
what manner of persons ought ye to be] That is, how great a degree of godliness should we labour to attain. So the word is used, Matth. 8. 27. Mark 13. 1. Luke 1. 29. and 7. 39. 1 Joh. 3. 1.  
in all holy conversation, and godliness] Gr. conversations, and godlinesses: That is, in all manner of good duties towards man, and God, Acts 24. 16.  
V. 12. Hasting unto the coming] Or, Hastening the coming. Not onely expecting it, or looking for it, as Luke 12. 43. Matth. ●4. 42. but also, as it were, going forth to meet Christ with burning lamps, Matth. 25. 1. So servants that desire their masters return, get all things ready to entertain him, against he comes. And so should we prepare ourselves for Christs coming, by sitting ourselves for it, more then seeking after worldly things. He hastes, that followeth one thing to finish it, and is not so distracted as to begin many things, and end none. The one thing needful for us, Luke 10. 42. is to fit ourselves for Christs coming.  
of the day of God] Or, of that day of God, mentioned, v. 10. wherein the heavens, &c.] See on v. 10.  
V. 13. nevertheless] We must not be discouraged, because these heavens and this earth pass away; for we look for new, and better ones.  
according to his promise] Isa. 65. 17. and 66. 22.  
look for new heavens] Not others for substance, but renewed in qualities. See on v. 10.  
and a new earth] An earth shining with new brightness and glory, being somewhat proportionable to the saints, to delight their eyes and mindes, Rom. 8. 21.  
wherein] In which heavens: or, in both which, heaven and earth.  
dwelleth righteousness] That is, righteous men onely; whereas in this world dwell many sinners, which then shall be all in hell. So righteousness is taken, Isai. 1. 21. Or, the whole verse may be thus red; nevertheless we, in whom dwelleth righteousness, look for new heavens, and a new earth, according to this promise. That is, we that are justified by faith in Christ, and sanctified by his Spirit, expect eternal happiness in another world, when this world shall be at an end.  
V. 14. in peace] Reconciled to God by Christ, Col. 1. 20 Rom. 5. 1. Or, in peace of mind and conscience, not troubled nor affrighted.  
without spot, and blameless] Eph. 5. 27. judas v. 24. Col. 1. 22.  
V. 15. account that the long-suffering of the Lord is salvation] Think not that God doth put off his coming, out of slackness, as some suppose, v. 9. nor to do hurt to men; but for the good of his, and to further their salvation. Gods patience furthers our salvation much, by affording time of repentance, and of the use of the means, Rom. 2. 4.  
our beloved brother Paul] Our brother in office, and dear fellow-apostle.  
according to the wisdom given unto him] From above, whereby he was fitted to be an apostle, Gal. 1. 11, 12.  
hath written unto you] Such as take it to be written to the Christian Gentiles dwelling in those places mentioned, 1 Pet. 1. 1.( for both epistles were written to the same persons, as v. 1. of this chapter) conceive the epistle here mentioned to be that to the Romans, because, Rom. 2. 4, 5. is to this purpose. Others, who think Peter wrote now to the Jews( as James did, Jam. 1. 1.) because he calls them scattered strangers; and the Christians that dwelled in the places mentioned, 1 Pet. 1. 1. were natural inhabitants there; think he means the epistle to the Hebrews, or to the Galatians there name, or to the Ephesians, or Colossians, which were in Asia, there mentioned.  
V. 17. In all his epistles] In all his other epistles, Mat. 16. 14.  
of these things] Of the end of the world, the day of judgement, and the right use of Gods patience.  
in which] In which epistles. Or, among which things, as the Greek copies run. Among the things spoken by him of this subject.  
are some things] Some things of this matter, not all things spoken of it, much less all other Scriptures, are difficult. Things needful to salvation are plain, else how should plain men find the way to heaven?  
hard to be understood] Because of the height of the matter, and of some particular expressions.  
which they that are unlearned and unstable] The Scriptures then are not dangerous for private men to use, if by often reading them they get knowledge, and bring settled mindes with them. The cause of hurt by them, is not in the difficulty of them, but in mens unlearned and unstable mindes, who live in ignorance, v. 5. and have no affection to do what they learn out of them, Joh. 7. 17. Psal. 25. 14.  
wrest] By misinterpreting, and drawing them violently from the true sense to a false one, to uphold their errors.  
as they do also the other Scriptures] Written by the other apostles or prophets. They serve them all alike: whereby it appears, that the fault is not in the Scriptures, but in themselves.  
unto their own destruction] Clean contrary to the end for which they were written, which is, salvation, Joh. 21. 31.  
V. 17. Seeing ye know these things before] Out of the doctrine of the other apostles, and by my putting you in mind of them in this epistle, v. 1, 2. and therefore, being so forewarned of them, ought the better to be forearmed against them.  
beware] He doth not say, red no Scripture, because some places are hard; or, Believe the Churches interpretation. He rather warns them to take heed of seducers, and such as misinterpreted the Scriptures; and expects they should red them diligently, that they might grow in knowledge, v. 18. In vain had he written this epistle to private men, for a memorial when he should be dead, chap. 1. 15. and called upon them to be mindful of the doctrine of the prophets and apostles, who were dead, v. 2. and judas also in his epistle, if they ought not to red the Scriptures. The Israelites, who had far less knowledge then Christians have now, are blamed for not doing it, Hos. 8. 12. and the Jews exhorted to do it, Joh. 5. 39.  
ye also being lead away] Gr. ye being lead away with others.  
with the error of the wicked] Chap. 2. 1, 2, 18. Or, with that particular error of not believing Christs coming, v. 3, 4.  
fall from your own steadfastness] And so become unstable, as those perverters of Scripture, v. 16. and so be unsettled.  
V. 18. grow in grace] Get more sense of Gods favour daily. Or, seek to increase the graces of his Spirit in you, ch. 1. 5, 8, 10.  
and in the knowledge] How can they do that, without reading the Scriptures? Ignorance then is not the mother of devotion, in Peters own language, whom the papists boast of, more then the Jews did of Moses, by whose testimony our Saviour confutes them, Joh. 5. 45.  
of our Lord and Saviour Jesus Christ] Chap. 2. 1. judas v. 25. Revel. 1. 1.  
To him be glory] judas v. 25.  
both now and for ever] G. both now, and to the day of eternity 〈◇〉 That is, to eternity, without end; as Matth. 6. 13.  
Amen] See on Matth. 6. 13. judas v. 25. Rev. 22. 21.    

ANNOTATIONS On the first Epistle of S. JOHN.  

CHAP. I.  
Vers. 1. THat which was from the beginning] From the beginning of the world. An allusion to Gen. 1. 1. Joh. 1. 1. Prov. 8. 22. Christ is hereby intended, who is the true God, chap. 5. 20. and was before the beginning of the world. But the Scripture, speaking of him which is from eternity, useth this phrase, from the beginning, to descend to our capacity, who are not able to comprehend any thing before the beginning of the world, Matth. 25 34.  
which we] We apostles, chosen witnesses to publish these things, Acts 1. 8. and 10. 41.  
have heard] The truth of these things was confirmed to them by three senses; hearing, seeing, handling; the later still surer then the former. He doth not say, Which we have red, to wit, in the prophets: neither doth mean, what they had heard of the Pharisees, expounding the prophets: But from John the Baptist, Joh. 1. 36, 37, 40. from Christ himself, in his fermons, as the samaritans did, Joh. 4. 42. For, as he was true God, so was he true man also; and, in his human nature, testified of his divine. Yea, they heard God the Father from heaven testify of him also, Matth. 17. 5. 2 Pet. 1. 17, 18.  
which we have seen] We saw him in his human nature, and saw his miracles, Luke 1. 2. 2 Pet. 1. 16. Eye-witnesses are more worthy of credit then ear-witnesses, Acts 4. 20. Joh. 3. 11. and 15. 27. Acts 1. 21, 22. and 10. 40, 41. This proves Christ to be true man, as his being from the beginning sets out his Deity.  
with our eyes] So men use to speak of things most certain, yet not so well known to their hearers, Job 19. 27. And so of the ears, Psal. 44. 1. Some restrain it to the vision in the mount, where they saw Christs glory: but it may be understood of all visible declarations of the truth of Christs human nature to them, by his eating, drinking, &c. and of his divine, by working miracles in their sight, Joh. 1. 14. 1 Tim. 3. 16.  
which we have looked upon] Wishly and deliberately: for we see many things we do not regard, nor fasten our eyes on them. We looked upon him, as men look on rare sights in a theatre, diligently, clearly, cheerfully; 1 Cor. 4. 9. 1 Pet. 1. 12.  
our hands] Touching is the surest sense: for eyes and ears may sooner be deceived, in bodily substances, then hands, Luke 24. 39. Joh. 20. 25.  
have handled] Gr. touched: As musicians touch their stringed-instruments. They touched him both before his resurrection, Matth. 14. 31. and after it, Joh. 20. 27.  
of the word] Of Christs human nature, who is also the word of God, Joh. 1. 1. as being begotten of the Father, as the word is by the mind; and making the Fathers mind known to us, as our words make our meaning manifest to others.  
of life] Who is a living word himself, and gives both natural and spiritual life to others, Joh. 1. 4. and 5. 26. chap. 5. 11.  
V. 2. For the life] See on v. 1.  
was manifested] Before, it lay hide in itself; now it was manifested by incarnation, Joh. 1. 14. 1 Tim. 3. 16. and by miracles, which none else did, Joh. 3. 2. and 7. 31, 46. and 11. 47. and 12. 37. and 15. 24.  
we have seen it] This is repeated, for more assurance, that none need doubt of it.  
and bear witness] For the glory of Christ. See on v. 1.  
and show unto you] For your good. Ye could never have found it out yourselves, if God had not revealed it to us, and we taught it you, Rom. 10. 14.  
which was with the Father] Joh. 1. 1, 2. The word imports, nearness, with some distinction: therefore also he is said to be in the Father, Joh. 14. 10, 11. Christ is one God with the Father, yet a distinct person from him: and he was with him invisible altogether, till he was incarnate.  
was manifested unto us] Joh. 1. 14.  
V. 3. That which we have seen] This is the third time repeated, to put it out of all question.  
that ye also] Who did not see, hear nor handle the word of life, as we did, v. 1. So that he wrote this epistle not to get ought from them, but to do good to them, that they might have a share with him in spiritual comforts, 2 Cor. 12. 14.  
May have fellowship] That being united by faith with Christ, and with his members, ye may partake of his graces, and spiritual life from him; and by him be united to God the Father, and have communion with him, Joh. 17. 21. Heb. 3. 14.  
with us] Apostles, whom ye think happy, 2 Cor. 1. 21.  
and truly, &c.] And not with us onely, but with God and Christ also, which is a greater pre-eminence.  
V. 4. These things writ we unto you] He doth not say, We preach them, but, We writ them; to show, that there is enough in Scripture, without tradition, to bring us to a comfortable life on earth, and perfect joy in heaven.  
that your joy may be full] That by increase of your faith, 2 Joh. v. 12. ye may have peace of conscience, and joy of the holy Ghost, in so great a measure, that ye may not doubt of Gods favour, but rejoice in it continually, till ye come to enjoy him for ever, Rom. 5. 1, 2. 1 Pet. 1. 6. Thus John, the beloved disciple of Christ, imitates his master in the very phrase itself. See Joh. 15. 11. and 17. 13.  
V. 5. That then is the message] The sum of the Gospel is communion with God, which cannot be without regeneration.  
which we have heard of him] Gr. from him. Not, concerning him, by some other, as Joh. 1. 15. We heard it from Christ, v. 3. who testifies concerning his father, as follows in this verse.  
that God is light] Full of wisdom and holinesse, Jam. 1. 17.  
in him is no darkness at all] No ignorance nor sin.  
V. 6. If we say] In heart, as Psal. 14. 1. Or, profess it in word.  
and walk in darkness] He doth not say, And have walked in darkness; for all have done so, before regeneration: but, If we walk in darkness, Eph. 5. 8. Walking sets not out any one action, but the continued course of life, Psal. 119. 1. and 128. 1. To walk in darkness, is to be conversant in ignorance and sin.  
we lie] In saying so: for, what fellowship hath light with darkness? 2 Cor. 6. 14.  
do not the truth] Walk not according to Gods word, Joh. 3. 21. Or, deal not truly, that is, sincerely.  
V. 7. If we walk in the light] If we live according to the light of grace received, and go on in a wise and holy way, till we come to perfection.  
as he is in the light] He possesseth the fullness of wisdom and holinesse from eternity, 1 Tim. 1. 16.  
we have fellowship one with another] We with God, and God with us. Or, we Christians one with another.  
the blood of Jesus Christ] Lest any should despair, as not being able to walk perfectly in the light, as God is in it, he adds this for our comfort, that, if we do our endeavour, Christs blood will purge away our failings.  
his Son] This shows the great price of his blood, as being the blood of the Son of God; yea, of God himself, Acts 20. 28.  
●leanseth us from all sin] Tit. 2. 14. That is, from the guilt of all sin: for if but one sin be left unpardoned, that were sufficient to condemn us. It cleanseth also from the filth and slain of sin, Heb. 19. 14. 1 Pet. 1. 2. Rev. 1. 5, 6.  
V. 8. If we say] As before he did discourage fearful ones; so now he labours to cast down proud persons, that think they have no sin, nor need of Christs blood. He saith not, If thou say, as if he spake to some particular person onely: nor, If ye say, as if he intended ordinary Christians alone; but, If we, apostles, or whatever we be, say so: to show, that all are sinners, Jam. 3. 1.  
that we have no sin] Contrary to 1 Kings 8. 46. 2 Chron. 6. 36. Prov. 20. 9. And he doth not say, We have not had sin formerly, but we have not at present, even when we are in state of grace, Rom. 7. 17, 20, 23.  
the truth is not in us] We are not sincere: or, we believe not Gods word, v. 6, 10. Joh. 17. 17. It is not then modesty onely that makes the best men to confess their sins; but the truth compels them to do it.  
V. 9. he is faithful and just] A great comfort. If we could conceive God not to be so merciful as to forgive our sins, doubtless he will be faithful and just to perform his promise, and not to require that again of us, which Christ hath discharged by shedding his blood for us, Rom. 3. 25. Isa. 53. 7.  
V. 10. we make him a liar.] As much as in us lies. See the like, Matth. 5. 28. A man commits adultery in his heart with a woman, yet she is not desiled: So on the contrary, by believing, we seal to Gods truth, Joh. 3. 33. We do then not onely deceive ourselves, when we deny our sins, v. 8. but also by consequence charge God with falsehood, who hath often said, that all men are sinners, Rom. 3. 10, 23. and 5. 12. and teacheth us to ask pardon, Math. 6. 12. and sent his Son to die for our sins, chap. 2. 2. and 3. 16.  
his word is not in us] Christ: or, the written word hath no place in us, Joh. 8. 37.   

CHAP. II.  
Vers. 1. MY little children] He sheweth the abundance of his love, by using this word eight times, at least, in this epistle. Hereby he intimates, that the counsel given them is such as comes from a paternal affection, seeking their good. The less the children are, the more delight parents take in them, and pity them the more, because they are the less able to help themselves. Now he might call them, Little children, not onely in regard of conversion, as Gal. 4. 19. but also in regard of his own age. So 2 Joh. 1. He may call himself elder in that respect, Philem. v. 9.  
that ye sin not] Lest any man should say, If God will forgive, let us sin the more; he adds, I writ this, that ye may not sin, Rom. 6. 1.  
and if any man sin] Or, yet if any man sin. So the same particle is used, Luke 3. 20. If any man offend out of infirmity, or being overcome by some strong temptation, who intended not to sin, Rom. 7. 15, 19. Gal. 6. 1.  
we have an Advocate] He pronounceth it certainly, to take away all doubt. And we need not look for him to come, or seek him with great costs; for we have him already. It is a great comfort, to a man accused; to have a good advocate. We have an excellent one.  
with the Father] Heb. 9. 24. Rom. 8. 34. We shall speed well, for God is the Father of our Advocate, and our Father in him.  
Jesus Christ] See on Matth. 1. 1. He names him, that the sick souls might not be distracted, not knowing what physician to go to, Acts 4. 10, 11, 12.  
the righteous] One that needed not to die for his own sins, nor pled for the remission of them; and therefore died and pleads for us, Heb. 7. 26, 27. 1 Pet. 3. 18. Acts 3. 14. and 22. 14.  
V. 2. And he] Or, For he; As the word is used, Luk. 6. 32. He died for our sins, therefore he will pled for us, Rom. 8. 34. else should he lose the fruit of his death, if we should perish.  
the propitiation] The propitiatory-sacrifice, Rom. 3. 25.  
for our sins] He doth not profit himself onely( in the exaltation of his human nature, by his obedience to the death, Phil. 2. 8, 9.) as other men may do, Job 35. 8. Ezek. 14. 16. but saves us from our sins, Matth. 1. 21.  
and not for ours onely] Who believe already; or, who are alive now: or, of us Jews, who were Gods peculiar people before.  
for the sins of the whole world] Of all believers in all nations, Acts 10. 35. Gal. 3. 28. Col. 3. 11.  
V. 3. Hereby we know that we know him] That we have acquaintance with him, chap. 1. 7. or, have the true and sound knowledge of him, Joh. 1. 18. and 17. 3. Or, we aclowledge him really for our Saviour, Psal. 1. 6. Matth. 25. 12.  
if we keep his commandments] Many boast that they know Christ to be a propitiation for their sins, and therefore they need not forbear sin, or obey Gods law: but such know not Christ to their comfort. By keeping, is meant, a sedulous study, and serious endeavour of walking in an holy course of life, according to all the commandments of God, and a conscionable care of observing each one, as well as any other, Luke 1. 6. Jam. 2. 8, 9, 10. Psal. 119. 6.  
V. 4. and the truth is not in him] See on chap. 1. 8.  
V. 5. the love of God perfected] See on chap. 4. 12.  
V. 6. even as he walked] Then, like a servant, he shall wear his masters livery, 1 Cor. 11. 1. Eph. 5. 1, 2.  
V. 7. which ye had from the beginning] Taught by Christ and his apostles, at the beginning of the preaching of the Gospel. So that this is not the first time of the publishing of it. Or, taught from the beginning of the world, and recorded in the old testament.  
V. 8. a new commandment] Joh. 13. 34. Whereas it might seem, by disuse, to be out of date, and butted in legal ceremonies; or abrogated, as some other things used in the old testament were; it is renewed in the new testament, and explained more fully. Or, it is called new, because we have daily new occasions of exercising our charity. Or, new, in regard of the manner of propounding( though old, for matter and substance) as being propounded formerly in our own example, Levit. 19. 18. now in the example of Christ, Joh. 13. 34.  
which thing is true in him and in you] It is truly found in both. In him, who exercised love to us in the highest degree, in dying for us, Joh. 15. 13. In you, who must use charity towards others.  
because] Or, that.  
the darkness is past] Shadows, ●igures, Col. 2. 17. or state of ignorance and sin, wherein formerly ye lived, Rom. 13. 12. Ephes. 5. 8. 2 Pet. 1. 19.  
the true light now shineth] Christ, who is the light itself. not enlightened by others, but enlightening others, Joh. 1. 8, 9. shineth in the Gospel, or in your hearts, 2 Cor. 4. 6. Or, ye have right knowledge and true holinesse within you.  
V. 9. He that saith] See on chap. 1. 6, 8.  
V. 10. no occasion of stumbling] Gr. no scandal.  
V. 11. is in darkness] Remains in his natural condition, ignorant and wicked.  
and walketh in darkness] Liveth foolishly and ungodlily.  
V. 12. Little children] See on v. 1.  
because your sins are forgiven you] Because ye are reconciled to God, though ye be not so wise and strong as other Christians of longer standing, and further growth, 1 Cor. 3. 1. This is added, for the comfort of weak Christians, lest they should think the sins of strong ones onely to be forgiven, and not theirs.  
for his Names sake] Acts 4. 12. and 10. 43.  
V. 13. Ye have known him that was from the beginning] Christ, Joh. 1. 1. 1 Joh. 1. 1. Ye are not onely experienced in worldly things, but( which is a greater honour to you) ye have attained to the knowledge of Christ in a greater measure then other Christians.  
because ye have overcome the wicked one] The devil, Matth. 6. 13. Rom. 16. 20. As old men are noted for wisdom, so young men for strength, and ability to conquer. Strong Christians get more victories over Satan then weak ones. The devil lays most snares for young men, as for them that are most prove to sin, and may serve him longest. But these young men have overcome him.  
because ye have known the Father] Nothing is more needful for children, then to have a father, whom they may repair to in their wants, and that may take care for them. These had found out God for their father.  
V. 14. And the word of God abideth in you] 2 Joh. v. 2. Hence is your power to overcome Satan, Ephes. 6. 17. not from bodily strength, or natural boldness.  
V. 15. the world] The things that are pleasing in it to mans corrupt nature, and so far forth as they are such.  
the love of the father is not in him] He loveth not God, Jam. 4. 4.  
V. 16. all that is in the world] In price or account with worldly-minded men, as 1 Cor. 1. 28.  
the lust of the flesh] Desire of pleasures, or wantonness.  
the lust of the eyes] Desire of riches, or covetousness, Eccles. 5. 11.  
the pride of life] Longing for worldly honours, which are most regarded in this life, Joh. 12. 42, 43. and it shows itself in our life; for pride cannot be kept in. Or, pride of the things or goods of this life: and so the same word is translated, chap. 3. 17. for riches puff men up, Psal. 73. 5, 6, &c. 1 Tim. 6. 17.  
V. 17. the world passeth away] Men would always abide in places they love, and enjoy pleasures there; but that they cannot in this world: therefore love it not, 1 Cor. 7. 29, &c.  
the lust thereof] Those things in the world that are lusted after; as v. 16. So hope is put for the thing hoped for, Rom. 8. 24. Col. 1. 5. And faith, for the thing believed, judas v. 3.  
V. 18. Little children] See v. 1.  
it is the last time] Gr. hour. The beginning of the last age of the world, Heb. 1. 2. therefore love not the world, because ye can enjoy it but a while, Luke 12. 20. 1 Cor. 7. 29. This argument is good, whether it be understood of the nearness of the end of the world, or of our leaving of the world by death; or, as others think, of the destruction of Jerusalem, before which false christs came, and at which time the Jews were deprived of their pleasures, wealth and honours. It may also signify, that no new doctrine is to be expected; as Heb. 1. 2.  
as ye have heard that antichrist shall come] Ye have heard of a noted antichrist, 2 Thess. 2. 3. &c. He is not yet come, but there are divers forerunners of him come into the world, Acts 20. 29, 30. 1 Tim 4. 1. &c.  
there are many antichrists] Many false or pretended christs, such as in likelihood Judas and Theudas were, Acts 5. 36, 37. And afterward, Bar Co●haba, or Bar-Cozba, and others. Or, heretics also, as Simon Magus, Ebion, Cerinthus, and the like.  
whereby we know it is the last time] Because our Saviour foretold, that, towards the later end of times, many such should come, Matth. 24. 11, 24.  
V. 19. They] Those antichrists, v. 18. judas v. 19.  
went out from us] Either from the body of Gods people, the Jews; or from the society of professed Christians.  
but they were not of us] Of us true believers, who cannot fall away, Matth. 24. 24. Joh. 6. 37. and 10. 28, 29. Rom. 8. 28, 29, 38, 39. 2 Tim. 2. 9. Marvel not, nor be not troubled, that many forsake Gods Church. If they had been sound members, they would never have done so. They were in the Church in body onely, not in spirit; and the Church loseth nothing by their departure, as corn loseth nothing when the chaff is gone( but is the purer) nor the body, when bad humours are worn away.  
that they might be made manifest] 1 Cor. 11. 19.  
that they were not all of us] That none of them were of us.  
An Hebrew phrase, as Psal. 143. 2. Chap. 3. 15. Or, that it might be made manifest in them, that all were not of us, that seemed to be so by their conversing with us.  
V. 20. But ye have an unction] Ye need not fear seducing: Gods Word and Spirit will safeguard you from false teachers. The Spirit of God, that anointed Christ for a king and a priest, hath also anointed you to be such, spiritually, Rev. 1. 6. that ye may be able to guide and defend yourselves against false teachers. Oil was used in consecration, Exod. 30. 25. Thereby are signified the gifts of the holy Ghost, bestowed on believers, whereby they are consecrated to God, Psal. 45. 7. Heb. 1. 9.  
from the holy One] From Christ, in whom the graces of Gods Spirit are, as in a spring, to be communicated to us, Dan. 9. 24. Luke 1. 35. Joh. 1. 16. and 3. 34. Psal. 133. 2. Isa. 61. 1.  
ye know all things] That are needful for you to know, to preserve you from being seduced by these false teachers, Matth. 24. 24. or, that are necessary to guide you to heaven. See the like phrase, Col. 3. 20. For no man knows all things simply; that is Gods prerogative, Joh. 21. 17. nor any thing, so perfectly as they shall do in heaven, 1 Cor. 13. 9, 10, 12.  
V. 21. I have not written unto you, because ye know not the truth] I writ not unto you to acquaint you with any new doctrine, v. 7. but to confirm you further in the truth formerly taught you, and already known by you, 2 Pet. 1. 12.  
no lie is of the truth] And that ye may be the better able thereby to discover the false doctrines of these seducers, considering how they swerve from it.  
V. 22. Who is a liar, but he that denieth that Jesus is the Christ?]  
What untruth can be more palpable, or more pernicious then this, that opposeth a truth that hath so pregnant and so plentiful evidences, and is the main scope of the whole Gospel, Joh. 20. 31.  
He is antichrist, that denieth the Father and the Son] The very word, antichrist, doth signify a direct opposition to Christ, and that as he is the Son of God, Father: whereupon it followeth, by just consequence, that the denial of the Son, is the denial of the Father: and this is a just character of antichrist.  
V. 23. Whosoever denieth the Son, &c.] The Jews thought it a wrong to God, to confess that he had a Son. False teachers arose then, who taught, that it was injurious to God to make Christ equal to him. Both thought it sufficient to aclowledge the Father onely to be God. John shows, that it is an injury to the Father to deny equal honour to his Son, Joh. 5. 23.  
V. 24. which ye have heard from the beginning] See on vers. 7. When once we doubt of things taught in the Scripture, we soon are seduced.  
ye also shall continue in the Son, and in the Father] What greater honour can we have, to encourage us to the constant profession of the truth?  
V. 25. And this is the promise] What greater profit is there to set before us, then eternal life?  
V. 26. These things have I written, &c.] I have done my part to warn you of these seducers: if ye be drawn away by them, it is your fault, Ezek. 33. 9. Acts 20. 26, 27, 29.  
V. 27. But the anointing] See on v. 20.  
abideth in you] Remaineth with you, to teach you on all occasions, though other teachers should fail.  
ye need not that any man teach you] The true grounds of religion. Ye need onely to persevere in the profession of them. Or, that I should take much pains to inform you in the truth, as v. 21.  
of all things] See on v. 20.  
ye shall abide] Or, ye will abide. I am so persuaded of you.  
in him] In Christ, the holy One, v. 20. by faith and imitation. Or, in it. In that which this anointing hath taught you.  
V. 28. when he shall appear] In judgement, Col. 3. 4.  
V. 29. that he is righteous] Christ, of whom he spake last: or, God the Father, of whom we are new born.  
ye know] Or, know ye.  
doth righteousness] Liveth righteously, 1 Joh. 3. 7.  
is born of him] Sheweth the truth of his regeneration according to Gods image, by his godly life, Eph. 4. 24. 1 Joh. 3. 7.   

CHAP. III.  
Vers. 1. BEhold] Take notice of it, as of a certain truth, and a great privilege, Joh. 1. 12.  
what manner of love] And how great, Matth. 8. 27.  
that we should be called the Sons of God] Both be so, and also acknowledged, Matth. 5. 9.  
the world knoweth us not] To be Gods children, and therefore loveth us not, but hateth us, Joh. 15. 21, 24. and 16. 3.  
V. 2. now are we the sons of God] Joh. 1. 12, 13. For we have received the Spirit of adoption here, Rom. 8. 15. Gal. 4. 5. and so have right to glory, as Gods children.  
and it doth not yet appear] Or, but it doth not yet appear, as Mat. 11. 19. It hath not yet been made manifest.  
what we shall be] How glorious we shall be.  
but we know] See on chap. 2. 28. Or, it shall appear; as in this verse before.  
we shall be like him] Col. 3. 4. Phil. 3. 21.  
for we shall see him] And therefore must be made like him; else are we not fit to live ever in his presence, which is called seeing of God, Matth. 5. 8. Heb. 12. 14.  
as he is] As he is now, in glory, not as he was, in the form of a servant, Joh. 17. 24. Phil. 2. 7, 9. and 3. 21.  
V. 3. every man that hath this hope] All that look for salvation by Christ, besides the righteousness imputed by God, seek to be inherently holy.  
in him] Or, on him. On Christ.  
purifieth himself] Matth. 5. 8. Heb. 12. 14.  
V. 4. Whosoever committeth sin] Good men must not flatter themselves in their sins, nor give way to their infirmities, as if they were no sins; for they are breaches of Gods law.  
transgresseth also the law] It condemns their opinion, who think, that such as are freed from the curse of the law by faith in Christ, are not subject to the command of it, 2 Pet. 2. 19. judas v. 4.  
sin is the transgression of the law] For, where there is no law there is no transgression, Rom. 4. 15. and 5. 13. And these two are convertible: for every transgression is a sin, and every sin is a transgression.  
V. 5. he was manifested] Christ took our nature on him, 1 Tim. 3. 16. Chap. 1. 2.  
to take away our sins] The guilt of them, by his blood, chap. 1. 7. Rev. 1. 5. The filth of them, by his Spirit, 1 Cor. 6. 11.  
and in him is no sin] Who neither did sin, nor had sin, 2 Cor. 5. 21. Heb. 7. 26. and 4. 15. We must not continue in sin, because Christ came to take sin away, and had no sin in himself. Or, for those two reasons, we must not despair of pardon of sin.  
V. 6. Whosoever abideth in him] Joh. 15. 4, 5.  
sinneth not] Doth nor practiseth sin, as v. 8, 9. Joh. 8. 34. Maketh it not his trade. He sinneth not out of malice, or, liveth not in a course of known sin.  
hath not seen him] Had never any true sight of him, much less was ever thoroughly acquainted with him, Matth. 7. 23. Joh. 10. 14.  
V. 7. Little children] See on chap. 2. 1.  
he that doth righteousness] Not that heareth or talketh of it onely.  
is righteous] Doth show that he is so. chap. 2. 29.  
as he is righteous] Like him, as Levit. 11. 44. 1 Pet. 1. 16. Matth. 5. 48. not equal to him, as 1 Sam. 2. 2.  
V. 8. He that committeth sin] With plotting beforehand, and delight in it, Rom. 13. 14. and practising it, as v. 6.  
is of the devil] Joh. 8. 44. Acts 13. 10.  
the devil sinneth] Continueth sinning still.  
from the beginning] Of the creation, or, of sin; for he was the first sinner, Joh. 8. 44.  
the Son of God was manifested] See on v. 5.  
that he might destroy] Gr. dissolve. For many things are destroyed by dissolution.  
the works of the devil] Our sins, as v. 5. and the power the devil hath over us, by occasion of them, 2 Tim. 2. 26.  
V. 9. is born] Gr. hath been born, or, begotten, as chap. 5. 1.  
doth not commit sin] See on v. 6.  
for his seed] The graces of the holy Ghost, by whose power he was regenerate.  
remaineth in him] Holinesse, planted in him by God, keeps him from sinful courses, and, like good seed, makes him bring forth good fruit; whereas before, like ground not sown, he brought forth nothing but the weeds of sin.  
cannot sin] See v. 6.  
V. 10. whosoever doth not righteousness] Purity of life, and charity, are two sure signs of a child of God.  
V. 11. message] Or, commandment.  
from the beginning] See on chap. 2. 7.  
one another] Not our kindred onely, but others also, and that mutually.  
V. 12. Not as Cain] Let us not do as Caindid: or, not that we should do as Cain.  
of that wicked one] The devil, the first murderer, chap. 2. 14. Joh. 8. 44.  
and slay his brother] Gen. 4. 8.  
because his own works were evil, and his brothers righteous] Out of mere envy, and malice proceeding from it, Psal. 38. 20.  
V. 13. Marvel not, if the world hate you] Because the same spirit of envy that was in Cain, and the same occasions, are still in the world, Gen. 3. 15. Joh. 15. 18, 19.  
V. 14. We know] We do not onely hope for it for hereafter, but know it now, chap. 5. 13.  
that we have passed] Already, and are in the state of grace and life.  
from death unto life] Out of the state of nature, which leads to hell, into the state of grace, which tends to heaven, Joh. 5. 24. Chap. 4. 7.  
because we love the brethren] This is not the cause of our passing from death to life; but the cause of our knowledge thereof, or the mark whereby we know it; as Luke 7. 47.  
V. 15. Whosoever hateth his brother, is a murderer] For he standeth guilty of transgressing the sixth commandment, Matth. 5. 22.  
no murderer hath eternal life] Gal. 5. 21. Rev. 21. 8.  
V. 16. the love of God] The truth of it, or the force of it, Joh. 15. 13. Rom. 5. 8. Chap. 4. 9.  
because he laid down his life] Because Christ died for us, Joh. 10. 15. He shewed love to us, in his incarnation; but most of all, in laying down his life willingly for us, Joh. 10. 17. He needed not to have done it.  
for us] Whom he had no need of, nor no cause given to love; but much cause to hate, Rom. 5. 8, 9.  
V. 17. whose hath this worlds good] That is, things needful for preserving life. So Mark 12. 44. Luk. 8. 43. and 15. 12. and 21. 4.  
his brother] His neighbour, especially a believer, Gal. 6. 10. whom he ought to relieve, because they are brethren.  
shutteth up his bowels] Sheweth, by not relieving him, that he is not at all moved with any pity of his wants, or compassion of him, Lam. 2. 12. Luke 1. 78. Phil. 1. 8. and 2. 1. Col. 3. 12. 2 Cor. 7. 15. Philem. v. 7, 12. Isa. 63. 15. For pity doth, as it were, open the bowels, Gen. 43. 20. 1 Kings 3. 16. Matth. 9. 36. fraternal charity, should come from maternal affection.  
how dwelleth the love of God in him?] It cannot abide in him, let him brag of it never so much, chap. 4. 20. James 2. 15. The love of God, and of our neighbour, are inseparable, Matth. 22. 38, 39. Chap. 4. 21. and 5. 1.  
V. 18. My little children] See on chap. 2. 1.  
let us not love in word] Not in word onely; as Hos. 6. 6. Matth. 9. 13. and 12. 7. Rom. 2. 28. By giving good words, without actual relief, which is nothing worth, Jam. 2. 15.  
and in truth] Not giving to avoid the importunity of the poor, as Luke 18. 4, 5. but out of love to them, and pity of their wants. Or, in dead and in truth. Because that is true charity, which is manifested by deeds.  
V. 19. And hereby] Or, For hereby. See on chap. 2. 2.  
that we are of the truth] Sincere Christians, not hypocrites Or, professors of the heavenly truth, and livers according to it, Joh. 18. 37. Or, the true children of God, v. 10. Chap. 4. 4, 6. Therefore it followeth, before him.  
shall assure our hearts] Gr. persuade. It hath no assurance by nature, and needeth suresignes to persuade it, that we are sincere, and in favour with him, Luke 1. 6.  
before him] Before Christ with confidence, chap. 4. 17. 2 Pet. 1. 10.  
V. 20. if our heart condemn us] Though our life be so fair, that no man condemn us, nor our words or deeds bewray us; yet if our heart condemn us, either of a secret wicked course of life, or of want of charity, v. 17. God will much more do it, Job 34. 22. Psal. 19. 12.  
condemn us] Or, pass sentence against us, according to the Greek etymology.  
God is greater then our heart] We must take notice that God is greater then our heart, chap. 4. 4. and therefore will condemn us much more, chap. 5. 9. Job 32. 21, 22. and 33. 12. For he is more powerful, Joh. 10. 29.  
and knoweth all things] Gen. 1. 31. Job 28. 24. 2 Chron. 16. 9. Prov. 15 11. Heb. 4. 13. And therefore knoweth our secret sins, which we know not: and hath more cause, as well as power, to condemn us.  
V. 21. if our heart condemn us not] Of hypocrisy, or want of charity, as v. 20.  
confidence] To pray freely to him, as v. 22.  
V. 22. whatsoever we ask, &c.] If we love our brethren, we may be sure God will hear us, and grant our requests, Mat. 7. 7, 8. and 21. 22. Mark 11. 24. Luke 11. 9, 10. Joh. 14. 13, 14. and 16. 23, 24. Otherwise we have cause to doubt of it.  
because we keep] Not for our merit, but for his merciful promise to hear such, Dan. 9. 18. Joh. 9. 31.  
his commandment] Gr. commandments. Of faith in Christ, and love of God and man, v. 23. Chap. 4. 21.  
V. 23. on the Name of his Son] On his Son, as he hath declared himself in his Gospel, chap. 2. 12. Acts 2. 21. Rom. 10. 13.  
as he gave us commandment] Joh. 13. 34. and 14. 1.  
V. 24. And he that] Or, For he that; as v. 19. Chap. 2. 2.  
dwelleth in him] Abideth joined to him by faith, Joh. 6. 56. Eph. 3. 17.  
and he in him] By his Spirit, as followeth in this verse. By the Spirit, is meant the gifts of the Spirit, Rom. 8. 10, 11.   

CHAP. IIII.  
Vers. 1. BElieve not every spirit] Every doctrine propounded as received by inspiration from Gods Spirit. Or, every teacher that saith, he hath such a revelation, 1 Cor. 14. 26, 29, 32.  
try the spirits] False teachers will boast of the Spirit, and therefore we must try what spirit their doctrine cometh from; and that by the touch-stone of Gods word, with all diligence, Joh. 5. 39. Acts 17. 11. 1 Thess. 5. 21. Revel. 2. 2. 1 Thess. 5. 21.  
whether they are of Gods] By inspiration or revelation.  
many false prophets] Chap. 2. 18. 2 Pet. 2. 1.  
V. 2. Every spirit] See on v. 1.  
that confesseth, &c.] And withall embraceth Christ, by relying on him for eternal life. Or, it may be interpnted negatively; No spirit that denieth it, is of God. As 1 Cor. 10. 31. Do all to Gods glory: that is, Do nothing to dishonour him, by off 〈…〉 ng his children, as v. 32.  
that Jesus Christ is come in the flesh] Clothed with it. Is become true man, Joh. 1. 14. He doth not say, It come into the flesh, lest any should deny the personal union of both natures in Christ, or think his Godhead comprehended within the limits of his body: but, in the flesh, Rom. 8. 3. 1 Tim. 3. 16.  
is of God] Is sent of God, and preacheth true doctrine; as v. 6. Yet his person may be unregenerate, as Judas was. Or, doth so far forth speak from God, 1 Cor. 12. 3.  
V. 3. And every spirit] Or, But every spirit; as chap. 3. 2.  
that spirit of antichrist] See on chap. 2. 18.  
V. 4. ye are of God] bread of God, as his children, chap. 5. 1. Joh. 1. 13. James 1. 18▪ 1 Pet. 1. 3, 23. Though there be so many seducers, yet ye are safe, as having discerned and overcome their allurements, by the wisdom and power of God dwelling in you.  
little children] See on chap. 2. 1.  
and have overcome them] Those false prophets, v. 1. and antichrists, v. 3.  
for greater is he that is in you] Chap. 2. 20. Gods Spirit, chap. 3. 24. Ye overcame them not by your own strength, but by Gods Spirit dwelling in you, Rom. 8. 37. Phil. 4. 13. Revel. 12. 11.  
then he that is in the world] The devil, Joh. 12. 31. 1 Cor. 2. 12. Eph. 2. 2. and 6. 12.  
V. 5. They are of the world] Wicked and unregenerate men, Joh. 15. 19. and 17. 9.  
therefore speak they of the world, &c.] Because they are of the world, they speak suitably, and are heard readily: for, being sensual themselves, 1 Cor. 2. 14. and speaking to such as themselves, of things pleasing to them, as they have learned by their senses; here men readily harken to them. Joh. 3. 31.  
V. 6. We are of God] Those false teachers, v. 1, 3, 5. are not sent of God to preach his truth, as we are, Joh. 3. 31.  
he that knoweth God, heareth us] Assenteth to our doctrine, and not to those false teachers, Joh. 10. 3, 5.  
hereby know we, &c.] By teaching the same doctrine which, the other apostles taught. For Gods Spirit varieth not from himself: and he hath given the word for a perpetual rule to try the spirits by, Isai. 8. 20.  
the Spirit of truth] True teachers, who have received the truth by inspiration of Gods Spirit. See on v. 1.  
V. 7. is born of God] Chap. 3. 9. and 5. 1.  
and knoweth God] Chap. 2. 3.  
V. 8. God is love] He doth not call God Loving but Love itself: for love is essential to him, and cannot be partend from him.  
knoweth not God] See on chap. 3. 6.  
V. 9. In this was manifested the love of God] In nothing more, then in giving Christ for us, chap. 3. 16. Joh. 3. 16. Rom. 8. 3, 32. Gal. 4. 4, 5.  
his onely begotten Son] And therefore most dear to him, Mat. 3. 17. Gen. 22. 2.  
that we might live through him] Joh. 3. 6. Under life, is contained all happiness.  
V. 10. Herein is love] He loved us freely, doing good to us, and looking for no good from us: we cannot so love him, but must love him for his gifts, as well as for himself. Ours therefore is not worthy of the name of love, in comparison of his, because it cannot be every way so free. And the pure nature of love is more seen in Gods love to us, then in ours to him.  
not that we loved God] So freely as he loved us. Or, first, as v. 9. Or, we were so far from loving him, as that we hated him, Rom. 5. 8, 10.  
to be the propitiation for our sins] See on chap. 2. 2. His love appeared the more, in that he sent his Son not onely to teach us the way to heaven, but also to die for us.  
V. 11. If God] Or, Seeing God. For he doth not doubt whether God loveth us or no, but infers from Gods love to us, that we ought to love others. See the like phrase, 1 Pet. 4. 18.  
so loved us] If he, being so great, so freely loved us, vile, wretched, unworthy and ungrateful persons, as not onely to give his creatures to us, but also his Son to death for us, we ought to love others, that differ not so much from us, though they deserve it not of us. See on v. 10. They may do us good hereafter, we cannot to God.  
V. 12. No man hath seen God] I propound not God simply to be imitated in all things, because he is invisible, Joh. 1. 18. 1 Tim. 1. 17. Exod. 33. 10. but in his love to us, which hath been so fully manifested. Or, ye may more easily love your brother, whom ye can see, then God, whom ye cannot see; as vers. 20.  
if we love one another] As we know we have a soul in us, by the working of it, though we see it not: so we know that God is in us, if his Spirit hath wrought love in us to his children.  
his love is perfected in us] Chap. 2. 5. He makes us sure that he loves us. Or, he makes us love him more fully. Or, to know that our love to him is true, v. 17. Or, our love to him is more fully manifested, 2 Cor. 12. 9. Jam. 2. 22.  
V. 13. that we dwell in him] Chap. 3. 24.  
of his Spirit] Some graces of his Spirit in our measure, Joh. 1. 16. Numb. 11. 17. Not all of them, or without measure, as to Christ, Joh. 3. 34.  
V. 14. And we have seen, &c.] See chap. 1. 1, 3. 1 Cor. 15. 5. 2 Pet. 1. 16.  
V. 15. Whosoever confesseth, &c.] See on v. 2. 1 Cor. 12. 3.  
dwelleth in him] See chap. 3. 24.  
V. 16. God is love] See on v. 8. He is love itself; yet sometimes he is called Loving, lest we should think him to be a quality, and not a living substance.  
and he that] Or, therefore he that, as 1 Cor. 5. 13.  
dwelleth in God, and God in him] Chap. 3. 24.  
V. 17. Herein is our love] Gr. love with us, as 1 Cor. 15. 10.  
made perfect] V. 12. Chap. 2. 5.  
that we may have boldness] Or, freedom, or confidence, Chap. 4. 19, 21. Matth. 25. 34, 35.  
as he is, so are we] Sincere in his love to us. See on chap. 3. 3. Luke 6. 36. 2 Cor. 3. 18. Ephes. 4. 14. Col. 3. 10. Heb. 12. 10. 2 Pet. 1. 4.  
in this world] Even while we abide here, Joh. 17. 11, 15.  
V. 18. There is no fear in love] If we know by love, that God is in us, and we in him, v. 16. we may well be fearless of damnation, and not give way to terrors of conscience, timorousness, or desperation. There is no cause of fear of hell, Rom. 8. 31.  
perfect love] Sincere, without hypocrisy; as chap. 3. 18, 19. Or, full, wanting no degree, James 1. 4.  
casteth out fear] He that truly loveth God, doth not forbear sin for fear of ●ell onely, but rather out of love to God: as a loving wife forbeareth all disloyal and undutiful carriage, not for fear of death, so much as out of love to her husband, 2 Tim. 1. 7. Or, Servile fear doth not exercise his work, while love doth exercise his; but sometimes it may be of good use in a good man, when the flesh would prevail. Or, perfect love in heaven, casteth out all fear of hell.  
V. 19. because he loved us first] V. 10. Not onely because of his excellency, which is most worthy of love; but also because he hath cast his love upon us, and therefore is no way indebted to us for our love.  
V. 20. How can he love God, &c.] If visible objects move him not, invisible will not, chap. 3. 17.  
V. 21. this commandment] Matth. 22. 37, 38, 39.   

CHAP. V.  
Vers. 1. WHosoever believeth, &c.] See on chap. 4. 2.  
is born of God] Chap. 3. 9.& 4. 7. Joh. 1. 12, 13.  
loveth him that is begotten also] Loveth Christ, or all Gods children, chap. 4. 21.  
V. 2. we love the children of God, when we love God] Gods children bearing Gods image, we cannot love God, but we must needs love them: And our love to God, shows that we love them in and for God.  
his commandments] Whereof six, to wit, all of the second table, require love of the brethren.  
V. 3. The love of God] Wherewith we love him, not wherewith he loveth us.  
his commandments are not grievous] Because Gods Spirit gives us power and will to do them, Matth. 11. 30. Rom. 8. 2. 4. Phil. 2. 12, 13. And because we love him, we will readily obey him. And God removeth rubs, and maketh our way smooth before us, Prov. 4. 11, 12. Isa. 26. 7.  
V. 4. is born of God] Vers. 1.  
overcometh the world] See chap. 2. 15. Or, Satans temptations, who worketh by the world. Or, that which savours of the world, against God, or right reason. These he hath overcome in part already, and shall wholly, as sure as if he had already done it. So the Scripture speaketh of things to come, as past, to show the certainty of them, Hos. 10. 7. Rev. 14. 8. and 18. 2.  
the victory] The means whereby we have begun to conquer, and shall finish it.  
our faith] Whereby we lay hold on Christ, and apply his victory to us, Joh. 16. 33. 1 Cor. 15. 57. Rev. 12. 11. Chap. 4. 4. and get strength from him to go on in this spiritual warfare, till we have fully overcome all Satans temptations, Rom. 16. 20. 1 Pet. 5. 9.  
V. 5. Who is he, &c.] Not that every one that believeth this, overcometh the world, but none else do it. See on chap. 4. 2.  
V. 6. that came by water and blood] That  shed water and blood out of his side, Joh. 19. 34, 35. Or, that observed the legal washings and sacrifices. Or, that appointed two sacraments, one in water, the other in wine, a type of his blood. Or, that washeth away the filth of our sins by his Spirit, and the guilt of them by his Blood. Of the first, the legal washings were a type: of the second, the sacrifices.  
it is the Spirit that leareth witness] By descending on Christ like a dove, Matth. 3. 16. Joh. 1. 32, 33. Or, by raising him from the dead, Rom. 1. 4. Or, by working miracles by him. Or, by assuring us of it in the word, and in our consciences: for, the Spirit is of Gods privy council, Joh. 14. 26. and 15. 26. and 16. 13. 1 Cor. 2. 10, 11.  
the Spirit is truth] And therefore cannot bear false witness of Christ to us, as being truth itself.  
V. 7. For there are three] The sixth verse may be in a parenthesis; and this verse may give a reason of the end of the fifth verse, that Christ is the Son of God: of which, not the Spirit alone, but the Father and the Son bear witness also.  
that bear record in heaven] Or, in heaven, that bear record: To wit, to us men on earth, that Christ is the messiah, or Son of God. The Father, Joh. 5. 32. and 8. 18. by voice, Matth. 3. 17. The Son, by miracles, Joh. 5. 36. The holy Ghost, by cloven tongues, Acts 2. 3, 4, 33.  
the word] Christ himself, chap. 1. 1. Joh. 1. 1.  
these three are one] In essence, though they be three distinct persons, Joh. 10. 30. and agree in their testimony concerning Christ.  
V. 8. There are three that bear witness in earth] Or, There are three in earth, that bear witness.  
the Spirit, &c.] See on v. 6. Some understand it of the spirit which he sent forth on the cross at his death, Matth. 27. 50. which, with the water and blood coming out of his side, shewed him to be true man.  
these three agree in one] Gr. are for one thing: or, are for that one thing: To wit, to testify of Christ, as the heavenly witnesses did, v. 7.  
V. 9. This is the witness of God] Testified by the three heavenly and earthly witnesses, v. 7, 8. Of Christ, and of salvation by him, v. 11, 12.  
V. 10. The witness] Or, That witness, mentioned, v. 9, 11.  
a liar] Chap. 1. 10. He believeth that he doth, or at least, that he can lie. He hath made him a liar: To wit, in his heart: for he would not have doubted of the truth of his testimony, if he had not first suspected the truth of God himself.  
V. 11. And this is the record] Or, Even this is the record. So the particle is used, Mark 4. 25. For the tenth verse may be in a parenthesis, as not including the testimony,( which is recorded in this verse) but showing who have this testimony in them. See the like on v. 7.  
this life is in his Son] The original of it is in Christ. We have it for his merits, and derived unto us from him by his Spirit, Joh. 10. 10.  
V. 12. He that hath the Son] By faith dwelling in his heart, Eph. 3. 17.  
hath life] Is raised from death to life, chap. 3. 14. and hath in him a principle of eternal life, Joh. 3. 36.  
V. 13. These things have I written] Joh. 20. 31. On the Name of the Son of God, chap. 3. 23.  
that ye may have eternal life] A right to it, and earnest of it, here, and the thing itself in heaven, in perpetual joy and happiness.  
and that ye may believe] That ye may persevere, increase and grow strong in faith.  
V. 14. This is the confidence] This faith, v. 13. is the ground of our confidence in prayer. Or, we not onely believe, as v. 13. but also have confidence in prayer.  
in him] In Christ. Or, concerning him.  
he heareth us] And will give us what we ask, v. 15. chap. 3. 21, 22.  
V. 15. we know that we have the petitions] That we shall have them granted, as surely as if we had the things already which we pray for. See on v. 14. Joh. 14. 13, 14. and 16. 23, 24, 26. Gods hearing us, then, is granting our requests.  
V. 16. his brother] Therefore he must pray for him, because he is his brother.  
a sin which is not unto death] Which doth not necessary bring damnation( though it deserve it) as the sin against the holy Ghost doth, because God will not give repentance to any that committeth that sin, Heb. 6. 4, 6.  
he shall ask] Or, let him ask, Pardon for that sinner.  
he shall give him] Christ, mentioned v. 13.  
life] Salvation, or deliverance from destruction, when his sin is pardonned at the others request, Job 42. 8. which sheweth that he deserved hell.  
for them] Not for one onely, but for many such sinners.  
there is a sin unto death] The sin against the holy Ghost, which is unpardonable, Matth. 12. 31, 32. Heb. 6. 4, 6.  
I do not say that he shall pray for it] I do not advice him to pray for pardon for any that hath committed that sin: or, I forbid him to do it.  
V. 17. All unrighteousness is sin] As chap. 3. 4.  
and there is] Or, but there is; as chap. 4. 3. Or, yet there is; as chap. 2. 1.  
a sin not unto death] Which may be repented of, and forgiven. See on v. 16.  
V. 18. is born of God] Chap. 3. 9.  
sinneth not] That sin to death, v. 16. Or, liveth not in a sinful course; as chap. 3. 6, 9.  
keepeth himself] From that sin unpardonable.  
that wicked one] The devil, Matth. 6. 13. Chap. 2. 13, 14. and 3. 12.  
toucheth him not] So as to bring him to that sin, and to hell. Or, cannot do him the least hurt, Job 2. 5.  
V. 19. We are of God] Chap. 4. 6.  
the whole world lieth in wickedness] All men out of Christ, Joh. 17. 9, 16. are altogether butted in sin: or, lye in it, as in a deep dungeon, or a dead sleep.  
V. 20. And we know] Or, But we know; as v. 17.  
that the Son of God is come] See chap. 4. 2.  
and hath given us understanding] Jer. 24. 7.  
him that is true] The true God, v. 19. as followeth in this verse, opposed to idols, v. 21. Or, Christ, spoken of before in this verse.  
even in his Son] Or, and in his Son. We are in the Father, and in the Son, chap. 2. 24.  
this is the true God] Christ is the true God, Joh. 17. 3. Tit. 2. 13. and 3. 4. judas v. 25.  
and eternal life] The author of it, v. 11. Chap. 1. 2. Joh. 6, 68, 69.  
V. 21. Little children] See on chap. 2. 1.  
keep yourselves from idols] From image-worship: for, idol and image signify the same thing, but onely the one is a Greek word originally, and the other a latin. This overthroweth popish serving God in images, and adviseth men to be careful to avoid not onely palpable idolatry, but all dealing with idols.  
Amen] See on Matth. 6. 13. judas v. 25.    

ANNOTATIONS On the second Epistle of S. JOHN.  

CHAP. I.  
Vers. 1. THe elder] Some conceive that the apostle calleth himself so in humility, to equal himself with ordinary pastours, as Peter doth, 1 Pet. 5. 1. Others think John called himself so in respect of his age. See on 1 Joh. 2. 1.  
unto the elect lady] Some think her name was Elect. Others, that she was so called, because she was a choice woman for grace. Others, because the apostle knew by the Spirit that she was one of Gods elect, 1 Thes. 1. 4. She was a matron honoured for her wealth and liberality to the poor. Or, one that had some civil title of honour above others.  
whom I love] Both mother and children.  
in the truth] With a true and sincere love: or, according as God in his word hath appointed, which is called The truth, Joh. 17. 17. Or, in Christ, who is called The truth, Joh. 14. 6.  
but also all the, &c.] Such of them as lived in those parts, and knew her piety. This she●weth, it was no private indirect love which John bare to her, arising out of particular ends; but a religious love, common to all saints.  
V. 2. for the truths sake which dwelleth in us] The ground of my love, is the same lively faith wrought in us by Gods Spirit.  
and shall be with us for ever] Which grace, where it hath once taken root, is never rooted out again, 1 Pet. 1. 23, 24, 25.  
V. 3. Grace be with you, mercy and peace] Paul useth the same salutation, 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. He wisheth them Gods favour to their persons, mercy to pardon their sins, and peace of conscience.  
the Son of the Father] Joh 1. 18. and 3. 16.  
in truth and love] Or, with truth and love. So that particle is used, Mark 1 23. and 5. 2. He wisheth them increase of the knowledge of the truth, and of love one to another.  
V. 4. I found] By experience, if at any time he conversed with them; or by relation of others, if he did not.  
of thy children] Some of thy children.  
walking in truth] Sincerely▪ or, as the truth of Gods word prescribes. See on v. 1.  
V. 5. I beseech thee, lady] He entreateth, where he might command, as Paul doth, Phil●m. v. 9, 10. It may be he had some respect to the dignity of the lady, to whom he wrote.  
a new commandment] See on 1 Joh. 2. 7. 8. I teach you no other doctrine then what ye received at first from the apostles. Joh. 12. 34.  
that we love one another] Joh. 13. 34. and 15. 12.  
V. 6. This is love] Herein it consists. Or, this is that love, mentioned, v. 5.  
that we walk after his commandments] Then we love God and our brethren, when we walk after Gods commandments; that is, according to them, Joh. 14 15, 21, 23. and 15. 10. 1 Joh. 5. 2, 3. Rom. 8. 1. Lust, then, and sparing offenders whom we ought to reprove or punish, is not love, because i● is contrary to Gods commandments. Or, love is it whereby we are enabled to keep his commandments, Joh. 14. 21. and 15. 9, 10. Chap. 2. 23. and 5. 2, 3. Love must not be idle, but employed in doing good, according to Gods word.  
this is the commandment] Of walking in the truth, v. 4. or of love, v. 5.  
from the beginning] 1 Joh. 2. 7.  
V. 7. For many deceivers] I have reason to urge you to constancy, because of false teachers, who seek to seduce you, 1 Joh. 2. 18, 22. and 4. 3. These are impostors or jugle●s, who can deceive quicksighted-men, if they be not very careful, Matth. 27. 63.  
that Jesus Christ is come in the flesh] 1 Joh. 4. 3.  
V. 8. that we lose not the things] We Christians, or we that taught you, if ye continue not in good ways; for the reward is promised to such as continue to the end, Matth. 24. 13. others lose it, Gal. 3. 4.  
we have wrought] Or, gained. Some copies red, which ye have gained, but that ye receive, &c.  
V. 9. Whosoever transgresseth] Gods command of hearing Christ, Matth. 3. 17. Or, by apostasy forsaketh the truth in doctrine and life, contrary to v. 4.  
hath not God] To his father, nor his Spirit to guide him.  
V. 10. And bring not this doctrine] Received from Christ, v. 9. The meaning is, If he bring a contrary doctrine: else we should refuse the society of many private men, who are not able to teach at all; which is not here intended, Gal. 1. 8, 9.  
receive him not into your house] Lodge not a false teacher, nor have no familiarity with him, lest he seduce you; and that ye may show your zeal for the truth, and actually reprove him.  
God speed] Gr. to rejoice] That was the ordinary salutation of the Greeks, Acts 23. 26. as Peace be to you was of the Jews, Luke 10. 5. That is, show him no countenance, nor give him any encouragement.  
V. 11. is partaker of his evil deeds] Seemeth to allow of them, by his familiarity with him, and so may further him in seducing others, who would not regard the false teacher for himself.  
V. 12. Having many things to writ] He excuseth the shortness of his epistle, not by want of matter to writ, but by the hope he had of seeing her shortly. For all things were not fit to be written; and a lively voice affects more then a letter.  
face to face] Gr. mouth to mouth. Without any letter or messenger coming between, Exod. 33. 11. Num. 12. 8. 2 Cor. 12. 12. 3 Joh. v. 14.  
V. 13. The children of thy elect sister greet thee] Vers▪ 1. Which were with John. So he sendeth other salutations, 3 Joh. v. 14. So doth Peter, 1 Pet. 5. 13. And Paul often, Rom. 16. 16, 21, 23. 1 Cor. 16. 20. 2 Cor. 13. 12. Phil. 4. 22. Col. 4. 14. 2 Tim. 4. 21. Tit. 3. 15. Philem. v. 23, 24. Heb. 13. 25.    

ANNOTATIONS On the third Epistle of S. JOHN.  

CHAP. I.  
Vers. ●. THe elder] See on 2 Joh. v. 1.  
Gaius] Not to Gaius of Derbe, mentioned, Acts 20. 4. nor of Macedonia, spoken of, Acts 19. 29. but of Corinth, as is commonly thought, 1 Cor. 1. 14. Pauls host, Rom. 6. 23.  
in the truth] Or, truly. See on 2 Joh. v. 1.  
V. 2. I wish] Or, pray.  
above all things] Gr. of all things. Or, in all things. He wisheth that Gaius may prosper in all persons and things belonging to him.  
that thou mayest prosper] Gr. go well in the way. Rom. 1. 10. Our life is the way to heaven, and John wisheth Gaius a comfortable passage thither, 1 Cor. 16. 2.  
and be in health] In bodily health; for spiritual health followeth.  
as thy soul prospereth] By peace of conscience, through faith in Christ, Rom. 5. 1, 2.  
V. 3. I rejoiced greatly] See 2 Joh. v. 4.  
when the brethren came, and testified of the truth that is in thee] The brethren sent by John about the public affairs of the Church, and commended to the Church of Corinth, where Gaius lived, by Johns epistle, v. 9. refused by Diotrephes, v. 10. entertained by Gaius, v. 5, 6. and now returned to John, testified of Gaius his sincerity in religion( Joh. 3. 21.) and his kind entertainment of them, v. 6. So Paul doth, Phil. 4. 10, 18. 2 Cor. 9. 1. Heb. 6. 10. Or it may be understood of any Christians that came from thence.  
even as thou walkest in the truth] In the true way set out in the Gospel. See on 2 Joh. v. 4.  
V. 4. then] Gr. then these joys. Or, then of these things.  
that my children] Converted by my ministry, 1 Cor. 4. 15. 1 Tim. 1. 2. Philem. v. 10. Gal. 4. 19. Tit. 1. 4.  
walk in the truth] See on v. 3.  
V. 5. thou dost faithfully] As becometh a faithful Christian. Or, like a good steward of worldly goods received from God, 1 Pet. 4. 10.  
whatsoever thou dost] In entertaining the saints. It was, no doubt, a great comfort to Gaius, that the Spirit of God commends his charity by Johns pen, which Diotrephes and his followers disliked.  
to the brethren, and to strangers] To those poor Christians that live by thee, and to others that come to sojourned there a while, Isa. 58. 6. Matth. 10. 40. and 25. 35. Rom. 12. 13. Heb. 13. 2. 1 Pet. 4. 9. Or, to the brethren, yea, to strangers; as this particle is used, Matth. 26. 60. Thy kindness stays not at thy neighbour-Christians, but extends itself to strangers also. Or, by and is meant especially, as Matth. 13. 41. Mark 16. 7. and elsewhere, where a special is put after his general. Thy kindness to all Christians, sheweth thy faithfulness to God, but especially that which is shewed to such as came to preach the Gospel, or were driven from their own home for the profession of it, v. 7. For such being unknown there, and not able to recompense kindness received; this kind of charity is highly praised by God, Deut. 10. 18, 19. Luke 14. 14. Or, to the brethren, even to the strangers: To wit, sent by John. See on v. 3. So the particle is used, Mark 18. 25.  
V. 6. Which have born witness] See on v. 3.  
of thy charity] To others. Or, of thy kind entertainment of them.  
before the church] In the assembly where John was.  
whom if thou bring forward on their journey] It may be they might be some godly Christians coming from beyond Corinth to John for public advice, from the Churches, whom Gaius had kindly used; and now he adviseth him to do so in their return. Or, if it be meant of those that had returned to John, being sent from him before, he persuadeth Gaius to use them kindly when he shall have occasion to sand them again. Or it may be understood of others such like, v. 5. whom John would have Gaius to go along withall some part of their way, as Christians used to do to their brethren that were strangers, especially to ministers, Acts 15. 3. and 20. 38. and 21. ●. 1 Cor. 16. 11. 2 Cor. 1. 16. Tit. 3. 13. either because they were ignorant of the way, or the way might be unsafe, or they subject to persecution there; so that rich men, and great ones, such as Gaius seems to be, might be a great security to them, by going or sending company with them. Or it might be done to honour and comfort those strangers, or that themselves might get as much good by their society as might be. Others understand it of providing things needful for their journey, till they might come to other Christians, who might take further care of them.  
after a godly sort] Gr. worthy of God. According to Gods command. Or, worthy of the profession of Gods truth, as Christians ought to do, to credite their religion. Or, honourably, as the ministers and children of God ought to be received. Or, as they would receive God, Matth. 10. 40.  
thou shalt do well] Or, thou shalt do them a good turn.  
V. 7. Because, &c.] Because their wants come on them for their love to the true religion, they are worthy to be relieved by the true professors of it.  
for his Names sake] God's, v. 6. To make his Name known, by preaching it, or suffering for it; as on v. 5.  
taking nothing of the Gentiles] They took no reward of the Gentiles for preaching to them, Matth. 10. 7, 8. that men might more willingly receive the Gospel, 1 Cor. 9. 18, 19. 2 Cor. 11. 9, 12. and 12. 14. Or, being persecuted for their religion, they left all their goods to their persecutors, and fled for their lives.  
V. 8. We therefore] We Christians, yea, we Jewish Christians especially, that they may preach to the Gentiles, to bring them in to join with us.  
ought to receive such] To offer and afford them entertainment voluntarily, before they ask for it, Gen. 28. 1, 3. and 19. 1, 2. Luke 24. 29. Heb. 3. 2.  
that we might be fellow-helpers] Gr. fellow-workmen. By supplying them with means, that they may preach the truth, or suffer for it the more willingly. This is a great encouragement to help others, that we are accounted to have a part in the work, though it be a prophet's, and shall have a part in the reward, Matth. 10. 41. Also it may intimate, that as they were relieved by these now, so these may by them in the work another time, 2 Cor. 8. 14.  
to the truth] Or, for the truth. Or, in the truth.  
V. 9. I wrote] To recommend these brethren to the Churches which they were to pass by.  
unto the Church] Of Corinth, where Gaius was an eminent member.  
but Diotrephes] But I fear, or, I hear, Diotrephes hath refused to receive them.  
who loveth to have the pre-eminence] It seemeth he was pastor there, and would not let strange ministers be received, lest he should be slighted.  
receiveth us not] Acknowledgeth not our authority, by receiving our epistle. Or, receiveth not me, and such as I am; as v. 10.  
V. 10. I will remember] Gr. I will make mention of. I will speak of them publicly there, to his disgrace.  
prating] Gr. talking foolishly, or vainly.  
against us] Against me John 3 as v. 9. See on v. 12. Or, me, and them I sent.  
and not content therewith] As if he were not satisfied with disgracing my person, he refuseth, and harshly useth, such as are sent by me.  
receive the brethren] He should have entertained them kindly, hecause he professeth himself a brother to them, as being one of the same religion. See on v. 5.  
forbiddeth them that would] This sheweth great malice against them. He will not let any receive them.  
and casteth them out of the church] Refuseth communion with these strangers, or those that received them, Joh. 9. 34. No doubt this was a great discouragement to Gaius, from his pastor; yet he obeys the apostle, who had more power over him, v. 5.  
V. 11. Follow not] Gr. Imitate not. For they that follow, go the same way. And, to walk after Gods precepts, or according to them, in Scripture-phrase is all one.  
that which is evil, but that which is good] Not the evil example of Diotrephes, v. 9, 10. but the good example of Dem●trius, v. 12. Rom. 12. 9. Or, imitate not Diotrephes in any of his evil ways; but follow him nevertheless in any thing that is good, Matth. 23. 3.  
hath not seen God] By the eyes of faith. Hath not known him to his good, 1 Jo. 4. 8. For God cannot be seen, Joh. 1. 18. 1 Jo. 4. 20.  
V. 12. Demetrius hath good report of all men] Of most men, yea, of heathen also, 1 Tim. 3. 7. because they got good by him, or heard him much commended by others. Or, of all the brethren that live in those parts, and would have of all others, if they knew him.  
and of the truth itself] From his actions, Joh. 3. 21. Prov. 31. 31. Or, of God, who is the truth itself, 1 Joh. 5. 6. Or, he is to be commended indeed, not for the speech of the people onely, which sometimes proves untrue.  
yea, and we also bear record] I John do it, as v. 9. Or, we have found him kind to us, and do aclowledge it, as v. 6. This also might comfort Demetrius against Diotrephes, who took a contrary course. See on v. 5.  
and ye know] Joh. 19. 35. and 21. 24.  
that our record is true] That we use not to flatter, but to speak truly, John 21. 24.  
V. 13. I have many things to writ, &c.] See on 2 Joh. v. 12.  
V. 14. But I trust, &c.] See on 2 Joh. v. 12.  
face to face] Gr. mouth to mouth. See on 2 Joh. v. 12.  
peace be to thee] Joh. 20. 19, 21, 26. See on 2 Joh. v. 10.  
our friends] The faithful Christians with me here, who love both me and you.  
salute thee] Wish thee all happiness.  
greet the friends] Our Christian brethren which are with you; so called, because of their great affection they bear one to another, Tit. 3. 15. natural brethren may fail one another▪ before Christian friends will, Prov. 18. 24.  
by name] Severally. Either John knew all their names, or else they were as dear to him as those friends whom he knew by name, Exod. 33. 12. Thus he sheweth not a vulgar or common, but a peculiar, paternal, pastoral love unto them.    

ANNOTATIONS On the Epistle of S. judas.  

CHAP. I.  
Vers. 1. JUde] The name is preposed, not subscribed, as the manner then was, Acts 23. 26. Of this name was Jacobs fourth son, from whom the Jews had their name. We red also of Judas of Galilee, an author of sedition, Acts 5. 37. Judas called Barsabas, Acts 15. 22. Judas Iscariot, Matth. 10. 4. And this Judas mentioned also, Luke 6. 16. He is called Thaddeus, Matth. 10. 3. He hath also the name of Lebbeus, Matth. 10. 3. His fathers name was Alpheus, who is called the father of James his brother, Matth. 10. 3. His mothers name seems to be Mary, Matth. 27. 56. compared with Matth. 13. 55.  
the servant] See on Revel. 1. 1. He might have written himself, An apostle, as Paul doth, Rom. 1. 1. 1 Cor. 1. 1. 2 Cor. 1. 1. and Peter, 1 Pet. 1. 1. which was a more glorious title: or, a kinsman of Jesus Christ, as indeed he was, Matth. 13. 55. but in humility he chooseth the title of a servant. So doth his brother, James 1. 1.  
of Jesus Christ] See on Matth. 1. 1.  
brother] Christ called some pairs of brethren to be apostles. See on Matth. 4. 18, 21.  
of James] The same name with Jacob. See the reason of the name, Gen. 25. 26. and 27. 36. Hos. 12. 3. He mentioneth his brother, first, because he was famous among the apostles, gave sentence in the council of Jerusalem, Acts 15. 13, 19. abode there much, Acts 21. 18. Gal. 1. 19. Secondly, to show that he was no other judas but the apostle, Luke 6. 16. Act. 1. 13. Thirdly, to distinguish him from Judas Iscariot, who betrayed Christ, and was also an apostle; and from the other Judes mentioned before.  
to them, &c.] A general epistle, not directed to any particular Church, as that to the romans, and many other.  
that are sanctified] Regenerate, and made holy by faith in Christ, Acts 26. 18.  
by God] Gr. in God.  
the Father] This work useth to be attributed to the holy Ghost, Joh. 3. 5. Tit. 3. 5. yet the Father hath an hand in it also, Joh. 17. 17. 1 Pet. 1. 3.  
preserved in Jesus Christ] As v. 11. in the way. Kept true members of Jesus Christ. Or, preserved to Jesus Christ. Kept by God the Father, Joh. 6. 39, 40. and 10. 29. to be presented to Christ blameless at the day of judgement, Ephes. 5. 27. 2 Cor. 11. 2.  
called] To the heavenly marriage-feast, Matth. 22. ●, &c. and that externally, by the preaching of the Gospel: for internal calling is all one with sanctification mentioned before.  
V. 2. Mercy unto you] Compassion, in regard of your infirmities and miseries, which ye are subject to in this world, as well as wicked men.  
peace] A sensible persuasion of Gods love, or peace of conscience: for they were at peace with God before.  
love] He prayeth God to show forth the fruits of his love, in doing them good spiritually and corporally. We may be merciful to enemies, and pity them in their miseries. We may be at peace with strangers, and do them no harm. But to those we love, we do all the good we can.  
be multiplied] In the abundant fruits of each of them.  
V. 3. Beloved] His love moved him to writ this epistle, and should move them to heed it. Good ministers love their people.  
when I gave all diligence] Or, giving all diligence. Not as if the apostle were one while diligent, and another while negligent; but he waited always for a fit occasion to writ to them. The same Greek word signifieth hast: for diligent men make hast to dispatch their work.  
to writ unto you] He was so careful of them, that when he could not be present to teach them, he wrote to them. There was also an hand of God in it, as in all the other epistles of the apostles, that such in after-ages as could not hear them preach, might enjoy the benefit of their doctrine to the worlds end.  
of the common salvation] That salvation in which all the elect have a joint part, Ephes. 4. 4. Tit. 1. 4.  
it was needful] For him, as an apostle, 1 Cor. 9. 16. for them, because false teachers rose up among them, who might seduce them, v. 4. Acts 20. 26, 27, 28, 29.  
and exhort you] Not to praise you, or reprove you, or barely to intimate to you what you have to do, but to seek to work on your affections by persuasion.  
that ye should earnestly contend] As wrestlers do for the victory.  
for the faith] His care to save their souls, made him writ to them to keep the faith, which is the way to salvation. Faith is not here taken for faithfulness, as Deut. 32. 20. nor for credulity, as James 2. 19. nor for confidence, as John 3. 16. nor for faith of miracles, as Math. 17. 20. but for the doctrine of the Gospel, which is to be believed. So hope is taken for the thing hoped for, Rom. 8. 24. Col. 1. 5.  
once] Justifying faith wrought in the souls of Gods elect, is often given▪ but the doctrine of faith is once, or already given, as v. 5. and never to be changed, Eph. 4. 5. but must be kept in purity and integrity, as it was first delivered, without any alteration. Or, once for all, not to be delivered any more, Heb. 12. 26, 27. Hence it is, that a curse is pronounced against such as add to it, or take away from it, Rev. 22. 18, 19. Those dreamers mentioned, v. 8. might both add and take away. judas biddeth the Christians hold what they had, and refuse the additions and alterations of those false prophets, Gal. 1. 8.  
delivered] From heaven.  
to the saints] Who live in the Church of God here on earth, v. 1. Rom. 1. 7.  
V. 4. crept in unawares] Beside your expectation; as souldiers, that march by a town, and suddenly return and take it: or, as pioners, who enter by a mine, while the souldiers defend the walls. Or, not sent by God, but taking the ministry upon them of their own heads, Joh. 10. 1. 2 Tim. 3. 6.  
of old ordained] That no man might be offended at their sudden coming in, he sheweth, that God knew it before, and did ordain them to destruction.  
to this condemnation] To hell, as the angels that fell, v. 6. and the Sodomites, v. 7. Or, to this judgement, 1 Cor. 11. 29, 31, 32. To be permitted to fall into these sins, that bring damnation.  
ungodly men] Such as worship not God aright; or, have no fear of God at all, Gen. 20. 11. Psal. 30. 1. Rom. 3. 18.  
turning the grace of our God into lasciviousness] The grace of God inviteth us to sobriety, Tit. 2. 11, 12. but they turn it to a contrary end.  
denying the onely Lord God, and our Lord Jesus Christ] Denying Christ to be God, who was their master by profession,( for they professed themselves to be of his household) and their Lord by public authority over them. Or, by their deeds denying Christ.  
V. 5. I will therefore put you in remembrance] As ministers are Gods remembrancers, Isa. 62. 6. so they are the peoples also: the former, by praying; the later, by preaching.  
though ye once knew this] He conceiveth, that, being Christians, they were not ignorant of Gods judgements recorded in the Scriptures, 2 Pet. 1. 12.  
how that, &c.] Three examples are given: one in the Church, in this verse; another, in heaven, v. 6. another, in the world, v. 7. showing, that sinners can no where escape Gods judgements.  
the Lord] The deliverance of the people came from God, Exod. 20. 2.  
having saved] Some red, Though ye knew this, how that the Lord, having once saved. This is added, to make the judgement the greater, because it came not on them while they were slaves in Egypt, but after they were set at liberty. To this purpose the angels first condition is mentioned, v. 6.  
the people] Of Israel. He speaketh to them, as men conversant in Scripture, who knew what people he meant, though he did not name them.  
Out of the land of Egypt] From captivity and misery, Exod. 1.  
afterward] Gr. the second time: To wit, after he had once delivered them, he destroyed them. Or, they were once in a sort lost in Egypt, and now the second time in the wilderness, Heb. 11. 19.  
V. 6. their first estate] Gr. their beginning: The estate they were first made in. God made them good and happy, as he did men; but they, by their fall, made themselves wicked and unhappy. Or, principality: their glorious condition.  
but left] Negligence is here attributed to the angels, in that they were not careful to keep so glorious a condition. They are not said to be put out of heaven, but not to keep it, and to leave it; to wit, by sinning, 2 Pet. 2. 4.  
their own habitation] Gr. their proper habitation: Which God had prepared for them, as fit for such glorious creatures.  
He hath reserved in everlasting chains] As prisoners are kept in prison bound, till the assizes come; so are they kept by Gods power, that they cannot escape. This sheweth, their pains are not yet at greatest. It sheweth also, that they are unavoidable.  
under darkness] He hath kept them as it were in a dark dungeon, to be judged afterwards.  
unto the judgement of the great day] In the end of the world, when all the world shall be judged; as v. 14, 15. Acts 17. 31. 2 Tim. 1. 18. 1 Cor. 6. 3.  
V. 7. Sodom and Gomorrah] fruitful places, and pleasant, but very sinful, Gen. 13. 10, 13. and 18. 20.  
and the cities about them] Adma and Zeboim, Hos. 11. 8.  
in like manner] Being corrupted by their bad example.  
strange flesh] Gr. other flesh: Mans flesh, which they should not have used in that kind. Or, divers flesh; not created by God to that end, Rom. 1. 26, 27. This sin hath the name of sodomy from them.  
are set forth for an example] Not to imitate, but to instruct others to take heed of their sins, lest they perish like them, Revel. 18. 4. 1 Cor. 10. 6, 11. Are sent to hell, as an example of Gods eternal judgement on gross sinners. Or, being destroyed by fire from heaven, lye still in the dust, as a type of eternal destruction in hell: so that those cities, being drowned in the dead sea, can be built no more, 2. Pet. 2. 6.  
V. 8. Likewise also] They were like the Sodomites in uncleanness, v. 7. like the angels that fell, in despising dominion, v. 6. like the Israelites who murmured against Moses and Aaron, in speaking evil of dignities, v. 5. No sin is recorded in Scripture, but some practise it in after-times.  
these filthy dreamers] They were so given to wantonness, that they not onely practised it being awake, but also dreamed of it, and defiled themselves in their sleep. Or, dreamers, because they vented their own dreams and fancies in stead of Gods truth, Jer. 23. 25. to 28. 32.  
defile the flesh] Make their bodies abominable before God and men, as swine make themselves filthy by wallowing in the mire, Gen. 49, 4. Levit. 20. 12, 13, 14. 1 Cor. 6. 18.  
despise] Gr. depose. Or, abrogate. To wit, in their hearts; for they live as if there were no rulers over them, Psal. 14. 1. They do as it were reject them, or put them off the throne, Luke 10. 16. Joh. 12. 48.  
dominion] Not the governours onely, as some do, for their weaknesses, and abuse of their power; but the government itself: they would have no authority to be in the world.  
speak evil of] Gr. blaspheme. They hurt their famed by reproaches and slanders.  
dignities] Magistrates, who were more honourable then others.  
V. 9. Yet] Though these be thus bold to rail upon magistrates, yet the arch-angel would not rail on the devil, though he were greater then they, and devils far worse then wicked magistrates; and though he were greater then the devil, and they less then the magistrates whom they revile.  
Michael] judas had this history either from some canonical book lost, as some think; or, as others, from some history not canonical; for such are cited in Scripture sometimes: or, by tradition, which was in use before the Scripture was written: or, by inspiration. No doubt it was true, because Gods Spirit here owneth it.  
the arch-angel] Some conceive him to be Christ: others, to be a principal angel, Dan. 10. 13.  
when contending with the devil, he disputed] That is, he used might in deeds, as well as reason in words. Or, he disputed earnestly.  
about the body of Moses] Some understand it figuratively, of that contention about the deliverance of the people from captivity, Zech. 3. 2. because there the devil, and the words following, are found. Others take it literally, that when God is said to bury Moses his body, Deut. 34. 6. he employed the arch-angel Michael to do it, that no man might know where it was laid; but Satan resisted him, that so the people might know where it was, and worship it in after-times; or that Moses might not be so honourably butted: or, that his body might lye above ground, out of the land of Canaan, to be abused by the enemies of Gods people.  
durst not] Or, could not endure. It seemeth Michael had occasion given him to use bad language, and was much provoked by Satan; yet, out of fear of God, durst not do it. See the like in Joseph, Gen. 39. 9.  
bring against him] Or, add: to wit, to Satans words, who, as it seemeth, spared no ill language.  
railing accusation] Gr. judgement of blasphemy.  
the Lord, &c.] Zech. 3. 2.  
rebuk thee] Stop thy foul mouth: or, put thee to silence, a● Mark 1. 25. Luke 4. 35. and 23. 40.  
V. 10. speak evil of those things which they know not] Ignorance should keep them from censuring, especially such persons as are above them, or such things as are above their reach. But they are impudent, and speak evil of the greatest persons on earth, and the greatest mysteries of religion.  
what they know naturally] They live not according to natural principles, but drown them by bad life, Rom. 1. 21. 1 Tim. 1. 7. Or, they know nothing, but what cometh within the compass of their senses, and follow sensual objects to their destruction.  
as bruit-beasts] By natural light and experience, which things the bruit-beasts in part know.  
in those things] Or, by those things. So, in the holy Ghost, v. 20. that is, by the holy Ghost.  
they corrupt themselves] Gr. they are corrupted. Such things they without choice abuse, to satisfy their sensuality, 2 Pet. 2. 12.  
V. 11. They have gone in the way] So the Scripture useth to aggravate sinners evil courses, by comparing them with gross wicked mens ways set out in Scripture to their perpetual disgrace, 1 Kings 16. 26, 31.  
of Cain] They persecute Gods servants for their goodness, as he did his brother Abel, 1 Joh. 3. 12.  
ran greedily] Gr. were poured out. They made hast to sin for gain, as water runneth apace out of a bottle. Or, they lost their souls for gain, as water spilled on the ground is lost, 2 Sam. 14. 14.  
the error] Gain lead them out of the right way.  
of Balaam] Who would have cursed Gods people, and gave ill counsel against them, for money, Num. 31. 16.  
perished] Were utterly lost in this sinful course, without hope of amendment. For they were not yet in hell, v. 12.  
in the gainsaying] Opposing magistrates, v. 8.  
of Core] Others joined with him, but he was the ringleader, Num. 16. 1.  
V. 12. These are, &c.] The apostle, to shane these sinners, bringeth similitudes from feasts, where spots are bread on mens apparel, from the sky in the clouds, from the earth in the trees, from the sea in the waves, from the heaven in the planets.  
spots] Such as pollute mens garments in feasts, arising out of fat or liquour falling on them. Others take it to be an allusion to spots on the body, which disgrace it. Others, to the spots on cattle, that made them unfit for peace-offerins. The sense is, that they were a blemish to their festival meetings.  
in your feasts of charity] Made for the poor, as Luk. 14. 12, 13. Or, for others of the same religion with us, 1 Cor. 11. 33, 34.  
when they feast with you] They came without bidding, thrust themselves in, and defiled the tables with gluttony and drunkenness, evil doctrine, wanton words, gestures, looks.  
feeding themselves without fear] Impudent persons, not fearing to offend God by intemperance, nor regarding what men might say of them therefore, Luke 18. 4.  
clouds they are without water] Promising rain to the husbandman, but giving none: so these made show of great learning and piety, whereby they might do good to others; but were empty of both, and deceived mens expectations.  
carried about of winds] Unstable, and coming to nothing in the end, Eph. 4. 14.  
trees whose fruit withereth] Gr. autumn-trees: Such as put out in autumn, when they should give fruit.  
unfruitful] Because blowing so late, the fruit cannot ripen.  
twice dead] Having neither fruit nor leaves. Or, first losing their fruit, and then dying themselves, as trees blowing so late use to do: so these apostatas were first dead by nature, born in sin, Eph. 1. 1, 2. Secondly, having made a show of spiritual life, by professing the true religion, they lost that also, by falling into errors and vices. Or, twice dead: that is, altogether or certainly dead, as Psal. 62. 11. Job 33. 14. so these were sure to go to hell, v. 4.  
plucked up by the roots] Past all hope of springing up again. It is a bad condition for a three, to blossom, and yet bear no fruit: it is worse to die, and have no hope of ever bearing any fruit hereafter: worst of all, to be plucked up by the roots; then it is good for nothing but the fire. Such was the condition of these false teachers.  
V 13. raging waves of the sea] Gr. wild. For the waves roar like wild beasts in the wood. Hereby is fignified, men given to extreme lusts, or passion, or pride, triumphing and insulting over others, as one wave in the sea throweth down another, 2 Pet. 2. 18.  
foaming out their own shane] By their vain words revealing their internal corruptions, as the raging sea casteth out dirt and mire, Isa. 57. 20. Phil. 3. 19. The Greek word is shames: that which doth most of all shane them.  
wandering stars] Not constant, like the fixed stars, but passing from one course of religion or life to another, as planets remove: or rather, as blazing stars, which have no regular motion, and quickly vanish away, notwithstanding their glorious show for a time.  
to whom is reserved] See on v. 6.  
the blackness of darkness] The most black darkness. So hell is described, Matth. 8. 12. and 22. 13.  
for ever] In hell.  
V. 14. And Enoch also] Or, For even Enoch. So the one particle is translated, Matth. 13. 21. and the other, Mark 3. 19. He foretold of their destruction, and therefore it is certain. Whence this history was taken, see in the like, on v. 9.  
the seventh from Adam] Including Adam for one. See the like, Matth. 1. 17. This is mentioned, to show the antiquity of this prophecy: for he lived some while with Adam. The worlds end is certain, and the day of the general judgement; for it hath been foretold well-nigh from the beginning of the world.  
prophesied of these] Of such men as these, that should trouble the Church in future times. Or, to these: that is, to such as these in his time, whose destruction he foretold. So will these be destroyed now also.  
behold] This sheweth the certainty and gloriousness of his coming, Isai. 7. 14. Hab. 1. 5.  
the Lord cometh] He will as surely come, as if he were now coming, Hos. 10. 7. Revel. 14. 8. and 18. 2. That manner of curse which the apostle useth in that solemn curse, Maranatha, 1 Cor. 16. 22. seemeth to be taken from the first words of this prophecy.  
with ten thousand] Divers millions, Dan. 7. 10. Revel. 5. 11.  
of his saints] Holy angels to attend him, Matth. 25. 31, 32. 2 Thess. 1. 8. Or, holy men risen again, as Matth. 19. 28. 1 Cor. 6. 2. 2 Thess. 1. 10.  
V. 15. To execute judgement upon all] To adjudge all wicked men, especially such as are particularly mentioned in the words following, to eternal misery, Matth. 25. 32, 34, 41, 46.  
to convince] To prove them not to be such as they pretend, and to make them aclowledge the justice of their condemnation, Luke 19. 22.  
of all their ungodly deeds] These false reachers did much hurt by bad life, as well as by evil words, and must answer for both.  
ungodly committed] Ungodlily: after a wicked manner, without all fear of God, ●. 4.  
of all their hard speeches] Not to be born. Bold and impudent ones, 1 Sam. 2. 3. Psal. 31, 18. and 75. 5. and 94. 4. Mal. 3. 13.  
which ungodly sinners] Irreligious men, who wilfully live in the breach of Gods commandments.  
have spoken against him] Against God himself, Psal. 73. 9. and 78. 19. Mal. 3. 13.  
V. 16. These are murmurers] privy whisperers, Mat. 20. 11.  
complainers] Out of discontent and envy, not content with their own condition, and finding fault with other mens, Mat. 20. 12. 1 Cor. 10. 10. James 5. 9.  
walking after their own lusts] After the corrupt motions of the flesh, Rom. 8. 1. 2 Pet. 3. 3.  
their mouth speaketh] They not onely think so, but utter it aloud, Psal. 73. 9, 11.  
great swelling words] Vainglorious words, rising like bubbles in the water.  
having in admiration] Looking on them, as on miracles, or high things.  
mens persons] Or, faces. Their external show of wealth or greatness, Prov. 24. 23. Acts 10. 34. Gal. 2. 6.  
because of advantage] They respected not godly wise men, but flattered great men in the world, to raise or enrich themselves, v. 11. and made the profession of pie●ie a matter of gain, 1 Tim. 6. 5.  
V. 17. But ye] Ye live amongst these false teachers, take heed therefore that be not seduced by them.  
beloved, remember the words] Charity teacheth us to ●udge, that the sins of Gods servants come, out of forgetfulness, not out of evil purposes. So men judge of the errors of them they love.  
which were spoken before] That they might not be offended at the rising up of these wicked ones in the Church, he sheweth, that their coming was foretold, v. 4, 14.  
of the apostles] That is, by the apostles. Not which others spake of them, but which they spake. It seemeth judas was alive, when most of the apostles were dead, and therefore he putteth them in mind of their sayings; that they might not die with them.  
V. 18. mockers] A great part of the miseries of Gods people come from mockers, 2 Pet. 3. 3. Gen. 21. 9. Gal. 4. 29.  
in the last time] 1 Tim. 4. 1. 2 Tim. 3. 1.  
who should walk after, &c.] See on v. 16.  
their own ungodly lusts] Gr. lusts of wickednesses. Most wicked ones. See the like phrase, Dan. 10. 11, 19. For the matter, see on v. 15, 16. They should live well, who deride others, lest they lay themselves open to contempt: but lightly, they themselves are evil and shameless.  
V. 19. who separate] Themselves, as Heb. 10. 25. Or, others, as 2 Pet. 2. 1, 2. Acts 20. 30. 2 Tim. 3. 6.  
sensual] Men that follow their senses, and lose heaven for pursuing worldly objects, as v. 10. Or, natural, or animal. Men having nothing in them more then beasts, but a reasonable soul, remaining yet in their natural condition, and not new born, although they make much show of godliness. So the word is used, 2 Cor. 2. 14. and so the opposition following seemeth to interpret it.  
having not the Spirit] And therefore have no holinesse in them, nor nothing to do with Christ, Rom. 8. 9.  
V. 20. But ye, beloved] They destroy the building, by separating the parts one from another; but do ye build it up, as the wise woman doth, Prov. 14. 1.  
building up yourselves] It is not enough that ye have laid a right foundation, but ye must confirm and advance yourselves daily in your spiritual estate, on the foundation of faith in Christ, as a building ascends. For Christian men are not dead, but living stones, and help to build themselves, 1 Pet. 2, 5. It may be understood of increasing their own graces severally, as 2 Pet. 3. 18. or, of edifying one another, as v. 22, 23. Heb. 10. 25. Acts 9. 31.  
on your most holy faith] Verse 3. Faith either of credulity, or of confidence, ought to have holinesse attending on it.  
praying in the holy Ghost] That is, by the holy Ghost. See on v 10. Mark 12. 36. and 13. 11. Not putting up such faint petitions as flesh and blood suggesteth, but such fervent ones as Gods Spirit putteth into us, Rom. 8. 26.  
V. 21. Keep yourselves] See on v. 20. 1 Tim. 5. 22.  
in the love of God] Whereby ye love God. Persevere constantly to love him, and do it daily more and more. Or, whereby God loveth you: by doing nothing that may make him take away the sense of his favour from you, or cause him to frown upon you.  
looking for the mercy of our Lord, &c.] Looking for that merciful sentence of Christ at the day of judgement, whereby he will bestow eternal life on us, that have deserved eternal misery, Matth. 25. 34.  
V. 22. And of, &c.] It is not sufficient to look after our own salvation, but we must promote other mens also.  
some] Of weak, simplo, seduced persons, or men more flexible, and of a more tender nature the mothers.  
have compassion] Out of mercy ● admonish them gently of their duty, when ye have lovingly shewed them their errors, Gal. 6. 1. Rom. 14. 1. and 15. 1.  
making a difference] Not dealing so severely with them, as with others that are more obstinate.  
V. 23. And others] Hardened ones; or, perverse, or seducers themselves.  
save] That is, endeavour to save. It is not in our power to save; but it is often attributed to the instruments, to persuade them to diligence, Rom. 11. 14. 1 Cor. 7. 16. and 9. 22. 1 Tim. 4. 16. James 5. 20.  
with fear] Gr. in fear, or, by fear; as v. 10. 20. Out of fear of their sudden perdition, if ye should not presently help them. Or, by terrifying them with Gods judgements, unless they repent. Or, by sharp censures, 1 Cor. 5. 5.  
pulling them] Gr. snatching. That is, pulling hastily, and with violence. As the mother, apprehending the danger of the child fallen into the fire, more then itself doth, and fearing the death of it, though she be tender-hearted, yet pulleth it out with violence, and, it may be, paineth some member, to save the life of the child: so do ye hastily, with a kind of harshness, seek to save obstinate sinners, Tit. 1. 13.  
out of the fire] Out of that danger, which is as great, as if they were in the fire. Terrifying them with the threats of hell fire.  
hating even the garment] Not onely the pollution itself, but even the garment wherein it is.  
spotted by the flesh] As cleanly persons cannot endure spots of grease or blood on their garments, v. 12. Or, as under the law men might not touch a menstruous cloth, or as God in the law would not accept a spotted peace-offering: so do ye not onely hate their sinful lusts, v. 8. but also come not in their company. Or, avoid not onely gross sins, but also the very signs and tokens of them, 1 Thess. 5. 22.  
V. 24. Now unto him, &c.] The apostle, after inscription, v. 1. beginneth his epistle with prayer, v. 2. Now he endeth it with the praise of God. So God must be the alpha and omega of our actions.  
that is able to keep you] He commendeth Gods power, but with reference to our good, showing that we have cause to praise him for it, and thank him for the good we get by it.  
from falling] A metaphor from runners, 1 Cor. 9. 24. wherein men hasting to the goal, and not observing the ruggednesse of the way, may fall. God onely can keep us from falling. The best have had their slips, when they trusted to their own strength, Matth. 26. 35, 70.  
and to present you faultless] Gr. to make you stand. At the day of judgement, to make you stand, without guilt or filth of sin.  
before the presence of his glory with exceeding joy] Being free from sin, to look upon Christ sitting on his glorious throne without any fear, yea with great cheerfulness, when wicked men cannot endure the sight of his majesty, Luke 23. 30. Revel. 6. 13.  
V. 25. To the onely wise God] Rom. 16. 27. 1 Tim. 1. 17. Some men were wise, as Solomon; but God is onely wise: First, because he onely is wise originally: the wisdom of the wisest men is from him, Gen. 41. 39. Psal. 119. 98. Gods wisdom is from himself. Secondly, because he onely is inseparably wise: he sheweth wisdom in all his actions, 1 Cor. 1. 25. men do not so, Eccles. 10. 1. Thirdly, he is insuperably wise: he overcometh the wisdom of the most subtle men, 1 Cor. 1. 19. but no creature can go beyond him.  
our Saviour] Tit. 2. 13. and 3. 4. Gods wisdom is used for our good and salvation: and every believer hath as much right to salvation by Christ as the apostles.  
be glory] Let him be honourably accounted of by all, especially by those that shall be saved by him.  
majesty] Heb. 1. 3. and 8. 1. 2 Pet. 1. 16. Let him be royally attended by all, as the supreme governor of all.  
dominion] Or, strength. Let all aclowledge him able to do what he will, and to over-rule all creatures, Psal. 115. 3.  
power] Or, authority. Let them confess his just authority over all.  
now] At this very present. We that now live, are subject to him. The kings that had power over us, when they die have no more; but God liveth still, and hath as much power over us, as he had over Adam, when he had new made him.  
ever] Gr. to all the ages, of the world. His dominion will last to the end; therefore is he called eternal, 1 Tim. 1. 17. which in the Greek there, is, The King of ages, to distinguish him from all other kings, who rule but in one age; as David, Acts 13. 36.  
Amen] See on Matth. 6. 13.    

ANNOTATIONS On the Revelation of S. JOHN.  

CHAP. I.  
Vers. 1. THe revelation] The former books, for the most part, are either historical, or doctrinal: this is, for the main matter of it, symbolical and prophetical, containing predictions of many things to come, both in the Church, and without it, in the world, symbolically represented. It is called, a Revelation, because it was revealed by God; and the things therein contained are such, as no wisdom of man, without some such special revelation, could have manifested or foreseen. So 2 Cor. 12. 1, 7. Matth. 11. 25. and 16. 17. 1 Cor. 2. 9, 10.  
of Jesus Christ] Because John had it from him, as Paul his revelations, 2 Cor. 12. 1, 2. and his Gospel, Gal. 1. 1, 2.  
God gave unto him] That is, revealed or committed unto him, by him to be revealed and communicated to others. God the Father revealeth and committeth these things to Christ, as man,( for he had them of himself, as God) that the great account God hath of him may thereby appear, Joh. 5. 20.  
to show] Not to keep them to himself, but to acquaint his Church and children, even in succeeding ages, with them; as 1 Pet. 1. 12.  
his servants] The faithful: not his servants at large, as all men, yea all the creatures, are, Psal. 119. 91. and 148. 8. but his servants in special manner, his household-servants, Gal. 6. 10. Eph. 2. 19. For their use and behoof it is, that these things are revealed by God to Christ, and by Christ to those that are, yet in a more special manner, as John is hereafter styled, and Paul elsewhere, Rom. 1. 1. 2 Cor. 1. 1. Gods servants, the apostles and the prophets, Amos 3. 7. See v. 4.  
must shortly come to pass] So that this book, for the main matter of it, is not any history or relation of things past, but a prediction of things to come: which were to commence shortly after, in regard of their first beginning, v. 3. but to run on, after they were once begun, in a constant and continued course to the worlds end.  
by his angel] Christ employeth an angel; called his angel, to show his power, as well in heaven as on earth, Matth. 28. 18. Eph. 1. 21.  
unto his servant John] The angel is sent to John, for the credit of his ministry, chap. 17. 1. and 21. 9. and 22. 8. So Dan. 8. 16. and 9. 21, 22. Zech. 1. 9, 14, 19. This John was the apostle; for no other would take that name in writing Scripture while he lived, without some note of distinction; neither do we know any other John infallible, beside the apostle: and it recorded in the ecclesiastical history, that this John was banished into Patmos in the reign of Domitian. As he was the beloved apostle, so Christ honoured him above others, in writing Scripture. He appeareth to be an evangelist, in his gospel: an apostle, in his epistles; a prophet, in this revelation.  
V. 2. of the word of God] By the word of God, some understand here this book of the revelation, and the things therein contained. Others, by the word of God, understand the gospel of John: by the testimony of Christ, his epistles, which begin therewith, 1 Joh. 1. 1. by the things which he saw, his revelation. In this sense, it sheweth the author of this book, and one ground to believe him, Because of his former faithfulness. It may be understood of his preaching Gods word; as v. 11.  
V. 3. and they] A change of the number, Psal. 127. 5.  
keep] Reserve, or observe; keep in heart and in life, as Luke 11. 28. James 1. 25. Joh. 13. 12. That not onely red or hear these things, but also remember them, believe them, observe how they are fulfilled, and live according to the directions given in this book, chap. 22. 14, 18. 19.  
the time] Gr. season, or set time: as Matth. 16. 4. and 21. 41. Luke 1. 20.  
at hand] When these things shall begin to be put in execution: for a great part of them is not yet fulfilled, v. 1.  
V. 4. John to the] This sheweth, that the whole revelation was an epistle to these Churches. So doth the conclusion, chap. 22. 21.  
seven churches] name, v. 11. and presented with several epistles, chap. 2 and 3. trusted with this treasure of the prophecies following, but not made types of particular Churches in after-times, though there may be some likeness between them and the ensuing Churches in divers things. The order of revelation is here observable: God revealeth to Christ, Christ by his angel to John, John to those Churches, but for the use of the whole Church, v. 1.  
in Asia] The less: for jerusalem in likelihood was now destroyed; and these were the most famous Churches, fittest to keep these mysteries, and to communicate them to posterity.  
grace and peace] Rom. 1. 7.  
from him which is] Exod. 3. 14. From God the Father, who is eternal. That which is common to the three persons, is here attributed to the Father, who is the first in order, and from whom the other two persons have their personal existence.  
the seven Spirits] The holy Ghost, who, in regard of his manifold graces, wrought in these seven Churches as plentifully, as if a particular spirit had been in each Church. Seven also being a note of perfection; as chap. 5. 6. It cannot be understood of angels, because John prayeth for grace from him whom here he so describeth.  
before his throne] Not to show an inequality, but because God the Father, in the works of illumination, sanctification, and comfort, worketh in his servants by his Spirit. See chap. 4. 5.  
V. 5. the faithful witness] Who fully and truly revealed Gods will to us, by himself and his apostles, Heb. 1. 2. and so shewed himself to be the prophet foretold, Deut. 17. 15, 18. Acts 3. 21, 22.  
first begotten of the dead] Or, first brought forth, 1 Cor. 15. 20. Col. 1. 18. He that arose first from the dead to go to heaven: for Enoch and Elias died not: others raised up, lived here, and died after; neither are their bodies yet in heaven. He saith, Begotten, because resurrection restoreth that bodily life which we had by generation before. See Matth. 19. 28.  
Prince of the kings of the earth] Who is above them all, and from whom they all hold, chap. 17. 14. and 19. 16. 1 Tim. 6. 14, 15. Matth. 28. 18. Prov. 8. 15, 16. Rom. 9. 5.  
loved us] The sole ground of all the ensuing benefits. So Gal. 2. 20. Eph. 2. 4. 5, 6. and 5. 2.  
and washed us] 1 Cor. 6. 11. Heb. 9. 14. 1 Joh. 1. 7. This was the greatest demonstration of his love, The shedding of his blood for the cleansing of us from our sins, chap. 5. 9. and 7. 14.  
V. 6. and hath made us] As he redeemed us by his Blood, so he hath regenerated us by his Spirit, 1 Cor. 6. 11. 1 Joh. 5. 6. and made us kings, to rule over the devil, the world, and the flesh, chap. 20. 6. and priests, to offer up to God the personal sacrifice of ourselves, Rom. 12. 1. the verbal sacrifice of praise, and real of alms, Heb. 13. 15, 16.  
kings and priests] Chap. 5. 10. 1 Pet. 2. 5, 9.  
and his Father] Or, even his Father, 1 Cor. 15. 24. Gr. his own Father. Christ is the natural Son of God.  
dominion] Or, might, or strength; as 1 Cor. 15. 51. Give unto Christ the glory of his dominion, or power, Psal. 29. 1, 2, 3, &c.  
V. 7. Behold] As if he beholded him with the eye of faith already appearing. So of Abraham, Joh. 8. 56. and of Moses, Heb. 11. 27.  
he cometh] He will ere long come: and though he may seem to stay long, yet will, in due time, as surely come, as if he were in coming, or already come, Heb. 10. 37. 2 Pet. 3. 4, 9.  
with clouds] Dan. 7. 13. Matth. 24. 30.  
every eye] That is, all men: for the eye is the instrument of sight.  
and they also] Or, even they also; as v. 6.  
which pierced him] Zech. 12. 10. Joh. 19. 34, 37. That had any hand in the crucifying of him, Psal. 22. 16.  
kindreds] Gr. tribes. Alluding to the division of the land of Canaan, Josh. 13. 7. Psal. 78. 55.  
because of him] Because they saw him, whom they crucified, to be their judge; or him whom they caused to be crucified. Or, before him; as 1 Cor. 6. 6. Some of all nations shall weep at his coming.  
even so. Amen] A double affirmation, for certainty; the one Greek, the other Hebrew, as chap. 22. 20.  
V. 8. I am Alpha] Chap. 21. 6. and ●2. 13. Isai. 41. 4. and 44. 16. It seemeth here to be spoken of Christ. Compare it with v. 11, 13. Chap. 11. 12, 13. The phrase is taken from the Greek letters, whereof alpha is the first, and omega the last. The sense is: I was before all creatures, and shall abide always, though all creatures should perish. Or, I am he from whom all creatures had their beginning, and to whom they are referred, as their uttermost end, chap. 4. 11. Prov. 16. 4. Rom. 11. 36.  
which is] See v. 4. what was there ascribed to the Father, is here given to the Son, to show the coeternity of the Son with the Father.  
the Almighty] Able to do all things, Job 42. 2. or having power of authority over all. See v. 5, 6. Psal. 103. 19.  
V. 9. brother and companion] He commendeth himself, and this his employment, to them, from that fellowship he had with them in troubles here, and was to have with them in glory hereafter, 1 Pet. 5. 1, 9. So Phil. 1. 5, 6, 7. Heb. 10. 34.  
kingdom] As well of grace here, as of glory hereafter, Rom. 5. 21.  
patience] Patient expectation of Christs coming, 1 Thess. 1. 3. 2 Thess. 3. 5.  
was in the isle] Some think, he went thither voluntarily, to avoid persecution. Others, that he was banished by Domitian the emperour, Euseb. hist. Eccles. lib. 3. cap. 14.  
Patmos] In the Egean sea; or Archipelago, among the isles called Sporades: a desert place, Plin. lib. 4. cap. 12.  
for the word of God] Not to preach it there, but for preaching it before, in Ephesus, and other places. Or, as others, for Christs sake, who is called The word, Joh. 1. 1. 1 Joh. 1. 1. See on v. 2.  
V. 10. in the Spirit] In a spiritual rapture and ecstasy, Ezek. 3. 12. Acts 10. 10. and 22. 17. 2 Cor. 12. 2, 3. By the Spirit of God taken off from the sense and regard of outward things, that I might wholly attend the visions ensuing.  
on the Lords day] The day on which our Saviour rose again, the first day of the week, on which the Church constantly met for the public service of God. The time and place are mentioned, to confirm the truth of the history: and the day, to add more honour to that day, which is here called The Lords day, as The Lords table, 1 Cor. 10. 21. and The Lords supper, 1 Cor. 11. 20.  
behind me a great voice] This great voice called John to attention; and the rather, because it came behind him, unexpected.  
of a trumpet] For sound, loud and shrill, Isa. 58. 1. and of use, to summon men, by several tones or manners of sounding, to several employments, Exod. 19. 16, 19. Num. 10. 2, 10. 1 Cor. 14. 7, 8.  
V. 11. Alpha] See on v. 8.  
What seest thou?] What thou shalt see forthwith, is to be revealed to others.  
churches] See v. 4.  
Ephesus] A city of Ionia, famous for the temple of Diana in it, Acts 19. 1, 27.  
Smyrna] A city of Ionia likewise, near which were the olympian games celebrated.  
Pergamus] A city of Eolia, afterwards made a province of the romans.  
Thyatira] A city of Lydia, not far from Ephesus.  
Sardis] A city of Lydia also, in Cyrus his time, next to Babylon for wealth, Xenoph. Cyrop. lib. 7. cap. 3.  
Philadelphia] A city of Lydia, as some think; or, as others, of Mysia, or Eolia, having the name from Ptolomeus Philadelphus.  
Laodicea] A city of Caria, near to the city of the Colossians, Col. 4. 16.  
V. 12. the voice] Him from whom the voice came: or, to take further notice of the voice itself, Exod. 20. 18. Deut. 4. 12.  
golden candlesticks] The Churches, which are the light of the world, Matth. 5. 14, 16. Phil. 2. 15, 16. They are compared to gold, because they excel other societies, as much as gold doth other metals.  
V. 13. in the midst, &c.] To teach, guide and protect them, Psal. 46. 5. Zech. 2. 5.  
like unto the Son of man] Or, a son of man,( as like a son of the gods, Dan. 3. 25.) that is, like a man, Dan. 7. 13. Whether it were Christ in his human nature, or the angel mentioned, v. 1. representing Christ, or some other form, it is uncertain.  
with a garment down to the foot] Dan. 10. 5, 6. It was the custom of rulers to wear garments and girdles distinct from others, Isa. 22. 21. Exod. 28. 24. and 39. 5. The robes of such were usually large and long, for state, Eccles. 27. 8.  
gird about the paps] Or, about the middle: As their manner was, to keep their side-garments from sweeping the ground, and hindering them in going, Exod. 29. 9. Luke 12. 35.  
girdle] A symbol of power and might, Psal. 93. 1. Isa. 11. 5. and 23. 10. and 45. 1, 5.  
V. 14. white like wool] This signifieth Christs eternity, as it doth God the Fathers, Dan. 7. 9.  
as snow] Matth. 17. 2. and 28. 3.  
as a flamme of fire] Bright, lightsome and piercing. See Dan. 10. 6. implying his omniscience, whereby he is able to disperse all darkness, and to prie into all the corners of mens hearts, and descry the privy plots and contrivances of the adversaries of his Church, Prov. 15. 11. Prov. 139. 11, 12. Job 34. 21, 22. Heb. 4. 12, 13.  
V. 15. fine brass] A kind of bright and precious brass, of which, Plin. lib. 34. cap. 2. Or, amber, of the colour of burnished brass. See Ezek. 1. 4, 7. Dan. 10. 6.  
as if they burned] Or, glowed with fire. Intimating, as some think, Christs ability to destroy the enemies of his Church, as Zech. 2. 5. Or, as others, so to terrify men, that they may thereby be converted, Psal. 83. 15, 16.  
as the sound, &c.] A mighty loud voice, as chap. 14. 2. So Dan. 10. 6. Terrible to his enemies; or, powerful to raise men from the death of sin, Joh. 5. 25.  
V. 16. in his right hand] To keep them safe; showing his great love to them, and care of them, Psal. 63. 8.  
seven stars] The ministers of the seven Churches, v. 20. Ministers give light to the world, having received it from Christ, as the stars from the sun.  
out of his mouth, &c.] This sheweth the power of Christs word, chap. 2. 16. Heb. 4. 12.  
in his strength] At noon day, judge. 5. 31. Psal. 37. 6. This setteth out the greatness of Christs glory and majesty, Matth. 17. 2.  
V. 17. as dead] He could not endure the sight of Christ in his glory. So Dan. 10. 8, 9.  
his right hand] He sent not an angel to raise me up, but did it himself. See Dan. 10. 10.  
I am the first] Isa. 41. 4. and 44. 6. See notes on v. 8.  
V. 18. and was dead] Though I once died for your sins, yet I am now alive again to appear to thee, and shall live for ever, to protect my servants, Rom. 6. 9, 16.  
keys of hell, and of death] Power to deliver over to, or to keep from hell, as well as from the grave. Or, of the grave and death.  
V. 19. writ the things, &c.] John is commanded to writ the vision which he saw before, v. 12, &c. the epistles to the seven Churches, which were then in being, chap. 2. and 3. and the prophecies of the time to come, chap. 4, &c. to the end of the book: so that here is a perfect division of the book, and no need to make the Churches types.  
V. 20. The seven stars are] That is, do signify; as the bread is Christs Body in the Sacrament. So Gen. 41. 26, 27. Dan. 2. 38. and 7. 17. Matth. 13. 37, 38, 39. Luke 8. 11, 15. Chap. 17. 9, 10, 12, 15.  
the angels] The ministers: so here called, to show the honour due to that office. Or, messengers: for they are Gods messengers to his people, Mal. 2. 7. and 3. 1.   

CHAP. II.  
Vers. 1. ANgel] See notes on chap. 1. 20.  
Ephesus] Look chap. 1. 7.  
that holdeth, &c.] See chap. 1. 16.  
who walketh, &c.] Look the notes on chap. 1. 12, 13.  
V. 2. I know thy works] I take notice of them, and approve them, Psal. 1. 6. and 101. 4. Matth. 7. 23. Though all power to do good cometh from God, and the works of the best men have some imperfections; yet such is Gods mercy, that he accepteth of them.  
works] Course of life and practise, 1 Tim. 4. 6, 12. Tit. 2. 7.  
thy labour] In preaching the Gospel, 1 Thess. 5. 12. 1 Tim. 5. 17.  
patience] In bearing persecutions that followed his preaching and practise, 2 Tim. 3. 10. 11, 12.  
canst not bear] Endure them, or forbear reproving them. An argument of zeal, Joh. 2. 15, 17. 2 Pet. 2. 8.  
them that are evil] Such as are wicked in thy flock.  
apostles] Such as feigned themselves to be sent immediately from Christ, but were not, 2 Cor. 11. 13.  
V. 3. hast born] Hast born much from these, whom thou couldst not bear with, v. 2.  
hast patience] Continuest constant in thy sufferings, Heb. 10. 34, 36. and 12. 1.  
not fainted] Art not weary of thy work, Gal. 6. 9. 2 Thess. 3. 13. 2 Cor. 4. 16.  
V. 4. hast left] Hast abated somewhat of thy former fervour and forwardness.  
first love] Or, former love; 1 Tim. 5. 12. shewed in diligent teaching and ordering of his people, Joh. 21. 16, 17. He was not, it may be, so careful in feeding and tending his flock, as when John was there to oversee him. Not onely idolatry and false doctrine, but negligence, in a minister, is blame-worthy.  
V. 5. Remember therefore] Three things required of a penitent sinner: A serious consideration of the heinousness of his sin; heart yremorse for it, and a renewed course of life.  
remove] Take it from that place, and settle it in some other, where it shall find better acceptance, Matth. 21. 43.  
thy candlestick] My Church from out of Ephesus, chap. 1. 20. and leave it in darkness. It seemeth, by the pastours negligence, the people were grown remiss also: for a great judgement is threatened to them.  
except thou repent] God repeateth it, to show how well pleased he would be with their returning, Ezek. 18. 31, 32. and 33. 11.  
V. 6. But] I will not yet remove the candlestick, for the reasons following.  
this thou hast] This goodness left in thee.  
hatest] dost not onely forbear, but inwardly hate and abhor, Psal. 94. 10. Amos 5. 15. Rom. 12. 9.  
the deeds] Not the persons, Psal. 101. 3.  
Nicolaitans] Who held wives to be common, as ecclesiastical histories affirm. Some think, they are so called from Nicolas the deacon, mentioned, Acts 6. others, from some other of that name.  
I hate] Psal. 11. 5. Prov. 6. 16. and 18. 13.  
V. 7. He that hath an ear] Let not the pastor onely, but every one of the Church of Ephesus, lay this to heart. Or, let them harken whose ears God hath opened, Psal. 40. 6. Isa. 50. 5. Or, that have a spiritual ear, as well as a natural, to hear what God saith, Deut. 29. 4. Psal. 85. 8. Prov. 20. 12. See Matth, 13. 9.  
overcometh] His spiritual enemies, the devil, the world and the flesh, Rom. 8. 37. and 12. 21. and 16. 20. 1 Cor. 9, 27. 1 Joh. 4. 4. and 5. 4, 5. Chap. 12. 11. and 15. 2.  
of the three of life] perpetual happiness, figured by the three of life, Gen. 2. 9. Rev. 22. 2.  
in the midst] Alluding to the situtation of the three of life in paradise.  
paradise] Heaven, Luke 23. 43. 2 Cor. 12. 4.  
V. 8. Smyrna] See notes on chap. 1. 11.  
first] Chap. 1. 8, 17.  
was dead] See chap. 1. 18.  
V. 9. I know] See v. 2.  
and tribulation] Troubles, loss of goods, and reproaches, which thou sufferest for the truth, Heb. 10. 34. and 11. 36, 38.  
but thou art rich] Towards God, Luke 12. 21. spiritually, Luke 16. 11. 2 Cor. 8. 9. 1 Tim. 6. 6, 18. James 2. 5.  
say they are Jews] Brag of the truth of their religion, when they want both the inward power, and outward evidences of it, Matth. 3. 9. Joh. 8. 33, 39. Rom. 2. 28, 29. 2 Tim. 3. 5.  
synagogue of Satan] Not of God, as once they were, and pretend still to be, Phil. 3. 2, 3.  
V. 10. Fear none] So as out of fear to do any thing unbeseeming a Christian, Matth. 10. 28. Luke 4. 4.  
thou shalt suffer] The storm is not yet past; imprisonment and straits will follow.  
devil] By wicked men his instruments, Ephes. 2. 2.  
be tried] The devil would destroy, but God will suffer you onely to be tried, chap. 3. 10. James 1. 12.  
ten days] A short time: or, as others interpret it, ten yeers; either in Dioclesians time, as some think, or in Trajans, as others.  
faithful unto death] Constant in thy Christian course and profession to the last, Heb. 3. 6, 14. Or, unto the shedding of thy blood by death, for the testimony of my truth, Heb. 12. 6. Chap. 12. 11. and 20. 4. Die, rather then deny thy religion.  
crown of life] Either an everliving, everlasting, neverfading crown or garland, 1 Pet. 1. 4. and 5. 4. or, celestial glory, life eternal, as a crown, or for a crown, James 1. 12. as the sign of circumcision, that is, circumcision as or for a sign, Rom. 4. 11. An allusion to them that run or wrestle for a garland, 1 Cor. 9. 24, 25. 2 Tim. 2. 5. and 4. 7, 8.  
V. 11. He that hath an ear] See notes on v. 7.  
of the second death] Consisting in the separation of soul and body from God, and sequestration of them both to eternal torments, Matth. 25 41, 46. 2 Thess. 1. 9. Chap. 20. 14. and 21. 8. So called, in relation to the natural death foregoing it, whereby soul and body are onely severed either from other. Though he may suffer this, yet shall he escape that. It shall not be able to seize upon him, chap. 20. 6.  
V. 12. Pergamus] See notes on chap. 1. 11.  
the sharp sword] Look on chap. 1. 16.  
V. 13. I know] Vers. 2.  
where] In how perilous a place, and among what manner of people thine abode is; Psal. 57. 4. and 120. 5, 6. Ezek. 2. 6. Phil. 2. 15.  
seat] Or, throne. Where the roman governor liveth, who is Satans chief instrument in persecuting the saints, v. 10.  
holdest fast my Name, &c.] dost still maintain thy Christian profession, Heb. 10. 23. So chap. 3. 3, 8, 10, 11.  
even in those days] As in a dangerous place, so in the times of greatest trial, chap. 12. 12. and 13. 10. and 14. 12.  
Antipas] A name contracted of Antipater, as Artemas of Artemidorus, Tit. 3. 12. Epaphras of Epaphroditus, Col. 4. 12. Phil. 4. 18. Demas of Demetrius, 2 Tim. 4. 12. Silas of Silvanus, Acts 15. 40. 1 Thess. 1. 1. The name of some godly minister of Christ, in likelihood, who had suffered martyrdom there for the truth.  
martyr] Who gave his life for the testimony of the truth concerning me; as Acts 22. 20.  
V. 14. hast there] dost not put them out of the Church, that they may not hurt others, 1 Cor. 5. 2, 6.  
of Balaam] Who taught Balak to set fair women on work to tempt the Israelites to eat of the meat they had sacrificed to their idols, and to commit folly with them, Numb. 24 and 25 chapters, and 31. 16.  
V. 15. Nicolaitans] See notes on v. 6.  
V. 16. Repent] Look on v. 5.  
sword] See chap. 1. 16.  
V. 17. hidden manna] He shall both spiritually taste of me here, and feast also with me, and of me, enjoying me fully hereafter in heaven. He alludeth to Psal. 105. 40. Joh. 6. 27, 32, 49, 50. Luke 22. 30. and withall, to the golden pot of manna placed in the holiest of all, Heb. 9. 3, 4. Exod. 16. 33, 34.  
a white ston] Assurance of the full discharge of all his sins, 1 Joh. 1. 7. Or, perfect absolution at the day of judgement, Joh. 5. 24. For the heathen absolved men by white stones, and condemned them by black ones. Or, a privy mark, whereby he may be known, and admitted to the heavenly banquet of the hidden manna, as a bidden guest thereunto, chap. 19. 9. alluding, as some think, to those shells, stones, or tokens, that were wont to be given as tickets, with their names on them, to such as were to be admitted to the solemn feasts held in honour of those that were victorious in their sacred games.  
a new name] add to his absolution such glory, as none can understand, but such as have it, 1 Cor. 2. 9. An inward assurance of his right and interest in these honours. He alludeth to Isa. 65. 15. All these things follow the victory.  
V. 18. Thyatira] See notes on chap. 1. 11.  
his eyes] See on chap. 1. 14, 15.  
V. 19. I know] See v. 2.  
and thy charity] Or, even thy charity; as v. 13. for here he reckoneth up the works in particular.  
and service, &c.] Thy ministering to the saints; as Rom. 16. 1. Heb. 6. 10. and faithfulness in thy calling, and patient bearing of troubles ensuing it; as chap. 2. 2.  
and thy works] The fruits of these particular graces. Or, and thy works, that the last are more then the first. So this conjunction is used, Luke 3. 20. and 5. 1.  
V. 20. a few things] See notes on v. 14, 15.  
Jezebel] 1 Kings 16. 31. Some wicked woman like her, or of the same name with her, or both.  
V. 21. of her fornication] She was not onely nought her self, but taught others also to be nought like her self, v. 22. False doctrine and bad life, idolatry and adultery, go oft together, v. 14. 15. Numb. 25. 1, 2. Hos. 4. 11, 12, 13, 14.  
and she repented not] Or, but she repented not; as Matth. 11. 19. She added impenitency to her incontinency and other sins, Rom. 2. 4, 5.  
V. 22. into a bed] As there is a bed of ease and pleasure, Amos 6. 4. so of languishing and disease, Psal. 41. 4. The later is here intended, but with allusion to the former. Her punishment shall be like her sin. Adulterers often lye long sick of foul diseases, Job 20. 11. Prov. 5. 11.  
V. 23. And I will kill her children] Her bastards; as 2 Sam. 12. 14. Others understand it of spiritual adultery; and then her adulterers are her fellow-false teachers, and her children they whom she had seduced.  
I am he which searcheth] Psal. 7. 9. Jer. 11. 20. and 17. 10. They shall know that I am the true God, by my punishing them for their secret sins, Psal. 90. 8. 2 Sam. 12. 12. Ezek. 8. 12.  
V. 24. unto you, &c.] Both ministers and people. Or, unto you, even the rest; as v. 13.  
not known, &c.] Are ignorant of those things they call the depths of God; as 1 Cor. 2. 10. but are indeed the depths of Satan. Or, not allowed; as Psal. 101. 4. Matth. 25. 12.  
none other burden] Denounce no further troubles against you, then what you suffer already. So prophecies of evils to come are called burdens, Isa. 13. 1. and 23. 1. Or, I will lay no other laws on you to live by, then what you have already received of the apostles, v. 25. Acts 15. 28.  
V. 25. Hold fast] Chap. 3 11.  
till I come] To the last, v. 10. or, to the end, Matth. 24. 13. till my second coming, general or special, 1 Cor. 11. 26.  
V. 26. overcometh] See notes on v. 7.  
my works] enjoined to him by me. Or, such as I require, not as Jezebel teacheth.  
power over the nations] To join with me in judging them at the last day, Psal. 149. 5, &c. 1 Cor. 6. 2. judas v. 14, 15.  
V. 27. And he shall rule them] Psal. 2. 9. Gr. feed them; as Psal. 78. 71, 72. Mic. 5. 4. Matth. 2. 6. That is, rule them with a rod of iron, with a might and power irresistible, Psal. 110. 2. subduing and maulling to pieces all refractory and rebellious ones.  
as the vessels] Or, that as the vessels; as Psal. 2. 9.  
be broken to shivers] That is, utterly destroyed, without recovery, as earthen vessels broken are, Isa. 30. 14. Jer. 19. 11.  
V. 28. morning-star] The full fruition of myself, chap. 22. 10. 2 Pet. 1. 19. Or, the next degree of glory to me, as the morning-star is next the sun, Isa. 14. 12.  
V. 29. See notes on v. 7.   

CHAP. III.  
Vers. 1. ANgel] See notes on chap. 1. 20.  
Sardis] Look on chap. 1. 11.  
hath the seven Spirits] Chap. 4. 6. See notes on chap. 1. 4. He hath the Spirit, either because the Spirit proceedeth from Christ, and is therefore called his Spirit, Rom. 8. 9. or else because he sendeth the Spirit into the hearts of the elect, Joh. 15 26. and 16. 14.  
hast a name, &c.] Thou art an hypocrite. Thou seemest alive to the world, but art dead to God, 1 Tim. 5. 6. Or, thou carriest a show of some vigourousnesse and vivacity with thee, but art indeed in a languishing condition, little better then dead, v. 2. like that, 1 Cor. 3. 1. Or, thou hast a spiritual lethargy, or dead palsy, and art like a body some members whereof are dead, though not all, v. 2.  
V. 2. Be watchful] rouse up thyself, and shake off this lethargicall disposition, Eph. 5. 14.  
the things which remain] Those graces which are not yet quiter dead in thee. Or, the rest: to wit, of thy slock, that are in a languishing condition.  
V. 3. as a thief] Chap. 16. 15. Matth. 24. 43, 44. Luke 12. 39, 40. 1 Thess. 5. 2. 2 Pet. 3. 10. I will come upon thee, who art secure, unexpectedly, as thieves come on men asleep.  
V. 4. a few names] A few men, Acts 1. 15. known to Christ by name.  
defiled their garments] Carried themselves wickedly in their lives, as the Balaamites have done, chap. 2. 14. judas v. 23.  
in white] In glory, as Matth. 17. 2. and 28. 3. In glorious raiment, such as great men in times of triumph and festivity used to wear, v. 5. Chap. 7. 14. Eccles. 9. 8.  
they are worthy] In my account; as Luke 20. 35. 2 Thess. 1. 5. and in comparison of the Nicolaitans, chap. 2. 15. Or, meet and fit; as Matth. 3. 8. Eph. 4. 1.  
V. 5. in white] See v. 4.  
book of life] Chap. 20. 12. Phil. 4. 3. in which the names of the elect are written.  
I will confess] I will own and aclowledge him for such an one, as he hath owned and acknowledged me, Matth. 10. 32. Mark 8. 38.  
angels] Matth. 16. 27. and 25. 31.  
V. 6. He that hath an ear] See notes on chap. 2. 7.  
V. 7. Philadelphia] Look on chap. 1. 11.  
key of David] Of the house of David, Isa. 22. 22. That is, of the Church. A similitude borrowed from those that keep the keys of a city, castle or palace; the gates whereof therefore cannot be opened or shut, without their permission or direction, Neh. 7. 3. and 13. 19. So in the next verse he had opened a Church door in Philadelphia, which none should be able to shut again, 1 Cor. 16 9. 2 Cor. 2. 12.  
V. 8. I know] See notes on chap. 2. 2.  
no man can shut it] Thou hast adversaries, but none shall be able to take the Gospel from thee. Or, none shall be able to stop or impeach the passage of it with thee, 1 Cor. 16. 9.  
V. 9. synagogue of Satan] See notes on chap. 2. 9. Worship before thy feet: reverence thee as one beloved of me, Isa. 60. 14. 1 Cor. 14. 24, 25.  
V. 10. thou hast kept] Thou hast been patient, as my word commanded thee, in troubles past. Or, hast with much patience maintained and held fast the Christian profession.  
the word of my patience] Or, my word of patience.( As, My mountain of holinesse, Isa. 56. 7. for, My holy mountain: his Son of love, Col. 1. 13. for, his dearly beloved Son: his word of power, Heb. 1. 3. for, his most powerful word.) The Gospel of Christ; so called, partly, because it teacheth patience,( it is a doctrine of patience) and that in the highest degree: and partly, because the keeping of it requireth patience; without which, and that in some good measure, the profession of it cannot be maintained so as it should, Luke 21. 19. Heb. 10. 36.  
I will keep thee] Afford thee immunity and freedom from those general persecutions and troubles which shall befall other Churches.  
hour] It argueth, both a set time, as Joh. 7. 6. Matth. 27. 45. and a short time, as Matth. 27. 40.  
all the world] The most places of the known world, Luk. 2. 1.  
to try] Who be sound, and who unsound; as 1 Cor. 11. 19. who will stick close to the truth, chap. 2. 13. and 12. 11, 17. and 14. 12. Psal. 44. 17. and who flinch, and fall off, Matth. 13. 21. 2 Tim. 4. 12. Times of trouble, are times of trial, Psal. 66. 10. Rom. 5. 3, 4. James 1. 2, 3, 12. 1 Pet. 1. 6, 7. and 4. 12.  
V. 11. I come quickly] Thy troubles shall not last long. Or, it will not be long ere I come to call to account, chap. 22. 12, 20. Heb. 10. 37. James 5. 8, 9.  
which thou hast] The profession of the right religion.  
that no man take thy crown] That it be not taken away, Luke 12. 20.  
thy crown] The honour promised thee, v. 9. Or, the heavenly glory promised to such as persevere, 1 Cor. 9. 24. Matth. 24. 13. See notes on chap. 2. 10.  
V. 12. a pillar] He shall have an everlasting happiness in heaven. An allusion to 1 Kings 7. 21.  
the Name of my God] He shall be openly acknowledged to be the child of God, Rom. 9. 26. 1 Joh. 3. 1, 2. Mal. 3. 18. Heb. 11. 16.  
name of the city of my God] He shall be enrolled, as a free denizen and a citizen of the heavenly Jerusalem, Luke 10. 20. Eph. 2. 19. Phil. 3. 20. Heb. 12. 23.  
cometh down from heaven] Not of the earthly Jerusalem, but of that Jerusalem the knowledge whereof is revealed to us from heaven: or, whose state is not from man, but from God in heaven; as Matth. 21. 25. Gal, 4. 26. Heb. 11. 10, 11. Chap. 21. 2.  
my new name] He shall be honoured for a king and conqueror, like me; Phil. 2. 9. Or, he shall have a new name, of mine imposing or giving. See Isa. 65. 15.  
V. 13. He that hath an ear] See notes on chap. 2. 7.  
V. 14. of the Laodicenas] Look on chap. 1. 11. Or, in Laodicea.  
Amen] A name given to God, for his faithfulness and firmness, Isa 65. 16.  
faithful and true witness] See on chap. 1 5.  
beginning of the creation] He that gave being to all creatures, Col. 1. 16, 17, 18. John 1. 3. or, he that hath power over all creatures, Matth. 28. 18. Acts 10. 36. Rom. 9. 5. or, the author, founder and beginner of the new creation, Matth. 16. 18. 2 Cor. 5. 17. Eph. 2. 10. Chap. 21. 1, 5.  
V. 15. I know] See notes on chap. 2. 2.  
neither could nor hot] Thou standest indifferently affencted, neither eager for the truth, nor an open adversary thereunto. Neither a zealous professor, nor a professed enemy to religion, but a nevter.  
I would thou wert] I would thou wouldest manifestly declare thyself, either for the one side or the other; as 1 Kings 18. 21. I should better brook thee, if thou didst either: as the stomach can better brook meat either hot or old, then lukewarm, between both.  
V. 16. I will spew] As the stomach casteth up meat which it brooketh not, or abhorreth; so will I cast thee off, as a loathsome thing, which my soul loatheth and abhorreth. So Levit. 18. 27, 28, Isa. 1. 13, 14. Amos 6. 8. Zech. 11. 8.  
V. 17. Thou sayest] He taxeth him for his pride and selfconceit, in bragging and vaunting himself, as if he had all manner of spiritual grace in abundance, and were not wanting in any kind of it; as Rom. 15. 14. James 1. 4. Or, had made such a progress therein, that nothing needed to be added to that perfection that already he had attained: contrary to that, Phil. 3. 12, 15.  
knowest not] Art altogether ignorant of thine own estate, as men naturally are wont to be, Rom. 7. 9.  
wretched] In a very lamentable plight, whatsoever thou deemest and dreamest of thy happy condition; Jer. 4. 10. and 6. 14.  
poor] Or, beggarly. Like a beggar boasting of wealth, Prov. 13. 7.  
blind] Destitute of spiritual eye-sight; Acts 26. 18. Eph. 1. 18. and 4. 18. 2 Pet. 1. 9. The reason why he is so mistaken in himself and his own estate.  
naked] Devested and stripped of all spiritual apparel and ornaments; Gen. 3. 7. Exod. 32. 25. Ezek. 23. 26.  
V. 18. I counsel] Christs advice to him, to seek remedy against those spiritual evils, and supply of those spiritual wants, from himself, as the fountain whence all grace issueth, Joh. 1. 16.  
gold] spiritual grace, James 2. 5. and true faith more precious then gold, 1 Pet. 1. 7.  
tried in the fire] Able to endure the trial of Gods word and Spirit, Jer. 23. 29. 1 Cor. 3. 13. or, the fiery trial of affliction, Psal. 66. 10. 1 Pet. 4. 12.  
white raiment] Of which, chap. 4. 4. and 19. 8. See v. 4.  
shane of thy] That thy defects and defaults be not discovered, and lye open to thy disgrace; Exod. 32. 25. Ezek. 23. 29. Hos. 3. 9. Chap, 16. 15.  
eye-pleasing] Of the Spirit, or spiritual wisdom, Acts 26. 18. 2 Cor. 4. 6. Eph. 1. 7, 18.  
see] And take notice of thine own estate, how it fareth with thee; Jer: 3. 13.  
V. 19. As many as I love] Prov. 3. 12. Heb. 12. 6, 7.  
be zealous] And fervent, not lukewarm, as formerly, v. 15, 16.  
and repent] See chap 2. 5.  
V. 20. I stand at the door] As attending and waiting, with much patience; Cant. 5. 2.  
and knock] At the door of mens consciences, both by outward means, and inward motions, Psal. 16. 7. as one desirous of admittance; Cant. 5. 2.  
hear my voice] Not give me bare hearing, but harken to what I say, Joh. 5. 29. Heb. 3. 7. Psal. 97. 7.  
open] To receive and entertain me by faith; not in his house, but in his heart, John. 1. 11. 12.  
I will come in] I will unite myself to him, take up my lodging with him, and make mine abode in his soul; Isa. 57. 15. 2 Cor. 6. 16. 1 Joh. 4. 16.  
sup with him] Converse familiarly, cheerfully and comforbly with him, as friends use to feast and make merry one with another; Cant. 5. 1. Joh. 14. 23. For their feasts were for the most part at supper-time, when their daily employments were over; Luke 14. 17. See chap. 19. 9.  
V. 21. To him that overcometh] See chap. 2. 7.  
to sit with me] To reign with me in grace here, in glory hereafter; Rom. 5. 21. and 8. 17. 2 Tim. 2. 12. Matth. 19. 28. Chap. 4. 4. and 5. 10. and 20. 4, 6. and 22. 5.  
I over came] All difficulties that I was encountered with, in pursuit of the work by the Father assigned me, Joh. 17. 4. Heb. 12. 2.  
in his throne] On the right hand of his majesty, Mark 16. 19. Eph. 1. 20. Col. 3. 1. Heb. 1. 3. and 8. 1. and 10. 12. and 12. 2.  
V. 22. He that hath an ear] Look on chap. 2. 7. Here is the conclusion of the first vision.   

CHAP. IIII.  
Vers. 1. AFter this] Immediately after the first vision: for all the revelation was shewed to him in one day, being the Lords day, chap. 1. 10.  
I looked] Desirous to see more of these glorious visions.  
a door opened] The heavens so opened, as if the door of some stately palace were set open, by which might be discovered such glorious sights as within it were to be seen. So Ezek. 1. 1. Matth. 3. 16. Acts 7. 56. and 10. 11.  
in heaven] Some take it for the Church on earth, which is as heaven, in comparison of the rest of the world, and in, or for which, these things are to be fulfilled; as chap. 12. 1. Others, for heaven itself, where God sitteth in majesty, and from whence these things were revealed to John; Psal. 115. 3.  
and the first voice, &c.] Or, and the former( as chap. 2. 4.) voice which I heard as it were of a trumpet, talking with me, said, Come up, &c. See chap. 1. 10.  
Come up hither] That he might see and hear the better, and not mistake by reason of distance. The same words, but for another end, are used, chap. 11. 12.  
which must be hereafter] He cometh to the third head mentioned, chap. 1. 19. See notes there.  
V. 2. immediately I was in the Spirit] After some intermission, he was taken up into another spiritual rapture: or, spiritually carried up into heaven in a vision. See chap. 1. 10.  
a throne was set in heaven] He seeth God sitting on a throne above, that the things to come might be with the more solemnity revealed.  
one sat] God the Father appeareth to him in the form of a king on a throne, v. 8, 9, 10. Chap. 5. 1. and 22. 1. It may be a representation of Gods sitting in his Church on earth, as king over it. Thus God appeared, Isa. 6. 1. Ezek. 1. 26. and 11. 22. Dan. 7. 9.  
V. 3. like a jasper, &c.] The Church is compared to gold, chap. 1. 20. God here, to some of the choicest gems in beauty and price, far beyond gold; Job 28. 15, 19, jasper. A precious ston so termed, of its eminency in Hebrew. The last ston in the high-priests breastplate, Exod. 21. 28. the first in the foundation of the heavenly Jerusalem; chap. 21. 19.  
sard ne] Or, sardius. A precious ston so called, by the Greeks, from the city Sardis, about which plenty of them was: in Hebrew, odam, of its deep read and bloody colour: the first in the priests breast plate, Exod. 28. 17. and the sixth in the foundation of the celestial city, chap. 21. 29.  
round about the throne] Over the top of it. Ezek. 1. 28.  
emerald] A precious ston of a deep green colour: the fourth both in the high-priests breast plate, Exod. 28. 18. and in the foundation of the celestial Jerisalem, chap. 21. 19.  
V. 4. four and twenty seats] Twelve on the right hand, and twelve twelve on the left.  
four and twenty elders] All Gods Saints of the old and new testament, comprehended under the twelve patriarches and twelve apostles, chap. 5. 8, 10.  
sitting] As reigning and judging together with Christ, Mat. 19. 28. 1 Cor. 6. 2, 3. Chap. 2. 21.  
in white raiment] In token not of innocency onely, but honout also and triumph; chap. 3. 4. and 7. 14.  
crowns] Tokens of royal state and glory; Psal. 21. 3. Cant. 3. 11. Chap. 1. 6.  
V. 5. lightnings] Either to set out Gods power in confounding the enemies of his Church, Psal. 22. 12. 14. and 97. 3, 4. Or, his majesty in the revealing his will. Princes can do it but with trumpets on earth, God with thunder from heaven; Exod. 19. 16. So Ezek. 1 4, 13, 14. Psal. 81. 7.  
voices] An Hebraism, for loud sounds and cracks of thunder; Exod. 9. 23, 28. and 20. 18.  
lamps of fire] To show the illuminating works of the Spirit; Acts 2. 3. Eph. 1. 18. So Ezek. 1. 13.  
seven Spirits] See notes on chap. 1. 4.  
V. 6. a sea of glass] Whose water was clear, and transparent, as glass. This seemeth to have been as a stately footstool beneath the throne: a sea here, as the earth, Isa. 66. 1. Or, as a curious pavement both under and before the throne, like crystal, as that like sapphire, Exod. 24. 10. of which kind of stones some are blue or skie-coloured, some are white as crystal. By it, some understand the Scriptures, or the word of God, as being full of perspicuous truths, guiding us to Godward; Psal, 19. 8. and 119. 105, 130:  
in the midst of the throne, and round about the throne] Two standing just against the midst of the throne, and one at each corner. Or else their bodies were underneath the throne, and their heads appeared without. Or, as some red it; Between the throne, and those things that were about the throne. And then the order is this: God the Father sitting on the throne: next, the Lamb, chap. 5. 6, 7. then, the Spirit of God, like lamps: then, the sea of the Scriptures: then, the four beasts or wights: after that, the four and twenty elders: lastly, the angels, compassing them in; chap. 5. 11. This was the majestical vision that John now saw.  
four beasts] Or, living wights. These represent the ministers of the Gospel, comprehended as it were in the four evangelists, chap. 5. 8, 10.  
full of eyes before and behind] To show the vigilant care of the pastor; Acts 20. 26, 28. Or, his looking forward to God sitting on the throne, and backward to his people, Hab. 2. 1, 2.  
V. 7. And the first beast, &c.] Or, living wight. Under those representations, are set out the eminent gifts of the ministers of the new testament. Some are like lions, for courage; 2 Sam. 17. 20. Others, like oxen, for labour; Psal. 144. 14. Others, like men, for prudence in government; Job 35. 11. Prov. 30. 2. Others, like eagles, for deep insight into divine mysteries; Job 39. 28, 29.  
V. 8. six wings] To show how ready Gods ministers ought to be to help every man committed to their charge: for the wings are just so many as the elders. See Isa. 6. 2.  
full of eyes within] As before, to look toward God, and behind, toward their people; so within, to look to themselves, Acts 20. 28. 1 Tim. 4. 16. Or, full of heavenly knowledge, and spiritual grace; Matth. 13. 52.  
rest not day and night, saying] Gr. have no rest, &c. They continually praise God, and set out the trinity of persons in the Godhead, and the supreme authority, unity of essence, omnipotency and eternity of God.  
Holy] Isa. 6. 3.  
which was] Chap. 1. 4.  
V. 9. give glory] aclowledge that glory and honour that is in God, Psal. 29. 1, 2.  
V. 10. fall down before him] As unworthy to sit in his presence; Psal. 95. 6. and 99. 5.  
and worship him] Do as it were kiss his feet. The word originally is taken from dogs, that couch down when the master cometh in, and lick his feet. They show the lowest signs of humility to God. See chap. 3. 9.  
cast their crowns] Not that they slight their glory conferred on them by God; but, whatsoever honour they have, they confess they had it from God, and are content to lay it down at his feet, and divest themselves of it, to do honour to him; Joh. 3. 30. 2 Sam. 6. 21, 22. A real Amen to the words of the ministers, v. 8. Chap. 5. 13.  
V. 11. to receive glory, and honour, and power] Chap. 5. 12. To receive the praise of thy power.  
for thou hast] The people must praise God understandingly, and give a reason why they do it.  
for thy pleasure] As they were made by thee, so to do thy will, and to bring glory to thy Name; Prov. 16. 4. Rom. 11. 36. Or, by thy will they are; as chap. 12. 11. that is, by thee alone all things are preserved, or kept in being, and were created; therefore all glory belongeth to thee; 1 Chron. 29. 11, 12, 14.   

CHAP. V.  
Vers. 1. IN the right hand of him] Gr. at his right hand: near unto him, so as none might lay hand on it, and meddle with it, without his Ieave. Here it is manifest, that God appeared unto John in the form of a man. Or, the book is in his right hand, to show, that none can know what is written in it, without his leave: Deut. 29. 29. Acts 1. 7.  
him that sat] Of whom, see chap. 4. 2.  
a book] An history of things concerning the Church of God till Christs second coming, as appeareth at the opening of the seals.  
written within and without] Gr. on the back side. The matter was so copious, that the inside of the book could not hold it; Ezek. 2. 10. A phrase taken from the manner of writing in rolls of parchment or paper; which, when the matter was so large as it could not be all written on the one side, they were fain sometime to writ on the backside the residue. Some think, the things present were written on the one side, and the things to come on the other. Or, written within, and on the back side sealed, &c. So that the matter was written within, and the seals where with it was sealed up, affixed on the outside; to show, that none could look into it, or by human wisdom come to know what was contained in it: 1 Cor. 2. 9, 11. See Isa. 29. 11. Jer. 22. 11. Dan. 12. 2.  
with seven seals] It was divided into seven parts, and every part had a seal; as appeareth by the opening of each seal.  
V. 2. a strong angel] It may be the angel mentioned, chap. 1. 1. whom Christ appointed to reveal these things to John, He is said to be strong, that he might speak so loud, that all men might hear him.  
Who is, &c.] This sheweth the great desire the angels have to search into those things which concern the Church; 1 Pet. 1. 12.  
Who is worthy] A free essay offered to all; but great worth required in him that should attempt it. The like speeches are used, Jer. 49. 19. Matth. 14. 45. 2 Cor. 2. 16.  
V. 3. no man in heaven, &c.] That is, no man at all; for all men are in one of these places, v. 13. Phil. 2. 10. The angel taketh their not answering, or not appearing, for an acknowledgement of their inability, or indignity, or both. So Isai. 41. 28, 29.  
to look thereon] Or, therein. For John looked on it, v. 1. The sense is: No man was judged worthy to know or publish these great mysteries.  
V. 4. I wept much] John thought them to be weighty, and therefore grieveth much that they may not be made known.  
V. 5. one of the elders] One of the elders is employed to comfort John. Mean persons sometimes are used for the benefit and support of greater, Acts 18. 26. So an angel is sent to strengthen Christ, Luke 22. 43.  
the lion of the tribe of Judah] Christ, the messiah, the powerful King of the Church; Gen. 49. 9.  
the Root of David] One of the seed of David, Matth. 1. 1. Rom. 1. 3. Not the root from whence David sprung, but a branch that sprung from David, as from a root, Isa. 11. 1. Acts 13. 23. Chap. 22. 16. and yet from whom, as from a root or a branch that both hath a principle of life in it, and a power to convey the same also to others, life and health spiritual accrue also to David; Matth. 22. 43.  
hath prevailed] Is able to do it; both to dive himself into it, and the mysteries contained in it, and to make them known to others; Joh. 5. 20. But spoken, as of one that hath attained to do that which many have in vain strived to attain. Gr. overcome.  
V. 6. in the midst of the throne] Or, within the compass of it; between the throne and the four wights. See notes on chap. 4. 6. Christ standeth between God and us, as a mediator, 1 Tim. 2. 5.  
a lamb] Willingly submitting himself to God the Father, to be a sacrifice for us, Joh. 1. 29. 1 Pet. 1. 19.  
As it had been slain] By some resemblance of his wounds, or the scar of some deadly wound; as Joh. 20. 25, 27. This signifieth his perpetual intercession for us, by the virtue of his death, Rom 8. 34. Heb. 9. 12, 25. and 10. 24.  
having seven horns, and seven eyes] Protecting and guiding his Church, by the power and wisdom of his Spirit, shewed in the gifts given to his servants on earth. Seven, a number of perfection. Horns signify power, Dan. 7. 24. eyes, knowledge or wisdom, Isai. 35. 5. Both joined together, argue a fullness and perfection of power, Matth 28. 18. and wisdom in Christ; Col. 2. 3, 9. So that we have here a lively representation of the threefold office of Christ. His sacerdotal, or priestly, in the lamb as slain: his royal or prinely, in the horns, his prophetical office, in the eyes.  
seven Spirits] See notes on chap. 1. 4.  
sent out] To descry what is done, enterprised, or intended in any part of the world, that is or may be advantageous for, or prejudicial to the good and safety of his Church; Prov. 15. 3. 2 Chron. 16. 9. Zech. 4. 10.  
V. 7. took the book] To unseal it, and publish the contents of it; chap. 6 1.  
V. 8. when he had taken the book] The worthiness of the Lamb to take the book, and hope of publishing it, is the occasion of the following song.  
the four beasts] Or, living wights; as chap. 4. 6. First, the ministers and people of God, who have a share in the benefits following, praise Christ their Saviour: then the angels, who shall enjoy their society for ever, v. 11. lastly, all creatures, which shall be freed from vanity also, Rom. 8. 20, 21. v. 13. In the end, the ministers, as be fitteth them, confirm the song of the angels and creatures with a verbal Amen, and the people with a real one, v. 14.  
fell down before the Lamb] Worshipped him, as God. See v. 10.  
harps] These instruments, and their song, show their cheerful thankfulness. So chap. 15. 2, 3. An allusion to the solemn service of God in the ancient Church; 1 Chron. 25, 3, 6, 7. Psal. 98. 5.  
golden vials] An allusion to the censers or perfuming pots used in the tabernacle and temple, Num. 4. 14. 1 Kings 7. 50. Said to be of gold, such as those were that belonged to the altar of incense, called the golden altar, chap. 8. 2. 1 Kings. 7. 50. Heb. 9. 4. for the other, belonging to the altar of burnt-offerings, were of brass, Num. 16. 39. as the altar also itself was, Exod. 27. 2. 2 Chron. 4. 1.  
full of odours] Containing matter of atonement and gracious acceptance; as Exod. 30. 2. -10. Num. 16. 46, 48. not of wrath and indignation, as those, chap. 8. 5. and 15. 7. See chap. 8. 4. Or, of incense: The prayers of Gods people, which are sweet to him, as incense is to us. An allusion to the incense offered on the golden altar, Exod. 30. 1, 3. Psal. 141. 2. Mal. 1. 11. Rev. 1. 3.  
of saints] This sheweth, that the living wights and elders represent the ministers and people worshipping God here on earth, their spiritual employment being to offer up unto God prayers, Heb, 13 15.  
V. 9. a new song] Made on occasion of a new benefit; Psal. 33. 3. and 40. 3. and 96. 1. and 98. 1.  
for thou wast slain] We have reason to account thee worthy to do it, because thou hast  shed thy Blood to redeem us and prefer us; 1 Pet. 1. 18, 19.  
redeemed us] It appeareth that those four living wights do not represent the angels, as those, Ezek. 1. 5. but men redeemed by the Blood of Christ, 1 Pet. 1. 18, 19. Acts 20. 28.  
out of every kindred] No nation, sex, sort of men, state or condition, being excluded from salvation purchased by Christ; 2 Cor. 12. 13. Gal. 3. 28. Col. 3. 11. Chap. 7. 9.  
V. 10. kings and priests] 1 Pet. 2. 9. See notes on chap. 1. 6.  
we shall reign on earth] Over our spiritual enemies, Satan, the world, and our own lusts, even in this world, while we live here; chap. 12. 11. Rom. 16. 20. 1 Joh. 5. 4. Tit. 2. 12. Or, it may signify the prosperous times of the Church under Christian kings and emperours; Dan. 7. 27. Psal. 37. 11. Matth. 5. 5. Hence it appeareth also, that the living wights are ministers, and the elders people, in the visible Church here on earth.  
V. 11. round about the throne] God is attended by millions of angels, as kings are by many nobles and attendants, Dan. 7. 10.  
and the beasts] Or, living wights; as before. The angels compass Gods ministers about also, and his people, to protect them, Psal. 34. 7. and 91. 11, 12. Chap. 4. 6.  
ten thousand times ten thousand] Dan. 7. 10.  
V. 12. to receive power] To have all honour and praise given to him, as to the mightiest, wisest, &c. as chap. 4. 11. and 7. 12.  
V. 13. And every creature] A catholic confession of Christs divine nature and power. The unreasonable and senseless creatures are brought in as persons praising him; which they ought to do, if they could; as Psal. 148. 3. and in some sort do it, by their course constantly continued wherein he hath settled them, their serviceableness to himself, and to those that be his, Psal. 19. 1, 2, 3, 4. and 119. 90, 91. and 104. 2. 18. 8. and 148. 8. and withall rejoicing in their hopeful expectation of delivery from that vanity which they are now subject unto, Rom. 8. 21.  
and unto the Lamb] The saints speak unto Christ directly: Thou art worthy, v. 9. for they had a part in redemption, and things revealed. But the angels and others speak of him, as of one worthy to be praised for doing this for others: Worthy is the Lamb, v. 12. and, Unto the Lamb, v. 13.  
V. 14. four beasts] Or, living wights. It became the ministers first, and in express words, to give consent to this heavenly and earthly music.  
fell down] Thus they really, by silent, but pregnant signs, show their consent. So chap. 4. 10. They fell down once before, v. 8. but it seemeth they rose again, when they had done and finished their song, v. 9, 10.   

CHAP. VI.  
Vers. 1. ONe of the seals] The first; as Matth. 28. 1. for 
The first seal.  the seeond seal is opened, v. 3.  
as the noise of thunder] To strike with the greater admiration, and to procure attention. So chap. 14. 2. and 19. 6.  
one of the four beasts] Or, living wights; as chap. 4. 6, 7. See v. 3. To wit, that like a lion, chap. 4. 7.  
V. 2. a white horse] An horse, because the horse is a warlike creature, Prov. 21. 31. white, in sign of triumph: for the romans, when they rid in triumph, had white horses to ride on, or to draw their chariots. So great ones also on white beasts, judge. 5. 10.  
he that sat on him] Christ, of whom, Psal. 45. 4. chap. 19. 11.  
had a bow] Christ had power to kill his enemies, as well afar off, as near at hand, either with the pestilence, or otherways; Psal. 91. 1, 5. Others understand it of the preaching of the Gospel, whereby Christ maketh his enemies to stoop to him, Psal. 45. 5.  
a crown was given to him] In token of victory; 1 Cor. 9. 24. 2 Tim. 2. 5.  
conquering] He had begun to conquer already, and should conquer yet further. See the like phrase, Gen. 26. 13.  
V. 3. the second beast] Or, living wight, chap. 4. 7. That like 
The second seal.  an ox or a calf. The second minister. See chap. 4. 6.  
Come, and see] Though we may not dive into Gods secret judgements without leave; yet may we freely so do, when we are called thereunto.  
V. 4. horse that was read] In token of war, which aboundeth commonly with fire and bloodshed; Isa. 9. 5. and 63. 1, 3.  
from the earth] From the roman empire, not from the Church; for it is called heaven, in this book. Or, from the whole inhabited and known world.  
kill one another] By wars; which the roman emperours did, and the people under them. God sendeth this judgement on the world, for their refusing of the Gospel, and their abusing and wronging of those that preached and professed it.  
a great sword] For the war was to be great, and stretched far. So Isa. 27. 1.  
V. 5. third beast] Or, living wight. That like a man, chap. 
The third seal.  4. 7. See notes on v. 3.  
a black horse] A note of famine, which maketh mens faces black, Lam. 4. 7, 8.  
a pair of balances] Or, a beam; to wit, of a balance, with scales hanging at either end, to weigh corn in, like spices. This argueth a great dearth; for corn should not then be measured out by the bushel, or like measure, as it used to be; but sold as by weight. So bread used to be weighed in times of scarcity, Levit. 26. 26. Ezek. 4. 16. Of such a famine, red, Act. 11. 28. Howbeit, some make this an emblem of justice, which is wont to be so deciphered, as weighing out and disposing things according to due and exact proportion, and to intimate a severe execution of justice; the blackness of the horse being a sign of severity; which they suppose to have been fulfilled under Alexander Severus, a man in that kind exceeding strict. See Lampridius, in his life.  
V. 6. a voice in the midst of the four beasts] Christs voice, chap. 5. 6.  
a measure] Gr. a choenix. The word signifieth, a measure containing one wine-quart, and the twelfth part of a quart. It was the usual allowance in bread of a slave for one day.  
for a penny] The roman denarius, the same with the Greek drachma: the fourth part of the Hebrew shekel was about seven pence, or seven pence halfpenny, of our money. And it seemeth to have been the wages of an hireling, or day labourer, Matth. 20. 9. and a common souldiers daily pay. It must needs go hard with him, when all his wages must go for bread.  
and three measures of barley] Being the courser grain. See 2 Kings 7. 1.  
see thou hurt not the oil and the wine] Or, in oil and wine see that thou deal not unjustly, or, do no wrong; v. 5. Some think, Christ taketh care here to have some provision left for his Church. Others, because there is a scarcity of things necessary, as corn, and some things left for comfort, as oil and wine; do conceive, that the poor were to perish now by the famine, and the rich reserved for the pestilence following, v. 8. Or, the words may contain a warning to those that dealt in these commodities, to be exactly just.  
V. 7. fourth beast] Or, living wight. That like an eagle, 
The fourth seal.  chap. 4. 7. See notes on v. 3.  
V. 8. a pale horse] Because death maketh men pale.  
hell] Or, the grave. Though as the bodies of these wicked men went to the grave, for contemning and abusing the Gospel; so it is not unlikely that their souls also went to hell.  
unto them] Or, to him: That is, death.  
fourth part of the earth] It went over all the earth, as the rest did; but killed onely the fourth part of men, where it came.  
with sword, &c.] These often go together; Ezek. 14. 21. Jer. 14. 12. These all followed the invasion of the roman empire by the Goths, Huns and Vandals.  
with death] That is, with the pestilence, or mortality, as we term it; 1 Cor. 11. 30.  
V. 9. under the altar] As beasts newly slain for sacrifices, 
The fifth seal.  Exod. 29. 12. Or, in a sure place, free from danger; 1 Kings 1. 50.  
were slain] Under the roman emperours.  
for the word of God] Which they preached and professed, even to death; chap. 2. 10. 26.  
V. 10. they cried with a loud voice] Not that the martyrs themselves desired vengeance to be inflicted by God on their cruel persecutors, whom, after Christ their masters example, Luke 23. 34. they requested God rather to forgive; Acts 7. 60. but, that their blood cried aloud to God for speedy vengeance, together with the cruelty itself exercised upon them; Gen. 4. 10. Hab. 2. 11. Heb. 12. 24.  
holy and true] Who being holy and pure, canst not endure to see such impiety and iniquity, Hab. 1. 13. being true of thy word, canst not but make it good, by putting it in execution against such; Psal. 54. 5.  
judge and revenge] Hear our cause, and do us right, 2 Thess. 1. 11. Give sentence for us, and cause that sentence to be put into execution, Psal. 26. 1. and 7. 8, &c.  
V. 11. And white robes were given to every one of them] Their innocency was cleared, and they made perfectly happy. See notes on chap. 3. 4.  
yet for a little season] For a strange altertion was shortly after to ensue, as appeared on the opening of the next seal, v. 12.  
as they were] Gr. even as they. Or, as themselves also were.  
should be fulfilled] until the full sum and number of them should be complete, and the malice and cruelty of the adverse party come to his full height; that so the vengeance of God might in his appointed time also come upon their persecutors to the full. So Gen. 15. 16. Matth. 23. 32. 1 Thess. 2. 16.  
V. 12. a great earthquake, &c.] The troubles that were to 
The sixth seal.  befall the roman empire, and strange alterations therein, are set out figuratively, by the shaking of the earth, and confusion of the heavenly bodies; as often in the prophets such alterations are described, Isa. 13. 9, 10, 11. Jer. 4. 23. Ezek. 32. 7, 8. Joel 2. 10. hag. 2. 21, 22. This was fulfilled, when Dioclesian the great persecutor gave over his empire, Galerius was eaten with worms, Maximinus his flesh was rotted away, and his eyes fell out, Maxentius and Licinius fell both before Constantine, by whom God not onely put an end to the persecutions of his people, but settled also the profession of Christianity in the empire: whereupon, the great princes, and idolatrous captains, seeing their idols contemned, their altars despised, their temples deserted, and the Christian religion prevailing, in spite of them and all their designs and attempts to the contrary, grew desperate, were at their wits end, and sought which way to shift for themselves. For of such persons it is interpnted, v. 15.  
the sun became black] Which is the brightest creature in the world. It argueth a strange mutation in the roman empire, as the rest do also. So Joel 2. 31. blackness is a symbol of mourning, great confusion and astonishment, Joel 2. 6.  
as sackeloth of hair] Their sackcloth was black, as appeareth by tents made of it, Cant 1. 5. It was made of black goatshair.  
the moon became as blood] A strange sight and change, that the pale-faced moon should look read like blood; Joel 2. 31. Acts 2. 20.  
V. 13. fell] Seemed to fall out of heaven down to the ground in this vision; as chap. 12. 4. which of stars themselves, being such vast bodies as they are( though by reason of the distance it appear not) cannot be imagined. So Isa. 34. 4.  
untimely figs] Or, green figs: Which fall, before the other succeeding them shoot out.  
V. 14. heaven] No state so high or lofty, but was made to stoop and give way at Christs presence and appearance in judgement; chap. 20. 11. Isa. 34. 4.  
as a scroll] Gr. book.  
rolled together] An allusion to the manner or fashion of books then in use, which were wont to be rolled up, as our inventaries, and were thence also called volumes, Isa. 8. 1. Jer. 36. 2. so Isa. 34 4. Which also, being rolled up, were brought into a narrower compass; nor did the things written in them then appear.  
every mountain] Nothing so firm, or so surely grounded, but was shaken, and enforced to give ground, Psal. 18. 7. and 68. 8. and 114. 4. Isa. 64. 1-3. Hab 3. 6. Zech. 4. 7.  
iceland] Or, sea-coast: as Isa. 23. 2. Jer. 25. 22. Or, land, or country: as Isa. 20. 6. and 41. 1. No land or region so remote, that the alteration and terror thence ensuing did not reach unto; Psal. 65. 8. Isa. 41. 5. and 49. 1.  
V. 15. hide himselves] Isa. 2. 10. The great men were as much troubled and dismayed, as if they had seen Christ visibly coming to judgement; and, seeking to hid themselves from him, should utter such words full of affrightment and despair, as are set down in the verses following. Fulfilled, as in others, so especially in Dioclesian, who, summoned to appear before Constantine, made himself away with poison; and Maximinian his second in the empire, who did the like with an halter; both of them having before, from an imperial state, as running into some secret nook or corner, betaken themselves to a private and obscure course of life, wherein also they could not find shelter or security sufficient. Also in Maximinus, who, having his discomfiture by Licinius, escaped very narrowly, by hiding himself among the mixed and mean multitude, and after shut himself up in his house, while his forces reinforced were again in the field, was there smitten by the hand of God, and, notwithstanding his acknowledgement of his wrongs done unto, and cruelty exercised upon Christians, and revocation of his former bloody edicts against them, ended his days in such manner as is above mentioned. In Maxentius likewise, that for a time counterfeited himself a Christian; who, being overcome in sight of Constantine, and seeking, by flight from him, to save his life; was drowned in the river tiber. And lastly, in Licinius, who having ost changed his copy, one while for Christians, another while against them; one while assisting Constantine against the other persecuting tyrants, another while conspiring with the like against him; and, after feigned submission and reconciliation, falling off again from him, and making head against him, was at length slain in the field, and so came to his end.  
V. 16. and said] Hos. 10. 8. Luke ●3. 30. The voices of men in a most desperate condition, as not caring what became of them, so they might avoid the sight of so dreadful a judge.  
of him that sitteth] God, revealing himself as a judge on the bench, by those direful and dreadful judgements that befell either themselves, or others in their sight. See chap. 4. 2.  
wrath of the Lamb] Though a lamb sacrificed for his, and in regard of mildness to them, chap. 5. 6. yet as dreadful as a lion, to those that had wronged him in them, whose hearts began now to smite them for their wrongs done to them; and as powerful and wrathful, to take vengeance upon them for the same, chap. 5. 5. and 1. 7. Amos 1. 2. and 3. 8.  
V. 17. the great day] The day of vengeance, which the blood of martyrs called upon, and cried so loud for, v. 10. So Isa. 34. 6, 8. Joel 2. 1, ●, 31.  
Who is] Psal. 76. 7. Numb. 24. 23. Mal. 3. 2.   

CHAP. VII.  
Vers. 1. AFter these things] After the former six seals opened, and the events thereof above specified, chap. 6. and before the seventh seal opened, and the trumpets thereupon delivered and sounded, chap. 8. 1, 2, 6.  
four angels] Some understand it of bad angels, which restrained the gentle winds of Gods word and Spirit from refreshing his servants. An allusion to Cant. 4. 16. Joh. 3. 8. Acts 2. 2, 3. Others, of good angels, appointed by God either to hold back or let loose the winds of wars and troubles that from all parts of the world might fall in upon the roman empire, Jer. 18. 17. and 49. 36. and 51. 1, 2. Dan 7. 2, 3.  
standing on the four corners of the earth] Ready to do what the trumpet, being sounded, should give warning to be done.  
holding the four winds] This sheweth the power given unto them.  
on the earth, on the sea, nor on any three] These are the things that use to be hurt by winds: the earth, by earthquakes, 1 Kin. 19. 11. Amos 1. 1. Matth. 24. 7. or, overthrow of houses built on it, Job 4. 19. Matth. 7. 27. The sea, by storms, Jon. 1. 4. Matth. 8. 24. Acts 27. 14. The trees, by blasting, renting and extirpation, Gen. 41. 6. Ezek. 17. 10. and 19. 12. Others understand men dwelling on the firm land, or in the islands and sea-coasts, or in the more wooddie and wilder parts. See chap. 9. 4.  
V. 2. another angel] Most take it for Christ, who is the keeper of Gods great seal, Some, for an inferior angel, appointed to set Gods mark on his servants. Others interpret it of Constantine, restraining and inhibiting the former persecutions of Gods people.  
ascending] Or, coming from; Matth. 24. 17. An Hebraism, as 2 Kings 12. 18. Jer. 34. 21. and 37. 5. Chap. 13. 1. and 20. 9. but alluding withall to the course of the sun, who riseth higher and higher in his approach from eastern parts to us-ward.  
from the east] Whence comfortable tidings are said usually to come; Isai. 41. 2. because from thence ariseth light, Luke 1. 78.  
the seal of the living God] With Gods name on it, to set on the foreheads of Gods servants, chap. 14. 1.  
with a loud voice] To show his power and authority, and withall, to manifest the danger that might ensue, if the thing enjoined were not instantly and suddenly done. So Gen. 22. 11.  
to hurt the earth] By letting forth the winds of war and troubles upon the world. See v. 1.  
V. 3. Hurt not the earth] Let there be peace and quietness in the roman empire. This was fulfilled in Constantines time, and after.  
the earth, &c.] See v. 1.  
till we have sealed] He alludeth to the sealing mentioned, Ezek. 9. 4. wherewith some were sealed, that they might be safe and secured, as having their lives given them for a prey in the time of destruction, that was then shortly to ensue; Jer. 15. 11. and 39. 17, 18. and 45. 5. Hereby showing, that God would take care for his, when wars and troubles should come, that they might be as safe as things sealed by a seal royal, which no subject dare meddle with, Dan. 6. 17. Matth. 27. 66. See chap. 3. 10. And indeed, had not God strangely preserved them, when by the invasion of barbarous nations the roman empire was so sorely shaken and shattered, the Church of God had even utterly perished.  
we have sealed] To show the greatness of the work. One was not sufficient to mark so many thousands.  
V. 4. of all the tribes] Some understand this of all the faithful in general, the whole Israel of God, Gal. 6. 16. all that belong to salvation, Acts 13. 48. and that are to be delivered from eternal destruction, 1 Thess. 1. 10. as those in Egypt from the sword of the destroying angel, Exod. 12. 7, 13. Heb. 11. 20. and so these should be the same with those mentioned, v. 9. Others, of such faithful onely as were by a special providence to be preserved in those times of public concussion and calamity, said therefore, by a solemn sign, to be marked out and sealed; which the other multitude, living in other after-times, needed not, nor is affirmed of them, v. 9. Again, others understand it of Jews or Israelites by natural descent; but some such as are hereafter to be converted, Rom. 11. 26. Others, of those of that nation who retained the Christian profession( as many no doubt did) even in those times; Rom. 11. 1, 2. Acts 2. 41, 47. and 4. 4. and 21. 20. who yet are here reckoned by a definite number, though put for an indefinite, as numerable, in comparison of the gentle converts, which are said to be innumerable, v. 9. and are sorted out according to the number of their tribes, to show, that no faithful, of what sort or rank soever, were excluded from having part in this privilege. Of such sure, whether Jews by birth, or others, it must be understood, as were to live in the times of the terrible trumpets ensuing, for whose security and indemnity, this stay was made of their sounding upon the seventh seal opened, chap 8. 1, 2, 6.  
V. 5. Of the tribe of Judah] The tribe of Dan is supposed to be omitted, because by idolatry they fell from the people of God, judge. 18. 30. 1 Kings 12. 28, 29.  
V. 7. Of the tribe of Levi] This tribe is added, to make good the place voided by the defection of Dan: and to show, that Gods ministers, though they had no part in the land of Canaan, yet have part in Gods protection here, chap. 3. 7, 10. and shall have a portion in heaven hereafter, Dan. 12. 3.  
V. 8. Of the tribe of Joseph] That is, Ephraim, who, though he were not the eldest son, yet he is preferred before Manasseh, Gen. 48. 13, 14, 19.  
of the tribe of Benjamin] The tribes are not here reckoned in that order they are in the old testament; but as it were promiscuously, to show, that in Christ there is no respect of persons, Acts 10. 34, 35. Gal. 3. 28. Col. 3. 11.  
V. 9. a great multitude] Some take this to be an exposition of what said before, vers. 4. and those sealed ones to be here meant. Others take it to be meant of a multitude of Gentiles added to the Israelites. See the notes on v. 4.  
no man could number] Innumerable, in comparison of the former, v. 4. So Gen. 15. 5. Heb. 11. 12.  
of all nations] Not sorted out by tribes, as those before, v. 4. because of so many several nations, kindreds and countreys out of which they were called and gathered into the Church, chap. 5. 9.  
stood] Sat not now, as the elders, chap. 4. 4. but stood, as presenting themselves, after their conflicts and conquests, chap. 15. 2. before God and Christ, chap. 4. 2. by whose power and providence they had been preserved, and enabled to overcome and persevere, chap. 12. 11. Rom. 8. 37.  
with white robes] See chap. 3. 4. and 6. 11.  
palms in their hands] In token that they were sure of victory: for palm-branches did men use to bear in triumph, and at festivities, Joh. 12. 3.  
V. 10. with a loud voice] As desirous that all men might hear their thankfulness to God; 1 Chron. 15. 16. Psal. 66. 8, 16. and shouting aloud for joy, Psal. 140. 5.  
Salvation to our God] The praise of our deliverance belongeth to our God; for we cannot deliver, nor could have delivered ourselves, v. 12. Psal. 3. 8. Joh. 2. 9.  
unto the Lamb] By whom God saved us, chap 12. 11.  
V. 11. angels] ministering spirits, Heb. 1. 14.  
round about the throne] As attending on God; Dan. 7. 10. See notes on chap. 5. 8, 11.  
and about the elders] About them, as a guard, Psal. 34. 7. 2 Kings 6. 16, 17.  
fell before the throne, &c.] See notes on chap. 4. 10.  
V. 12. Amen] They confirm the praise given God by the saints, v. 10. and then explain and enlarge it further, concluding with Amen again.  
blessing, &c.] See chap. 5. 12.  
V. 13. one of the elders] See chap. 5. 5.  
answered] Spake, as Matth. 11. 25. or, answered his doubts, though not his words.  
V. 14. thou knowest] I know not, but desire to know of thee.  
came cut of great tribulation] Have suffered much for the cause of Christ, Acts 14. 22.  
made them white] Are cleansed from the guilt of their sins, not by their sufferings, but by the blood of Christ, chap. 1. 5. by the virtue whereof also they obtained the victory, chap. 12. 11.  
V. 15. before the throne of God] Admitted to a near attendance upon God, Deut. 10. 8.  
day and night] Continually. An allusion to the Levites services and watchings, Psal. 134. 1.  
shall dwell among them] Or, oversha●ow them: or, spread a tent over them. For defence and protection. See Isa. 4. 5. Psal. 31. 20. Chap. 21. 3.  
V. 16. they shall hunger no more] Isa 49. 1. and 65. 13. They shall be brought to a condition free from all want, Psal. 34. 10. and 84. 11.  
the sun light on them] They shall then be free from all annoyances and distemp●rs, Psal. 105. 39. and 121. 6. Isa. 49. 10.  
V. 17. in the midst] Chap. 5. 6.  
shall seed them] Shall provide for their souls, till he bring them to full happiness, Psal. 23. 1, 2.  
and God shall wipe away all tears from their eyes] Chap. 21. 4. Isa. 25. 8. He shall give them so much joy, that they shall forget all their troubles, and shall have no cause to grieve ever after, Joh. 16. 20, ●2.   

CHAP. VIII.  
Vers. 1. SIlence in heaven, about the space of half an hour] Some 
The seventh seal  interpret it of the small time of cessation and rest which the Church had in Constantines time. Others, that John and the rest seeing nothing, as they did after the opening of the other seals, stood silent, admiring at it, and expecting greater matters to be revealed Others think it an allusion to the silence that used to be in the temple, while the incense was offering, Luke 1. 10. whereas they blew trumpets, and sung, while the sacrifice was offered, 2 Chron. 29. 27. And so this silence may seem to have lasted, till the incense and odours hereafter mentioned were all consumed, v. 4.  
V. 2. seven angels, which stood before God] Attended upon him, as Dan 7. 10. Chap. 7. 11.  
to them were given] They were appointed by God to blow the trumpets, and stood ready so to do, whensoever he should bid them.  
seven trumpets] To blow Gods alarm against the ungrateful world, and thereby to give warning of the vials of his wrath to be poured forth on such as would not be amended by the judgements now denounced. They are seven blowing one after another, to show Gods patience, who is unwilling to pour out his wrath all at once, Psal. 78. 38.  
V. 3. another angel] Some take it for Christ, who offereth up the prayers of the saints to God, mixed with the precious odours of his merits, Eph. 5. 2. Others, for Constantine, whom God honoured so much, as to make him an instrument, as of giving liberty to the faithful for the public exercise of Gods worship, and prayer, more acceptable to God then any incense or offering, Psal. 69. 31. and 141. 2. Mal. 1. 11. so also of that peace and rest which they had formerly long prayed for, and of vengeance executed on their cruel persecutors and oppressors, which the souls under the altar had so earnestly cried for, chap. 6. 10. See v. 5. It may well seem to be some special minister of church or state( for it was none of those four living wights, chap. 4.) rather then Christ himself, because the incense or odours are said to be given to him, not to be his own, or to have them of himself.  
having a golden censer.] As the high-priest had, to offer incense; Heb. 9. 4. See chap. 5. 8.  
there was given unto him much incense] That is, as some, he had power given him to preach to the people the merits of Christs death, which should make their prayers pleasing to God. Or, he found that grace and favour with God, through Christ, to be a means of doing that which should manifest, that their prayers had prevailed, and found acceptance with God; as Acts 10. 4, 31.  
that he should offer it with the prayers] Or, add it to the prayers. That he should pray with and for the people in the name of Christ: or, procure a gracious answer to their prayers. An allusion to the peoples continuing in prayer, while the priest offered incense, Luke 1. 10.  
vpon the golden altar.] Such as was the altar of incense; so called, Num. 4. 11. because overlaid with gold, Exod. 30. 3.  
which was before the throne] As that in the temple stood before the ark, Exod. 30. 6. on which God is said to sit, as on a chair of estate, Psal. 80. 1.  
V. 4. ascended up before God] A sign that God did accept their service, Psal. 142. 2. Phil. 4. 18.  
V. 5. took the censer] The same in which he had offered up the incense with the prayers of the saints, v. 4. whereby it appeareth, that the prayers by this angel presented, were as well for vengeance on the bloody persecutors of Gods people, as for peace and rest to them. See v. 3.  
filled it] To show the greatness of the judgements to come.  
with fire] Gr. of the fire; as chap. 2. 17. Or, out of the fire; as judas v. 23. For he took not away all the fire from the altar.  
of the altar.] An allusion to Levit. 16. 12, 13. where the fire that the incense was to be kindled with, was commanded to be taken from the altar of burnt-offerings, where it was continually burning, Levit. ●. 12, 13. else were it strange fire, Levit. 10. 1. This altar of burnt-offerings is alluded to, chap. 6. 9. and withall, here may well be an allusion to that handful of coals of fire taken from off the altar, and scattered, in token of Gods wrath, upon the city, Ezek. 10. 2, 6, 7.  
and cast it into the earth] Or, upon the earth; as v. 7. chap. 9. 3. Matth. 26. 10. A sign of judgements to come on wicked men, Ezek. 10. 2, 7.  
and there were voices] Or, then; as Matth. 23. 32. Some take the voices and thunderings to be all one: see chap. 4. 5. and thereby to be signified, Gods acceptance of the prayers of the saints mentioned, v. 3. because God useth to answer his people with thunders, Psal. 81. 7. Joh. 12. 28, 29. Others make a gradation: Thunders exceed mens voices, lightning destroyeth many creatures and buildings; but the earthquake threateneth to rent the earth, as if hell opened her mouth to receive men: and they will have these terms to signify terrible judgements, and such as cannot be prevented, as punishments coming from heaven, and out of the earth, can by no skill or power of man be avoided. See Isa. 24. 18.  
and an earthquake] A forerunner of great troubles, chap. 6. 12.  
V. 6. And the seven angels] They are all said to prepare themselves at once, though they sounded one after another, that there may not need a repetition of this preparation at every sounding. Or, to show they were all ready to sound, when God should command. Or, to declare the certainty of sounding the rest, as well as the first. Or, because in the vision they were all to sound suddenly one after another, though there were more distance of time in execution.  
prepared themselves to sound] Seeing by the signs, v. 5. the time was nigh, they set the trumpets to their mouths. God gave some time for men to repent, between the denunciation and execution of the judgements.  
V. 7. hail and fire] Which in those hotter regions go usually together. So Exod. 9. 22, 23. Psal. 18. 12, 13. and 105. 22, 23. and 148. 8.  
mingled with blood] Both the hail and fire were mingled 
The first trumpet.  with blood; for the word is plural in the Greek. By fire is meant lightnings, Psal. 18. 12, 13. Blood is added, to show that this storm or tempest tended to slaughter. A terrible judgement. What the hail did not beat down, the fire burnt up; and what the fire left, the blood corrupted. See the like, Joel 1. 4. Some interpret it of the bitter contentions in the Church after the Nicene-council. Others, of the Arrian heresy, and persecution following it. Others, of the invasion of the roman empire, after it was turned Christian, by the Goths and Vandals: for by such signs war is signified, Isa. 28. 2. and 30. 30, 31, 32. It is conceived commonly, that the last interpretation is the truest; and that shall be proportionably pursued in the trumpets following.  
upon the earth] Upon the roman empire, so that they shaked the foundation of it.  
the third part] That the rest might repent, before all were destroyed.  
of trees] Of the princes, and great men in the empire, a third part, or great number, was destroyed in those invasions. So trees are taken, Isa. 2. 13.& 14. 8.& 37. 24. Zech. 11. 2.  
all green grass] Most of the meaner sort of men, Isa. 27. 37.  
V. 8. as it were] This sheweth, that John did not see the 
The second trumpet.  things themselves here name, but resemblances of them.  
a great mountain burning with fire was cast into the said] An allusion to the burning of Aetna or Vesuvius, or the like hills, that, breaking out with flames, run down into the neighbour seas. So Isa. 64. 1, 3. Mountains, for cities, Jer. 51. 25. Isai. 13. 2. The sea, for the large territories of an empire, Jer. 51. 36. 44. Ezek. 31. 4. After that the barbarous people had surprised and sacked the city of Rome, they wasted and spoiled the territories of it, destroying the people, without respect of sex or age.  
became blood] The waters were not onely putrefied, and grew muddy, but also were turned into gore blood, which is the greatest corruption of water that can be. An allusion to Exod. 7. 20, 21. The territories did swim in blood, like a beast new slain, chap. 16. 3.  
V. 9. creatures which were in the sea] Fishes, or what else liveth in the waters. The men seem to be here intended, that lived in the provinces; or, the souldiers who lay in garrison there.  
life] Gr. souls. Chap. 12. 11. Matth. 10. 39. Luke 14. 26.  
died] Were choked with the bloody waters, Exod. 7. 18, 21.  
of the ships were destroyed] Either by the fiery mountain falling on them, or corrupted by the bloody waters. Hereby is intended, the decay of a great part of the means to defend those provinces, or of the trading there.  
V. 10. A great star from heaven] Or, out of heaven. The 
The third trumpet.  roman emperour of the west, who, like a blazing star, shined bright for a time, but was put down by the goths; Isa. 14. 12. and 34. 4.  
burning as it were a lamp] I● is compared to a lamp, then, not for greatness, but for light and heat.  
upon the third part] Belike it tell into pieces, and one part fell on one river, another on another, &c. not on some part of every river, but on so many rivers as made up a third part of the rivers.  
of the rivers, and upon the fountains] Of waters. On the fountains of those places where the third part of the rivers was. It is likely, then, that the rivers first grew bitter, and afterwards dried up. By rivers and fountains may be meant, the magistrates sent abroad into several provinces, and the cities and provinces unto which they were sent.  
V. 11. wormwood] A name given it from the effect of it. The Hebrew word to which this answereth, signifieth a poisonful herb that destroyed men, Deut. 29. 18. Amos 5. 7. By this bitter fall of that emperour, the magistrates and cities suffered much, and many men were destroyed.  
V. 12. the third part of the sun] The sun shined but eight 
the fourth trumpet.  hours, where it used to shine twelve. It was dark two hours longer in the morning, and sooner at night. Or, the third part of the body of the sun was darkened, so that it gave not so much light by a third part, at any time of the day, as it did before. So of the moon and stars in the night.  
was smitten] The sun is compared to a living body that hath one part of it dead with the palsy, or some other disease. The loss of part of the light, is as loss of part of the life, to a living creature. By the sun, seemeth to be meant the consular power at Rome, permitted by the ruling goths for a time: by the moon, the senate: by the stars, the other magistrates. By these, government, and the glory of it, are set out, Isai. 13. 10. Jer. 15. 9. Ezek. 32. 7. These were eclipsed, when the Viceroy lived not at Rome, but at Ravenna.  
V. 13. And I beholded] Chap. 4. 1.& 14. 1. To see if any thing else would be offered to my sight. Or, it may be, there being some distance between, he looked when the fifth angel would sound; but seeth somewhat foregoing it in this verse, to make him the more to attend to it ●hen it cometh.  
thorough the midst] Gr. in the midst; chap. 14. 6. That is, as some, in the midst between heaven and earth, as the angel appeared to David, 1 Chron. ●1. 16. Or rather, in the midst of heaven, along the meridian-line, which is the greatest height of heaven, and from whence his voice might every way be most clearly heard.  
with a loud voice] That all men might hear, chap. 5. 12. or, to show the greatness of the plagues to come, chap. 14. 9.  
Wo, wo, wo] Signifying, by these three wo's, that three greater judgements were yet to come, chap. 9. 12. and 11. 14.  
to the inhabiters of the earth] Wicked men, and idolaters, chap. 11. 10. and 13. 12, 14. For these look after earthly things onely, and have no other portion, Psal. 17. 14. Their conversation is not in heaven, like the saints, Phil. 3. 19, 20.  
by reason of] As chap. 10. 13. Or, from. The miseries following shall proceed, as it were, from the sounds of the following trumpets. The angels shall not onely be heralds to denounce them, but instruments to inflict them, chap. 9. 1, 2.  
of the trumpet of the three angels] Of each of their trumpets, chap. 9. 19. Or, the trumpet, because they were all alike, in denouncing heavier judgements then the former.   

CHAP. IX.  
Vers. 1. A Star fall] See the like, chap. 8. 10. Gr. a fallen star. It fell so swiftly, that I could scarce descry 
The fifth trumpet.  it till it came to the ground, which it did, before the fifth angel had done blowing, and then it appeared to me to be a star.  
to him was given] Or, to it: that is, to the star. Not to the angel; for the angel had his employment set down before, which was, To blow the trumpet: but no end of the falling of this star is mentioned, unless this be it, To receive the key of the bottomless pit. Yet some person must be intended by this star; for a star could not tell how to use the key of the bottomless pit. Some take it to be a good angel, that had power given him to hinder or let loose hellish operations, chap. 20. 1. Others take it for the devil, the angel of the bottomless pit, v. 11. Others, for some minister( for such are compared to stars, chap. 1. 20.) who fell from the true religion, and turned apostata; such as Sergius of Constantinople, the Nestorian monk, and John of Antioch the Arrian, who are said to assist Mahomet in the composing of his lying alcoran.  
the key] For hell is a prison, and must be locked up, 1 Pet. 3. 19.  
bottomless pit] Hell is compared to a dungeon, that hath a narrow entrance, but a deep gulf within. Sometimes this word is used for the sea, whose bottom we know not; as Luke 8. 31.  
V. 2. And he opened the bottomless pit] Before, some errors broke forth, as it were by chinks and crannies; but now false doctrine came forth abundantly, as if hell had been let loose, or broken up, and the gates of it set wide open, to let it out at large: for now Mahomet setteth forth his alcoran for divine Scripture, the like whereof no heretic durst attempt before, or at least, could not prevail with multitudes of men to believe him, as Mahomet did. So that the opening of the bottomless pit, is the apostatas using their power to let in such gross errors into the world, as could come from none, as their author, but from the devil of hell.  
a smoke out of the pit] The great wrath of the devils in hell, like a great fire, brought forth Mahumetanism in abundance, which, like smoke, kept the light of Gods truth and favour, of Christ and his Gospel, from a great part of the world.  
and the sun and the air were darkened] It was not a small darkness, as when some high mountain hideth the light from the valley near; but a very great one, as if all the air, nay, the sun itself, that giveth light to the air, were darkened; as Matth. 27. 45.  
V. 3. out of the smoke] Out of this devilish plot of Mahumetanism: or, out of Satans hidden subtlety.  
locusts upon the earth] vermin that use to feed on grass and fruit, v. 4. whereby are meant, men sprung out of Arabia to afflict the world, as the locusts came thence into Egypt, Exod. 10. 13, 14. Gen. 25. 6, 12, 18. Locusts help to make up the great army, Joel 1. 4, 6.  
power as the scorpions] For they had tails, like them, v. 18. and wounded men, like them, v. 5. with cruel and poisoned wounds, Jer. 8. 17. Strange monsters, that, with locusts, could devour all, and, with scorpions, sting and poison besides. So did the Mahometans devour with their armies, and poison with their errors, and that under a colour of pulling down idols, and serving the onely true God.  
V. 4. commanded them] God did not suffer them to hurt his true servants, though they wanted neither courage nor endeavour to do it.  
the grass of the earth, &c.] Or, hay. Such as are cut off from the earth; that is, separated from the ungodly men. Or, the grass may signify weak Christians; the green plants, growing ones; the trees, strong ones; as, little children, young men, fathers, 1 Joh. 2. 13, 14. Or, neither mean men, nor great, of such as were marked, chap. 7. 3, 13, 16. The Saracens have done much hurt to ignorant Greeks, and idolatrous papists; but not much to the protestants persecuted then, and professing the true religion openly now.  
but onely] As chap. 2. 25.  
in their foreheads] Gr. on their foreheads.  
V. 5. To them was given] They had no further power nor commission from God; as chap. 13. 7.  
not kill them] Not presently kill them, but torment them so as they die after it, as if they were stung with scorpions. Or, not kill them at all, but keep them for slaves. Both which agree with the Saracens, who have many oppressed by them, that wish rather to be dead; as v. 6. Or, they did not take so much boldness on them, as to kill men at their first arising; but stayed till they had gotten greater strength, under the next seal, v. 15, 18. At first, many Christians yielded to the Saracens, and took part with them: afterwards, when the Christians warred against them, they killed them cruelly. They that must not be killed, but tormented by these Saracens, were such as were not sealed, v. 4. for the sealed ones, they might not so much as torment.  
five moneths] A short time; as locusts are bread in April, and die in September. Or, an hundred and fifty yeers: for so many days are in five moneths; and the prophets reckon a day for a year, Dan. 9. 24. And the Saracens vexed Italy, from the year Eight hundred and thirty, to Nine hundred and eighty.  
as the torment of a scorpion] painful till death, or cure by liberty, v. 3. Or, if they did not kill them, they kept them from freedom, and from their wives and children, and all worldly comforts, which is a living death.  
V. 6. And in] Or, Therefore in; as 1 Cor. 5. 13.  
shall men seek death] Chap. 6. 16. Isa. 2. 19. Job 3. 20, 21. Though men naturally abhor death, yet they shall desire it, that they may be rid of their grievous torments; as esteeming death a lesser evil then those miseries they endure.  
V. 7. like unto horses, &c.] Joel 2. 4. They were not altogether like locusts, but in some part resembled horses. The Saracens made sudden incursions into many countreys, and were fierce warriors; as horses are swift and fierce in battle, Job 39. 22, 23, 24, 25.  
crowns like gold] That is, bright head-pieces shining like gold. This may signify, as their complete furniture for war, so their many victories, who, within eighty yeers, overcame a multitude of nations.  
as the faces of men] Either in regard of some shows or pretences of humanity; as Isa. 47. 3. or for stoutness, courage and confidence; as Isa. 46. 8. 1 Cor. 16. 13. and, as we use to say, A manly face.  
V. 8. as the hair of women] This may signify, that by flattery and fair shows, they used to persuade, like women, Prov. 6. 24. that they might make their foes secure, and destroy them the more easily.  
as the teeth of lions] Joel 1. 6. This setteth out their cruelty, and tyrannicall government. Notwithstanding their flattery, they destroyed men, as if they had had lions teeth; Psal. 57. 4.& 58. 6.  
V. 9. as it were] It was not fit to cloth the locusts with iron breastplates, but somewhat like them; although the Saracens, signified by them, might wear iron breastplates indeed.  
breastplates of iron] They were strongly armed themselves, and their kingdom, so that their foes could not hurt them.  
of chariots, &c.] Joel 2. 5. Swift and terrible were they in their invasions, 2 Kings 7. 6, 7. Isa. 5. 28.& 66. 15. Jer. 4. 13.  
horses running] See v. 7.  
V. 10. stings in their tails] As they sought dominion over other people, so they poisoned them with false religion. Or it may be understood of tormenting their captives, or putting them to miserable slavery by their inferior officers. See v. 5. Or of deceiving them in the end, who trust to them.  
five moneths] See v. 5.  
V. 11. a king over them] Herein they differ from common locusts, Prov. 30. 27.  
the angel of the bottomless pit] Some take it to be spoken of the devil: others, of the commander of the Saracens, the devils great agent.  
in the Hebrew, &c.] Either because the destroying angel was known to the Jews, as well as to the Christians: or else because the Saracens opprossed both.  
Apollyon] That is to say, A destroyer. Some say, Mahomeds name signifieth so also; and the name Turk, in the eastern language. Sure it is, they have made havoc of men, churches and schools, where they have prevailed. Some take it to be spoken of the devil, who destroyeth others, and in the end, shall be destroyed himself, 1 Pet. 5. 8. Chap. 20. 10.  
V. 12. One wo] Chap. 8. 13.& 6. 1.  
is past] Is fully revealed: or, is done, before the other two begin.  
V. 13. a voice] Gr. one voice. It was the voice of Christ, 
The sixth trumpet.  as some think.  
from the four horns] Or, out of the four horns;( of which, Exod. 30. 10.) That is, out of the midst of the altar, where the incense, with the prayers of the saints, was oftered up, chap. 8. 3. It seemeth to be Gods voice, answering out of the same place, those prayers, and the complaints of the souls under the altar, chap. 6. 9, 10. by giving the Saracens a command to invade Europe, v. 14. to revenge their cause on the roman persecutors.  
of the golden altar] Whereon the incense was offered, chap. 8. 3. An allusion to Exod. 30. 1.  
before God] That is, before the ark, which was a visible sign of Gods presence and residence among them, Exod. 30. 8. Psal. 80. 1.  
V. 14. had the trumpet] Had newly sounded, and had not yet laid down the trumpet out of his hand.  
loose the four angels] Four governours of the Mahometans; as chap. 16. 12. for they were now divided into a tetrarchie, under four sultans of Asia, Alepo, Damascus, and Antioch.  
bound in the great river Euphrates] Had not yet set footing in Europe, but were kept back by their own dissensions, and the victories of the Christians, or rather, by the overruling providence of God.  
V. 15. were loosed] Set at liberty by the angel that sounded this trumpet. See v. 1.  
prepared for an hour] Or, at an hour, &c. It may signify their readiness to go at any time, when they should be loosed. Or, to follow the work from time to time. Or, at the time appointed by God. Or, a short time. See chap. 3. 10. Or, the time of their coming to take Constantinople, from the beginning of their empire, which is to be reckoned from the taking of Babylon, was three hundred ninety and six yeers, and some odd time: for so days, in the prophets, are put for yeers, v. 5.  
for to stay] See notes on v. 5.  
third part of men] Of such as were not sealed, chap. 7. 3.  
V. 16. of the horsemen] The Turks army consisteth most of such, for swiftness, Ezek. 38. 4, 15.  
two hundred thousand thousand] Such great armies they used, for terror to their enemies.  
and I heard] Or, for I heard; as Luke 6. 32. The number was so great, I could not reckon them: but I was  told the number of them. This he addeth, that no man might think he made the number greater then it was.  
V. 17. in the vision] Before, he was said to be in the spirit, chap. 1. 10. and 4. 2. now, he seeth these things in a vision. The former setteth forth his preparation; the later, the manner of the revelation. His eyes were first taken off from gazing on worldly things, and then fastened on these heavenly apparitions.  
breastplates] Or, corselets. For matter of defence.  
of fire, and of Jacinct, and brimstone] Either their breastplates were made each one of these materials, or of some common matter that had these several colours; unless, as some think, their army consisted of several nations, which had several colours in their habergeons, to distinguish the Saracens, Turks, and Tartars by fiery, Jacinct, and brimstone-colours.  
of fire] Not of material fire; for there are no such breastplates, neither can any bodily creatures wear such: but they appeared like fire to saint John, in the vision. It signifieth, that the sight of them should be so terrible to the enemies, that they should no more dare to come near them, or be able to hurt them, then if they were compassed about with fire; Zech. 2. 5.  
of Jacinct] It is a ston of a skie-colour( of which, chap. 21. 20.) and may import, that these were invincible armies sent from above, from God, to punish the wicked romans.  
of brimstone] This might also signify, that God, who useth to punish great sinners with fire and brimstone from heaven, Gen. 19. 24. Psal. 11. 6. Job 18. 15. and setteth out hell-pains thereby, chap. 14. 10.& 19. 20. did employ these to scourge the wicked world. It importeth a great desolation; for brimstone feedeth the fire, and keepeth it burning, till it have destroyed all before it; Isa. 30. 33.& 34. 9, 10.  
the heads of the horses] Their defensive arms were set down before: now he describeth their offensive ones. Souldiers use to take care for their own safety, before they set upon their enemies.  
as heads of lions] They were very stout, fierce and cruel.  
cut of their mouths] This fire might seem, to those against whom they shot, at the first, to come out of their horses mouths. For the new invention of guns, used by them at the taking of Constantinople, seemeth here to be foretold; out of which came fire, smoke, gunpowder, made of brimstone, with other materials. Or, it may import a great devastation of the countries they came in; as before in this verse, and the next, Joel 2. 3.  
smoke] The smoke is very great at the shooting of great ordnance, because the fire is soon kindled, and quickly dissolveth into smoke. It may import the sad and dismal estate of those regions which are wasted by the Saracens. A thing worthy of great observation, that God should bring in Turks, that hate idols, to destroy Christian idolaters.  
V. 18. By these three] Working together, and at one time. For guns make a greater and speedier havoc of men, then swords did before.  
out of their mouths] These do not flatter, as the locusts did, v. 8. but threaten fire and death where ere they come.  
third part of men] As v. 15.  
V. 19. in their mouth, and in their tails] The power of other horses is in their body, and in their feet; but of these, in their head and tails. In their head, because thence cometh fire, smoke and brimstone, out of their mouths, v. 17, 18. In their tails, because when they have overcome men, and ruled them quietly a while, they will return to their former cruelty. Therefore their tails also are said to have heads, and to be like serpents, which come suddenly out of their holes, and sting men, before they see them. Or, they use power and subtlety. Or, they kill bodies by force, and sting souls to death, by mahometan impostures.  
V. 20. the rest of the men] The other two third parts of the idolatrous Christians, which were not slain by the Mahometans.  
yet repented not of] Gr. from, or, out of. That is, so as to depart from, Heb. 6. 1. Repentance from dead works; that is, whereby men do so repent, as that they depart from dead works. Or, come out of them; as Acts 8. 22, 23. Repenting of wickedness, and coming out of the gull of bitterness. Or, neither repented of. Though they were spared, yet they amended not at all, but remained obstinate in the practise of all their former sins hereafter mentioned.  
of the works of their hands] All actual sins are so called, because they are properly our works, Psal. 28. 4. and the hand is the ordinary instrument of acting. God hath no hand in these, as he hath in our good works. But here, making idols to worship is signified; as Deut. 31. 29. Isai. 2. 8. Hos. 14. 3. Though the eastern Churches were wasted by the Turks, for their idolatry; yet the western ones repented not of their making images. The example of Gods judgements on their fellow-idolaters, could do no good upon them. This must needs be meant of the papists; for neither protestants, Jews, Turks, nor any other in Europe, make images for worship.  
not worship devils] Saints, who are {αβγδ}. Or, images, as followeth. See Levit. 17. 7. Deut. 32. 17. Psal. 106. 36, 37. 1 Cor. 10. 20. For, worshipping of images cometh from the devil, being contrary to Gods commandment: and the devil was worshipped in them.  
and idols] Or, even idols. So Tit. 2. 13. Chap. 1. 6.  
of gold] Psal. 115. 4. and 135. 5.  
and silver, &c.] This sheweth they had a multitude of idols; as Dan. 5. 23. So, many vessels in a great house are set out, 2 Tim. 2. 20.  
and of ston, &c.] Such desperate idolaters were these popish Christians, that they which wanted wealth to make golden, silver, or brazen images, made images of ston and wood; Isa. 40. 20.  
which neither can see, nor hear, nor walk] Psal. 115. 4, 5, 6, 7. O the folly of idolaters ● which can do these things themselves, and yet worship them which can do none of these; much less can they help them in time of trouble, Isa. 46. 7. So that their madness is set out, first, from the author of their idols: they are the works of mens hands. Secondly, from the object of their worship; the devil, Gods greatest enemy. Thirdly, from the multitude of their idols; which sheweth their strong affection to that sin, as multitude of adulterers sheweth the unsatiablenesse of a whore, Ezek. 16. 28, 29. Fourthly, from the blockishness of their idols: they could not see, nay, they could not hear, nay, they could not so much as move out of their places, Isa. 41. 7. How then could they do them any good at all? Isa. 41. 23. Jer. 10. 5.  
V. 21. murders] In killing Gods saints.  
serceries] A sin too rise in that Church, reported to be practised by divers of their popes.  
fornication] All manner of looseness and wantonness.  
thefts] In getting away the wealth of the simplo people, by offerings, pilgrimages, &c. So that they broke not onely the first table, but the second also. As they wronged God in his worship; so men also, in their bodies and estates.   

CHAP. X.  
Vers. 1. ANother mighty angel] Some take it of Christ, because of his glorious apparition. Others, of some angel employed by him, because he is commanded by another angel, chap. 14. 14, 15. He is called, Another mighty angel, to distinguish him from that mighty one mentioned before, chap. 5. 2. His might is spoken of, to terrify those that would not repent, after so many plagues.  
come down from heaven] See chap. 3. 12. As sent from God, to do him some service here beneath.  
with a cloud] The cloud on him, and rainbow over him, are for glory, chap. 4. 3. or, to signify, that men will not take notice of him, to repent at his word, who is as it were hide from them, Lam. 3. ●4. And the rainbow may signify Gods willingness to spare them,& unwillingness to destroy them, if they will yet repent, Gen. 9. 11, &c. that none might perish by the flood of Gods wrath hereafter.  
face as the sun] Full of brightness. That all might clearly discern imminent destruction, if they repented not, v. 6 7.  
feet as pillars] That is, legs, by a synecdoche, taking the feet in with them, which are as a basis to the legs, being as pillars, supporters to the body, Cant. 5. ●5. H●re the rather so termed, to imply their strength and firmness, 1 Kin. 7. 21.  
of fire] Either for the brightness of them, or having power to consume Gods enemies, chap. 1. 15. Psal. 74. 3.  
V. 2. a little book] Containing in it the rest of this revelation of the state of the Church, Christs little flock, Luke 12. 32.  
open] Not sealed up, as the other was, chap. 5. 1.  
right foot on the sea, &c.] To show a power given him over sea and land, to punish the most remote in the furthest islands of the world. The right foot is said to be over the sea, because it is more unruly then the earth; Psal. 93. 1, 3, 4.  
V. 3. a loud voice] See chap. 5. 2.  
as when a lion roareth] To show, that greater judgements were yet to come on the enemies of the Church; Isai. 21. 8. Amos 3. 8. Thus he seeketh to terrify men, that they may repent.  
when he had cried] The thunders were as an echo, answering to the angels cry.  
seven thunders] Gr. the seven thunders. Perhaps an allusion to chap. 8. 5. where thunders are mentioned; but uttered no intelligible sound till now. These thundered heavy judgements, yet not here expressed.  
V. 4. I was about to writ] It seemeth, seeing he was about to writ what the thunders prophesied, that he heard their words.  
Seal up those things] Publish them not, Dan. 12. 4, 9. It may be, God would not have them known till near the accomplishment, chap. 22. 10. as no man could red the sealed book, chap. 5. 2, 3. Or, lest men should think them feigned things, or despair, because of the extraordinary evils threatened by them. Things written are often sealed, for surety, as bonds and deeds; as Jer. 32. 10. Dan. 12. 4. but here sealing is intended for secrecy, to conceal, and not to publish, as in letters, or to writ so as may be published, as is in this verse expounded. It may be, it was reserved for a fitter time; and so some Greek copies red it; and hereafter writ them: or, that hereafter thou mayest writ them. For, what God revealed to John, was to be shewed to his servants, chap. 1. 1. unless Christ should honour his beloved apostle, here, with some heavenly secrets which should never be published, as he did the apostle of the Gentiles, 2 Cor. 12. 4.  
those things] It seemeth the thunders uttered divers matters.  
V. 5. stand] Gr. standing, v. 2.  
lifted up his hand to heaven] Dan. 12. 7. This was their manner of swearing, Gen. 14. 22. Exod. 6. 8. Deut. 32. 40. Numb. 14. 30. Ezek. 20. 15. whereby they signified, that they called God, who dwelleth in heaven, Matth. 6. 9. to witness the truth of what they swore, and to punish them, if they swore falsely, 2 Cor. 1. 23.  
V. 6. by him that liveth for ever and ever] By the living God, by whom alone men ought to swear, Jer. 4. 2.& 5. 2.  
who created] These tokens of Gods omnipotency are brought, to show Gods power in all these places, as being creator of them, and consequently, both Lord over them, and able to do whatsoever he will, with them, and in them; Psal. 146. 6.& 135. 6. Dan. 4. 35.  
time no longer] The time of the roman empire should last no longer. Or, there should be no longer delay, but those things ensuing should be forthwith put in execution, Ezek. 12. 27, 28.  
V. 7. when he shall begin to sound] Gr. when he shall sound; as 2 Kings 3. 1. he began to reign: Heb. he reigned. So 2 Kin. 12. 1.& 15. 2. when he began to reign: Heb. when he reigned. But it may be as well understood, After he hath sounded; as the particle is used, Mark 4. 32. Joh. 8. 28.  
the mystery of God] Of calling the Jews. and making a glorious Church of Jews and Gentiles, Rom. 11. 25. This shall be done, when Rome is destroyed, chap. 11. 15. and 16. 17.  
as he hath declared] He  told the prophets the things, but not the time. The Greek word signifieth, He  told these joyful tidings. For the glory of the Church, when the Jews come in, will be as another Gospel, or glad tidings, Luke 2. 10. to the world, Rom. 11. 15.  
to his servants] In a more special manner: of which, see chap. 1. 1.  
the prophets] Dan. 2. 44.& 7. 26, 27.& 12. 7. Hos. 1. 11.& 3. 4, 5. They were first acquainted with it, and published it to the world, though not so plainly as the apostle hath done, Rom. 11.  
V. 8. voice which I heard] Vers. 1, 3.  
from heaven] Chap. 4. 1.  
little book, &c.] See v. 2.  
which standeth] Vers. 2.  
V. 9. Take it] Ezek. 2. 8.& 3. 13, 14.  
eat it up] red it all over, and lay it up in thy mind.  
belly bitter] Thou wilt be sad to find such heavy judgments there recorded, when thou hast well considered of them.  
but it shall be] Or, though it be. Or, yet it shall be. For it would come into the mouth, before it came into the belly; as v. 10.  
in thy mouth sweet as honey] Psal. 19. 10.& 119. 103. The revelation of these mysteries will be very pleasing to thee at first.  
V. 10. and ate it up] He did not eat part of it, but ate it all up, as he was bidden. He obeyeth, notwithstanding the discouragement, v. 9. His love to Gods oracles was so great, he feared no trouble ensuing, Jer. 15. 16.  
V. 11. thou must prophesy again] As thou hast had prophecies revealed to thee before in the seals and trumpets, to communicate to men; so thou shalt have others communicated in the vials, to the same end; which things are contained in this little book which thou hast eaten up. So Ezekiel was to prophesy, after he had eaten the book, Ezek. 3. 1, 4.  
before many peoples] Or, against many peoples. So the word is taken, Luke 12 52, 53. See Jer. 1. 10.  
and nations, &c.] This setteth our multitudes, chap. 5. 9. and 7. 9.  
and kings] Thou shalt foretell their destruction, or such good or bad things as shall befall them, chap. 19. 18.& 20. 8.   

CHAP. XI.  
Vers. 1. THere was given me] From God, very likely, to show the work to be his: else John would have said the angel gave it him.  
a reed] Many nations used reeds or canes to measure with, because, being hollow, they were lighter, and fitter for that use. The intent here is, to measure out a Church for God under the antichristian persecution. For the reed, see Ezek. 40. 3.  
like unto a rod] Such a rod as was used also in measuring, and is to this day with us. Therefore Israel is called, The rod of Gods inheritance, Psal. 74. 2. Jer. 10. 16. sceptres also are called rods in the original, Psal. 45. 6.& 110. 2. So that the Church was to be upheld in those times by the favour of some prince▪ for such used rods or sceptres to be carried before them, for honour. So were the Waldenses upheld by the Counts of Tolouze, and others.  
the angel stood] In likelihood, as before, chap. 10. 2, 5, 8. that nothing might be done but in his presence.  
Rise] This doth not necessary import that he was sitting before; but it is an usual phrase in Scripture, whereby men are called and incited to go instantly about some work wherein they were not formerly employed; Num. 23. 17, 18. Deut. 13, 24. Jon. 1. 2.  
measure the temple of God] An allusion to Ezek. 40. 1, &c. where the temple, with all in it, was to be measured by Gods appointment, to show, that that building was of God. So must the pattern of his Church in the wilderness, to inform, that God would keep them safe, in despite of men.  
and the altar] All that was in the inner court, or court of priests. To show, that they whom these typified, should remain hallowed and appropriated still to God.  
and them that worship therein] In the temple. For the court of the priests joined unto the temple, and was esteemed as a part of the temple; as Matth. 12. 5, 6. The priests in the temple profane the sabbath, to wit, by killing beasts in the priests court. And it is accounted as it were within the temple, Ezek. 44. 17, 19. for there were the sacrifices offered, and into it the people might not come, no more then into the temple itself. This signifieth, that true Christians should then be as few, in comparison of idolatrous ones, as the priests and Levites, that worshipped in the inner court, were, in comparison of the people, that worshipped in the outward. True Christians are compared to priests, chap. 1. 6. By measuring these, he meaneth, numbering them, to wit, for life; as 2 Sam. 8. 2. or salvation. See chap. 7. 4. By all this is signified, that Gods people, while antichrist raged, should have a place in the wilderness, where they might serve God according to his will, as the Jews offered sacrifices on the altar in the temple, and which should be for safety, as a sanctuary to them, Isa. 8. 14. Ezek. 11. 16. Therefore temple, and altar, and worshippers, and all are measured. So Jerusalem is measured after the captivity, that it may be inhabited again, Zech. 1. 2, 3, 4. God would own no more worship nor worshippers then these. The rest he would refuse, though Christians by profession, vers. 2.  
V. 2. the court which is without the temple] An allusion to that which is called the outward court, Ezek. 40. 17. The great court, and distinct from the court of the priests, 2 Chron. 4. 9.  
leave out] Gr. cast out: To wit, as profane, and that which God will make no account of. So we cast things out of doors, that are of no price or use. Or, leave out; that is, count it not any part of the temple, though it be sometime so called. As, Matth. 21. 12. the buyers and sellers are said to be in the temple, which were in this outward court of the temple. Or, leave it out, that is, measure is not, as chap. 10. 4. Seal up those things which the seven thunders have written; that is, writ them not. Or, he putteth the things signified first, and then the sign. Leave the places where the true religion was professed, to idolaters, while the Church is serving God in the wilderness, as in the inner court of the temple; and let this be a sign of it, that thou measure it not, as thou didst the temple and inner court. This signifieth; that in those times the visible Church of such as bare the name of Christians, were to be cast out, as excommunicated of God, neither were the servants of God to account them as Gods building, measured by his reed, or as Gods approved Church.  
given unto the Gentiles] The papists, which are idolaters, like unto the Gentiles, shall possess the outward face of the visible Church, for a time. For the outward court, here alluded to, was as it were the face of the temple. And they are called Gentiles, or heathen, by allusion to the Church of the old testament, where all that were not Gods people, or were enemies of them, were so called, Psal. 2. 1.& 79. 1. Luke 2. 32. Acts 4. 25. Gal. 2. 12, 15 Eph. 2. 11, 12, 14. 1 Cor. 10. 20.  
the holy city] He alludeth to jerusalem, called the holy city, Dan 9. 24. Matth. 27. 53. So name, because in it was the temple, the priests, the sacrifices, and all the consecrated things.  
shall they tread under foot] See Dan. 9. 26. both temple and city possessed by the enemies. They shall banish religion out of those places, where it was visibly professed before. Or, they shall exercise their false religion there. So treading Gods courts is taken for public service, Isa. 1. 12. Or, the people of God, that worship God in the desert, shall be persecuted by them, and kept under, Isa. 14. 25. Dan. 7. 23. Amos 5. 11.  
forty and two moneths] That is, a thousand two hundred and threescore days, v. 3. Chap. 12. 6. allowing thirty days to each month. Hereby are meant so many yeers, as prophets use to reckon. So weeks are put for weeks of yeers, or so many yeers as there be days in every one of those weeks, Dan. 9. 24, 25, 26. Or, a long time.  
V. 3. And] Or, But. So the particle is used, Matth. 11. 19. Mark 12. 12.  
I will give power] Notwithstanding antichrists persecuting of them, I will give power, &c. Or, I will give unto my two witnesses, that they may prophesy, Luke 3. 20. Or, I will give it: that is, I will give the temple to my two witnesses, to preach in in the desert, while antichrist and his followers exercise their idolatrous worship in the court, and holy city, or the places where I was truly worshipped before.  
two witnesses] So called, because they bear witness to truth and holinesse, against all the errors and unholiness of antichrist. In the number two, is an allusion to Moses and Aaron in the wilderness, Elijah and Elisha, when the Israelites worshipped the calves and Baal, Zerubbabel and Jehosh●a, in Babylon, and after the return of the people. Or, two, because two witnesses were sufficient to confirm a thing, Deut. 17. 6. Matth. 18. 16. 2 Cor. 13. 1. Ministers are Christs witnesses, Acts 1. 8.  
they shall prephesie] Instruct the people how to worship God according to his word, and foretell the ruin of antichrist and his adherents, out of Gods word.  
a thousand two hundred and threescore days] So long as antichrists reign and persecution l●steth, some shall preach Gods truth. See v. 2. It seemeth to be so many yeers, because it is a broken number; for whole ones, as ten, twenty, an hundred, us● to be put indefinitely. The profanation of the idolaters, is counted by moneths, v. 2. which are reckoned by the course of the moon, because their worship is a work of darkness, and of the night, wherein the moon ruleth, Gen. 1. 16. Whereas the prophesying of the two witnesses is reckoned by days; for true religion is compared to light, Acts 26. 18. 2 Cor. 6. 14. See the like in the times of the beasts blasphemy, and of the womans being in the wilderness, chap. 13. 5. and 12. 6. Or, their prophesying is reckoned by days, not by yeers, because it is a work of every day, and of continual labour.  
clothed in sackcloth] Mourning for the idolatry of the papists spreading itself so fast and so far, and for the troubles of the true Church. Sackcloth is worn in sad times, 2 Kings 6. 30. Amos 8. 9, 10.  
V. 4. These are, &c.] In this verse, is set down their goodness extended to their friends, the people of God: in the next, their power to hurt or destroy their enemies, till the time of their prophesying should be done; for then must they be killed by their foes, v. 7.  
the two olive-trees] Zech. 4. 3, 11, 14. ministering oil to the candlesticks abundantly: for they are not branches, as in Zechariah, but whole trees. These times of persecution here foretold, would require abundance of all graces in Gods ministers, to hold up the hearts of his fainting people, by plentiful instruction and consolation. And such did God then sand, furnished abundantly from heaven,( when means of instruction failed) as olive-trees are with oil.  
and the two candlesticks] That is, they were with the two candlesticks or churches. So and in the Hebrew, is taken and translated with, 1 Sam. 14. 18. with the children of Israel. There were seven golden candlesticks before, chap. 1. 20. but now, by persecution, they are brought to two; and two ministers must suffice them. They are said to be two, because these persecuted Churches consist of Jews and Gentiles: or else, because they lived both in the eastern and western empire.  
standing before] By standing before God, some understand, that they were hidden from men in those times of trouble. Others, that they ministered to God, Deut. 10. 18. 1 Kings 17. 1. as great officers stand before kings, to minister to them, 1 Kings 10. 8. Prov. 22. 29. Jer. 22. 12. compared with 2 King. 25. 8. Chap. 8. 2.  
the God of the earth] Who oweth and ruleth all the earth, Psal. 24. 1.& 93. 1, 2, 3.& 95. 3, 4. God is called, The God of heaven and earth, Gen. 24. 3. The God of heaven, Dan. 2. 18. but here he is called. The God of the earth, to show, for the comfort of the Church, that howsoever antichrist seemed to sway all on earth, and all the world went wondering after him, chap. 13. 3. yet God keepeth the rule of the earth in his own hands still, and can protect his selected and marked ones, against the rage of antichrist and his adherents.  
V. 5. if any man will hurt them] That is, any way wrong them, or attempt to hinder them in the course of their prophesy.  
fire proceedeth out of their mouth] Their revenge is spiritual. They can pray to God, and he will destroy their enemies. An allusion to 2 Kings 1. 10. Or, threatenings pronounced by them, shall light upon their enemies, because they despised their testimony, Jer. 5. 13, 14.  
in this manner] It is repeated, to show the certainty of it. Or, it may have relation to the judgements following, v. 6.  
V. 6. to shut heaven] An allusion to 1 Kings 17. 1. Luke 4. 25. James 5. 17, 18. It may be understood of restraining the rain: or spiritually, of shutting men out of heaven, Matth. 16. 19. Joh. 20. 23.  
in the days of their prophesy] See v. 3. Three yeers and six moneths in Elijahs time, answerable to the number of moneths here, v. 2.  
to turn them to blood] See Exod. 7. 20. Either literally, by their prayers; or mystically to kill souls by their preaching, 2 Cor. 2. 15.  
with all plagues] What they threaten, God will sand, on the contemners of his word in their mouths, Jer. 1. 10. Or, with other plagues, like those of Egypt, or worse, chap. 14. 9, 10.  
as often as they will] Whensoever, upon just occasion, they desire it of God, Matth. 18. 18, 19.  
V. 7. And when they shall have] An allusion to our Saviours preaching, death, resurrection. He preached about three yeers and an half, then was put to death, and about three days after, riseth again with an earthquake, and ascendeth into heaven with a cloud. Thus these two witnesses resemble that faithful and true witness mentioned, chap. 3. 14.  
finished their testimony] When the yeers mentioned v. 3. are done: for before that time they could not be slain. See notes on v. 5. So that the witnesses are suffered to be slain, because God had no more work for them to do. If God had given them a longer time to preach, they should have continued, in despite of their enemies. So our Saviour could not be slain till his hour was come, Joh. 8. 20. and then he was put to death, Luke 22. 53, &c.  
the beast that ascendeth, &c.] Chap. 13. 11.& 17. 8. Antichrist, or the pope: who is compared to a beast, because of his inhumanity, cruelty, and thirst after mens blood. And he is said to come out of the bottomless pit; that is, out of the sea, as chap. 13. 1. or out of the body of the earth, as chap. 13. 11. or out of hell, as chap. 9. 2. He ascendeth, that is, beginneth now to ascend, in his instruments or forerunners, 2 Thess. 2. 7. 1 Joh. 2. 18.  
make war against them] Dan. 7. 21. Shall persecute them, and endeavour to destroy them. They were persecuted and taught against by antichrist often before; but this was the last battle before their death, and rising again to begin the ruin of antichrists kingdom.  
shall overcome them] Who yet even then overcame him, chap. 12. 11.  
and kill them] When he cannot stop their mouths, he shall kill them, that they may preach no more.  
V. 8. And their dead bodies] See the cruelty of this ravenning beast, that is not contented with the blood of Gods saints, but must lay their carcases forth in triumph, that all people may see the ensigns of her immanity, and will not afford them so much honour as to be butted. Psal. 79 2, 3.  
in the street of the great city] Within the dominion of the roman empire. And it is called the great city, either in regard of the amplitude of power, and large territories; as v. 13. and as the great king, Isa. 36. 4. that is, King of kings, Dan. 2. 37. See chap. 17. 18.& 18. 2. Or else in regard of the spatiousnesse of the city itself, being yet, now part of it is destroyed, fifteen miles compass within the walls, and forty two, when this story was written, as some writers report.  
spiritually called Sodom] For uncleanness of all sorts, Gen. 19. 5. Ezek. 16. 50. It is not then Sodom literally taken. See chap. 17. 5. Besides the practise of whoredom in the stews, without control, at Rome, books have been written there in defence of sodomy, and allowed by some popes.  
and Egypt] For oppressing Gods people, Exod. 1. 13, 14. and for idolatry, Exod. 12. 12. Jer. 12. 13. For they made gods of cats, crocodiles, and of divers beasts, Exod. 8. 26. Moses pointeth at this, as a cause why they durst sacrifice no cattle in Egypt. And Rome hath worshipped as many saints, as the heathen false gods; and had as many images to worship, as they idols.  
where also] Within whose dominions. Or, if it be meant of the city of Rome, Christ was there crucified in his members, Acts 9. 5. So Heb. 6. 6. may be understood of malicious persecuting of Christ in his saints. And he himself also was crucified by the authority of that empire, Matth. 20. 19. Joh. 18. 31.& 19. 12, &c.  
V. 9. And they of the people, &c.] That is, in all places of the roman empire, dead carcases of Gods ministers shall be seen. Or, And some of the people; for all could not come to see them: see chap. 5. 9.& 7. 9. shall see their dead bodies. Shall look upon them in scorn and derision, Luke 23. 35. Isa. 14. 16. For these are the nations subject to the beast, chap. 13. 7, 8. and such as are afraid at the resurrection of these witnesses, v. 11. and as trod under foot the holy city, v. 2.  
three days and an half] Three yeers and an half. This must be understood of divers persons slain in this last war, in that space. Or, if it be taken of the same bodies, it must be understood literally, for three natural days and an half; for they would stink, or be rotted away, before three yeers and an half be ended.  
shall not suffer, &c.] They shall let them lye unburied so long, that they may glut their eyes with looking upon them: as if they could never have their fill of such a pleasing spectacle, as is that of the dead witnesses. Yet Gods providence might be seen herein, in suffering them to lye so long unburied, that people might admire the more, seeing others like them arise up to vex them, when they verily persuaded themselves they had been all slain.  
V. 10. they that dwell on the earth] Out of the true Church, in antichrists kingdom, chap. 12. 12.& 13. 8. As on the contrary, they that dwell in the Church, are said to be in heaven, chap. 13. 6.& 18. 20.  
shall rejoice over them] Go daily to see their dead carcases, with joy. Or, when they think of them.  
and make merry] Make feasts, in token of their joy; as Neh. 8. 10, 12. Luke 15. 23, 24. If they did not this literally here, yet were they as joyful as they that did so.  
sand gifts] In token of joy, Esth. 9. 19, 22. For men in prosperity love to have others rejoice with them. So secure were they, now they thought these prophets quiter gone, that they not onely rejoice themselves, both inwardly and outwardly, but do what they can to make all others rejoice with them at the death of them.  
because these two prophets] See v. 3, 6.  
tormented them] Or, had tormented them] They did not joy that they were tormented, but that they were rid and avenged of these ministers who troubled their consciences, by preaching against their idolatry, 1 Kings 18. 17.& 21. 20. Acts 16. 20. and threatening Gods judgements against them for it; besides that, their witness itself was a great torment unto them.  
V. 11. after three days and an half] Or, after those three days and on half: to wit, of their bodies lying unburied, mentioned, v. 9.  
spirit of life from God] A living soul, or breath of life, put into them by God, Gen. 2. 7. Ezek. 37. 10. God inspired others with the same spiritual graces that he had given them, and stirred them up to preach against popery, as they had done before. See chap. 20. 4.  
entred into them] That which should come to pass after, was shewed to John in a vision as if it were now done.  
they stood upon their feet] God raised ministers as powerful as they. So John Baptist is called Elias, Matth. 11. 14.  
which saw them] The persecutors were troubled, when God raised ministers to preach against their idolatry. They thought they had made sure work, and that they should never more have been troubled with prophets: and now they are afraid that these will trouble them more then ever the former did.  
V. 12. a great voice] A stout proclamation of some Christian prince, calling them to the settling of visible Churches; or of the emperour himself, giving an open toleration of their religion.  
they ascended up to heaven in a cloud] Chap. 14. 14. They were settled strangely, and by divine authority, in the visible Church, with liberty, honour, and support, to the admiration of their adversaries. Their sackcloth is now taken from them: they may prophesy cheerfully, without sorrow and danger. Others understand it of coming openly into the visible Church with a cloud or multitude of witnesses( as Heb. 12. 1.) rejoicing and congratulating with them, and encouraging them, and helping, like a cloud, to advance them. Others take it to be meant of a gentle way of reformation, by the word, not a violent one, by the sword, as it were by a whirlwind. Others, for their imperfect knowledge, at the first, of those things which concerned Gods public worship.  
their enemies] The antichristian faction, who put them to death.  
beholded them] As it was a great honour to these witnesses, that their enemies should see them thus advanced; so it was a great terror to their foes: for as they could not hinder their preferment, so now they had no hope to slay them any more, although they preached publicly against their idolatry: for they were as safe now, by Gods protection, in his Church, as if they were in heaven itself, Psal. 112. 10.  
V. 13. the same hour was there a great earthquake] Hereby is not meant the twenty fourth part of a natural day, but about that time, as chap. 14. 7.& 17. 12. as soon as the ministers of Christ began to preach, and were separated from the papists, and settled in some places, great commotions arose in many cities. For, as the natural earthquake, such as is spoken of, Amos 1. 1. Matth. 28. 2. shaketh the earth, by the force of the wind gotten into it: so mystical earthquakes make cities and kingdoms quake with wars and troubles, when the Gospel beginneth to be preached in them: and therefore such stirs are set out by earthquakes, chap 6. 12.& 16. 18.  
the tenth part of the city fell] In their means; for the pope had tenths out of many kingdoms, in imitation of the Jewish priests, and of the roman emperours, who had it before. Also Germany fell from him, in a great part, which, joined with those that fell off from him in other countreys, might make up a tenth part of the Romish popish territory, compared to a city divided into ten parts, seven thousand dwelling in each part; and one part was now swallowed up by an earthquake.  
of men seven thousand] Gr. names of men: that is, men, chap. 3. 4. Acts 1. 15. Or, men of note, called, in Hebrew, men of name; that is, of renown, Gen. 6. 4. for it is likely that more ordinary men died in these stirs. unless it be put for a great number, as round whole sums often are, and this may be, 1 Kings 19. 18. Rom. 11. 4. This sum is used in this book thirty seven times, as some commentators writ. Sure it is, many that were of the popish religion, have perished in the wars, since reformation begun. Or, many societies. Or, he addeth names, to show, that so many were taken notice of. More might perish then. Which sheweth, that God doth not destroy his foes at all adventure, but designeth them by name, whom he intendeth to slay. See notes on chap. 3. 4.  
gave glory to the God of heaven] By confessing, that they who perished were justly punished for their sins, Josh. 7. 19. Or, by confessing his Name, and turning protestants as many have done. Or, by praising God that they escaped, Joh. 9. 24. This they did, being terrified by the earthquake or stirs.  
V. 14. The second wo is past] Of those three wo's which the angel foretold, chap. 8. 13. the first and second are gone with the fifth and sixth trumpets, chap. 9. 12.( see notes there) and in this verse. The third followeth, which beginneth when the seventh trumpet beginneth to blow. This, with the verses following, sheweth us whereabouts we are in the story, namely, about the time of the public profession of the true religion again in the empire by authority, after popery began to fall. So that it seemeth safest to go backward. The peace of religion was established in Germany, in the year one thousand five hundred fifty and nine, at Ausburge, in a diet, under Ferdinand the emperour, who succeeded Charles the fifth. Now the ministers are placed in heaven, that is, in the Church, by imperial authority. True it is, that religion was publicly allowed, before this time, in Denmark and Sweden, about the year one thousand five hundred thirty and eight, as writers of that story record. But because the revelation taketh principal notice of the empire, it seemeth fittest, that the end of the treading down the beloved city, and the beginning of the ministers liberty, should be there intended. So that the measuring of the temple, or appointing a Church to continue, and endure persecution by papists, is likely to begin in the year two hundred ninety and nine: as also the footsteps of persecution by the high-grown roman bishops, who began dissensions in the Church, before they grew to their full height. Or else the meaning of those words, v. 2. the holy city shall they tread under foot forty and two moneths, is, their treading of it under foot shall end then, though it did not last all that time; as Israel is said to be afflicted in Egypt four hundred yeers, Gen. 15. 13. Acts 7. 6. though, to reconcile those places with Gal 3. 17. many interpreters conceive that time to begin from the promise made to Abraham, Gen. 12. 3. or 22. 18. long after which time, they came into Egypt. Neither did they suffer any ill measure there at first, all the time Joseph lived; but their troubles ended at the time prescribed by God. And so did the public treading of religion under foot in the empire end at that decree, one thousand five hundred fifty and nine, as also the prophesying of the witnesses in sackcloth, v. 3. a little before. Then followeth their death, v. 7. which is like to be in those german wars a while before the peace, wherein, as many ministers were banished and put out of all, by civil authority, which is a civil death; so, no doubt, many were cruelly slain: and were insulted over, as if their dead bodies had been exposed to public view, and feasts made for joy that they were dead, v. 8, 9, 10. Or, those witnesses seem to be a succession of true preachers, as before, so especially among the Waldenses. The cruelty shewed on them of Merindoll and Cabriers, very few yeers before the liberty of religion granted in the empire, may be the killing of the last of these ministers; and the leaving their bodies unburied followed. The free exercise of religion granted as before, seemeth to be their calling up; and the first settling of it, their ascending into heaven, v. 11, 12. The earthquake may signify the stirs in Germany about that time; and the things following it, the men and means falling from the pope, and papists slain in the war, and others turning protestants, v. 13. So the second and sixth trumpet is done, in this verse.  
the third wo cometh quickly] It beginneth, soon after, to be executed, chap. 22. 7. to wit, under the seventh trumpet, and holdeth on in the vials.  
V. 15. And the seventh angel sounded] As was foretold, chap. 
The seventh trumpet.  10. 7. though for a time intermitted.  
great voices in heaven] Great praise given to God by his people, for this sudden alteration. See chap. 19. 1, 4.  
the kingdoms of our Lord] Antichrist is weakened, and Christ hath begun to take the kingdom out of his hand, and shall have a visible Church like an empire, in all the known world, and that to the end. There was no such song in the sixth seal, when Constantine put down heathen idolatry, because then the Church was to be polluted and persecuted again, for a long time after, by the roman antichrist.  
V. 16. And the four and twenty elders] See chap. 4. 10. public thanks is now given in the Church. See chap. 19. 1, 4.  
fell upon their faces] They thought it not reverence enough to rise off their seats, but fell flat on their faces, worshipping God, and congratulating the setting up of religion publicly, so as it never shall be driven into corners again, as it was twice before, by Gentiles and papists.  
V. 17. Almighty] See chap. 1. 8. They praise him, because he had shewed his infinite power in freeing his Church.  
which art, &c.] This setteth out Gods eternity. See notes on chap. 1. 4, 8.& 4. 8.  
taken to thee thy great power] Shewed thy great power, in weakening antichrist. Or, hast shewed that thou art King of the world; which many doubted of before, because of antichrists great power over thy Church.  
V. 18. the nations] Or, Gentiles; as v. 2. The popish idolatours. They shewed their anger in persecuring, before, which brought Gods wrath upon them; or in fighting now, or in freting then, when they were overcome, Psal. 2. 1, 2. Acts 4. 25, 26.  
thy wrath] The time to execute thy wrath on such as repented not in time of thy forbearance.  
the time of the dead, &c.] The time to punish bloody persecutors for killing thy saints, chap. 4. 10.  
judged] Or, avenged, Psal. 26. 1. Luke 18. 3.  
give reward to thy servants, &c.] Chap. 1. 1. Give prosperity to thy ministers and people, which have suffered hard things. The ministers are put first, as leaders, who, as they are principals in the victory, so must they have the first part in the spoils.  
and shouldst destroy them, &c.] shouldst destroy many bloody persecutors; for the destruction of Rome itself followeth, chap. 18. and of antichrist; chap. 19. yet now began the destruction of popish persecutors; and many have perished in the wars, since the time of reformation.  
destroy] Or, corrupt.  
the earth] The men of the earth, Gen. 6. 11.  
V. 19. the temple of God] The Church now appearing again openly, is compared to the temple of jerusalem, wherein the ark was. It was shut up before, as that of jerusalem under Ahaz, 2 Chron. 28. 24. and this, when it was measured, v. 1. and the court given to the Gentiles, v. 2. Now it is set open, as that was by Hezekiah, 2 Chron. 39. 3. not to receive a few saints, as before, in times of persecution, but whole multitudes of believers. This noteth the free exercise of religion which was established.  
the ark of his testament] Not the temple alone, but the ark also, which was shut up from the eyes of men, in the old testament, 1 Kings 6. 19. and seen seldom, and by the high-priest alone, was now opened: that is, the mysteries of religion, formerly hidden, were now revealed. So that lay-men know as much now, as some few ecclesiastical persons of great note knew before, of the hidden mysteries of salvation. And therefore the elders praise God for this, which represent the people, chap. 4. 10. and not the beasts, or living wights, which signify the ministers, chap. 4. 6. not that the ministers had not more knowledge then the people; but because the people, that were kept from all such knowledge before, now know more then many priests knew before. The papists had possessed the court. The people of God had a small temple in the wilderness. Some of the clergymen God raised up, now and then, to teach the people. The hidden things of God, like the holy place, were seen of a few chosen instruments. Now the people of God have a temple open to worship God in, and a full fight of Gods holy mysteries, hidden from them before.  
lightnings, &c.] See chap. 4. 5. Earthquake and hail set out Gods terrible judgements irresistible, Isa. 26. 9.& 28. 2.& 30. 30. Hail is called a plague, chap. 16. 21. And it may allude either to the hailstones that destroyed the trees in Egypt, Exod. 9. 25. or those that destroyed the Amorites in Canaan, Josh. 10. 11. It may foretell the final destruction of antichrist and his adherents, in a strange manner; which, though not presently, yet must come to pass under this trumpet: and his fall is now begun: and as he was long in rising, so may he be in falling. Or, it may signify the destruction of many persecutors by the sword, since the reforming of religion. Or, the impoverishing and freting of the abbey-lubbers, for the loss of their means, and the happy progress of the Gospel.   

CHAP. XII.  
Vers. 1. WOnder] Or, sign. A strange sight and apparition, as appeareth by that which followeth.  
in heaven] This vision appeared to John in this visible heaven, where the sun, moon and stars are. It could not be seen in the third heaven, where saints and angels are; for there is no sun nor moon there, Isa. 60. 19. Chap. 21. 23.& 22. 5. And it fitteth the dignity and sanctity of the Church, whose conversation is in heaven, Phil. 3. 20. remote from the dark mistof worldly errors, and lifting itself above worldly affairs and comforts.  
a woman] Representing the Christian Church, compared to a virgin espoused to Christ, 2 Cor. 11. 2. to a bride, chap. 19. 7.& 21. 9.& 22. 17. to a wife, Eph. 5. 25, 26, 27, 32.  
clothed with the sun] The Church of God, the Spouse of Christ, the brightest and most glorious creature in the world. She shineth, in the doctrine of her ministers, and lives of her members, Matth. 5. 14, 15, 16. or, as being clothed with Christs righteousness, whom she hath pu● on, Gal. 3. 27. In the former sense, she shineth before the world; in this, before God. See chap. 19. 8.  
the moon under her feet] Or, far beneath. Treading under foot the Jewish feasts, which depended, many of them, on the moon. Or, contemning worldly things, which are mutable, like the moon, as men do things which they tread under their feet.  
a crown of twelve stars] The stars stood not one above another, but round about her head, like twelve precious stones in the circumference of a crown. A glorious sight, no doubt. She had the stars about her head, the sun about her body, and the moon under her feet. So in the heavens, some stars are said to be above the sun, and the moon far below it. The thing intended seemeth to be, that the Church is adorned with the doctrine of the twelve apostles, on which she is founded, chap. 21. 14. or, with ezcellent ministers, chap. 1. 20. as with a diadem. For the truth of the Gospel doth not onely make us free, Joh. 8. 36. but kings also, chap. 1. 6. The Church carrieth the stars on her head, as her ornament; Christ, in his hand, as his servants, chap. 1. 16. ready to do his will. Men use to have crowns of gold: the Church treadeth such trash under her feet. Her glory is not worldly dignity, but her teachers integrity.  
V. 2. And she being with child, &c.] Gr. having in her belly: to wit, a child; as Matth. 1. 18. As the ministers of God are compared to a woman in travel, when they seek to bring men to faith in Christ, Gal. 4. 19. so the whole Church, in another respect, is here compared to such a woman. For a● that woman is weary of her burden, crieth out to be rid of it, and striveth, and endureth much pain; so the Christian Church being grown very populous, some few yeers before Constantines time, crieth unto God by daily prayers, to raise up a Christian emperour, that might give them the free profession of the Christian religion in the roman empire. For this end also they did strive, joining their forces with Constantines, to subdue the heathen persecutors. This was a cause of many persecutions to her, and much bloodshed in the wars, for a time. Here it appeareth, that we must begin the time of treading the holy city under foot, and of the witnesses, before the open profession of Christianity granted by Constantine. See notes on chap. 11. 14. For here, the things foretold in the former chapter begin to be more particularly described; as appeareth, in that the same space of a thousand two hundred and threescore days which was given to the two witnesses, chap. 11. 3. is here given to the Church in the wilderness, v. 6. and as forty and two moneths were given to the Gentiles, to tread the holy city under foot, chap. 11. 2. so the same space is given to the beast, to tyramnize over those places where the true Christian religion had been professed, while the true Church is hide in the wilderness, chap. 12. 5.  
V. 3. wonder] Or, sign; as v. 1.  
in heaven] Either because the roman emperours had power over the Church, or because they thrust themselves into it by their deputies to persecute it. As for the vision, it is likely John saw it in the visible heaven, as he did the woman. See vers. 1.  
a great read dragon] The heathen roman emperours succeeding one another, who did the devil service, as in other things, so chiefly in persecuting the Church, v. 9. Chap. 3. 10. So Pharaoh is called, Psal. 74. 13, 14. Isa. 27. 1.& 51. 9. Ezek. 29. 3. He is great, because of his large empire, chap. 17, 18. read, that is, bedewed with the blood of the saints, as if he were dyed with it.  
seven heads] Sitting on seven hills, chap. 17. 9.  
ten horns] Ten kings which arose after, out of this empire, chap. 17. 12. Or, so many provinces, which were the strength of it, as horns are of beasts, Dan. 8. 3, 4, 5, 6.  
seven crowns] Seven kindes of governours one after another, on her seven hills, chap. 17. 10.  
on his heads] Not on his horns; for the supreme authority was in Rome, on the seven hills, not in the provinces. And as in Rome they had many heads to invent mischief against the Church, and as much power to execute it; so in the provinces they wanted not more instruments of execution.  
V. 4. his tail drew the third part] He subjected the third part of the provinces of the world to his empire, chap. 6. 13. or seduced many of the ministers, chap. 1. 20. Dan. 7. 10, 11, 12. and that by craft, chap. 9. 19. unless the force of the dragon be in his tail, as some writ.  
did cast them to the earth] Put down those princes whom he subdued, from their royal authority. Or, drew some doctors of the Church to forsake the truth, and follow earthly pleasure or profit, Phil. 3. 18, 19. 2 Tim. 4. 10.  
to devour her child] To destroy Christs mystical Body, 1 Cor. 12. 12. and not to suffer it to live in the empire, or to hinder any Christian likely to rise to the empire. An allusion to Pharaohs watching to destroy the first-born of Israel, Exod. 1. 15, 16. and to Herods endeavour to destroy Christ as soon as he was born, Matth. 2. 7, 8, 16. The like care did the roman heathen emperours use, to suppress any that were of more then ordinary parts, or favour with the people, that were likely to set up the Christian religion. So Maximinus, that dragon, devoured Alexander the son of Mammea, whom he saw to be favoured of, and favourable to the Christians. Decius devoured the two Philips, the father and the son. Dioclesian and Galerius left no ston unrolled, that they might have made Constantine away privily. They sent him to fight against the fierce northern nations, as Saul sent David against the Philistines, that he might be slain, 1 Sam. 18. 25. when he came home victorious, contrary to the expectation of Galerius, he persuaded Constantine to fight with a lion in the theatre, to show his courage. Maximinianus afterward laid snares for him, which yet through Gods mercy he escaped. Last of all, they fought with him, to destroy him; but God delivered him, and destroyed them.  
was born] Or, should be born. He hoped, that, though he could not hinder the Churches conceiving, traveling, and bringing forth, no more then Pharaoh could the Israelitish womens; yet he should destroy that she brought forth.  
V. 5. a manchild, &c.] As Moses was born, in spite of Pharaoh, to deliver Gods people out of Egypt; so now the Christian Church got a deliverer, a manchild. The like phrase is, Isa. 66. 7. It cannot be understood of Christ; for it is a prophecy of things to come after Johns time. But the Church brought forth Christians professing the true religion openly in the roman empire, or Constantine, who was afterwards to be emperour, to subdue the nations, and then rule strongly over them, Psal. 2. 9. Chap. 2. 27.& 19. 15.  
to God, and to his throne] Meaning Constantine and his successors advanced to the roman empire, and made Gods deputies, sitting as it were on his throne. So Solomon and David are said to sit on the Lords throne, 1 Chron. 29. 23. For it cannot be understood of our Saviour Christs ascension, and sitting at Gods right hand. This John knew before, as being written in the Gospel. And many things passed between Christs death and his ascension. Neither was Christ caught up by anothers power, as we, 1 Thess. 4. 17. but went up into heaven, or ascended thither, Psal. 47. 5.& 68. 18. Eph. 4. 8, 9, 10. to wit, by his own power. Neither can it be understood of Constantines death; for the text would not join his death to his birth, seeing much concerneth him in the battle following. He was caught up; for he got not the empire by his endeavours; but, being a son of the Church, professing the Christian religion, he was marvelously preserved by God from the rage of heathen tyrants; and seeking to avoid their snares, he came to his dying father, and by right of succession, and the earnest desires of the people of Rome, oppressed with the heavy yoke of Maxentius, obtained the roman empire, and so was set on Gods throne, to be next to God. The witnesses are said to ascend up into heaven; but he hath a throne in heaven, to rule, next under God himself, over the nations, yea, even the enemies of the Church, with a rod of iron. He would have been content with his honour in France and Britain, his native country( as he was five yeers) had he not, by Gods providence, been caught up to a greater empire then he expected.  
V. 6. fled into the wilderness] Not now, but after the great battle following, and under antichrist. See v. 14. For then she fled from the face of the angry dragon, who persecuted her by antichrist, as before by the heathen emperours. An allusion to Christs fleeing into Egypt, for succour from Herods cruelty, Matth. 2. 13, 14. or to the Israelites fleeing into the wilderness from Pharaoh, that great dragon, Exod. 13. 17, 18.  
a place prepared of God] When men persecute her, God provideth a place of safety for her.  
that they should feed her] Either it is to be taken impersonally, That she should be fed; as Luke 12. 20. or the two witnesses should feed her there: for this falleth out in the same time, as appeareth by the number of days here, and chap. 11. 3. So Elias was fed in the wilderness, in a place prepared by God, 1 Kings 17. 3, 4.  
V. 4. war in heaven] A great battle in the Church of God. For the dragon could not fight in the highest heaven: there is no war there.  
Michael and his angels] Constantine and his souldiers, represented to the eyes of John in the form of Michael the archangel and his angels, mentioned, Dan. 10. 13, 21.& 12. 1. judas v. 9.  
the dragon] Maxentius, Maximinus, and Licinius, in whom the devil wrought, as his principal instruments to suppress the Christian religion.  
V. 8. And prevailed not] Or, But they prevailed not. So this particle is used, Matth. 11. 19. That is, they were overthrown; as Prov. 12. 3.& 17. 21. Maxentius was drowned in Tiber; Maximinus died, that should have been banished; Licinius lost his head. In memory of this victory, Constantine pictured over the gate of his palace a dragon pierced thorough with a dart, lying under his and his souldiers feet.  
neither was their place, &c.] Dan. 2. 35. Psal. 103. 16. They ruled no more in the roman empire, now converted to the Christian religion, and publicly professing it. The phrase here used, noteth an utter extirpation, Dan. 2. 35. Chap. 20. 11.  
V. 9. the great dragon] The roman heathen emperours, and the devil with them, who poisoned the earth with idolatry, was no more worshipped.  
old serpent] Who deceived our first parents at the beginning of the world, Gen. 3. 1. Rev. 20. 2. He is a dragon for cruelty a serpent for subtlety.  
the devil] The accuser of tho brethren, v. 10.  
Satan] The adversary of Gods Church, Zech. 3. 1.  
deceiveth the whole world] Drew all the roman empire into idolatry.  
cast out into the earth] Had no more power over the Church by public magistracy, as before.  
his angels] His souldiers and wicked instruments.  
V. 10. in heaven] In the Church of God. In this song, they praise God for deliverance of the Christians from tyrants, the declaration of Gods strength, and the Kingdom of Christ, in putting down heathen emperours, and setting up Christian, and removing their accuser.  
now is come, &c.] Now is manifested, chap. 11. 15.  
accuser of our brethren] Called the devil; for he accuseth us before God, Job 1. 9.& 2. 5. And in the time of the ten persecutions, when the Christians met by night, for fear of danger, the devil by his instruments accused them before men, as if they met in the night to practise all manner of looseness.  
day and night] Continually, Psal. 1. 2. Josh. 1. 8.  
V. 11. And they overcame him] In the former verse, the power of the captain was commended; now the prowess of the souldiers is set out.  
by the blood of the Lamb] Or, for; Rom. 8. 33, 34, 37. and 16. 20. By virtue of Christs Blood, they got power to overcome Satan, and all his wicked instruments; not by worldly power and strength.  
by the word of their testimony] Christ honoured them with this victory, because they bare witness of his truth. It is called, The testimony of Jesus, v. 17. Chap. 19. 10. because he was the object of their confession. Here it is called their testimony, because they are the persons who confessed him.  
loved not their lives] Acts 20. 24. 2 Cor. 11. 23.& 4. 11. But exposed them to death. Or, despised them, and set them allow, in comparison of the confession of Gods truth. They made so little account of them, that they exposed them to all dangers for the cause of Christ, joining with Constantine in the war against the persecutors. Some understand this of the martyrs who died for religion before Constantines time.  
V. 12. ye heavens] All ye Churches on earth. An allusion to Psal. 96. 11. Isa. 49. 13.  
ye that dwell] Gr. ye that dwell as in a tent. So Joh. 1. 14. 2 Cor. 5. 1. Ye that abide safe here a while, as in a tent, under Gods protection, till ye be translated to glory, Psal. 31. 20.& 91. 1.  
wo] Great grief and sorrow will come on you.  
of the earth, and of the sea] Or, islands. Who live any where out of the Church of God. For earth and sea are here opposed to heaven, which is the Church. So that the fruit of this victory is the joy of the saints, and grief of ungodly men.  
having great wrath] Because he is cast out of Gods Church, that he can no longer tyramnize over it, he will empty his spleen upon his own servants. So he did after upon the roman Church by the Goths and Vandals.  
but a short time] Gr. but a short season. The end of the world was not yet here: but he could not have so fit occasion to put the saints to death, as before, now his Viceroy's the heathen emperors were deposed.  
V. 13. cast into the earth] See v. 9.  
he persecuted] By the popes, when he could do it no longer by the heathen emperours. Or it may be understood of the Arrian persecution, under Constantius and Valens; which came within this time, and was seconded by popish persecution, till the time prefixed was finished.  
which brought forth the wild] Vers. 5.  
V. 14. two wings of a great eagle] God gave her strength to flee into a safe place speedily, Exod. 19 4. Deut. 22. 11, 12. and so wonderfully delivered and preserved her from antichrists rage.  
into the wilderness] Into a private place. So did the Waldenses, for many yeers, in desert places, as those mentioned, Heb. 11. 38.  
into her place] Which God had provided for her safety, and where her wicked persecutors could not come at her to hurt her.  
where she is nourished for a time, and times, and half a time] These words should be in a parenthesis; for the words following depend on the former words, that she might flee into the wilderness from the face of the serpent.  
for a time, &c.] For as many yeers, as there be days in three yeers and an half. See v. 6. Chap. 11. 2, 3. Dan. 7. 25.& 12. 7. See times for yeers, Dan. 4. 16, 23, 32.  
from the face] For the read dragon, that sought to devour her, shewed his anger in his face. This phrase also sheweth, that the Church, for some time, was not visible to her enemies, Isa. 16. 4. Or, for fear of the serpent. So this phrase is used, 1 Sam. 17. 24.& 19. 10. Isa. 21. 14.  
of the serpent] Mentioned, v. 9.  
V. 15. out of his mouth] Sent out bulls abroad from the popes.  
water as a flood] Or, river. By his bulls, he raised multitudes of souldiers to destroy the Waldenses, and other protestants since. For the end of the chapter containeth a general description of the state of the Church all the reign of antichrist, which is after limned out into particulars, in the chapters immediately following. So waters, for many people coming in hostile manner, Isa. 59. 19. Rev. 17. 15. and violently sweeping all away before them, like a river, Isa. 59. 19. Amos 8. 8.  
after the woman] If this be a second persecution by the popes, then the former may be by the Arrians. See notes on v. 13. Or, the popes did more closely persecute before, and now more openly sand out Croisado's against the Waldenses and others in the wilderness.  
to be carried away of the flood] To be utterly destroyed out of those desert places, as he had driven her out of the inhabited world before.  
V. 16. And] Or, But; as v. 8.  
the earth helped the woman] The earl of Tholous, and diver others, that were papists, sought for their clients and subjects the Waldenses, seeing their faithfulness and painfulness, which brought profit to their lords by manuring desert places.  
swallowed up the flood.] Destroyed many of the popes souldiers sent against the Waldenses, so that they could never quiter be rooted out. Or, the carcases of such as went to sight against the protestants, were scattered upon the earth, dying by famine, or plague, or war, as the Israelites did in the wilderness, Num. 14. 29. So the land is said to eat up her inhabitants, Numb. 13. 32. And divers of the popes souldiers were so consumed. It may be an allusion to Num. 16. 31, 32. where the earth swallowed up Dathan and Abiram, and so preserved Moses and Aaron from their insurrection. Or, the roman empire, which is the earth, in this book, when opposed to the Church; was divided in itself, and so Gods people escaped.  
V. 17. And] Or, Then. So this particle is used, Matth. 23. 32. and that translation is more elegant. As if it had been said, When the dragon could not keep the Church out of the wilderness, nor destroy it there; then he persecuted all her favourers he could come at elsewhere.  
wrath with the woman, &c.] The war with the seed ariseth not from any hurt they had done the dragon; but out of an old quarrel against their mother, Gen. 3. 15.  
and went] The pope, being at Rome, stirred up the magistrates every where to persecute the poor protestants.  
with the remnant of her seed] That could not get into the wilderness with the rest. Those few good Christians which lay hide among the papists, were brought out and slain. Or, when he could not overcome the Church of the Waldenses in the wilderness, he set antichrist on work to destroy the protestants that sprung up in Bohemia, France, England, and other parts, and served God privately, but had not yet meetings and ministers, as the Waldenses had.   

CHAP. XIII.  
Vers. 1. ANd I stood upon the sand of the sea] Or, I was set. John was removed by the spirit to a convenient place, where he might see the beast arise out of the sea. See the like removes, chap. 17. 3.& 21. 10. Ezek. 8. 3. Dan. 8. 2. Others red it, And he stood; that is, the dragon; and so annex it to the end of the former chapter. But that cannot be; for the dragon was gone away, to sight with the rest of the saints, chap. 12. 17. Neither need he stand there to see the original of the beast, which he knew very well. Neither are these revelations shewed to the dragon, but to John.  
a beast] A great empire, Dan. 7. 3. It is no news in Scripture, especially in Daniel, and in the Revelation, for such fierce and cruel empires to be compared to wilde-beasts; as leopards, and bears, &c. Some conceive this beast and the other, v. 11. to be all one. Others interpret this of the popish roman empire, and the other of the pope, who is the antichrist.  
rise up.] It is not said to be raised up, but to rise up, and to ascend; for this beast was very greedy of supremacy, and sought it by his own strength, as well as by his friends. He seeth it ascend up by little and little, till it came quiter out of the sea. So did the western emperour and the pope grow up by little and little, till they got free of, and power over many nations. He is properly said to ascend out of the sea, because the shore is higher then it, and keepeth it in, Psal. 24. 2. Therefore mariners are said to go down into the sea in ships, Psal. 107. 23. Isa. 42. 10. Or, to ascend, by an usual Hebrew phrase, is to come from, or come forth of, Rev. 7. 2.& 10. 9. Jer. 34. 21.& 35. 7.  
out of the sea] Out of many nations, chap. 17. 15.  
seven heads, and ten horns] See chap. 12. 3.  
vpon his horns ten crowns] For ten crwoned kings were afterward subject unto the popish empire, or antichrist, which had not yet received their crowns, chap. 17. 12.  
upon his head● the name of blasphemy] Or, names. Monuments of idolatry were on the seven hills of Rome: or, their several governours were idolaters.  
V. 2. like unto a leopard] A fierce beast, hating man so much, that he first fleeth upon his eyes, to pull them out; and in his rage will tear the very picture of a man out of paper. Or, as a leopard which lieth in wait for his prey, Jer. 5. 6. Hos. 13. 7. A note both of fierceness and subtlety. This empire was divided into many kingdoms, like the graecian, typified by a leopard, Dan. 7. 6.& 8. 8, 22.  
as the feet of a bear] Ravenous, like the Persian empire, Dan. 7. 5.  
as the mouth of a lion] Made idolatrous and cruel decree; as the Babylonian empire did, Dan. 7. 4.& 3. 1, &c. Thus this representation is formed of divers beasts, because no one was bad enough to set out the evil qualities of this dominion.  
the dragon gave him his power] Gr. his own power. The devil gave him the power that he had given the heathen roman emperours before, which they had lost in Constantines time. The devil gave him strength to manage his dominion, set him in Rome, where Satans throne was before, and gave him authority over many kings and kingdoms. All these are needful to uphold an empire. Authority must be backed with honour, and honour with strength; else an empire will not stand.  
V. 3. one of his heads] The western roman emperour was grievously spoiled by the Goths and Vandals: or the pope weakened, and brought very low, like one wounded in the head.  
wounded] Gr. slain.  
was healed] By raising up of the French or german empire, under the title of the roman. So that now it seemed like a body which had been mortally wounded, and yet flourisheth again, to admiration.  
wondered after the beast] Chap. 17. 8. Submitted themselves to the beast wholly, and wondered at his raising again, and followed him with great admiration.  
V. 4. worshipped the dragon] In obeying the emperours or popes idolatrous decrees, they not onely worshipped them, but also the devil in them, chap. 9. 20. 1 Cor. 10. 20. For the dragon gave them that power, and his work they did. Therefore John setteth them all out, as falling down on their knees before the dragon. Not that these emperours or popes would confess they had their power from the dragon, or that this people thought they had it from him, or worshipped the dragon visibly: but when they thought they worshipped God, who in their conceit had set up his dominion, they did closely worship Satan, who set it up indeed. Or, as the roman eagle was carried before the army, whereby the beast was followed and worshipped, even with peril of life: so some writ that they carried dragons before every troop; and they that carried them were called Dragoons. Thus they followed the dragon.  
saying] Here they express their admiration, and their fear accompanying it, in the words following. They worshipped them in words, as well as gestures: as the elders worshipped God, chap. 4. 10, 11.  
V. 5. there was given unto him] By the devil, who gave him his power, v. 2. Or, he was permitted by God to blaspheme.  
a mouth speaking] Dan. 7. 8. 11, 25& 11. 36.  
great things and blasphemies] He boasted of his own greatness, and vilified all others, even God himself, vers. 6. Psal. 12. 3, 4.  
to continue] Or, to make war; as v. 7. Gr. to do great things. Or, to do what he list for a time, Dan. 8. 4, 12. Or, to abide, James 4. 13.  
forty and two moneths] See chap. 11. 2. The power of antichrist, and the papists, is reckoned by moneths; for they are works of the night, guided by the unconstant moon: but the course of Gods people is guided by the sun, and set out by days, chap. 11. 3.  
V. 6. he opened his month, &c.] At first he counterfeited himself holy, when the power was newly given him; but now by degrees he cometh to blaspheme God himself, with full month, Psal. 73. 9. 2 Thess. 2. 4. Opening the month, is the beginning to speak. Matth. 5. 2.  
his Name] God himself, and his power, Acts 2. 21.& 3. 12, 16.& 4. 12. Rom. 10. 13. Psal. 74. 10, 18.  
his tabernacle] His Church, Psal. 76. 2.& 87. 1, 2. and his ordinances.  
them that dwell in heaven] That serve God in his Church, as fellow-citizens of heaven, and being of Gods household, Eph. 2. 19. where God dwelleth as a Master, Psal. 76. 2. and a Father, Matth 6. 9. These then, in regard of their simplicity and weakness, lye open to all reproaches and injuries from their powerful enemies.  
V. 7. to make war with the saints] With Gods servants, who are sanctified, Dan. 7. 21. Chap. 11. 7.  
to overcome them] By subduing or slaying them, v. 10.  
power] See v. 5.  
all kindreds, &c.] See chap. 5. 9.& 7. 9.& 11. 9.  
V. 8. all that dwell] The greatest number; as Luke 2. 2. Rom. 11. 26. So that the rest were so few, in comparison of the idolatrous Christians, that they are of no reckoning.  
upon the earth] In the world, except such as here excepted, chap. 3. 10.  
whose names] Whom God maketh no account to save. Lest, because the followers of the beast are so many, therefore we might think, none should be saved; John, assureth us, that none of Gods elect shall perish, Matth. 24. 24. They shall be kept from this idolatry, Rom. 11. 4, 5.  
in the book of life of the Lamb slain] Exod. 32. 32. Phil. 4. 3. Chap. 3. 5. and 20. 12. and 21. 27.  
from the foundation of the world] By virtue of whose Blood, they were saved who lived before his incarnation, as well as they who lived after it. Or, whose names are not written, from the foundation of the world, in the book of the Lamb slain: that is, who are not predestinated, from all eternity, to be saved by the death of Christ. See chap. 17. 8.  
V. 9. If any man have an ear, &c.] Let every man observe this beast, that he be not deceived by him; for he cometh not now in the shape of the dragon, but is a Christian by profession. See chap. 2. 7. Matth. 13. 9. yet, by the former description, he may be known and avoided.  
V. 10. into captivity] The two things to be expected from this beast by the people of God, are slavery and death: which calamities, as they inflict upon others; so they shall by others be inflicted on them, Isa. 33. 1.  
he that killeth, &c.] Gen. 9. 6. Matth. 26. 52.  
here is the patience] Chap. 14. 12. Here is the main matter, wherein the patience and faith of Gods servants shall be exercised, 1 Pet. 1. 6, 7. Or, here is good ground for patience and faith in Gods servants: to wit, that God will certainly destroy their persecutors, that make them slaves, and kill their brethren, and seek to destroy them daily. The certain hope of antichrists ruin, should uphold all Gods people that are persecuted by him.  
V. 11. another beast] Either the same in another shape, if both be meant of the pope, as some think, because there is but one beast mentioned, chap. 17. 8. but here represented by two beasts: the former, in regard of that temporal power, the later, in regard of that spiritual power, he challengeth to himself. Or else the former is the French or german emperour ruling over many kings, and this is the pope or false prophet, chap. 19. 20. One the political beast, the other the ecclesiastical.  
coming up] See notes on v. 1.  
out of the earth] From mean beginnings; and spreading far, Gen. 2. 9. Or, not coming from heaven, but from hell; as chap. 11. 7.  
two horns like a lamb] He seemed to be meek. Or, he was a Christian by profession, and called himself Christs vicar.  
spake as a dragon] As he that was represented by the dragon; for dragons cannot speak. He set up idolatry by his command, as the heathen emperours had done.  
V. 12. all the power of the first beast] Took on him civill authority.  
before him] In the city of Rome, which was the seat of the emperour, where he was wont to keep his court.  
the earth, &c.] See chap. 12. 12. unless it be taken for the generality, as the world is, v. 3.  
to worship the first beast] To aclowledge a roman empire again, after the incursion of the Goths: and to make the roman city to be accounted holy, that all might flock to it. He doth not at first set up his power, but the emperours again, which was a thing more faisable; and afterwards weakeneth him, to set up himself.  
whose deadly wound was healed] See notes on v. 3.  
V. 13. great wonders] Matth. 24. 24. 2 Thess. 2. 9. Now he sheweth how this second beast worshipped the first; namely, by working miracles; which the first beast could not do, though he had much power given him, v. 2. Yet these were no true miracles, but juggling, whereby he deceived the people, v. 14. Chap. 18. 23. Lying wonders, 2 Thess. 2. 12.  
so that he] That is, such great ones, that he may seem to be able to do the greatest of all. Like that phrase of removing mountains, Matth. 17. 20. Fire from heaven is name, because signs from heaven affect men most, Matth. 16. 1. and because the pope would endeavour to confirm his worship by fire from heaven, as God did his, Levit. 9. 24. 1 Kings 18. 38. 2 Chron. 7. 1. and be in show as great a prophet as Elias, 2 Kings 1. 10, 12.  
maketh fire come down from heaven] By sorcery; for some popes have been conjurers, and have made some such shows to the people: as pope Zachary had fiery armies going before him to Ravenna, that he might be thought to be another Elisha, 2 King. 6. 17. When pope Steven went into France, to get help of king pippin, balls of fire were seen running up and down in the air. Such other stories the popish writers have store of, to prove their pope to be antichrist. Or, he excommunicateth men, as if he did thunder and lighten on them.  
in the fight of men] publicly, to seduce men the more.  
V. 14. deceiveth] All is set down in the present tense. He exerciseth, doth wonders, deceiveth; either because John now saw some such thing in the vision, or else because it would be done as surely, as if the pope were then doing it.  
on the earth] See v. 8.  
miracles] Look on v. 13.  
in the sight of the beast] See on v. 12.  
make an image to the beast] Set up a roman emperour, that should have nothing to do in Rome, and should be like the former emperours, in setting up idolatry again.  
by the sword] By warlike incursions of barbarous people invading the empire, v. 3.  
and did live] Or, recovered, Isa. 38. 21.& 39. 1. Though he were mortally wounded, v. 12. yet this beast maketh him live still, that men might think he had life and death in his power.  
V. 15. to give life] Gr. breath. He saw, by the raising of the ruin, of the roman empire, he had prevailed much; and now he maketh these later emperours act according to his will, that he may raise himself.  
to the image of the beast] For the german caesar was not roman emperour, till he was confirmed by the pope.  
speak, &c.] Should make laws, and punish such as did not aclowledge him to be emperour, or himself to be Christs vicar. Others think it is an allusion to their juggling tricks, making their images to speak, thereby to seduce the people to idolatry.  
image of the beast] Before, it was an image made to the beast, to uphold the state of Rome: now, it is the image of the beast. The pope will have it acknowledged to be so.  
should be killed] Now he addeth cruelty to his subtlety, and dealeth by open force, having strengthened the roman empire again. So did Nebuchad-nezzar rage, Dan. 3. 6, 20.  
V. 16. all] All sorts of men, small and great, &c. This sheweth the largeness of his dominion: and also his care, not onely to oblige the great ones to him, that might be most useful to establish his kingdom; but also the meanest: for he knew that mean ones may raise great stirs in a state, as a little spark may set on fire an house; and cities are taken often, where men least suspect. So are states ruined.  
to receive] Gr. that he may give to them. And by consequence, that they may willingly take it at his hands.  
a mark in their right hand] Not that he stamped a visible mark upon them, but obliged them, by some external band, to serve and fight for the sea and state of Rome. To fight for him, as souldiers were wont to do for their emperour or general, whose mark they had in their right hand, where with they used to fight.  
or in their foreheads] To serve him, as servants did their masters; whose they were known openly to be, by wearing their marks on their foreheads.  
V. 17. buy or sell] Either civil, by way of trading; or spiritually, by buying and selling pardons. It had been too cruel to have killed all at first, who refused his authority: therefore he forbiddeth them all trading, without which men cannot live; and so compelleth multitudes to come in to him.  
mark] Except he be a sworn servant of the pope. See v. 16. This maketh the full and proper subjects of that kingdom, and therefore caused all he could to receive this mark, v. 16. and they are threatened with damnation, who receive it, chap. 14. 9, 11. Neither of these is spoken of those who received the name, or the number.  
or the name of the beast] Or, were a papist in religion. By the beast here is meant, the first beast. The roman state or emperours, whom the pope made men to serve, and whose authority he used, till he could raise himself to his height, v. 1, 12. Chap. 16. 2.  
or the number of his name] Or, were esteemed so to be, and numbered among such.  
V. 18. Here is wisdom] It is an hard thing to find out this mark or name.  
for it is the number of a man] It is not onely known to me by revelation, but also may be found out by human wisdom. Let wise men therefore seek to find it out.  
and his number] It is to be found in the numbers of the Greek letters of his general name: for mens names in Greek, contained numbers in the letters. They had not other figures, as we have, but counted by letters.  
six hundred threescore and six] Saint John would not plainly set down the name, lest he should make the roman emperours offended with the Christians; as saint Paul doth not name him that letteth, 2 Thess. 2. 6, 7. yet such plain tokens are set down by both, that he, and antichrist his upholder, might be known when he cometh. The truth is, this is the name of the beast, not of antichrist; and so a national name, describing that state where antichrist should rise and reign: and therefore though it is like to be comprehended in Greek letters, in which language John wrote; yet it is not likely to be a Greek word originally. Ireneus, and the ancients, take it for the word Lateinos, which, in Greek letters, maketh six hundred sixty and six: showing, that antichrist should be a roman, or one of the latin Church. Others suppose his power should begin in the year of Christ six hundred sixty and six. Others, that it should last so many yeers in the height of it.   

CHAP. XIIII.  
Vers. 1. I Looked] See Chap. 8. 13.  
and lo] Or, behold. A note of some great matter ensuing, Matth. 1. 23. Isa. 7. 14.  
a Lamb] Christ, the true Lamb, chap. 13. 8. Joh. 1. 29. 1 Pet. 1. 19. the Son of God the Father, appeareth in this verse; opposeth the counterfeit lamb, chap. 13. 11. See chap. 5. 6.  
stood] He himself appeareth to John now in a vision, on a mountain like mount Sion. But the thing intended is, that he appeared in his ministers publicly serving God.  
on mount Zion] A type of the Church, Psal 48. 2. Isa. 33. 20. wherein Christ in his ordinances appeared as in a city on an hill, Matth. 5. 14. more conspicuously then before, after the long hidden estate of his Church persecuted by the pope.  
an hundred forty and four thousand] See chap. 7 4.  
having his Fathers name written in their foreheads] The mark on their foreheads, the name of God, not mentioned chap. 7. is here expressed: implying, that they did now in a more open and public manner profess themselves his true servants, and were as manifestly known so to be, as if it had been written on their foreheads; alluding withall to such marks as servants used to have. See chap. 13. 16, 17. It is called, The name of his God. See chap. 3. 12.  
V. 2. a voice from heaven] Out of the now-visible Church of God. chap. 4. 2, &c.  
as the voice of many waters] Of many people now acknowledging the true religion, chap. 1. 15.& 17. 15.& 19. 6.  
of a great thunder] Chap. 6. 1. A loud and open profession of the truth, that the world might take notice of it.  
of harpers] A sweet and pleasant thanksgiving, delightful to God and good men. An allusion to the sweet melody in the temple at jerusalem, 1 Chron. 25. 1. Psal. 43. 3, 4.  
V. 3. as it were, &c.] Such an one as John had not heard before, among all the heavenly voices in this revelation.  
a new song] They gave praise to God for their new deliverance from popish persecution, and the freedom they had by the favour of Christian magistrates, to profess the Christian religion openly. This sheweth that this must not be understood of the persecuted Church in the wilderness, as some would have it; for the state thereof affordeth not matter for this new song, Psal. 137. 3, 4. neither is the Church in that state called heaven, but when it is visible, chap. 12. 7. It is meant then of the Churches breaking out again, when the witnesses were taken up into heaven, that is, into a free visible Church, chap. 11. 12. This then is another new song, different from that, chap. 5. 9. for that was in praise of Christ, for opening the seals. See notes there.  
before the throne, &c.] Before God, his ministers and people in the congregation, chap. 4. 2, 4, 6. Psal. 107. 32.  
no man could learn that song] Not that any else went about to learn it; but none of the idolatrous papists had that cause, or could tell how to praise God for this favour: for they were left in darkness.  
redeemed from the earth] Bought by the Blood of Christ, and brought out of popery, 1 Cor. 6. 20.& 7. 23. 1 Pet. 1. 18. from antichrists earthly church, chap. 12. 12.  
V. 4. not defiled with women] Not polluted with popish false doctrine and idolatry, which is spiritual fornication, 2 Cor. 12. 2. Ephes. 5. 27. Ezek. 15. 16. Chap. 18. 3. An allusion to the Israelites, of whom many were enticed to idolatry by the Midianitish women, but many were kept from it, Numb. 25. Others understand all this of the Waldenses, and such as served God purely in all the time of popery; because it is said, They were not defiled. Their remainders are now found in the visible Church.  
follow the Lamb, whithersoever he goeth] Seek Christ in his ordinances, though with peril and loss, having forsaken communion with the popish Church. And not following antichrist for their head and guide, as others still, but Christ onely.  
redeemed] Gr. bought. See v. 3.  
from among men] 1 Cor. 3. 3. This expoundeth the former verse. The earth then signifieth, there are men of an earthly state, out of whom Christ took his, and from whose society he yet calleth them, chap. 18. 4.  
the first fruits] First converted, or openly making the first profession of the reformed religion, chap. 5. 9.& 20. 5. An allusion to the first fruits in the law, Deut. 18. 4. Prov. 3. 9. James 1. 18. They were paid to the priests, as Gods due. All the world is the heap; the elect are God's and Christ's, in a peculiar manner.  
unto the Lamb] This is more then to follow the Lamb; for it sheweth a peculiar right he hath in them.  
V. 5. no guile] Psal. 32. 2. Joh. 1. 47. They were true in all their sayings. Or, in word they professed the true religion, which they believed in their hearts.  
without fault] Because Christ hath redeemed, and paid the price of their sins, with his Blood, Eph. 5. 26, 27. Or, free from Romish idolatry( to which they could not be drawn by all the popes power and threatenings) and worshipping God aright, and obeying all his commandments, to the uttermost of their strength, Luke 1. 6.  
before the throne of God] Men may condemn them; but God, who knoweth their hearts, and accepteth of them in Christ, will acquit them. Or, they are blameless, not onely before men, whose judgement is subject to error; but even before God himself, as sincere, that is, true and faithful subjects to God, Gen. 17. 1. Isa. 38. 3.  
V. 6. another angel] Different from them that blew the trumpets, or from him who shewed him these things, chap. 1. 1. or from him, chap. 8. 13. who threatened wo's to the earth.  
fly] Making hast to publish his message thorough the world. A type of the ministry of those times. And indeed, it passed from place to place very swiftly at first. So that this intimateth the free and speedy passage of the Gospel from place to place, by their ministry.  
in the midst of heaven] So that he could not be hindered from preaching, by any human opposition. Or, from whence he might be more conspicuously seen, and his voice most clearly heard on either side; as the light of the sun doth most brightly diffuse itself into all parts of the hemisphere, when it is about the meridian. See chap. 8. 13. This angel some take to be Wickliff and his fellows: others, to be Luther and his assistants. Such are called Angels, chap. 1. 20.& 2. 1.  
having the everlasting Gospel] For to the ministers is this word of reconciliation committed, 2 Cor. 5. 19. as to the faithful stewards, to dispense to others, 1 Cor. 4. 1, 2. And it is called eternal, first, Because it teacheth men not to fear antichrists spoiling of goods or life, seeing it holdeth out eternal happiness unto them, Heb. 10. 34. Secondly, Because the sum of it was from the beginning( and therefore it is not a new doctrine, as the papists call it) and it shall be preached openly to the end of the world, in despite of all opposition, chap. 11. 15. for the witnesses shall be no more slain. Thirdly, Because it shall not be disannulled, as the legal covenant was.  
unto them that dwell on the earth] To earthly-minded men, to call them off from earthly, to seek heavenly things, Col. 3. 1. Such secure ones are thus described, Luke 21. 34, 35. Or, to all the inhabitants of the earth, so that every nation shall hear of it; as followeth in this verse. So this phrase is used, chap. 5. 9.& 7. 9.  
V. 7. with a loud voice] To show the weight of the message, and that all might hear, chap. 8. 13.  
Fear God] Worship the true God, and do not worship images any more, as ye have done. Or, fear not antichrist any more, who can but kill your bodies; but fear God, who can destroy your souls else, Luke 12. 4, 5. He exhorteth them to that which hath been neglected, and the contrary done: For men had not feared God, but men; not honoured his grace, but mens merits; not worshipped him, but stocks, stones, &c. chap. 9. 20. At first, the ministers spake not so plainly and fully against Babylon, as after, v. 8. but did undermine antichrists kingdom, by preaching the true knowledge and worship of God, too much before neglected and corrupted.  
the hour of his judgement] He will not bear with your idolatry now, as he did in the times of ignorance, Acts 17. 30.  
and worship him] Psal. 146. 5, 6. Acts 14. 15.  
heaven and earth, &c.] Which none else could make; much less your images. He nameth four principal works of God, to draw men to know and worship him aright. First, the heaven; famous for breadth, light, motion, influence. Secondly, the earth; unmovable since the beginning, and very profitable to men. Thirdly, the sea; of huge compass, and great use for fishing and navigation. Fourthly, the fountains; which run always for the use of the living creatures, as types of Gods eternity and bounty.  
V. 8. another angel] Other ministers. Some take it for the Bohemians: others, for such after Luther as more clearly spake of Romes destruction.  
Babylon is fallen] Isa. 21. 9. Jer. 51. 8. Chap. 18. 2. These saw the popes kingdom shaken, by the ministry of such as went before them, and now declare boldly, that God hath laid the foundation of the destruction of it, and will as surely destroy it shortly, as if it were now down.  
wine of the wrath of her fornication] Or, of the poisoned wine of her fornication, chap. 17. 2. For the Hebrew word to the which the Greek here answereth, signifieth poison, as well as wrath. As whores give spiced or enchanted cups to their lovers, to make them commit fornication with them; so did Rome, by subtle enticements, draw a great part of the world to her idolatry, which is often in Scripture compared to fornication; as Jer. 3. Ezek. 16. divers times. Or, she made God angry with them, as well as with her self, by drawing them to the same idolatry. Or, because when God is angry, and goeth to punish wicked men, he is said to have a cup in his hand, of poisoned wine, to give every one his part according to his merit, that men might know these judgements came from him, and not by chance, Job 21 20. Psal, 75. 8. Isa. 51. 17. Jer. 25. 15.& 49. 12, 13.& 51. 7, 8. So Babylon and her followers shall also drink their share, according to their deserts. See v. 10. An allusion to such nations as used to kill malefactours with poisoned cups.  
V. 9. third angel] Other ministers after them. Martin Luther and his fellow-labourers, as some think; or later preachers, as others.  
worship the beast] The pope, who is antichrist. See chap. 13. 11.  
and his image] And follow the german emperours, or other princes, whom he made, as an image of the heathen empire of Rome,( chap. 13. 15.) to uphold his idolatries and superstitions.  
receive his mark, &c.] See notes on chap. 13. 16. The first angel did preach the true worship of God, well-nigh lost: the second foretelleth the fall of Babylon: the third warneth men to come out of her, before it come; seeking to draw men out of the fire, judas v. 23.  
V. 10. the same] Not onely the pope himself, but all his obstinate followers also, and sworn servants. Or, as he hath taken the beasts mark, so he shall perish with him for company.  
of the wine of the wrath of God] Of Gods severe judgement in the destruction of Babylon. See v. 8. Psal. 75. 8. Jer. 25. 15. Or, of Gods poisoned wine; that is, of the wine that God giveth them to make them mad; as Psal. 60. 3. which is poured by God into the cup of his wrath, for them to drink, whom God will be avenged on; as v. 8.  
without mixture] Not allayed with the water of mercy at all, James 2. 13.  
with fire and brimstone] In hellfire for ever, besides the heavy judgements he may endure at the fall of Rome, chap. 9. 18.& 19. 20. An allusion to the destruction of Sodom, Gen. 19. 24.  
in the presence of the angels, &c.] publicly, before Christ and his angels. An allusion to Sodoms destruction again, wherein Christ and his angels were employed. They that bear antichrists mark before men, shall be forsaken of, and tormented before Christ and his angels, that their torment may be the greater, Mark 8. 38. Luke 9. 26.  
V. 11. the smoke of their torment] Of the fire tormenting them. Their torment shall have no end; as we know the fire goeth not out while we see the smoke, Isa. 34. 10.  
no rest] No intermission, because of the greatness of their everlasting pains. Here are some intermissions in the sufferings of Gods people, though they be heavy for the time; but there shall be none, in these pains of the idolaters.  
day nor night] Though they have a perpetual night in hell, as a perpetual day in heaven; yet he speaketh after the manner of men here on earth, meaning, They never have one minute of rest. See chap. 7. 15. Here, the light of the day, and society of friends, may somewhat alloy those pains that are terrible in the night; and sleep in the night, may make us forget the labours of the day: but those torments nothing can assuage.  
who worship the beast, &c.] See v. 9.  
V. 12. Here is the patience] See chap. 13. 10. Or, here is the vengeance that shall be executed on their enemies who patiently endured death for obedience to God, and holding fast the true religion, against the papists. Or, now shall the patience and obedience of Gods servants be made known to the world. It shall appear who are true, and who are counterfeit Christians. By antichrists fierce persecution, the chast shall be separated from the wheat, and the dross from the gold. Or, after the Gospel preached, and the pope declared to be antichrist, there shall be greater persecutions then before, and the patience of Gods servants more tried; as appeareth in the persecutions and wars since the Waldenses and Luthers time. The pope, like the devil, rageth, because his time is short, chap. 12. 12.  
V. 13. And I heard, &c.] Because in the former verse he had spoken of many troubles yet to come, to try the patience of Gods people; here he bringeth in a voice from heaven, and commanded to be written, to assure them, that the greatest evil antichrist could bring on them, was but a speedy way to happiness. And this consolation was needful, lest they should think the primitive martyrs happy, who were put to death by heathen persecutors; but themselves unhappy, who were to be condemned by Christians, for heretics.  
in the Lord] As members of Christ, or in the faith of Christ; as Rom. 16. 7, 11. 1 Cor. 15. 18. 1 Thess. 4. 16. Heb. 11. 13. Or, for the Lord. So some interpret this phrase, Rom. 16. 2, 8, 12. And the Hebrew particle answering to the Greek one here, is often so used.  
from henceforth: yea, saith the Spirit] Or, from henceforth, saith the Spirit: yea. Though antichrist must down, yet it will cost so much blood ere it be done, that they are happy that died or shall die before, in the fear of God. Or, ye may think that your persecutions are all past, because the Gospel is openly preached again: but antichrist, being now revealed, is more mad then before, and ye shall find more trouble then formerly; so that ye shall count the dead happy, Eccles. 4. 2, 3.  
may rest from their labours] From the troubles that are to come, by dying before. Or, from their labours endured here.  
their works follow them] The reward of their works, 1 Cor. 15. 58.  
V. 14. I looked] See Chap. 8. 13.  
and behold, &c] Before, God wrought by the word, sending forth his three angels to preach, v. 6, &c. Now, he taketh the sword, and beginneth by deeds to pull down antichrists kingdom. Which action is set out by two similitudes; one, of an harvest, v. 15. the other, of a vintage, v. 18. for in these, men use to cut down all the fruits.  
a white cloud] A sign of great glory.  
like unto the Son of man] Or, like unto a son of man, chap. 1. 13. Some glorious angel, v. 15. like a man; for he is set on work by another angel, v. 15. and an angel gathereth the grapes, v. 19. which is all one judgement with this. See notes on chap. 10. 1.  
a golden crown] For majesty. Such kings wear. It sheweth also, that he should get a glorious victory over antichrist.  
a sharp sickle] To do swift execution.  
in his hand] That is, in his right hand; for with it men use to reap. He was both able and ready to execute what should be committed to him, as harvest-men with their sickles in their hands,( which were the usual instruments of cutting down the corn, Deut. 16. 9.& 23. 25. and are still) are to cut down the corn. This angel may be a type of some great and glorious prince or princes that should begin to execute Gods wrath on the pope. Many such were in Germany in Luthers time.  
V. 15. another angel] Differing from the three former, and from him that sat on the cloud.  
out of the temple] Out of the Church of God now opened,( chap. 11. 19.) as the other angel did, v. 17. Representing the ministers of those times, who should call on the princes to be Gods executioners, as bailies, who summon the harvest-men to work, but reap not with their own hands.  
crying with a loud voice] showing his great desire to have the thing done, and that all men might hear, and further the work. See v. 7.  
Thrust in thy sickle] Joel. 3. 13. Go about the work of destroying antichrist and his upholders.  
for the time] Gr. the hour. The time appointed by God: and therefore the business will succeed well now, that would not before.  
is come] As might appear by signs, or by divine incitation to the work.  
for thee to reap] Wherein God calleth thee to do it, and therefore will prosper the work in thine hands.  
the harvest] Antichrists followers are fit for vengeance, Jer. 51. 33.  
of the earth] Of the false church, or antichristian state, chap. 13. 12.  
is ripe] Or, dried. The idolaters sins are full, and ready for judgement, Gen. 15. 16. Jer. 51. 33. Isa. 17. 5. Or, withered; as this word is used, Matth. 13. 6. An allusion to hay, which, when it is withered, is good for nothing, but must be cut down; else it will be spoiled itself, and hurt the ground. So would these wicked ones grow stark nought, and hurt others, if they were not quickly destroyed. See the like, Psal. 129. 6.  
V. 16. thrust in his sickle] He did as he was commanded, and God prospered it accordingly.  
the earth was reaped] Antichrist and his followers were destroyed.  
V. 17. another angel] Now the vintage followeth after the harvest, as it useth to do.  
out of the temple] Figuring some ministers of note, that shall assist the princes in destroying antichrist, and reforming religion.  
a sharp sickle] For they used not then to gather grapes with the hand, as we do; but to cut them off with an hook or sickle, for expedition, Isa. 18. 5. And so did some of the heathen.  
V. 18. out from the altar, which had power over fire] It may be that angel spoken of, chap. 8. 5. who stood at the altar of incense, and took fire from the altar of burnt-offering, and cast it on the earth, from whence followed the judgements there ensuing. And in that respect he might be said to have power over fire. Or at least, it may be an allusion to that story, and may represent such, as by their servant prayers could prevail with God to bring his judgements on antichrist and his followers, and as it were command ministers and rulers to go about it, stirring them up with the slaughter of those martyrs which lay under the altar, chap. 6. 9. Or, this angel is said to have power over fire; that is, to restrain the fire of contentions( judge. 9. 20.) from among protestant princes, that they might jointly fight against the pope.  
gather the clusters] The vine, is the popish church: gathering, is taking away: the clusters of grapes, are the multitude of the members of that church. So destruction of the wicked is set out by a vintage, as well as by an harvest, chap. 19. 15. Isa. 63. 1, 2, 3.  
fully ripe] See notes on v. 15.  
V. 19. gathered the vine] Destroyed the popes dominions, and slay those that were guilty of the blood of Gods saints. Some understand, by the harvest, the destruction of Rome; and by the vintage, the utter ruin of popery afterwards; as the vintage followeth the harvest.  
cast into] An allusion to the usual manner of vintages, where they had always a winepress ready to tread their grapes in, as soon as they were gathered, before the moisture was dried or dropped out of them, Isa. 5. 2.  
great winepress] This sheweth that this was a greater judgement then the former; as great wine-presses have more grapes trodden in them, then lesser ones. This appeareth also by many former circumstances. He that cut down in the harvest, came from the clouds, v. 14. He that cutteth in the vintage, cometh out from the temple in heaven, v. 17. The encourager of the former came out of the temple, v. 15. of the later, out of the altar, v. 18. and is said to have power over fire. The former crieth with a loud voice, v. 15. the later, with a loud cry, v. 18. The former is bid to thrust in his sickle, v. 15. the later, his sharp sickle, v. 18. The former, to reap, v. 15. the later more fully, to gather the clusters of the vine of the earth, v. 18. The former is  told, The harvest is ripe, v. 15. the later, that the grapes are fully ripe, v. 18. The former reapeth the earth, v. 16. and taketh no care of threshing: the later casteth the grapes into the great winepress of Gods wrath, v. 19. So that the judgement here intended must needs be greater, unless it be the same set out by two similitudes, as the famine of Egypt was, Gen. 41. 1, &c. And then the later is added here, to set out the judgement the more fully; or to show the certainty of it; as Gen. 41. 32.  
V. 20. And the winepress was trodden] The similitude is prosecuted. When grapes are gathered, they are cast into the winepress, and then trodden, judge. 9. 27. and the juice of them runneth out, Neh. 13. 15. Isa. 63. 3, 4. This setteth out the fierce execution of Gods wrath upon sinners, Lam. 1. 15. and upon antichrist and his, chap. 19. 13, 15.  
without the city] They used to tread the wine-presses out of the city, because it was a foul and trouble some work, and the grapes might be hurt, and time lost, in carrying them from the place they grew in. See notes on v. 19. Without the Church, the city of God, as some interpret it: so that God provideth for the safey of his Church, while her enemies are in destroying. But, as others say, the great battle shall be, not in the city of Rome, but in the territory thereunto belonging.  
and blood came out of the winepress] It is true, that wine is called The blood of the grapes, Gen. 49. 11. Deut. 31. 14. But here the holy Ghost seemeth rather to pass suddenly from the type, to the thing itself thereby typified; from the winepress to the war, where horses are used, though not used in the other; and so giveth us light for exposition. So he doth, Amos 9. 11, 12. from Davids tabernacle that is fallen, to the remnant of Edom, and the heathen: and Hab. 1. 17. from catching fish in their net, to slaying the nations.  
to the horse bridles] He alludeth to those that in war pursue the enemies flight, to do execution: or to conquerors, who use to go forth, after the battle, to see the dead carcases of their enemies, Isa. 66. 24. and to take the spoil: which they do with much difficulty, when the field is covered with the blood of the slain, so that they are forced to ride, and the horses wellnigh to swim. The meaning is: the blood of slain men should be like a deep river running over the banks; so great shall the slaughter of the antichristians be, chap. 16. 14.& 19. 13, 18.  
a thousand and six hundred furlongs] As the wine runneth out of the winepress, so the blood of the slain shall now flow a great length, and breadth, and depth. An allusion to the destruction of jerusalem, wherein the blood is imagined to run over all the land of Canaan, supposed to be about that compass of ground: and signifying, that blood shall be found plentifully running in all the popes territory, or patrimony of the Church, which is esteemed by some to be about that proportion of ground.   

CHAP. XV.  
Vers. 1. ANother sign] Differing from that, chap. 12. 1. and foretelling different things; as appeareth because it is called another, and a marvelous one. Therefore the former victory over antichrist, chap. 14. and this song, must either have respect to something done at the beginning of reformation, or be a general description of this last overthrow, by way of anticipation, which is more particularly described in the vials following. And it is called a sign, to show, that it came not accidentally, though it was a strange sight; but was sent of God, to signify things to come.  
in heaven] Chap. 12. 1. In the Church, grown more visible and glorious. As God did roar from Sion, Amos 1. 2, 3. when he foretold the destruction of the nations: so here, out of the Church, come the vials of Gods wrath, to be poured forth on antichrist.  
great and marvelous] In regard of the great changes and things it would bring to pass; or in comparison of the former. In these respects the whole Church confesseth it to be so, v. 3.  
seven angels] So are the publishers of Gods will, representing the executioners thereof, called before, chap. 8. 7, 8, 10, 12.& 9. 1, 14.& 11. 15.  
the seven last plagues] Of whom they had these: and what they were, see v. 7. They are called, The last plagues, for the reason following; because Gods wrath is filled up by them, and so the thing done, which God had decreed, on the antichristian state, chap. 10. 7.& 16. 17. They are the last that God will pour on antichrist: and the Church and world shall have happier days after.  
V. 2. a sea of glass mingled with fire] Some take it for a type of their innumerable persecutions they had suffered. Others, for the crystalline and pure doctrine of Gods word, chap. 4. 6. mingled with much zeal against papists; or, many contentions among themselves, as appeared in the controversies about the Sacrament; yet might the truth be seen still sufficiently to salvation, Luke 12. 49. Others, for the signs of Gods wrath, whereby their foes were destroyed.  
That had gotten the victory] Such as had escaped the popes rage, and had helped to pull down his kingdom.  
over the beast] Chap. 13. 11.  
over his image] Chap. 13. 15.  
over his mark, &c.] Chap. 13. 16, 17.  
stand] Chap. 14. 1.  
on the sea of glass] Trampling under feet their former persecutions. Or, upheld by the doctrine of Gods word, notwithstanding their differences among themselves, and quarrels with their adversaries. Or, treading on their wicked adversaries, who are compared to a sea, by reason of unquietness, Isa. 57. 20, 21. And that of glass, because God seeth all their wickedness, Heb. 4. 13. And is said to be mingled with fire, because they shall be destroyed with fire, chap. 16. 8. Or, stand on the pavement before Gods throne, chap. 4. 6. worshipping. God openly in his visible Church. Or, stand at the sea of glass. So the particle is used, Luke 12. 6, 30, 40. As the Israelites stood at the read sea, and praised God for their deliverance, Exod. 14. 30.& 15. 1. so these at the glassy sea of fire.  
harps of God] Excellent ones; ae Gen. 23. 6. Heb. a prince of God. Psal. 36 6. Heb. mountains of God. Or, harps to praise God with, chap. 5. 8.& 14. 2. when they see their foes destroyed, Psal. 58. 10, 11. Or, harps given of God. Having their hearts cleared by Gods Spirit, and well tuned to praise God for so great a victory; as appeareth by their sweet music of praise, v. 3, 4.  
V. 3. the song of Moses] Such an one as Moses sung to the praise of God, for delivering Israel, and destroying the Egyptians, Exod. 15. 1. For God sheweth his power now as much, in freeing his people from antichrists yoke.  
the servant of God] In a peculiar manner, by office, Deut. 34. 5. See chap. 1. 1.  
and the song of the Lamb] Chap. 14. 1, 3. Or, taught them more fully by the Lamb; as they had the pattern from Moses in part. Some take this which followeth, v. 3, 4. to be the song taught by the Lamb, and that Moses his song is not set down, because it was recorded before in Scripture.  
great and marvelous] Psal. 111. 2.& 139. 4. Gods works are said to be so here, because he had so long suffered antichrists cruelty, and so strangely destroyed him at the last.  
Almighty] A fit title: for he had shewed his almighty power, in overthrowing so great force, and punishing so many enemies, chap. 1. 4, 8.  
just and true are thy ways] Psal. 145. 17. Just, because thou hast punished antichrist; and true, because thou hast performed thy promise to thy people. By Gods ways, is meant his constant works. A similitude taken from a traveller.  
King of saints] As those over whom he ruleth in a more special and gracious manner, by his Word and Spirit, Psal. 110. 2, 3.  
V. 4. who shall not fear thee?] Jer. 10. 7. Every one shall do it. Or, who should not( or would not) fear thee? Thou hast given cause to all men to do it. By fear, is meant fear of reverence, and religious worship; as it followeth, and glorify thy Name; chap. 14. 7.  
for] Or, saying, that. Thus they teach posterity, why, and how to praise God. See the like, Psal. 106. 1. and 107. 1. and 136. all over: 2 Chron. 5. 13. And so the Jews use it in their liturgy. See also, 1 Chron. 16. 41. Matth. 7. 23. In all these places it may fitly be so translated: and so it is full in the Greek, Luke 19. 42. Saying, that if, &c.  
thou onely art holy] Of thyself, and infinitely, 1 Sam. 2. 2. and hast shewed thyself so to be, by destroying the unholy, and freeing the holy.  
all nations shall come] Thou are now sending forth thy forces to destroy antichrist, and then thou shalt be rightly worshipped in all the world, Isa. 66. 23, 24. Although, while antichrist reigned, there was scarce any hope of any such thing left in the world; yet, when he is destroyed, all that are left of those that adhered to him, shall publicly worship thee according to thy word, chap. 11. 13.& 20. 5. None shall then refuse to fall down to thee. They that knew thee not before, shall be converted.  
before thee] In the places of thy public worship, Psal. 42. 2.  
thy judgements are made manifest] There is no man but seeth how justly thou hast proceeded, and that, though thy judgements on them are great, yet are they no greater then they have deserved. This thou hast shewed, in freeing us from the power of antichrist, already; and it shall be made more manifest, when thou destroyest him and his adherents. For thy judgements past, are an argument to us to look for fuller declaration of thy justice in time to come: and every man may see what thou wilt do, by what thou hast done.  
V. 5. the temple of the tabernacle] That is, the innermost part of the tabernacle, called The holy of holiest, and The most holy place; which tabernacle is termed The tabernacle of the testimony, Num. 1. 50.& 17. 7. in regard of the two tables of ston, so called, Exod. 25. 21. because in them was written the law of God, the testimony of his will, Exod. 34. 28. Psal. 19. 7.& 119. 14, 22. which tables were put in the ark, Deut. 10. 5. 1 Kings 8. 5. and that ark placed in the innermost part of the tabernacle or temple, 1 Kings 8. 6. Heb. 9. 3, 4. The temple was so open, that men might see into it out of the court, now, which in the old testament they could not. See the meaning, chap. 11. 19.  
V. 6. seven angels, &c.] John saw them, v. 1. but now he seeth them coming out of the temple, to execute their charge.  
out of the temple] See chap. 14. 15. Out of the Sanctum sanctorum, where the ark was, v. 5. It may import, that these were the last plagues, because they lay hide in the secretest closet of Gods sanctuary, till the rest were finished. Here is still a gradation of judgements. The angels that blow the trumpets are in heaven, chap. 8. 1, 6. The reapers, and the encouragers, came out of the clouds, and the temple, and from the altar, chap. 14. 14, 15, 17, 18. But these with the vials come out of the most holy place, Gods closet, and secret armoury. They came also by command from God; for from the oracle did God use to answer Moses, Exod. 25. 22. Numb. 7. 89.& 17. 4. So God stirred up men extraordinarily, to help pull down antichrists kingdom. See chap. 16. 1.  
having the seven plagues] See notes on v. 1.  
pure and white linen, &c.] Very glorious. An allusion to the high-priests garments( who onely went into the most holy place) both for the linen, and girdle. See Exod. 28. 6, 8. They are clad like conquerors. See chap. 19. 14.  
their breasts girded with golden girdles] They were ready gird, to go about their work, Exod. 12. 11. 1 Kings 18. 46. Luke 12. 35. And with golden girdles, to show their royal dignity, chap. 1. 13. Some great religious princes they seem to set out, who must successively weaken the popes kingdom, till it be quiter destroyed.  
V. 7. one of the four beasts] Or, living wights, chap. 4. 6. The ministers. See why, chap. 14. 15. It may be taken for the first, as chap 6. 1. Or, any one of them, because the rest are not name after, as in chap. 6. The meaning is, that in every age after the reformation, God will raise up, as some eminent princes to fight against antichrist; so also some famous ministers to incite and encourage them thereunto.  
seven golden vials, &c.] Each of them one vial full of the liquour of Gods wrath, to be poured on idolaters. Vials are cups wherein men used to drink, Psal. 76. 8. Jer. 25. 15. First were the seven seals, which were tokens of judgements to come on the world, if they repented not. Then the trumpets, thundering out greater troubles. Lastly, the vials, which come without noise, because they come not to warn, but to destroy the antichristians, as fire and brimstone was poured down on Sodom and Gomorra, Gen. 19. They are golden, in allusion to the vessels of the sanctuary, Exod. 25. 29.& 37. 16. Jer. 52. 19. Hereby is shewed, that Gods wrath is like gold, pure, and free from the dregs of passion; and also that God will get himself much glory by these judgements: For gold is the most pure and glistering metal.  
full of the wrath of God] Not that God is angry with them; but, by that which is contained in them, executeth his wrath on his foes: see how, chap. 14. 8, 10. They contained many and great punishments in them.  
who liveth for ever and ever] Chap. 5. 14.& 10. 6. And therefore can punish them, not here onely, but also for ever in hell.  
V. 8. the temple was filled with smoke, &c.] Smoke is used sometimes, to set out Gods powerful and terrible presence; as Exod. 19. 18. especially when he cometh in anger, to destroy the enemies of his Church, that he may show mercy to his people, in delivering them, Psal. 18. 7, 8, 14, 15, 16, 17. Isa. 6. 4, 11. So here God would show his terrible and powerful presence in his temple, by manifest arguments of his wrath against the enemies of his Church, in sending some thence continually to plague the antichristian church, from the time of the Churches reformation, till antichrists final destruction.  
no man was able, &c.] God was so angry with the papists, that no man durst come to intercede for them; but he went on in wrath, till he had rooted that religion out of the earth.   

CHAP. XVI.  
Vers. 1. A Great voice] Signifying the work to be important, and to be done with great care.  
out of the temple] Chap. 14. 15. It sheweth also the work to be holy and just. It seemeth to be Gods voice. See chap. 15. 6, 7. and the rather, because the voice is said to be heard, but no visible form of the speaker is shewed; Deut. 4. 12, 33.  
to the seven angels] Signifying the instruments ready to execute these judgements, as the angels were ready to pour out the vials, and waited onely for a sign.  
Go your ways] It is time for you now to pour out those plagues upon the earth which are committed to you. They must go out of the Church, into antichrists dominions, to afflict them.  
pour out the vials] To the bottom. Leave nothing in. Execute Gods wrath to the full, as far as each of your commissions go.  
vials of the wrath] Chap. 15. 7. These vials were for the destruction of popish Rome, as the seals were for the overthrow of the heathen roman empire. There is a great agreement between the trumpets, that weakened the Christian roman empire, and these vials, that shall ruin the popish Church. The evil of the first trumpet and vial lighteth on the earth, the second on the sea, &c. The one sheweth, that the popish church shall be destroyed, as sure as the heathen empire was: the other, that it shall be destroyed by such like judgements as the heathen empire was weakened.  
wrath of God] Yet God may be the speaker, though he speak of himself, in the third person; as he doth, Exod. 20. 7.  
upon the earth] Upon the antichristian church and state, as appeareth, v. 2. This is like to be the sense here, because some of the vials were poured on the sea, and on the sun, v. 3, 8. not all on the earth literally taken.  
V. 2. the first went] Gr. went forth. They did not all pour out their vials at once, to show, that this desolation should come by degrees, not all at once. The angels that sounded 
The first vial.  the trumpets, stood before God and sounded, chap. 8. 2, 7. these go forth to do it: which sheweth, that these are types of those princes that must destroy antichrists kingdom by degrees.  
poured out his vial] Left nothing in it. This sheweth the greatness of the judgement, and his fidelity, in doing as he was commanded, v. 1.  
upon the earth] Upon the common people, the popes footstool. So it is to be taken here, because the other vials were to be poured on the earth also; if it be taken for antichrists whole kingdom, as it is, v. 1.  
noisome and grievous sore] Gr. evil and wicked. Evil is put for noisome, or offensive to others, 2 Sam. 11. 27. 1 Chron. 21. 7. Wicked, for troublesone to a mans self, Eccles. 1. 13. Sore travail: Heb. evil thing. So Eccles. 4. 8. And on the contrary, good, is put for, pleasing to others, Gen. 1. 31. to ourselves, Psal. 4. 6, 7.& 34. 12.& 106. 5. Now because the place of the body is not noted, it may be supposed these sores in the type went all over the body, as Jobs did, Job 2. 7. And the like is threatened, Deut. 28. 27. 35. This must needs be noisome to others, and troublesone to themselves. Some take it for the rage of the common people, who went to fight against the Waldenses; for they were the popes marked souldiers. Others, for the neapolitan disease that came upon his warriors, one thousand four hundred ninety and four. Others, for the envy of the idolaters against the Gospel, and the preachers and professors of it, when Luther first began to preach. It made them like the Egyptians, that not onely could not abide to have their bodies touched, but also not to endure the company of others, Exod. 9. 10, 11.  
upon the men] Like boils; that as they afflict within, so they appear without, and stink when they break: so did their envy. Thus were the papists vexed, when the protestant religion was publicly professed. Men that knew no grounds of religion, nor knew no cause of quarrel against them, would bring faggots to burn them; as appeareth in the book of martyrs.  
mark] Chap. 13. 16.  
which worshipped his image] Chap. 13. 15.  
V. 3. upon the sea] See chap. 8. 8. Hereby is meant the 
The second vial.  popes jurisdiction, which kept many provinces in subjection to him, as the sea doth begird the land.  
it became] A greater defection then before. The third part onely was blood, chap. 8. 8.  
as the blood of a dead man] Exod. 7. 17. As the putrefied blood of a dead carcase, which as so loathsome, that no man can drink it. Or, as if it were made all over read with the blood of many men slain.  
every living soul died in the sea] Whole provinces and kingdoms cast off the popes jurisdiction; because it was so corrupt, they could not live any longer in it. So it came to pass in Luthers time, before his death.  
V. 4. rivers and fountains of waters] Popish magistrates, and 
The third vial.  ministers employed to uphold their church, who came to an ill end; as many did in England and France.  
V. 5. angel of the waters] That had power given him to turn the sea into blood, v. 3. Or, him on whose vial poured our, the rivers and fountains were turned into blood, v. 4. Like the angel of the fire, chap. 14. 18.  
which art, &c.] Chap. 1. 4.  
judged] Punished; as Gen. 15. 14.  
V. 6. And thou hast given them blood to drink] They were adjudged to death, as they had judged others. So the laws are against priests in England; and they have for their ill lives been put to death by the secular power, in some popish countreys.  
V. 7. another] Differing from him, chap. 9. 13. or from him, chap. 14. 18. or from him that spake out of the temple, v. 1. of this chapter. Or, one confirming the words of the angel of the waters, v. 5, 6. It may be the angel that offered up the incense at the golden altar, chap. 8. 3, 4.  
Even so] So it ought to be.  
true and righteous] Chap. 15. 3. Thou hast judged incorruptibly, in giving blood for blood; and fulfilled thy promise, in revenging the blood of thy servants, chap. 6. 11.  
V. 8. upon the sun] The popes temporal power over kings. 
The fourth vial.  Or, the house of Austria which shineth brightest in the popish heaven. They have begun to be eclipsed.  
unto him] Or, unto it. To the angel, or to the sum. See the like, chap. 9. 1.  
to scorch] Much fire and war have been in their territories of late: more may be.  
V. 9. scorched] Or, burned. They were enraged with rancour and malice, as with a burning fire.  
blasphemed the Name of God] As the beast doth, chap. 13. 6. which hath power over these plagues. Either he sheweth the cause why they blasphemed God, to wit, Because he did inflict these plagues on them; or, did not keep them off: Or else he sheweth their madness, that made their plagues greater, by resisting him that could have removed them, if they had submitted to him, and entreated his help, Isa. 8. 21.  
to give glory to God] See chap. 11. 13.  
repented not] See chap. 9. 20, 21.  
V. 10. upon the seat of the beast] On the city of Rome, 
The fifth vial.  chap. 13. 2. which shall then be destroyed. And then we shall certainly know, which of the vials are past, and which to come.  
full of darkness, &c.] Though his city be destroyed, yet not his kingdom totally: that shall be much obscured, when his throne is gone. The pope then must live somewhere else, when Rome is destroy,( as once he did at Avignon) before his kingdom be quiter overthrown: and his followers shall be in great agony, like those that bite their tongues for grief and anger, ready, at the next increase of pain, to devour or destroy themselves. Or, it may be meant, They shall eat their words, and be ashamed of their railings upon Gods saints, though they leave not their idolatry, v. 11.  
V. 11. blasphemed the God of heaven] Spake ill of him, because they conceived their plagues came from thence: for they thought no human power could have destroyed Rome.  
repented not] See v. 9. Chap. 9. 20.  
V. 12. upon the great river Euphrates] Chap. 9. 14.  
and the water thereof was dried up] With the heat of the 
The sixth vial.  plague; or by the Jews, turned Christians, diverted, that they may come to help ruin the beast, Isa. 11. 15, 16. An allusion to the taking of old Babylon, Jer. 50. 38.& 51. 32. and drying up the read sea, Exod. 14. and Jordan, Josh. 3. Or, the destroying of the Turkish empire, that hindereth their coming, as of Assyria, Isa. 8. 7. These are not like to come to help destroy Rome; for that is to be done under the former vial. See notes on v. 10. But to help destroy antichrist utterly, at the great battle of Armageddon, v. 16. Chap. 19. 17, 18. For their conversion is likely to be before that, though after the fall of Rome. See notes on chap. 19. 1, &c.  
kings of the east] The Jews, who are like to reign in those parts again, Isa. 24. 21. Others understand it of the Turks, to be brought in by the popes frogs to help him, v. 14.  
V. 13. three unclean spirits] Divers kindes of incendiaries sent abroad.  
like frogs] Unclean persons, and making a great noise, to draw men to fight for antichrist, though Rome be down. They should be either the jesuits, or some stirring sect worse then the jesuits, arising after Romes, and before antichrists fall.  
out of the mouth] By the command; as chap. 12. 15. Or, sent to establish their doctrine or religion.  
of the dragon] Of the devil, chap. 12. 13. The jesuits seem to be sent by him; for they keep a cabinet-council at Rome, distinct from the popes.  
of the beast] The emperour, chap. 13. 1. who sendeth ambassadors abroad, to uphold the popish cause.  
of that false prophet] The pope, chap. 13. 11. who sendeth his legates. See chap. 19. 20.& 20. 10. All these stir up other princes to further the catholic cause, as they call it. See the like, Gen. 14. 3. Josh. 9. 1, 2.& 10. 1, 2, 3.  
V. 14. spirits of devils] Not onely unclean, as v. 13. but also devilish and malicious.  
working miracles] Chap. 13. 13. To persuade men to fight for antichrist, who is now going down the wind.  
go forth] Are diligent, and travail into all parts, to persuade princes to uphold the popish cause.  
kings of the earth] Popish kings.  
of the great day of God Almighty] Wherein God shall show his Almighty power, in destroying the popish princes, chap. 19. 17.  
V. 15. Behold, I come] This verse should be included in a parenthesis, because the verse following dependeth not on it, but on the former. It is put in, to comfort Christs servants against these great preparations, by the promise of his speedy assistance.  
as a thief] Chap. 3. 3. Matth. 24. 43. Unexpectedly.  
watcheth] Taketh heed of the plots of these frogs. Or, doth expect my help continually.  
keepeth his garments] doth nothing unbeseeming the true religion; for he will get no help from them by dissembling, but will be exposed to shane, if he condescend to them.  
V 16. He gathereth them] God, v. 14. As he let Abab be seduced by the false prophets, to his destruction, 1 Kings 22. so he letteth these foolish kings harken to the frogs, to come into the pit of perdition. Or, They gathered: that is, the frogs. Or, the meaning is, they were gathered; as Luke 12. 20.  
Armageddon] The place hath this name given it from the future event; as Numb. 11. 34. Ezek. 39. 11. Some take it for an allusion to Baraks victory over Sisera, by the waters of Megiddo, judge. 4. 15.& 5. 19, 20. The word may signify, Devoted to destruction: or, Destroyed by craft: that is, subtly brought thither, to be suddenly destroyed.  
V. 17. the seventh angel] Under the fifth vial, was the destruction 
The seventh vial.  of the city of Rome: under the sixth, the overthrow of the kings that assist the pope in the great battle. Under this seventh, the remainder of the papists are destroyed.  
into the air] Where Satans throne is, Eph. 2. 2. who upheld the beast and false prophet all this while, and used his utmost endeavour to uphold them in the last great battle.  
a great voice] In the thunder, v. 18. See Joh. 12. 28, 29.  
from the throne] From him that sitteth on the throne; that is, God the Father, chap. 1. 4.& 4. 2.  
It is done] It is certain, as if it were done, Hos. 10. 7. Chap. 21. 6. Babylon is undone, v. 19. Or, It was. Or, It is gone. That is, it once had a glorious being, now it hath none at all.  
V. 18. voices and thunders, &c.] See chap. 4. 5.& 8. 5.& 11. 13, 19. As if heaven and earth were troubled, or conspired together, to destroy antichrist. Or, it may signify a destruction, not by human help, but from heaven, as it seemeth, v. 21.  
such as was not, &c.] See Dan. 12. 1.  
V. 19. the great city] The place where the remainder of the senate and people of Rome abide: for it was destroyed under the fifth vial.  
divided] Gr. made. Or, became.  
into three parts] Pulled all to pieces, as a city torn into three pieces by an earthquake.  
cities of the nations] Other popish cities were destroyed. See chap. 11. 2. Or, of Turks and Gentiles: for all Christs enemies are to be deposed from public authority.  
came in remembrance before God] He shewed, by destroying her utterly, that he remembered all her wickedness. So good works are remembered, when rewarded, Acts 10. 4, 31.  
cup of the wine, &c.] See chap. 14. 10. Jer. 25. 15, 16.  
of the fierceness of his wrath] This sheweth the greatness of Gods anger, punishing them for their sins which they were so many yeers in committing.  
V. 20. every iceland] Or, place beyond the sea; as Psal. 72. 10. Or, every land or country; as Isa. 20. 6.& 41. 1. Jer. 47. 4. See chap. 6. 14. There, they were out of place; here, no more found, as if they had been removed or swallowed up by the earthquake. There should be no more footing for popery in any remote place, or defented cities. All of them should be either converted or confounded.  
V. 21. upon men] The judgement on the places was shewed before: now followeth the judgement on the men that escaped. God will destroy them strangely.  
a great hail] Great hailstones( as Josh. 10. 11.) signifying great judgements.  
weight of a talent] See Ezra 8. 26. Very great hailstones, big enough not to kill men onely, but also to dash them to pieces.  
blasphemed God] They were so obstinate in their idolatry, that they stood out against all Gods judgements, and blasphemed God to the very last hour, v. 9.   

CHAP. XVII.  
Vers. 1. ONe of the seven angels] It was fit that one of the executioners of Gods wrath on Babylon should inform John what she was, chap. 16. 1. Or, the first of the seven angels; as chap. 6. 1.  
talked with me] See chap. 1. 12.& 4. 1.  
I will show unto thee] As now the whore is shewed to John, and the manner of her destruction; so she must be manifested to be a whore, to Gods ministers and people, especially to such as shall be employed in destroying her; for that is a great encouragement to fight against her.  
the judgement] The utter destruction of Rome. But it is called judgement, that men may know it came not by chance, nor undeservedly, nor by mans power principally; but by a just sentence of Almighty God upon her for her sins, and that men are set on work by an higher power, to pull her down, and bring her low.  
great whore] She was once the faithful spouse of Christ; but now is turned harlot, Isa. 1. 21. She is called a great whore, because of the multitude of her spiritual fornications, Isa. 23. 15, 17. Nah. 3. 4. Or, the damnation( as Matth. 23. 14.) of the great whore, by an Hebraism, for, the great damnable whore. As Matth. 24. 15. abomination of desolation, for, abominable desolation.  
sitteth upon many waters] Situated on the great river Tiber, as old Babylon on Euphrates, Jer. 51. 13. See what is meant by waters spiritually, v. 15.  
V. 2. kings of the earth] Many great princes have been seduced to idolatry by her, and worshipped her idols; and she dispenseth with adulteries and incests in them, to keep them at her beck. Before, the nations onely are mentioned, chap. 14. 8. here, the kings also, to show, that this Romish idolatry should be countenanced by authority in many nations.  
inhabiters of the earth] Like a common strumpet, she prostituteth her self to base people also, for money, that she may put off her pardons and indulgences.  
drunk with the wine] alured to idolatry by her, with hope of gain, honour, pleasure, so that they doted on it, and were mad against all that opposed them in that course; as wicked men do, who are enticed to whoredom by the flatteries of a strumpet, Prov. 7. 14. See vers. 4. Chap. 14. 8. Jer. 51. 7.  
V. 3. in the spirit] In a trance, his body abiding where it was, chap. 4. 2.  
into the wilderness] A sit place to be private, that he might the better view so great a mystery. Or, to show, that this great whore was not yet visible in the world. Or, that he might view the woman the better, being separated from others, and in an open waste, where nothing might hinder the sight of her. Or, to intimate, that Rome should be brought into a desolate state in the end; as chap. 18. 21, &c. Isa. 13. 19, 20, 21, 22. Jer. 50. 12.  
a woman] Popish Rome, v. 18.  
a scarlet-coloured beast] The roman, or French, or german emperour, set up by the pope. Or, as some, the pope, who upholdeth popish Rome. And the beast is said to be scarlet-coloured; first, to show the pride of these Romish idolaters, who would go like kings, and great commanders, and rich personages, Nah. 2. 3. 2 Sam. 1. 24. Matth. 27. 28, 29, 31. Secondly, to show their cruelty, that were as it were dyed with the blood of Gods saints, v. 6. Chap. 18. 24.  
full of names of blasphemy] Usurping names that belong to God and Christ onely, 2 Thess. 2. 4. and taking Gods power, or a greater, unto themselves; as the pope and his adherents do at Rome, by dispensing with sins and oaths. Now their blasphemies are legible, to be seen with the eye, as spots on a beast; and they are all over bespotted with them.  
seven heads] See v. 9, 10, 12.  
V. 4. in purple and scarlet-colour] So the pope and cardinals are attired at Rome. Thus like a strumpet they deck themselves, to 'allure lovers. And it may also set out their pride, in their kingly and triumphant attire, chap. 18. 7. Dan. 5. 29. and their luxury, whereof Rome is full.  
decked] Gr. gilded.  
with gold, &c.] It may set out the stately worship of the papists, their costly images, altars, copes, pales, or stately palaces.  
cup of gold] The wine was mentioned, chap. 14. 8. Now the cup is set out, and it is a golden one, Jer. 51. 7. to 'allure men to drink of it, or to show, that golden means are used by the popes, to draw men to idolatry. Or, that Rome beareth the title of The catholic Church; but giveth the poisoned cup of idolatry to others to drink, chap. 14. 8.  
in her hand] Signifying, that Rome sendeth abroad legates, to 'allure all men, especially great ones, to her superstition.  
full of abominations] More abominable, for idolatry and wantonness, then any other place. Such cups of enticing wine, whores were wont to give to their lovers, to 'allure them to folly, vers. 2. Or, alluding to such enchanted potions as by lewd persons are given, to work a strong and strange inclination of amorous affections towards them in others.  
V. 5. upon her forehead a name] As common strumpets anciently had their names written over their cells in the stews, and some on their foreheads; that all might plainly see, that she is such as she is hereafter described.  
written] By Gods appointment it was made known; for she would never take such a title to her self; yet did she so openly carry her self, that men might see her faults in her forehead, Isa. 3. 9. Jer. 3. 3.  
Mystery] Deceiving others, under the colour of divine mysteries,( whereas heathen Rome openly professed idolatry) their whole religion being a mystery of iniquity or wickedness, 2 Thess. 2. 7. as the Gospel of Christ is called, The mystery of piety, or godliness, Rom. 16. 25. 1 Tim. 3. 16.  
Babylon the great] An allusion to old Babylon, called Great Babylon, Dan. 4. 30. whom Rome imitateth, in oppressing Gods Church, and challenging an universal empire.  
the mother of harlots] Or, fornications. A teacher and nourisher of bodily and spiritual whoredoms, Ezek. 16. Hos. first and second chapters. So that she not onely was idolatrous her self, but brought forth, and brought up, children suitable to her self.  
V. 6. drunken with the blood, &c.] Not onely outwardly sprinkled with it, but inwardly surfeited; such abundance of martyrs did she kill, and commanded every where to be killed, chap. 16. 6.& 18. 24. She made others drunk with her idolatry, v. 2. and those against whom she could not prevail, she made her self drunk with their blood.  
of the saints, &c.] This increaseth her sin. It was a great transgression, to kill men; greater, to kill holy men; greatest of all, to kill them for bearing witness to Christ.  
I wondered, &c.] John wondered not before, at the sight of the two beasts, chap. 13. But now he admireth at the sight of the woman on the beast, whom he had not seen before. And he wondered indeed, that God would suffer so much blood of his servants to be  shed by her. But he did not so admire at her great power, as to follow her. This wicked men do, v. 8. Chap. 13. 3, 4.  
V. 7. And the angel said unto me] That angel that shewed me this representation, v. 1, &c. now fulfilleth his word, and telleth me the meaning of it.  
Why didst thou marvel?] Johns admiration, is the ground of the future revelation.  
I will tell thee] As John could not tell the meaning of this type, unless the angel had revealed it: so we could never have known Rome to be Babylon, unless God had made it known to us, v. 9.  
mystery] See v. 5.  
that carrieth her] The emperours uphold Rome, and Rome upholdeth the pope.  
V. 8. that thou sawest, &c.] This beast appeared to John before in another shape, not as an upholder of popish Rome.  
out of the bottomless pit, &c.] Shall be set up by Satan to that end, and be destroyed with him, chap. 11. 7.  
shall wonder] See notes on v. 6.  
whose names are not written, &c.] Chap. 13. 8. Though their impostures be very subtle, yet they cannot deceive Gods elect, Matth. 24. 24.  
and yet is] Other copies red it, and yet shall be] This beast some take to be the pope; others, the emperour: which appeared to John in another form before, chap. 13. but now was vanished, in regard of that form, and appeared as one that should hereafter uphold popish Rome. Others say, Which was in resemblance of power, but should not be for a time in that greatness; yet should afterwards get a renewed power, chap. 13. 4.  
V. 9. mind which hath wisdom] Here a wise heart may exercise itself, to find out this mystery, chap. 13. 18.  
seven mountains] Rome was built on seven hills yet to be seen there, though some of them now be without the walls of the city.  
V. 10. There are] Or, They are.  
seven kings] The lasting heads, were hills; the fleeting ones, are kings, that is, several sorts of governments.  
five are fallen] Kings, consuls, tribunes, decemvirs, dictators.  
one is] roman emperours.  
the other is not yet come] Popes: or, the Gothish kingdom of Italy; for it lasted but a while, in comparison of the emperours.  
a short space] It is literally true of the Gothish kingdom: but if it be meant of the pope, it intimateth, that the popes power shall not abide for ever. It may seem long, to those that suf●er under it; but it is short, in Gods sight, 2 Pet. 3. 8. and in respect of the eternal happiness of Gods saints, Rom. 8. 18. 2 Cor. 4. 16, 17, 18. A longer time is said to be short, chap. 22. 6, 7, 10, 12, 20.  
V. 11. the beast] By a synecdoche. He meaneth, one head of that beast which he saw. Or, he is not the eighth beast, nor head; for there were not so many in all: but the eighth king; for with that word it agreeth in the Greek, and not with either of the other. He should be so altered, that he should seem rather to be a new beast, then an head of the old one, Dan. 7. 7.  
is one of the seven] There were emperours before; and after that they were depreised by the Goths, the western emperour was set up by the pope, chap. 13. ●3. Or, he may be one of the seven, if it be understood of the pope; because he attained to such power afterwards, as the emperours formerly had.  
and goeth into perdition] Vers. 8.  
V. 12. The ten horns] Hereby it appeareth, that this is the first be●st, chap. 13. 1. for the second had but two horns, chap. 13. 11. The second beast, the pope upheld; the first, the emperour or empire; and the first upheld the woman, the city of Rome, v. 18.  
ten kings] The kingdoms of Europe rent from the roman empire. See the like, Dan. 7. 24. In Johns time, they had no kingdoms, but were subject to the roman empire.  
as kings] For they had crowns, chap. 13. 1. whereas the ten horns of the dragon, chap. 12. 3. had no crowns: they were but lieutenants to the roman empire. The crowns were then on the seven heads, not on the ten horns, as now.  
one hour] They shall reign a small time with the pope, v. 10. Matth. 20. 12.& 26. 40. Or, at one hour, chap. 3. 3. Joh. 4. 52. Acts 3. 30. For the pope soon laboured to divide the kingdoms of Christendom, to uphold himself. And now there be divers kings, notwithstanding the emperours remaining.  
V. 13. one mind, &c.] They shall labour with one consent, to uphold the pope, or the roman empire. Before, nations submitted; now, kings. See on v. 2.  
power and strength] Or, force and authority. They shall use all their personal and royal authority over their people, to uphold the beast, chap. 13. 2.  
V. 14. These] Some of these shall take part with antichrist till the end, even after the fall of Rome, till they be destroyed at Armageddon, chap. 16. 14.& 18. 9.& 19. 18. So, The thieves mocked Christ, Matth. 27. 44. that is, One of them, Luke 23. 39. Here the instruments of the popes war are set down by a similitude taken from beasts which fight with their horns, Zech. 1. 18, 19, 21.  
with the Lamb] Chap. 5. 6. Before, the beast made war with the witnesses, chap. 11. 7. and with all the saints, chap. 13. 7. but now, with Christ himself. This sheweth the cause of his quarrel against them; to wit, that they belong to Christ; and the growth and height of his malice against Christ.  
for he is Lord of lords, &c.] Chap. 19. 16. 1 Tim. 1. 16. God having given him supreme power over all, it is fit that all should be willingly subject to him, or subdued under him, Psal. 110. 1, 2, 3. Matth. 28. 18, 19, 20. 1 Cor. 15. 25.  
called and chosen] Of high account with God, though tho world call them heretics. Or, such as are picked cut by Christ himself, Jer. 49. 19.& 50. 44. and called to destroy antichrist, and will faithfully do it.  
V. 15. The waters, &c.] Here he setteth cut the large territories of the beast, consisting of many people of sundry languages, by the similitude of many waters. So Isa. 8. 7, 8. Jer. 47. 2. for the people are movable and inconstant, like water. And antichrists kingdom is built on a fleeting foundation, like a house on the water.  
which thou sawest] The woman to sit on, V. I.  
peoples and multitudes] See chap. 5. 9.& 7. 9.& 10. 11.& 11. 19.& 13. 7.& 14. 6.  
V. 16. These shall hate the whore] Or, are these kings which shall hate the whore. For the gender is changed in the Greek, from horns to men. That is, some of these: for others will take part with antichrist to the end. See notes on v. 14. They shall, like raging enemies, out of hatred conspire against her, and lay waste her dwelling, as it were strip her of her state and pomp, use her most despitefully, and utterly destroy her.  
make her desolate] By leaving her communion.  
naked] They shall take away her garments, consisting of purple, and scarlet, and gold, and precious stones, and pearls, v. 4. and convert them to their own use. So they shall make her poor and naked. Or, they shall forbid their subjects to go thither to buy pardons. So whores are impoverished, when their lovers forsake them.  
eat her flesh] Spoil her, as a lion feeding on his prey. Or, shall feed themselves on her spoils, which were as dear to her as her flesh, Matth. 5. 29, 30. Or, members, Col. 3. 5. This sheweth their great rage against her; as Psal. 27. 2. Job 31. 31. but it appeareth more in the clause following, in that they were not content with eating her flesh, Job 19. 22. but burnt the remainders of her.  
burn her with fire] Destroy her utterly, not leaving a bone of her. They shall burn the whole city, when they have rifled it, as the Babylonians did Jerusalem, Jer. 38. 23. and 52. 13. and 37. 10. and as harlots and strumpets sometimes were, Gen. 38. 24. Levit. 21. 9. Ezek. 23. 45, 47.  
V. 17. For God hath put into their hearts] A reason is here given of the altering of their affections toward the beast now, and their inclining it so strongly to it before: to wit, Gods will, who, as now in mercy he moved them to destroy the beast; so before, for their own sins, and cowardliness, v. 13, 14. and the sins of their subjects, in justice for a time gave them over to subject themselves to the beast. So Pharaoh is said to harden his own heart, Exod. 8. 15. and God is said to do it, Exod. 7. 13.  
to fulfil his will] To destroy the city of Rome.  
and to agree, &c.] Or, to do with one consent. Or, to act that one sentence, vers. 13. that is, to submit themselves to the popes tyranny no longer then for a time set by God. So the apostle thanketh God, Rom. 6. 17. that they were no longer servants of sin, not for that they were so for a time. Or, God, for a just punishment of their sins, made them subject to Rome, as he did the nations to old Babylon, Jer. 27. 6. For it was not a sin in itself, to submit to the roman empire, though by the popes this power were afterwards abused to persecutiion. No threats or allurements could have made them so servile to popish Rome, if God in justice had not given them over to that slavery: nor none have raised up their spirits again to destroy Rome, if God had not done it, and so made her friends her soes. Thus whoremongers use to deal with strumpets, when they see what hurt they have got by them, Ezek. 16. 37, 39. Or, it may be red, And suffered them to agree. See the like addition of a fit word, 1 Tim. 4. 3.  
until the words of God shall be fulfilled] Till the city of Rome shall have executed all those cruelties, and enjoyed her dominion so long, as God hath appointed or foretold. We must not then accuse God of slackness, if Rome be not yet down; but with patience expect Gods time, knowing, that as surely as he hath put into the hearts of these kings to serve that empire; so surely he will, at his time determined, put it into their hearts to destroy that city.  
V. 18. And the woman] Before, he had expounded the beast; now, he telleth what the whorish woman is that sat upon the beast.  
the great city] Rome, which then had the empire. Before, he concealed the full description of it: now, the time of destruction drawing near, he doth as good as name her. We may hope then her end is not far off, now she is all over Europe proclaimed to be the whore of Babylon.   

CHAP. XVIII.  
Vers. 1. AFter these things] The holy Ghost having spoken of the destruction of the seat of the beast under the truth vial, chap. 16. 10. sheweth what that seat is, chap. 17. 18. the city of Rome: and now he goeth on to the overthrow of it. So that it seemeth we are now under the fourth vial, and the fifth is not yet poured out, because Rome is not yet destroyed.  
another angel] Differing from him before, chap. 17. 1. Though God had given sundry warnings of the fall of Rome, before, chap. 14. 8, 9.& 16. 10. yet he sheweth his long-suffering, and willingness to have men forsake her, that they may not perish, by sending three angels more, to signify that her destruction draweth nigh: one here, foretelling her fall once more; another, v. 4. calling men out of her, as out of an house on fire, left they be destroyed with her; as out of an house on fire, lost they be destroyed with her; as Num. 16. 26. a third, v. 21. showing her utter desolation in express words, confirmed by a sign.  
from heaven] Or, out of heaven. Sent with a commission from God, to foretell the fall of Rome now at hand. It sheweth, then, that this was no dream of his own, but Gods certain truth: and that this great judgement should not come by accident; but by the will and providence of God. It may signify some great man suddenly raised by God, and unexpectedly( as Psal. 26. 6. and 57. 3. and 102. 19.) to destroy Rome. Things that come out of the earth, must have time togrow: things from heaven come suddenly.  
great power] Furnished with power fit for such a service. So that none could resist him; but Rome must fall by his means. Others foretold the fall of it before; but this cometh to execute it.  
the earth was lightened with his glory] That is, with his brightness, in the vision. So glory is used, Exod. 40. 34. Numb. 14. 10. 2 Cor. 3. 7. The thing signified may be, that, even earthly men, and papists, shall admire at the piety of him whom God shall set up to destroy that city; or at his majestical power, made known by his victories.  
V. 2. mightily with a strong voice] That all men might hear this tidings of the fall of Rome: for she was so settled, that many believed she could not be overthrown. Or, to show the greatness of her fall, and of Gods anger against her.  
Babylon the great is fallen] Chap. 14. 8. Isa. 21. 9. jer. 51. 8.  
is fallen] It is doubled, to show the greatness, nearness, or certainty of the fall.  
habitation of devils] It was full of men, but now it is full of devils. Either because men esteem solitary places haunted with ghosts, or because the foul spirits do haunt such places for their pleasure, Isa. 34. 11. Jer. 51. 37. Matth. 12. 43. Mark 5. 3. Or, are confined thither by God, as to an hold or prison; or keep there, to terrify men that pass by such places.  
a cage of every unclean and hateful bide] Isa. 13. 21. Of such birds as were forbidden in the law, and hated by men, because they are not good for food or song, but feed on other birds, and make hidecus and dismal noises. See a pattern of such desolation, in the ruins of monasteries: they once held unclean men; now nothing, except perhaps unclean spirits and birds.  
V. 3. all rations have drunk] Rome is compared to a famous strumpet, who permitteth ordinary people to drink of her cup, kings and great ones to have to do with her, merchants to gain by her. Before, chap. 14. 8. it was said, She made them drink: now the phrase is altered, They have drunk: to show, that some might come in of their own accord, as others did by her persuasion or compulsion. Both these ways, men come to taverns and stews.  
of the wine, &c.] See chap. 14. 8.  
kings] Chap. 17. 2.  
merchants of the earth] Either worldly merchants, that sold her delicate things for her lust; or spiritual ones; as friers, monks, pardon-sellers, and such like, 2 Pet. 2. 3.  
abundance] Or, power.  
delicacies] Money, which they had of her for delicate things to serve her lusts.  
V. 4. another voice] A voice, without naming the author, bringeth some great matter worthy of attention, Isai. 40, 6. When Rome is to be destroyed, God will find a means to call out his elect from thence, as he did Lot out of Sodom.  
Come out of her] Jer. 51. 6, 45. and 50. 8. Isai. 52. 11. God is careful of his, that they may escape Babylons sins and punishment; which they would not do, unless they come out before the burning of the city: for the people will still solicit them to idolatry; and the sword or fire cannot distinguish between friends and enemies.  
my people] This then was Gods voice, or some angels representing God.  
V. 5. reached unto heaven] Gr. followed. They were as it were one laid upon another, to make a inount to reach up to heaven, and cry for vengeance, Gen. 18. 20, 21.& 19. 13. Ezra 9. 6. Jon. 1. 2. Jer. 51. 9. The least sins reach to heaven. God knoweth them all: but the phrase is commonly used of great sins, that will pull down sudden judgements. God is compared to a patient man, who passeth by many smaller faults in his servants, without taking notice, as not being willing to punish them; which he should do, if he took notice of them: yet when some great fault is committed, then he calleth his servant to account for it, and punisheth him.  
remembered her iniquities] He seemed to forget her sins before, while he let her prosper; but now he sheweth that he remembreth them, by punishing her for them, chap. 16. 19.  
V. 6. Reward her] Jer. 50. 15, 29. Some take it as spoken to all those that come to destroy Rome. Others, of those which came newly out upon his last summon, v. 4. whose spirits were most likely to be set upon revenge, by the harsh impressions of the sins they lately law there, and wrongs they newly received.  
double unto her double] Not the double of her deserts, but of those miseries she hath brought on you before. And that is just, both because God biddeth them do it, and because she did wrongfully torture innocents; but they justly punish the whore.  
in the cup] Not of her fornication, but of punishment.  
V. 7. how much] Gr. in how many things. This sheweth, that she was very high before, and must be brought very low now.  
glorified her self] Set up her self above others, and against God, Jer. 48. 26, 42. Lam. 1. 9.  
so much torment] Her punishment must be answerable to her pride and luxury. This is spoken of worldly punishments at the fall of Rome; for none can be so high on earth, as they are brought low in hell.  
she saith in her heart] She thinketh so, Psal. 14. 1. She durst not say so, lost she should be esteemed proud, or be envied by others. Thus her pride foretelleth her fall, Prov. 16. 18.  
I sit a queen] Isa. 47. 7, 8. I have a great command.  
no widow] I am mighty, and full of people, and live happily. Chap. 12. 11. is the like phrare: Loved not their lives, that is, made no account of them. Cities deprived of their power and people, are accounted widows, Lam. 1. 1.  
see no sorrow] Feel none in myself.  
V. 8. in one day] In a short time, called one hour, v. 10, 17, 19. Not that one day would end the business; but her enemies should not give over the siege, till they had taken it. Or, in one day; that is, suddenly, against her expectation, Isai. 47. 9, 11.  
death, and morning, and samine, &c.] In the siege of Rome, many shall be slain, and their friends that live, shall mourn for them; and they in the city shall suffer famine: and when it is taken, it shall be burnt down to the ground, chap. 17. 16.  
for strong is the Lord, &c.] Lost any should think the city too strong to be destroyed so quickly, he telleth of Gods power, who undertaken the work, Jer. 50. 34.  
V. 9. kings of the earth] Lake adulterers that have lost their pleasures; so these kings shall make womanly lamentations for loss of their images and superstitions. This must be understood of such kings as shall stand to the pope, after Rome is down. See notes on chap. 16. 14.& 17. 16.  
who have committed ferrication. No good men bewail her. Such onely do it as have been nought with her, chap. 17. 2.  
shall bewail her] Izok. 26. 17.  
when they shall see the smoke of her lurning] Chap. 14. 11. and 19. 3. Gen. 19. 28. Either it must be taken literally of such kings as came to assist her, and fled away when they saw the city on fire: or figuratively, when they understood of her destruction.  
V. 10. standing afar off] Though they loved her, and could have wished her prosperity to continue; yet they dust not come near to help her, lost they should be destroyed with her, by them that besieged her, who would take such as came, for friends to the whore, and destroy them, as John did Ahazia's brethren, 2 King. 10. 13, 14. Or, They were afraid of being as they were that cast the three Jews into the furnace, Dan. 3. 22. the flamme was so great. Thus the ●sra●lites fled, when the earth swallowed Dathan and Abiram, Num. 16. 34.  
that great city] Or, O great city!  
judgement] See chap. 17. 2.  
V. 11. The merchants] These weep not for love, as the kings did; but for loss of their gain, which they got by selling her dainty things, to satisfy the lust of her pr●lats. Or, fine things for their idolatrous worship; as, for altars, images, vestments. It may be meant spiritually, of those that made gain of her spiritual merchandise.  
mourn ●ver her] As a father over a dead child.  
for to man buyeth their merchandise any more] Ezek. 27. 27. For there is no wonted trading there; all traffic, both spiritual and temporal, being there ceased.  
V. 12. gold, &c.] Things for fine apparel, and stately household stuff.  
all thyne-wood] Or, sweet. Some kind of cedar: or, all kindes of sweet-wood, as all manner of vessels. Or, this might be for use about buildings.  
V. 13. and cinnamon, &c.] For pleasing smell.  
and wine, &c.] For dainty fare.  
horses and charrots, &c.] For princely port.  
saves] Gr. bodies. For service. Servants are like bodies, acted by others: free-men, like souls, that guide themselves, and theirs.  
souls of men] Persons of men, Ezek. 27. 13. Gen. 12. 5,& 46. 25. Men, though not slaves, yet used for several employments. Or, souls of men utterally taken, of which they made spiritual merchandase.  
V. 14. And the fruits that thy soul, &c.] Gr. the autumn, or autumn fruits of the desire of thy soul. That is, desired fruit: as, In fire of a flamme; that is, Flaming fire, 2 Thess. 1. 8. This verse should be in a parenthesis. As if those merchants should like mourners speak to perishing Babylon. Or it may be the speech of the angel, the revealer; as v. 14. or John the publisher, objecting gluttony to Babylon. These autumn fruits are most damty and pleasant to the taste, and goodly to the eyes, like the fruits of paradise, Gen. 3. 6. Of such, Rome hath store.  
dirty and goodly] Gr. fat and shining.  
no more at all] They are not onely lost for the present, but for ever. There is no hope of recovering them.  
V. 15. The merchants of these things] Or, the merchants, I say, of these things: Meaning those spoken of, v. 11. He had before set down the causes of their mourning; now he setteth down the manner of it.  
stand afar off] See v. 10.  
V. 16. that great city] See v. 10. That uttered much merchandise.  
In fine linen, &c.] This is suitable to the persons mourning. The kings that are mighty mourn, because the power of the city is gone, v. 10. The merchants mourn, because the wealth of it is gone.  
deeked with gold] Gr. golded with gold: Chap. 17. 4. Not onely wearing gold; but as it were covered with it from top to to.  
V. 17. in one hour] Like a whirlwind. See v. 10.  
every ship-master, &c.] Chap. 8. 9. All that traded with her by sea, Ezek. 27. 29, &c. Or, such as were then bringing wears to her by sea, and saw the smoke of the burning of Rome afar off, as Abraham did, when Sodom was destroyed, Gen. 19. 28.  
as trade by sea] Psal. 107. 23. Or it may be spiritually understood of inferior officers, who carried their pardons to sell.  
stood afar off] See v. 10.  
V. 18. And cried] Jer. 50. 46. Ezek. 37. 32.  
the smoke] Vers. 9. Isa. 34. 10. Her destruction will suddenly be known, both by sea and land.  
What city is like unto this great city?] What city once so strong and popule us? See the like, chap. 13. 4. Or, who would ever have thought this city should have been thus laid desolate.  
V. 19. And they] Or, Yea, they; as Matth. 26. 50.  
cast dust, &c.] It was the manner of mourners. See Josh. 7. 6. 1 Sam. 4. 12. job 2. 12. Ezek. 27. 30. These mourned most, because they were leastable to subsist, and therefore likely to perish soonerby want of trading, then the merchants that employed them. They cried, in the former verse: here weeping and wailing is added, to show the greatness of their sorrow, v. 9, 15.  
that great city, &c.] See v. 10, 16.  
all that had ships] Not merchants alone, but ship-masters: inferior officers, as well as great ones.  
in one hour] Verss. 8, 10, 17.  
V. 20. thou heaven] O Church. See chap. 11. 19.& 19. 1, 6. Psal. 58. 11.  
apestles and prophets] Ministers, their successors. God accounteth these like those eminent persons. A great comfort to them.  
avenged you] Gr. judged your judgement: That is, considered the wrong done to you, and punished her for it, chap. 17. 1. Psal. 9. 4. Mic. 7. 9. He hath avenged the death of your predecessors: or, the wrongs done to you by her, Jer. 51. 35, 36. Or, it may be an apostrophe to those in heaven, showing what cause of joy they had, if they were here to see the fall of Rome.  
V. 21. a mighty angel] An allusion to Jer. 51. 63. showing, by a sure token, that the fall of Rome should be greater then the fall of Babylon. There, a weak man; here, a mighty angel: there, taketh an ordinary ston; here, a great millstone: there, casteth it into Euphrates; here, into the sea: there, Babylon shall sink; here, it shall be thrown down with violence: there, it shall not rise; here, it shall be found no more at all, v. 14. Chap. 12. 8. Isa. 13. 20. Jer. 51. 63. A great millstone will fall apace with its own weight; faster, if it be cast down; fastest of all, if by a strong hand: neither can it then rise any more, or be raised out of the bottom of the sea. This sheweth the violent and everlasting destruction of Rome.  
V. 22. of harpers] Jer. 7. 34.& 25. 10, 11. All things that served for pleasure, shall cease.  
in thee] The angel now turneth his speech to Babylon. Some have  told her face to face of her destruction.  
no craftsman] All things tending to profit, shall be gone.  
sound of a millstone] Gr. voice. In the cities they used hand-mills, which made a great noise. All things necessary shall be taken away. Well may the mills cease, when none shall live there, for whom corn should be grinded. The things abused, shall be all taken away, Joel 1. 5. Jer. 25. 10.  
V. 23. light of a candle] The poorest men have candles in the night, that want many other comforts: but Rome shall have none, after this. Or, they shall not use candles in wedding and festival nights any more, Matth. 25. 6, 7.  
voice of a bridegroom] There shall be no more marriage there to people the city any more. Or, no merry meetings. These things argue an utter desolation, Jer. 7. 34. and 16. 9.  
thy merchants] Nah. 3. 16. Isa. 23. 8. Thou hast made use of kings for thy profit. Or, thy cardinals were kings fellows.  
by thy sorceries] Enchanted cups, chap. 14. 8. or, by Satans help: for some popes have been sorcerers.  
deceived] Drawn to idolatry.  
V. 24. in her was found the blood] Though God defer, yet he will keep court at length, and find the blood of his servants in Rome, as if it stuck to the hands or clothes of the murderers, Isa. 63. 3. Jer. 2. 34.  
of prophets] faithful teachers slain, v. 20.  
of saints] Of private Christians put to death for religion.  
of all that were slain] To wit, for religion, as being slain by her authority, or incitation of the princes to do it. Or, as Matth. 23. 32, 35. because she succeedeth the former persecutors, and finisheth the work, and so is counted guilty of all the blood  shed before also.   

CHAP. XIX.  
Vers. 1. AFter these things] After the fall of Rome. He proceedeth to the things done under the sixth vial; for the beginning of this chapter answereth to chap. 16. 12. The middle of it, to chap. 16. 13, &c.  
a great voice] To show their affection in themselves, and desire to up others to praise God for it.  
of much people in heaven] The saints of God in the Church, upon the first news of Romes fall, bless God for it. They all in general joy at this news. See the like, chap. 11. 15.  
Alleluia] Praise ye the Lord, Psal. 111. and 112. and 113. This is the first time that it is used in the new testament; and it is found four times here. It seemeth the Christian Gentiles, after the fall of Rome, shall solicit the Jews to come in to Christ, and to join with them in praising him for Romes fall.  
Salvation, &c.] All the praise of this great work belongeth to God, chap. 5. 3.& 7. 10. 1 Tim. 1. 17. Glory is a great opinion of him: honour is the means whereby we express it, inwardly or outwardly.  
unto the Lord] Is unto him. He hath given us cause to honour him, for destroying the beast, and putting us out of all fear of him. Or, be unto him. We praise him for it, and desire that others do it also.  
our God] He hath shewed himself our God, in destroying our enemies, and therefore we have especial cause to praise him, Psal. 147. 20.  
V. 2. true and righteous] See chap. 15. 3.  
for he hath judged] They show what cause they had to praise God for declaring his truth, in performing his threats against Rome, which many doubted would not be effected; and his justice, in destroying such as would not be drawn from their idolatry by his word. Or, he hath not judged out of suspicions and reports, but in truth and justice, Gen. 18. 21.  
the great whore] See chap. 17. 1. Great, because of her many fornications. Or, by allusion to the thing signified, The great city, chap. 18. 18.  
corrupt] The earth. See Gen. 6. 11.  
averged] As was desired, chap. 6. 10.  
his servants] He had reason to avenge their blood, because they were not slain for any wickedness they had done, but for serving him, Psal. 44. 22.  
V. 3. again] They double their thanks, because of the greatness of the benefit.  
and her smoke] This sentence should be in a parenthesis. The sense is; She is irrecoverably lost, Isa. 34. 10. Or, for her smoke; as Luke 6. 32. and then there needeth no parenthesis; but the meaning will be; The saints shall ever be mindful of the fall of Rome, to praise God for it, as if they saw the smoke of it always, to put them in mind of that fire that burned it down.  
V. 4. And the four ard twenty elders, &c.] Chap. 4. 4, 6. Before, v. 1. Gods people blessed God suddenly, where they heard of it; now they do it publicly in the congregation, for destroying Rome. So chap. 11. 16. This better setteth out the greatness of the benefit, with their deeper sense of it, and stirreth up others the more to thankfulness, Psal. 5. 7. This is Romes funeral.  
four beasts] Or, living wights. thorough all this book, there are beasts or wights, and elders, and a throne, to show, that Gods ordinances and right worship was still somewhere in the world in use, during the heathen and antichristian persecutions: and so they will be to the end.  
on the throne] Chap. 4. 2.& 5. 1. God shall then take his throne to himself, when Rome, which is Satans and antichrists throne, chap. 2. 13. is destroyed.  
Amen, Alleluia] They allow of the praise given to God before, v. 1. and persuade the people to praise him more.  
V. 5. a voice came out of the throne] Chap. 4. 5. The general applause of the Christian Gentiles, v. 1. and their solemn thanksgiving for the fall of Rome, v. 4. might come to the ears of the Jews; but God himself must speak to their hearts, before they will join with the Christians in this Alleluia. See the like method, Isa. 66. 6. This may be Christs voice, because it cometh from the throne; and yet he saith, Our God; as Joh. 20. 17.  
praise our God] He doth not blame them, as if they had not done it well before; but giveth a new cause of praising God. See v. 7.  
all ye his servants] Ye Jews, that once were his servants, join with the Gentiles in this Alleluia, Deut. 32. 43. Rom. 15. 10.  
both great and small] All sorts of men, Psal. 115. 13. See chap. 13. 16.& 20. 12.  
V. 6. And I heard] Or, Then I heard. So this particle is used, Matth. 23. 32. Here is the effect of the former exhortation.  
of many waters, &c.] See chap. 14. 2.& 17. 15. The Jews and Gentiles praising God together, for the fall of Rome, will make such a noise, as will fill heaven and earth. Or, it may be understood of Gentiles converted from popery by the sight of Romes fall.  
reigneth] God is publicly worshipped every where, as king, now the whore is destroyed.  
V. 7. Let us be glad. &c.] Chap. 11. 10, Psal. 118. 24. Matth. 5. 12. Let us prepare for feasts and triumphs against the marriage of the Lamb.  
give honour to him] As we have cause to rejoice in it, so also to give God praise and thanks for it.  
for the marriage, &c.] Matth. 22. 2. The Church is now called, as a bride, to dwell with her husband, after the whore is burned: before, she was but as it were espoused to him. Glorious times will follow Romes fall. This cause was not mentioned, v. 1, 4. but these converts, as they looked forward to the destruction of Rome, so they look backward to the conversion of the Jews, and marriage of the Lamb.  
made her self ready] As virgins use to deck themselves when they are to be married, Psal. 45. 13, 14. Isa. 61. 10. so the Church is now purged from all superstition, and ready to entertain Christ in the purity of his ordinances. Or, the Jews being now come in, with the fullness of the Gentiles, Rom. 11. 12, 25, 26. the Church is ready to be married to Christ. It cannot but be matter of great joy, that two sisters, so long partend, should now be firmly knit together, Cant. 8. 8.  
V. 8. to her was granted] Sanctification, the Churches ornament, Psal. 45. 13.& 93. 5. is a dowry given her by Christ her husband, chap. 3. 18. Eph. 5. 26, 27.  
righteousness] Gr. righteousnesses: That is, good works, which adorn Gods servants, as much as fine linen or glistering garments do great men, Matth. 5. 16. and do as conspicuously appear in their lives, as gorgeous apparel on the back or body of those that wear it, Rom. 13. 12, 14. Col. 3. 12. 1 Pet. 3. 3, 4.& 5. 5. Phil. 4. 5, 8.  
V. 9. he saith] The angel mentioned, chap. 18. Now he goeth on with the story, which had been broken off in the beginning of this chapter, with relation of the great praise given to God for destroying Rome.  
writ] The matter to come is weighty, and worthy to be conveyed to posterity. So chap. 14. 13.  
Blessed] Matth. 22. 2. They are happy times, and they are happy that are so called, that they come; that is, internally called. The things being strange, and very unlikely to come to pass; the angel taketh a special care to confirm John in the truth of them, that he may the more confidently report them to others.  
marriage-supper] It seemeth such feasts used to be then at night, v. 17. Luke 14. 16, 17. See notes on chap. 18. 22.  
these are the true sayings of God] They are not my words, but God's, and shall certainly be fulfilled in their time, Luke 1. 20.  
V. 10. to worship him] Having so good news from him, John, being over-joyed, falleth down to worship him, as Cornelius, on somewhat the like occasion, did to Peter, Act. 10. 25.  
See thou do it not] Chap. 22. 9. Gr. See, not. The angels concise speech, as if he had not time to say all, sheweth how evil Johns act was, and how displeasing to him, and dangerous to John, if he should suffer him to do it. To that end also he saith, See: that is, Beware thou do it not.  
thy fellow-servant] One whom Christ useth, to declare his will to others, as he doth thee. Therefore, for brethren, is put prophets, chap. 22. 9. It may be the angel that revealed this revelation to John, chap. 1. 1. yet, for all that, not to be worshipped by John, his fellow-servant.  
worship God] To whom onely religious worship is due, Matth. 4. 10.  
is the spirit of prophesy] Christ onely can by his Spirit make us prophets to foretell things to come, from him. His revealing things to us, is the life of prophecy. He therefore must be worshipped for it, and not we.  
V. 11. heaven opened] Free access to Gods public worship every where. Or, the Church opened, that Christ may stir up his people, v. 14. to go fight against antichrist, who, after Romes fall, will be for a time somewhere else, gathering new forces. Vers. 19. a door was opened in heaven, before the rising of antichrist, chap. 4. 1. the temple was open in heaven after the death of the witnesses, chap. 11. 19. Now heaven itself, that is, the Church, is set wide open, that Christs armies may go forth to destroy the beast and the false prophet, v. 20. So the great gates of a city are opened, when armies go forth to battle, 2 Sam. 18. 4.  
behold] This requireth attention to the great battle yet to come.  
a white horse] Chap. 6. 2. A sign of Christs just carriage in the war, and certain triumph after it.  
he that sate upon him] Christ, who appeared then to John, as ready to destroy antichrist utterly, and will do it by the kings that hate the whore, chap. 17. 16.  
faithful and true] See chap. 1. 5.& 3. 7, 14.  
in righteousness, &c.] He condemneth the enemies of his Church justly, and then executeth them accordingly. He will not abuse his power, to destroy any that have not deserved destruction.  
V. 12. as a flamme of fire] Chap. 1. 14.& 2. 18. He can see his enemies privy plots, and destroy them. His eyes do not sparkle, but flamme out with anger. Wo be to his enemies.  
many crowns] All kingdoms are subject to him, v. 16. Psal. 2. 8, 9.& 72. 8, 9, 10. Matth. 28. 18, 19, 20. Or, for victories over many kings, v. 19. whose crowns he taketh off their heads, and putteth on his own, 2 Sam. 12. 30. The dragon and the beast never had above ten crowns: he hath a multitude: his Kingdom shall be larger then ever theirs was.  
a name written] Now to be made known: sure also, and permanent.  
no man knew] Chap. 2. 17. judge. 13. 18. None knew the eternal generation of Christ, who is called The Word of God, v. 13. Or, none knew it, till it was revealed in the word, v. 13. Or, by his victories, v. 16, 19. So Gods name, JEHOVAH, was revealed, Exod. 6. 3.  
V. 13. dipped in blood] Isa. 63. 2. It sheweth the exceeding great slaughter of his foes formerly: for his garments are not sprinkled with blood, as Isa. 63. 2. but dipped or dyed in it, Isa. 9. 5. What could his enemies look for from him now, seeing the marks of his former victories, but destruction? Or, as if he should come to revenge the blood of his servants  shed by antichrist, and should wear one of their garments full of blood, to incite him to the greater revenge. Or, it might be to signify the event of this battle, that so much blood should be  shed, that not the common souldiers onely, whose hands are most employed in war; but the general himself, whose head useth to be more employed then his hands, shall have his garments dyed in blood.  
the word of God] By eternal generation, Joh. 1. 1, 14. Or, because he maketh his Fathers word good, by destroying the foes of his people. Or, because, by destroying antichrist, he causeth Gods word to be freely preached every where, and God is known thereby, as by a name.  
V. 14. the armies, &c.] Gods people being flushed with the fall of Rome, shall be in arms, ready to destroy antichrist utterly, when Christ shall call them to that work.  
white horses, &c.] Fitter for triumph then for fight; for here are no bucklers nor swords mentioned, which are more fit for war then fine linen; a poor fence against blows; ●ut here is the apparel of conquerors: so that they made themselves as sure of the victory, as if it were already gotten. Thus, though the battle may be sharp, Gods people shall comfort themselves, by looking beforehand on the happy issue.  
V. 15. out of his mouth] See v. 21. Chap. 1. 16. and 2. 16. He shall pass sentence of death upon them, and execute it, Isa. 11. 4. Or, he shall destroy them, according as he hath foretold, 2 Thess. 2. 8. Arms are attributed onely to the captain; for all is done by his power, though he use instruments.  
the nations] Or, Gentiles, chap. 11. 2. Popish enemies.  
rule them, &c.] See chap. 2. 27.& 12. 5.  
treadeth] Treadeth on Gods enemies, gathered as it were into a winepress, at Armageddon, till their blood be all out of their bodies, chap. 14. 20. Isa. 63. 3. Thus he threateneth his foes with his mouth, striketh them with his iron rod in his hand, trampleth them under his feet.  
V. 16. on his vessture] That all men may see it, and fear him. Some footsteps of his power appeared before, in converting the Gentiles; but much obscured by the persecution under the heathen emperours, and afterwards under the popes: but when both these are destroyed, then all men may fully discern it.  
on his thigh] That men might submit to him, Gen. 24. 2, 9.& 47. 29. being subdued by his sword, which useth to be placed on the thigh, Psal. 45. 3. Cant. 3. 16.  
King of kings] Chap. 17. 14.& 11. 15. Dan 2. 44.  
V. 17. an angel] Christs herald, to bid all the fowls to a banquet.  
in the sun] That he might be heard all the world over, as the sun is seen. A clear token of the ensuing victory: and that the enemies should be destroyed in the sight of the sun, as surely as we see the sun.  
with a loud voice] Chap. 18. 2. That the most remote might hear, and come to take their share. It also sheweth the weight of the matter. Men speak loud, when they speak of great things.  
fowls] warriors or souldiers mixing themselves with Gods people, more for love of the spoils, then of the cause. Or, it may be taken literally; for many dead carcases will be left unburied, to fill the fowls, v. 21. 1 Sam. 17. 44. Jer. 7. 33. Ezek. 39. 4, 17, &c.  
in the midst] See chap. 8. 13.& 41. 6.  
of heaven] Of the air, Gen. 1. 20. Psal. 8. 8.  
gather yourselves] The fouls are called beforehand, to show the certainty of the victory.  
V. 18. that ye may eat] Christ will be married as a conqueror.  
the flesh of captains, &c.] Feed on the revenues and spoil of all the papists; for they shall all be destroyed, great and small. There shall be variety of prey, to fit every ones appetite; as there is of dishes at a feast, chap. 17. 16. Or, it may be literally understood of the carcases of great men and small, left for the fowls to devour, v. 17. Ezek. 39. 4, 17, 20. Jerem. 7. 12.  
V. 19. the beast, &c.] The roman or german emperour, chap. 13. 1. with some kings, chap. 16. 14. after Romes fall, v. 1. shall assist the pope, living elsewhere, in this last war against Christ and his Church.  
V. 20. the beast] The emperour, v, 19.  
was taken] Like a beast in a snare. This seemeth to be at the conclusion of the sixth vial, or beginning of the seventh. See chap. 16. 16, 17.  
the false prophet] The pope, chap. 13. 13.& 16. 13. Yet some take it for the popes clergy, and the pope for the beast. This is that false prophet that wrought miracles, chap. 13. 13, 14, &c.  
alive] Put to horrible tortures, being taken alive; whereas the kings and their followers shall be slain in the battle, v. 21. An allusion to Num. 16. 31, 32. An extraordinary destruction is signified, to terrify others from misleading Gods people, Psal. 55 15.  
lake of fire, &c.] Chap. 20. 14.& 21. 8.& 14. 10. An exquisite torment, Ezek. 38. 22. Psal. 11. 6. Gen. 19. 24.  
V. 21. the remnant] The kings that fought for the pope, and their armies. As their sin was not so great as the emperours and popes, so neither shall their judgement.  
out of his mouth] Vers. 15. Gods word slayeth them, when he performeth his threatenings, Jer. 5. 14. Thus the prophecy, v. 18. is fulfilled. None shall be ransomed for money, Isa. 13. 17, 18. A severe execution shall be on all that shall take part with antichrist in this his last battle.  
were filled with their flesh] There was wealth enough for all comers, Jer. 50. 10. Or, carcases enough lying unburied, to glut all the fowls. See v. 18.   

CHAP. XX.  
Vers. 1. AN angel] He that did open the bottomless pit before, chap. 9. 1. now shutteth it. Some take it of Constantines keeping under the heathen emperours, and conceive this chapter to depend upon the twelfth chapter; and to show what became of the dragon, after he was cast into the earth. But it is likely that the prophecy goeth on; and that the holy Ghost, having described the whore of Babylon, popish Rome, chap. 17. and shewed the fall of it, chap. 18. and the calling of the Jews, and destruction of antichrist and his followers, chap. 19. now declareth the prosperous estate of the Church for a long time after; and the destruction of the Turks, the day of judgement, and damnation of all wicked men, in this chapter: and then setteth out the happy estate of all the godly in soul and body in heaven for ever, chap. 21. and in the beginning of chap. 22. or else looketh back there to the flourishing estate of the Church on earth, when all her foes are destroyed: and so he concludeth with confirmations, exhortations, promises and threatenings.  
a great chain in his hand] As going to apprehended some powerful person, that was to be attached, and bound, as a prisoner or captive, with a chain, Psal. 148. 8. 2 Chron. 36. 6.  
V. 2. dragon, &c.] See v. 10. Chap. 12. 9. The pope being destroyed, the devil would bring in the Turk, who seemeth yet to stand, or some other enemy like the heathen emperour, called The dragon, before, chap. 12. 3. to persecute and war against the Christians: but God will not permit it, till the thousand yeers of the Churches prosperity be done: and therefore he causeth Satan to be bound with a great chain, that he might not let loose another dragon before the time. Thus the Churches peace for that time is secured.  
bound him a thousand yeers] Either for such a number of yeers, or for a long time indefinitely.  
V. 3. into the bottomless pit] Which he desired not to be shut into, Luke 8. 31. For the same Greek word is translated the deep, there. He was cast into the earth, before, chap. 12. 9. here, lower.  
set a seal upon him] This sheweth the devils rage, who must not onely be chained, but also shut up, and the door sealed by authority from heaven, that he may be kept from doing mischief, Matth. 27. 66.  
deceive the nations no more] Not bring in heathenism or popery any more. Or, persuade them to fight against the Church, by his wil●ss, v. 7, 8. or, wicked agents, chap. 16. 13, 14.  
a little season] After Satans losing, the day of judgement will soon come.  
V. 4. they sat upon them] Or, some sat upon them. Some understand this of Constantines time, chap. 6. 16. Others, of Luthers. Others, of the Church after antichrists destruction. Others, of the day of judgement. In all which, the saints rule, and persecutors are brought to judgement.  
the souls, &c.] Coming to demand justice against those that had slain them; by the cry of their blood before kings here; or personally before God at the day of judgement, chap. 6. 9, 10.  
for the witness of Jesus, &c.] Chap. 6. 9.& 1. 9.  
not worshipped the beast] See chap. 13. 15, 16, 17.& 14. 9.  
they lived and reigned] The Christian judges in the beginning of the verse, who were esteemed as dead men under the heathen emperours, or under antichrist; now not onely were seen to live, but reigned also, to do justice to Gods people, as Christs deputies, Or, those beheaded ones lived in soul in heaven with Christ. Or, such as they that were persecuted before, shall live and reign after antichrists fall. So we say, The romans ruled the world from Julius caesar to Constantine, and after: yet we mean not the same persons. So John is called Elias, because he came in the spirit of Elias, Matth. 11. 14. Luk. 1. 17. So the two witnesses are raised again. See chap. 11. 11.  
a thousand yeers] All the time Satan is chained like a mad dog, the Church shall flourish.  
V. 5. the rest of the dead] Others did not openly profess religion in peace, till Luthers time. Or, some will not come in till after the thousand yeers. Peradventure, some Turks, or others, may come in at the eleventh hour, Matth. 11. 6. for the papists were either converted before, or destroyed at the fall of antichrist, chap. 16. 20.& 19. 21. Or, they that will not come in when the Jews do, and antichrist is destroyed, will never come in to Gods Church: for, all Israel, and the fullness of the Gentiles, will be come in then, Rom. 11. 25, 26. See the like phrase, 2 Sam. 6. 23. Or, God will not right others oppressed, till the end of the world. Or, they lived not in any account, as before, Psal. 88. 5.  
This is the first resurrection] Either the former part of the verse must be red by a parenthesis, and the words depend on the fourth verse: or, it may be understood of the end of the thousand yeers in some of the former senses. At Luthers time, or after the coming in of the Jews, and antichrists destruction, there will be such a new face of the Church, as if the saints were all raised up again, Joh. 5. 25, 28.  
V. 6. Blessed and holy] As they are happy that suffer for Christ, v. 4. so they also whose eyes God doth open to see their errors, and embrace Gods truth.  
part in the first resurrection] This resurrection is not of particular persons, but of whole Churches and nations; as Rom. 11. 15. alluded to, in the raising of dead bones, Ezek. 37. 1, &c. In which they are said to have part, who by the means then publicly and plentifully afforded, are spiritually quickened; that is, raised from the death of sin, to the life of grace, Joh. 5. 24, 25. Acts 8. 21. Eph. 2. 1, 5.  
second death hath no power] They shall not go to hell, v. 14. Chap. 2. 11.& 21. 8. by turning back to the world. Or, they shall no more be seduced by antichrist. Or, not be destroyed by Turks, and other enemies described, v. 9.  
priests of God and of Christ] See chap. 1. 6.& 5. 10. Yet here seemeth somewhat more to be intended. For in those places we are said to be made priests to God; that is, to offer spiritual sacrifices to him: but here, to be priests of God▪ that is, excellent priests, 2 Pet. 2. 9. See the like phrase, Gen. 23 6. Psal. 36 6.  
reign with him] Be free from their former persecutions, as living now under Christ, not any longer under antichrist.  
V. 7. loosed] See v. 2.  
V. 8. to deceive the nations] To draw them to fight against the Church, to their destruction. See v. 3.  
in the four quarters] In all parts, some shall be deceived.  
Gog and Magog] Ezek. 38. 2.& 39. 1. Either the papists not destroyed in Armageddon, chap. 16. 16.& 19. 21. or rather, the Turks, or other foes, assaising the Church a little before the day of judgement, v. 11. For the rising of the Turkish empire is spoken of, chap. 9. 3, &c. but their fall no where, till now. It seemeth they shall be restrained for the thousand yeers of the Churches prosperity after the fall of the pope, from fighting against it; but afterwards let loose and destroyed, as the popish empire before.  
as the sand of the sea] See Josh. 11. 4. judge. 7. 12. 1 Sam. 15. 5. 2 Sam. 17. 11. 1 Kings 4. 20.  
V. 9. they went up, &c.] Or, went forth. Chap. 13. 1. They seemed not to be in an army, before; but suddenly arose to a great multitude, Jer. 46. 7, 8.& 47. 2.  
breadth of the earth] All over where the saints of God abide, Isa. 8. 8. Ezek. 38. 9, 16.  
compassed about] Endeavouring that none of the faithful might escape them. See the like, 2 Kings 6. 14, 15.& 25. 1.  
the camp of the saints] The Church militant, compared to Israel in their tents, Num. 2. and now being in tents, to fight against the Turks, or other unchristian enemies.  
the beloved city] The Church of God, driven to some strong place for shelter.  
fire came down, &c.] Gods wrath, shewed in an extraordinary way, delivered his Church, by destroying these enemies, Heb. 10. 27.& 12. 19. Job 20. 26. Psal. 21. 9. Gen. 19. 24. 2 Kings 1. 10, 12.  
V. 10. the devil] The Turk, the devils new agent, another dragon, like the heathen emperour, v. 2. Chap. 12. 3. Or, some other enemy, no Christian by profession, shall be sent to hell, to keep the last pope and popish emperour company. Here it may be noted, that the foes of the Church, that profess not the Name of Christ, as the heathen and Turkish emperours, are in this book compared to dragons and serpents, and to the devil himself: but the popes, and popish emperours, who profess Christianity, are compared to wild beasts.  
where the beast, &c.] See chap. 19. 20.  
for ever and ever] Gr. to ages of ages. As one succeeding another, without any end.  
V. 11. And I saw] This may well be understood of the day of judgement, which was to come shortly after the losing of Satan again, vers. 3. It sheweth, that from the fall of the Turk, to the day of judgement, the Church shall have peace. And also, that those enemies of the Church that are left after that great battle, though they escaped the sword then, and dare not openly oppose the Church any more; yet God will call them to judgement.  
a great white throne] Fit for him that cometh now to judge all the world, Luke 1. 32. Tit. 2. 12. Acts 17. 31. And white, to show the uprightness and glory of the judge, chap. 19. 11, 14. But some understand it of Constantines judging heathen idolaters, and freeing Christians persecuted formerly by the heathen, chap. 6. 14, 15. Others, of the solemn destruction of antichrist, and gathering of the Jews. Both which, are lively resemblances of the last day. Others, of the destruction of the Turks, newly spoken of.  
fled away] Or, vanished, chap. 16. 14. 2 Pet. 3. 7, 10, 11.  
found no place] Chap. 12. 8. They shall appear no more in that form they are now in, but changed, chap. 21. 1, &c.  
V. 12. great and small] All, without exception, chap. 13. 16. Or, as some think, each one in that proportion or stature in which he died.  
and the books] Dan. 7. 10. Christ, or their own consciences, shall charge with all their sins; as judges proceed with depositions upon record.  
another book, &c.] Chap. 3. 5. To exempt the godly from condemnation, chap. 21. 27. Phil. 4. 3. Men writ in a book the names of those they intend to deliver, or to prefer.  
according to their works] The wicked must be judged according to their works written in the books. The just, written in the book of life, shall not come into judgement, Joh. 5. 24. Chap. 21. 27.  
V. 13. And the sea, &c.] All men must rise to judgement, whether drowned in the sea, or denied burial on earth, or butted in the grave. Or, death and sea gave up their bodies to be judged, and hell their souls.  
hell] Or, the grave, chap. 6. 8.  
V. 14. death and hell] Or, the grave. Men dead and butted before, were now sent to hell in soul and body both. Or, there shall be no more death nor grave for Gods people to fear, nor any torment remaining, but for those that are in hell.  
lake of fire] Vers. 10. Chap. 19. 20.  
second death] See v. 6.  
V. 15. in the book of life] Vers. 12.  
lake of fire] Vers. 14.   

CHAP. XXI.  
Vers. 1. ANd I saw] As the Church is altered, so must her dwelling. It may be spoken of a glorious Church on earth: and then the day of judgement is set before it in the former chapter, that the downfall of the enemies of Gods Church might be set down altogether. And then the Churches felicity, after the destruction of the whore, beast, dragon, and all covert and open enemies: which new estate will abide till glory come: security is like to be her onely trouble, when Christ cometh, 1 Thess. 5. 2, 3. 2 Pet. 3. 3, 4. Matth. 24. 37, &c. and 25. 1, 2, &c. Bringing in of eastern kingdoms to the faith, and destroying all the enemies of the Church, may well be called, A new world. Or, it may be taken literally for the happy estate of Gods saints in heaven, in soul and body, after the day of judgement.  
a new heaven] Isa. 65. 17.& 66. 22. 2 Pet. 3. 13. For the old were gone, chap. 20. 11.  
no more sea] Either literally: for there will need none for trade: the fire perhaps at the worlds end, may utterly dry up the sea. Or figuratively, no more war against, nor trouble in the Church; but holinesse in good men, security onely, not enmity, in others; a firm peace all the world over, as at Christs first coming. Then the Church shall not be like the raging sea, but like the quiet earth.  
V. 2. the holy city] Matth. 27. 53. Jerusalem is so called. Either heaven, or the Church formerly trodden under foot, chap. 11. 2. but now made glorious, Isa. 54. 11, 12.& 51. 23.& 52. 1, 2.& 60. 1.  
new Jerusalem] The Church of God, whereof old Jerusalem was a type, Gal. 4. 26. The city wherein Gods people dwelleth. And it is called, The new Jerusalem, not in respect of the old testament onely, but of the former estate of it in the new. It shall be free from all former troubles.  
coming down out of heaven from God] If it be understood of heavenly glory, the sense is; It will be more fully revealed by Gods ministers inviting them to it then, then in former times. See chap. 3. 12. If of the Church on earth, it sheweth, that it receiveth the glory and lustre it hath, not from men on earth, but from God in heaven, Joh. 1. 17. 1 Cor. 15 47, 48, 49. Because God is the greatest height, all that comes from him, is said to come down, 2 Cor. 5. 1, 2. Jam. 1. 17.  
as a bride] Adorned as a bride, Isa. 61. 10. Heb. 11. 10. Therefore he saw the citizens, as well as the city. He saw many men, v. 3. He saw them adorned as a bride ready to be married: yet he saw not the glory of it so fully as v. 10.  
V. 3. a great voice] To publish the greatness of Gods mercy, and the saints glory, to all men, chap. 19. 1.  
Behold] A thing wonderful, Isa. 7. 14. and present to his view in the vision, Joh. 1. 29.  
the tabernacle of God is with men] An allusion to the people of the Jews, which had the tabernacle; and an intimation, as some think, that these here meant were not yet glorified in heaven. Therefore it is called, A tabernacle, not, An abiding city, Heb. 9. 10. and God said to be with them, and not they with him, as 1 Thess. 4. 17. He will give them abundance of grace. And the tabernacle is mentioned, as some think, to show, that the Jews were come in to the Church. See on chap. 16. 12.& 19. 1. So the service of God under the new testament is called incense, and offering, Mal. 1. 11. Or, heaven may be called so, in allusion to the tabernacle, Psal. 15. 1. Ezek. 37. 28. where God is present with his for ever, as the ark was in the tabernacle, as long as it lasted.  
they shall be his people] So is his covenant, Gen. 17. 8, 9. Jer. 31. 33. Ezek. 37. 27. He will protect them from all foes.  
V. 4. And God shall, &c.] Chap. 7. 17. He setteth down the fruit of Gods dwelling with them.  
wipe away all tears] Their former persecutions, which lay so heavy upon them before, and caused them to  shed so many tears, shall cease, Isa. 54. 14, 15.  
no more death] An allusion to Isa. 25. 8.& 13. 14. applied by the apostle to the happiness of the saints after the resurrection, 1 Cor. 15. 54, 55. and so it may be understood here. Or else of the happy estate of the Church on earth a little before, when pope, and Turk, and all enemies are destroyed. And as then they shall be free from persecution; so men shall not be slain with plague and famine so frequently as in former times. The happiness of the Church is described negatively, by removal of evils: yet abundance of comforts, spiritual and corporal, is included also. So that the Church then, shall be a lively type of the glorious Church in heaven: and they shall not die by persecution, as before; but death shall be a quiet passage to heaven.  
neither sorrow, &c.] No inward grief, no outward expression of it, no heavy labour or pain to cause either. They shall not be, like the Israelites in Egypt, put to hard labour in slavery, and grieving at it, and crying for deliverance, Exod. 3. 7, 9. See the like phrase, Isa. 54. 14. and 60. 18. and 61. 3, 7.  
former things are passed away] All the miseries of this world. Or, the beast, false prophet, and all that did hurt the Church.  
V. 5. he that sat upon the throne] Chap. 4. 2. Because it seemed incredible that all things should be made new, God himself confirmeth it, and saith, I make all things new; taking the work upon himself, who was able to do it.  
Behold] See notes on v. 3.  
I make all things new] Isa. 43. 19. 2 Cor. 5. 17. When old things were gone, new must needs succeed. This may intend the glorious state of Gods saints after the resurrection: or, a more ample restauration of the true doctrine and sincere worship of God on earth, before the end.  
writ] See chap. 14. 13.& 19. 8. Isa. 8. 1.& 30. 8. Job 19. 23. Hab. 2. 2.  
for these words are true] Or, that these words are true. They must be written as it were in table-books, to show that God would do it, and his people might expect it.  
V. 6. It is done] Chap. 16. 17. All that the prophets spake of the Churches deliverance, and the destruction of her enemies, is accomplished, chap. 10. 6, 7. Her foes are all destroyed, and she shall have a quiet state to the end. Or, the world is at an end, and glory promised is come.  
I am Alpha and Omega] Chap. 1. 8.& 22. 13.  
the beginning and the end] I decreed and foretold all these things, and now have brought them all to pass.  
I will give, &c.] Isa. 55. 1. Chap. 22. 17. Because good men cannot hear of these excellent things, but they will long for them; he addeth, I will give, &c.  
fountain] Psal. 36. 8. Never any want of life there; it cometh from a fountain.  
V. 7. He that overcometh] Chap. 2. 7. God will give heaven to those that hearty desire it: but yet they must fight for it, before they enjoy it. They must overcome the dragon, the beast, Gog and Magog.  
I will be his God, &c.] Psal. 89. 26, 27. 2 Sam. 7. 14. 2 Cor. 6. 18. I will tender him as a father doth his son. This argueth extraordinary comfort, here or in heaven.  
V. 8. But] Such sinners as follow, shall have no part in this new heaven and earth: and, lest they should flight this loss, he threateneth them with hellfire besides.  
the fearful, &c.] If it be spoken of the day of judgement, it may be taken generally for all such sinners. If of the Church before, it signifieth, that though no persecutors remain, yet there will be many wicked men, who shall go to hell when they die, although they lived to see this glorious estate of the Church. The fearful then may accordingly be either such as at any time do evil, or omit good, against light of conscience, for fear of danger, Matth. 10. 28, 33.& 16. 15. That overcome not, but are overcome, v. 7. Or, such as were afraid of Gog and Magog, the last enemies, and durst not fight against them.  
unbelieving] That believe not in Christ. Or, that for all this, did not expect the promised felicity of the Church, when they saw Gogs army, but despaired of victory.  
abominable] Given to sins against nature; as sodomy, &c. See chap. 17. 4.  
murderers, &c.] See chap. 9. 20, 21.  
in the lake] Chap. 19. 20.  
second death] Chap. 20. 6, 14.  
V. 9. one of the seven angels] Very likely, he that shewed him the whore of Babylon, chap. 17. 1. shewed him now the Lambs wife. Of these angels, see chap. 15. 1.  
I will show thee the bride.] He saw her, v. 2. but not so distinctly as she is after described.  
the Lambs wife] The riches of the heavenly city. So he that sheweth a man a kings palace and treasury, may be said to show him the king. She is now dressed like a bride, and shall be soon married to Christ, and made his wife, chap. 19. 7.  
V. 10. in the spirit] Chap. 1. 10.& 17. 3.  
great and high mountain] Christs spouse cometh now to be openly seen. John saw the whore in a wilderness, chap. 17. 3. he seeth the Church now on an hill, because the city was high. So Ezekiel was carried up into a mountain, to see the city and temple, Ezek. 40. 2. Moses, to see the pattern of the tabernacle, Exod. 25. 40. Heb. 8. 5. and the land of Canaan, Deut. 34. 1. The temple was built on a hill, 2 Chron. 3. 1. It was called a mount, chap. 14. 1. but here, a great and high one. So Isa. 2. 2. It may signify the glory of the last Church on earth, or the height of glory in heaven.  
great city] Great for compass; for many must enter into it, v. 24.  
high] For buildings or walls. See v. 12.  
holy] For no unclean person must come there, v. 27.  
Jerusalem] Because God, who dwelled once in Jerusalem, will dwell there more eminently, Ezek. 48. 35.  
descending, &c.] See v. 2.  
V. 11. having the glory of God] Exceeding great glory. So great things are set out, Gen. 23. 6. Psal. 36. 6. Or, glory given them of God, 1 Cor. 15. 40, 41.  
her light] He beginneth with light, as the principal grace of a city. That light is not meant, whereby she shined to others; but that which shined to her, and enlightened her. So the sun and moon are called, Two great lights, Gen. 1. 14, 15, 16. This light is Gods glory, or Christ, v. 23. This Church shall see more of God and Christ, and of holy and heavenly things, by that light, then either the Jewish synagogue, or any Christian Church law before.  
like a jasper ston] The last ston in Aarons breastplate, Exod. 28. 20.& 39. 13. One of the king of T●rus his gems, Ezek. 28. 13. Used, to set out Gods glory shining in the Church, chap. 4. 3. and so here also; unless it set out his majesty in heaven. The walls of his Church are built of it, v. 18. and it is the first in the foundation, v. 19. He compareth not this light of that Church to any light in heaven or earth; for the sun is sometimes darkened by clouds, and hurteth our eyes, if we look too wistly on it: the moon and stars lose their light, when the sun appeareth: and our made-lights decay. But it is compared to a jasper, which is not darkened by clouds, neither doth hurt our eyes; but, the more we look on it, the more it pleaseth us: neither doth it leave shining, when the sun shineth, nor doth the brightness of it go out at any time.  
clear as crystal] Now he sheweth what kind of jasper it is like. Not the green, or yellow, or purple jasper; for that taketh away the native colour of other things, and maketh them look like it: but the white, like crystal, which is most pure from spots, and most clear to look thorough. He doth not say, It was like crystal; but, like a jasper ston clear as crystal, because the jasper shineth more then the crystal. So that it had the brightness of the jasper, and the purity of the crystal, chap. 4. 6.  
V. 12. a wall great and high] That none might either pierce it, or scale it. The saints are safe there from all foes.  
twelve gates] Ways in, out of all parts of the world, Ezek. 48. 30, 31. If Jerusalem had but twelve gates, it may be an allusion thereunto.  
at the gates, twelve angels] As porters, to receive men into heaven, Luke 16. 22. Not cherubins, to keep us out, Gen. 3. 24. Or, to guard us in the church on earth. Or, ministers, to teach us the way to heaven, chap. 1. 20.  
names written thereon] For direction, to guide men to it.  
of the twelve tribes] Chap. 7. 4. Signifying, that the godly of the church of the old testament are gone thither, and we should endeavour to follow them. Or, if this verse be understood of the last church on earth, it signifieth, that the saints shall be safe there, men shall have free access unto it, the ministers shall receive them into the service and protection of the God of Israel.  
V. 13. on the east] Matth. 8. 11. Mark 13. 27. To show, that some out of all parts of the world shall come in, and be received.  
V. 14. twelve foundations] Made of twelve stones, or rows of stones, lying one by another, v. 19. or one upon another. However, surely founded it is, and will last.  
of the twelve apostles] Their doctrine is a foundation of our salvation, and eternal happiness by Christ, Ephes. 2. 20, 21.  
V. 15. he that talked with me] The angel, v. 9, 17. Chap. 22. 6, 8.  
a golden reed] To measure the heavenly city. A plain one served to measure the earthly one, Ezek. 40. 3, 5. Chap. 11. 1. There, the temple onely; here, the gates, and city, and walls are to be measured. The Church will be now more exact then before.  
V. 16. foursquare] A firm and stable building; not a round and voluble one.  
twelve thousand furlongs] Some Greek copies are, Twelve times twelve thousand, one hundred forty and four thousand. A furlong for every member, chap. 7. 4.& 14. 1. Joh. 14. 2. and in some proportion to the breadth of the wall, one hundred forty and four cubits, v. 17. Or, each side in length, and the houses in height, and the city itself each way in breadth, was twelve thousand furlongs. Some think that every side, from corner to corner, contained but three thousand furlongs, and so the whole compass was twelve thousand. It is large enough to contain innumberable angels, and saints of all ages and places.  
the length and the breadth] From corner to corner, it is every way of equal measure. It is not properly called length and breadth, when it is no longer one way then another, as it is in a square.  
V. 17. the wall thereof] Perhaps the houses and towers were higher then the wall, as in many cities it is, that it might appear glorious to comers; and then the height of it may be set down in this verse. Or it may be understood of the breadth of the wall; and then the height of it might be equal to the city, v. 16.  
measure of a man, &c.] Cubit of a man in that shape the angel appeared.  
V. 18. of jasper] See v. 11. Cities are esteemed according to their matter: but there is none like this. It is not of wood, or ston; but of gold and gems, Isa. 54. 11.  
the city] The houses and palaces there. Or, the pavement of the streets; as v. 21.  
like unto clear glass] See v. 11. Gold is an excellent metal; but it is not transparent, like glass: yet the gold of this city hath that property also.  
V. 19. the foundations of the wall] Nothing is more precious then Christ taught by the apostles, compared to twelve precious stones like Aarons breastplate, Exod. 28. 27, &c.  
with all manner of precious stones] Isa. 54. 11, 12.  
jasper] See v. 11.  
a sapphire] A gem, of which, see chap. 4. 6. It was the fifth in Aarons breastplate, Exod. 28. 18. See also, Isa. 54. 11. Ezek. 1. 26& 10. 1.& 28. 13. Cant. 5. 14.  
a chalcedony] A precious ston, of one colour, like fire, found about Chalcedon.  
an emerald] A ston so green, that other green things seem to have lost their colour, when it is present. It is very pleasing to the eyes, and men may see their faces in it. It was the fourth in Aarons breastplate, Exod. 28. 18. It is mentioned, Ezek. 28. 13. Chap. 4. 3.  
V. 20. sardonix] A precious ston looking white without, and read underneath, like the nail of a man. It hath the name from a sardius and an onyx; it partaketh of both their colours.  
sardius] A gem found about Sardis, of a bloody colour. It is the first in Aarons breastplate, Exod. 28. 17. called A sardine, chap. 4. 1.  
a Chrysolite] A ston in Ethiopia, of such a golden colour, that gold looketh like silver to it, when they are together.  
a beryl] The tenth in Aarons breastplate, Exod. 28. 20. An Indian ston, of a pale green colour. See Cant. 5. 14. Ezek. 1. 16.& 10. 9.& 28. 13. Dan. 10. 6.  
a topas] A green gem of Ethiopia. The second in Aarons breastplate, Exod. 28. 17. Job 28. 19. Ezek. 28. 13.  
a chrysoprasus] A green Indian gem.  
a jacinct] A precious ston of a violet-colour.  
an amethyst] A ston for colour much like a jacinct. The ninth in Aarons breastplate, Exod. 28. 19. By these gems, is set out the glory of heaven, or, of the last Church on earth.  
V. 21. twelve pearls] Of great price and esteem. A man may sell all, to get in at one of those gates, Matth. 13. 45, 46. The very entrance into heaven, or into the last Church on earth, is of more worth then all worldly riches.  
of one pearl] It must needs be of great price, when a pearl was so big it could make a gate. We red of none such in this world.  
the street] No dirty street, as in some great cities, nor stony; but clean, and smooth to walk in. No uncleanness nor trouble there, v. 27.  
pure gold, &c.] Vers. 18.  
V. 22. I saw no temple therein, &c.] Fair temples are commendations of cities: but in heaven there shall need none; for there shall be no ritual worship there, but purely spiritual, Joh. 4. 23. Temples are to lift up mens mindes to God: there needeth none, where they see God. The earthly Jerusalem had a temple, and visible signs of Gods presence in it; the heavenly needeth not: God will show himself there for ever. If it be understood of the last Church on earth, then it signifieth, that the worship of God shall be more pure, and spiritual, and like to the heavenly, then ever before.  
V. 23. And the city, &c.] Chap. 22. 5. Isa. 11. 9.& 24. 23.& 60. 19. Jer. 31. 34.  
for the glory of God, &c.] See v. 11. They need not worldly comforts in heaven, they have so much in God. So light is taken for joy, Psal. 97. 11.  
the Lamb is the light thereof] Even in heaven, all our communion with God is through Christ. If it be understood of the Church on earth, the sense is; They shall have so much sweet communion with God in Christ, that they shall make light account of all worldly contentments.  
V. 24. And the nations, &c.] Isa. 60. 3.  
of them which are saved] Or, of them which are to be saved; as Acts 2. 47. The first way of reading respecteth the Church in heaven; the second, that on earth.  
shall walk in the light of it] An allusion to men trading here by the benefit of the light of the sun. The sense is; They shall enjoy the felicity of it. Light is often put for prosperity; and darkness, for adversity, Isa. 60. 1, 2.  
the kings of the earth, &c.] Isa. 45. 14.& 49. 23. Dan. 7. 14. As if sea-men, returned from a voyage, should bring their choicest things to dedicate in some temple. It shall be as glorious, as if all kings had brought all their glory thither. Or, good kings shall be glorious there, more then here. Rich and noble citizens, are a cities glory. Here, all citizens are kings, chap. 22. 5. Luke 12. 32. Or it may be understood of the flourishing state of the Church on earth before the day of judgement, and the kings that shall join themselves to it, and uphold and enrich it.  
V. 25. And the gates] Isa. 60. 11. Citie-gates are open in the day, for passage; shut in the night, for safety. Here it needeth not, where no night nor danger is.  
for there shall be no night there] I need not say, Nor by night, as Isa. 60. 11. for there shall be no night there.  
V. 26. And they shall bring] The kings shall, v. 24. Or, it shall be brought, Luke 12. 20.  
the glory and honour of the nations into it] Whatsoever is glorious among the nations, shall be brought thither. No want can be there, when all glory and wealth shall be brought thither. Or, a great number of the nations, which is a glorious sight. Or, the prime men of all nations, shall be converted and saved: which, in saint Pauls time, was not so, 1 Cor. 1. 26, &c. It is no mean glory to the Church, that so many kings and great men shall come in to it.  
V. 27. there shall in no wise enter] Though the gates always stand open, yet no ungodly man can enter, there are twelve angels to keep them out, v. 12.  
that defileth] There shall be no soil nor contagion in this great city, such as crept in before, by antichrists subtlety. A near city, that hath no foul thing nor person in it, nor any thing to offend eye, ear, or nose. So it will be in heaven, 1 Cor. 6. 9, 10. Eph. 5. 5. Psal. 15. 1, 2.& 24. 3, 4. Isa. 52. 1.& 60. 21. Joel 3. 17. Zech. 14. 21. Matth. 13. 41. In the last Church on earth also, discipline in likelihood shall be so strictly executed, that no profane persons shall be found there. Onely such as are elect, as far as men can judge.  
abomination] Vers. 8.  
book of life] Chap. 3. 5.& 20. 12. Phil. 4. 3.   

CHAP. XXII.  
Vers. 1. ANd he shewed me] The description of the holy city is finished in the five first verses of this chapter; and the conclusion of the book followeth.  
a pure river] A river is a great ornament to a city; it is pleasant and profitable, to convey persons and provisions to it. This is no pond, but a river: and not a troubled or muddy river, but a pure one.  
of water of life] So called, not onely because it floweth always, and putteth forth new waters; in which respect, waters that come from a fountain are called Living waters, Gen. 26. 19. but also because it preserveth life in those that drink of it, Joh. 4. 45.  
clear as crystal] Transparent, and exceeding all fountains in clearness. Most pleasant to the eye, as showing to it all that is therein to the very bottom: and most pleasing to the taste, as free from mud and filth.  
proceeding out of the throne] The river of paradise came out of the earth, Gen. 2. 10. That in Ezekiel, out of the temple, Ezek. 47. 1. This here, out of Gods throne.  
of God, and of the Lamb] God and Christ sit on one throne. See v. 3. This sheweth Christ to be God, equal to the Father. Some interpret this river of the holy Ghost, who proceedeth from the Father and the Son, as a river from a fountain, and satisfieth all that thirst, with his spiritual gifts, Joh. 7. 38, 39. Others apply it to the Church on earth, thinking that it importeth something to be fulfilled in the famous Church, consisting of Jews and Gentiles, before the end of the world; and to be an allusion to Ezek. 47. 1. where the waters are said to come from the temple and altar, v. 1. But here being no temple nor altar, chap. 21. 22. it is said to come from the throne of God and the Lamb. Therefore it is said to go toward the east, Ezek. 47. 1, 8. Zech. 14. 8. And it signifieth the purest preaching of the Gospel thorough the world, which bringeth life and health to the soul, as living waters to plants, Ezek. 47. 9. and refresheth the Church, Psal. 46. 4. Others understand it of heavenly glory, which is most pleasing and perspicuous, and cometh from Gods mercy, and the merits of Christ, Tit. 2. 11, 13.& 3. 4, 5, 6. and bringeth us to communion with them both, 1 Joh. 1. 3. Heb. 12. 22, 23, 24.  
V. 2. in the midst] An allusion to the earthly paradise, where the three of life stood in the midst of the garden, Gen. 2. 9.  
of the street] An open river for all, not a sealed fountain.  
of it] Of the city, chap. 21. 21, 27.  
and of either side of the river] That is, many trees of this kind grew there, some on the one side of the river, some on the other, as Ezek. 47. 7, 12. that men on either side might have plenty of fruit, and come easily at it. Or, and of the river, which ran on each side of it: that is, one three of life grew in the midst of the river, which compassed the earth whereon it grew, as it were with two arms: and this three was so great, that it did stretch out boughs, with leaves and fruit on them, plentifully to both sides. So fruitful are trees that grow by rivers, Psal. 1. 3.  
the three of life] Alluding to that three in paradise, which should have been to Adam a seal of everlasting life, if he had continued in the estate of innocency, Gen. 3. 22. See chap. 2. 7. Here is meat and drink, and that in great plenty, and for perpetuity, Psal. 36. 8. fruitful trees planted by the waters, whither not, Psal. 1. 3.  
twelve manner of fruits] Twelve divers kindes of fruits, so that they need not be cloyed with one kind. It serveth instead of all Ezekiels trees, if it be but one. Or, twelve fruits of one kind, brought forth twelve times in a year. The former argueth variety of comforts; the later, plenty. The former is an help against loathing; the later, against lacking.  
every month] It is autumn here always. There is no need to lay up food against the winter.  
for the healing] Ezek. 47. 12. Mal. 4. 2. Not by feeding on the leaves, but by covering themselves with them, or laying them on their wounds. For although leaves of trees be not usually eaten, yet they are used many times physically, to heal wounds. So that they should not onely live, but also live in health.  
of the nations] Or, of the Gentiles, chap. 11. 2. And then the fruit was to feed such as were in the Church; the leaves, to heal others, that they might come in: as the bread is for children, the crumbs for dogs, Matth. 15. 27. Either it is to be understood of Gods word, which is food and physic to us here, 1 Pet. 2. 2. Heb. 5. 12. Psal. 107. 20. which shall be more clearly and plentifully preached, before the end of the world, then yet it ever was: or else of Christ our Saviour, who is All in all to us, and by whom we shall live for ever in heaven.  
V. 3. no more curse] Evil thing, person, or action. Or, curse, that is, destruction. Gr. curse against any one. Such shall be the force of discipline, and vigilancy of pastours, and Gods blessing on their labours, that God shall not need to destroy obstinate sinners from heaven, for contempt of his ordinances and ministers, Zech. 14. 11.  
the throne of God, &c.] See v. 1.  
shall be in it] God will settle his throne there. There shall be no rotten members, to make God to depart from it, as he did from Shiloh, Psal. 79. 58, 59, 60. and from Jerusalem, 2 King. 21. 14. 15. But this is that Sion where God will dwell for ever, Psal. 132. 14.  
shall serve him] Though Gods servants shall enjoy abundance of grace and comfort here on earth, before the end of the world, and perfection of glory in heaven; yet the relation of servants to God, shall abide still.  
V. 4. they shall see his face] They shall converse familiarly with him, 2 Sam. 14. 32. Deut. 30. 10. 2 Joh. v. 12. They shall worship God so purely, that he shall seem to converse with them, face to face. Or, it setteth out their full happiness in heaven, which consisteth principally in seeing Gods face, Mat. 5. 8. Job. 19. 26. 1 Cor. 13. 12. 1 Joh. 3. 2.  
his name shall be in their foreheads] Gods name, chap. 3. 12.& 14. 1. His image shall be more fully imprinted on them, then on other Christians in former times. Or, he shall own them publicly, and all that they have, Zech. 14. 20, 21. Or, they shall glory most in this, that they are Gods children. Or, they shall as children converse with him in heaven. For there it will appear who are Gods children, though here it do not. The saints shall know one another, as the high-priest was known, when Holinesse to the Lord was written in the plate on his forehead, Exod. 25. 38.  
V. 5. And there shall be, &c.] Chap. 21. 23.  
no night there] No such darkness of ignorance, confusion, or affliction, as was before. Or, no darkness literally, or of affliction at all, if it be understood of heaven. In the day here, they feared night; in prosperity, adversity: there, they shall not need to do it. To heal that fear, that which was said, chap. 21. 23. is here repeated.  
they need no candle, &c.] They need not light by day or night. They have so much knowledge of God, and comfort in him, that they seem to have no need of outward means and comforts, Isa. 19. 20. Or, in heaven they shall need no reading or preaching of the word, the light of the soul, Psal. 119. 105. 2 Pet. 1. 19. 1 Cor. 13. 8.  
for the Lord God giveth them light] Knowledge and comfort shall so abound in them, that all may see they come rather from God, then from the means, Isa. 54. 13. Jer. 31. 34. Or, they receive fullness of knowledge and comfort from God in heaven.  
shall reign] Lest men should think it an hard service spoken of, v. 3. he addeth, They shall reign, to show that their service shall be a most happy kingdom.  
for ever and ever] Their kingdom begun here, shall never end, but be translated to heaven. Or, they shall reign in heaven for ever.  
V. 6. And he said unto me] The conclusion of the book. In Genesis, the first book, is set out the beginning of the world, and of the Church. The history of both, is continued in other books for a long time; and it is carried on in this last book, by way of prophecy, to the end.  
and true] See chap. 19. 9.& 21. 5. The Spirit knew that this book would be more questioned then others, and therefore by his angel confirmeth the truth of all things written in it, in the conclusion, by many arguments; because the servants of God, hearing of them, would be very desirous to see the event of all these prophecies. As if he should say, All is now revealed, and all that is revealed is true: nothing remaineth, but that ye give credit to it, and patiently expect Gods performance, which will undoubtedly follow in his time.  
God of the holy prophets] See Luke 1. 70. God, who separated and inspired holy men to be prophets, that they might foretell things to come; hath revealed these things also by his angel, chap. 1. 1. and therefore they shall certainly come to pass.  
V. 7. Behold] Chap. 21. 3. He bringeth in the Lord God of the prophets mentioned in the former verse, speaking in his own person in this verse. Or, Christ sending his angel to reveal these things, v. 16. may interpose, and speak himself, when he please. Or, the angel sent by him, speaketh sometimes in his own person, sometimes in the person of Christ.  
I come quickly] See v. 12, 20. I begin soon to execute these things; and that shall be a pawn to you, that I will not give over the work, till I make an end of all. Therefore they must not be sealed, v. 10. that men seeing some things foretold soon performed, might with patience expect the performance of the rest.  
blessed is he, &c.] The conclusion is like the preface, chap. 1. 3.  
V. 8. I John] He sheweth, that this book was not written by any false prophet, but by himself, who was well known in the Church.  
saw these things] He confirmeth the revelation here, as he did his gospel before, Joh. 19. 35.& 21. 24. and his epistle, 1 Joh. 1. 1.  
and heard them] I saw the visions, and heard the words. He was worthy to be believed; for he receiveth nothing at the second hand, but saw and heard himself, what he writeth. All the Churches knew, that he received what he writ, from Gods Spirit, and did faithfully dispense it.  
I fell down, &c.] Before, chap. 19. 20. Or it may be, now, toward the end, being more fully acquainted with the glory of the holy city then before, he forgot himself, and out of weakness erred the second time, as Abraham did about his wife, Gen. 12. 13. and 20. 2. It seemeth John did it now again, because it is after he had seen all the visions: and other words are attributed to the angel here, then were, chap. 19. 10.  
V. 9. See thou do it not] See on chap. 19. 10.  
V. 10. Seal not the sayings] Propound it openly; conceal no part of it: as sealing is concealing, chap. 10. 4. Isa. 8. 16.& 22. 11. Dan. 12. 4, 9. Lest John should think that he ought not to reveal so great mysteries to the people, he is bidden not to conceal them; and a reason is added, Because the time is nigh.  
of the prophecy of this book] Look on v. 7.  
for the time is at hand] Mysteries are often kept secret, till God see a fit time to reveal them, chap. 10. 4, 5. They are revealed, when the Church may get most good, as when the time of fulfilling draweth nigh. The time, in the Greek, is, the season; that is, the fit and appointed time.  
V. 11. He that is unjust] If it be objected, Some will abuse these things, to hurt themselves and others; the answer is here included, They must not be concealed, for all that. Others will make a better use of them. Good men must not be deprived of the knowledge of these comforts, because men to whom they belong not will abuse them.  
unjust] Towards others. To this, righteous is opposed.  
filthy] In himself. To this, holy is opposed.  
let him be filthy still] Those that remain obstinate, shall be given over to their own lusts, and grow worse and worse, Psal. 81. 11, 12. Ezek. 3. 27.& 20. 29. Dan. 12. 10. Amos 4 4. 2 Tim. 3. 13. Or, such as are obstinate, and incorrigibly wicked, let them be left, and given over to their own lewd and loose courses of life; as 1 Cor. 14. 38.  
holy still] Or, more holy. Either persist or increase in holinesse. And so in the former.  
V. 12. And behold, I come quickly] As I said before, v. 7. Little time will pass, from the foretelling of these things, to the beginning of fulfilling them. Look therefore for my coming to execute them, as a servant forewarned doth for his masters, Matth. 24. 44, 45.  
my reward is with me] Christ cometh not empty-handed. His reward is ready, for good men and bad, Isa. 40. 10.& 62. 11.  
to give, &c.] Rom. 2. 6.  
V. 13. Alpha and Omega] Chap. 1. 8.& 21. 6.  
the first and the last] Isa. 41. 4.& 44 6.  
V. 14. his commandments] Christ's, if the angel speak in his own person. Or God's, if Christ speak, or the angel in the person of Christ. See v. 7, 12.  
that they may have right] And so may inherit heaven, as Gods children, Matth. 25. 34. and coheirs with Christ, Rom. 8. 17, 18.  
to the three of life] See v. 2. Chap. 2. 7.  
thorough the gates] Chap. 21. 12. For over the wall they could not go, it was so high, chap. 21. 12, 16, 17. An allusion to a guarded city, whose high walls keep out such as have no right to enter, and porters at the gates let in such as have.  
V. 15. For without. Gr. But without.  
dogs] Men that bark and snarl at all goodness, Phil. 3. 2. Matth. 7. 6. It is an happiness to be without the society of such. Or, filthy persons, such as are spoken of, v. 11. called Dogs, Deut. 23. 18. 2 Pet. 2. 22.  
and murderers] Chap. 21. 8, 27.  
V. 16. I Jesus, &c.] Now Christ confirmeth the truth of all these things, by his own voice acknowledging, that they came all from him.  
have sent mine angel] Chap. 1. 1.  
to you] In the seven churches, chap. 1. 4. Hereby he sheweth what great honour he did to those churches, to commit this treasure to their custody.  
I am the root, &c.] Chap. 5. 5. Isa. 11. 1. I can give you the promised happiness; for I am the messiah of Davids seed, that must reign for ever.  
the bright morning-Star] Chap. 2. 28. His birth was manifested to the wise-men by a star, Matth. 2. 2, 9, 10. to show that he was the star foretold, Num. 24. 17. which bringeth the day of knowledge to the church, and glory, after the night of ignorance and misery, 2 Pet. 1. 19.  
V. 17. the Spirit] The holy Ghost breedeth desire of Christs coming in the heart of the church, which is Christs Bride; who also freely answereth to his motions, v. 20. Rom. 8. 23, 26. 2 Cor 5. 2, 4.  
the Bride] She desireth to be married to Christ; for she had made her self ready, chap. 19. 7. Gods children desire the fulfilling of these things, that they may be more nearly joined to Christ. See chap. 6. 10.& 19. 17. 2 Tim. 4. 8.  
Come] To fulfil these things. Or, to judgement, that we may be with thee for ever.  
him that heareth] Not onely the church in general, and each Christian then alive; but also their posterity, when they shall hear of these glorious things, shall long for the performance of them.  
let him that is athirst come] Chap. 21. 6. Isa. 55. 1. The prophecy may kindle this thirst in good men; the performance will quench it: else were the expecters miserable, Prov. 13. 12. 1 Cor. 15. 19.  
the water of life] Of the river, v. 2. So here is water of life to drink, and a three of life to give food.  
freely] Let them participate of grace or glory, as freely and plentifully as if it were water, 1 Tim. 6. 19. James 1. 5. Or, Though they shall have abundance of both, yet it is of Gods free grace; for they deserve not one drop of this water, nor cannot procure it by any strength or wit they have of themselves, Rom. 6. 23.  
V. 18. For] It may be left out, as it is, Acts 4. 34.& 8. 31. in the beginning of the verses: for it yeeldeth no reason of that which went before. Or it may be red, And, as Acts 8. 39. in the end of the verse. Or, no doubt; as 1 Cor. 9. 10.  
I testify] Gr. I testify together. As Moses did of the law, Deut. 4. 2.& 12. 32.& 30. 6. so do I of this prophecy. It is therefore of divine authority, as that book is. Or, I sent my angel to testify these things, v. 16. now I confirm his testimony, by threatening all that add to, or take from it. Or, I confirm what John averreth, v. 8.  
the words of the prophecy of this book] Vers. 7, 10.  
shall add unto him] Or, shall lay upon him.  
V. 19. the words, &c.] See v. 18.  
out of the book of life] Chap. 21. 27.  
out of the holy city] Chap. 21. 2.  
the things which are written in this book] Chap. 1. 3.  
V. 20. He which testifieth these things] Christ, v. 16, 18. the faithful witness, chap. 1. 5. from whom, as the Gospel came, so likewise this revelation.  
I come quickly] He had said so before, v. 7, 12. Now he repeateth it the third time, that we may not think he stayeth too long for us.  
Even so. Come Lord Jesus] Johns voice, desiring it may be as Christ hath said. He grew old, and desired to be with Christ quickly, as other of the saints do, v. 17. and Paul, Phil. 1. 23. Thus John, who received these mysteries from heaven, and writ them in a book, concludeth it with a double wish; one, of Christs coming, in this verse; the other, of the continuance of his favour to his Church in the mean while, v. 21. teaching us to do the like. Or it may be the churches voice, desiring to be speedily joined to Christ; as v. 17. according to his promise here and before.  
V. 21. The grace of our Lord Jesus Christ, &c.] This sheweth the whole revelation to be an epistle sent to the seven churches. See notes on chap. 1. 4. He beginneth with this request there, and endeth with it here. Christs favour is the first and last thing he wisheth to the church. So doth Paul, writing by the same Spirit, Rom. 1. 7.& 16. 24. 1 Cor. 1. 3.& 16. 23. 2 Cor. 1. 2.& 13. 14. Gal. 1. 3.& 6. 18. Eph. 1. 2.& 6. 24. Phil. 1. 2.& 4. 23. Col. 1. 2.& 4. 18. 1 Thess. 1. 1.& 5. 28. 2 Thess. 1. 2.& 3. 18. 1 Tim. 1. 2.& 6. 21. 2 Tim. 1. 2.& 4. 22. Tit. 1. 4.& 3. 15. Philem. v. 3, 25. This he writ in the end of his epistles, with his own hand, 1 Cor. 16. 21, 22, 23. Col. 4. 18. It was the token of his genuine epistles. Though they were written fair by others, Rom. 16. 22. yet he writ this salvation, or the like, in the end, with his own hand, 2 Thess. 3. 17, 18.  
Amen] So be it. This is also added in the end of Pauls epistles. See the places newly cited.    
FINIS.